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THE SICKEmans Couch. Psalm. 6. v. 6. I water my couch with my teares. NOthing is more delightsome then the seruice of God, and loue of vertue:
THE SICKEmans Couch. Psalm. 6. v. 6. I water my couch with my tears. NOthing is more delightsome then the service of God, and love of virtue:
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nothing more full of griefe and sorrow, then sinne. Gods commandements are not heauie : yea his yoke is easie, and his burden light .
nothing more full of grief and sorrow, then sin. God's Commandments Are not heavy: yea his yoke is easy, and his burden Light.
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On the other side, how deepely sinne woundeth the very conscience, the heathen Orator confesseth, saying, I will not buie repentance so deare .
On the other side, how deeply sin wounds the very conscience, the heathen Orator Confesses, saying, I will not buy Repentance so deer.
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Agreeable to that of the Apostle, What fruit haue you of those things, whereof you are now ashamed? For the ende of those things is death .
Agreeable to that of the Apostle, What fruit have you of those things, whereof you Are now ashamed? For the end of those things is death.
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Looke how the Israelites wearied themselues in clay and bricke, without any profit or reward;
Look how the Israelites wearied themselves in clay and brick, without any profit or reward;
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nay whē they had don there very best, they were by Pharaos taske-masters well beaten for their paines :
nay when they had dONE there very best, they were by Pharaohs taskmasters well beaten for their pains:
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euen so the world, the flesh, the deuill, as rigorous taske-masters incite men to sinne, but all the reward they yeeld them, is onely mortall and immortall griefe.
even so the world, the Flesh, the Devil, as rigorous taskmasters incite men to sin, but all the reward they yield them, is only Mortal and immortal grief.
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And as the sea roareth and fometh, and neuer is at rest ;
And as the sea roareth and foameth, and never is At rest;
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after the same sort, the wicked are like the raging sea, foming out their owne shame ,
After the same sort, the wicked Are like the raging sea, foaming out their own shame,
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and neuer rest, till hauing made shipwracke of faith , they be drowned in perdition and destruction.
and never rest, till having made shipwreck of faith, they be drowned in perdition and destruction.
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They which worship the beast, haue no rest day nor night .
They which worship the beast, have no rest day nor night.
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Now what beast so cruell as sinne? which not onely killeth the bodie, as a beast doth,
Now what beast so cruel as sin? which not only kills the body, as a beast does,
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but sleieth the soule , yea it destroieth both bodie and soule in hell .
but slayeth the soul, yea it Destroyeth both body and soul in hell.
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Therefore this indeede is the beast, which depriueth all those that serue it, of libertie and rest.
Therefore this indeed is the beast, which depriveth all those that serve it, of liberty and rest.
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Of whome the Prophet Ieremie writeth thus;
Of whom the Prophet Ieremie Writeth thus;
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They haue taught their tongues to speake lies, and they take great paines to doe wickedly. They have taught their tongues to speak lies, and they take great pains to do wickedly.
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This, holy King Dauid had good experience of. Namely, that in sinne, there is nothing but sorrowes and paines.
This, holy King David had good experience of. Namely, that in sin, there is nothing but sorrows and pains.
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For lying here sicke in his bed , and feeling this same sicknes to be a stroak of Gods heauie hand for his offence, he cries God heartily mercie,
For lying Here sick in his Bed, and feeling this same sickness to be a stroke of God's heavy hand for his offence, he cries God heartily mercy,
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and saies, Haue mercie vpon me, O Lord, for I am weake: O Lord, heale me, for my bones are vexed.
and Says, Have mercy upon me, Oh Lord, for I am weak: Oh Lord, heal me, for my bones Are vexed.
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My soule also is sore troubled, but Lord, how long wilt thou delay? Now that his soule is sore troubled, he prooueth in this present verse;
My soul also is soar troubled, but Lord, how long wilt thou Delay? Now that his soul is soar troubled, he proveth in this present verse;
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I am wearie of my groanings, euery night I wash my bed, and water my couch with my teares.
I am weary of my groanings, every night I wash my Bed, and water my couch with my tears.
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The soule must needes be sore troubled, which is so grieuously tormented.
The soul must needs be soar troubled, which is so grievously tormented.
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Especially in the words of my text, by three notable amplifications, he sheweth how serious and syncere his repentance is.
Especially in the words of my text, by three notable amplifications, he shows how serious and sincere his Repentance is.
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First, saies he, Not onely I wash, but also I water: secondly, Not onely my bed,
First, Says he, Not only I wash, but also I water: secondly, Not only my Bed,
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but also my couch: thirdly, Not only with my gronings, but also with my teares. I water my couch with my teares.
but also my couch: Thirdly, Not only with my groanings, but also with my tears. I water my couch with my tears.
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These will be very godly and ghostly meditations. The rather, in this time of lent. Onely the worst, I doubt, will be mine.
These will be very godly and ghostly meditations. The rather, in this time of lent. Only the worst, I doubt, will be mine.
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For that hauing discoursed at large of this doctrine els where , I can not now cull out the choisest matter,
For that having discoursed At large of this Doctrine Else where, I can not now cull out the Choicest matter,
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but must be fain to gather together such fragments as were then left. I water my couch with my teares.
but must be fain to gather together such fragments as were then left. I water my couch with my tears.
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The first amplification is in this word, I water. Not onely I wash, but also I water. The faithfull sheepe of the great shepheard, goe vp from the washing - place euery one bringing forth twinns, and none barren among them .
The First amplification is in this word, I water. Not only I wash, but also I water. The faithful sheep of the great shepherd, go up from the washing - place every one bringing forth twins, and none barren among them.
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For so Iacobs sheep hauing conceiued at the watering - troughs, brought forth strong and particoloured lambs .
For so Iacobs sheep having conceived At the watering - troughs, brought forth strong and particoloured Lambs.
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Dauid likewise, who before had erred and strayed like a lost sheepe , making here his bed a washing - place, by so much the lesse is barren in obedience, by how much the more he is fruitfull in repentance.
David likewise, who before had erred and strayed like a lost sheep, making Here his Bed a washing - place, by so much the less is barren in Obedience, by how much the more he is fruitful in Repentance.
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In Salomons temple stood ten Caldrons of brasse, to wash the flesh of those beasts, which were to be sacrificed on the alter .
In Solomon's temple stood ten Caldrons of brass, to wash the Flesh of those beasts, which were to be sacrificed on the altar.
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Salomons father, maketh a water of his teares, a cauldron of his bed, an alter of his heart, a sacrifice, not of the flesh of vnreasonable beasts,
Solomon's father, makes a water of his tears, a cauldron of his Bed, an altar of his heart, a sacrifice, not of the Flesh of unreasonable beasts,
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but of his owne bodie, a liuing sacrifice, which is his reasonable seruing of God . Now the Hebrewe word here vsed, signifies properly, To cause to swim, which is more,
but of his own body, a living sacrifice, which is his reasonable serving of God. Now the Hebrew word Here used, signifies properly, To cause to swim, which is more,
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then simply to wash. And thus the Geneua translation readeth it, I cause my bed euery night to swim.
then simply to wash. And thus the Geneva Translation readeth it, I cause my Bed every night to swim.
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So that as the preists vsed to swim in the molten Sea , that they might be pure & cleane, against they performed the holy rites and seruices of the temple:
So that as the Priests used to swim in the melted Sea, that they might be pure & clean, against they performed the holy Rites and services of the temple:
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in like manner the princely prophet washeth his bed, yea he swimmeth in his bed,
in like manner the princely Prophet washes his Bed, yea he swimmeth in his Bed,
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or rather he causeth his bed to swim in teares, as in a sea of greife and penitent sorrowe, for his sinne.
or rather he Causes his Bed to swim in tears, as in a sea of grief and penitent sorrow, for his sin.
