Christ is a long Art and our life is short It is the mysterie of God e Coloss 2.2 3. saith the Apostle and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge vnto the which alone charity faith repentance haue reference And therfore let vs not be ashamed to study in it at all houres being sure that if we should liue an hundred yeares we may profit therin hourely Notwithstanding feeble and trembling soule feare not in this vnmeasurable depth the Lambes wade ouer and the Elephants finde it deep enough to swim To abridge thy lesson know that thou art wholly lost in thy selfe that God by his infinite mercy hath saued thee in the alone bloud of his Sonne crucified profit daily in it conforming thy selfe vnto his word and thou hast indeed this knowledge Proud heart who thinkest thou hast thy flight more lofty than other think not thou hast heere done thy worke to sound and diue deeply into mans misery and thine owne the iustice of God and his mercy to fadome them in all dimensions and in all senses is not a small taske for thee which surpasseth the capacity and vnderstanding of all the Angels and not of men onely The greatest spirits hauing past ouer all other Sciences haue taken their harbour in this Hauen haue happily bounded their courses in this knowledge because f Luke 10.22 no man knoweth who the Sonne is but the Father and he to whom he will reueale him Now the mysteries that are hidden to vs in this Sonne but those vnto whom they are giuen mysteries notwithstanding vnprofitable vnto vs and vnto vs hurtfull sauing in as much as we liue in him we liue to him let vs ardently and continually pray him that as he hath giuen vs to haue Iesus crucified before our eyes so he will giue vs more and more the grace to consider him and withall to be crucified with him that wee may say with the same Apostle g Gal. 2. I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for mee Procuring with al our power on what perill soeuer it be the saluation of our brethren ready to die when it shall please him by his grace in him by his vertue for him Amen A MEDITATION on the sixth Psalme PSAL. VI. O LORD vnto whom doth this Discourse sort better thā vnto me thā vnto me whom thou pursuest in the flesh yea vnto the bones than vnto me whom thou hast made a But vnto thine arrowes arrowes dipped in gall and piercing with griefe Thou knowest how oft I haue made prayers vnto thee thou hearest not Thou hearest but alas not for me O Lord what can I say more Certes but at last at least heare at this time 1 O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure I demand not O Lord that thou rebuke me not God forbid those whom thou rebukest not are those whom thou daignest not to amend those of whom thou hast no care whom thou vouchsafest not to be thy children but disclaimest them And what would thy lessons auaile if thou didst not rebuke or thy reproofes O Lord in the hardnesse of our hearts if thou tookest not sometimes the rod But O God rebuke mee in thy mercie and not in thine anger in thy gentlenesse not in thy furie Those whom thou sauest O Lord thou rebukest them in thy mercies but those whom thou destroyest in thy furie O Lord wouldest thou then destroy mee yea Lord permit me to say this word Couldst thou cast me away O Lord thou hast made me with thine hands and the worke-man doth not willingly lose his worke I was lost and thou hast redeemed me redeemed mee with the precious bloud of thine onely Sonne Lord how vile soeuer I be in my selfe I cannot chuse but be most precious to thee Keepe O Lord thy furie for the vessels of thy furie I am a vessell of thy mercie thy wrath for the children of wrath Thou hast by thy grace redeemed mee thou hast adopted mee for thy childe for heire of thy grace and co-heire with Christ and now O Lord I crie vnto thee with confidence Abba Father Father therefore I beseech thee againe in fauour of thy Welbeloued Rebuke me not in thine anger neither chastize mee in thy hot displeasure but rather 2. Haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed O Lord I am assured that thou rebukest mee not to cast me away and therefore thy mercies will put some end vnto my miseries Ah father of mercies wherfore tarriest thou then So many yeeres are passed in griefe so many daies and nights in teares My flesh stickes vnto my bones and my bones are impaired O Lord why doest thou any more with thy rod and if thou redoublest thy blowes neuer so little what difference will there be between the hand of thy gentlenes and that of thy furie The father strikes the childe till hee feeles it to the quicke And thou