The godly mans iourney to heauen containing ten seuerall treatises. Viz. 1. An heauenly chariot the first part. 2. An heauenly chariot the second part. 3. The blessed chariots man. 4. The lanthorne for the chariot. 5. The skilfull chariot driuer. 6. The gard of the chariot. 7. The sixe robbers of the chariot. 8. The three rocks layd in the way. 9. The only inne Gods babes aime at. 10. The guests of the inne. By maister David Lindsey Minister of Gods word at Leith.

AN HEAVENLY CHARIOT.

1. ••ehold ô man that vnspeakable loue wherewith God loued thee, and that rare accompt thy God maketh of thee, in that shining glasse of the Creation.

O My soule wast thou not sent downe here in time by that blessed wise Creator, to seeke after that eternitie which is aboue? O my soule couldest thou learne to know with what loue thy God loued thee, in what ac∣comp•• thy God hath thee, busily wouldest thou while this euersliding time remai∣neth, seeke after that euer-abiding eterni∣tie. Oh ô my soule, when shall I begin, grauely to consider that admirable order kept by my God in bringing foorth that

great worke of Creation, presented to my eyes in the first Chapter of holy Scrip∣ture. Wouldest thou, ô my soule, leisurely paine thy selfe a little to meditate aright vpon that order; ô with what a loue wouldst thou loue thy God: and so ô with how swift feete wouldest thou endeauour to runne through fleeting sinfull time, to∣wards that euer continuing eternitie, in the which dwelleth righteousnesse! Yea, ô my soule, I must tell thee, could that order be well taken to heart by thee, were I war∣ming my selfe in my parlour, at the refre∣shing fire of greatest honor, pleasures, and daintiest cheare, euen with my dearest companions, thou wouldest be easily able by a very small signe to draw me out of doores, making me with Peter to seeke after some secret place, that there I might weepe bitterly, because I cannot be mo∣ued to seek him who could not be stayed from seeking of me; because I cannot learne to account of him, who could wil∣lingly account of nothing till he did find me. The worke of Creation is begun the first day, the worke of creation is prose∣cuted till the sixt day, and a number of good creatures of diuerse kinds aboue vs,

about vs, and beneath vs; in the heauens, in the seas, and in the earth brought forth: but can our louing wise God ceasse to worke, till he haue made man? And when he had made him, did he go any further? Yea, rested he not then? O my soule, I charge thee before God, that thou re∣member this; I command thee, as thou wilt be answerable to God, that thou for∣get not this.

2 Behold that holy vse, man, dearely beloued and farre honoured of God, should make of that wise order kept by God in bringing foorth the worke of Creation.

BVt, ô my soule, what would thy God tell thee by this comely admirable or∣der kept by his Maiestie, in bringing fo••t•• that worke of Creation? Surely that he made all the other creatures for thee, which he made before thee, and that he made thee for himselfe, whom he made after them. And what would thy God, ô my soule, teach thee hereby? Surely that all other creatures could not content him vntill he found man. And darest thou, ô

my soule, attempt to thinke or alledge that thou art made for any other vse, be∣sides this thy onely God? Yea darest thou rest vpon any of these creatures? were the sight of them neuer so pleasant to thy eyes, the sound of them neuer so melo∣dious to thy eares, the sauour of them ne∣uer so delicious to thy smelling, the taste of them neuer so sweet to thy mouth, the touch of them neuer so alluring to thy o∣ther members? O my soule many seruants hast thou, for thy Maker hath made all the other creatures for thee: onely one master hast thou, euen that good God, who made thee for himselfe onely. And there∣fore see that thou vse all these creatures, which thine eye seeth, thine eare heareth, thy smelling sauoureth, thy tasting tasteth, or any member of thy bodie toucheth; as pleasant soft cords sent downe from hea∣uen, to draw thee vpwards towards that God who made them for thee, and thee for himselfe: otherwise be assured thou shalt be conuicted, not onely of grosse vn∣thankfulnesse, forgetting the giuer, and abusing the gift, but of high Treason, for thrusting y^• perishing gift into the throne of the euerliuing giuer. Augustine saw this

when he writeth thus: Potest anima ratio∣nalis etiam temporali & corporali felicitate bene vti, si non se dederit creaturae, Creatore neglecto: sed eam potius felicitatem fecerit seruire Creatori, qui & ipsam suae bonitatis abundantissimalargitate donauit. Sicut enim bona sunt omnia quae creaut Deus, ita in his bene agit anima rationalis, si ordinem seruet in distinguendo, eligendo, pendendo subdere minora maioribus, corporalia spiritualibus, in∣feriora superioribus, temporalia sempiternis, ne superiorum neglectus, & appetitu inferio∣rum, & se & corpus suum mutet in peius, ta∣libus bonis non fiunt homines boni, sed aliunde boni facti, bene vtendo faciunt vt ista sint bona. The Christian soule may vse euen tem∣porall and corporall prosperitie aright, if it giue not ouer it selfe to the perishing creature, neglecting the euerlasting Creator: but make this his prosperitie, rather to serue his maker, who also hath freely enriched him with his superabundant goodnesse. For as all those things be good which God hath created, so the Christian soule vseth them aright, when he keepes an order, wisely distinguishing, weigh∣ing, and choosing, and so postponing lesse things to greater, corporall things to spirituall, things below here, to things which are aboue, and

temporall things to euerlasting, lest otherwise through the neglect of those things which are aboue, and through the inordinate desire of things below here▪ he turne both himselfe and his bodie to the worst: for by such good things as the things of the world, men are not made good; but men being first made good by ano∣ther, to wit, by God, by vsing the things of the world rightly, make them also to be∣come good.

3 Remember ô man how thou wast made to the Image of God, after delibe∣ration as it were, and forget not what thy God would teach thee thereby.

HEarken, hearken▪ ô my soule, and be∣leeue me speaking vnto thee from the mouth of thy God, who esteemeth of thee highly, out of that loue wherewith he hath loued thee freely. Hadst thou, ô my soule, that hearing eare to hearken vnto, and that vnderstanding heart to per∣ceiue, that which thy blessed maker would leade thee vnto, by that more then maiesticke, glorious, and comfortable Oracle, sounded out of his Maiesties glo∣rious lips, while he is about to make man

for himselfe, after that he had made the other creatures for man: Let vs make man to our owne Image: Beleeue me, ô my soule, could this Oracle (neuer alas sufficiently considered by man) be rightly weighed by thee, thou wouldest begin to learne to thinke lesse of the other creatures (after the which so many dote, euen miserably, and by the which alas there is a very world grosly bewitched) yea thou woul∣dest begin to learne to account of none but of thy God, yea not to attempt to loue thy selfe but for Gods cause, and in so farre as thou findest thy selfe like vnto him. What, ô my soule, shalt thou be made to see and heare, if thou wilt compare the 26. verse of the first of Genesis, pointing at the creation of man, with the 3. 6. 9. 14. 20. and 24. verses of that same Chapter, leading vs vnto the creation of the other creatures? True it is, ô my soule, that all these other creatures were created by that same God by whom man was created: yet they and man are not brought foorth after one and the same manner by this God. For albeit our God being to create the light, the firmament, and so forth, be content to say: Let there be light, Let there

be a firmament, &c. yet it contented not his wise, mercifull Maiestie, when he is to make man, barely to say, Let there be a man: but he must say, Let vs make man to our owne Image; thus passing from the creation of the other creatures vnto the creation of man, not without speciall ad∣uice and deliberation as it were. And yet here thou must not thinke, ô my soule, that thy powerfull God, to whom all things are easie, brought foorth man with any greater difficultie then he brought forth the other creatures, or that he doub∣ted any wayes about the making of man. But this is done by him, that hereby his wise Maiestie, one in substance, three in persons, Father, Sonne, and holy Ghost, might recommend to our consideration the excellencie and eminencie of man, be∣yond and aboue all other creatures, dai∣ning himselfe to take a speciall consulta∣tion onely about the making of man, as about his most glorious and excellent worke. Shall these three sacred persons of that incomparable deitie, after mature de∣liberation concurre, as it were ioyntly and ioyfully to the making of man, and shouldest not thou, ô my soule, summo∣ning

all thy powers, with all the mem∣bers of my bodie, after due aduice, charge them all to concurre, for the louing, for the seeking, and for the seruing of that blessed God againe? crying aloud, ô my mind, ô my heart, ô my will, ô my whole affections, and so ô my loue, ô my hatred, ô my feare, ô my confidence, ô my ioy, ô my sorrow, ô my anger, ô my patience, concurre to seeke him, concurre to serue him, who concurred to make you. Yea, ô mine eyes, mine eares, my lips, my hands, my feete, and remanent members, see you all concurre with all your might and skill, to withstand sinne the onely enemie of that God, who with ioy concurred to make you; and to prooue your selues al∣wayes to be his dutifull seruants, who hath proued so gracious a Lord to you. For thou must know, ô my soule, that God made man to his owne Image, to the end that man might be an habitation to his God for euer, as the world was made to be a soiourning place to man for a while. Out of the sense hereof Bernard could say, Non capit Deum nisi Imago sua, bonum proinde parat habitaculum Deo, cuius nec ratio decepta, nec voluntas peruersa, nec

memoria inquinata est: Nothing can receiue or keepe our God beside his owne Image, and therefore that man dresseth a fit dwelling place for God, who hath neither his reason deceiued, nor his will peruerted, nor his me∣morie defiled.

4. Behold that rare heauenly felici∣tie, and more then royall magnificence of man made in Adam, and standing in Adam by his God: and with this man his wofull condition, and more then slauish pouertie falling in Adam, and with A∣dam, from God.

MOurne, mourne, ô my soule! when thou doest remember what I was from my God being created by him in Adam, and what I am now from my fa∣ther and mother, hauing fallen with them in Adam. Was I not created to the very i∣mage of his Maiestie? being so righteous and so perfect, that in my whole minde, heart and will, yea in all the powers of my soule, and members of my bodie, there was sufficiencie of truth, and power, whereby I was able to know my God, to loue my God and my neighbour, accor∣ding

to that voice of the Law, Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, and with all thy mind, and thou shalt loue thy neighbour as thy selfe: and that without any diso••der, rebellion, or corruption; and so without any darknesse in the mind, frowardnesse in the will, re∣bellion in the heart, or corruption in any of the remanent powers of the soule, or members of the bodie. And being thus spiritually beautified, was I not beside this that great Emperour (greater then the Turke, who stileth himselfe the great Em∣perour) hauing all the foules of the aire, all the fishes of the sea, with all which is here on earth, bound by the very appoint∣ment of God to serue me; yea most readi∣ly willing (by the force of his Maiesties blessing accompanying me) for to serue me? But alas, ô my soule! as I am now from my parents, hauing fallen in Adam, I am depriued of the Image of that blessed God to the which I was made, and made voide of that righteousnesse wherewith I was then clothed, being shaped and fa∣shioned as Seth the sonne of Adam and Euah was shaped and fashioned. And how was that, ô my soule? Surely in the sinfull

image of his sinfull parents: so that now my soule is not simply wounded through sinne, but starke dead in sinnes and trespasses. And therefore no wonder that our God (who onely knoweth perfectly what euill sin, alas, hath procured to vs) spake thus of man: All the imaginations of mans heart are onely euill continually. And lest any man should haue prooued so bold, as to apply that saying onely to those of the first world ouerthrowne by the deluge, it plea∣sed our wise God, ô my soule, a••ter that Noah was brought foorth of the Arke, to replenish the earth againe; to sound ouer againe his former iudgement touching man, saying, The imagination of mans heart is euill euen from his youth. Oh, ô my soule! when shall we learne to consider rightly that third Chapter written to the Romans, in the which that spirit of truth describing man vnto vs as he is out of Christ, and so destitute of the grace of God, proclaimed him to be nothing but a very masse of vile and loathsome corruption. Yea is not this our originall corruption cleared vnto vs by the holy Scriptures so sensibly, that as we are acquainted with that good which we cannot possibly do, because of it, so we

are informed touching y^• euill which we cannot but do by reason of it. The naturall man perceiueth not the things which are of the Spirit of God, neither can he know them, because they are spiritually discerned. We are not sufficient of our selues, to think any thing as of our selues. I find no meanes to performe that which is good. The wisedome of the flesh is enimitie against God, for it is not subiect vnto the Law of God, neither indeed can be. Yea, is not holy Paul couched vnder the tyran∣nie of this fearefull originall corruption, wherewith alas we are all infected, ô my soule! compelled to make this confession: I find another law in my members rebelling against the law of my mind, and leading me captiue vnto the law of sinne, which is in my members. And after this, bursteth he not forth in this vehement complaint: O wret∣ched man that I am, who shall deliuer me from this bodie of death? Beside this, ô my soule! is not miserable man thus depriued of all righteousnesse, and corrupted through∣out in bodie and soule, made a miserable begger being before so great a Monarch, that he hath not title at all to any of the creatures of God: so that being now out of Christ, the very meate which he eateth,

the very clothes which couer his naked∣nesse, the very aire wherein he breath∣eth, shall procure his condemnation, al∣though he sinned not otherwayes against his God. But which is most lamentably miserable, ô my soule, not onely is man thus depriued of good, and corrupted with euill, made a miserable begger▪ but a monstrous slaue, yea a slaue vnto a feare∣full slaue, euen to Satan that euill one, who not onely lodgeth, but euen worketh in the children of disobedience, fighting against man by these his most fearefull champi∣ons, Sinne, the World, Death, and the Graue. Oh, oh, when shall this be seene and perceiued by vs ô my soule! The sense hereof moued Augustine, not to be asha∣med to write thus of himselfe, euen while he was compassed with shame, Vtrinque me concludit pudor, erubesco scribere quod sum, non audeo pingere quod non sum, odi quod sum, & non sum quod amo. Shame com∣passeth me on both sides, I blush to write what I am, I dare not paint foorth what I am not, I hate that which I am, and I am not that which I loue. And againe, Quis igitur ego, & qualis ego? quid non mali ego, aut facta mea, aut si non facta, dicta mea, aut si non

dicta mea, voluntas mea fuerit? Who am I then, and of what condition? what euill am I not, or my doings, and if not my doings, yet my words, and if not my words, yet ô what e∣uill hath not my will bene? And therefore making his moane to his God, he can pray most humbly, most ardently out of the sense of his owne miserie, because of sinne: Parce mihi Domine, ego cadauer pu∣tridum, osca vermium, vas foetidum. Spare me ô Lord, euen me who am a rotten carrion, the meate of wormes, and a s••inking filthie vessell. Could this be seene by vs, ô my soule! sinne should be hated by vs with an vnfained hatred, Satan should be resisted by vs, as our onely deadly enemie. We vse to say in a vulgar prouerbe, Burnt barne fire dreadeth: hath not that fierie dragon long ago burnt vs all, alas, in our first pa∣rents? Feele we not euen to this day the fearefull hurt which we receiued by that burning? Yea carrie we not about with vs (go where we will) the scarres and marks of that burning? Should we not then ab∣horre to looke vpon that dragon? to obey any of his counsels, were they neuer so apparently profitable or pleasant? For al∣beit his coate appeareth now and then to

be somewhat friendly, his heart shall re∣maine alwayes the heart of an irreconci∣lable foe.

5. Sinne is a monstrous foule thing, defiling euery thing it toucheth, so that our holy God can vpon no condition ioyne with it.

OH▪ my soule! when shall I begin to know what sinne is? Beleeue me, could I be perswaded to know sinne to be that which my blessed God by Scripture cleares sinne to be, neuer Pilot was more carefull to haue his ship kept from a rocke or sand, neuer wayfaring man was more warie to haue himselfe preserued from the hands of robbers▪ then thou, ô my soule, wouldst be to haue thy selfe kept from sin. Would subiects, being Dukes, Marquisses, Earles, and so ••orth, refuse to lay aside that which they were resolued by the Kings patent vnder his great seale, would de∣priue them of his loue, countenance, com∣panie, and maintenance? Now sinne, saith my blessed God, speaking to me by Scrip∣ture, is that onely foule thing, vnto the which that cleane God of heauen cannot draw neare, is that onely foule thing

which cannot possibly draw neare him, which cannot possibly abide where he is, which cannot possibly enter where he is. Shalt thou neuer begin grauely to consi∣der with thy selfe, ô my soule, what things blessed Iesus, clothing himselfe with the nature of man, was heartily content to take vpon him, and what that was which he would no wayes vpon any condition meddle with? A soule, with all the powers of it, like vnto thee, ô my soule, Iesus will take on, a bodie in all the members of it like vnto this my bodie, he will not refuse to put on. Yea, am I subiect vnto anie in∣firmitie vnto the which he did not wil∣lingly subiect himselfe? Yea, what shall I say, did he not contentedly vndergo pin∣ching pouertie in his birth, in the whole course of his life, and in his death? Did he refuse to be banished and exiled from his natiue countrey, while he was yet in his swadling cloathes? Did he not endure ha∣tred and fearefull contempt, often wee∣ping, but neuer laughing, for any thing we can reade? Yea, did he refuse to be be∣traied by one who did eat in the dish with him, to be deliuered to a strange Iudge by those of his owne nation, whom he came

to saue, to be accused by them, he many a day trauelled to haue wonne to God, to the end that through faith in him they might haue bene excused before his barre? And finally did he refuse to haue his righteous soule propined with the bitterest cup of Gods wrath, and his sacred bodie to be scourged, crowned with thornes, pierced with nailes, yea with the speare, in the end yeelding vp his holy blessed soule vpon the very cursed tree, and that betwixt two malefactors? And yet when all this is done and suffered by him, ô my soule, will he be a sinner as I, alas, am a sinner? No, no, a sinner as I am, he will not be. He will be content to be conceiued in the bosome of a woman, to be borne of a woman, to liue a man a∣mong men, to dye as a man in the sight of men, to the end that he may saue sinfull man; but he will no wayes be conceiued in sinne, be borne in sinne, liue in sinne, or dye a sinner, but separate from sinners. And therefore he is conceiued without sinne of the holy Ghost, borne without sinne of the virgin Marie, liued so without sinne, that none of his enemies could accuse him of sinne; yea he dyeth so for sinners that

he who condemned him, behooued to absolue him, saying, I know no fault in him, I am innocent of the bloud of this iust man. Must not sinne then, ô my soule, be a vile foule thing, yea be that onely foule thing which that cleane God of heauen abhor∣reth, and which should be abhorred by all those who would proue themselues to be∣long to God; truly seeing holy, wise, hum∣ble, Iesus would no wayes meddle with it, as with that which is not only worse then any thing, but the onely euill? O when shall Kings, Princes, great men, meane men, yea beggers, thinke sin to be worse then pouertie, then banishment, then ha∣tred, then contempt, then scourging; yea then crucifying, and that in leud compa∣nie? Could this onely euill thing sinne be seene by men, as it was seene by sweet Ie∣sus, sinners would be rarer, who now be so fearefully frequent. Beside this, ô my soule, sinne is that which cannot vpon any condition abide where the God of hea∣uen abides. Tell me, tell me, must not those Angels who sometimes possessed the hea∣uens, Gods dwelling place, be cast out of them, so soone as this onely euill thing sinne lights vpon them? Must not Adam

