The young divines apologie for his continuance in the Vniuersitie with certaine meditations, ritten by Nathaniel Povvnoll, late student of Christ-Church in Oxford.

THE YOVNG DIVINES APOLOGIE for his continuance in the Vniuersitie , with Certaine Meditations , written by NATHANIEL POWNOLL , late student of Christ-church in Oxford .

Printed by CANTRELL LEGGE Printer to the Vniuersitie of Cambridge . 1612.

And are to be sold in Pauls Churchyard : by MATTHEW LOWNES at the signe of the Bishops head .

❧ TO THE REVEREND FAther in God , IOHN , L. Bishop of London .

RIght woorthie , and reuerend Father in God .

Blame not your ancient Obseruer , if nowe , after he hath recouered 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 seruice to your Lordship : and , indeede , to whome can any fruit that comes from him , bee with more right presented than to him , in whose garden , and vnder whose shadow it griew ? Into whose hand should this small booke , though wanting his owne Epistle , be deliuered , but vnto that , to which it hath before giuen so many Epistles ? whear can it looke for protection with more hope than whear it hath formerly , with all fauour , founde it .

If your Lordship thearfore will be pleased to be the defender of this Apologie , and to breath , as I may truely say , the breath of life againe into his sequent Meditations , that so beeing annimated aniew with those vnspeakeable sighs , and alike feruent zeale of spirit , whearwith they wear first , as in fierie chariots , carried vp into heau'n ; I doubt not but they will seeme , beeing so quickned , to any that shall reade them ( especially if , as Iob wished in a case not much vnlike , his foule wear in his foules stead ) no cold , or dull , or dead lettets : and in so doing , you shall not onely followe him into his graue , but call him out of it with this so speciall a benefit , binding with the dead in one knot of thankfulnesse all his Friends that yet liue , and cannot but ioy to see your Lordships fauour out-liue the person , on whom it is bestowed : of whome my selfe , being the least , shal euer thinke I am most bound to be .

Your L. to command in all good seruice , G. FLETCHER .

To the Reader .

THe Authour of this small discourse , or rather ( giue mee leaue so to call him ) the Swan that , before his death , sung this divine song , is now thear , whear he neither needs the praise , nor feares the envy of any : whose life , as it deserued all , so it was covetous of no mans commendation ; himselfe beeing as farre from pride , as his desert was neere it . Yet because it was his griefe , that hee should die before hee was fit to doe God the service hee desired ; and his freinds desire , that beeing so fit as hee was for his seruice , hee might ( if it had been possible ) neuer haue died at all : thearfore his booke was bould to thrust it selfe into that world , which the Authour of it had lately left , therby to satisfie both his Makers desire , in doing the church of God some seruice ; and his friends griefe in not suffering him altogether to lie dead .

And truely what better seruice can it doe , then to persuade with reason , since Authoritie forces not , our young Neophytes to abide awhile in the schooles of the Prophets , at Bethel , before they presume to enter the Temple at Hierusalem , and if reason can doe little with them , because happily they want it , yet let his Example ( an argument that prevailes much with the common People , of whome such Prophets are the tayle ) make them at least see , and confesse , though they know not how to amend their fault . Ten yeares had hee liued in the Vniversitie , eight languages had hee learnt , and taught his tongue so many seuerall waies by which to expresse a good heart ; watching often , daily excercising , alway studying , in a word , making an ende of himselfe in an ouer-feruent desire to benefit others ; and yet , after hee had , as it wear out of himselfe , sweat out all this oyle for his lampe , after hee had with the Sunne ran so many heauenly races , and , when the Sunne was laied abed by his labours , after hee had burnt out so many candles to giue his minde light ( hauing alwaies S Pauls querie in his minde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ) hee neuer durst adventure to doe that , after all these studies done , and ended , which our young Novices , doeing nothing , coumpt nothing to doe : but still thought himselfe as vnfit , as hee kniew all men weare vnworthy of so high an honour , as to be the Angells of God .

I could wish that he had left behinde him , if not all his learning , yet some of his modesty to be deuided among these empty sounding vessels , that want both : but since in him so great examples of piety , knowledge , industrie , and vnaffected modestie are all fallen so deepely a sleep , as I am afraid we shall hardly find in any of his age the like , ( which I speake not to deny iust praise to the liuing , but who wil not affoard a fiew flowers to strowe the cophine of the dead ? ) thear was no way to awaken them , and in them him , but by layeing them vp , not with him in his graue , but in these immortal monuments of the presse , the liuing Tombes proper to dead learning , wherin these flowers may liue , though their ●oote be withered , and though the trunke be dead , the branches flowrish .

Let rich men therefore , in the guilded sepulchres , and proud monuments of their death , beg for the memorie of their liues : the righteous shall be had in euerlasting remembrance , without any such proud beggary : nor shall he euer be behoulding to a dead stone for the matter : and good reason . Righteousnes beeing a shadow of that diuine substance , which hath in it no shadowe of change , much lesse of corruption ▪ only I could wish that their liues wear as long as their memories ; that so this crooked age might haue as great store , as it hath need of them .

G. F.

AN APOLOGIE FOR YOVNG Students in Diuinitie why they stay in the Vniversitie to learne , before they presume to teach abroad . Written , and sent by NATHANIEL POWNALL , for his owne defence , to his Parents .

MOst gracious , and deare Parents , I could neuer yet perswade my selfe to be of Galbas mind , who thought it needlesse that any man should be tied to giue an accoumpt of his idle time ; much lesse of Pericles , Plutarch ) . that hauing ill stewarded the Common-wealths Treasurie , did not thinke so much how to make his accompt , as how to make no accompt 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 haue with patience for many more yeares expected , then that Husbandman did the fruits of his barren figtree ) though as yet it beeing 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 farre to serue the time ( though no time seruer ) as of mine owne accord ( vnlike those bad husbandmen in the Gospel ) to offer them vnto you . And because I know that as it is your greatest desire , so it would be your greatest delight , if now after you haue mist me from you ( not as Mary and Ioseph did Christ for three dayes ) but for many yeares , you should at last find me ( as they did Christ ) in the Temple praying , and going about the busines of my heauenly Father ; therefore I had once , I confesse , in my resolution pledged my self ( as Iudah made himselfe suretie neuer to return or see his Fathers face againe , vnlesse he brought Beniamin with him ) not to come againe vnto you , Gen. 43.9 . except as S. Paul assured his comming , in the abundance of the blessings of the Gospel : that my thanks might not onely be , like those angels ascending on Iacobs ladder , Gen. 28.12 . in continuall prayers for you , but also as Angels descending by the graces of Gods word vnto you . For good reason it seemed to me ( to invert S. Pauls argument ) reaping your temporall things , to make you partakers of those spirituall things , that I haue here learned at your charges in Christs schoole . In this conceit somewhat I conceiued , but in a word ( to expresse my issue in the Prophets phrase ) when the children came to the birth , Isa. 37.3 . there was not strength enough to bring them forth : howsoeuer , I thought it wisedome to deferre that expectation of me , which I was not yet able to satisfie by this short Apologie of my long seeming silence . For since you haue beene vnto me farre vnlike Iobs vnnaturall Ostrich , which , depriued of vnderstanding leaueth her egges in the dust , and forgetteth them : or his wilde hindes , and goats , that bow themselues and bruise their young , and cast forth their sorows , and so leaue them , but rather as pious Anna , 1. Sam. hauing placed her Samuel in the Temple , did not so leaue him , but yearely brought him vp a coat , and other necessaries , out of your continuall care ministring to mee yearely maintenance , haue still watered what you haue planted , farre be it from me in vnthankefulnesse to resemble Iobs young hinds , that growing vp , and waxing fat , goe forth , and neuer returne vnto their dammes : but rather as the young Storkes ( emblems of naturall pietie ) are said to bring corporall foode vnto the old : so shall it be my care and endeauour hereafter to bring you whatsoeuer spirituall food I can prouide , and cause all my fruits , such as they are , to bow downe towards the root that bears both them , and me . In the meane time , my Apologie in a word is the same that is expressed in the Gospel in the behalfe of the fig-tree : That my time of fruit is not yet ( by Gods grace ) past , but onely that it is not yet come ; neither shall it ( I trust ) preiudice my cause , that in the like case the fig-tree was neuertheles accursed , Harmon . pag. 117. since ( as Calvin , the best Interpreter I finde , cleares the place ) Christ did it not in splene , to reuenge himselfe on the harmelesse tree , but onely tooke occasion to worke a miracle for the propagation of Gods glorie , diuerting , and satisfying his hunger with the bread he speakes of , Ioh. 4.34 . making that his meat to do the wil of his Father .