knowest it O Lord if I doe feele thee if thy chastisement hath pierced euen vnto the marrow of my bones Till hee hath promised amendment And thou knowest O Lord if I haue a desire therof and if continually I aske for thy Spirit to better mee But thou wilt doe more O Lord for thy rods are the medicines of the soule And therefore thou wilt haue them pierce so farre that they penetrate into the verie bottome of our hearts Certainly O Lord I will say more for 3. My soule is also sore vexed but thou O Lord how long O Lord when thou dost visit vs with thy rods it is iustly for thou art a righteous Iudge Then thy iustice doth discouer our iniustice The languishment and drooping of our bodies doth manifest the impairement and defects of our soules our soules truly confected in leprousie which giuing feeling to the body feeles not notwithstanding its owne euill but in the paine of the body neuer remembers its owne misery but in the misery that it suffereth Thou doest afflict vs O Lord we haue therefore sinned and continually Ah good God I beseech thee make my soule dolorous for it selfe sensible for it selfe and not for this body giue it a feeling of its faults and not of its punishment At least ô Lord of its faults by its paines But O God let it be pained and not troubled pained in the acknowledgment of its sin not troubled but comforted in the assurance of thy mercies for thy afflictions O Lord are termed the visitations of our soules and visitings are of a friend to his friend of the physitian to his patient Thy visitations therefore ought to be welcomed of vs that are so wholesome vnto vs wholsome to the soule by the body healthfull and profitable vnto the body it selfe after
the curing of the soule But O Lord our paine continueth and notwithstanding when thou doest afflict vs is it not to rowze in vs the sense of sinne Well but now I feele it Is it not to breake our hearts Behold my heart is broken softned soaked in teares before thee Is it not to bow vs to repentance Why O Lord I am displeased in my selfe and with my selfe hereafter will I doe nought but please thee will not please my selfe but in thee And therefore my God why doest thou continue thy blowes thy blowes that doe no more visit but trouble my soule thy blowes which seeme to hold no more of thy mercy but of thine anger thy blowes which cast mee into despaire O Lord how long thus this flesh speaketh O Lord pardon it and it seemeth vnto it that it hath well spoken and thereupon the Deuill displayes his arguments Seest thou not that hee hateth thee and will destroy thee That he is a hard and strict Creditour And vnto whom doest thou crie Who is too much diuerted to heare thee too farre to hearken vnto thee vnto whom cry how long who is aboue yeares ages and times with whom a thousand yeares is as one day thy longings and languishings are lesse to him than a moment Certainly O Lord for all that how high soeuer thou art the most lowliest and humblest doe attaine vnto thee how much retired soeuer thou seemest to bee thou art neuer farre from the hearts of the afflicted So is it also O Lord that thy eternity makes thee not ignorant of the time and though thou art voyd of passion thou art not exempted from compassion towards thine Thou hast measured the time vnto thy great and small creatures thou canst therefore succour euery one of them in due time Thou shuttest vp our teares in the bottles our bloud in thy saucers thou knowest therefore when the phlebotomie is sufficient thou knowest when the repentance is come to its full period and issue Yea O Lord thy Apostle saith that to haue compassion on men thou becamest man to saue vs in time thou hast subiected thy selfe O eternall God vnto time It is therefore O Lord this flesh that flattereth it selfe that nameth her cries of griefe cries of repentance her conuulsions conuersions the tossings and vnquiet stirrings the anguish and impatient turnings of the body a turning of the body and soule to thee Certes O Lord my flesh abuseth it selfe it is in vaine it is in vaine that it thinketh it can turne to thee without thee 4. Returne O Lord deliuer my soule O saue mee for thy mercies sake Behold me O Lord and I will behold thee Turne vnto me O God and I will turne to thee for certainly if thou doest not conuert me I cannot bee conuerted and then wilt thou conuert mee when thou turnest thine eie the eie of thy mercies towards me a miserable sinner My God it is said that thou seest what is done that thou maist iudge the world I demand not that seeing it is the sight of thy prouidence which seeth alike all things