possessing Paradise, defiling himselfe with sinne, be put out of doores presently with his sinne? Neither shall euer sinne, ô my soule, be able to enter where God is; for that Ierusalem which is aboue, can admit no vncleane thing. As sin is a foule thing, ô my soule! so sinne is a defiling thing. But what doth it defile? The soule of the sin∣ner, the bodie of the sinner, his hall, his chamber, his boord, his bed, his meate, his drinke, his clothes; yea the very stones and timber of his house, and so all which belongeth to him. Hearest thou not the Spirit saying vnto thee, ô my soule, Vnto the pure are all things pure, but vnto them that are defiled and vnbeleeuing is nothing pure, but euen their minds and consciences are defiled. Hearest thou not the Spirit saying to thee againe, He that coueteth an euill co∣uetousness to his house, that he may set his nest on high, to escape from the power of euill, thou hast consulted shame to thine owne house by destroying many people, and hast sinned a∣gainst thy owne soule, for the stone shall crie out of the wall, & the beame out of the timber shall answer it. Finally, sin is a fearefully and monstrously defiling thing, for it defileth not onely sinfull man with all that which

belongeth vnto him, but it defileth euen the very cleane things of God, when they are handled by man being defiled: first thereby making those cleane things of God not onely to be foule, but to be ab∣homination before his Maiestie, who o∣therwise hauing commanded them doth take speciall delight in them. What cleane thing is more cleane then prayer is in it selfe, and yet hearest thou not Salomon say∣ing to thee, ô my soule, He that turneth a∣way his eare from hearing the Law, euen his prayer shall be abhominable. Yea, hearest thou not Isaiah bringing in the Almighty God speaking thus in the eares of the Princes of Iudah, and people of Ierusalem, What haue I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts, and I desire not the bloud of bullocks nor of lambes, nor of goates. When ye come to ap∣peare before me, who requires this at your hands, to tread in my courts? Bring no moe oblations in vaine: incense is an abhomination vnto me, I cannot suffer your new Moones, nor Sabbaths, nor solemne dayes (it is iniqui∣tie) nor solemne assembles. My soule hateth your new moones, and appointed feasts, they

are a burthen vnto me, I am wearie to beare them: and when ye shall stretch out your hands I will hide my eyes from you, and though ye make many prayers, I will not heare, be∣cause your hands are full of bloud. What if this could be seene and considered by men, ô my soule, ô with what an hatred would sinne be hated, ô with what a care would sinne be eschued! While I am without the house of God, sinne defileth me with all belongs to me, and when I enter within the house of God, it maketh me, alas, euen there to defile the very cleane things of God. Thy God, ô my soule, may abide to looke vpon the co∣lour of any thing, may suffer the smell and fauour of any thing, but the colour and smell of sinne he may no wayes abide. And ô would to God that man could learne in this point to resemble his holy maker. The basest begger cannot abide the sight and smell of a priuie, for when he drawes neare vnto it, he withdrawes his face from it, and closeth vp his nosthrils: and yet, a∣las, euen the brauest courteour can abide the sight and smell of idolatrie, blasphe∣mie, oppression, murther, adulterie, drun∣kennesse, &c. The men of this world con∣fesse,

ô my soule, that such and such things haue their owne colour, their owne smell, but when shall they learne out of that blessed and onely worthie booke of God (alas in this dead age drowned in A∣theisme, scoffingly and disdainefully cast behind backs with this prophane speech, It is but the Bible) to know, and knowing to perceiue, that sinne and righteousnesse want not their owne colour, want not their owne smell? Those who haue read and considered that heauenly sweetest booke of the Canticles, must know that pietie and righteousnesse be white and fa∣uourie, and that sinne and iniquitie be blacke and loathsome, before him who commands the one and condemnes the o∣ther. Out of this sense Bernard could say, being carefull to informe vs, heartily wil∣ling to reforme vs: Habent & mores colores suos, habent & odores, vitia sunt nigra, virtus est candida. Euen manners haue their owne colours, and haue also their owne smell, for vices be fouly blacke, and vertue shining white. This moued old Isaacke, speaking of his blessed sonne, enriched with grace and clothed with righteousnesse, thus to speake: Behold the smell of my sonne is as the

smell of a field which the Lord hath blessed. This moued our God, as hath bene alled∣ged, looking vpon the foule praiers of the foule Iewes, thus to reiect them both. When you shall stretch out your hands, I will hide mine eyes from you, and though ye make many prayers, I will not heare, for your hands are full of bloud. Could these things be duly weighed, ô my soule, ô how reue∣rently & greedily wouldest thou hearken vnto, & ô how carefully wouldest thou o∣bey that wholsome exhortation giuen lo∣uingly by the God vnto the Iewes, pollu∣ted with sinne, and by sinne polluting e∣uen his whitest things? Wash you, make you cleane, take away the euill of your workes from before mine eyes: ceasse to do euill, learne to do well. But what must thou do, ô my soule, to the end that this so profitable a coun∣sell may be followed by thee? The Spirit clearing this point to me, saith: Let vs change our selues from all filthinesse of the flesh and spirit, and grow vp to full holinesse in the feare of God. And againe, Change your hands ye sinners: purge your hearts ye waue∣ring minded. Bernard considering this, can thus resolue me: Duo nobis purganda sunt, intellectus & affectus: Intellectus vt nouerit,

affectus vt velit. We haue two things which we must change, our vnderstanding and our affection: our vnderstanding to the end that it may know, our affection that it may learne to will well. Knowest thou, ô my soule, what maketh men to commit sinne with plea∣sure, and what is that which moues them first to neglect, and then to despise holi∣nesse? Surely nothing beside the want of true heauenly light in their mindes, and the want of true loue and hatred in their hearts: for if they could see sinne to be sinne as it is, and perceiue holinesse to be holinesse as it is: would they not, seeing sinne thus, hate sinne, would they not per∣ceiuing holinesse thus, loue holinesse? And if their heart could truly hate sinne, would their hand attempt to commit sinne? If their hearts could truly loue holinesse, would their hands be stayed from the ex∣ercising of holinesse? The sense hereof moued Bernard to say: Non parum profecit anima tua cuius immutata voluntas, cuius il∣luminata ratio est, vt bonum & velit & no∣uerit. In altero vitam, in altero visum rece∣pit. Nam & malum volendo mortua erat, & bonum ignorando coeca. Thy soule hath not profited a little, whose will is changed, whose

reason is enlightened, so that it both knoweth and willeth that which is good. By the one it hath receiued life, and by the other sight. For by willing that which is euill, it was dead, and by being ignorant of that which is good, it was blind. Could this be considered, ô my soule, ô then that wholesome counsell lo∣uingly giuen to thee by that meeke Lambe, who came to saue thee, would heartily be embraced by thee: I counsell thee to annoint thine eyes with eye-salue, that thou mayest see. Yea could this be well re∣garded by thee, thou wouldest alwayes crie with Dauid: Open my eyes that I may see the wonders of thy Law, giue me vnder∣standing and I shall keepe thy Law, yea I shall keepe it with my whole heart. Create in me a cleane heart ô God, and renew a right spirit within me.

6 Behold the fearefulnesse of the dog of sinne, and if thou wouldest not be de∣stroyed by him, sleepe not till thou throw him out, if he be in; and keepe him out if he be not entered within thy house.

WHen I reade holy Scripture, ô my soule, I meet with two sentences

touching sinne registred by his golden pen, who can neither lie nor faine, who no wayes can sinne, and against whom sinne is onely committed. The sound of the which two sentences coming to my eares, the sense of the which two sentences happily brought to my heart, makes sinne to be vile in mine eyes, loathsome to my taste and smelling, and altogether deadly vnto my touching. And no wonder, for by these two sentences my blessed God trauelleth to acquaint foolish sinfull man with the nature of sinne, and with that to make the bold and presumptuous sinner abstaine from medling with sinne. Cain did cast downe his countenance vpon his brother Abel, our God who from the hea∣uens beholdeth all men, and all the do∣ings of men, reproouing him for this, sayeth to him: If thou do well thou shalt be accepted, but if thou do not well sinne lyeth at the doore. Where thy wise God, ô my soule, compareth sinne to an house dog, lying before a mans doore, attending it, lest his house be broken, to the hurt of the owner, either in his goods, or in his person. But here thou must know, ô my soule, that this dog of sinne is a strange fearefull dog, of

a wonderfull, yea of a monstrous vnnatu∣rall kind. Ordinarie dogs, which be the handie worke of God, attending mens houses and persons, do neither barke a∣gainst nor bite the maister, the mistresse, the children, or seruants of that house they attend and keepe, but do delight to see them, to faine vpon them, and most kindly do play with them: onely they barke against and bite strangers, who be vnknowne to them, and do not ordinarily haunt their maisters house and companie. But that dog of sinne, ô my soule, which is from the diuell, will not barke against, nor bite any stranger liuing without that house where it lodgeth and is entertai∣ned, but barkes at, but bites, yea and fu∣riously eats vp and deuoures the maister, the mistresse, the children, the seruants in∣fected with it, with all that belongeth to that house in the which it is bred, brought vp and fostered. If Corah, Dathan, and A∣biram were liuing, would they not con∣fesse this? Were Achan liuing, would he denie this? But what speake I of Corah, Dathan, Abiram, and Achan? had not our God, ô my soule, a pleasant dwelling house in Shiloh for some yeares, and yet

was it not turned to a filthie iakes, by the dog of sinne fostered in it? Had not our God a house at Ierusalem, which was the ioy of the whole earth; yea a matter of ad∣miration and astonishment to the Princes of it, and yet is it not first turned into heapes of stones for seuentie yeares, and afterwards made a spectacle of Gods fearefull, yet iust vengeance, without any expectation euer to be set vp againe, and that by that fearefull dog of sinne, too long and too louingly, alas, fostered in it, and maintained by it? Moses being care∣full to haue the Reubenites, Gadites, and the halfe tribe of Manasses, mindfull of that promise which they solemnly made before the Lord vnto him, touching their going armed before their brethren to∣wards the land of Canaan on the other side of Iordan, till they should be peacea∣bly possessed with that land, sounding a sharpe watchword in their eares, sayes vnto them: But if ye will not do so, behold ye haue sinned against the Lord, and be sure that your sinne shall find you out. Here com∣paring sinne to a bloud-hound, which is entertained and kept by men, for finding out of things which are stolen, and of per∣sons

which do flie and cannot be found, till their footsteps being sented and tra∣ced by the dog, the seeker of them be brought vnto the place whereunto they betooke themselues. Now hereby Mo∣ses would teach thee, ô my soule, that how∣beit there be no eyes of man vpon the sin∣ner seeing him while he sinneth, no eare hearing him, no hand able to take him or punish him, no foote able to ouertake him: yet the sinner cleauing to his sinne, and his sinne to him, shall assuredly at length be found out, be brought in pub∣licke, and be punished for his sinnes, in re∣spect that euen his sinnes shall sent and trace his leud steps where euer he goeth, and at length ouertaking him, shall send him backe to him from whom be fled, e∣uen vnto God, to be censured for his sin, and afterward vnto him from whom his sinne came, and so to the diuell, vnlesse in time he quit himselfe of sin by vnfained repentance. This is that Salomon would cleare, when he saith: His owne iniquities shall take the wicked himselfe, and he shall be holden with the cords of his owne sinne. Io∣sephs brethren, committing a grosse sinne against the Lord their God, by selling

most secretly their young brother, and stealing away (as it had bene) with this their sinne from the sight of Iacob their fa∣ther, & all the world, saw this at length to be true, when coming to Egypt, & being knowne of Ioseph, albeit they knew not him, they were made to say one to ano∣ther (being roughly entertained of Ioseph) We haue verily sinned against our brother, in that we saw the anguish of his soule when he besought vs, and we would not heare him, therefore is this trouble come vpon vs. Reu∣ben answering them, and saying: Warned I not you, saying: sinne not against the child, and ye would not heare, and loe his bloud is now required. Oh, oh, that men would hearken to that: The stone shall crie out of the wall, the beame out of the timber shall answer it: Woe vnto him that buildeth a towne by bloud, and erecteth a Citie by iniquitie. Woe vnto him that giueth his neighbour drinke. Thou ioynest thy heart, & makest him drunken al∣so, that thou mayst see his priuities. O would to God that that remembred by Zacha∣riah could be beleeued by vs: Then I tur∣ned me, and lifted vp mine eyes, and looked, and behold a flying booke, and he said vnto me: What seest thou? and I answered, I see

a flying booke, the length thereof twentie cu∣bits, and the breadth thereof ten cubits, then said he vnto me: This is the curse that goeth ouer the face of the whole earth, euery one that stealeth shall be cut off, as well on this side as on that. I will bring it foorth, saith the Lord of hostes, and it shall enter into the house of the thiefe, and into the house of him that falsly sweareth by my Name, and it shall re∣maine in his house, and shall consume it, with the timber thereof, and stones thereof. Oh, oh, ô my soule, when shall the grosse a∣uowed fosterers of abominable villanous wickednesse amongst vs, find eyes to see, and hearts to perceiue the truth of this! O how many Noble mens houses, gentle∣mens houses, and citizens houses, haue lodged this strange dogge of sinne, haue warmed this dog of sin by their fire, haue entertained him daintily at their table, & delicately layd him in their softest beds, which now be so ouerthrowne and de∣uoured by this dog of sinne, that their houses and their lands neither know them nor theirs, so that they cannot find so much as an entrie at those gates which their predecessors and themselues did build: for strangers now do lodge within

them. It were good therefore, •• my soule, that those by whom such houses be now possessed, would change those houses from those old sins fostered within them, and so put that dog out of doores, which slue their former indwellers, lest they (by communicating with their sinnes, and cherishing that dog which first found out their predecessors, and then slue them) be found out at last, and slaine by that same dog, which dare spare no sinner, being so directed by that great iust Iudge, who is neither a respecter of persons, nor receiuer of rewards.

7. Let the sense of that death which is the wages of sinne, and of that shame which is the reward of sinne, make thee to shunne sinne.

ABhorre, abhorre, ô my soule, sinne as thou louest thy God and thy selfe: for hath not thy God, who loued thee with a great loue, with a wise loue, told thee, that whosoeuer sinneth against him, must not onely receiue wages for his sins, but besides & with his wages, that reward which is due vnto sin also? The wages

of sinne, ô my soule, as thou knowest, is death, euen that first death, with all those diseases which leade a man vnto it, separating the soule from the bodie and the bodie from the soule; and that second death, banishing soule and body from the comfortable sight of Gods onely amiable face, onely gracious presence, and onely sweetest companie, for euer and for euer. And wherefore wouldest thou die thus, ô my soule? The reward of sinne againe is shame, procuring such confusion to man, that he dare not lift vp his head before God, before Angels, before men, vnlesse in soule he be sensl••sse, both of his God, and of his sinne. This shame was that re∣ward, ô my soule, wherewith our iust God propined our first parents, the first sinners, so soone as they medled with sinne. For howbeit Adam and Eua being free of sinne, were altogether naked, in respect of materiall corporall seene clothes, yet they were not ashamed, but could stand before their God, and looke one vpon another with a very good heart, and most cheare∣full countenance: so glorious were they through the rare shining beautie of that Image of God, which then couered them

as a most royall robe. But no sooner, ô my soule, were they infected with sinne, by disobeying the voyce of their God, but immediatly they were couered with shame, that they durst not looke vpon their God, and were confounded while they looked one vpon another.

8. Behold, the bitter, temporall, and eternall fruit of sinne, with the swee∣test temporall and eternall fruit of righteousnesse.

COuld that death which is the wages of sinne, could that shame which is the reward of sinne, clearely discouered in Scripture, which cannot lie nor deceiue, be possibly foreseene by men (sinning, alas, being fearefully abused by that de∣ceiuing lyer Satan against God) before they ioyne heart or hand with it; sure I am, that a man being weake, would ra∣ther with the lambe enter within a denne where lyons are, and being ouerloaden with honour, wealth & pleasures world∣ly, as Moses sometimes was, would rather depriue himselfe of them all, and become some wounded begging Lazarus, then

enter in couenant with sin, and so conde∣scend to commit it. Canst thou think, ô my soule, that if Cain, being reproued of God when his countenance was cast downe vpon his brother Abel, could haue hear∣kened▪ vnto that weightie watch-word brought to his eares by our God: If thou do well, thou shalt be accepted, if thou do not well, sinne lyeth before thy doore: that he af∣terwards durst haue slaine his brother, de∣fying all that could be spoken or done to him for slaying of him? Could those young men who should haue married Lots daughters, beleeued Lots speeches vnto them, touching the ouerthrow of So∣dome? would they haue mocked him, when he hauing Gods word for his war∣rand was speaking to them? Could Achan acquainted with that decree pronounced by God touching Iericho, haue foreseene that wrath which afterward ouertooke him and his, would he haue attempted to haue transgressed it? Yea, what shall I say? could euen Dauid (blinded, alas, for a while, by the thicke clould of his owne lusts) haue foreseene that fearefull deso∣lation which fell on his house before men: Ammon his owne sonne defiling

Tamar his owne daughter: Absolom one of his sonnes slaying Ammon another of his sonnes: yea Absolom his sonne, putting him his aged father, bare footed and bare headed out of y^e gates of Ierusalem, taking his crowne vpon his head, and afterwards defyling his concubines before the Sun, vpon the roofe of his house: would he haue first committed adulterie, and there∣after defiled himselfe with bloud? Againe, could men, ô my soule, (hearkening vnto the voice of the good word of God, and beleeuing it) consider the vnspeakable aduantage, comfort, and ioy, begunne in time, but neuer ending, vnto the which they haue the vndoubted right, and shall assuredly find and feele in some measure in time, and beyond all measure enioy and possesse in eternitie, who get grace from God to walke here in his wayes, and to keepe themselues vnspotted of the world; ô with what earnest care, ô with what heartie pleasure would they seeke and serue the Lord, would they flie and es∣chue sinne, mocking all rewards could be offered vnto them for alluring them to the contrarie, defying all extremitie could be threatened, or executed against them,

for affraying them from that holy course. Enoch getteth grace from God, to walke with God, and did not Enoch find a day in the which he had great cause to blesse his God, tha•• euer he walked with him? For, ô how gloriously is he glorified, euen before men, when he was taken vp vnto heauen, and not suffered to see death! While the whole world wearieth, alas, of God and of his seruice, and reioyceth to fight against him vnder Satans colours, Noah getteth grace from God to walke vprightly before him, and did he not find a day that made him to reioyce that his God was so mercifull to him? For ô how farre is Noah honoured by God, euen be∣fore men, when he is not onely sent forth to preach repentance to that wicked age, but to build an Arke, in the which, with himselfe all his houshold should be saued, while the whole remnant of the world were to be drowned? One Lot amongst many, yea amongst many auowed vnna∣turall vile sinners, graced and guarded by God, can keepe himselfe alwayes in God his presence, hauing his righteous soule grieued and vexed with that which he heard and saw. But thinkest thou not,