But ( that I may solue the meane obiection ) since there are so many praecoces fructus , rathe , and forward fruit , ripened , and readie in lesse then halfe my time , whatsorie seed and soile is mine , that my time of fruit is not yet come : I graunt , both may be true in mee , but for the other , I rather pitie , then envie them ; so farre is it , that their laste should be the measure of my foote , or I be induced to be the Eccho to such voyces , or speake after them , because they speak , that indeede like the Spartans nightingales , Plutarch . in Ages . are meere sound , and nothing els . But as Iacob said of those brethren in euill , Gen. 49.6 . Into their courses , & counsells let not my soule come , my glory be not thou ioyned with their assemblies : for so to shunne shame , and seeke glorie , 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 beeing the guise of fooles ( as the Italian hath it ) to thinke themselues wise ) so easily to perswade themselues like those foolish Laodiceans , Revel. that they are quickely 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 haue gotten ( as Christ with a few loaues and fishes did by miracle ) feede whole multitudes , and haue remainder enough for other times ; expecting that God should miraculously ( as to the widow ) multiply their little oyle , for the discharging of so great a dutie , and filling of so many emptie vessells : yea , although they haue too little oyle for themselues , yet ( which the wise virgins would neuer doe ) they must needs be storing others , Matt. 25.9 . as if ( Leviathan-like ) they could swallow vp whole riuers at once , Iob 40.18 . and thinke to drinke vp Iordan too : So that their learning is put into a bottomlesse bagge , that cannot hold it , and their little wit , but as a secret in a fooles 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 splents those tombes , but steriles mala robora ficus , which though it make much shift to come forth , is but a barren wilde figg-tree , that neuer brings forth fruit to maturitie : so that their ouer-hastines is no other then as a hatchet that cutts off their better growth . Bion apud Laert. For howe many that happily ( as Antigonus said of Pyrrhus ) might prooue some bodie , Plut. if they would staie their time , by this meanes spoile their growth , and euer staie at the same stature , that they first attained vnto . And therfore no more then he , when he would accomplish that by strength of armes , which in his youth , and in the flower of his age with facilitie he performed ( as he found by lamentable experience beeing made a pray to beasts , whilest being ould he sought to rend a splinted oake ) should they arrogate vnto themselues a task of elder years , thinking that ( like the palme tree , and camomill ) they shall grow the better for beeing burdened and pressed downe . As for the fruit of this their arrogancie 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 lackies , or rather as the Prophet , while they sow the winde , Ier. 48.10 . they reape the whirlewind . For while they doe verba dare , ( the periphrasis of an imposture ) giue nothing but words ( which are nought but winde ) what reape they but the whirlewinde , euen the curse of the Prophet , and are so farre from edifying , that their hastie fruit prooues but windfalls , and their greene wood rather smothers away in smoak , then burnes , and casts out heat , as an ardens lucerna should , and their issue , as the vntimely fruit of a woman , becomes abortiue , and so indangers the wombe that bare it . For as great a danger as befalls the commonwealth when children are the princes , Eccl. 10.16 . and gouernours thereof , the like betides the Church when these which are indeed but children , & babes in Christ , 1. Cor. 3.2 . will take vpon them to be the Fathers thereof . A woe I say , when euery Empiricke wil take vpon him to heale the soares of Sion , to the danger of as many soules , as those vnskilfull Practitioners doe hazard the liues of diuers bodies . S. Gregorie in his book de cura pastorali saith , part. 3. c. 26. that it is as dangerous for such Nouices to vndergoe the burden of a pastorall charge , as to lay the roofe of the house vpon the walls while they are greene ; a readie means to ruine , not to build . And indeed for any burthen they sustaine in the Church ( for rather like the Pharisies , Matt. 23.4 . they bind heauie burthens on other mens consciences , but put not so much as a finger thereto themselues ) I cannot better compare them , then to those little statues , or angelets that we often see affixed to the pillers of our Churches , stooping the head , & bending the back , as if they did support the whole fabricque , whereas they sustaine nothing at all , but are rather themselues supported . Good cause therefore had Saint Paul to put in that caution to Timothie , 1. Tim 3 6. that such a one as he made choise of for the Ministerie of the word , should in no hand be a young scholler , least he being puffed vp , fall into the condemnation of the Deuill . For indeed to suffer such to take a charge vpon them , what else were it , but as if the trees of the forrest should rest themselues vnder the shadow of the bryer ; the issue whereof was but this , the fire came out of the brier , and deuoured the Cedars of Lebanon . Iudg. 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 wilde grapes , and crabbes come vp in aboundance . For it is as easie ( God wot ) as lightly to runne away , like an horse , with an emptie cart : ( as one well compares it , whom for his worth I deseruedly rank with my best Authors ) no matter to stand , speake , King on Ionas . and exercise after their manner , and with such dexterity to out-runne their fellowes ( as hasty Ahimaaz did Cushai , 2. Sam. 18.23 . though he had none , or but sorrie newes to carry ) since they can be content to run the playner , though the worser way . And so little cause is there to enuy such , that in compare of these vntimely fruites , the barren wombe that bears no children may reioyce , Isa. 54.1 . and they that trauell not , break forth and crie : yea , the desolate ( in good time ) may haue many more children , than they that ar so wedded . And happily these haire-braind vpstarts , whilst they glory in their own shame , may be truely answered , as that Italian answered that busie bodie , cracking how earely he had been vp , and how much idle busines he had dispatched , while the other lay in bed , that one dreame of his was better worth then all the others busines : and in the ende , as it fell out in Zeuxis & Parrhasius their emulation , Plin. l. 35. which had the masterie in his art , though the one perchance with his painted grapes ( whereof there was the colour , but not the sap , or nourishment ) might ouerreach some silly birds , ( fond auditors : ) the other with his figured artificiall vaile , ( the true embleme of Iudicious silence ) wil ouer-reach and goe beyond many such superficiall artizans as these : Only herein stands the difference , that whereas Zeuxis triumphing vpon the fond birds arbittrement , imagined there was a picture vnder the others curious vaile , where there was none ; and therefore bid him drawe his curten : on the contrarie , our insulting Novices thinke there is nothing at all couered vnder the vaile of iudicious silence : whereas indeede , as in the auncient Sileni ( curious statues so cunningly contriued , Cael. Rh. that while they were closed , they seemed rough hewne and deformed , but vnioyned appeared most curious ) there is much beautie within , though at first little shewe without . So that in the end all will with the Orator , prefer the discreete silence of the one , Cicer. before the others fond babling . And if Nature do nought in vaine Aristot. l. 2 Phys. ( as the Philosophers hold ) it is not for nought that our curious Anatomists obserue that she hath giuen the tongue ( the least , but most dangerous member of all other ) most bonds and ligaments , euen nine flowing from the heart , like so many raynes to restraine and gouerne it , that it set not on fire the bodies frame . Neither makes it any thing for these bablers ( for so may I as iustly terme them , Act. 17.18 . as Saint Paul was vniustly ) that the Apostles were inspired , since long agoe it hath beene ordered , that miracles , and extraordinary callings ceased with the Primitiue Church : whereunto it was requisite as water for a new planted garden ; but now , that it is come to further growth , vnnecessarie : or if they will needes looke for miracles , such as these are as vnlikely to be the subiects therof , as dirt is to open the eyes of the blind ( though Christ once powerfully vsed it to that ende , Ioh. 9.6 . ) a meanes rather to destroy , then restore the sight . And though it be a question among schoolemen , Aquin. whether in the creation God first brought forth the flower , or the fruit , the seed , or the plant , the hen , or the egge ( 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 maturitie , and perfection by degrees , and so must man , if he will imitate his heauenly Father , or haue his blessing . To be short , I haue said inough to proue that this their custome should be no prescription vnto me , and therefore giuing care to that Prince of preachers , Eccl. 4.17 . who hath set downe the summarie of this my motiue , That we should take heed vnto our feet , entring into the house of the Lord , and be more ready to heare , then to offer the sacrifice of foolese I leaue these Ba●tologists to that due account of euery idle word they must iustly make him , who hath made himselfe accountable for euery haire . Now as I had sufficient reason , why these cords of vanitie should not draw me the faster on , so it stands me as much vpon 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 drawes me backe . God himselfe can witnesse with my conscience , that it is no excuse for negligence , or pretence for idlenesse , as if , with Salomons sluggard , Prou. 6.9 . & 10. I did only desire a little more sleepe ; and a little more folding of the hands ; or that like that drowsie shepheard ( so famoused amongst the Poets for an afternoones nap of 57. years long ) did intend to sleepe out my life here in the Vniversitie , as in a caue , or set vp my rest ( as Tullie did his felicitie after his turmoiles ) in vacatione rerum omnium : Cicer. de Orat. and like Is●achar , seeing the rest good , and the land pleasant , to sit me downe betweene my burthens : so that , as one buried aliue , 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 serued to make one , qui nulla re alia nisi otio notus consenuit , only by keeping tale of the many yeares 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 dreame : such a bodie , but the soules sepulchre ; and such a soule fit for nothing but to embalme a carcase , and keepe it from putrefaction . But though such be the quiet , contented , and pleasing life we lead here in the Vniuersitie ( which from the pleasant situation thereof hath long since wonne the surname of Bellositum ) such indeed ( that I may borrow the Italians proverbe of Venice ) that he who hath not seene it , and liued in it , cannot prise it ( marrie he that liues there , it costs him deare ) though such , I say , be the content I find here , that had I liued neuer so many yeares , yet ( according to the epitaph of that noble Romane , Aul. Gell. who dying old , professed he had beene long indeed , but liued onely seauen yeares , which free from the seruice of the Court , he had past quietly at his countrie farme , ) I might well number the daies of my life onely from the time I beganne my studie here , and iustly blesse the meanes thereof , as farre as euer Augustine did his freinds liberalitie strayning themselues to maintaine him at the Vniversitie of Carthage : Confess . ●●b . 4. yet farre be it from me to make that quiet , and content , which God hath giuen but as meanes for the furthering of better ends , my vtmost end : or as ( if I were in my proper place , where each bodie is quiescent ) to set vp my rest , and make me a Tabernacle here . No ; man ( I know ) was expulsed paradise to labour , and not to make himselfe another paradise elsewhere for ease , and pleasure : And as farre doe I wish from our Vniuersitie all such priests as sacrifice here to Vacuna , the goddesse of idlenes , Alex. ab Alex. as her Temple was remooued out of the gates of Rome . For mine owne part , as fearefull , and as breefe as the trumpe of iudgement alwaies sounded in Saint Hieromes cares , is Saint Pauls woe euer before mine eyes , Epist. 1. Cor. 9.16 . if I preach not the Gospel : and when I leaue my diligence in my calling , or loue my ease , or pleasure more then that ; nay , Ps. 137.6 . if I preferre not Sion in all my mirth , then God do so to me , and more , and leaue me likewise , as indeed vnlesse he leaue me , I cannot leaue his seruice . For ( according to that reason , which that glorious Martyr gaue the Tyrant , why he could not choose , but alwaies remember the name of Iesus ) it is written in my heart , it cannot out . And therefore I will gladly make the Prophets contestation my owne , Let my right hand forget that little skill it hath , when I forget Gods seruice ; yea , let my tongue cleaue to the roofe of my mouth , Ps. 137.5 . and forget to speake , when it forgets to speake of thy word and testimonies . But though this ease and quiet hath not had power to captiuate me , yet peradventure I stand off , as ashamed of the Gospel of Christ Iesus , repenting me of my choise , as if , like Demas , I could be content to forsake the Ministerie , and follow the world . No ; I shall euer magnifie my calling , as my crowne , & my reioycing , and thinke my selfe much more bound to giue thankes to almightie God in this behalfe , then Plato , because he was made a Grecian , rather then a Barbarian : And so farre euer was I from Hercules crosse-way , Cicer. Tusc. qu. to demur and debate the matter , that as if this one thing were necessarie I euer minded , Luk. 10.41 . and intended it alone ; and howsoeuer in other things I wish to put off childishnes , and grow in wisedome as in yeares : yet shall I neuer be ashamed in this behalfe , stil to thinke , 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 euer in me , Deut 5.29 . and for euer so affected to my calling . But happily as the louelinesse thereof hath allured me , so the difficultie therof now deterreth me , and the greatnes of the charge , beeing as one tearmes it , Onus Angelicis humeris formidandum , Chrysost. such a burden that the angels themselues would tremble to vndergo it , doth so discourage mee , that with Gedeons faint souldiers , Iudg 7. for feare I desire to be dismissed from this warfare , and beeing called to so great a charge , like feareful Saul seeke to lurke , and avoide so troublesome a function . 1. Sam. Indeede if I thought it enough to pretend authorities , as that Braggadochian said , Ter ▪ ●un . hee would be with them paulò post principia , after the fraie was well begunne , and the worst past : and good reason why , for fecerunt Herules & Pyrrhus ; I haue presidents inough before me to countenance my weakenes , and fearefulnesse . For Moses thrice refused , Exod. 3. and excused himselfe , euen till God was angrie : Ezek. 3.14 . Ezechiel , for all God so laboured to strengthen and confirme him ; yet went vnwillingly , yea in bitternesse , and indignation of his spirit ; Ion. 1. and Ionas directly turned his backe , & fled an other way . How many of the Fathers , whilst they tooke counsel with flesh and blood , withdrew their hands from the Lords plough . Paul . in vita Ambr. This made Ambrose hide himselfe , and three times flie from Millaine , and when he was miraculously brought backe ( after he had trauelled all night , finding himselfe in the morning but at an other gate of the same citie ) though one of singular integritie , he sought to defame himselfe , to trie if by any means he might avoid this pastorall charge . This drove Gregorie Nazianzene to flie againe and againe to the studie of Philosophie : In eius vita à scipso scripta . And this caused S. Augustine Possido . to absent himselfe from Churches where pastors were wanting , and euen to weepe , when ( taken vnawares ) he was to be ordered , and to deprecate the Episcopall function ( put vpon him by Valerian ) in these tearmes ; Quid vis ? vt peream ? Aug. Epist. 148. ad Val. as if it stood him as much vpon , as his life , and soules saluation came vnto . But of all , Chrysostome is most plaine in this point , Ex Ecclesiae ministris non arbitror multos saluari , Homil. 3. in acta Apost. translating vpon Ministers that hard saying of our Sauiour , with what difficultie rich men shall be saued , because of the greatnesse of their charge , and their negligence therin . But though this difficultie haue made many so backward , that the Lord of the haruest hath been forced euen to thrust out labourers into his vinyard ; yet , Matt. 9.38 . while I remember nihil esse difficilius &c. sed apud Deum nihil beatius , Aug Epist. 148. in inst. &c. the one so ballanceth the other , that I professe , the difficultie thereof , though I duly waigh it , yet waighing withal , from whome and to what ende it is , it daunts me not a whit , but I rather in that respect embrace the pains and toile thereof , as those virgins in Eusebius did their martyrdom , running thereunto , tanquam ad nuptias , as if they were to meete their bridgroomes ; and digesting the greatnes of the charge ( if I may compare small things with great ) as that great Alexander plunged in a daungerous exploit , Quint. Curt. boasted , that he had now encountred a perill parallel to the greatnes of his minde : so doe I reioyce , that in this depth I haue met with that at once , that is alone able to employ and exatiate the infinite desire and ardour of my minde , ( which God alone , that is infinite , can doe , and the studie of his will ) and wil aske , and chalenge to it selfe all my strength , soule , Matt. 22.37 and minde with the powers , and faculties thereof , which as I owe of dutie , so doe I destinate to Gods seruice : being thereunto lessoned by S. Augustin ; Ingenium , Aug. epist. prudentia , eloquentia sunt dona Dei : Cui meliùs seruiant , quàm ei à quo donantur , vt ita custodiantur , augeantur , perficiantur ? For no more then the raine could extinguish the fire of the sacrifice , nor the winde breake the piller of smoake ascending , no more can any difficultie breake off what is destinated to Gods seruice : neither indeede ( a little to varie and amplifie S. Pauls Act. 20.24 . phrase ) is my life deare vnto me , Act. 20.24 . or my paines precious , so I may attaine that ende , and finish my course with ioy : Not that I contemne , or set light by the greatnes of the charge , but rather worke it out , as a case concerning my saluation with feare , Phil. 2.12 . and trembling Onely I professe that ( as I shall haue 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 prouide , and to arme my selfe the better , how to beare the brunt of the battell , and the heat of the day .