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Neither were this so much to be wondered at, but that he frames the amplification thus;
Neither were this so much to be wondered At, but that he frames the amplification thus;
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Not onely I wash, but also I water. Watering in scripture is attributed to sundry things. The holy ghost watereth.
Not only I wash, but also I water. Watering in scripture is attributed to sundry things. The holy ghost Waters.
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Except a man be borne again of water, and of the holy Ghost . Because the holy ghost purgeth and cleanseth like water. The word watereth.
Except a man be born again of water, and of the holy Ghost. Because the holy ghost Purgeth and Cleanseth like water. The word Waters.
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Paul planteth, Apollo watereth, but God giueth the encrease . Baptisme watereth.
Paul plants, Apollo Waters, but God gives the increase. Baptism Waters.
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Which was prefigured in the water of Noahs floode , and more plainly in the water that came out of Christs side . Repentance watereth. As in this place;
Which was prefigured in the water of Noahs flood, and more plainly in the water that Come out of Christ side. Repentance Waters. As in this place;
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I water my couche with my teares. Out of Eden went a riuer to water the garden : I water my couch with my tears. Out of Eden went a river to water the garden:
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but Dauids eyes gush out many riuers of water , to water his couch with his teares.
but David eyes gush out many Rivers of water, to water his couch with his tears.
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As in Sicilia there is a fountaine called Fons Solis, out of which at midday when the sunn is nearest floweth cold water, at midnight when the Sunn is farthest off, floweth hot water :
As in Sicilia there is a fountain called Fons Solis, out of which At midday when the sun's is nearest flows cold water, At midnight when the Sun's is farthest off, flows hight water:
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so the Patriarch Dauids head is full of water , and his eyes a fountaine of teares, who when he enioyed his health,
so the Patriarch David head is full of water, and his eyes a fountain of tears, who when he enjoyed his health,
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as the warme sunshine, was cold in confessing his sinns, but being now visited with sicknes his reines chastising him in the night season , is so sore troubled,
as the warm sunshine, was cold in confessing his Sins, but being now visited with sickness his reins chastising him in the night season, is so soar troubled,
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and withal so hot and so feruent, that euery night he washeth his bed, and watereth, nay euen melteth his couch with teares.
and withal so hight and so fervent, that every night he washes his Bed, and Waters, nay even melts his couch with tears.
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For this Hebrewe word , is diuersely translated also as well as the other. The best learned interpretors translate it Liquefacio, I melt.
For this Hebrew word, is diversely translated also as well as the other. The best learned Interpreters translate it Liquefacio, I melt.
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And then the meaning is, I water my couch so thoroughly that I make it melt with my teares.
And then the meaning is, I water my couch so thoroughly that I make it melt with my tears.
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We see yce and snow swim a while in the water, but anon after they melt away:
We see ice and snow swim a while in the water, but anon After they melt away:
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right so the holy kings heart in the midst of his brest is euen as melting waxe ,
right so the holy Kings heart in the midst of his breast is even as melting wax,
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yea his very couch beeing rensed and steeped in teares, melteth away as snowe before the sunne.
yea his very couch being rensed and steeped in tears, melts away as snow before the sun.
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Neither yet doth he thinke himselfe cleane enough for all this, but still bewayling his offence, he sayes with blessed Iob, Though I wash my selfe with snow-water,
Neither yet does he think himself clean enough for all this, but still bewailing his offence, he Says with blessed Job, Though I wash my self with snow-water,
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and purge my hands most cleane, yet shalt thou plunge me in the pit, and mine owne cloaths shall make me filthie.
and purge my hands most clean, yet shalt thou plunge me in the pit, and mine own clothes shall make me filthy.
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Hence we may learne two speciall points for our instruction. One is, that our repentance must be continuall.
Hence we may Learn two special points for our instruction. One is, that our Repentance must be continual.
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For the Psalmist hauing said before, I haue bin wearie of my gronings, addes here at the last, I will water my couch with my teares.
For the Psalmist having said before, I have been weary of my groanings, adds Here At the last, I will water my couch with my tears.
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I haue bin weary, and, I will be wearie: or, I haue watred, and I wil water; implyes a perpetuitie of repentance.
I have been weary, and, I will be weary: or, I have watered, and I will water; Implies a perpetuity of Repentance.
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We read it commonly in the Psalme thus; The mouth of all wickednes shall be stopped .
We read it commonly in the Psalm thus; The Mouth of all wickedness shall be stopped.
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Which is true, first in this life.
Which is true, First in this life.
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Where seeing before their eyes so many examples of Gods prouidence and protection ouer his children,
Where seeing before their eyes so many Examples of God's providence and protection over his children,
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if they will not praise him, yet they shall be enforced, will they nill they, at leastwise to hold their peace, and not blaspheme him.
if they will not praise him, yet they shall be Enforced, will they nill they, At leastwise to hold their peace, and not Blaspheme him.
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Then at the day of iudgement.
Then At the day of judgement.
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For that ghest, who when the king asked him, why he wanted a wedding garment, was altogether speachles ,
For that guessed, who when the King asked him, why he wanted a wedding garment, was altogether speachles,
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though he be but one yet is a patterne of all, and sheweth what a pitifull case all the wicked shall be in at that day,
though he be but one yet is a pattern of all, and shows what a pitiful case all the wicked shall be in At that day,
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when their mouthes shall be stopped, hauing not a word to say for themselues. But it might as well out of the originall be translated thus;
when their mouths shall be stopped, having not a word to say for themselves. But it might as well out of the original be translated thus;
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The mouth of all wickednes is stopped. For foolish men are plagued for their offences, and because of their iniquities . The Mouth of all wickedness is stopped. For foolish men Are plagued for their offences, and Because of their iniquities.
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Because they rebell against the words of the Lord, and lightly regard the councell of the most high .
Because they rebel against the words of the Lord, and lightly regard the council of the most high.
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Therefore many times their fruitfull land maketh he barren for the wickednes of them that dwell therein .
Therefore many times their fruitful land makes he barren for the wickedness of them that dwell therein.
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Yet so foolish are they, that they will not once open their mouth to confesse, either their owne wickednes, or Gods goodnes.
Yet so foolish Are they, that they will not once open their Mouth to confess, either their own wickedness, or God's Goodness.
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Their mouthes are so stopped, that they will neither crie to the Lord in their trouble, that so they may be deliuered from their distresse,
Their mouths Are so stopped, that they will neither cry to the Lord in their trouble, that so they may be Delivered from their distress,
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nor yet when they are deliuered, praise the Lord for his goodnes, and declare the wōders that he doth for the childrē of men.
nor yet when they Are Delivered, praise the Lord for his Goodness, and declare the wonders that he does for the children of men.
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The stopping of their mouth thē, is a double, both sinne in them, and punishment to thē.
The stopping of their Mouth them, is a double, both sin in them, and punishment to them.
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A double sinne, because they open it not, to crie vnto the Lord for deliuerance, or to reioyce in the Lord, and to praise him after deliuerance.
A double sin, Because they open it not, to cry unto the Lord for deliverance, or to rejoice in the Lord, and to praise him After deliverance.
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A double punishment, because for their not praysing God, their mouthes shall be so stopt that yet they shall not blaspheme him;
A double punishment, Because for their not praising God, their mouths shall be so stopped that yet they shall not Blaspheme him;
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and for their not dispraising themselues, and confessing their sinnes, and repenting, and crying to God for pardon, they shall haue nothing,
and for their not dispraising themselves, and confessing their Sins, and repenting, and crying to God for pardon, they shall have nothing,
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though they would neuer so faine, at the last to say for themselues. Wherby we see that wicked mēs mouths shall be stopped, because they haue bin stopped.
though they would never so feign, At the last to say for themselves. Whereby we see that wicked men's mouths shall be stopped, Because they have been stopped.
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Seeing if they had bin open in this life to accuse their own selues for their sinns,
Seeing if they had been open in this life to accuse their own selves for their Sins,
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then they should be open also at the day of iudgment, beeing excused by the Lord.
then they should be open also At the day of judgement, being excused by the Lord.