ô my soule, that Lot behooued greatly to reioyce in this his God, when the very Angell of God must not onely come to him, charging him to go out of Sodome, but must say: Haste thee, saue thee there, for I can do nothing vntill thou come thither. There were a number at Ierusalem, who being happily kept of God did mourne for the abominations of the Citie, which they were not able to amend. Alwayes is not their bitter mourning turned into melodious mitth, when the Lord being to destroy the Citie, will haue them first to be marked in their foreheads, that so they might be spared, and thereafter the rest to be destroyed? Yea, heare I not Dauid cry∣ing out with a loud voyce, desiring to be heard of all: How great is thy goodnesse, that thou hast layd vp for them that serue thee, and done to them that trust in thee, euen be∣fore the sonnes of men? Sure I am, ô my soule, were the rich glutton sent backe from hell, he would neuer trade those vile wayes againe in the which he sometimes liued and died, though some Nabuchad∣nezzer should threaten to cast him into a a hote fierie fornace if he refused, or some Balthaesar, offer vnto him neuer so many

rich rewards, to do so. Sure I am, were Lazarus sent backe from Abraham his bosome, to soiourne but some moneths here, that he would proue more carefull by a thousand degrees, in seeking and seruing of his God, then euer he was be∣fore, hauing now happily tasted euen in God his presence, those sweetest plea∣sures, which belong to such who find grace to seeke and serue God here. In Scripture I meet with one man, whose soule being glorified in heauen, was brought backe to his bodie, for glorify∣ing of our blessed Sauious Iesus, euen La∣zarus the brother of Marie and Martha: for he being foure dayes dead, and his bodie stinking in the graue, (as his sisters spake, is raised againe, and afterwards doth he not so carrie himselfe, that in the Gospel we do not find him and Iesus who raised him, asunder. Yea find we not, that the Iewes are so stirred vp against him, because for him many beleeued in Iesus, that they hated him as they hated Iesus, and did conclude to put him to death, as they resolued to put Iesus to death? Sure I am, were that thiefe who died on the left hand of our maister, brought backe

from his torment, that he would repent that very language spoken by him to bles∣sed Iesus, and making humble confession of his sinne, with strong cries and bitter teares, would crie for mercie. Sure I am, were that thiefe, who died on our Maisters right hand, sent downe from that Para∣dise of God which now keepeth him, he would, mocking all worldly honour, pro∣fit, and pleasures; and defying all humane crueltie and corporall torments, reproue all those who do reuile Iesus, and exhort all liuing to kisse that Sonne of God; con∣sidering the miserie belongeth to those a∣gainst whom his wrath is kindled, and that blessednesse is due to such who trust in him. While it is called to day then, ô my soule, let me not harden my heart, for I must tell thee from the mouth of God, that that man liues not now, who within a few yeares, shall not either with the rich glutton be adiudged vnto hels torments, for deboshing himselfe in sinnes; or ad∣uanced with Lazarm into Abrahams bo∣some, being through faith in Christ iusti∣fied, and by the spirit of grace so sancti∣fied, that he abhorreth the wayes of wic∣kednesse, and delighteth in the wayes of

God. Lift vp thine eyes therefore, ô my soule, and hearken vnto Paul deterring from euill, and euen with an holy violence driuing thee towards that which is good. We must all appeare before the iudgement seate of Christ, that euery man may receiue the things that are done in his bodie, according to that which he hath done whether it be good or euill.

9 Thinke not shame to shame thy selfe (as men speake) for thy sinnes, ô man, in time, by confessing and forsa∣king them, if thou wouldest eschue that endlesse shame that shall lye on thee for sinne in eternitie.

VVOuldst thou be freed, ô my soule, from that death which is the wages of sinne, and deliuered from that shame which is the reward of iniquitie? I beseech thee shake off that shame, which alas, too manie (misled by Satan) in this our age are clogged with, albeit it pro∣cure daily matter of new death, and grea∣ter shame vnto them; and with a good heart and smyling countenance put thou on that shame wherewith too few, alas,

in this our age are couered: albeit it be a∣ble (God being mercifull vnto vs) not onely to slay death, and shake off con∣founding shame; but also to procure quickening grace and sauing glorie. Alas, ô my soule, how many with Vincentius the hereticke, beside Augustine in his 48 Epi∣stle, while they thinke shame to amend their faults, thinke no shame to continue in their faults. Corah with his companions lift vp themselues against Moses and Aa∣ron, and a certaine space was granted to them to aduise themselues about this their sinne; but dare they not face the matter boldly, being as readie vpon the morrow to present themselues before the Lord as Moses and Aaron was? what wonder then, that our God, iust in all his wayes, couer them with death and with destruction, who would not confesse their sinne, and willingly acknowledge that death and shame did belong vnto them, because of it, to their conuersion? Few sinners, alas, ô my soule, in these our dayes, with Moses, with Dauid, with Daniel, with that great Apostle Paul, can acknowledge and con∣fesse their sinnes, crying, yea crying aloud, that shame, yea open shame, belongeth

vnto them, and that glorie and righteous∣nesse belongeth to their God. And there∣fore what wonder that amongst our sin∣ners, there be few that haue our blessed God to locke their eyes with Moses, to put away their sinnes with Dauid, to heare them with Daniel, and to receiue them to mercie with Paul. Pronounce thy selfe therefore, ô my soule, worthie of death, because of thy sinnes, that God through his Christ, may receiue thee to life. Take the coate of shame to thee for thy sinne, ô my soule, to the end that thy God for thy Sauiours sake, who for a while was coue∣red with shame for thee, may clothe thee with grace here, and glorie hereafter for euer.

10. Learne, ô man, to accuse thy selfe before God for thy sinnes to thy conuer∣sion, lest that bold accuser of Christs brethren accuse thee to God to thy con∣demnation.

FOrget not, ô my soule, to giue in a bill of complaint against thy selfe to thy God, accusing thy selfe, and condemning thy selfe before his Maiestie, for the secret

sinnes committed by thee, hid from the world, yet knowne to him: and with this forget not to giue in the like bill against thy selfe, before God, before Angels, yea before men, for thy manifest and knowne sinnes, seene by that Sunne which shineth by day, and not kept secret from that Moone which gouerneth by night. For if thou, ô my soule, deceiued by that old cunning deceiuer, who as yet taketh plea∣sure to deceiue, shalt attempt to refuse (for any alluring promise made vnto thee, or any threatning harme pronounced a∣gainst thee) to giue in these bils against thy selfe, to the end that thou happily iudging thy selfe, be not iustly condem∣ned with the world, I know one (taught of my God) who will both boldly and confidently giue in his bill against thee, aiming at no lesse then thy comfortlesse confusion and remedilesse condemna∣tion. Alas, alas, ô my soule, when shall the dead senslesse sinners of this age, reade with attention, and consider with medita∣tion, the fearefull style which that good Spirit of God our teacher, giueth to that euill spirit the diuell our irreconciliable aduersarie? Is not that euill spirit styled by

that good Spirit, The accuser of the bre∣thren? Whereby thy teacher, ô my soule, the Spirit of thy Father, & of thy Sauiour, would teach thee, that no sooner doth any of the children of God commit sinne, e∣specially any knowne grosse sinne, against his Maiestie, but incontinent that euill one presenteth, craftily and ma••iciously, the names and surnames of those with their sinnes before God, crying, O Lord! thy Maiestie made this man to thy owne Image, thy Maiestie deliuered thy Sonne to the death for him, thy Maiestie was rea∣die by thy Spirit to renew him; and yet for all this thy great loue, hath he not defiled himselfe with abhominable idolatrie, bloudie murthers, filthie adulteries and fornications, brutish drunkennesse, mer∣cilesse oppressions, and wilt thou no•• ô iust Iudge of all the world, rub shame vp∣pon the face of such a one, who hath so grosly rubbed shame vpon thy name, and vpon thy blessed Gospell professed by him? Yea wilt thou not, ô iust iudge of the world, ad••udge such a one to be mine for euer, who hath (after the offer and proofe of such loue and kindnesse) refused to be thine? O my soule, wilt thou not be

loath that such an accusation be made a∣gainst thee, especially by such an accuser? Forget not then, forget not, to accuse thy selfe before thy God; yea to shame thy selfe before men (as men now account shame) to the end that his Maiestie may be moued out of pitie, for thy Sauiours sake, to excuse thee, euen before and a∣gainst the diuell, thine accuser and dead∣liest enemie, neuer forgetting that which is spoken by Hierome: Melius est confundi coram peccatoribus super terram, quam co∣ram Angelis sanctis in coelo. It is better to be ashamed before sinners on earth, then before Angels in heauen.

II. Let none beside thy God, teaching thee by his written word, be thy Maister and leader on earth, if thou wouldest walke here before him, and reigne here∣after with him.

BLind man, leauing the first path in the which he should stay his steps while he iourneyeth here, is made to fall from that high-way in the which alone he should walke, and to debosh himselfe in that by-way which leadeth him, alas,

towards that lake, out of the which there is no redemption. Because man, ô my soule, cannot seeke after that onely true director and guide, who neither can de∣ceiue nor be deceiued; while he looketh for life, he findeth in the end nothing but death; yea while delighting himselfe vn∣happily with his present foolish sports, he promiseth great commodities and com∣forts vnto himselfe, confusion, yea con∣demnation proue in the end to be his sole portion. What noble wise man, ô my soule, hauing his child to put to schoole, doth not euen after mature deliberation, make choise both of the maister by whom he would haue him taught, and of the pe∣dagogue by whom he would haue him at∣tended? O man, I must tell thee, were thy rayment neuer so course, and thy cheere neuer so small, yet thou lodgest within thy clay bodie an immortall soule, which would be wisely committed to some good maister, well acquainted with hea∣uenly things, and to some faithfull and painfull pedagogue. But where shall such a one be found? Let no man seeke after man to be his maister, to be his peda∣gogue, but after that blessed God, who

onely made man, and is onely able to in∣struct man truly, and to gouerne him rightly. Is a beast able to teach or to guide another? and must no•• a beast haue a man to teach it, and to guide it? So must man, seeking after a maister, and after a peda∣gogue, seek after one worthier then him∣selfe, running to the face of God, running to the mouth of God, euen to holy Scrip∣ture, by the which he sheweth himselfe to man, by the which he speaketh to man, inquiring there to what way he shall take himselfe, and in what way he shall keepe himselfe, while he soiourneth here: to the end when that night of death shall fall downe vpon him, he may set his feete vp∣pon the thr••shold of the gate of that citie, within the which no vncleane thing possibly can e••••er. Oh my soule, when shall the men of the wo••ld proue so holily wise about the gouerning of their soules (which must necessarily either dye, or liue for euermore) as Manoah the father of Sampson was about the dressing of the bo∣die of his sonne who was onely to liue for a while with him? He was not present with his wife, when the Angell of God appeared vnto him; but did he not come

to his God and say, I pray thee, my Lord, let the man of God whom thou sentest, come againe now vnto vs, and teach vs what we shall do vnto the child when he is borne. Alas, alas, ô my soule, who runneth thus to God, who prayeth thus to God, that he by his Spirit would teach them out of the blessed booke of his word, what they should do to their soules, and to the soules of those who belong vnto them while they liue here! Oh Lord, when shall that true answer giuen by thy Maiesties gracious mouth, and made vnto Dauid thy scholler, inquiring thy Maiestie about this purpose, be hearkened vnto by the men of this age? By what meanes shall a yong man redresse his way, by taking heed there∣unto according to thy word. Oh would to God that all men could beleeue that which Ambrose did beleeue when he wrote thus: Credimus de Deo, rebusque di∣uinis, ad regnum Christi salutemque nostram pertinentibus; à nemine posse nos melius cer∣tiusque doceri quam à Deo ipso, qui nec falli nec fallere potest. We beleeue that we cannot be more assuredly taught touching God and diuine things, which belong to Christ his kingdome and our saluation, then by God

himselfe, who neither can be deceiued, nor de∣ceiue. That which our Maister spake to the vile Sadduces touching the ground of their fearefull errour, denying the rising a∣gaine of the dead, may be most truly ap∣plyed vnto all kinde of sinners, swaruing from the way of pietie, of righteousnesse, and sobrietie: Thou art an Atheist, an ido∣later, a profaner of God his Sabbath, an oppressour, a murtherer, a false man, an adulterer, a fornicator, a drunkard; be∣cause thou wilt not know, because thou wilt not beleeue, that God is thy onely Maister, and that holy Scripture is that Booke whereby he teacheth thee, what is that thou should eschue, and what is that thou should embrace.

12. Let all sicke in soule because of sinne, to whose eares the sound of the sweet name of that great Physitian Ie∣sus is come, by the meanes of the Gospell, seeke to him for medicine, whom they cannot find but in his word.

IN many respects, ô my soule, is the estate of man, now, alas, lying vnder sinne to be pittied, but in this respect specially; that

being naturally sensible of the mortall clay vessell, he is naturally senslesse of his immortall heauenly soule. What man ha∣uing a maimed or diseased bodie, hearing who can cure him, and knowing where he may find that cure, seeketh not without delay for that man, for that cure? yea lon∣geth not euen with wearinesse to be with that man, or to haue that man with him? And yet, alas, while man is not onely wounded, but dead in soule, through a greater number of sins lying in him, then there be haires in his head, he doth not onely refuse to heare that Physitian Iesus, and to come to that Physitian Iesus, who is onely able to cure him; but he doth e∣uen find an heart to hate such, a tongue to reuile such, yea now and then an hand to strike such as do aduise him to heare that Physitian▪ to beleeue that Physitian, and to be content to receiue his potions, and to haue that his salue applyed to him which is able to cure his soule. Naaman the Syrian being infected with leprosie, informed by that base handmaid who serued in his house, that there was a man in Israel able to cure him, did not stint till he went thither, so desirous was he of cor∣porall

health. That poore woman, who was long subiect to a bloudie issue, know∣ing and beleeuing what Iesus was able to do to her, is not afraid to throng through the people till she come to Iesus, so care∣full was she to be made whole. Did blind Bartimaeus (knowing that Iesus was com∣ming by, and that he was able to helpe him) stay from crying, O Sonne of God be mercifull vnto me. Yea, which thou must admire ô my soule, no soone•• heareth he this said to him, Be of good comfort, arise, he calleth thee, but forthwith (albeit he was blind) he threw away his clothes, and hastened towards Iesus. Oh Lord God, when shall the Naamans of this our age, leprous in soule, by reason of their many monstrous sinnes, hearkening vnto, and beleeuing the voyces and counsels of his Elisaeus, seeke after that water of the Spirit and of the word▪ which is onely able to cleanse them? When shall the men, the women of this age, grosly defiled from the top of the head to the sole of the foot, through that continuall running issue of iniquitie, which maketh them not onely vncomely, but loathsomely stinking in the nosthrils of God, of Angels, and of men,

sensible of God, runne, led by faith, to∣wards that hem of Christs garment, euen his blessed word, that by it this their run∣ning stinking issue may be happily dried vp? When shall the blind men of this age find spirituall feete to runne with courage and with confidence towards that bright Sunne of righteousnesse▪ and light of the world, Iesus, to the end that they may see, that the things which be seene here, are temporall, and not to be rested vpon, and that the things which are not seene other∣wise then by faith, are eternall, and onely to be loued, and longed for? Remember for thy owne warning and wakening, ô my soule, that louing inuitation made to thee by thy Sauiour: Come vnto me all ye that are wearie and loaden, and I will ease you, and ye shall find rest vnto your soules. And no wonder that he charge thee thus, ô my soule, and with this charge ioyne this so large a promise, for there is all-sufficiency of medicine with him, to cure all thy dis∣eases and sores. Bernard looking on this, doth first make an humble confession tou∣ching mans diseases, and then sound a me∣lodious song touching Christ his medi∣cine: Triplici morbo laborat genus huma∣num,

principio, medio, & fine, id est, natiui∣tate, vita, & morte: natiuitate immunda, vi∣ta peruersa, morte periculosa▪ Venit Christus, & contra hunc triplicem morbum attulit tri∣plex remedium: Natus est, vixit, mortuus est. Natiuitas eius purgat nostram, vita eius in∣struit nostram, mors eius destruit nostram. Mankinde is subiect to a threefold disease, in the beginning of his life, progresse, and end, that is, in his birth, in his life, and in his death; his birth being foule, his life per∣uerse, and his death dangerous. Christ came into the world bringing with him a three∣fold remedie against this threefold disease: He is borne, he liueth, he dyeth, his birth pur∣geth our birth, his life directeth our life, and his death destroyeth our death. And to make this the more sensible, and comfortable to thee, ô my soule, doth not Bernard bring in the Physitian Iesus, thus from the hea∣uens speaking vnto thee by his owne sweetest and refreshing lips: Conceptio mea emundat tuam, vita mea instruit tuam, mors mea destruit tuam, resurrectio mea praecedit tuam, ascensio mea praeparat tuam, Spiritus meus adiuuat infirmitates tuas. My concep∣tion purgeth thine ô Christian, my life dire∣cteth and instructeth thine, my Resurrection

goeth before thine, my Ascension to the hea∣uens prepareth away whereby thou mayest as∣cend thither also; yea my Spirit helpeth thy infirmities. O when shall our professors of Christ see and feele sweet Iesus to be that whom Ambrose happily out of sense foun∣ded vpon cleare Scripture, saw him to be: Omnis anima accedat ad Christum: quia om∣nia Christus est nobis. S•• vulnera curare de∣sideras medicus est, si febribus aestuas fons est, si grauaris iniquitate, iustitia est, si auxilio in∣diges virtus est, si mortē times vita est, si coelū desideras via est, si tenebras fugis lux est, si ci∣bum quaeras alimentum est. Let euery soule draw neare to Christ, because Christ is all things to vs all. If thou desirest to cure thy wounds he is a Physitian, if thou be burning in an hot feauer, he is a pleasant fountaine ready to yeeld thee abundance of cooling water to refresh thee, if thou be loaden with iniquity, he is righteousnes to free thee from that burthen, if being weake thou findest thy selfe to haue need of helpe, he is strength to sustaine thee. If thou feare death, he is life to quicken thee, if thou desire heauen, he is the way to leade thee to it, if thou flie darknesse, he is light to enlighten thee, if being hungrie thou desirest meate, he is nourishment to feede thee. But if

these louing inuitations will not be able to allure men carefully to seeke after this onely blessed and rich Iesus, let that his iust conuiction pronounced long ago, a∣gainst the abusers of his mercie and long suffering, affray them for attempting to despise him. O Ierusalem, Ierusalem, which killest the Prophets, and stonest them that come to thee, how often would I haue gathe∣red thy children together, as the henne ga∣thereth her birds vnder her wings, and ye would not. Behold your house is left vnto you desolate. If I had not come and spoken vnto them, they should not haue had sinne, but now haue they no cloake for their sinne.