But howsoeuer the perfection of this high calling hath rather attracted , then any way daunted me ; yet it may be the consciousnes of mine owne infinite disproportioned imperfections make me ( like him in the Gospel , that with a verie small force was to encounter with a far greater puissance ) thus in the plain field to giue ouer : especially since according to our Philosophicall axiome , there is no dealing or proportion at all , betweene that which is infinite and In tersinitum , & insinitum , &c. boundlesse ( such as is the studie of Diuinitie ) and what is finite , and streightened within narrowe bounds ( as is my small abilitie ) I haue learned of S. Augustine ( whome ( as he was wont to stile Tertullian ) I willingly call my master ) that he , Prolog . in lib. Retr . who cannot hold the first place of wisedome , should yet hold the second place of Modestie . And therefore I rather ingenuosly acknowledge my imperfections , then seeke to colour or couer them with Adams art , especially in compare of that transcendent reference , which man can no more comprehend , then ( like God ) he can measure the heauens with his spanne ; and what the most absolute men are inferiour vnto , much more am I , that am inferior to so many . But to grieue and repine at mine inabilitie , because there are many better inabled , were but an argument of an euill eye . Nay rather , as farre as Moses was from grudging that others prophesied besides himselfe , who wished that all the people of the Lord might likewise prophesie ; Num. 11 . 2● so farre am I from murmuring at the Lords gifts , and graces elsewhere , that I heartily wish not onely those many , but euen all the Prophets & Ministers of the Lord were before me , for the better building vp of the bodie of Christ : and I shall euer reioyce with that worthie Lacedemonian in behalfe of his Common-wealth ( after he had stood in election , Plut. but mist to be in the number of the 30. Senators ) that the Church hath so many hundreds better then my selfe , in whose rank & number I am not worthy to stand . And I shall euer thank amighty God , that I haue in some measure receiued of his fulnes , ( & am in hope yet to receiue ) neither can I denie but that I haue had a childs portion , yea larger then many that are euery way my betters ; yet as I dare promise nothing of my selfe , beeing but one of his meanest instruments for the building of his Temple : so will I dispaire of nothing because of my weaknesse , knowing that the Lords arme is not shortned , but his abilitie still the same to perfect his power in weaknes , that the glorie may be wholy his .

And for mine own part to helpe the matter what I may , I will onely vse the wise mans soueraigne restoratiue for the repayring of my strength : that is , whereas the instrument is blunt , and dull , to put the more strength thereunto , and adde the more to my studies , and endeauours .

It is not then any bad , base , or by end , that diuerts me , neither is it a cloake for idlenesse , nor figge-leaues to couer nakednesse , that I seeke : neither is it any loathing of the Manna I am to feed vpon , that takes away my stomacke , nor the narrownesse of the way , that makes me to baulk it , nor the height of my calling , nor mine owne vnworthinesse , that can separate me from Christ Iesus .

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 godlinesse , the studie of Diuinitie that I vndertake ; which I haue found right like that riuer the Fathers compare it vnto , Greg. wherin , though the lambe may wade , the greatest Elephant , presuming on his owne strength , may swim , and sinke at last : such is that vnaccessible light wherein God inhabiteth , and that wisdome of God , whereof Saint Paul cries out , Rom. 11.33 . O altitud● , beeing vnsearcheable almost , and past finding out , at the least wise , not to be found on the suddaine , nor attained vnto like Angelicall motion , in an instant , nor to be gotten like Hesiods Poetry , or Esops eloquence , in a dreame . Preface in Lull . Let the vaine Lullists boast of the prodigious proficiencie of some of their sectaries , that by the rule of their great arte of Idiots , in a short time prooued excellent Clarks , and attained to the summary perfection of all Artes and Sciences . And let our profound Bacon measure other wits by his owne , and vndertake , by his methode , to teach the three learned tongues ; Latine , Greeke , and Hebrew , in three daies a peice : ( I would soone haue credited him , if he had said so much of the three next principall tongues of our European world ; the Italian , French , and Spanish , whose facilitie is such , by reason of their exceeding affinitie with the Latine , that a scholler may goe very neare to attaine vnto them in the like terme of time : ) It is not so in the infinite Abysse of the studie of Diuinitie , wherein one depth doth call vpon Psal. 42.7 . another , and now that speciall inspirations are ceased , there is no such precocitie , or sudden ripenes . But what Hippocrates saith of physicke ( which concernes the health of the bodie ) is much more true in Diuinitie ( which concernes the health of the soule , Hipp. proem . in Apho . ) that vita breuis , & ars longa ; it is not the short span , or scantling of any mortalls life , can measure the length thereof , but euen the Angels , and Saints in heauen , after this liues vnperfit glasse is broken , find worke enough in this diuine study , to employ themselues for all eternitie .

No wonder then , if all our indeauours in compare can do no more , then ( according to S. Augustines vision , Possidor . in eius vita . walking by the sea side , in deepe contemplation of the Trinitie ) as if a child with a cockle shell , should labour , by continual lauing , to empty the maine ocean sea into a little ditch , ( the one , if we looke here for exact comprehension , beeing as endlesse as the other . ) And though it be a fond , & ridiculous question that Velleius the epicure makes in Tullie , 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 worke : yet it may with better reason be doubted , how a mortall man can possibly frame fit instruments proportionate to the immensitie of such an immortall worke . For when all is done , ( as a Philosopher said ) all our knowledge makes not vp the least part of our ignorance : yea , ( as a father better obserued ) our highest degree of knowledge is to professe ignorance , since what we see here , Rom. 13.12 . we see but vnperfectly , as in a glasse ; these imperfect shadowes beeing onely conueied as it were by setting perspectiue glasses from so farre a distance , as the heauen and earth are distant .