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But, because they haue bin stopt here to couer their sinne, therefore they shall be stopt hereafter to discouer their shame.
But, Because they have been stopped Here to cover their sin, Therefore they shall be stopped hereafter to discover their shame.
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Now if the wicked shall haue hard hap hereafter, whē their mouths shall be stopped, because they haue had hard hearts here, where their mouths haue bin stopped:
Now if the wicked shall have hard hap hereafter, when their mouths shall be stopped, Because they have had hard hearts Here, where their mouths have been stopped:
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then consequently, the godly must at no time stop, either their mouthes from confessing, or their eyes from bewayling their sinnes.
then consequently, the godly must At no time stop, either their mouths from confessing, or their eyes from bewailing their Sins.
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Tertullian saith of himselfe, that he is a notorious sinner , and borne for nothing but for repentance.
Tertullian Says of himself, that he is a notorious sinner, and born for nothing but for Repentance.
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He that is Omnium notarum peccator, soiled with euery sinne, must be Omnium horarum poenitens, ass•y•ed euery hower of his sinne.
He that is Omnium notarum peccator, soiled with every sin, must be Omnium horarum poenitens, ass•y•ed every hour of his sin.
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And he that is b••ne for nothing but for repentance, must practise repentance as long as he liues in this world, into which he is borne.
And he that is b••ne for nothing but for Repentance, must practise Repentance as long as he lives in this world, into which he is born.
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Not, sayes Hilary , as though we should continually sinne, that we might continually repent , but because it is very be•oofefull for vs, that that sinne, which we knowe well is alreadie released by the Lord, should yet still be confessed by vs. For by this means, the merits of Christ are continually imputed vnto vs, which wee by our sinnes had iustly deserued to be depriued of.
Not, Says Hilary, as though we should continually sin, that we might continually Repent, but Because it is very be•oofefull for us, that that sin, which we know well is already released by the Lord, should yet still be confessed by us For by this means, the merits of christ Are continually imputed unto us, which we by our Sins had justly deserved to be deprived of.
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And moreouer, though in some sort we be sure of pardon alreadie, yet the daily exercise of true repentance maketh our vocation and election more and more sure vnto vs .
And moreover, though in Some sort we be sure of pardon already, yet the daily exercise of true Repentance makes our vocation and election more and more sure unto us.
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In this sense the Psalmist sayes againe , I will acknowledge my sinne, & mine iniquitie I haue not hid.
In this sense the Psalmist Says again, I will acknowledge my sin, & mine iniquity I have not hid.
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I haue not stopt my mouth, and I will not stop my mouth: I haue not hid mine iniquity, & I wil not hide mine iniquity; a cōtinual repentance.
I have not stopped my Mouth, and I will not stop my Mouth: I have not hid mine iniquity, & I will not hide mine iniquity; a continual Repentance.
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As it is here also, I haue bin weary, and I will be wearie; I haue watered, and I will water:
As it is Here also, I have been weary, and I will be weary; I have watered, and I will water:
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I water my couch with my teares. I water my couch with my tears.
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The other point which we may hence learn is this, That our repentance must alwaies be ioyned with a purpose of new obedience.
The other point which we may hence Learn is this, That our Repentance must always be joined with a purpose of new Obedience.
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I haue bin wearie of my gronings, sayes he. That he is sure of, and that is past.
I have been weary of my groanings, Says he. That he is sure of, and that is past.
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But though he haue bin weary, yet indeed he is not wearie, seeing he purposeth twice as much as he hath performed.
But though he have been weary, yet indeed he is not weary, seeing he Purposes twice as much as he hath performed.
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For for one performance Laboraui, that is past, here are two purposes, Lauabo and Rigabo, that are to come.
For for one performance Laboraui, that is past, Here Are two Purposes, Lauabo and Rigab, that Are to come.
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I haue done it allready, saies he, so so: but if I liue longer, I will doe it oftner, and better.
I have done it already, Says he, so so: but if I live longer, I will do it oftener, and better.
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I will wash my bed, and I will water my couch with my teares.
I will wash my Bed, and I will water my couch with my tears.
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So that the greatest righteousnes of the saints in this life, consisteth rather in a daily deploring of their sinnes,
So that the greatest righteousness of the Saints in this life, Consisteth rather in a daily deploring of their Sins,
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& in a faithfull purpose to amend, then in any eminent and absolute perfection .
& in a faithful purpose to amend, then in any eminent and absolute perfection.
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Not that wee ought to serue God by halfes as it were, with purposes & intents,
Not that we ought to serve God by halves as it were, with Purposes & intents,
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but that hereby the vnperfitnes of our obedience may appeare, which though it be as much as wee can doe considering the weakenes of our abilitie,
but that hereby the vnperfitnes of our Obedience may appear, which though it be as much as we can do considering the weakness of our ability,
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yet it is not halfe so much as wee ought to doe, considering the excellencie of Gods lawe.
yet it is not half so much as we ought to do, considering the excellency of God's law.
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Wherefore I shew now, not what should be, but what is, because the best obedience of ours that is, is not so much as the lest part of that which should be.
Wherefore I show now, not what should be, but what is, Because the best Obedience of ours that is, is not so much as the lest part of that which should be.
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Harken I pray you attentiuely to that which S. Paul writeth ; To will is present with mee:
Harken I pray you attentively to that which S. Paul Writeth; To will is present with me:
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but I find no meanes to performe that which is good. For the good which I would doe, that doe I not:
but I find no means to perform that which is good. For the good which I would do, that do I not:
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but the euill which I would not doe, that doe I.
but the evil which I would not do, that do I.
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Now if I doe that I would not, it is no more I that doe it,
Now if I do that I would not, it is no more I that do it,
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but sinne that dwelleth in mee. Where the Apostle plainly distinguisheth betwene these two, to will good, and to performe good.
but sin that dwells in me. Where the Apostle plainly Distinguisheth between these two, to will good, and to perform good.
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And the one he saith is present with him, but the other he can no where find.
And the one he Says is present with him, but the other he can no where find.
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Now if so chosen a vessell , will much more good, then he can performe, then questionles wee that are farre inferiour, please God, rather by a willing purpose to doe good,
Now if so chosen a vessel, will much more good, then he can perform, then questionless we that Are Far inferior, please God, rather by a willing purpose to do good,
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then by any full performance of that which wee purpose. Againe, whereas he saies; If I doe that I would not, it is no more I that doe it,
then by any full performance of that which we purpose. Again, whereas he Says; If I do that I would not, it is no more I that do it,
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but sinne that dwelleth in me;
but sin that dwells in me;
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he meaneth not to excuse or extenuate his fault any way, but to shew, that the principall scope and intent of his heart is to serue the lawe of God, howsoeuer contrarie to his intent by the violence of his flesh, he bee drawne to serue sinne.
he means not to excuse or extenuate his fault any Way, but to show, that the principal scope and intent of his heart is to serve the law of God, howsoever contrary to his intent by the violence of his Flesh, he be drawn to serve sin.
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And therefore he saies, The good which I would, that doe I not; but the euill which I would not, that doe I.
And Therefore he Says, The good which I would, that do I not; but the evil which I would not, that do I.
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Insinuating hereby, that the regenerate man, beeing not wholy flesh nor wholy spirit, but partly flesh and partly spirit,
Insinuating hereby, that the regenerate man, being not wholly Flesh nor wholly Spirit, but partly Flesh and partly Spirit,
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as he is spirit would doe that good, which as he is flesh he doth not,
as he is Spirit would do that good, which as he is Flesh he does not,
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& as he is flesh doth that euil, which as he is spirit, he would not.
& as he is Flesh does that evil, which as he is Spirit, he would not.
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Which makes him also say, Studeo, I studie, or I endeauour my selfe to haue alway a cleare cōscience, toward God and man.