and all men when thou punishest man-kinde it is said that thou dost behold them thou commest down to see what it hath done I demand not O God this viewing it is the aspect of thy iustice On the contrary enter not into iudgement with thy seruant for hee knoweth that no man liuing shall be iustified before this sight And notwithstanding O my God I haue need that thou behold me and if thou beholdest me not I finde my selfe lost both in body and soule I finde my selfe ouerwhelmed with griefe and sinne with griefe by reason of sinne O Lord let it be that looke wherewith thou beholdest thine owne thine owne for whom how few soeuer they be thou preseruest this world whereby also thou absoluest and iustifiest thy children thy children whom thou hast withdrawne from the condition and condemnation of this peruerse generation And this is that aspect of thy mercie thy good eye of thy good grace when thou doest behold vs in the iustice of thy Welbeloued who is made vnto vs righteousnesse and iustice iustice which makes thy mercie iust who will not nor cannot shew mercie but in iustice O Lord with that eye of thy mercie thou wilt deliuer my soule and wilt saue me for then my soule shall dislike it selfe and shall returne wholly towards thee to finde there its good But againe certes not for any thing that this aspect of thy mercie findes in me worthy thereof but because of thy mercie because of thine owne selfe for what is thy mercie but thine owne selfe O Lord saue me by thy mercie that is to say I know that with what good eye soeuer thou mayest behold mee thou canst see nought in me that may inuite thee to pittie nothing on the contrarie that causeth thee not to withdraw thine eye from me or to inflame thee with anger and furie against me I know it O Lord and I feele it I feele it and grant mee by thy Spirit that I may bee more and more sensible thereof But O Lord our goodnesse did not moue thee to make vs it was thine neither since to make vs anew by thy Christ it was thy goodnesse it selfe Saue vs therefore in thy Christ euen by that bountie and that by vs and in vs this goodnesse may be acknowledged and thou glorified who hast begotten vs and renewed vs created and regenerated vs for thy glorie to render thy goodnesse glorious and famous on earth Saue vs for that selfe same glorie 5. For in death there is no remembrance of thee in the graue who shall giue thee thankes O Lord the sinnes wee confesse it which are in the soule are causes of the euils which we endure here on earth And therefore said I Deliuer my soule deliuer my soule that is to say Forgiue me my sinne for it is the slauerie of sinne that bindes it For if the Son makes vs not free if he bindes not the strong enemie who hath vs in hold how shall wee euer see our selues set free and when he shall haue made me free I am assured that euen this bodie of mine shall finde some ease For what meant he when as he healing one sicke of the palsie said to him Sonne thy sinnes bee forgiuen thee but this namely that for the obtaining of this remission I must approach neere vnto thee with the conuersion of life and this conuersion cannot I bring vnlesse thou giuest it mee neither draw neere vnto thee if thou doest not draw me Therefore haue I said with the Prophet Turne thou to me and deliuer my soule and saue me that is to say Turne thou to mee and I will turne to thee and when I shall returne to thee thou shalt forgiue me my sinnes and shalt deliuer mee from all my euils So Lord finding my selfe wholly lost in my selfe I seeke for all in thee I aske of thee the knowledge of my sinne contrition conuersion remission
and life and the life I say both of this body of this soule that I may owe and owe againe and againe all vnto thee and that I may glorifie thee both in bodie and soule O Lord it is the prayer which thy seruant hath else-where taughtime Psal 51.7 8. Purge mee with hyssope and I shall be cleane wash me and I shall be whiter than snow Make me to heare ioy and gladnesse the ioyfull newes of the remission of my sinnes and the bones which thou hast broken shall reioyce this flesh which thou hast afflicted so much shall be made whole this spirit which thou hast humbled in this flesh shall giue thee thankes and glorie For O Lord suffer mee I beseech thee to speake vnto thee that am but dust and ashes When thou shalt haue reduced vs againe to ashes those ashes will they praise thee what honour canst thou haue of the dust and who of those that descend in silence into the graue shall giue thee thankes But O Lord restore vnto vs our life render to vs our health which is