13. That white shining lillie Iesus, is not to be found but amongst pricking sharpe thornes.

SWeet Iesus, most sweet Iesus, yea Iesus farre sweeter then the honie and the honie combe, is that onely rich Iewell more precious then the finest gold, fined seuen times, which is onely worthy of thy loue, ô my soule! as now I hope thou seest clearely, and perceiuest sensibly, to thy great contentment and vnspeakable ioy. Thou art a heauenly spirit, ô my soule,

created by that vncreated Spirit, and re∣deemed by that eternall wisedome of God thy Father, Iesus God-man, & man-God, to liue, through, before him, and with him for euermore. And yet I must tel thee, ô my soule, that this sweetest honie Iesus, that this only precious golden iewel Iesus, (who alone being all things to thee, is onely worthie of thy loue, desire, and delight) is not to be found, but in a thorny bush, and amongst pricking bryers, as it were; so that when thou drawest neare to see him, to seeke him, & to embrace him, thou must be content to be pierced to the very quicke. And yet I must charge thee, ô my soule, albeit I should be pricked to the shedding of my bloud in seeking af∣ter him, ceasse not to seeke after him, till thou find him, for well is that bloud spent, which is spilt in seeking after him, and in finding of him. Yea albeit I should die when thou hast gotten him, ceasse not to sticke by him, ceasse not to keepe him. For ô how honourably dieth he, who dieth resolutely for seeking and keeping of that blessed Iesus, who died willingly, to the end that he might

find him, and finding him, might saue him from that death which onely deserueth the stile of death? Iesus thy loue, ô my soule, who is onely worthie of thy loue, is not to be found, but in the thornie bush of pricking tentations, and amongst the sharpe bryers of stinging tribulations. And therefore if I, bending my eare to the enchanting voice of Satan, to the flat∣tering speeches of this world, or to the al∣luring stings of my owne lusts) shall refuse with that selfe-louer in the Gospell to fol∣low after Iesus, because I shall want a hole to hide my selfe in, or a stone to lay my head vpon; I shall assuredly depriue my selfe of Iesus. Yea, if I being possessed with the best things of the earth, euen in greatest quantitie, shall refuse at the com∣mandement of Iesus to quit them all, I shall neuer be partaker of that treasure which is onely to be found in heauen through him. Hast thou forgotten, ô my soule, that badge and reward wisely pre∣pared for thee, when thy sweetest liberall wise Sauiour is measuring out the things of this earth to thee, after that thou through his speciall grace, hast forsaken all things for him: Verily, I say vnto you,

there is no man, that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospell, but he shall receiue an hundreth fold now at this present, houses, and brethren, and sisters, and mother, and children, and lands with persecutions, and in the world to come eternall life. Thus haue what sweete flesh thou canst haue here on earth, ô my soule, thou must be content to eate it with the bitter hearbs of persecution, and yet while thy mouth is filled with no∣thing here beside bitternesse, assure thy selfe of the sweetnesse of glorie after∣ward: for as the crosse is Christs badge below, so the crowne is his reward aboue. The sense hereof moued Augustine to say, Non Christus regno terreno decoratus, nec Christus terrenis opibus diues, nec Christus vlla terrena felicitate praefulgens, sed Chri∣stus crucifixus ••er totum orbem praedicatur. Christ is preached throughout the whole world, not decored with any earthly king∣dome, not enriched with earthly goods, not shining gloriously through any glorious prospe∣ritie▪ but crucified, and so couered with ig∣nominie.

14. Sweete, wise Iesus, will crosse thee first, if he be to crowne thee after∣ward.

VVHen thy meeke King and louing Sauiour Iesus draweth neare thee, ô my soule, riding vpon that word of truth, and so vpon that white horse of the Gospell, to offer himselfe vnto thee, he hath indeed both his hands full, and stretched foorth towards thee: yet so, that his left hand, as it were goeth before hanging downward, offering somewhat vnto thee, which thou must not refuse at any time, not in any place, to receiue from him; and his right hand staying, as it were behind, lift vp somewhat on high, and in∣clining also towards thee, carying that in it which thou wilt assuredly receiue some∣time from him, albeit not where, and when thou wouldest. Thy louing Sauiour Iesus, ô my soule, carrieth in his left hand which goeth before, a cup full of bitter crosses, couered with a thornie crowne: and this thou must first take in thy hand, taste with thy mouth, and carrie on thy head. In his right hand, staying a little be∣hind, yet lift vp on high, he caryeth a cup

full of sweet pleasures, free of all bitter∣nesse and paine, compassed and couered with a soft shining crowne of euerlasting glorie. Attempt not, ô my soule, passing by Iesus his left hand, reached foorth first towards thee, and offering vnto thee that bitter cup of the crosse, and that pricking crowne of thornes, to lay hold on his right hand, to the end thou mayest gripe and possesse that sweetest cup of sauourie pleasures, and that shining crowne of de∣sired glorie: for be sure, as thou shalt find Iesus to be wise, in setting the crosse be∣fore the crowne, and so bitter pangs be∣fore sweet pleasures; thou shalt find him to be most strong also, easily able to keepe thee from the possession and fruition of the sweet cup of pleasures, & soft crowne of glorie, because thou refusedst euen at his command, to take, to drinke, and to digest with gladnesse and contentment, that bitter cup of trouble, and weare that pricking crowne of crosses and calamitie. For thou canst not find Iesus, vnlesse thou be content to be crossed with him, and for him; thou canst not keep Iesus, vnlesse that thou be content while thou keepest him, and for keeping of him, to be com∣passed

and couered with that crowne of thornie troubles, wherewith he was co∣uered from his birth to his buriall. Canst thou forget, ô my soule, that answer giuen by thy Sauiour, vnto the mother of Zebe∣deus his children, longing to haue her two sonnes Iames and Iohn, propined with that sweete cup of delicious plea∣sures, and crowned with the soft crowne of shining glorie, euen before men, and amongst men on earth here, abhorring in the meane time, that they should taste a∣nie bitter thing, that they should be coue∣red with any shew of ignominie: Are ye able to drinke of the cup that I shall drinke of, and be baptized with the Baptisme that I shal be baptized with? Shall thy wise father, ô my soule, propine his onely welbeloued and dearest sonne Iesus, the sole solace of his soule, with the cup of trouble and sor∣row, and crowne of pricking griefes, be∣fore he be able to come to his kingdome: and shalt thou, being filthie through sinne in Gods presence, and for sinne Gods enemie, enioy pleasure, and possesse glo∣rie, before thou fight with Iesus in the field of affliction? Remember, remember, ô my soule, the tenor of that sentence,

whereby euen with a speciall spirituall checke, that holy one thy Sauiour did iustly reprooue the slownesse and forget∣fulnesse of his disciples: O fooles, and slow of heart, to beleeue all that the Prophets haue spoken, ought not Christ to haue suffe∣red these things, and to enter into his glorie? Forget not that ground layed downe by the Spirit, ô my soule, as thou louest thy selfe. If we be children, we are heires, euen heires of God, and heires annexed with Christ, if so be that we suffer with him, that we may be also glorified with him. The sense hereof moued Bernard to say, Caput coro∣natum spinis, membra coronata rosis habere non vult. That head which was crowned with sharpest thornes, will haue vpon no condition members crowned with soft roses. And a∣gaine, Nec sine cruce sequi Christum, nec sine vnctione crucis asperitatem quis ferre potest. Neither can a man follow Christ with∣out the crosse, neither can he vndergo con∣tentedly the bitternesse of the crosse, without the grace of the Spirit, Since he then died for me, ô my soule, who bringeth the crosse to me, who while I lie vnder the crosse▪ abideth alwayes with me; yea who by the crosse dresseth me for the crowne,

that where he is, there I may be also. Let it please thee, ô my soule, to welcome the crosse gladly when it cometh to thee, to entertaine it with ioy when it lyeth on thee. For be sure, when thy Sauiour shall ceasse to crosse thee, he shall not forget to crowne thee, if thou can any wayes be content to be crossed with him and for him, who was most heartily contented, being blessednesse it selfe, to be made a very curse for thee. The fierce Lyon will be smitten by his keeper, and not repine, but if a stranger attempt to strike him (being within his reach) he will teare him in peeces. While Christ strikes me, ô my soule, he strikes me who made me, who was striken for me, who keepes me, who feeds me. Shall I, quoth a foole, dare I prooue a rebell, ô my soule! A foole I am, if I know not, if I confesse not, that all my crosses come from him who was cursed for me. A rebell I am, if knowing this, if confessing this, I dare refuse to be patient, yea to reioyce vnder them. And therefore Bernard did truly say, Grataig∣nominia crucis ei qui crucifixo ingratus non est. O how thankefully welcometh that man the shame of the crosse, who is not altogether

vnthankefull to him, who was crucified for him! Oh, ô my soule, when shall that of Augustine be duly thought vpon by our soft daintie professors, who are not con∣tent to endure any hardnesse at all for him who could scarsly find a hard stone to lay his blessed head on, when he came to be borne, to be banished, to become poore, to be scorned, to be scourged, yea, to be shamefully slaine for them? Si ipsum caput nostrum, noluit corpus suum leuari sur∣sum, quod deorsum accepit nisi per tribulatio∣nis viam, quid audent membra sua sperare capite suo se magis esse felices? If our very head would not haue that his bodie which he tooke on, on earth beneath here, to be lift vp aboue vnto the heauens, but through the way of tribulation, how dare the members of this bodie, attempt to thinke and expect, that they can be more happie then their head, and so passe vnto the heauens without any kind of trouble?

15. Euery Christian will confesse, that the crosse belongeth to him, and yet euen the best Christians, when the crosse cometh neare to them, and lyeth on

them, are both afrayd thereof, and mur∣mure vnder it.

ALas, ô my soule, when shalt thou be∣gin to know thy selfe, and being sen∣sible of thy owne infirmities, to consider the nature euen of the children of God, hearers of that his sweetest voice of the Gospell, whereby with remission of sins and life euerlasting, first, comfort vnder affliction and oppression, and then deli∣uerie from them both, is clearely promi∣sed to God his afflicted and oppressed ones! While the Gospell is sounded in their eares, they are contented, not onely to heare that Iesus Christ by his death, hath freed them from their sinnes, and by his rising againe, hath conquessed vn∣to them euerlasting righteousnesse; and so that Christ bringeth not onely with him vnto them, a soft shining crowne of vn∣speakable glorie, to be worne by them in heauen for euermore, but also a most bit∣ter cup of diuerse crosses, and a pricking crowne of thornie troubles, to be drunke and worne by them on earth here for a while. Yea not onely are the children of God content to heare this, ô my soule,

but they be readie also, euen while they possesse honours, wealth, and pleasures in great abundance, to professe and confesse, that as they haue right to a crowne here∣after, so they must looke for the crosse here: and yet when this comes to practise, which they haue heard, which they do professe, and so when God their Father layeth that crosse on them, which he fore∣told them, and which they confessed, that he doth lay on all his owne: O then, alas, ô my soule, euen the child of God begin∣neth to murmure against God, to grudge with his crosse, and to offend with the in∣strument of it. And yet, ô what mad follie is this! Thy Sauiour hath said to thee, ô my soule: If any man will follow me, let him forsake himselfe, and take vp his crosse and follow me. Hereupon I answer him againe: If I shall forsake the crosse, I must want the sweete Iesus, but I am heartily con∣tent to be crossed, yea to be crossed ten thousand wayes, to the end that I may possesse thee. And yet when all this is done, I dare attempt to murmure euen a∣gainst this Christ, when I am crossed with him, and for him, whom I can neither find nor keepe without the crosse. Tell me, tell

me, ô my soule, what shalt thou see, if thou looke backe vnto thy Baptisme, whereby thou madest thy first acquaintance with Christ. What eatest thou, what drinkest thou, when thou presentest thy selfe to the Sacrament of the Lords Supper? In Baptisme I see matter not onely assuring me that I am throughly washed from all sinne in the bloud of Christ, but that I must be contented from the day in the which I gaue vp my name to Iesus, to the very minute in the which I shall lay down my life, to be bedewed and drenched in the cold waters of grieuous tribulations, albeit (honour be to God) I cannot be drowned by them. When I participate the Sacrament of the Lords Supper, I see and eate bread, yea broken bread, telling me, that Iesus my Sauiour being that wholsome and nourishing good wheate, was contented to be ground betwixt the heauiest and sharpest milstones of his Fa∣thers wrath, to the end he might become foode to me, and that I being fed by him, should not refuse to be ground betwixt the weightiest milstones of the sharpest crosses it pleaseth his Maiestie to trie me with, in declaration of my thankfulnesse

to him for feeding of me. I see and drinke wine, yea wine powred out, telling me that blessed Iesus, being that sweetest wine grape, full of spirituall iuyce and nourishing heauenly liquour, was hear∣tily contented to be pressed in the wine∣presse of his Fathers indignation, to the end that he might become wine, to quic∣ken, to refresh, and to comfort me. And should not I be heartily content to be prest with the heauiest crosses his Maie∣stie shall measure out vnto me, in decla∣ration of my thankfulnesse towards him, for humbling himselfe to be pressed, to the end he might become wine, to com∣fort, refresh, and quicken me? This mo∣ued the Spirit thus to charge the dispersed crossed Christians: Dearely beloued, thinke it not strange, concerning the fiery triall which is amongst you, to proue you, as though some strange thing were come vnto you. But reioyce, in as much as ye are partakers of Christs suffe∣rings, that whē his glory shal appeare, ye may be glad and reioyce. And indeed he must needs prooue, ô my soule, a man euill schooled in grace, who dare thinke affliction to be a strange thing to the child of God. For can that possibly be iustly counted strange

to a man, which is consonant to the law of that countrie where he dwelleth, wisely and well established by his King? Now hath not thy God, ô my soule, by a very ancient law appointed all those who be his, to affliction on earth here? Be not these the words of that first Euangelicall Sermon sounded by God to Adam, being yet in Paradise (hauing established that new coueuant of grace with him in the blessed Messiah, promised after that the old couenant of workes was broken by him:) I will also put enimitie betwixt thee & the woman, and betwixt thy seed and her seed, he shall breake thine head, and thou shalt bruise his heele. Hereby placing as it were with his owne hands all those he was to saue by the promised Messiah, in a field to fight with Satan, while they should so∣iourne here, that obtaining the victorie, through the strength of their head and brother, they might reigne through him and with him for euer, hauing Satan tram∣pled vnder their feere. Yea do not Gods children endure troubles here by a very necessitie, seeing the Spirit their teacher, who cannot lie, speaketh thus: We must through many afflictions enter into the king∣dome

of God. All that will liue godly in Christ Iesus shall suffer persecution. Againe, can that be counted strange in any nation, which being warranted by Gods Law, agreeth also with daily practise, allowed of by the most religious and prudent in the kingdome? Search the old and new Testament, my soule, and thou shalt see there the dearest Saints of God, not onely cloathed with that rough coate of affli∣ction, but reioycing vnder it, and exhor∣ting others not to refuse it when it is offered vnto them. View for thy satisfa∣ction in this point, that cloud of witnesses presented to thine eyes in the 11. Chap∣ter of the Epistle to the Hebrewes. Yea, hearest thou not Paul crying: We re∣ioyce in tribulation: If I must needs reioyce, I will reioyce in my infirmities. And yet while all these things & many moe be brought vnto our eares by holy Scripture, knowest thou not, ô my soule, that so soone as our God, according to his promise and decree, layes the crosse vpon his owne, that then they begin to whisper, and whispering to thinke somewhat hardly of him their Fa∣ther, and of the crosse, and to murmure against the crosse his rod? Moses in the 4.

of Exodus resolued the distressed Israelites according to that God had put in his mouth, that they should be deliuered from the bondage of Pharaoh, notwith∣standing he was to harden Pharaoh his heart, so that they should not be deliuered from vnder his hand, but by the strong arme of God which he was to stretch out smiting Egypt by it with many plagues, before Israel his first borne should be brought out of it. And yet no sooner find the Israelites (being thus resolued) their afflictions increased, but incontinent lif∣ting vp their hearts and voices against Moses and Aaron, they crie out, The Lord looke vpon you and iudge, for ye haue made our sauour to stinke before Pharaoh, and be∣fore his seruants, in that ye haue put a sword into their hands to slay vs. But what speake I of the children of Israel? No sooner doth Moses and Aaron the commissioners of the high God, and deliuerers of the alled∣ged promise, heare these speeches spoken to them and of them by the people, but immediately Moses murmuring against God, also crieth out, Lord why hast thou afflicted this people, wherefore hast thou thus sent me, for since I came to Pharaoh to speake

in thy name, he hath vexed this people, and yet thou hast not deliuered this people. Paul was that scholler who kept his Maisters spee∣ches in better memorie, and who heartily could submit himselfe alwayes in euerie place to the good will of his Maister, knowing what he had told and decreed touching him. Iesus Paul his Maister be∣ing to make him a Preacher who was be∣fore a persecuter, speaketh of him thus vn∣to his seruant Ananias, He is a chosen ves∣sel vnto me, to beare my name before the Gen∣tiles, and kings, and the children of Israel, for I will shew him how many things he must suf∣fer for my names sake. And doth not Paul being resolued hereof through the grace of his Maister, with a good heart and a chearfull countenance, expect crosses, and gladly welcome them when they come to him? For hearest thou him not say, ô my soule, Behold I go bound in the Spirit to Ierusalem, and know not what things shall come vnto me there, saue that the holy Ghost witnesseth in euery citie, that bonds & afflictions abide me. Seest thou not, ô my soule, the Prophet Agabus taking Paul his girdle from him, and hauing bound Paul his hands and feete there∣with,

say vnto him, Thus saith the holy Ghost, so shall the Iewes at Ierusalem bind the man that oweth this girdle, and shall deliuer him into the hands of the Gentiles. Here∣upon hearest thou not those who were with Paul, beseeching him that he would not go vp to Ierusalem? And yet, ô my soule, hearest thou not Paul, as a most va∣lorous conquerour through him that died for him, euen with rare courage, out of heauenly resolution answering them thus, What do ye weeping and breaking my heart, for I am readie not to be bound onely, but also to dye at Ierusalem for the name of the Lord Iesus. Wilt thou it offend thee, ô my soule, when after death thy God shall make thee to rest from all thy wearie labours, & pos∣ssesse thee with life euerlasting? Be offen∣ded therefore as litle with thy God, when here before death he visits thee with his corrections, considering y^t the same God who hath promised vnto thee refresh∣ment after death, hath prepared labours for thee before death, & therefore as thou doest expect that endlesse crowne, euen with ioy before it come, and shalt beyond measure reioyce when thou shalt enioy it; so learne to expect crosses while thou li∣uest

here, and when they come, tread in the paths of the holy Apostles, and with singing and much reioycing welcome them chearefully.