Which makes him also say, Studeo, I study, or I endeavour my self to have always a clear conscience, towards God and man.
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He speaketh not of his Apostleship, in which he was immediately inspired, and continually directed by the spirit.
He speaks not of his Apostleship, in which he was immediately inspired, and continually directed by the Spirit.
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For touching that he saies el•where , I am guiltie to my selfe of nothing .
For touching that he Says el•where, I am guilty to my self of nothing.
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But out of the compasse of his Apostolical calling, he dares not warrant, that he hath a cleare conscience euery manner of way,
But out of the compass of his Apostolical calling, he dares not warrant, that he hath a clear conscience every manner of Way,
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but only that he studieth or endeauoreth to haue a cleare conscience.
but only that he studieth or endeavoreth to have a clear conscience.
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So his fellowe-disciple Barnabas exhorteth them of Antioch that with purpose of heart, they would cleaue vnto the Lord .
So his fellow-disciple Barnabas exhorteth them of Antioch that with purpose of heart, they would cleave unto the Lord.
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For as long as we liue in this tabernacle, sinne cleaueth so fast to vs , that wee can not constantly cleaue vnto the Lord .
For as long as we live in this tabernacle, sin cleaveth so fast to us, that we can not constantly cleave unto the Lord.
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Notwithstanding at least wise in purpose of heart it is good for vs to shake off all sinne,
Notwithstanding At least wise in purpose of heart it is good for us to shake off all sin,
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& only to hold vs fast vnto god .
& only to hold us fast unto god.
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But this our prophet, even in one psalme, to wit the hundred and ninetenth, affordeth vs many pregnant testimonies to this truth.
But this our Prophet, even in one psalm, to wit the hundred and nineteenth, affords us many pregnant testimonies to this truth.
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I haue applied my hart to fulfil thy statutes alwayes, euen vnto the end. I have applied my heart to fulfil thy statutes always, even unto the end.
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Though he can not fulfill gods law as well as he would, yet as hard as he possibly can hee plyes it,
Though he can not fulfil God's law as well as he would, yet as hard as he possibly can he plies it,
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& applyes his heart to it . O Lord thou art my portion, I haue determined to keepe thy words. Marke ye this.
& Applies his heart to it. O Lord thou art my portion, I have determined to keep thy words. Mark you this.
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He can not say, he hath euer kept the word of god in deede, but yet because his hearts desire is earnestly bent that way, he sayes;
He can not say, he hath ever kept the word of god in deed, but yet Because his hearts desire is earnestly bent that Way, he Says;
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I haue determined to keepe thy words. I haue sworne and am steadfastly resolued, to keepe thy righteous iudgments.
I have determined to keep thy words. I have sworn and am steadfastly resolved, to keep thy righteous Judgments.
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O louing heart to God! O loathing heart to his sinnes! O zealous, O fiery words!
O loving heart to God! O loathing heart to his Sins! O zealous, Oh fiery words!
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I haue sworne & am steadfastly resolued to keep thy righteous iudgmēts.
I have sworn & am steadfastly resolved to keep thy righteous Judgments.
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Iurani & Statui. This iuror hauing sworne himselfe to gods statutes to keepe them, yet is the foreman of the quest to giue in a verdit against his owne selfe, that he hath not kept them.Iurani & Statui. This juror having sworn himself to God's statutes to keep them, yet is the foreman of the quest to give in a verdict against his own self, that he hath not kept them.
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So that Dauids Statuo is all one with Pauls Studeo. And therfore though we may perhaps,
So that David Statuo is all one with Paul's Studeo. And Therefore though we may perhaps,
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and, alas, doe dayly (god forgiue vs) transgresse these righteous iudgments, yet our holy oath, our solemne vowe, our assured promise, our steadfast resolution, is, I hope, I am sure ought to be, to the contrary.
and, alas, do daily (god forgive us) transgress these righteous Judgments, yet our holy oath, our solemn Voelli, our assured promise, our steadfast resolution, is, I hope, I am sure ought to be, to the contrary.
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For after our first cōuersion & vnfeyned repētance, as we can neuer satisfie god, so we must neuer satisfie our selues.
For After our First conversion & unfeigned Repentance, as we can never satisfy god, so we must never satisfy our selves.
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Seeing the best thing that is in vs, is no great performance of any good, god wot,
Seeing the best thing that is in us, is no great performance of any good, god wot,
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but only a ready will to doe good: a studious indeavour to haue a cleare conscience:
but only a ready will to do good: a studious endeavour to have a clear conscience:
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a purpose of the heart to cleaue vnto the lord: an applying of the heart, to fulfill gods statutes:
a purpose of the heart to cleave unto the lord: an applying of the heart, to fulfil God's statutes:
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a setled determination to keepe gods words: a steadfast resolution to keepe gods righteous iudgments. As wee may see in this place.
a settled determination to keep God's words: a steadfast resolution to keep God's righteous Judgments. As we may see in this place.
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Laboraui, I haue bene weary of my gronings. Thats true. I but I purpose to doe much more hereafter.Laboraui, I have be weary of my groanings. Thats true. I but I purpose to do much more hereafter.
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Lauabo and Rigabo. I will wash my bed, and I will water my couch. I water my couche with my teares. Lauabo and Rigab. I will wash my Bed, and I will water my couch. I water my couch with my tears.
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The second amplification is in the word, my couche. Not only my bed, but also my couche. The bed is a place of rest.
The second amplification is in the word, my couch. Not only my Bed, but also my couch. The Bed is a place of rest.
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Especially that florishing bed , wherein the heauenly husband giueth his well-beloued sleepe .
Especially that flourishing Bed, wherein the heavenly husband gives his well-beloved sleep.
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Yet as the darkenes is no darknes to god, but day and night are both alike to him:
Yet as the darkness is no darkness to god, but day and night Are both alike to him:
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so the bed is no bed to Dauid, but in it and out of it, to him are all one. so the Bed is no Bed to David, but in it and out of it, to him Are all one.
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Therefore he may well complaine with poore afflicted Iob ;
Therefore he may well complain with poor afflicted Job;
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when I say, my couche shall releiue me, and my bed shall bring comfort in my meditation,
when I say, my couch shall relieve me, and my Bed shall bring Comfort in my meditation,
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then fearest thou me with dreames, and astonishest me with visions. Now the fearfulst vision of all, which most astonishes him, and holds his eies waking ,
then Fearest thou me with dreams, and astonishest me with visions. Now the fearfulst vision of all, which most astonishes him, and holds his eyes waking,
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and enforces him to wash his bed with his teares, is the horrible sight & greiuous remēbrance of his sinnes.
and inforces him to wash his Bed with his tears, is the horrible sighed & grievous remembrance of his Sins.
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Neuerthelesse the amplification is much enlarged by that he saies, Not onely my bed, but also my couch. For there is as I take it, a double difference betwene these two.
Nevertheless the amplification is much enlarged by that he Says, Not only my Bed, but also my couch. For there is as I take it, a double difference between these two.
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First, a bed is to sleep in by night: a couch is to sleep vpon in the day time.
First, a Bed is to sleep in by night: a couch is to sleep upon in the day time.
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As Mephibosheth at noone in the heate of the day slept vpon a couch. And Dauid in the aftern-noone rose from sleeping on his couch ,
As Mephibosheth At noon in the heat of the day slept upon a couch. And David in the aftern-noone rose from sleeping on his couch,
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when he first sawe Vriah's wife. Then againe, a bed is standing & hygher:
when he First saw Vriah's wife. Then again, a Bed is standing & higher:
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a couch is like a pallet, either vpon the bare flower, or els very neare it.
a couch is like a pallet, either upon the bore flower, or Else very near it.
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As in Salomons bed-chamber, the bed was of gold, the couch, whereby he stept vp to his bed, of purple .
As in Solomon's bedchamber, the Bed was of gold, the couch, whereby he stepped up to his Bed, of purple.