Since then all our liues labour can attaine to little more then the alphabet and rudiments of this infinite studie , blame me not , if I , hauing yet scarce dipt my foote , nor gone vp to the anckles in that riuer of Ezechiel , Ezek. 47.3 . be somewhat timorous how I goe further on , before I haue fathomed the depth thereof , and found some foord or passage . For if the greatest Orators at the Rostra , beeing to speake but before the people in ciuil affaires , ( as Tullie often professeth Cic. of himselfe ) did quake euery ioynt of them : Totis artubus contremisco . and ( according to the Poet , Lugdunensem rhetor dicturus ad aram Palluit , vt nudis qui pressit calcibus anguem ) were so appalled , as if they walked among snakes , because they ventured in triall the extreame hazard of their fame , & credit for euer after : how much more ought we to feare , 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 thinke , I haue the same reason to borrow respite , as that Philosopher had to deferre his resolution from day to day of Hieroes question concerning God , Tull. l. 1. de nat. Deor. because the further I goe , and the more I thinke of these Diuine mysteries , the more difficulties I meet withall . I must confesse indeede , there was a time heretofore , when dulce bellum inexperto , I thought I might with as great facilitie promise , and performe a sermon , as I had done heretofore a declamation : but as while the sun shines not , the house seemes cleare , but the sunne-beames once shining in at the windowes , so thicke of motes , and dust , that it hath gained a prouerbs place to make comparison of thicknes thereunto : so now ( & not before ) that I am a little inlightened , and entred , I see those wants and imperfections , that before in the shadow of Philosophie I neuer dreamed of , and those difficulties I heretofore did little thinke of . Indeed if I could content my selfe with a perfunctorie performance as many doe , it may be , little ado would serue the turne : but I dare not so take vp my rest , when as my very soule and eternall life is at stake and pawne vpon it ; fully perswading my selfe , that if my paines exceed not the complementall formalitie of these Pharisies , Calvin . in Exod. 30 ●3 . & Gen. 23.15 . I shall neuer come to the kingdome of heauen . Wherefore as the shekel of the Sanctuarie ( as interpreters do gather from diuers passages of Scripture ) was double to the common shekel : so doe I well perceiue , that double paines , and space , to that I heretofore bestowed in my other studies of Phosophie , and humanitie , is requisite to sanctifie me for the Lords Sanctuarie : and howsoeuer it may be faultie in other ciuill , and worldly affaires , which Apelles was wont to reprehend in curious Protogenes , Plin. l 35. Quòd manum de tabula continere non potuit , thinking it neuer perfect enough ; yet in Diuinitie , 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 drawe , that it might last for euer : so in this diuine studie , we must haue the longer leaue to limate the lineaments of our portraicts , because the impresses we make , are to hold their impression for al eternitie . Experience teacheth vs , that euery triuiall mechanick trade , doth ask at least seauen yeares apprentiship , or learning ( for so the French word signifieth ) and that so much more time is allotted to each worke , by how much the worke is more exquisite ; how then can they be excused , that so farre abase the valuation hereof , ( as though there were no difference betweene prophesying , and selling doues in the Temple ) and in stead of polishing the corner stones of the Temple , for hast , daube it vp with vntempered mortar .

I feare , I confesse , the woe of such negligent workmen ; and feare withall , I should prooue no better , did I like those hot-spurres , vnripe and vnready as I am , make so suddain an adventure . For as those captiue kings said of Gedeons young , and therefore vnwarlike son , Such as the man is , such is his strength : no wonder , if as young Dauid I cannot yet march in compleat armour , neither yet vpon the strength of a little meat dare Eliah-like vndertake so great a iourney , neither yet in this weakenes venture ( in publike ) into the open aire to my further danger , but rather keepe close within , till I growe the stronger .

There was fiue yeares silent hearing enioyned a Pythagorist for the learning of his symbolls , Laert. and therefore with safety may I a while awaite like Elihu vpon the words of the ancient , thereby to aspire to the knowledge of our christian mysteries . And indeed our Vniuersities hath well prouided in this case , calling none to publique course of preaching till he be of fowre yeares standing Master of arts : which authoritie though it might iustly sway me , since when we proceede we are bound by a formall oath to keepe the customes , Tu iurabis , &c. as well as the statutes and priuiledges of the Vniuersitie ; yet haue I also a greater authoritie then that for my warrant , euen that of our Sauiour , ( to passe the like example of Iohn Baptist his Coetanean , Luk. 2. born the same yeare ) who beeing the wisedome of his Father , in whome is the fulnesse of all graces , so that he could aswell haue preached at twelue yeares old , as haue disputed with Doctors : yet because it was the maner of the Iewish synagogue , ( grounded vpon the example of Ioseph , Ioseph . antiq. that came to his authoritie , and of Dauid , that came to his kingdome at those yeares ) not to professe , or teach publikely before that age , vndertooke not the charge of a Priest , or Prophet , till he were thirtie yeares of age , as all Comments gather out of Saint Lukes computation . Whereupon S. Gregorie makes an excellent collection fitting my purpose , Redemptor noster in coelis , Gregor. de curâ Past. part. 3. c. 26 Doctor Angelorum , ante tricennale tempus noluit fieri doctor hominum , vt praecipitanti vim saluberrimam timoris incuteret , cùm ipse qui labi non poterat , perfectae vitae gratiam non nisi perfecta aetate praedicaret ; whose actions I euer held for instructions , and herein his example a perfect lawe , in so much that I am emboldened to commence my suit ( being the like with his ) in the same tearmes , that my Master ( S. Augustine I meane ) hath taught and done before me , Possidor . who ( as Possidorus his scholler witnesseth ) soone after he was vnexpectedly ordered , called by good old Valerius Bishop of Hippo ( a man of great sanctitie , but inferiour in learning ) to bee his Coadiutor in his Episcopall function ( for his part out of an admiration , and high conceipt of his learning , though as himselfe confesseth , at that time hee was set to guide the sterne , before he knewe how to handle the oare ) with such incredible vehemencie , earnestnesse , and importunitie ( euen with the same that Paul adiureth Timothie before God , 2. Tim. 4 1. and beefore the Lord Iesus Christ , that shall iudge the quicke and dead at his appearing ) doth beseech and implore Valerius ; Obsecro te per veritatem & seueritatem Christi , per misericordiam & iudicium eius , per eum qui tantam tibi inspirauit charitatem erga nos ; and againe , 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 dearely , with all these importunate praiers ? a matter , surely hee thought highly concerned him ( and therefore out of his iudgement I haue reason to thinke it also greatly concernes my selfe ) all is for this in conclusion , vt miserearis mei & concedas mihi ad hoc negotium quantum rogaui tempus : ad finem Epist. predict . ( as seemes by the circumstances about a yeares respite ) S. Augustine might well think this inough for him , and hath herein also said enough for me , his case being an Idea , and sampler of mine owne . But least relying vpon bare authorities I incurre Socrates censure of the Sophisters of his time , whom ( because when they knew not how to tell their owne tales , they vsed onely to cite others authorities ) he compared to idiots , that making a feast , are glad to send for fidlers in , because they knowe not otherwise how to entertaine the time with plausible discourse of their owne : I wil also interpret his minde , and mine in myne owne phrase .

To vse then a little variation , my suite in effect is the same with his to redeeme time ( or ( as in some of our stricter colledges , wher there is large allowance of al things saue vacant time ) to borrowe a few dayes ) and ( according to that excellent counsell our Sauiour at his departure , gaue his Disciples to tarrie at Ierusalem ) to keep here at the Vniuersitie , till I shall finde my selfe indued with power from aboue , and furnished with gifts meete for so high a calling ; least shewing my selfe abroad before riper yeares , and endowments sutable , some more auncient taxe me , as Eliab did Dauid his younger brother , 1. Sam. 17.28 , 29. Quare veristi ? ego noui tuam superbiim & nequitiam cordis tui , since I cannot reply as Dauid did , Quid feci ? nunquid non verbum est ? Hauing prooued my cause , which I hope will prooue allowable , tending to no other end , but ( with him , who by deliberate delaies & staies wearied Hannibal and reestablished the ruinated estate of Rome ) cunctando rem restituere , to strengthen and enable my weaknesse by a little staie : that so ( to passe the Poor Virgil , Quantum vertice , &c. ) I may according to our Sauiours description of good seed in good ground , by taking deeper root , bring forth better fruit ; and hauing according to the first , and best course of nature , an euening and a morning for my daie , an euening for contemplation , rest , & repose , and a morning , for labour , and exercise , I may in the one , make my waxe , and combe , and in the other , bring honie to the hiue , in the one , gather my stubble , and in the other , make vp my full tale of bricke ; in the one , by my priuate meditations ( as Moses in the wildernesse ) learne to feed my flocke ; in the other , beeing sent with Moses , call the children of Gods spirituall Israel from the flesh-potts of Egypt , their concupiscible bodies , to the land which flowes with milke , and hony ; from the bondage of their spirituall Pharaoh , to the glorious liberty of the sons of God . And you , seeing the fruits of my labours ( whome next God I euer willingly remember , and thankefully acknowledge , both the plantors , and waterers thereof ) may thereby be induced to giue mee your blessing , and therewithall your hearty praiers to almightie God , that it please him so to encrease in mee his spirituall graces , that I may still go forward from grace to grace , and from vertue to vertue , till I become a perfect man in Christ Iesus .

His meditation vpon the Calling of the Ministerie at his first institution vnto it .