16. While thou liuest here, desire not to liue, but to that God, and for that God, who made thee and sent thee hi∣ther.

EVerie man naturally loueth life, and louing life desireth to liue: but, alas, scarce one of a thousand do know and consider wherefore life should be loued, and so wherefore man should desire for to liue. The ambitious man with Haman, de∣sireth to liue, to the end his honour may be increased. The lecherous man with Ammon, desireth to liue, to the end he may satisfie his beastly lust. The seditious man with Achitophel, desireth to liue, to the end that accomplishing his peruerse and wicked plots, he may throw downe such as he hateth, and aduance those that fol∣low him. The auaritious man with the foole in the Gospell, would liue, to the end he may enlarge his bounds, and aug∣ment his summes. The bellie-god would

liue, y^t with the rich glutton he may please his taste, and fat his vile bellie with the daintiest fare. But are not these men, ô my soule, with their desires, more then abho∣minable in the eyes of that holy God who made all men for himselfe, and no man for any thing besides his Maiestie? Wherefore ô my soule, if thou louing life, wouldest loue it as becommeth the child of God to loue life, and so if desiring to liue thou wouldest liue for the right end, I would aduise thee to learne of that heauenly wise and graue learning Father Dauid, that this life is not to be desired nor loued but for Gods cause onely; and that no man should desire to liue, but to the end he may know the Law of his God, and by keeping of it may procure honour to his name. This was that end wherefore man hauing lost himselfe in Adam, was redeemed by Iesus Christ; yea this is that end, for the which dead vncleane man is quickened, renew∣ed, and sanctified by the Spirit of the Fa∣ther, and of his dearest Sonne.

17. Long not for death, but to the end that thou mayest ceasse to sin, and be with Christ, if thou wouldest not after

that first death die that secōd death also.

ALas, ô my soule, as men desire to liue, and in desiring to liue, sinne grosly, because they desire not to liue for the right end. So men desire also to dye, but, alas, they sinne in desiring to dye, be∣cause the grounds of their desire are vile before God, and no wayes profitable, but hurtfull to themselues. Could we desire to liue submitting alwayes humbly and ho∣lily our crooked wills to the good and straight will of our God, to the end that with Dauid we might keepe his law, and with Ezekiah we might aduance his wor∣ship here; could we desire to dye, submit∣ting also herein our will to the good will of God, to the end that we might ceasse to breake the law of our God, and so to sinne against his Maiestie, yea to the end that we might be with Iesus, who is our onely aduantage both in life and death; holy should this our desire be, and happie should we prooue, hauing such a desire wrought in our soules. Vnderstand, vnder∣stand ô my soule, that this naturall life is no benefit vnto man, nor can be any bene∣fit at all, but only so farre as it goes before

spirituall and eternall life, and so farre as it hath spirituall and eternall life fol∣lowing it. For as that old saying abideth euer true, Nemo renatus qui non prius natus: No man is borne ouer againe by the Spi∣rit of God, that he may become the child of God, but he who was borne first of a woman to be the child of man: so that shall hold infallibly true which our Mai∣ster spake of Iudas: It had bene good for that man, who is not borne ouer againe of the holy Spirit, that he had neuer bene borne of a woman: for death seising on such a man, cannot but possibly send him to hell for euermore. When on the contrarie, that man who through God his grace is made to dye to sinne before he dye before the world, shall after his first death ceasse from his labours, and rest with his God for e∣uer, singing sweetly, Well is me that euer I was borne ouer againe by the Spirit of my God, to be the child of God, after I was borne of a woman to be the sonne of man. Bernard meditating long ago vpon this, and subscribing vnto the truth of it, from a renewed humble honest heart, drew vp this prayer vnto his God: Com∣moda mihi tres panes, nempe vt sciam, vt di∣ligam,

vt faciam voluntatem tuam. I beseech thee, ô Lord▪ my Father, to bestow on me thine hungrie child three loaues, that I may know, that I may loue, and that I may do thy will, so shall I liue: for in these three standeth the whole life of my soule. And againe. Vulgò di∣citur, qui bene pascit, bene vixit. It is com∣monly said among men, He that feedeth well, liueth well. But herein wickednesse, ô my God, doth grosly bewray it selfe, for none can possibly liue well, but he that li∣ueth ordinately, sociablie, and humblie. Ordinatly, studying to procure honest things both before God and men. Socia∣bly, liuing so that he studie to be loued of others; and humblie, that while he is made thus through the grace of his God to car∣rie himselfe, he be not puft vp with pride; as, alas, too many be, but that contrari∣wise with the holy Saints of God, yea with his most blessed Angels, he cast him∣selfe alwayes downe before that Maiestie, who hath bene so mercifull and benefici∣all vnto him.

18. Endeuor thy selfe, ô man, to know before thou dye, of whom thou holdest thy life, lest after death thou repent, al∣beit

too late, that euer thou liuedst.

FOolish man pitying many, cannot, a∣las, pitie himselfe: yea he cannot so much as dreame that he is to be pitied; and yet what creature is so much to be pi∣tied as man, who should proue Gods best creature beneath here? Oh Lord God, how many men lay downe their liues dai∣ly, and so are remoued from this earth by death, before they know by whom and wherefore they were endowed with life, and placed on this earth: and if man in this respect be not to be pitied, let all such who be sensible of humane misery, iudge. O my soule, if liuing here I know not of whom I haue my life, and so who is he vn∣to whom I should looke, after whom I should seeke, studying alwayes to serue & to please him, euen in the whole course of my life; had it not bene better I had ne∣uer tasted of life? That man who neuer was, who neuer shall be, shall neuer in∣deed tast of that sweetest milke, and most wholsome honie, which is in that heauen∣ly Canaan which is aboue, neither shall he euer be tormented with that euer burning fire which is in that deepest gulfe, out of

the which there is no redemption. But as for that man, ô my soule, who liues and knowes not him from whom and for whom he hath his life, be sure if he die be∣fore his minde be enlightened to see his God, and before his heart be moued to loue him, and to beleeue in him, and his life so sanctified, that in some measure he may serue and please him; not onely shall he be depriued of that immortall heauen∣ly inheritance, but also adiudged to reme∣dilesse and comfortlesse condemnation. Oh, oh, when shall the inhabitants of the earth hearken vnto that wise aduice gi∣uen by that wise Preacher, Remember now thy Creator in the dayes of thy youth, while euill dayes come not, nor the yeares approach in the which thou shalt say, I haue no plea∣sure in them. When shall they suffer that great conclusion to take place in their hearts, which would quicken the deadest, and awake the most secure, which the same Preacher setteth downe in the same place, Let vs heare the end of all, Feare God and keepe his comandements, for this is the whole dutie of man: for God will bring euery worke vnto iudgement, with euery secret thing whether it be good or euist. Oh, oh, when

shall Preachers, when shall hearers, out of a sense thereof learne to crie vnto God with Dauid: Open mine eyes that I may see the wonders of the law. Teach me O Lord the way of thy statutes, and I will keepe it to the end: giue me vnderstanding and I will keepe thy Law, yea I will keepe it with my whole heart. Yea would to God that thou, ô my soule, couldst in this last age see and feele that which Augustine saw and felt in his time, to the end that out of that sight and sense, thou mightest make the like confes∣sion before God which he made, and send vp the like petition which he sent vp to him; My bodie, ô Lord, liueth by my soule, and my soule liueth by thee, ô my God. Be neare me therefore ô God, neare in my heart, neare in mine eyes, neare in mine eares; yea neare in my bodie, and euery member of it, that they may all serue thee.

19. Behold and consider, ô man, how dearely sweet Iesus hath loued thee.

KNewest thou, ô my soule, how blessed Iesus hath loued thee, be sure thou wouldest loue him, & out of that thy loue thou wouldest be carefull to keepe his

commandements, Iacob loued Beniamin dearely, but ô how more dearely hath Ie∣sus loued thee! Iacob pinched with famine is compelled for the safetie of his owne life to part with Beniamin, and to send him downe to Egypt. But blessed Iesus, to the end that he might feede thee and keepe thee, ô my soule, will not onely subiect himselfe to hunger, but vnto cruell death. Ionathans loue towards Dauid exceeded the loue of women. But Iesus his loue to∣wards thee, ô my soule, exceedeth not onely the loue of women, but the loue of Ionathan. Scripture telleth me, and history likewise, that mothers haue slaine their owne children to keepe in their owne liues: but neither in Scripture nor in histo∣rie is it found, that any woman euer was contented to cut and dresse her owne flesh for the safetie of her child. And Scripture largely telleth me, that thy bles∣sed Iesus, ô my soule, is that kindliest Pel∣licane, who was contented to giue his owne flesh, not onely to be scourged, to be nailed, to be pierced, but to be crucified, and die on the tree, to the end that thou, ô my soule, mightest feed vpon him to eter∣nall life. Iesus his loue towards thee, ô my

soule, exceedeth also the loue of Ionathan. Ionathan loued Dauid, so that he incurred his fathers wrath for Dauid, and was con∣tented heartily that Dauid should succeed his father in the Kingdome; yea Ionathan oftentimes hazarded his very life for Dauid. Alwayes thy Ionathan Iesus, ô my soule, being a King, yea that King of kings, by whom, and vnder whom all kings do reigne, did not onely become poore to make thee rich, vndergo that in∣tollerable weight of his Fathers wrath, to the end that thou mightest attaine vnto and enioy his euerlasting fauour, but also did dye, to the end that thou being quickened by him mightest be made a king to reigne and liue with him in hea∣uen for euer. Yea telleth not Scripture thee, ô my soule, that Iesus hath loued thee so, that he hath married thee, tutored thee, and hath prouided a rich dowrie for thee. Abigal is dashed when Dauid his Ambassadour came vnto her, shewing her that Dauid would marrie her. It is holden for a wonder that Salomon king of Iudah married the king of Aegypts daugh∣ter. But shouldest thou not be much more astonied, ô my soule, when thou hearest

that euen Iesus that greatest Sonne of Da∣uid, and that mightie King of euerlasting peace did marrie thee, while thou wast dead in sinne, lying in thy bloud in the very open field, hauing no eye pitying thee. Hosea speaking of this marriage, bringeth in thy blessed kinde spouse spea∣king thus vnto thee, ô my soule, I will mar∣rie thee vnto me, yea I will marrie thee vnto me, in righteousnesse, in iudgement, in mercie, and compassion. Men marrie women for a while, yea for an vncertaine troublesome while, but Iesus hath married thee, ô my soule, for euermore, in such sort that nei∣ther distance of place, nor death, nor the graue, can possibly seuer thee from him, or him from thee: yea which is more, the nearer death draweth vnto thee, and thou approchest vnto the graue, the more strict∣ly art thou vnited to him, and he ioyned with thee. Beside this, Iesus hath so loued thee, ô my soule, that he hath endowed thee, but wherewith I pray thee? I heare Saul crauing from Dauid an hundred fore∣skins of the Philistines for his daughter. And I see Dauid laying downe two hun∣dred for her. Alwaies Iesus hath endowed thee, ô my soule, not with siluer, nor with

gold, not with precious stones, but with bloud: and with what bloud, ô my soule! not with the bloud of rams, of goates, nor of any man, but with his owne onely most precious, most honorable and most cleane bloud. Beside this, ô my soule, Iesus hath so loued thee, that he hath prouided a dowrie for thee, but what a dowrie? beare with me, ô my soule, if here I must con∣fesse that I cannot tell thee what a dowrie that is which thy husband hath prouided for thee, because my God hath not told me, and who liuing here can possibly ac∣quaint the child of God sufficiently and perfectly with the valour and excellencie of that inheritance which is appointed for thee? Some sparkes of the excellencie and maiestie of it are presented indeed to our consideration by Scripture, but fully it shall not be knowne till we be where our dearest spouse Iesus is. Loue this Iesus, ô my soule, sincerely; seeke this Iesus, ô my soule, busily; serue this Iesus, ô my soule, faithfully and chearefully: and let nothing content thee till thou be where he is who hath so loued thee. But how shall you loue this Iesus, ô my soule, lend thine eares vn∣to Iesus, cast thine eyes vpon Iesus, and

out of that loue wherewith he hath loued thee, learne thou, I pray thee, how to loue him againe. This is that counsell which Bernard giueth to thee, ô my soule, Disce ô Christiano à Christo quomodo diligas Christum, disce amare dulciter, amare pru∣denter, amare fortiter; dulciter, ne illectus; prudenter, ne deceptus; fortiter, ne oppressus; ab amore Domini auertaris. Learn ô Christi∣an, frō Christ, how thou shouldest loue Christ, learne to loue him sweetly, to loue him wisely, to loue him strongly; sweetly, lest being allu∣red; wisely, lest being deceiued; strongly, lest being oppressed, thou shouldest be drawn away from the loue of thy Lord. Now, ô my soule, by whom art thou made to loue this Ie∣sus thus, who hath so freely loued thee, and who by louing of thee, hath deserued to be loued by thee? Angels cannot teach thee to do this, men cannot teach thee to do this; none can teach thee this lesson beside that great teacher of God his chil∣dren, euen the Spirit of the Father and of his Sonne, by whom alone this loue is spread abroad in our hearts.

20. Giue no sleepe to thine eyes, till thou be certified that Iesus, the loue of

God his elect, loueth thee.

IF thou my soule, wouldest proue truly wise to that last day, after which there shall be no day, it were good that thou were carefull in time to be certified of the loue of Iesus thy Sauiour and Maister, as of that first and chiefest thing thou shouldest be carefull to be certified of before all things: so that publickly before God, Angels, and men, and priuately be∣twixt God and thine owne heart, thou mayest say and sing; Blessed be that Iesus who hath loued me, blessed be that Iesus who loueth me still. But heare, ô my soule, three things are wisely to be considered by thee. First, wherefore should this be thy first & chiefest care? Secondly, where∣by is that loue wherewith Iesus hath lo∣ued thee, intimated to thee? Thirdly, how mayest thou be certified that Iesus loueth thee? Let me possesse all the world, ô my soule, if Iesus loue me not, woe vnto me: want what I can, if Iesus loue me, well is me. I want that honour, that wealth, that health, those pleasures which sometime I enioyed, yea I am depriued by death of a louing father, of kind brethren, of true friends, of deare companions: alwayes

Iesus loueth me, Iesus is with me, there∣fore well is me. And must I not be well, ô my soule, hauing him who was the sole solace and desire of that holy man Dauid, who was a man according to the heart of God, for did he not, treading all want vn∣der foote, and triumphing as one posses∣sing all wealth, crie out thus: Whom haue I in the heauens but thee? and I haue desired none in the earth but thee. But, ô my soule, how happened I to bring Dauid before thee, when I was speaking to thee tou∣ching the happinesse of that man, who possesseth Iesus? Was not Iesus, not onely with God his Father, but y^e very daily de∣light of God his Father, when he prepared the heauens and made the earth? Mephi∣bosheth hath a worthie speech vnto Da∣uid, after he returned to Ierusalem: Let Ziba take all, seeing my Lord the King is come home in peace. And wilt thou not be contented to say, ô my soule, O Lord my God, let all that I haue be taken from me, seeing my loue and Lord Iesus is come to me, euen he, in whom thou ô Lord my Father art well pleased with me, euen he, ô Lord, who is my life, my light, and my saluation. This loue wherewith Iesus hath

loued thee, ô my soule, is intimated to thine eares, is sprinkled as it were on thy bodie, is put into thine hand, is presented to thy mouth, yea is as it were, eaten, drunke, and digested by thee. It is inti∣mated to thine eare by the sweetest voyce of the Gospell preached to thee. It is sprinkled as it were vpon thy bodie by that Sacrament of Baptisme, whereby thou wast initiated in the house of God. It is put into thine hand, presented vnto thy mouth, eaten, drunke, and digested by thee, a•• it were by and in that Sacrament of the Lords Supper, administred in broken bread and wine, powred out: tel∣ling thee, ô my soule, that blessed Iesus being that cleane and wholest wheate, was heartily content to be ground be∣twixt the milstones of his Fathers wrath, to the end he might become sweete and pleasant bread to feed thee. Yea that bles∣sed Iesus being that true vine, full of hea∣uenly iuyce and liquor, would be pressed in the wine-presse of his Fathers indigna∣tion, to the end that he might be made a quickening, refreshing, and comforting drinke, to quicken thee, ô my soule, being dead, to refresh thee, ô my soule, being

wearied, and to comfort thee, ô my soule, being cast downe. Thou mayest be per∣swaded, ô my soule, that Iesus loueth thee if thou louest him, for he neuer lo∣ued God, who was not first loued of God. Now thou shalt know if thou louest Ie∣sus, if thou louest his word, if thou be carefull to keepe his commandements, and if thou delight in the societie of such as loue him, and walke in his wayes.

21. Seeing no sinne is committed behind his backe, but in his face who knowes the thoughts of men afarre off, let no man attempt to commit sinne, vpon hope of secresie.