the life of our life and without the which life is but a shadow of life and our life shall be vnto thee a continuall Sacrifice vnto thee a perpetuall Canticle Restore it to vs O Lord and let vs render it to thy glorie Render it to vs and let vs consecrate it to thy victorie Restore it to vs to edifie thy people instruct the ignorant to direct those children which thou hast giuen vs before we die in the way of their saluation and of thy glorie And thou knowest O Lord whether wee pray thee not for this day and night And finally O God that all that is within vs and of vs with heart with voyce with action may meditate on thee praise thee serue thee and that not for some dayes but for many yeeres for O Lord I know that long life is giuen as a blessing vnto those that feare thee whose bones thou preseruest so that they are not broken whose liues are so deare vnto thee as the apple of thine eye yea whose death euen this same death which is but a passage vnto a better life is precious before thine eyes Now therefore O Lord haue wee not prayed enough seeing thou art so neere neere vnto the afflicted and I so much afflicted and shall it not bee from henceforth time for thee to withdraw me from this euill these ashes from the ashes this dust from the dust Behold 6. I am wearie with my groanings all the night make I my bed to swimme I water my couch with my teares 7. Mine eye is consumed because of griefe it waxeth old because of all mine enemies O Lord is it not then yet enough and what other conuersion doest thou require of me what hast thou not turned thee to me in earnest hast thou not beheld me with the eye of thy mercies seeing that my heart is melted into teares Otherwise O Lord who could haue drawen out these waters and riuers out of this rocke so many teares out of the hardnesse of my heart So Lord when thy seruant Peter had sinned against thee thou beheldest him and he wept hee wept in the bitternesse of his soule hee wept and withdrew himselfe from the persecutors O Lord grant vnto this stone that it may cast forth and shed in like manner not the teares of Esan but the teares of Peter and not lament the losse of the inheritance of this world but the withdrawing of thy fauour and then I may triumph with thy seruant Dauid Auant my flesh get you gone O Deuill backe O temptations depart from mee O yee tempters 8. Depart from me all yee workers of iniquitie for the Lord hath heard the voyce of my weeping O Lord they said vnto me Vnto whom doest thou crie the Lord dwels farre from men there is a great gulfe betweene sinners and him and thou who art thou O Lord I haue found on the contrarie that thou art neere and surely very neere for thou hast not onely heard my crie but my sighes also I said I will hold my peace I will be dumbe I will not open my mouth for thou hast done it I held my peace and thou heardst my silence my sighes O Lord where couldest thou be but neere me where couldest thou bee but in me Certes O Lord there is nothing that is farther off from man than thy selfe from sinne than thy iustice therefore thou art said with good reason to be farre off from vs. But there is nothing also neerer to vs than thy selfe thy well-beloued Sonne who is one nature with vs one essence with thee who came downe to vs and hath filled the gulfe who was clothed with our flesh of whom we are flesh of his flesh It is in him O Lord that thou doest behold vs in him that thou art neere vnto vs in him that thou drawest neere vnto the greatest sinners For whom came the Physitian but for the sick for whom the ransome but for captiues and for whom hath righteousnesse beene made sinne but for sinners therefore depart from mee ye tempters for hee hath heard the voyce of my weeping Depart from me for 9. The Lord hath heard my supplication the Lord will receiue my prayer Happie therefore am I that haue God for my Aduocate and God for my Iudge God for my Creditour and God for my Suretie if God be for me who can be against me When he iustifieth who can condemne Behold O Lord they said Thou maist wait long enough time seemes nothing to him that is not subiect to it and doest thou thinke that hee will come down expressely from heauen to helpe thee Surely my flesh hath spoken as one of the foolish women speaketh hee that receiueth good at thy hand why not also euill Satan also hath endeuoured to surprize me with his sophistrie who can helpe vs better in time than hee that hath made both vs and time Behold O Lord thy seruant hath no sooner sighed in his heart but thou answerest hee hath no sooner made his request but thou grantest it hath