I Know my vncleane hands , O God , are not fit to carrie thy Arke , or touch those things that are hallowed , and consecrate vnto thee , my polluted lippes most vnworthy to take thy name into my mouth . What am I that I should speake vnto my Lord , by prayer , from my selfe , and others , and yet liue , much lesse speak from my Lord , by his word , vnto others to make them liue in thee ? yet since it hath pleased thee to call mee , standing idle in the market-place , and attending the vanities of this world so early into the vinyeard , it behooueth mee to labour , and willingly to beare the heate of the day , and gladly ( while the light of the Gospel lasteth ) to doe the worke of my heauenly Father , the workes of light . It is a burden , indeed , that I vndergoe , but thine , O Christ , and therefore light , and easie ; it is a yoake , but thine , and therefore sweete . Much more blessed are thine , then the Seruants of Salomon , much more blessed , since in this Ministerie the heauenly Angels are their Seruants : not vnto vs , not vnto vs , Lord , but vnto thy name giue the glorie ; thou art still the same gratious God , that shewest grace vnto the humble , and callest Publicans , and sinners , and poore silly soules ( such as weare thy fishermen ) vnto thee , because thou art able to get thee praise out of the mouthes of verie babes , and sucklings , and euen of stones to raise thee vp children : and with the follie of thine to confound the wisedome of the world , let my soule therefore euer magnifie thy holy name , because thou hast ruised mee out of the dust to stand before thee , and hast shewed mee the light of thy countenance , and let mine eyes see thy saluation . To be a seruant of Seruants was once a curse , but to be a seruant of one of thy seruants , is one of the highest blessings ; thou thy selfe beeing Lord of all , deigning to serue thy Seruants , washing their feete , and it beeing an office wherein thy blessed Angels doe reioyce . But howsoeuer it is an honourable calling , yet it is vnto thee a seruice , and not vnto ease , or pleasure . Those that are in Princes Courts may goe in soft rayment , and liue at their ease , but not so they that serue in thy Courts , O Lord . Thy selfe didst begin thy preaching with a fast of fourtie daies , and didst enioyne to all that did follow thee to leaue all earthly pleasures , which together with the world , they were to forsake , & in stead thereof to take vp thy crosse , that so thy members maybe conformable vnto their head . Men are all borne to labour , as a spark to flie vpwards , it is a curse that followed mans fall : but to labour in thy vineyard , is a blessing following mans repayring , and redemption to keepe and dresse thy Paradise , thy inclosed garden , as it was Adams charge , in the happie estate of his innocencie , so is it now the Ministers , after the happie restoring thereof . Thy vineyard laie desolate , and the wild bore of the forrest spoyled 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 yeeld thee not the fruit , or doe not well entreate thy seruants , or suffer it to grow wast , they can looke for no other but to be cast thence out of thy paradise . Not without a cause did thy seruants reioyce 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 seruant Paul , after thou hast chosen him for a vessell of thine honour , was to shew him what great things he should suffer for thy sake , as thou hast done before for ours : but , alas , let vs doe what we can , or suffer whatsoeuer we are able for Christs sake , yea though we should laie downe our liues for him , or his sheepe , as hee for vs , and them , yet weare we but vnprofitable seruants . Neuerthelesse as blessed were the pappes that gaue thee suck , so blessed also are those , whom thou hast made the Nources of thy Church to giue them meate in due season : blessed the wombe that bare thee , and so that which beares thy children : the wombe indeed that bare the Lord was deliuered without paine or labour ; but thy children must be borne with labour , and trauell , and the Ministers are as it were daily to trauaile in birth with such as are begotten by them vnto thee , but they soone forget their trauaile , and reioyce , so that children be borne vnto thee , and thou makest them fruitfull , and takest away the reproach of their barrennesse .

I know , Lord , I am no more able to doe the seruice , then thou hast need of my seruice , and yet since it hath pleased thee , thogh all-sufficient , and all-powerfull of thy selfe , to vse the weake things of this world as thine instruments thereby the more to manifest thy power , able to worke by the most vnlikely meanes , I humbly , and willingly yeeld my selfe ( as if I were euen nowe in thi●e hands new to be framed , and created ) as clay to the hands of the Potter , to be made whatsoeuer vessel , either of honour , or dishonour , ( yea though it weare to be an Anathema ) to thy seruice . For now that I haue 〈◊〉 my hand to the plough for the tilling of that good ground , wherein the seed of thy word is to be sowne , I may not looke backe to Sodome , to the world , whence thou hast called mee , but wholy intend the worke thou hast set me to doe . Thy seruants must know they are vnder a Taskmaster ( though a righteous one , vnlike those of Egypt ) that will duely , and daily exact their work of them , and see that hauing straw giuen them , they make bricke for the building of thy house , and multiplie the Talents committed vnto them . And now there is a woe for me , if I preach not the Gospel , and that sincerely ; not can I ( vnlesse I will be worse then Baalim ) for a world goe farther , then thy holy word will warrant mee . Graunt , O Lord , that my delight be wholy in thy word , that I may thinke alwaies I therein heare thee speaking , and as thy sheepe , knowing thy voice , may follow the sheapheard of my soule whether soeuer hee call mee .

O let not the booke of thy holy word , I beseech thee , be a sealed book vnto mee , but thou that hast the key of Dauid , the Lambe that art onely found worthie to open it , vnfold it , and giue me an vnderstanding heart , ( which , aboue all things , hauing vndertaken so great a charge , I desire with Salomon ) that I may be a right dispenser of thy holy word , and go out and in before thy people . For I knowe , 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 deuils in thy name , which prevailed against them : yea euen those whom thou hast called , and set apart to thy ministerie , if they do not wel , and abide in thee , and thou in them , the deuill will enter into them , as he did into Iudas , and make them the sonnes of perdition tenne times worse than before . Giue me grace therefore first to direct mine owne wayes according to the dictat of thy holy Spirit , and word , that beginning with my selfe , and so speaking out of the treasure , and abundance of my heart , and knowing the things which belong to saluation , I may be blessed , if I doe them : let me first worke out myne owne saluation with feare , & trembling , and so saue both my selfe , and others , least otherwise I be beaten with many stripes : First , O Christ , make the vessel newe , make me a new man , and then put in new wine , turne thou my water to wine . And because thy Ministers are as the eies of thy mysticall , and militarie bodie ( for as thou art the light of them , so they are the light of the world ) O let there be no beames in their eyes , who are to be eyes to the blind ; but make their verie feete to shine as the starres in the firmament , make them conuert many to righteousnesse , and beeing first guided by thee , the bright morning starre , let them become themselues starres also ( though shining in the night , and with thy beames ) to guid , and direct others to the house of the Lord , that so hauing 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 lampes to burne alwaies before thee in thy Temple , willing euen to consume themselues to giue light vnto thy house , and readie beeing set on fire , as it were in a burnt offering spend themselues for thine , and thy Churches seruice ; and let me , the least of them all , finde 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 remooued out of the Candlestick ; but in thy mercie as thou didst encrease the widowes oile , all the time of the famine ; so also increase thy grace in my lampe , that it may , with the wise virgins , be found burning , and shining at the comming forth of the Bridegroome , and so I receiued into the rest of my Master . Guide the Armie of thy Ministers with thy principall spirit , O Lord , & lead them out of Egypt with a stretched out arme , that all the powers of darknesse , bandied especially to assault them , preuaile not against them . It is Sathans desire to grinde and winnowe them , to make the watchmen of thy holy city to sleepe , that so it may be betraied . Out of his hatred to thee , he seekes most to persecute these , whome thou hast set in thy stead , that the light of thy Temple beeing extinguished , and put out , and their Candlesticks remooued , he may walke himselfe in the darke , and that their eies beeing darkened , the bodie blinded , may fall into his pits , and snares . Thou therfore , O God , goe forth with our Armies vnto battell , the cause is thine , set bounds vnto the raging sea , that it ouerflow not thy holy Land .

And now , Lord , since I am come into thy seruice , and haue left all to followe thee , let me neuer leaue thee to followe any other thing . For as thou couldst neuer haue chosen a worse seruant , so shall I neuer find so good a Master , or meet with such a seruice , it beeing fit onely , indeede , for thy heauenly Angels : but because it hath pleased thee ( as that King ) to set earthen vessels among the golden ones of thy Temple , therefore as euerie creature , euen the silly worme doth striue to doe the seruice , in his kind , and order , so among the vnworthiest of them , doe I present my humble seruice vnto thee , and knowing not what other thanks to render thee , who hast made me fellow-seruant with thy Angels , ( that are ministring spirits , sent for the good of thy choosen ) I will euen render thy grace vnto thy glorie , and ioyfully yeeld vp my selfe , and my soule , which thou hast so graciously accepted , vnto the hands of my faithful redeemer : there is nothing worthy to haue part with thee , nothing shal vsurpe thy right in me , or robbe thee of thine honour . Though , O Lord , it is not I that doe , or can do thee seruice . It is thou , that seruest thy selfe by me , as by an instrument : I haue not so much as moouing of my selfe , it is thou that workest in me both the wil and the power . I am of my selfe but a iarring instrument , quite out of tune : it is thou that tunest me , and makest what soeuer musique , and harmonie is in mee , that so I , among the rest of the Leuites , might with ioy , and mirth helpe to bring home thine Arke vnto Hierusalem , that is aboue . I haue nothing that I can call properly mine owne , but my sinnes , weakenesse , and imperfections , and wretchednesse : whatsoeuer is else in mee more then these , is thine O God , of thy free gift , and grace , and therefore bound vnto thy seruice .

A meditation vpon the first of the seauen paenitentiall Psalmes of Dauid . Psalm. 6. vers. 1.

O Lord rebuke me not in thine Indignation , neither chastice mee in thy displeasure .

I Require not , O Lord , that thou rebuke mee , or chastice mee not at all : it beeing the prerogatiue of thy children here in this world to be chastened , and punished for their sinnes , whereas thou sufferest the wicked , without troubling , to heape vp wrath against the day of wrath , till they haue filled vp the measure of their iniquitie . My sinnes , I know exact chasticement , onely I desire that thou correct mee in thy mercie , not in thine anger , as a sonne , 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 ouerwhelmed 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 mee as the whale to Ionas , not to swallow , but to preserue , and to my sinnefull soule as salt to tainted flesh , to keepe it from putrefaction . Set bounds , O Lord , to the raging seas , that they ouerflow not , and put thy bridle , and hooke into the mouth of the beast , that it deuoure not the heart of the Turtle . If thou rebuke in thy wrath , who can beare it , if thine anger be kindled , yea but a little , who can stand before thee , if thou but touch the mountaines , must they not smoake for it ? The least breath of thy displeasure is able to blast all the beautie of the world , and as a word of thy mercie made all , so a word of thine anger is able to destroie all . How glad would they be , that beare the insupportable burthen of thine anger , if in exchaunge thereof , the mountaines would fall vpon them , and the hills couer them . Oh how light a load are the greatest mountaines in comparison of thy least heauie displeasure ? At the day of thy wrath the heauens shall be rowled vp as a peece of parchment , the starres fall from the firmament , the moone be turned into blood , and the sunne darkned : then , Lord , who am I withwhom thou shouldst be angrie , or what is flesh and blood , what seely man that thou shouldest striue with him ? Turne the edge of thy wrath , O Lord , against those principalities , and powers of darknesse , that resist thee from vs poore soules , that submit our earthen vessells euen to be broken in peeces by the Potter that made vs . O thou Lion of the Tribe of of Iudah , spare them that lie prostrate before thee ▪ and pardon vs , if not thy punishment , yet thine anger : then if thou killest vs , we shall loue thee , and in death it selfe remember thee , in the pit giue thee thankes .