ALbeit sinne which is thine onely e∣nemie, ô my soule, be a most allu∣ring and sweet potion, yet sinne is a decei∣uing and destroying traitor: and no won∣der, it being the arrow of that euill one, who is not onely a subtle foxe, but also a bloudie Lyon. O how easily suffer vile men themselues to be perswaded that sin may be committed, yea that sinne is committed in secret, albeit there was

neuer any sinne committed but in sight. It may be that sinne be committed behind the backe of a blind man who seeth no∣thing, and of a pore-blind man who seeth little, yet it is euer committed in the sight of God, who made man, and who hath eyes by the which he seeth. Alas, alas, the blind powers & people of this world, liue so now, as if the God of heauen had no eyes, or had blind eyes, either seeing no∣thing at all, or seeing nothing afarre off. Alwayes out of Scripture I haue learned three things touching this point, ô my soule. First, that our God hath eyes: Se∣condly, that our God hath eyes of a rare excellent nature: Thirdly, that not with∣out speciall cause our God hath taken vn∣to himselfe such eyes. Speaketh not Scrip∣ture touching our God thus: Vnderstand ye vnwise among the people, and ye fooles when shall ye be wise, he that planted the eare shall he not heare, and he that made the eye shall he not see? And therefore what wonder the Prophet fals out into this exclamatiō: Whi∣ther shall I go from thy Spirit, or whither shall I flie from thy presence? If I ascend vnto the heauen, thou art there; if I lye downe in the hell, thou art there: Let me take the wings of

the morning, and dwell in the vttermost parts of the sea, yet there shall thy hand leade me, & thy right hād hold me. If I say yet the darknes shal hide me, euen the night shall be light about me, yea the darknesse hideth not from thee, but the night shineth as the day, the darknesse and light are both alike. Out of the sense of this, Augustine is not afraid to say, Deus est totus oculus. Our God is all eye, seeing be∣fore, seeing behind, on this side, on that side, aboue, and beneath him, as it were. But of what nature are the eyes of our God? ô my soule, Scripture resoluing this point, telleth me that the eyes of our God are cleare eyes, are pure eyes, cleare eyes, vnto the which all men with all things are open. O how many men haue eyes, and yet how many men be hidden from the eyes of men! how many things be hidden from the eyes of men! But I must tell thee, ô my soule, that there cannot so much as one man be hidden from the eyes of God, yea which is more, there cannot so much as one thought of one man be hid from the eyes of God. This is cleared by our God, saying, My eyes are vpon all their wayes, they are not hid from my face, neither is their ini∣quitie hid from my face. Can any hide him∣selfe

in secret places (saith the Lord) do not I fill heauen and earth, saith the Lord? All things are naked and open to his eyes with whom we haue to do. O when shall men suf∣fer y^t to sinke into their heart, spoken tou∣ching the eyes of our Maister by Mat∣thew:, But when Iesus saw their thoughts, he said, wherefore thinke ye euill things in your hearts? And therefore I heare Iohn spea∣king thus of Christs eyes, His eyes were as a flame of fire. Againe Scripture telleth me that our God hath pure eyes, and therefore he cannot possibly behold any vncleane man or matter, vnlesse he hate both, or punish both. This is that which the Pro∣phet confesseth, when speaking of our God, he saith, Thou art of pure eyes, and canst not see euill, thou canst not behold wic∣kednesse. Dauid saw and confessed this, saying, Thou art not a God that loueth wic∣kednesse, neither shall euill dwell with thee. Thirdly, Scripture telleth me, ô my soule, that our God hath cloathed himselfe with eyes, yea with such eyes, to the end that he, as that sole supreme Iudge of the world, may thinke and speake of men, and do vnto men, as they by their carriage, priuate and publicke, declare themselues,

either to be obedient to him, or rebellious against him; and therefore I heare the Spi∣rit speaking thus to me of God: Thy eyes are vpon all the wayes of the sonnes of men, to giue euerie man according to the fruite of his workes. Knowest thou not, ô my soule, that Abel was slaine in secret, and yet in sight; behind the backe of Adam, the father of his flesh, yet in the sight of God the Father of his spirit. Vriah was slaine by Dauid, being farre from Dauid behind the backe of all Iudah (Dauid and Ioab being onely excepted) yea behind the backe of all Ammon, by whose sword he perished, yet Vriah was slaine by Da∣uid, in his sight who filleth the heauens and the earth, and from whom none can hide himselfe in secret place, as hath bene cleared, Ierem. 23. 24. And this I thinke Dauid was made afterward to know and confesse, notwithstanding all his shuffles and policie. Who in all Israel could pos∣sibly thinke that Naboth was cruelly and vniustly put to death, and so that Achab the King and Iezabel the Queene (who should haue prooued his protectours and keepers) were his fierce persecutors euen vnto death? seeing he was conuicted by a

formall Iurie, hauing witnesses admitted & sworne, testifying that he had blasphe∣med God and the King: and yet that bles∣sed God who searcheth the heart, and who iudgeth not according to the out∣ward appearance, but righteous iudge∣ment, did accuse and conuict Achab of oppression and murther, and punish him iustly for them. Oh, ô my soule, when shall the blind men of this age learne to hearken vnto, and to beleeue that blessed Spirit of truth who cannot lye, teaching vs truly, that no sinne can possibly be com∣mitted in secret. Came euer that vnto thy eares, ô my soule, Woe vnto them that seeke deepe to hide their counsell from the Lord, for their workes are in darknesse, and they say, who seeth vs, and who knoweth vs? I haue seene thy adulterie and thy neyings, the filthinesse of thy whoredome vpon the hils in the fields, and thy abhominations. Knowest thou not him, ô my soule, who saw Na∣thaniel before Philip called him, when he was vnder the figge tree, yea knowest thou not him who knew the thought of the very heart of Simeon the Pharisie, spea∣king thus within himselfe of thy Sauiour: If this man were a Prophet, he would surely

haue knowne what manner of woman this is which toucheth him, for she is a sinner. This moued Bernard (citing that written by Zephaniah: At that time I will search Ieru∣salem with lights,) to write thus touching our God: Acuto visu est, nihil inscrutatum relinquit oculus eius, nunc videor sed non vi∣deo: praesto est oculus cui omnia patent et si non patet ipse. Our God is a God of sharpe sight, his eye leaueth nothing vnsearched out: I am seene but I see not: that eye is present to the which all things be patent or open, albeit that eye be not seene by me. The sense hereof mo∣ued Augustine to make this notable con∣fession: Et tibi quidem Domine cuius oculis nuda est abyssus humanae conscientiae, quid oc∣cultum esset in me, etiam si nollem confiteri tibi? te enim mihi absconderem non me tibi. Now from thee, ô Lord, vnto whose eyes the bottomlesse deepe of mans conscience is naked, what can be hid in me, albeit I would not con∣fesse my selfe to thee? for I might well preasse to hide thy Maiestie from me, I could not possibly hide my selfe from thee. And againe, Neque enim docet te quid in se agatur, qui tibi confitetur, quia oculum tuum non exclu∣dit cor clausum, nec manum tuam repellit du∣ritia hominum, sed solus ••am cum voles aut

miserans aut vindicans extendis, & non est qui se abscondat à calore tuo. For that man ô Lord, who confesseth himselfe vnto thee, teacheth thee not by his confession, what he doth: for the shut and close heart of man can∣not exclude thy eye, neither can the hardnesse of man put backe thy hand, but thou puttest it out when thou pleasest, either shewing mer∣cie, or taking vengeance, and there is none who can hide himselfe from thy heate. Oh, oh, my soule, when shall that which was seene, felt, and confessed by old Bernard, who liued in that blind age vnder grosse darknesse, be seene, felt, and confessed by vs, who liue now hauing that great shi∣ning light of the Gospell continually stri∣king as it were with hot piercing beames our eyes so, that we cannot hide our selues from them, both Lords day, and weeke day, nay both by day and by night? Bringeth not Bernard in the grosse wic∣ked man speaking thus to himselfe: Parie∣tes sunt vndique, quis me videt? I am inclosed on all sides with strong high walles, who doth see me? Alwayes how is this wicked man answered by Bernard? Esto, nemo te videt, non tamen nullus videt te Angelus bonus, vi∣det te Angelus malus, videt te bonis & malis

Angelis, maior Deus. Let it be, saith Ber∣nard, that no man see thee, ô wicked man, yet canst thou, darest thou say that none seeth thee? the good Angels see thee, the euill An∣gels see thee: and which is more, one who is greater then all good and euill Angels seeth thee, to wit, God. When that euill Angell the diuell, ô my soule, seeth thee, thy irre∣concilable aduersarie and bitter accuser seeth thee. When God his good Angell seeth thee, that witnesse seeth thee who will beare testimonie against thee, yea thy louing brother seeth thee, whom thou by thy sinnes grieuest fearefully. And when thy God seeth thee, that great supreme Iudge seeth thee, who can neither be pos∣sibly frustrate of his purpose, nor any wayes corrupted when he goeth to iudge∣ment. Attempt not therefore, ô my soule, to commit sinne vpon hope of secrecie, for I must assure thee from the mouth of thy God, that if thou sinne against him, thou shalt be seene by him, and at length vpon a most publicke scaffold to the sight of Angels, and men, good and euill, be pu∣nished for thy sinnes.

22. Sinne and euill haue euer bene, and shall euer be ioyned together, albeit none be hurt by the euill of sinne, beside man who committeth it.

SInne and euill are so ioyntly knit to∣gether, ô my soule, let Satan alledge what he will, let men misled by Satan al∣ledge what they please, that whosoeuer committeth sinne, doth euill, albeit nei∣ther in the eyes of other men, nor in his owne eyes, yet in the eyes of that God, before whom sinne yet was neuer good, before whom sinne shall neuer be good, yea before whom sinne hath euer bene euill, sinne shall euer remaine euill, com∣mit it who so will. I pray thee therefore, ô my soule, while thou breathest here, forget not to thinke seriously vpon that warning and wakening sentence, which is deliuered by the Spirit, touching Dauid his adulterie and murther: And when the wife of Vriah heard that her husband was dead, she mourned for her husband: So when the mourning was past, Dauid sent and tooke her to his house, and she became his wife. Alwayes hearken, hearken, ô my

soule, vnto that which followed: But the thing that Dauid had done, was euill in the sight of the Lord. But left this euill which euer accompanieth sinne, be mistaken by thee, ô my soule, thou must know that howbeit sinne be euill in the sight of the Lord, yet the euill of sinne is not hurtfull vnto that Lord against whom it is com∣mitted, but onely to that soule by the which it is committed: for as man his goodnesse cannot possibly profite his God, so his sinne can no wayes harme his Maiestie. Oh, ô my soule, when shall the deboshed Gospellers of this our age, suf∣fer these oracles to take roote downe∣ward in their hearts, to the end they may bring foorth fruite vpwards in their liues! Do they prouoke me to wrath, saith the Lord, and not themselues to the confusion of their owne faces? It shall not be well with the wic∣ked, neither shall he prolong his dayes, but he shall be like a shadow, because he feares not be∣fore God. As thou louest thy selfe then, ô my soule, strengthen thy selfe against all sinne, if thou wouldest not haue me to re∣pent (albeit, alas, out of time) after death and iudgement, that euer I was borne: for that euill which euer accompanieth the

sinner because of sinne, must in despite of diuels and men, at length seise vpon the sinner, vnlesse by sincere repentance (God being mercifull to him, for Iesus his owne Sonnes sake) he quit himselfe in time and speedily of sinne.

23. Consider here seriously, that fearefull haruest of most bitter sheaues, that poysoning seed of sinne bringeth out.

THe wise gardner iudgeth of his tree by the fruite thereof, as the vertuous husbandman iudgeth of his seed accor∣ding to his haruest. But, ô my soule, when shalt thou, learning to be holily and truly wise, begin to iudge of sinne thine onely enemie, by that fruit, by that haruest, alas, which it bringeth forth! How fearefully hurtfull is that strange haruest that follo∣weth it? I must tell thee here, ô my soule, that that sinne wherein I was concei∣ued and borne, and which, alas, I must keepe alwayes within my bosome while I liue here, bringeth foorth fruite and sheaues, which be so fearefully bitter, so horribly hurtfull, that if this bitternesse

and hurt could be perceiued, euen by vs who call our selues Gods children, we should be easily moued with that chosen vessell of God, vncessantly to crie out: O miserable man that I am, who shall deliuer me from this bodie of death! Knowest thou not, ô my soule, that thou and this my bo∣die came ioyntly in one minute, ioyned together in this world, as two kind twins louing each other most entirely, embra∣cing each other most kindly? yea knowest thou not, ô my soule, that thou and this my body haue liued since that time of my birth in this world some yeares together, as husband and wife, most strictly maried one to another, euen before God, and by God? And yet that bitter roote of sinne, which, alas, was conceiued, was borne, & which liueth within vs, will haue thee, ô my soule, (in despite of all we can deuise or do) separate from this bodie of mine, and this my bodie separate from thee. But doth bitter sinne stay here, notwithstan∣ding this be a sharpe stroke? No, ô my soule, for sinne euen after this separation is made, doth make that bodie within the which sometime it lodged, in regard of the vile and filthie stinke it sendeth foorth

vnto their nostrils, most odious and abo∣minable, though sometime pleasant to the eyes of the beholders, and fragrant vnto the smell of such as approched neare vnto it. In such sort, that the louing father can∣not suffer his tender child, being dead, to abide in one house with him: and the pi∣tifull hearted mother, is contented that the dead corps of her dearest child, euen within some few houres, be put foorth of her doores. But heare, ô my soule, won∣derest thou not, that a more vile stinke and loathsome smell floweth from the ve∣ry dead corps of Gods children, then from the dead carions of other creatures, as of fowles, fishes, and beasts? Ceasse to wonder at this, ô my soule, and learne to thinke vpon that loathsome spring from whence this proceedeth. I must tell thee, ô my soule, that the bodie of the holiest man that euer liued on earth here (that glorious sacred bodie of blessed Iesus be∣ing excepted) lodgeth a more vile and stinking guest (onely loathsome to God and his Angels) then euer the bodies of any fowle, fish, or beast did lodge. I must confesse indeed, that the bodies of these creatures do lodge corruption, yea, much

corruption, as may be easily perceiued while they liue, and especially when they be dead. Alwayes that stinking loath∣some guest of sinne they do not lodge, which the very bodies of Abraham, Isaac, Iacob, Iames, Iohn, Peter, Paul, could not but lodge. And therefore no wonder that a more noysome stinke flow from the ve∣ry dead bodies of Gods Saints, then from the carrions of these reasonlesse creatures. But doth sinne stay here, ô my soule, al∣beit this be a deepe stroke? No, no: for sinne will haue that stinking dead bodie, in the which it lodgeth, whether it be bu∣ried in the bowels of the earth, or vnder the seas, to returne to that dust out of the which it was taken. But doth sinne stay here, albeit this would seeme to be the dead stroke, beyond the which none can go in the child of God? No, no, for tel∣leth not historie vs, y^t out of dead corpses of men and women, there ariseth most monstrous and noysome beasts? yea vglie toades and cruell serpents. Augustine in his 48. Sermon to his brethren the Her∣mits, affirmeth that toades are bred in the braines of dead corpses, and that serpents be bred in their kidneyes. Yea writeth not

Augustine, that he being at Rome, saw a toade in the scull of one of their Empe∣rours? Dare I here forget the like strange spectacle, (by Gods speciall prouidence I doubt not (for my better resolution tou∣ching the veritie of the things alledged) presented to mine owne eyes, being in the Churchyard of Leith in the moneth of Iune anno 1615. For being there deligh∣ting to behold for a while those honest men, who were then busied about the building of the steeple, I espied within a grassie bush the scull of some dead corps, hauing in the vpmost part of it a little voide. And hauing a purpose to cause the Sexton put the scull vnder the earth, loo∣king on it more narrowly, I saw through the voide part of it (to my great astonish∣ment) a toade of huge bignesse, where∣upon I called the workemen to consider this spectacle with me, and hauing made a little discourse vnto them, of the mi∣series, vilenesse, vanitie, and pride of man, we all began to consider how we might haue the toade separated from the head, but that we found altogether impossible, till the bone was violently broken, so lit∣tle was the voide part of it, and so big

was the toade. Let the Reader iudge where this toade was bred and fostered. For he who knoweth all things (blessed be his name) knoweth that I saw it lod∣ged as said is. O my soule, what if these things could be considered by men, and especially by women in this our licen∣tious foolish age: would they take such paines and delight to fat their clay bodies with all sorts of pleasures and pleasant things as they do? Would they, euen with the wracke of their estate, feed bel∣lies, dresse their heads, couer their backs so daintily, so gloriously, which must be brought so low, and be made a mother to conceiue, a nurse to foster, yea a lodging to keepe such vgly monsters? Yea if this could be considered, ô my soule, ô with what an hatred would the child of God hate sinne! and with what a care would he arme himselfe against sinne, seeing no∣thing beside sinne hath brought all these euils vpon poore miserable man. Bernard could no sooner thinke vpon this, but he behooued, standing amazed, to crie out: Vnde haec tanta pusillanimitas, vt egregia creatura, capax aeternae beatitudinis & gloriae magni Dei, vtpote cuius est inspiratione con∣dita,

similitudine insignita, cruore redempta, spiritu adoptata, fide dotata, miserum non erubescat corporeorum sensuum gerere ser∣uitutem, omittere curam cordis, & curam carnis gerere, impinguere & fouere cadauer putridum, quòd paulò post vermium esca fu∣tura nullatenus dubitatur. From whence cometh this so great basenesse of spirit, that man, that notable creature, capable of euerla∣sting blessednesse, and of the glorie of the great God, by whose breath he was made, with whose image he was marked, by whose bloud he was redeemed, by whose spirit he hath his adoption sealed vp, and is enriched by faith, should not, alas, be ashamed to be a slaue to his corporall senses, to omit all care of his soule, and to haue a care of his bodie, to be solist to fat and foster his rotten carrion, which shortly afterwards is to be made the meate of wormes. O when shall we of this loose licentious age, onely carefull to haue our bodies dressed, and altogether carelesse of our soules, learne to confesse that to be true, which Augu∣stine saw and confessed long ago. Dum in∣firmitatem carnis nostrae timemus, salutem animae negligimus, quia caro si delicate nutri∣tur occidit spiritum, sicut enim tinea lanam

deuorat & ligna foenum & stipulam ignis comburit, ita delicata caro animan concremat & consumit. While we feare the weaknesse of our body, we neglect the saluation of our soule: for if the flesh be delicately fed, it slayeth the spirit, for as the mothe destroyeth the wooll and timber, and as the fire consumeth hay and stubble, so a bodie giuen to pleasures burnes vp and consumes the soule. O when shall the Christians of this age looke wisely vpon their soules and bodies, and looking on them learne to discerne betwixt them, and discerning aright be∣twixt them, begin to spend their time here, as Bernard well grounded by Scrip∣ture, aduiseth them: Tempus hoc animabus non corporibus assignatur. Dies salutis est non voluptatis, cum iudicium carnis ex anima pendeat. Carni nihil potest vtilius quam salu∣ti animae prouideri. This time is appointed for our soules, and not for our bodies, this time is the day of saluation, not of fleshly delectation: considering the iudgement of the body depends vpon the soule; and so man cannot possibly prouide better for his bodie then by seeking that which is able to benefit his soule.

24. Sinne is onely committed a∣gainst God, and therefore euery sinner who findeth not Gods mercie pardoning him his sinne, shall finde Gods Maiestie his partie and aduersarie for sinne.