no sooner prayed but thou lendest a gentle eare vnto it O Lord let my supplication bee answered as it was vnto Dauid the confession of my sinne answered in the remission thereof the paine of my bodie in health the affliction of my Spirit in consolation And 10. Let all mine enemies be ashamed and sore vexed let them returne and be ashamed suddenly They haue said O Lord where is his God let them see thee they haue said in vaine prayeth he let them see me againe They haue troubled my spirit let them be troubled My flesh that hath tempted me let it blush for shame Satan who hath assaulted mee let him get him hence I O Lord will blesse thee who hast taken this bodie out of the graue I will praise thee for euer who hast deliuered my soule from death and saued mee by and through thy Sonne who was deliuered
tribulation also In as much also as p Rom. 8.28 all things worke together for good as it were in emulation one of the other to them that loue God to them vnto whom by his loue shed abroad in their hearts hee hath giuen to loue him called according to his purpose in as much in a word that in all things bee they neuer so difficult q Vers 37. wee are more than conquerours through him that loued vs our Lord and Sauiour Iesus Christ beloued with so strong a loue and coniunction that in him and by him the father loueth vs the father vouchsafes to delight in vs where we crie confidently with the Apostle that r Rom. 8.35 38. neither tribulation nor distresse shall separate vs from the loue of Christ in those tribulations he acknowledgeth his badge nay not death it selfe nor any thing that may happen vnto vs how sharpe soeuer it bee from the loue of God which is in Christ Iesus our Lord. Nay rather they doe assure vs they doe testifie vnto vs his loue are vnto vs pledges of his grace and good will first fruits of his glorie But here the flesh repugneth Why saith it shall affliction be a marke of the children of God why then all they who are chastized are they his children Contrariwise looke about you see in how many sorts this marke is defectiue I but the wise man saith not that all those whom God strikes are his children for theÌ„ what should become of his iudgments so frequent on strangers on the wicked But he meanes that all his children those to whom he vouchsafeth to be in his house are subiect to feele his hand and children as they are of his mercie they feele it not in his anger as those children of wrath but in his mercie And wilt thou know the difference those impute it to fortune to nature to mischance thinke on nought but on their paine if any thought of God enters perhaps into their mindes they smother it presently ready to doe worse if they doe but escape These in their paine feele the hand of God thinke on their sinne forget their paine conuince themselues and conuicted humble themselues at the foot of his clemencie more ashamed of their offence than of their punishment more confounded in themselues before the benignitie of such a father than before the inflamed anger of the most rigorous Iudge walking henceforth warily not so much for feare of incurring his indignation as out of a desire not to commit any thing vnworthy of his adoption of his family So doe we read of Pharaoh when he feeles the lice and swarms of flies the other rods of God according as he doth redouble them he grieueth is disquieted is impatient makes a capitulation with God but eftsoones returneth who is that God whom you doe so much alleage it is maruell hee saith not Let mee see him and thereupon hee hardneth his heart Gods rod went but to his backe little sensible thereof in his soule On the contrary Dauid sees the destroying Angell smiting his people threatning very neere his owne person forgets his owne danger for his sinne readie to redeeme Gods anger with the losse of his life f 2 Sam. 24.17 Lee I haue sinned saith he and I haue done wickedly but these sheepe what haue these done let thine hand I pray thee be against mee and against my fathers house because he was sensible of his sinne insensible of his paines Grieue not therefore when God chasteneth thee rather grieue when he correcteth thee not feare that hee hath forgot thee and left thee to thy selfe thou oughtest to suspect those prosperities which thou drinkest in long draughts The sicke man who hath neuer so little iudgement takes it for an ill signe when the Physitian permits him to take any thing lets him drinke wine in his full feuer because he forbids nothing to desperate sicke folkes hee neuer maketh incision on those that are mortally wounded there is both reason and