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Dauid also saith, I will not climbe vp into the bed of my couch ;
David also Says, I will not climb up into the Bed of my couch;
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as much to say as, into that bed, to which I ascend by a pallet or couch. So that his soule no question was sore troubled,
as much to say as, into that Bed, to which I ascend by a pallet or couch. So that his soul no question was soar troubled,
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when as lying sicke in bed he wept so aboundantly, that with his teares, not only he washt his bed wherein he himselfe lay,
when as lying sick in Bed he wept so abundantly, that with his tears, not only he washed his Bed wherein he himself lay,
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but watred his couch also, which couch lay beneath or beside his bed.
but watered his couch also, which couch lay beneath or beside his Bed.
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That pretious oyntment was sure very liquid, which did runn downe from Aarons head to the skirts of his garments.
That precious ointment was sure very liquid, which did run down from Aaron's head to the skirts of his garments.
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That current of teares was very swift, which streaming from Mary Magdalens face was sufficient to wash Christs feete . That current of tears was very swift, which streaming from Mary Magdalene face was sufficient to wash Christ feet.
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That bloodie sweate was very painfull, which bathed our Lords body all ouer, and besides trickled downe x to the ground.
That bloody sweat was very painful, which bathed our lords body all over, and beside trickled down x to the ground.
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Axa requested her father Caleb to giue her a blessing.
Axa requested her father Caleb to give her a blessing.
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For saith she, thou hast giuen me the south countrey, giue me also springs of water.
For Says she, thou hast given me the south country, give me also springs of water.
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And he gaue her the springs aboue, and the springs beneath. This same blessing and gift Dauid likewise had here obtayned of God.
And he gave her the springs above, and the springs beneath. This same blessing and gift David likewise had Here obtained of God.
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For his washt bed was a spring aboue, and his watred couch a spring beneath.
For his washed Bed was a spring above, and his watered couch a spring beneath.
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Euen as the oyntment, vpon Aarons head was a spring aboue, vpon the skirts of his garments a spring beneath:
Eve as the ointment, upon Aaron's head was a spring above, upon the skirts of his garments a spring beneath:
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and the teares, vpon Maries face were a spring aboue, vpon Christs feet a spring beneath:
and the tears, upon Mary's face were a spring above, upon Christ feet a spring beneath:
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and the sweate, vpon our Lords body was a spring aboue, vpon the groūd a spring beneath.
and the sweat, upon our lords body was a spring above, upon the ground a spring beneath.
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So here, I say, is, irriguum superius, and irriguum inferius, a spring aboue, and a spring beneath:
So Here, I say, is, irriguum superius, and irriguum Inferior, a spring above, and a spring beneath:
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I wash my bed, and water my couch with my teares. Hence we may learne one very excellent good lesson.
I wash my Bed, and water my couch with my tears. Hence we may Learn one very excellent good Lesson.
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That we ought in the same kind and sort as we haue sinned, if it be possible, to make some part of amends for our sinne.
That we ought in the same kind and sort as we have sinned, if it be possible, to make Some part of amends for our sin.
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Dauid had haynously transgressed against God vpon his couch, where he committed adultery.
David had haynously transgressed against God upon his couch, where he committed adultery.
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Therefore that in the selfe same place, where before he had bin ouercome by the deuill, he might erect an eternall monument of his victorie and triumph ouer the deuill, he saies here;
Therefore that in the self same place, where before he had been overcome by the Devil, he might erect an Eternal monument of his victory and triumph over the Devil, he Says Here;
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I water my couch with my teares. I water my couch with my tears.
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In the very same couch God is as highly now honored, as he was before offended.
In the very same couch God is as highly now honoured, as he was before offended.
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Because Dauid did before pollute it by adultery, but now he doth sanctifie it by repentance.
Because David did before pollute it by adultery, but now he does sanctify it by Repentance.
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So the Israelites , once pluckt off their earings to make a golden calfe: but anon after, repenting them, they offered their earings to the building of the temple.
So the Israelites, once plucked off their earings to make a golden calf: but anon After, repenting them, they offered their earings to the building of the temple.
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And so with the same Iewels, wherewith they did erect Idolatrie, now they maintaine Gods seruice.
And so with the same Jewels, wherewith they did erect Idolatry, now they maintain God's service.
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Zacheus beeing a Publican, no doubt got much of his goods by plaine briberie and extortion:
Zacchaeus being a Publican, no doubt god much of his goods by plain bribery and extortion:
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but not long after, he restored all againe foure-fold, and spent of his wealth very frankly and bountifully to giue Christ a friendly welcome,
but not long After, he restored all again fourfold, and spent of his wealth very frankly and bountifully to give christ a friendly welcome,
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and kind entertainment in his house.
and kind entertainment in his house.
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That sinnefull woman , of whome I spake euen now, neuer tooke halfe so much delight in entising her louers with her beautifull lockes,
That sinful woman, of whom I spoke even now, never took half so much delight in enticing her lovers with her beautiful locks,
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as now shee is glad with all her heart to wipe the very feete of our Sauiour with them.
as now she is glad with all her heart to wipe the very feet of our Saviour with them.
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A worthie example of this we haue in our owne stories.
A worthy Exampl of this we have in our own stories.
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Archbishop Cranmer of blessed memorie, could neuer satisfie his conscience after his recantation, till he had burnt that hand to ashes which subscribed.
Archbishop Cranmer of blessed memory, could never satisfy his conscience After his recantation, till he had burned that hand to Ashes which subscribed.
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And so he tooke a holy reuenge of himselfe, as S. Paul willeth vs , by suffering in a manner two martyrdomes, one after the other.
And so he took a holy revenge of himself, as S. Paul wills us, by suffering in a manner two martyrdoms, one After the other.
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One, which he put himselfe to, by burning first his right hand: the other, which the Papists put him to, by burning afterward his whole bodie.
One, which he put himself to, by burning First his right hand: the other, which the Papists put him to, by burning afterwards his Whole body.
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And so that constant and faithfull right-hand of his, neuer so much dishonoured God by his subscription with inke to the bill,
And so that constant and faithful right-hand of his, never so much dishonoured God by his subscription with ink to the bill,
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as it did honour God by his inscription with blood in the fire.
as it did honour God by his inscription with blood in the fire.
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The Apostles wordes are generall, As you haue giuen your members seruants to vncleannes to commit iniquitie,
The Apostles words Are general, As you have given your members Servants to uncleanness to commit iniquity,
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so now giue your members seruants vnto righteousnes in holines. Euen as the Israelites gaue their Iewels, and Zacheus gaue his goods: and Marie gaue her haite: and Cranmer gaue his hand.
so now give your members Servants unto righteousness in holiness. Eve as the Israelites gave their Jewels, and Zacchaeus gave his goods: and Marie gave her haite: and Cranmer gave his hand.
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Yet we read that Origen made himselfe an Eunuch: Democritus put out his owne eyes: Crates cast his mony into the sea:
Yet we read that Origen made himself an Eunuch: Democritus put out his own eyes: Crates cast his money into the sea:
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Thracius cut downe all his vines. Dauid did not so. He kept the same couch still, and onely changd his mind.
Thracius Cut down all his vines. David did not so. He kept the same couch still, and only changed his mind.
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As for Origen, strange it is, that peruerting so many other places by allegories, onely he should peruert one place by not admitting an allegorie.
As for Origen, strange it is, that perverting so many other places by allegories, only he should pervert one place by not admitting an allegory.
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For our Lord commanding to cut off the foote, or any part of the bodie which offendeth vs , doth not meane we should cut it off with a knife,
For our Lord commanding to Cut off the foot, or any part of the body which offends us, does not mean we should Cut it off with a knife,
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but with a holy and a mortified life. Therfore Origen was iustly punished, by vsing too litle diligence, where there was great neede,
but with a holy and a mortified life. Therefore Origen was justly punished, by using too little diligence, where there was great need,
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because he vsed to great diligence where there was little neede .