IN this last and worst age of the world, alas, ô my soule, all men almost seeke after sinne, defile themselues with sinne, yea, alas, delight themselues in sinne, and all because few men, alas, studie to ac∣quaint themselues with the nature of sin. Men, now adayes, ô my soule, miscarried by their owne deceiuing lusts, while they fall into sinne, seeke vnto men, yea vnto men onely, as if sinne were committed a∣gainst man, yea against man onely: and out of this false ground, blindly, alas, laid by them, as they thinke of the man with whom they haue to do, so they thinke of the sinne which they haue committed. If that man be such a one who may grieue and annoy them, then they are grieued for their sinne. Alwayes not because that great God is abused by them, but because a man who may grieue them, is grieued by them. If that man be such a man who cannot grieue them, who dare not attempt

to annoy them, by reason of their grandor and worldly credit, and his basenesse and lacke of credit with men. Oh then, ô my soule, they do both digest their sinnes sweetly, and go on in their sinne peartly and pleasantly: for can these men possibly dreame, that any beside man hath any in∣terest to quarrell them for their sinne? Al∣waies hearken, hearken, ô my soule, would man suffer that good word of God which is that word of truth (which neuer decei∣ued any man, which neuer shall deceiue any man) to leade him, he should find that euery sinne committed on earth beneath here (be the committer of it Prince or peasant) looketh not lower then the hea∣uen of heauens, and so he should find that sinne committed beneath here, is com∣mitted against none who liueth beneath here, but against that supreme Maiestie, who ruling ouer all things hath his throne set aboue all thrones, euen in the highest heauens. I will confesse, ô my soule, that a subiect may offend and grieue his king, and the king his subiect; that a father may hurt and grieue his sonne, and a sonne his father: but Scripture being well conside∣red, will not suffer me to confesse, that a

subiect can sinne against his king, or a king against his subiect; that a father can sinne against his sonne, or a sonne against his father. Tell me, tell me, ô my soule, what callest thou sinne? Sinne I know (be∣ing taught of God) is The transgression of the Law. But of whose law I pray thee? not of the law of any pettie king, but of the Law of that King of kings, who is that onely supreme Law-giuer, who is able to saue and destroy. Knowest thou not, ô my soule, wherefore theft is sinne, and when theft is sinne, wherefore murther is sinne, and when murther is sinne, and so forth of all other sinnes? Because God hath forbid∣den them, and when God forbiddeth them, are they not sinnes, and no other∣wise? Hast thou not heard, ô my soule, that the Israelites spoyled the Egyptians of all their iewels, yet, I thinke, you will neither accuse nor conuict them for their deed, and all because that was done of them by the speciall command of his mouth who can command no wrong. Yea, hast thou not heard, ô my soule, that Ehud killed Aeglon, yet thou must thinke that he cannot be reputed a murtherer for that, it being done by the secret commis∣sion

of that supreme Lord, who hath ran∣ged all liuing so vnder law, that he him∣selfe alone doth remaine free from all law, yea far aboue all law. Dauid againe, ô my soule, being a great King amongst men here, hath defiled but the wife of his meane honest subiect: yea Dauid hath by the hand of the Ammonites slaine the hus∣band of this wife defiled by him: alwayes sinned not Dauid, ô my soule? Yes, yes, he sinned grosly, albeit not against Bathshe∣ba, whose chastitie was defiled; albeit not against Vriah, whose life was taken: yet he sinned against that mightie King, who had said, Thou shalt not commit adulterie: Thou shalt do no murther. The sight and sense of this truth, ô my soule, moued the enlightened mind, the renewed, and san∣ctified heart of this same Dauid, to vntye his tongue, to open his mouth, and to proclaime aloud before God, Angels and men, that notable confession: Against thee, against thee onely I haue sinned, and done e∣uill in thy sight. Hast thou sinned then, ô my soule, so secretly that no man knoweth thy sinne? Is that partie whom thou by thy knowne and publicke sin hast offen∣ded, so base and poore, that either he dare

not quarrell with thee for feare, or may not for want of meanes? yet let neither of these I pray thee secure thee, for he is a∣boue thee whom thou by thy sin hast of∣fended, and prouoked to wrath against thee: whose eyes are vpon all the wayes of men; and whose hands be sufficiently able to punish man. O my soule, remem∣ber Naboth, for thy comfort in these euill dayes, shall not that God who required his bloud at the hand of his king, make inquisition for euery sinne committed a∣gainst him, by whatsoeuer sinner? though he suffer euen wicked men for a long time to runne on in their iniquities.

25. Let no man communicate with sinne, nor sinners, who would not be made partaker of that punishment which is due vnto sinne and sinners.

IF thou loue thy selfe holily and wisely, ô my soule, to the benefit of mine e∣state, to the comfort of mine heart, euen when a very world of thornie crosses and temptations shall prouoke me, and to my full and finall ioy in heauen, I would hear∣tily aduise thee, neither to commit sinne,

nor to communicate with it, and so nei∣ther directly to do that euill, which can∣not be called but thine euill; neither any wayes to ioyne thy selfe with that euill which thou wouldest not account to be thine, but to be the euill of another man. Thus I would counsell thee, ô my soule, not onely not to be an idolater, but not to communicate with idolaters; not onely, not to be an adulterer, but not to take part with an adulterer: and so forth of all other sinnes and sinners. But heare, ô my poore and weake soule, for the better guarding and strengthening of thee on all sides, against the poysoned killing ar∣row of Satan thy sworne enemie. I would pray thee, grauely to ponder and weigh three things: First, wherein doth a man communicate with the sinnes of others? Secondly, wherefore should a man be a∣fraid any way to communicate with the sinnes of others? Thirdly, what should the honest wise child of God (who should be ashamed to be a slaue to sinne, alwayes taking himselfe to be a strong souldier subduing it) in this respect resolue to do? Scripture teacheth me, ô my soule, that men communicate with the sinnes of o∣thers,

by consultation, by direction, by ap∣probation, by prouocation, by tolleration, and by confirmation. By consultation, when they aduise either how he may do that which is euill, albeit themselues do it not. Thus vile Ionadab communicated with the vnnaturall incest of Ammon, shewing him by what way he might easily lie with his sister Tamar. Thus vile Achi∣tophel communicated with the monstrous vnnaturall incest of Absolon, aduising him euen before the Sunne to lye with his fa∣thers concubines. By direction, when men out of respects knowne to themselues, will keepe as it were their owne hands from an euill turne, and yet command a∣nother for to do it. Thus bloudie Saul communicated with that villaine D••eg, in slaying the Priests of God. Yea, alas euen Dauid thus communicated with the mur∣ther of Vriah, for was he not slaine by his direction? By approbation, when a man knowing that an euill turne is done by a∣nother, alloweth either of the turne, or of the doer. Thus the rest of Iacob his sonnes communicated with the bloud of the Se∣chemites murthered by Simeon and Leui. By prouocation, when one abusing the

place wherein he is set, or those gifts of mind, or of bodie wherewith he is beau∣tified, abuseth others so, that he prouo∣keth them to do that which is euill. Thus Rehoboam communicated with that de∣fection which Israel made from the house of Dauid, when he being abused by young Counsellers, and abusing the place whereto God aduanced him, by his austere rigorous speeches, pro∣uoked them to iust wrath. Thus blou∣die Iezabel communicated with all the euill done by her husband Achab: for speaketh not the Scripture touching him and her, thus? But there was none like Achab, who did sell himselfe to commit wickednesse in the sight of the Lord, whom Iezabel his wife prouoked: and in this sense fathers are counselled by the Spirit, not to prouoke their children to wrath. By tole∣ration, when a man hauing authoritie to beate downe sin, by punishing the com∣mitters of it, ouerseeth them, not drawing the sword which God hath put into his hands against them. And thus, alas, euen old Eli communicated with the abomi∣nations of his vile sonnes, who by their vncleane liues made the people of God to

abhorre the Lords sacrifice. By confir∣mation, when a man haunteth the societie of wicked men so familiarly, so fre∣quently, that therby he strengtheneth the wicked man in his wickednesse. Thus the religious man, communicateth with the Atheisme of the Atheist, by haunting the societie of the Atheist: the true worship∣per of God, communicateth with the su∣perstition of the Papist, by haunting kindly the societie of the Papist, euen when he seeth that he cannot be wonne. Yea thus, meeke, chast, temperate, true, and peaceable men, communicate with murtherers, incestuous persons, adulte∣rers, fornicators, drunkards, false and se∣ditious men, by haunting of their compa∣nie. This moued Paul to charge vs who be Christians, neither to eate with such men, nor to be companions vnto them. Religious Nazianzen kissing and follo∣wing this counsell, could say: Nos cum fla∣gitiosissimis & petulantissimis quibusque so∣dalium nostrorum consuetudinem non habe∣bamus, sed cum optimis & honestissimis, nec cum pugnacissimis, sed cum tranquillissimis, ijs{que} quorum consuetudo maximos fructus conferebat. Illud nimirum exploratum ha∣bentes,

multo facilius vitium contrahi, quàm virtutem communicari, quemadmodum etiam morbus facilius contrahitur, quàm sanitas impetratur. We had not our societie with any of the peruersest, or loosest of our companions: but with the best and most honest, neither with the most contentious, but with the most quiet, and those whose companie caused grea∣test benefit to vs. Throughly knowing this, that vice is more easily contracted by a man, then vertue can be communicated to a man, euen as sicknesse is more easily contracted, by haunting the societie of sicke men, then health is obtained, by resorting vnto those who be whole and strong. But wherefore, ô my soule, shouldest thou be loath any way to communicate with sinne? Remember, ô my soule, Gods threatnings, and besides that, Gods execution according to his threatnings: so sure I am, thou shalt be ea∣sily deterred from attempting any wise to communicate with sinne: vnlesse vnhap∣pily thou resolue, euen with Lamech, to defie the most high God. Are not Gods children, ô my soule, thus counselled by their Father: Go out of Babel my people, lest ye be partakers in their sinnes, and that ye receiue not of her plagues. That lying

murtherer, ô my soule, perswaded my grandmother Euah, that if she would communicate with him in transgressing of Gods commandement, she should find a shining precious pearle. But that Spirit of truth, who delighteth to haue thee li∣uing for euermore, assureth thee, that if thou ioyne with a man in his sinnes, thou shalt not be seuered from him, when he is plagued for the same. But will not our God prooue as good as his word? and so execute as he threatned? especially when he findeth that his threatnings are moc∣ked? That will he do, vndoubtedly, ô my soule: Corah, Dathan, and Abiram, (as thou knowest) are sent downe quicke to the pit, for attempting to rise vp against Moses & Aaron. Vpon the morrow all the multitude of the people of Israell, (alas) communicating with them in their sinne, did gather themselues against Moses and Aaron, crying loudly and boldly, ye haue killed the people of the Lord. Alwayes, alwayes, came there not foorth such a fierce wrath from the Lord, that before Aaron can come to them (albeit he ranne with all speed) to make an attonement for them, there died of that plague four∣teene

thousand and seuen hundred. While the wife of the Leuite was villanously a∣bused (at Gibea a Citie of Beniamin) to death, the whole Tribe of Beniamin, (alas) did communicate with this villa∣nie: For when the other Tribes, their brethren besought them to deliuer to them the committers of that wickednesse, to the end that the euill might be put a∣way from Israel; not onely would they not obey the voice of their brethren, but they gathered themselues together to fight against them. Alwayes, turned not this at length, ô my soule, to the verie o∣uerthrow of Beniamin? Now what must thou do in this respect, ô my soule, for thine own preseruation, Hearken, hearken, I pray thee, wouldest thou with that vali∣ant religious Champion Iosuah, lifting vp thine head aboue all things earrhly, all liuing on earth, towards the third hea∣uens, in the feare of thy God, and by the especiall grace of his Spirit, conclude thus with thy selfe: I will seeke and serue my God with any man; but I will sinne a∣gainst my God with no man. Let the king with his subiects, and the subiect with his king seeke and serue God, as

Dauids subiects with him, and he with them did. But if all the subiects of the land forsake God, let the king say with Ioshua, I and my house will serue the Lord. If the king with Saul, will fall away from God, let the subiects with Sauls courteours looke to him, and refuse to follow him. And if he attempt to command them to forsake their God, let them answer coura∣giously with the Apostles, Whether it be better to obey God or man, iudge ye. Let the husband with the wife, and the wife with husband, seeke and serue God, as the Shunamitish Ladie with her husband did. But if the wife, with Lots wife, will looke ouer her shoulder to Sodome, let the hus∣band with Lot keepe his heart and his eye straight vpon that mountaine of glory towards the which the Lord hath directed him. If the husband with Nabal will proue profane, and vngratefull, let the wife with Abigael, remaine religious, and thankfull. Let the parent with the child, and the child with the parent, seeke and serue God, as Abraham and Isaac serued him ioyntly and sweetly together. But let the parents with Iacob learne not to sinne with the child: for when Simeon and Leui

fell into vile murther who were both his sonnes, did he not crie, Simeon and Leui brethren in euill, the instruments of crueltie, are in their habitation, into their secret let not my soule come: my glorie be thou not ioyned with their assembly. If the father will fall away from God with Saul, yet let the sonne cleaue constantly with Ionathan. Yea, if the mother which brought thee foorth, fall away from God, not onely suffer her not, but (if God hath cloathed thee with authoritie) see that thou take order with her, as King Aza tooke order with his mother and her groue. Other∣wayes be assured that God (whom thou shouldest not onely loue better then thy mother, but for whose cause thou shoul∣dest hate all things that belong vnto thee) at last take order with thee.

26. Let Satan farde sinne as he pleaseth, let men couer sinne as they can, sinne is a monstrous cruell thing, there∣fore beware to commit it, to continue in it.

OH, ô my soule, when shalt thou find eye salue to cleare thy sight, to the

end that thou mayest once see sinne in the owne vile colour of it? When shall that deaw come downe from heauen, which may happily soften thy heart, and make it so dilicately tender, that thou mayst once feele sinne in the owne weight of it, and so be made at length to know it in thy owne horrible nature, with all it drawes after it, and hath ioyned vnto it; and all to the end, that I before I be made to lay downe this earthly tabernacle, may be moued to abhorre it; yea to hate it, and with the hazard and losse of all I haue, to arme my selfe against it. Stop thine eares, ô my soule, against Satan, and close thine eyes vpon him also, when he speaketh to thee touching sinne, when he bringeth thee before sinne, or sinne before thee: for beleeue me, he will colour and farde it so, that he will make thee take it for some sweet, pleasant, wholesome apple, while it is that onely bitter and destroy∣ing poyson, which slayeth bodie and soule. Open thy eares, ô my soule, to heare thy God: enlarge thy heart, ô my soule, to beleeue thy God when he spea∣keth to thee touching sinne, for he will tell thee, that sinne is an vgly defiling

thing, and a monstrous vgly defiling thing; yea, that sinne is a cruell, mon∣strous defiling thing. Sinne is an vgly de∣filing thing, making the sinner foule; yea, euen foule in his eyes, before whom alone he hath speciall neede to be cleane; and so in the eye of God his maker, and iudge. Sinne is a monstrous, vgly, defiling thing: for none can possibly wash away that filth which it draweth vpon man, beside that cleane one Iesus Christ by his owne hands. Sinne is a cruell, monstrous, vgly thing; for euen this cleane one Iesus, can∣not possibly wash away this filth with his hands, but onely by the lauers of his precious bloud. Thou thinkest, ô my soule, that it is a great miracle, when thou hearest that Naaman the Syrian was clean∣sed of his leprosie, by washing himselfe se∣uen times in the riuer Iordan. Thou thin∣kest much of that poole, which being troubled by the Angell, was able to cure that man who first stepped in into it of whatsoeuer disease he had. Yea, thou meetest (as thou must confesse) with a strange wonder, when thou seest thy Maister with his owne hands, powring out water in a bason, and washing his dis∣ciples

feete. But ô what a wonder doest thou finde, ô my soule, beside Matthew in his 27. Marke in his 14. Luke in his 22. and Iohn in his 19. for there thou mayest see blessed Iesus, not rising from any table, but fixed to a tree, not powring forth wa∣ter to wash the feete of any, but yeelding forth, out of vnspeakable loue, and with incomparable contentment, his very heart bloud for the washing of the soules of all such, who can by a true liuely faith receiue this his bloud, and retaine the same. The Papist mixeth this bloud, as not sufficient for him, and mocketh it, as not onely re∣quisite for him: yea which is more, he a∣uowedly controlleth this which we speake, (being so taught of God) tou∣ching his bloud, as not alwayes requisite for him. And which I must necessarily deplore and lament, ô my soule, a very world of Protestants, in this our time, abuse this bloud of blessed Iesus, one∣ly able to wash sinners, as if it were not so precious, so honourable as holy Scripture affirmeth it to be. The blind Papist mixeth this bloud (as not suffi∣cient to wash away his sinnes) with the milke of his mother Marie, but spake

Isaiah the Prophet so, when he affirmed that none beside Iesus was wounded for our transgressions, and that we are not o∣therwise healed but by his stripes? Spake Zachariah so, when he saw that great fountaine opened for the house of Dauid, and to the inhabitants of Ierusalem for sinne and for vncleanenesse? Did he who was sent before blessed Iesus (to shew what a one Iesus was) see this which the blind Papist seeth? No, no, ô my soule, for is not this his testimonie touching him, Behold the Lambe of God which taketh away the sinnes of the world: yea did that man, who lay nearer our blessed Sauiour then euer Saint Francis or any Papist did, per∣ceiue this? No forsooth, for speaketh he not thus, The bloud of Iesus Christ cleanseth vs from all sinnes. The blind Papist, ô my soule, mocketh this also, as if Christs bloud were not fit onely to wash away sinne, and therefore he dare maintaine that those villanous Poenitentiaries (who are accustomed, with the Priests of Baal, cruelly to launce thēselues to the effusion of their bloud) do not lyingly thinke, that thereby they deserue remission of sinnes at the hands of that great Maiestie. O vile

Papist! be ashamed here, is not thy bloud such a bloud as thou thy selfe art? Vile art thou, for thou art a sinner, and I must think that thy bloud is as vile, for is it not the bloud of a sinner? and can the vile bloud of a vile sinner possibly pacifie the wrath of that holy God, before whom the hea∣uens are not cleane, and who found no stedfastnesse in his Saints? O vile Papist! was it euer lawfull to sacrifice a man to God? O wilfull, malitious, ignorāt Papist! could the very bloud of Iesus haue bene a sufficient sacrifice for sinne, had it not bene the bloud of him, who was not man onely, but God and man also, and there∣fore hearest thou not the Spirit affirming, that euen God by his owne bloud hath purchased a Church to himselfe? This mo∣ued that Peter (shamed by the Pope Peter, his alledged, but Iudas his true successor) to affirme, that we are not redeemed by any bloud, But by the precious bloud of Ie∣sus Christ that Lambe of God, vndefiled and without spot. O heauens, will ye not take part with your holy maker here against the hellish Papists? Much bloud saw that Sunne, which enlighteneth this earth, shed betwixt that day that Cain slue Abel, and

that day in which the bloud of Iesus was shed on the crosse, not preassing to hide his face: but did he behold the bloud of his maker, with any kinde of countenance, when it was shed? No, no, for he couereth his face from the third houre to the ninth. But no wonder, for before that day he ne∣uer saw, sanguinem purum & purificantem, cleane and cleansing bloud shed. O hard earth, wilt thou not here take part with thy Maister also, against the indurate Pa∣pist? Much bloud drankest thou in betwixt that day in the which Cain slue Abel, and that day in the which Iesus his bloud was shed, abiding in the meane time firme and stable. But canst thou, ô hard earth, abide stable when this honorable bloud of Iesus falleth vpon thee? No, no, for the verie graues open their mouthes, when that bloud beginneth to bedeaw thee, so that a great number who were dead arose, and went into the holy citie. Yea the very har∣dest stones did cleaue asunder when this bloud was shed; albeit the flintie heart of the Papist, harder then the stone, cannot be moued to thinke honourably of this bloud. Alwayes, ô my soule, no wonder it is, that the hard earth with the hardest

stones were so moued: for to that day she neuer dranke in any cleane and cleansing bloud. The Papist also, ô my soule, con∣trolleth this, as a manifest vntruth; for he would hold vs in hand, that sinnes may be washed away where no bloud is shed, for he is afraid to auow that his reall, externall vnbloudie sacrifice of the Masse (as he ly∣ingly and shamefastly, misled by that old shamelesse lier Satan, and that for his foule particular speaketh) is a sacrifice propitia∣torie, for the sinnes of the liuing here on earth, and of the dead in his impure foule Purgatorie? O Paul, wilt thou (led by the good Spirit of truth) subscribe with the Papist to this point? No, no, Paul answers, I will neuer, either subscribe neare hand, nor hearken afarre off vnto that abhomi∣nable lye; for as Christ Iesus no otherwise purchased a Church vnto himselfe then by bloud, so without bloud there is no remis∣sion (saith Paul.) Our sensuall Protestants, alas, ô my soule, turning the grace of God into damnable wantonnesse in this foule age, abuse fearefully this onely honorable, and meritorious bloud of Iesus: for he holdeth not the shedding of it for sinne, to be a sufficient meanes to affray him

from the committing of sinne, yea from wallowing in vncouth sinnes, euen with delight, as if he were some filthie swine, made with his face downward, and not a man whom God hath honored with his owne Image. Tell me, tell me, ô my soule, if any man would either of purpose, or with pleasure, defile his outward garment with any kinde of filth, if he could be per∣swaded that nothing could cleanse it a∣gaine, but a vessell full of his owne best bloud. Now telleth not the Scripture thee, ô my soule, that thou being defiled with sinne, canst not possibly be cleansed frō it, but by the bloud of Iesus onely. Shalt thou then at any time attempt to commit sinne of purpose, and to continue in sinne of purpose? and if thou darest do so, canst thou think thy selfe to be one, who either esteemeth honorably of that honorable bloud of Iesus, shed to cleanse thee, or re∣uerently and honorably of that blessed God who shed his bloud for thee?