art to let them die at leasure I but it is the correction of a father the chastisement of a sonne to cut off an arme or leg pull out our eyes or bowels and shall wee not thinke that these words serue rather to lull vs asleepe for what could the greatest enemie doe to vs more in the heat of his anger I but vnaduised flesh refraine thy selfe it is God that speakes and if thy vine could speake and should vpbraid thee and tell thee how often thou makest it to weepe when thou cutst it and cutst it againe leauest but a twig in an vnassured hope notwithstanding of more fruit Good husband-man as thou thinkest thy selfe to be wouldst thou not mock at it And how often to heale the bodie to preuent a Cangrene secst thou the arme the leg offred to the Surgeons saw without caution or assurance to be bettered to a losse to an anguish both certaine extreme Why then ought we not to suffer in this bodie and in all worldly things to heale to soue the soule of God aboue all who hath made the soule and bodie Creatour of this vniuersall world who knoweth how farre the dammage of our body the losse of this present world may serue may contribute to the saluation of our soules But behold I see what troubleth thee I am the nian Lam. Ier. 3. 1 3. sayest thou that hath seene affliction by the rod of his wrath surely against mee is be turned hee turneth his hand against mee all the day He hath taken from me an onely sonne and thorow the sonnes side hath pierced the mother A sonne in the flower of his age the stay of my declining yeeres in this corrupted age a bud of manly vertue already the honour of his age A woman a wife my counsell in perplexitie my comfort in aduersitie a continuall spurre to good surpassing most yea all both in regard of her sex and of that age And thereupon thou framest thy reply And thereupon Satan doth tempt thee Thy force and thy hope in God is gone I but consider that wee must all die and by Gods will according as it pleaseth him to call vs. This call is our calling he hath preuented thy sonne by his mercie hee hath taken him away from corruption what caution what securitie be it neuer so firme can one haue to swim against the streame of this â—â—â—â—uption hath taken him away from hence with honour hath aduanced and taken him vp into his glorie Setapart the interest thou hast hast thou occasion to complaine And wouldest thou O miserable man on the hazard of his soule haue thy condition amended to support some few yeeres which remaines to thee see him deliuered and giuen ouer to the windes of youth the waues of vanitie among so many rockes yea amongst so many Sirens Hee tooke a little while after thy wife away But note his prouidence by the death of that deare Sonne shee was weaned from all pleasure from all hope
away our sins And comprehends himselfe Hereby perceiue we the loue of God because hee hath laid downe his life for vs. And S. Paul saith k 1 Tim. 1.15 16. This is a faithfull saying and worthy of all acceptation that Christ Iesus came into the world to saue sinners feareth not to adde with the same certainty of whom I am chiefe for this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a patterne to them which should hereafter beleeue on him to life euerlasting The which he saith elsewhere l 2 Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed vnto him against that day And it is that therefore properly which this great Apostle who did practise this knowledge in himselfe nameth to know Christ and himselfe crucified To know a thing is to know what it is it is to know it say the Schoolemen by its causes To know Christ crucified is to know that the eternall word the second person of the holy Trinity was made flesh in the fulnesse of time hath vndergone mans infirmities sinne excepted the reproach of the world in fine the death of the crosse But that sufficeth not hath vndergone I say all this by the eternall counsell of the Father with a voluntary obedience to redeeme mankinde sold vnder sinne lost in himselfe by himselfe to release the beleeuers those who imbrace him by a true faith from the paines of hell and make thē heires of life euerlasting Cerces this is a profound knowledge which comprehends all so that it is no meruaile that the Apostle will haue no other it is knowledge the knowledge of man yea the knowledge of God himselfe Hee that first among the Heathen said Know thy selfe was iudged the wisest most learned of all men And from thence the Philosophers haue propounded thousands of precepts Did they for all that goe further than to the skinne and the flesh did they teach them more than