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

O God , whose mercie is thy greatest glorie , and whose glorie , and power is most seene in mans weaknesse , and frailtie ( as wherein there is no other power seene ) let not thy invincible strength striue with so weake an adversarie , as an arme of flesh ; wrastle not , O God , with thy poore seruant ( as with Iacob ) vnlesse ( as vnto him ) thou chaunge his name to Israel , and giue him the blessing of preuailing with God . For , O Lord , thy yron rodde , if it , as that of Moses , he turned into a serpent , would soone deuoure ours , and if our earthen vessells should encounter with thine , stronger then brasse , how can they escape breaking , must not our weake ships , if , driven with the tempest of thine anger , they fall vpon that rocke of thine , be needs grinded into their owne elements of dust . Therefore be mercifull vnto mee , O Lord , because I am weake . The strong will arrogate the glorie to themselues , and say , by the strength of their owne arme they haue gotten themselues the victorie , but in shewing mercie to the weake , not vnto them , but vnto thy name thou giuest glorie . For there are none so reprobate , but in thy mercie to the weake , they will confesse that it is the finger of the Lord . Let not then the sun-shine of thy grace go downe in thy wrath , but refresh , and releeue a pore Lazar , a weak fainting soule , lying begging at the doore of thy rich mercie , and desiring to be satisfied but with the crummes , that fal from thy heauenly table , with the least ( if any little ) of thy graces . For thy least grace ( as those fiue loaues ) is able to suffice thousands , as thy least anger ( if thy mercie should not meete and kisse it ) were enough , as an other deluge , to ouerwhelme the whole world . That is the two-edged sword , that pierceth the very bones , and diuideth vnto the marrow ; so that for selfe-guiltines , and horrour therof , my very bones are vexed , and euen that small strength I had powred out , as water , vpon the ground . It is only the powring out of thy bowels of compassion , that can gather me vp againe , onely the soueraigne hand of thy mercie , that can heale the wounds , wherewith the seuere hand of thy iustice hath so deepely impierced me .

Vers. 3. My soule is also sore troubled , but Lord how long wilt thou punish ?

IF thy lightning ▪ O Lord , had onely ceazed on my bones , and had not past my bodily sheath , and entred into my soule , my spirit ( like a faithfull companion ) should haue giuen some rest to my earthly tabernacle , and helpt to heale my infirmitie : but a wounded spirit in a bruised , and broken bodie , who can beare ? Thou hast melted my very soule within mee , the venime of thine arrowes hath drunke vp my spirits : so that now both my bodie is vexed , because my soule hides it selfe from his comfort , and because thou hidest thy face , my soule is troubled . And in what waters doth that Behemoth delight to drinke , but in such as are most troubled , who nowe ( like a cunning fisher ) hath laid his baites , and hooks in euery part of my soule , while I in these troubled waters am not able to discerne or discouer them : but since thou hast sent thine Angel , O Lord , ( as into the poole of Bethesda ) to trouble the waters , and they are gone ouer my soule ; and my bodie ( with Ionas ) 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 soule vnder this altar of flesh , wherein it hath been so long crucified , cry vnto thee ; how long Lord holy , and true , before thou wilt heare the voice and auenge the cause of our martyred spirits , iustly complaining against the men of the earth , our earthly ly members ? Thine answer is , but for a little season : but euen a little time , O Lord , semeth long without thee , and as a thousand yeares is but a day with thee , so a day is as a thousand yeares without thee . But is this a question for me , who can make no ende of sinning , to aske , when thou wilt be pleased to make an ende of thy punishment ? May not thy answer be to me iustly the same with that of Iehu to sinfull Ahabs motion of peace : what hast thou to doe with peace , as long as the iniquities of Iesabel , nay farre worse , remaine in thee ? True Lord , if thou still looke on me with the eie of thy iustice , ( which is as those eies which kill , what they behold ) I knowe thou must needes still punish me , since the bow , and sword of thy iustice neuer depart emptie from the battells of the Lord against sinne , and sinners : but thou hast two eies , O God , one of Iustice , another of Mercie : O let thine eie of Iustice looke vpon the merits of thy Sonne , an obiect able to delight euen that iust eie : but bend thine eie of mercie vpon the miseries of thy seruant , that so when thy iustice hath seene my miseries made his , his merits by thy mercie , maie be made mine .

Vers. 4. Turne thee , O Lord , and deliuer my soule , O saue me for thy mercie sake .

IF thou but turne thee , O Lord , and looke gratiously out of heauen vpon me , the powers of darkenesse , with the shadowes of death , will at thy first fight , as at the daie breaking flie all away : but because I turned from thee with my Father the first Adam by pride , and returned not vnto thee by humility with thy Sonne , the second Adam , but would needes leaue Ierusalem to goe to Iericho , therefore am I fallen among theeues , who haue spoiled and wounded me , leauing me nothing but a cureles bodie , and a carelesse soule , that sending out perpetuall streames , and issues of blood , readie presently to die : this not knowing , but denying thee his Maker , by whome onely it is able to liue . O if thou wouldst but turn aside with the mercifull Samaritan , or turne backe , as to the woman diseased with a fluxe of blood , or turne thine eie onely vpon me , as vpon Peter , my wounds should be washed , the issues of blood stopped , and my deniall pardoned . Turne thee therefore , and remember Dauids troubles , O Lord . Shall the hand of little Dauid , O thou most mightie , if a rauenous beare breake into his flocke , and steale awaie a sheepe , or if a roaring Lion sallie out of his denne , and rent awaie a lambe from him , be able to deliuer them both from the mouth of the beare , and the pawe of the Lion ; and shalt not thou be much more able to rescue the sheepe of thy fold , and lambs of thy flocke ? 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 whome to deuoure ( euen my dismaied soule ) able to make greater resistance against thee , then those against Dauid ? Or was his Flocke dearer to him , them thine is to thee ? Or can Dauid become more mercifull , then his God ? Or , if thou be that gratious God of whom Dauid hath so often sung , that Thy mercie endureth for euer , thy mercie endureth for euer , is thy mercie come now vtterly to an end , or hast thou forgotten to be gratious , and shut vp thy bowells of compassion for euer and euer ? Or what is it ; is my sinne greater then it can be forgiuen , that so my wickednesse should exceed thy goodnesse ? No , no , none of these . If David deliuered his lambe from the pawe of the beare , thou deliueredst Dauid from the pawe of the Lion : if he loued his flocke , by which he liued , sure thou must needs loue thine for whom thou diedst ; nor is it likely , that thou hast shut vp thy bowells of compassion , since thou hast opened so large an entrance for vs in the side of thy Sonne , wherein all thy tender bowells of compassion are laied vp : and how can our sinnes be aboue thy mercie , when thy mercie is aboue all thy workes , and and thy workes aboue all others workes , nay when our wickedst worke hath something good in it , beeing an action , and so done by thy vertue , but thy least goodnesse hath in it not the least euill , beeing , like the Author , ful of perfection . Turne thee therefore , O Lord , and deliuer my soule , O saue me for thy mercies sake .

Vers. 5. For in death no man will remember thee , and who will giue thee thanks in the pit ?

THou , O God , art the liuing God , the God of the Liuing , and of the Land of the liuing . While we liue , we are bound to remember thee , & though we are worthie to die , yet death is not worthy to take away the remembrance of thee . Thy glorie , and praise ought to be eternal , as thou art . Let them not perish then , O Lord , whom thou hast created vnto that end , the most excellent ende of all things created . How fewe such swans are there , O God , who sing vnto thee in their death , and perishing how fewe that will remember thee , with Ionas , in the bellie of the whale , or with Ioseph in the pit , or with Daniel in the lions den ? who will not rather with Ezeckiah mourne , when they are to goe downe into the pit , and with Iob , beeing cast downe , curse the day of their birth , and shewe themselues almost forgetfull of all thy benefits ; so farre will they be from giuing 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 ioyfull shout of a King is not heard among them . It belongeth vnto the Followers of the Lambe , in that euerlasting Sabbath , and Iubile to sing perpetuall halleluias , and to cast downe their crownes before thy throne , and to giue thanks , glory , and honour vnto him that sitteth therupon : and yet it belongeth vnto vs also , O Lord , in what measure , and proportion we are able , to doe thy will on earth euen aswell , though not so well as it is done in heauen . O let not Isaac onely , but euen Ismael liue in thy sight : let vs sinners also liue , and not goe downe altogether into the chambers of death ; not because we are worthy but to glorifie thy holy name . For the confession of Sinners , as of thine enemies , is most glorious .

Vers. 6. I am wearie of my groanings , euery night wash I my bed , and water my couch with teares .

DId holy David , a man after Gods owne heart , feele the hand of him , whose heart he so wel pleased , so angrie with him , that euen in the night season , when others eyes quietly reposed themselues , his flowed so abundantly with teares , as if he would haue washed both his eies , and bed , ( the places where his Adulterie beganne , and ended ) from the defilement of his sin ? Oh then why should I be wearie of my groanings ? For what teares will serue to wash out my Leopard spots , or cleanse my Ethiopian hew ? If I had a fountaine running in my head , with Ieremie , to make vp lamentations , yet weare it all too little ; but I , as if the verie fountaine were dried vp , am become harder then the rocke in the wildernesse stricken with Moses rod : for that gushed out with abundance of waters , whereas I shed no teares when the Lord striketh . Thy seruant , O Lord , is a suiter for euerie plant , which thy heauenly Father planteth , because it shall neuer be rooted vp againe : but let all thy plants O God , be watered with the teares of repentance , and then they will be fruitfull indeed , and bring forth euen an hundred folde . They are the most acceptable drinke-offering vnto thee , and more pleasing then if riuers of oyle were powred out before thee . These doe , as it were anew baptise vs in Christ Iesus , and wash away the filth of our flesh , as the waters of Iordan did Naamans leprosie , or as those waters of Bethesda , which , when they were troubled , euery one knew there was an Angel in them , and that some cure should presently be wrought . No water so precious , and of such vertue , as teares distilling from a repenting heart ; it holdeth the next place to the water of life , and is as the water powred out vpon Elias sacrifice , which was consumed with fire from heauen , or as a heauenly dewe retourning thither from whence it fell , and falling downe againe in showers of grace , and mercie . To other men , and in other causes , teares are like the bitter waters of Marrah , but when the children of Israel , Gods children drinke thereof , they are streight-waies made sweet , and pleasant . For what if they now sowe in teares , they shall hereafter reape in ioy , and the eyes of the Spouse , that are nowe as doues eies , ouer the riuers of water , euer mourning and weeping , shall hereafter , when all teares shall be wiped away from them , instead thereof , be filled with laughter , & anointed with the oile of gladnesse aboue all others . How oft is it mentioned that the teares of the godly come vp to the Lord , beeing onely their propertie , whereas al other teares doe descend , naturally to moue vpwards towards heauen . And indeede though the heauens be as moulten brasse , these ( much more powerfull than the droppes of raine , whose often fall , doth hollowe , & peirce the hardest stones , ) would supple , and mollifie them ? We finde in common calamities they moue the most obdurate heart to pittie , yea euen to a sympathie in our sorrowes , and one enemie forgiues another , and relents ; if he seek it with teares : much more will they mooue the Lord to mercie , who stiles himselfe the God of pitie and compassion . Wherefore Christ professeth himselfe wounded , and ouercome with the eies of his spouse . No water , but the teares of repentance is of force to quench the fierie darts of Sathan , and put out the flames of Hell kindled against vs . Therefore I will be no more weary of my groanings , but euery night will wash my bed , and water my couch with my teares .