27. Honorable, precious, and forci∣ble beyond measure is that cleane and cleansing bloud of Iesus, blessed for euer∣more.

SInne is a filthie thing▪ yea a most cruell filthie thing, ô my soule, as thou mayst easily perceiue, and let this humble thee. Alwayes honorable and precious is that bloud of Iesus: forcible and strong beyond measure is that bloud of blessed Iesus, and let this comfort thee. Iesus his bloud is honorable and precious, for it can do a∣way the filth of sinne, making a man euen cleane in his eyes, before whom the well informed child of God striueth specially to be cleane; forcible and strong is that bloud of Iesus, for it can wash a man, not from one sinne, but from euery sinne, yea from all sinnes, were they neuer so mon∣strous, so presumptuous. Hast thou not, ô my soule, considered that first Chapter of Matthew for thine information, yea for thy speciall consolation, touching this point? O blessed Iesus my Sauiour, of whom art thou come according to the flesh, and so what fathers, what mothers, hath thy Maiestie as thou art man? is thy Maiestie, ô my Sauiour, onely come of A∣braham, and not of Pharez also, whom Iu∣dah begot on Tamar his daughter in law? Will thy Maiestie, ô my Sauiour, haue Sa∣rah onely, the wife of Abraham for thy

mother, and not Rahab the harlot, and Ruth the Moabitesse also? But wherefore, ô my soule, would blessed Iesus haue such fathers and such mothers according to the flesh? Surely, surely, to testifie before God, Angels, and men, that he came not to call the righteous, but sinners to repentance, were their sinnes neuer so many, and so monstrous, prouiding that they by a liuely faith could keepe that bloud which he hath shed to wash them, and by sincere repentance accompaning this their faith, testifie to the world that they haue lear∣ned (being taught by the Spirit) to ac∣count honourably of this his bloud shed for them?

28. Cleane Iesus, will not wash thee, in his cleane clensing bloud, to the end that thou mayest proue a swine, but a swan, a filthie dogge, but a cleane turtle doue, and so not a bond slaue to sinne and Sa∣tan, but a free king to God his and thy father.

O my soule, I will tell thee to thy com∣fort, were thy sinnes neuer so manie,

nor so monstrous, that precious bloud of Iesus who hath loued thee, is suf∣ficiently able to wash thee from them all. Alwayes, I must tell thee for thine infor∣mation, and reformation, that Iesus will not wash thee in his bloud from thy many sinnes bypast, from thy vgly sinnes pre∣sent, to the end, that thou mayest after∣ward defile thy selfe with sinne, or conti∣nue in the trade of thy present sinnes, but to the end, that thou being washed by him, mayest proue a spirituall King subdu∣ing sinne, and a spirituall Priest, offring vp thy selfe in bodie and soule, in a liuing sacrifice, and holy vnto God. Tell me, tell me, ô Zacharia the father of Iohn the Baptist, wherefore came Christ into the world, bringing cleane and cleansing bloud with him; was it not that we being deliuered from the hands of our enemies, should serue him without feare? O Paul, tell me wherefore died my Lord and life Iesus Christ for me; was it not, that I henceforth should not attempt to liue to my selfe, but vnto him who died for me and rose againe. Yea, tell me ô Paul, wherfore hath our glorious God appoin∣ted that his blessed Gospell, to be prea∣ched

(which I may iustly call that hand∣full of hysope, by the which our soules are sprinkled with that cleansing bloud of that cleane Lambe, who making that de∣stroying Angell to passe by vs, while o∣thers die;) was it not, ô my soule, that we denying all vngodlinesse, and worldly lusts, should liue holily, and righteously, and soberly in this present world?

29. Louing, and liberall Iesus com∣municates all his riches, and priui∣ledges to all his kingly, and cleane members.

HAth that great God, and blessed Sa∣uiour of the world loued thee, ô my soule, and louing thee, washed thee from thy sinnes in his bloud; yea, renewed thee so by his Spirit, that thou darest not at∣tempt to liue to thy selfe, seeking such things as may profit thee, and pleasure thee, but vnto him that died for thee, stu∣dying alwayes to do those things which may please him, and conquer glorie vnto him. Be sure, be sure, ô my soule, that this blessed one, thy great Sauiour, inioy∣ing all priuiledges, hath no priuiledge

in a manner, whereof he will not gladly make thee partaker. And must not this comfort thee against all tentations, and crosses, if thou canst loue him and cleaue vnto him? And shall not this confound thee, knowing this to be true, as thou must know it to be most true; if thou da∣rest attempt to forget him, and be vn∣thankfull vnto him. Iesus hath a God, ô my soule, and he will haue his God to be thy God. Iesus hath a Father, and he will haue his Father to be thy Father. Iesus is not onely cloathed with an humane na∣ture, but also with a diuine nature, and he will haue thee to be partaker of the diuine nature also. Iesus is the Lord his Christ, and so that holy one whom the Lord hath annointed with oyle of gladnesse aboue his fellowes, to be the great King and Priest of the Church, and he will haue thee made a King and a Priest vnto God his Father also. Iesus is the heire of that inheritance immortall, and vndefiled, and which fadeth not away: and he will haue thee to be an heire of that kingdome an∣nexed with him. Yea, this Iesus is entered alreadie into that heauen of heauens, euen in my nature, sitting at the right

hand of God; and he will haue thee, ô my soule, to be there euen with this my bo∣die also. Yea, till I be there in bodie and soule, and the whole members of Gods elect with me; that holy one, that blessed one Jesus, who is loue it selfe, (for other∣wayes he had neuer died for me) will ac∣count himselfe to be imperfect; yea, to be maimed as it were; such is y^e force of that loue wherewith he loued vs, and so rarely inestimable are these heauenly priuiled∣ges, vnto the full fruition and euerlasting possession whereof he will haue vs neces∣sarily aduanced. Shouldest not thou then loue this Iesus, ô my soule, yea, crie to thy God vncessantly for such an heart as may loue him, yea, loue him vnfainedly who hath loued thee so dearely. Yea, shouldest thou not out of the sense of this, long to be dead, to the end (that by death being happily trāslated where he is) thou mayest liue with him for euermore. Out of the sense of the force of this loue, Bernard could say: Vbi bene erit lino Christo? aut vbi male esse potest cum illo? Where shall a man be well without Christ? or where shall a man be euill with Christ? and againe citing the words of the Apostle. 2. Thes. 4. 17.

Bonum mihi tribulari Domine modo ipse sis mecum, quam regnare sine te; epulari sine te, sine te gloriari, melius est in canimo habere te mecum, quam esse sine te vel in coelo. It is better for me to be afflicted, ô Lord Iesus, if thou be with me, then to raigne without thee; then to fare daintily without thee, then to en∣ioy all glorie and mirth without thee. Yea, it is better for me to haue thee in a firie fornace with me, then to be in heauen withou thee.

30. He whom blessed Iesus hath made a sonne vnto God, to serue his Maiestie for a while; shall also be made by Iesus a King vnto God, to reigne with him for euer.

BLessed, blessed, ô my soule, beyond measure, are all those whose father al∣mightie, God in his dearest Sonne Iesus hath become. And therefore, I cannot wonder that that disciple, whom Iesus loued speaking hereof, was moued with a shrill voyce thus to crie forth, ressem∣bling some messenger sounding from a publicke place some speciall proclamati∣on. Behold what loue the father hath shewed

on vs, that we should he called the sonnes of God. Maine sonnes indeed hath his Maie∣stie: yea, our God hath a verieworld of sonnes: blessed for euermore be that his onely Sonne Iesus, who at a great rate hath purchased these sonnes vnto him. Alwayes, Scripture telleth me, ô my soule, that God our Father will make all these his sonnes Kings, and euery one of them a King, not to reigne for a while, honoured with a fading crowne, but to reigne for euermore in that kingdome which is immortall, and vndefiled, and which fadeth not away. What earthly king, ô my soule, hauing many sonnes, is able to make all his sonnes kings? and yet foolish men dreame that men be happie who be the sonnes of kings; yea of great men: howbeit none can be possibly hap∣pie, but such as being borne ouer againe by the Spirit, and by the word of God, be made the sonnes of the most high, and so kings, at length to reigne in spite of all tyrants and tyrannie for euermore. I shall not offend therefore, ô my soule, albeit my coate now be course, my bread browne, my drinke small, my crowne sharpe and pricking, hauing terrors within, and

troubles without. Knowest thou not, ô my soule, how thy Lord and Sauiour, comming to this earth, that by his death he might draw thee to heauen, was cloa∣thed, entertained, and crowned heare, and yet, blessed be his name in despite of all hellish, and earthly powers, is he not crowned now in that highest heauens, with that crowne of incomparable Ma∣iestie, hauing all power in heauen and on earth giuen vnto him; yea, possessing a name aboue all names which are named in this world, and vnto the which euerie knee must bow. O beleeuing citizen, countrieman, and beggar; canst thou lift vp thine eyes aforehand to see? canst thou bow thine heart aforehand to taste those vnspeakable ioyes thou shalt pos∣sesse, that incorruptible glorie shall com∣passe thy very clay vessel, whē thou being glorified, through the Lambe, with the Lambe shalt go in and out before the Lambe, in that new Ierusalem which is aboue; hauing on thy head that crowne of endlesse glorie, clothed with a long white robe, hauing palmes in thy hand, and crying ioyfully with a loud voyce. Saluation cometh of our God that sitteth on

the throne, and of the Lambe. Let it be thy meate and drinke then while thou soiour∣nest here, ô my soule, absent in bodie from that Lambe of God thy Sauiour, to thinke vpon this Iesus, to seeke this Iesus, to serue this Iesus, who hath called thee vnto this honour, to be the child of God, and so to be a King for euer, to pos∣sesse fulnesse of ioy in Gods presence, and at his right hand pleasures for euermore.

AMEN.

Notes

• Aug. epist. 21.
• Ber ser. in∣dia. eccles.
• Mat. 22. 37. 39.
• Eph••. 2. 1.
• Gen. 6.
• Gen. 8. 21.
• 1. Cor. 2. 14.
• 2. Cor. 3 5.
• Rom. 7. 18.
• Rom. 8. 7.
• Rom. 7. 23.
• Rom. 7. 24.
• Eph••. 2. 2.
• Aug. epist. ••o••.
• Confes. lib. 9. cap. 2.
• Heb. 7. 26.
• Ioh. 18. 38.
• Reuel. 20. 27.
• Tit. 1. 15.
• Haba. 2. 9. 10. 11. 12.
• Pro. 28. 9.
• Isai. 1. 10. 11. 12. 13. 14. 15.
• Bern. in Cant.
• Gen. 27. 27.
• Isai. 1. 15.
• Isa. 1. 16. 17.
• Iam. 4. 8.
• Bern. ser. 58. Cant.
• Reuel. 3. 18
• Psal. 119. 18. 34.
• Psal. 51. 10.
• Genes. 4. 7.
• Numb. 16.
• Iosu. 7.
• Numb. 32. 23.
• Prou. 5. 22.
• Gen. 42. 21. 22.
• Hab. 2. 11. 12, 13.
• Zach. 5. 1. 2. 3. 4.
• 2. Chr. 19. 7
• Rom. 6. 23.
• Rom. 6. 21.
• 2 Pet. 2. 8.
• Gen. 19. 22.
• Ezec. 9. 3. 4.
• Psal. 31. 19.
• Luke 23.
• 2. Cor. 5. 10
• Numb. 16.
• Deut. 34. 6.
• Psal. 2. 12.
• Dan. 9.
• 1. Tim. 1.
• Reu. 12. 10
• Hieron. ep. 55.
• Reu. 21. ••7.
• Iudg. 13. 8.
• Psal. 119. 9.
• Ambr. ep. 31.
• Psal. 40. 12.
• 2 King. 5.
• Mark. 10.
• Mala. 4. 2.
• Ioh. 8. 12.
• Mat. 11. 28.
• Bern. in sent fol. 117
• Ambros.
• Luke 13. 34. 35.
• Io. 15. 22.
• Mat. 8. 19. 20.
• Mat. 19. 21. 22.
• Marke 10. 29. 30.
• August.
• Mat. 10. 22. 23.
• Luke 24. 25. 26.
• Rom. 8. 17.
• Bernard.
• Bernard.
• Bernard.
• August.
• Isa. 43. 2.
• 2. Pet. 4. 12. 13.
• Gen. 3. 15.
• Act. 14. 22.
• 2. Tim 3. 12.
• Rom. 5. 3.
• 2. Cor. 11. 30.
• Exod. 5. 21.
• Exod 5. 22. 23.
• Act. 9. 15. 16.
• Act. 2. 22. 23.
• Act. 21. 10. 11.
• Act. 5. 41. & 16. 25.
• Esth. 5.
• 2. Sam. 13.
• 2. Sam. 15.
• Luk. 12.
• Luk. 16. 16.
• Psal. 119.
• Luk. 1. 74. 75.
• Rom. 8. 11. 12. 13.
• Psal. 6.
• Isa. 38.
• Phil. 1.
• Mar. 14. 21.
• Bernard.
• Reuel. 4. 9. 10.
• Eccl. 12. 1.
• Eccl. 12. 13. 14.
• Psal. 119.
• August.
• Gen. 43. 11. 12. 13.
• 2. Sam. 1. 26.
• 2 King. 28. 29.
• Lam. 4. 10.
• Iosep. de bello. Iud. lib. 7. cap. 8.
• 2. Sam. 28. 41.
• Eze••. 10. 4. 5.
• Ose. 2. 19. 20.
• 1. Sam. 18. 25. 6. 7.
• Act. 20. 28.
• 2. Pet. 2. 18. 19.
• Benn.
• Rom. 5. 5.
• Psal. 73. 25.
• Prou. 8. 26. 27. 30.
• 2. Sam. 19. 30.
• Mat. 3. 17.
• Ioh. 8. 12. & 14. 6.
• Ioh. 4. 10.
• Ioh. 8. 47. & 14. 15.
• Psal. 15. 4.
• Psal. 94. 8. 9.
• Psal. 139. 7. 8. 9. 10. 11. 12.
• Aug••st.
• Ier. 16. 17.
• Ier. 23. 24.
• Heb. 4. 13.
• Mat. 9. 4.
• Reu. 1. 14.
• Hab. 1. 13.
• Psal. 5. 4.
• Ier. 32. 19.
• Gen. 4.
• 2. Sam. 11.
• 1. King. 2.
• Isa. 29. 15.
• Ier. 13. 27.
• Ioh. 1. 48.
• Zeph. 1. 12.
• Aug. conf.
• lib. 10. ca. 2.
• Aug. c••nf.
• lib. 5. cap. 1.
• Benn.
• 2. Sam. 11. 26. 27.
• Iob 3••. 7. 8
• Ier. 7. 8.
• Eccles. 8. 13
• Gen. 3. 19.
• Eccles. 12. 7.
• August.
• 1. Iob. 3. 4.
• Iam. 4. 12.
• Exod. 11. 2. 3. & 12. 55. 56.
• Exod. 20.
• Psal. 51. 4.
• 2. Sam. 13. 4. 5.
• 2 Sam. 16. 20. 21.
• 1. Sam. 22. 8.
• 2. Sam. 11. 14. 15.
• Gen. 34. 28. 29. 30.
• 1. King. 12. 13. 14.
• 1. King. 21. 25.
• Eph. 6. 4.
• 1. Sam. 2. 29 30.
• 1. Cor. 5. 11
• Eph. 5. 7.
• Naz. or. 31.
• Reuel. 18. 4
• Numb. 16. 41. 42. 43. 44. 45 46.
• Iudg. 20 & 21.
• Ios. 24. 15.
• 1. Sam. 21. 27.
• Act. 4. 19.
• 2. King. 4.
• Genes. 19.
• 2. Sam. 25.
• Gen. 12. 6. 7. 8. 9.
• Gen. 49. 5. 6.
• 2. Chron. 16. 16.
• Luke 14. 16.
• 1. King. 5. 14.
• Iohn 5. 4.
• Ioh. 13. 4. 5.
• Isa. 53. 5.
• Zach. 13. 1.
• Io••. 1. 29.
• Ioh. 1. 7.
• Iob 1. 15.
• Iob 15. 15.
• Act. 20. 29.
• 1. Pet. 18. 19.
• Mat. 27. 4.
• Mat. 27. 51. 5••.
• Heb 9. ••2.
• Mark. 2. 17.
• Reuel. 1. 5. 6.
• Rom. 12. 1. 2.
• Luk. 1. 74. 75.
• 2. Cor. 5. 15.
• Tit. 2. 11. 12.
• Ioh. 20. 17.
• 2. Pet. 1. 4.
• Psal. 45. 7.
• Reuel. 1. 6.
• Ioh. 17. 24.
• Ber. ser. 2. de ad vent. ••
• Reuel. 7. 9.
• Reuel. 1. 6.
• 1. Pet. 1. 3.
• Iohn 3. 3.
• Mat. 28. 18.
• Phil. 2. 9. 10
• Reuel. 7. 9. 10.
• Psal. 16. 11.