Because he used to great diligence where there was little need.
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How much better did Ioseph, who beeing assaulted by Putiphars wife, did not any way maime himselfe,
How much better did Ioseph, who being assaulted by Potiphar's wife, did not any Way maim himself,
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but still kept his bodie vndefiled as the temple of the holy ghost? And so pleased God,
but still kept his body undefiled as the temple of the holy ghost? And so pleased God,
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as well then in chast single-life, as in chast matrimonie afterwardes.
as well then in chaste single-life, as in chaste matrimony afterwards.
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What should I say of Democritus, who was blinded before he was blind? Tertullian writeth thus of him, Democritus putting out his owne eyes, doth by that very remedie which he vseth against incontinencie, professe the greatest incontinencie of all.
What should I say of Democritus, who was blinded before he was blind? Tertullian Writeth thus of him, Democritus putting out his own eyes, does by that very remedy which he uses against incontinency, profess the greatest incontinency of all.
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But a Christian neede not put out his eyes for feare of seeing a woman: But a Christian need not put out his eyes for Fear of seeing a woman:
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for howsoeuer his bodily eye see, yet still his heart is blind against all vnlawfull desires.
for howsoever his bodily eye see, yet still his heart is blind against all unlawful Desires.
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Here Tertullian vseth two very pithie and graue reasons. One is this;
Here Tertullian uses two very pithy and graven Reasons. One is this;
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The putting out of the eyes is not a bridle to restraine incontinencie, but rather a marke to descrie it.
The putting out of the eyes is not a bridle to restrain incontinency, but rather a mark to descry it.
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For he that doth so, in a manner openly confesseth, concupiscence so raigneth in him , that he can by no kinde of meanes resist it,
For he that does so, in a manner openly Confesses, concupiscence so Reigneth in him, that he can by no kind of means resist it,
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but by a violent boaring out of his owne eyes. The other is this; The fault is not in the eye, but in the heart.
but by a violent boring out of his own eyes. The other is this; The fault is not in the eye, but in the heart.
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Therefore to put out the eye, is to make cleane but the outside of the platter .
Therefore to put out the eye, is to make clean but the outside of the platter.
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For if the affection of the heart be well ordered, the sight of the eye neede not be feared.
For if the affection of the heart be well ordered, the sighed of the eye need not be feared.
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Iust Lot euery day seeing the vnlawful deeds of the Sodomites , was grieued with it,
Just Lot every day seeing the unlawful Deeds of the Sodomites, was grieved with it,
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but not endaungered by it For he saide no doubt with holy Iob, I haue made a couenant with mine eyes, not to looke vpon a maide.
but not endangered by it For he said no doubt with holy Job, I have made a Covenant with mine eyes, not to look upon a maid.
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Now Crates The banus was not well aduised neither, who did cast his money into the sea, saying, Nay sure I will drowne you first in the sea, rather then you should drowne in me in couetousnes & care.
Now Crates The Banus was not well advised neither, who did cast his money into the sea, saying, Nay sure I will drown you First in the sea, rather then you should drown in me in covetousness & care.
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Lactantius reasoneth with him thus, If thou contemne money so much, then doe good with it, shewe thy liberalitie by it, bestowe it on the poore.
Lactantius reasoneth with him thus, If thou contemn money so much, then do good with it, show thy liberality by it, bestow it on the poor.
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This money that thou art readie to cast into the sea, might releeue a great many, that they perish not, by hunger, or thirst, or nakednes. This money that thou art ready to cast into the sea, might relieve a great many, that they perish not, by hunger, or thirst, or nakedness.
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The summe of his argument is this; Euery Crates must not looke to be Polycrates. Or so happily to get his money againe, as he got his ring againe.
The sum of his argument is this; Every Crates must not look to be Polycrates. Or so happily to get his money again, as he god his ring again.
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Therefore, that man cares not for money; not which flings it away, but which spends it well:
Therefore, that man Cares not for money; not which flings it away, but which spends it well:
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not which imploies it to no vse, but which imploies it to a good vse:
not which employs it to no use, but which employs it to a good use:
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not which casts it into the waters, where he is like neuer to see it again,
not which Cast it into the waters, where he is like never to see it again,
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but which casts it vpon the waters , where the poore shall finde it.
but which Cast it upon the waters, where the poor shall find it.
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For so Abraham beeing very rich, laid out his substance for the most part in hospitality.
For so Abraham being very rich, laid out his substance for the most part in hospitality.
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He vsed to sit at his tent doore, vnder the oke of Mambre, iust about dinner time , to see what strangers passed by, that he might bring them in with him to his table.
He used to fit At his tent door, under the oak of Mamre, just about dinner time, to see what Strangers passed by, that he might bring them in with him to his table.
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Thus must wee (most Honourable, and blessed Christian brethren) thus must wee, I say, make vs friends of the vnrighteous Mammon , that euery way we may glorifie God, with our soules, with our bodies, with our substance and goods.
Thus must we (most Honourable, and blessed Christian brothers) thus must we, I say, make us Friends of the unrighteous Mammon, that every Way we may Glorify God, with our Souls, with our bodies, with our substance and goods.
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Lastly Thracius, of whome Aulus Gellius writeth , was, for any thing that I can see, euen at that time most of all drunken, when he cut downe all his vines, least he should be drunken.
Lastly Thracius, of whom Aulus Gellius Writeth, was, for any thing that I can see, even At that time most of all drunken, when he Cut down all his vines, lest he should be drunken.
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For he that so foolishly did cut downe all his owne vines, by the same reason,
For he that so foolishly did Cut down all his own vines, by the same reason,
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if all the vines in the world had bin his owne, would haue cut them all downe.
if all the vines in the world had been his own, would have Cut them all down.
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Howbeit, if euery thing must be taken away that may be abused, then away with the name of God, away with the word of God, away with all good things that are.
Howbeit, if every thing must be taken away that may be abused, then away with the name of God, away with the word of God, away with all good things that Are.
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Therefore we can not allow this deuise of Thracius, but wee must disallow S. Pauls aduise to Timothie ;
Therefore we can not allow this devise of Thracius, but we must disallow S. Paul's advise to Timothy;
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Vse a litle wine for thy stomacks sake, and thine often infirmities.
Use a little wine for thy stomachs sake, and thine often infirmities.
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For if all vines were cut downe, where should Timothie get a litle wine? Wherefore he holdeth a good meane betweene two extremities.
For if all vines were Cut down, where should Timothy get a little wine? Wherefore he holds a good mean between two extremities.
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To be drunken, is one extremitie: to cut downe all the vines, is another extremitie.
To be drunken, is one extremity: to Cut down all the vines, is Another extremity.
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But Timothy keeping the right meane, vseth wine, least all the vines should bee cut downe:
But Timothy keeping the right mean, uses wine, lest all the vines should be Cut down:
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and yet but a little wine, least he should be drunken.
and yet but a little wine, lest he should be drunken.
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He vseth wine, to helpe his infirmitie, and yet but a little wine to auoid superfluitie.
He uses wine, to help his infirmity, and yet but a little wine to avoid superfluity.
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And he puts the modicum before the vinum, the little before the wine, as S. Bernard noteth .
And he puts the modicum before the vinum, the little before the wine, as S. Bernard notes.
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Because of two extremities, drunkennes, and drynes; that he knowes to be the greater, this to be the lesser.
Because of two extremities, Drunkenness, and dryness; that he knows to be the greater, this to be the lesser.