Vers. 7. My beautie is gone for verie trouble , and worne away , because of mine enemies .

ALl worldly beautie , alas , is nothing else but vanitie ; what more goodly then that of the Lillie of the field ? ( Salomon is not so glorious ) yet how soone it vadeth , and perisheth ? but , alas , the losse of this outward beautie were nothing , though the sunne looke vpon mee in the heate of affliction , while I keepe thy vineyard , I may be blacke , but comely : but my losse is of that inward beautie , wherwith thy Spouse , the faithfull soule , is all glorious within . I know , Lord , thou hadst once new made mee after the image of thy divine beautie , which all the beautie of the world cannot so much as shadow , but I haue fallen , and defaced it , that now it cannot be knowne whose image , and superscription it is : and now that the beautie of my flourishing is gone , what remaineth , but the old man , full of the wrinkles , and furrowes , 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 iustice crie , Crucifie him . In this is the description of the naturall old man rightly verified in a spirituall sence . The Sunne of righteousnesse is darkned in him , and the clouds returne after the raine , one sinne after an other , one miserie after an other : Eccl. 12. the keepers of the house tremble , the strong men bowe , and they waxe darke that look out of the windowes : faith is weake , hope fainteth , and charitie faileth . O graunt , O Lord , that as the Eagle reneweth her youth , I may cast off this old man , and put on the new Iesus Christ , thine , and thy Churches welbeloued , whose countenance is all white , and ruddie , the fairest of ten thousand , so exceeding aspectable , that it is able to change this vile body , whose beautie is quite gone , and worn away , and make it like his glorious bodie .

Vers. 8. Away from me all yee that worke vanitie , for the Lord hath heard the voice of my weeping .

BEhold here how the Lord after his whirlewinde that tore all the mountains of pride in me , and burst in sunder my heart of rocke , commeth at length in the still , and soft voice . The Lord hath wounded , but loe he bindeth vp againe , hee hath brought vnto the graue , & loe hee bringeth backe againe . For when my tongue failed , I spake vnto him in the silence of my soule , and when my soule fainted , mine eies flowed out with teares to speake vnto him , and loe he hath answered the request of my heart , & heard the voice of my weeping . Now therefore since the Lord deigneth to come vnto me in his mercie , and build vp my ruines , and dwell with mee againe , what haue I to do with my olde companions the workers of iniquitie , shall they , and my God keepe together ? or shall I entertaine my Soueraigne Lord with such houshold seruants ? no , they shal not enter into my house , or come within my roofe . Nowe the Sunne is risen , it is time these shadowes were parted away . For neither can thy light dwell with darkenes , nor their works of darknes abide the triall of thy light . Therefore away from me , both all ye workers , and all yee workers of vanitie . I knowe , Lord , there will be a hard parting between my olde pleasures , and my old heart : the syrens will sing many a sweete song , and cast many a faire looke , and weepe many a false teare , 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 haue nothing to doe with the voice of theirs ; since my voice vttered in the bitternesse of my heart , was so well accepted of thee , nothing shall henceforth pleasure me , but such bitter songs , wherewith they are litle acquainted : & though I cannot cast out these Iebusites , but they will still dwell with me , yet , thorough thy grace , I will keepe them in subiection , and if they grow insolent in my bodie , the temple of thy holy Spirit , I wil weep for their sinnes , and so , crying daily vnto thee with teares for pardon , wil make them serue me , at the least , to draw water for the house of the Lord . O that I could make an integrall separation of my self from them , and might not carrie my greatest enemies in my bosome so neere my heart , the lusts of it ; but , in stead of that fountaine of death , be ioyned vnto the Fountaine of life , Christ Iesus , in whome there is so vnseparable an vnion betweene God , and man , that neither death , nor hell , no not the strongest things of this world ( weake vnto thee ) much lesse the weakest , the vanities thereof , can euer be able to separate vs from thee .

Vers. 9. The Lord hath heard my petition : The Lord will receiue my prayer .

IT is a great grace of thee , O my Lord , to suffer dust , and ashes to speake vnto thee , but it is as common with thee , as it is great . For thou sufferest many to say vnto thee , Lord , Lord , whome neuerthelesse thou knowest not . It is a greater therefore that when we call vpon thee in the time of trouble thou wilt heare vs : and yet this also may seeme to be not so singular a mercie : for whatsoeuer is spoken , shall not he that made the eare , heare it ? but so to heare our praiers , as to receiue , and grant them , and then to heare the crie of our petitions , when the lowder crie of our sinnes would drowne their voice , this is a goodnes as neere vnto thy nature , as it is far from our desert . O how vnlike are thy eares , that are alwaies open to the request of the poore , and needie , to those of the deaf Adder , that old Serpent , that stoppes his eares , and is inexorable , charme the charmer neuer so sweete ? how vnlike to vs , O Lord , that ( hauing eares ) yet when thou callest for our obedience , haue none to heare thee , where contrariwise , thou ( hauing none ) when we call to thee , inclinest thine eares to heare vs . But certenly , O Lord , it is impossible that thy iust eares should heare the praiers of such as we are : for we know God heareth not sinners . True Lord : and therefore thou hast got thee new eares , and least we should thinke these like thy other , hast set them euen vpon our Head Iesus Christ : with them thou hearest vs if we speak vnto thee , and our words passing through his mouth ( as how can we speak vnto thee , but by our head ) are set on fire by that Golden censor , and , like holy incense , make a sweet sauour vpon thine Altar . So that henceforth though our workes be all , like our selues , wicked , though our rough hands be the hands of Esau , yet our voice is Iacobs voice , and wee haue got the apparrell of our eldest brother Esau , and therefore we know that thou wilt blesse vs , we are sure thou wilt heare vs , and spare vs , though more sinnefull , then euer Sodome was . What though Abraham , Moses and Elias were now liuing , and prayed for vs , we are sure thou wouldst much lesse heare them for vs , then for their , and thine owne people of the Iewes : yet thou hast heard him for vs , and without conditioning , as with Abraham , for the sparing of Sodome , if fiftie , twentie , or ten iust men were found therein , hast spared vs all onely for one iust mans sake . In him therefore , with boldnesse , doe all thy Saints offer vp their golden vyals of odours , their prayers , before thee . For hee onely is worthy to make our prayers well-pleasing vnto thee , in whom only thou art well pleased .

Vers. 10. All mine enemies shall be confounded and sore vexed , they shall be turned backe and put to shame suddainely .

BEhold the bountie , and seueritie of God : seueritie towards mine enemies , that haue fallen ; bowntie towards mee , that when I , and they stood before thine Altar , as the two Goats , one of vs to be sacrificed , to appease thy wrath , and as Ionas with the Marriners , in the tempest of thine anger , one of vs to be cast out , hast pleased to let the lot of the scape-goate , fall on mee , and to make them the sin-offring . Nor weart thou content , O Lord , to repaie mee good for euill , that rendered thee euill for good , but after thou hadst pardoned me thou wouldst not pardon mine enemies , as though thou hatest thy childrens enemies more then thine owne , and louest them better then thy selfe : giuing thy selfe for them when they were thine enemies , and when we , for want of spirituall senses , had no sence of our spirituall wants , then redeeming vs : but confounding , and sore vexing , and suddainly turning backe , and putting to a perpetuall shame those that hate vs , and not vs , that hated thee . Now , Lord , taught by thy example , that art so good to thine enemies , and hauing thine owne word for it , I cannot but loue mine enemies , and pray for them , that curse mee . If it be a fault , or a folly ( as the world esteemes it ) thou hast taught it mee , and I would willingly erre with thee my God ; it is inough for the Disciple to be as his Master is . But yet there are some of mine enemies , I confesse , that made mee first an enemie vnto thee , O Lord , whom I hate with a perfect hatred , who are growne now so ill , as they are past my prayers , and haue gone further then thy mercie will follow them , euen into the gates , and mouth of hell , that gap't so wide to deuoure me , with them . O let the sword of thy Iustice 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 hel , that they should not preuaile ouer mee , and so leading my captiuitie captiue , and casting my soules enemies into the pit they had prepared for me . Many farre greater starres , and fairer lights , then , I O God , hath the taile of that dragon drawne downe after him from heauen , & hadst not thou ( to whom onely the fame belongeth ) taken my cause into thine owne hand , I had also been winnowed , & caried like dust , and chaffe before the wind . Therefore , as thou hast broken these mine enimies in peices , so also scatter them , that the peices of the mangled Serpent may neuer come together againe . O let not the deadly wound of the head of the beast be healed , to make warre against thy Saints , and against the Lambe for euer .

His daily Sacrifice .