the cutting of the haire or paring of the nailes No truely therefore study thou me Christ crucified the eternall Sonne of God for man for his sinnes for thine owne sighing vnder the burden of sinne and of the curse and anger than followed it and crying to his Father in this agony Thou canst not chuse but enter from the contemplation of the horror of that death yea of his death into the consideration of the horror of sin yea of thy selfe so vile so enormous hainous that it could not ought not to be washed to be abolished but in and by the precious bloud of the Son of God A price infinite a crime therefore infinite man all crime And thence gathering thy spirits thou wilt descend into thy selfe consider thy selfe from top to toe from the body to the soule from the flesh to the spirit from sence to reason and consider the more nobler the parts the deeper the more mortall the wounds so that from this anatomy thou wilt be brought to acknowledge to protest with S. Paul that the whole vnderstanding the whole wisedome of the flesh of man considered in his nature is nought but death for m Rom. 8.7 the minding of the flesh that which in it seemeth to retaine most either of wholsomnesse or holinesse is enmity against God for it is not subiect to the law of God neither indeed can be consequently thou wilt detest thy peruerse nature contest against it In this contention thou wilt torment thy selfe and be discouraged yea and cry out n Rom. 7.24 Who shall deliuer me from the body of this death In a word thou wilt cast thy selfe groueling on the ground before the iustice of God to ery vnto him earnestly for mercy to vse violence to force him to it and then thanke him but I thanke God o Rom. 7.25 through Iesus Christ our Lord. And for what That p Rom. 8.1 there is no condemnation to them that are in Christ Iesus A necessary Science which thou couldest not haue learned in any booke but this not in the booke of nature the knowledge thereof puffeth vp but doth not fill as little in the booke of Ethicke morality that doth but palliate thy euill and so giues remedies which eate for a while but heale nor But by this Art which thou learnest thou comprehendest all thou apprehendest in one sole Christ crucified before thine eyes In his wounds learning yea feeling thine owne in his wounds both taking and applying the remedy of thine According to that of the Prophet q Isa 53.4 5. We did esteeme him brutish world stricken smitten of God and afflicted but he was wounded for our iniquities he was brused for our transgressions the chastisement of our peace was vpon him who makes atonement betweene God and vs giues peace to our consciences and with his stripes we are healed And therefore as hee giues vs here the root the bulke and body of this knowledge so elsewhere he shewes vs the branches r Rom. 7.18 20 23 I know that in mee that is in my body dwelleth no good thing euill present with me it dwelleth in me bringing me into captiuity to the law of sin which is in my members A knowledge deriued from the meditation of Christ crucified taken from the necessity whereby it forceth man to informe against himselfe from thence consequently to know and seeke the remedy thereof ſ Rom. 6.6 11. Wee know we that haue imbraced the crosse of Christ that our elde man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serue sinne that we should be displeased with it renounce it and our selues And therefore he saith Reckon yee also your selues to be dead indeed vnto sinne but aliue vnto God through Iesus Christ our Lord. Corollaries and dependances of this first knowledge of Christ crucified for why was the Sonne of God crucified but for the sonnes of men Men sinners confected in sinne they themselues sinne Why such a remedy but for such a wound why descending from the highest heauens but to hale vs out of the bottomlesse pit Againe wee learne to know God better in Christ crucified than in all books than in whole nature Search narrowly and peruse diligently nature as Salomon did from the Cedar vnto the Hysope thou knowst nought r Rom. 1.20 but Gods greatnesse but his power yea examine fully all the parts of Philosophy thou knowest scarce his shadow On the contrary in this meditation thou entrest into his closet yea into his own nature There thou doest take notice to the full both of his infinite iustice and infinite mercy That in that he hates so much the euill sinne which is the true euill is so contrary to him that hee burnes it as the fire the stubble and because of it his creatures he cannot spare thē doth not abstaine from doing it But in as much as hee