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Therefore he is not so desirous to drinke wine, that his stomack may be strengthned,
Therefore he is not so desirous to drink wine, that his stomach may be strengthened,
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as he is carefull to drinke but a little wine, least his head should be weakened. To conclude then;
as he is careful to drink but a little wine, lest his head should be weakened. To conclude then;
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Dauid dealeth not so with his couch, as Origen did with his bodie: as Democritus did with his eyes:
David deals not so with his couch, as Origen did with his body: as Democritus did with his eyes:
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as Crates did with his mony: as Thracius did with his vines; No such matter: but contrariwise;
as Crates did with his money: as Thracius did with his vines; No such matter: but contrariwise;
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Euen as Ioseph with that same bodie did raise vp himselfe a holy seede, wherewith others commit vncleannes:
Even as Ioseph with that same body did raise up himself a holy seed, wherewith Others commit uncleanness:
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and Lot, with those same eyes did lament the sinnes of his people, wherewith others allure and are allured to lightnes:
and Lot, with those same eyes did lament the Sins of his people, wherewith Others allure and Are allured to lightness:
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and Abraham with that same mony did entertaine strangers, wherewith others are cast away when they haue cast it away about nothing:
and Abraham with that same money did entertain Strangers, wherewith Others Are cast away when they have cast it away about nothing:
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and Timothie with those same wines did helpe his disgestion, wherewith others ouerwhelme their nature:
and Timothy with those same wines did help his digestion, wherewith Others overwhelm their nature:
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so Dauid in that very same couch, wherein many committ folly, and wherein once he himself also had bin as much ouerseen as any other, doth now offer vp the sacrifice of his sorrowfull soule, and contrite spirit to God.
so David in that very same couch, wherein many commit folly, and wherein once he himself also had been as much overseen as any other, does now offer up the sacrifice of his sorrowful soul, and contrite Spirit to God.
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So that he cuts not off any member from his body, but praies that he himselfe (as he had well deserued) might not be cut off,
So that he cuts not off any member from his body, but prays that he himself (as he had well deserved) might not be Cut off,
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as a dead member from the body of Christ: he puts not out his owne eyes, but almost weeps them out:
as a dead member from the body of christ: he puts not out his own eyes, but almost weeps them out:
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he drownes not his couch in the sea, but in his teares:
he drowns not his couch in the sea, but in his tears:
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he auoides drunkennes, not by cutting downe all his vines, but by taking the cup of saluation,
he avoids Drunkenness, not by cutting down all his vines, but by taking the cup of salvation,
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and calling vpon the name of the Lord , and drinking-vp this cup full of vinum Angelorum , the teares of which he saies here, I water my couch with my teares.
and calling upon the name of the Lord, and drinking-vp this cup full of vinum Angels, the tears of which he Says Here, I water my couch with my tears.
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The third and last amplification is in the last worde, with my teares. Not onely with my groanings, but also with my teares. The church militant here on earth is resembled, to a turtle.
The third and last amplification is in the last word, with my tears. Not only with my groanings, but also with my tears. The Church militant Here on earth is resembled, to a turtle.
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The voyce of the turtle is heard in our land. Because the voice of the turtle is not cheerfull or merry, but groaning or mourning.
The voice of the turtle is herd in our land. Because the voice of the turtle is not cheerful or merry, but groaning or mourning.
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Now in sacrificing the turtle , among many other ceremonies, the Priest was appointed to wring the head of it backward Dauid also, cleapeth himselfe a turtle when he saies, O deliuer not the soule of thy turtle-doue into the hands of the enemies.
Now in sacrificing the turtle, among many other ceremonies, the Priest was appointed to wring the head of it backward David also, cleapeth himself a turtle when he Says, Oh deliver not the soul of thy turtledove into the hands of the enemies.
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And he is sacrificed by hauing his head wrong backward as it were, when as looking backward to his former sinnes, he groaneth,
And he is sacrificed by having his head wrong backward as it were, when as looking backward to his former Sins, he Groaneth,
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and is wearie of his groanings. But yet the amplification runnes in a farre higher stile,
and is weary of his groanings. But yet the amplification runs in a Far higher style,
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for that he saies, Not onely with my groanings, but also with my teares. Augustus Cesar was much delighted in the companie of learned men.
for that he Says, Not only with my groanings, but also with my tears. Augustus Cesar was much delighted in the company of learned men.
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Especially of two famous Poets which liued in his time, Virgil & Horace.
Especially of two famous Poets which lived in his time, Virgil & Horace.
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Of the which, Virgil was so much giuen to groaning and sighing, that commonly he was called Suspirabundus : and Horace was borne bleare-eyed.
Of the which, Virgil was so much given to groaning and sighing, that commonly he was called Suspirabundus: and Horace was born blear-eyed.
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Therefore vpon a time Augustus sitting in the midst between Virgil and Horace, and one that might be bolde asking him what he did:
Therefore upon a time Augustus sitting in the midst between Virgil and Horace, and one that might be bold asking him what he did:
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mary saies he, I sit here between groanings and teares. Our Augustus, King Dauid I meane, sitteth not betweene groanings & teares, but lieth sick in his bed, very sore troubled and euen almost ouerwhelmed with them both.
marry Says he, I fit Here between groanings and tears. Our Augustus, King David I mean, Sitteth not between groanings & tears, but lies sick in his Bed, very soar troubled and even almost overwhelmed with them both.
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For as that little cloude like a mans hand, which Elizeus sawe, brought with it at length a great shower :
For as that little cloud like a men hand, which Elisha saw, brought with it At length a great shower:
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in semblable wise, those gronings of his, as a cloude, or as thūder, did giue warning in a manner, that anon after would followe a dreery shower of teares. And as the sea sends foorth floods which water the whole earth :
in semblable wise, those groanings of his, as a cloud, or as thunder, did give warning in a manner, that anon After would follow a dreery shower of tears. And as the sea sends forth floods which water the Whole earth:
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so the sweet singer of Israel otherwise, but here alas the pitifulst weeper in the world, his contrition being great like the sea , makes a floode as I may say,
so the sweet singer of Israel otherwise, but Here alas the pitifulst weeper in the world, his contrition being great like the sea, makes a flood as I may say,
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and waters his couch with his teares. S. Austin, warranteth both these cōparisons, of a shower of teares, and of a flood of teares. The first in these wordes;
and waters his couch with his tears. S. Austin, warrants both these comparisons, of a shower of tears, and of a flood of tears. The First in these words;
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When I deeply considered with my selfe the miserable estate wherein I stoode, there arose in my heart a tempestuous storme, bringing with it a mightie shower of teares. There is a shower of teares. The second in these wordes; When I deeply considered with my self the miserable estate wherein I stood, there arose in my heart a tempestuous storm, bringing with it a mighty shower of tears. There is a shower of tears. The second in these words;
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Then I laide mee downe flat groueling vpon the ground vnder a certaine figg-tree, and did let mine eyes weepe, Then I laid me down flat groveling upon the ground under a certain Fig tree, and did let mine eyes weep,
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and spare not, euen their fill, as much as they would, and presently gushed foorth whole floods of teares. Here is a flood of teares .
and spare not, even their fill, as much as they would, and presently gushed forth Whole floods of tears. Here is a flood of tears.
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Hence wee may gather two very profitable notes, worthie of our remembrance.
Hence we may gather two very profitable notes, worthy of our remembrance.
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The first is, That euery new act of sinne must be bewailed by a new act of repentance.
The First is, That every new act of sin must be bewailed by a new act of Repentance.
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Not that it is possible for vs to reckon vp or euen so much as to remember all and euery of our sinnes,
Not that it is possible for us to reckon up or even so much as to Remember all and every of our Sins,
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but that hauing hartely repented of those, or of that sinne which most dangerously hath wasted & al-most destroyed our conscience,
but that having heartily repented of those, or of that sin which most dangerously hath wasted & almost destroyed our conscience,
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then wee ought at the last to say with the Psalmist, Who can tell how oft he offendeth? O cleanse thou me from my secret sinnes.
then we ought At the last to say with the Psalmist, Who can tell how oft he offends? O cleanse thou me from my secret Sins.
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This same holy prophet, euen when he was in the state of grace, defiled himselfe with an other mans wife.