HOw commeth it to passe , O Lord , that thou art so mindefull of man , man beeing so forgetfull of thee ? Sure but that mercie is essentiall vnto thee , and thou canst assoone forget to bee , as forget to bee gratious , it were impossible but such a man of sinnes and sorrowes , as I am , rather a worme , and no man , or more truly dust , and ashes , and none of all thy liuing creatures , nothing , indeed , but a verie bundle of vanitie , vanitie of vanities , should dispaire of pardon , and thinke my sinnes greater then they could be forgiuen . I that haue seconded the first fall of man with so many fallings from thy grace , ( and if that one were so powerfull to condemne all , ah what are so many to conuince one ) I that haue as often denyed thee in my deeds , as I haue sinned , and that not thrice , not seuen times , but seauenty seauen times in a day . I that haue so often when thou hast by thy graces come in and lodged with me , for a vile price of base peasures betraied thee , I that whereas I should haue mortified the old man , and crrucified the lusts thereof , so oft haue grieued thy good spirit , and crucified the Lord of life within me , and so buried , and sealed him vp in an obdurate , and stonie heart , that it must be a great worke of thy power , and mercie to rise againe in me , and rowle away the stone : I that haue thus filled vp my measure of iniquitie with Sodom , how dare I with Abraham , so often mooue the Lord for mercie : I that haue so often rebelled , how can I hope to be receiued again to grace , and pardon : I that haue no other plea , but guiltie , how dare I importune the iust iudge , vnlesse , as that woman did the vniust iudge , for iustice . Hath my best seruice vnto thee been betthen theirs , who kneeling , & saluting thee , haile king of the Iewes , yet crucified thee ? wherein haue my prayers , and teares been better then those , of the hypocritall Pharisies , onely seeming for a time , and so full of sinne , that when I haue praied for forgiuenes , I had neede pray again for forgiuenes of my prayers . Ah my wretched soule mocke not thy Sauiour any longer with thy kneeling , and prayers , like those soldiers that crucified him ; thou hast gone alreadie further then Iudas , not onely betraying him , but beeing ( which he denied to be ) guiltie of the shedding of his innocent blood ; think with thy selfe , how oft thou hast grieued his holy spirit , turning the grace thereof into wantonnes : how oft thou hast , when he of this mercie had healed thee , presently fallen into a relaps far worse then thy former disease ; how oft thou hast walowed thy self again in the mire , when hee had washt not thy feete onely , but thy head , and hands also ; how oft , when thy heauenly Physition had purged thee , returned to thy vomit . And now , Lord , with what fig leaues shall I couer the shame of my sinne , since I know thou hast cursed the fig-tree , that bore leaues only ? Oh tell mee how with the Prodigall shall I returne to my Father ? or if I doe returne , say , hast thou any more kisses , and embraces lest , for such a riotous Sonne ? If the mountaines , which yet offended not , did tremble , and melt away at thy presence , and if euen thy holiest Saints at thy presence fell downe to the ground almost for dead , troubled , and amazed , saying , surely they should die , because they had seene the Lord , if the Cherubins , that stand alwaie before thee , couer their faces , looking but vpon thy Mercie-seate , O with what face shall a guiltie soule come before thee , when it appeares before thy seate of iustice ? Haue I not reason to hate my sinnes , that are able to make the sight of thee , which is so amiable , and beatificall , and to thy happie seruants a vision wherein their whole felicitie consists , so full of horrour to mee ? O how the verie thought thereof confounds mee , and , as if now , like Balthazar , I sawe the handwriting against mee , makes mee tremble , and stand amazed , smiting my knees one against another ; what can I say for my selfe , or what can I doe ? what sinne-offring , what peace-offering shall I bring to make attonement with the Lord ? what Moses , or Aaron haue I to stand betweene Gods destroying Angel , and mee ? whom haue I to make intercession for mee ? I dare not approach to my Sauiour , whom my sinnes may iustly make of a meeke Lambe , an enraged Lion vnto mee , I see no other but a two-edged sword proceed out of his mouth for my destruction , and me thinkes hee is a prouiding whips to scourge me out of his Temple , returning those stripes , those thornes , those wounds vpon mee , which he hath vnworthily borne for mee , denying any more to beare my crosse : so that now though I crie vnto him Lord , Lord , he will not know mee , nor suffer mee any more to haue a part in the Sonne of Ishai . Since therefore thy sword is drawne , O Lord , against mee , what can I doe but laie downe my necke , and submit my selfe to the stroke of that Axe , that cutteth downe all vnfruitfull , and ill-fruitfull Trees . For if euen the death of a sinner , and ruine of a wretched soule please thee , and may any way satisfie thy Iustice ( as indeed it cannot , for thou delightest not in the death of a sinner ) oh how willingly should I cast away my selfe , with Ionas , to accalme the tempest of thine anger against mee : but , alas , it is not my sacrifice can expiate my sins . It were a good fruit of my bodie , if it might be offered for the sin of my soule : but how can that satisfie for sinne , which it selfe is most sinnefull ? O no , I confesse , O Lord , that I haue no other sinne-offering but my repentance left , nor other burnt-offering then an aggrieued heart , nor other drink-offering then teares , nor other incense then my sighes , nor other propitiation , or Priest , and Mediatour then thy selfe , O Christ . Thou art our King to protect vs , our Prophet to teach vs , our Priest to make an attonement for vs , and thou hast promised to make vs also Kings , Priests , and Prophets vnto thy Father ; but such is my vnworthinesse , O Lord , that often when I would take vpon mee the Priests office , and offer my prayers ( as thou hast taught mee ) vnto my Father , which is in heauen , for pardon , that I am quite confounded , and haue nothing at all to say for my selfe , and though I knowe thou art able to cure my dumbnesse , yet it is safer for mee to heare thee open thy mouth to thy Father for mercie , then let my mouth be opened to crie for vengeance against my selfe . For I , more vnnaturall then Caine , haue slaine , not my yonger brother , but my selfe , nor my selfe only , but my elder brother , & therefore my blood cannot but , with Abells , crie to heauen for vengeance against him , that spilt it : but when I listen what the crie of thy blood , my elder brother , is , whom my sinne hath slaine , O how much better things doe I heare it speake , then the blood of Abel , Father forgiue him : besides , if I speake for my selfe , my words are like the winde , that passe away , and goe I know not whither , but most likely with my selfe into the Land where all things are forgotten : but thine are like thine owne essence , O Lord , who art the eternall word , such as heauen , and earth may sooner passe away , than one tittle of them . Do thou therfore , O gratious Sauiour , speake , and mediat for me ; let the many wounds inflicted on thee for my sinnes be as so many mouthes to craue mercie for me : O let thy blood , as when thou wert wounded it fel on the base earth , be distilled also by the grace , and merit thereof vpon me a vile , and vnworthy sinner ; how happie were I if , as thou madest Adam of red earth , so thou hadst made me of that fruitfull red ground which thou vouchsafedst to water with thine owne blood . Let thy stripes , O Christ , goe for the many stripes wherewith I , as an euill seruant , deserue to be beaten , thy death for that eternall death my sinnes haue as their hire deserued , and thy descent into hell for mine to free me from thence . Indeede if thou wert , as man is , prone to anger , nay were thine anger kindled but a little , and were not thy mercy rather as farre aboue mans reason , as his merit , how long since had I perished from the land of the liuing ? If I looke vpon my sinnes , me thinks I should alwaies see thee before me ( as thine Angel in the way of Baalim ) with the sword of thy iustice drawne against me , vpon which ( as mad men doe vpon weapons ) my sinnes make mee wilfully to runne , and I seem to my selfe to lie ( as Isaac ) vnder thy sword for sacrifie , still expecting when thou shouldst come by mee in the whirlewindes , earthquakes , and tempests of thy iudgements : yet to see , how thou ( that no man might denie it to proceed only of grace , and not of merit ) chusest rather to come in the still , and soft voice of thy mercies euen vnto vs sinners , & wilt that thy holy spirit ( the spirit of meeknes ) come down rather in the forme of a doue , without gal , them of a consuming fire vnto vs . How far art thou from desiring the death of a sinner , that when we were both branch , and roote vnder the Axe of thy iudgements , and ( as Isaac ) readie to be sacrificed , and made a sinne offring , didst prouide thy selfe a Lambe , ( yea thy selfe the Lambe ) to saue vs , and to set vs free . How readie art thou to snatch the perishing brand out of the fire , how soone entreated to forbeare , and spare the fruitlesse figtree , not doing that vnto the dry tree , which thou hast done vnto the greene ? O see if euer there were loue like thy loue ! thy loue and mercie , as thy selfe , transcending all . If euer thou repentest , it is of thine anger , not of thy mercie , if euer thou hearest not our prayers , it is because they tend to our owne hurt , if thou hidest thy face , it is that we might seek thee , and if thou fliest from vs , that we might follow after thee more eagerly : if thy iustice take vengeance , it shall bee onely vpon those that hate thee , and in them , but to the fourth generation , but if thy mercie begin to shewe it selfe , it will content it selfe with no lesse then a thousand generations . O thou immortall goodnes , and beauty of heauen , draw me vnto thee with the bands of thy loue , and with the same cordes bind me , that I breake not from thee , let me be ward vnto the King of heauen , & thy grace be my Guardian . Then shal mine inheritance , and my lines fall vnto mee in a faire Land , euen 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 darknes shal be euer able to expell me , so thou onely but suffer the weak hand of my faith to lay hold on thy crosse , and to eate of the fruit of that tree of life . For if thou be with me , I shall be safe , death shall haue no sting , sinne no poyson , hell no victorie . For thou hast ouercome all the power of hell , and death , not for thy selfe , ouer whome it could haue no power , but for vs , whose weakenesse could make no resistance ; but if thou absent thy selfe , though but for a while , my weake faith which had the boldnes to cast me out vpon the sea of thy mercie , that so , with Peter , I might meete thee walking vpon the waters , will neuer haue the courage , if it see the waues rise , to vphold it self . Lord stretch out thy hand , and saue me from sinking , and so henceforth binde the sacrifice with cords vnto the Altar , fasten me vnto thy crosse , O Christ , and spread thy selfe in thy merits , and mercies ( as Elias ) vpon me , that I may recouer life , and though out of due season be borne vnto thee . O graunt me any one of the menest places of the many mansions of thy Fathers house , and when Israel , thy chosen children , and thy invited Ghests set with thee , at thy great marriage feast , and many come from East to West to set with Abraham in thy kingdom : when thy seruants are placed , may but I take the lowest place at thy table , & so when thou hast fedde thousands behold thee breaking vnto me , but of thy broken bread ; or but be suffered to gather vp the crummes vnder that heauenly table , and my hungrie and thirstie soule satisfied , with that angelicall Manna , & made drunk with the pleasures of thy house , shall neuer hunger , or thirst more . In the mean time , while I dwell in this corruptible Tabernacle , O let that grace of thine which shines vpon thy worthier Seruants ( if any worthy vnder whose roofe thou shouldst come ) as thou visitest other Publicans , and sinners turne in vnto thy Seruants house , and dine with him .

FINIS .

Notes, typically marginal, from the original text

Notes for div A09911-e340

Notes for div A09911-e2420