This same holy Prophet, even when he was in the state of grace, defiled himself with an other men wife.
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Yet he slept not ouerlong in this sinne, but being awaked by the prophet Nathan,
Yet he slept not overlong in this sin, but being awaked by the Prophet Nathan,
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and more thoroughly by this sicknes which was gods messenger vnto him, he renewed his repentance, and watered his couche with his teares. So must we.
and more thoroughly by this sickness which was God's Messenger unto him, he renewed his Repentance, and watered his couch with his tears. So must we.
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For it is nothing but a slander which the church of Rome casteth vpon vs, that forsooth we should teach, a man whose person is iustified by faith in Christ committing some foule act, is neuer a whit the worse for it.
For it is nothing but a slander which the Church of Rome Cast upon us, that forsooth we should teach, a man whose person is justified by faith in christ committing Some foul act, is never a whit the Worse for it.
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Nay, our doctrine is this, That such an one hath hurt himselfe two waies. In respect of his owne guiltines;
Nay, our Doctrine is this, That such an one hath hurt himself two ways. In respect of his own guiltiness;
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and in respect of Gods righteousnes. For the first;
and in respect of God's righteousness. For the First;
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though God for his part doe not breake off the purpose of adoption, and adiudge him to wrath,
though God for his part do not break off the purpose of adoption, and adjudge him to wrath,
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and therefore he is not guiltie of condemnation for sin; yet he is simply guiltie of sin, & hath grieuously wounded his owne cōscience. For the second;
and Therefore he is not guilty of condemnation for since; yet he is simply guilty of since, & hath grievously wounded his own conscience. For the second;
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though God again hath pardoned all the sins of his elect, euen those that are to come, by his decree, by his promise, by the valewe and price of his sonnes merits,
though God again hath pardoned all the Sins of his elect, even those that Are to come, by his Decree, by his promise, by the valve and price of his Sons merits,
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yet absolutely and actually he doth not apply this pardō to the apprehension and feeling of the sinners fayth, till he recouer himselfe, and renewe his repentance.
yet absolutely and actually he does not apply this pardon to the apprehension and feeling of the Sinners faith, till he recover himself, and renew his Repentance.
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Marry this we teach, that god vphouldeth his chosen children so by faith and repentance, that it is vnpossible any of thē should die in finall impenitency.
Marry this we teach, that god vphouldeth his chosen children so by faith and Repentance, that it is unpossible any of them should die in final impenitency.
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But that sweet sanctifiing spirit which dwelleth in them, is still busy like a bee as we say,
But that sweet sanctifying Spirit which dwells in them, is still busy like a bee as we say,
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and neuer leaues stinging them, & stirring them vp to repentance, and working them like waxe as it were, till as much as it was before greiued for their auersion by sin,
and never leaves stinging them, & stirring them up to Repentance, and working them like wax as it were, till as much as it was before grieved for their aversion by since,
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so much it be after delighted for their conuersion by amendment of life.
so much it be After delighted for their conversion by amendment of life.
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Therefore as all they neede not to doubt a whit of their saluation, who after they haue fallen a sleepe in sinne, awake betimes, and water their couch with their teares:
Therefore as all they need not to doubt a whit of their salvation, who After they have fallen a sleep in sin, awake betimes, and water their couch with their tears:
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so I assure you (Holy Brethren) theire case is dangerous & desperate, nay they are in a cursed case, which will not be awaked,
so I assure you (Holy Brothers) their case is dangerous & desperate, nay they Are in a cursed case, which will not be awaked,
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but lie still sleeping & snoring in sin. Seeing no pardō can be procured, but where repentance is renewed.
but lie still sleeping & snoring in since. Seeing no pardon can be procured, but where Repentance is renewed.
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For god doth not giue vs rules to keepe, and breake them himselfe. Now his rule is this;
For god does not give us rules to keep, and break them himself. Now his Rule is this;
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Though thy brother sinne against thee seuen times in a day, & seuen times in a day turne again to thee, saying, It repenteth me; thou shalt forgiue him. Though thy brother sin against thee seuen times in a day, & seuen times in a day turn again to thee, saying, It Repenteth me; thou shalt forgive him.
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Therefore as I am bound to forgiue my brother in deed, though he doe not aske me forgiuenes,
Therefore as I am bound to forgive my brother in deed, though he do not ask me forgiveness,
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but I am not bound to goe to him and tell him, I forgiue him,
but I am not bound to go to him and tell him, I forgive him,
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except he first come to me and tell me He repents, but if he doe thus,
except he First come to me and tell me He repents, but if he do thus,
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then am I bound also to tell him I forgiue him:
then am I bound also to tell him I forgive him:
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so the lord though in the gratious degree of his fatherly adoption he haue sealed vp the remission of all our sinnes,
so the lord though in the gracious degree of his fatherly adoption he have sealed up the remission of all our Sins,
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yet he doth not open the bagg, and shew the treasures of his mercy to vs ward in it, till he see vs become new men.
yet he does not open the bag, and show the treasures of his mercy to us ward in it, till he see us become new men.
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For then he hath bound him selfe by his louing promise, and hath giuen vs his word ▪ that he will forgiue vs our sinne.
For then he hath bound him self by his loving promise, and hath given us his word ▪ that he will forgive us our sin.
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At what time soeuer a sinner repenteth, saith he , and watereth his couche with his teares, I will remember his iniquities no more.
At what time soever a sinner Repenteth, Says he, and Waters his couch with his tears, I will Remember his iniquities no more.
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Naaman the Syrian was willed to wash himselfe seauen times in Iordan. Why seauen times? was not one time enough? Yes surely.
Naaman the Syrian was willed to wash himself seauen times in Iordan. Why seauen times? was not one time enough? Yes surely.
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For him it was enough, but not for vs. For that was done, rather for our example, then for his benefit.
For him it was enough, but not for us For that was done, rather for our Exampl, then for his benefit.
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Seeing his malady was only a leprosie: but our soule is leprous with sinne.
Seeing his malady was only a leprosy: but our soul is leprous with sin.
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And therefore if he for one leprosie wasnt himselfe seauen times, how much more ought we euery time we sinne to be sorry for it,
And Therefore if he for one leprosy wasnt himself seauen times, how much more ought we every time we sin to be sorry for it,
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and if wee doe not wash our selues seauen times for one sinne, yet at the leastwise to wash our selues seauen times for seauen sinnes, seeing the most iust of vs all,
and if we do not wash our selves seauen times for one sin, yet At the leastwise to wash our selves seauen times for seauen Sins, seeing the most just of us all,
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as Salomon witnesseth , may seauen times fal in one day? Or rather many men in the world haue not only seauen deadly sinnes,
as Solomon Witnesseth, may seauen times fall in one day? Or rather many men in the world have not only seauen deadly Sins,
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but euen seauen deuills in them , which they can no waies wash out, but by bitter weeping,
but even seauen Devils in them, which they can no ways wash out, but by bitter weeping,
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and watering their couch with their teares. To the angel of Ephesus thus saith the spirit , Remember from whence thou art fallen,
and watering their couch with their tears. To the angel of Ephesus thus Says the Spirit, remember from whence thou art fallen,
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and repent, and doe the first workes, or els I will remooue thy candlesticke out of his place.
and Repent, and do the First works, or Else I will remove thy candlestick out of his place.
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So that if we let our sinne stand still, our candlesticke shall be remooued: but if we would haue our candlesticke stand still, our sinne must be remooued.
So that if we let our sin stand still, our candlestick shall be removed: but if we would have our candlestick stand still, our sin must be removed.
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We must repent and doe the first workes, not those which we must repent of, but those which wee are fallen from.
We must Repent and do the First works, not those which we must Repent of, but those which we Are fallen from.
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Wonderfull are the words of the Apostle;
Wonderful Are the words of the Apostle;
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God hath committed the word of reconciliation vnto vs, therefore we are Christs embassadours, and God entreating you as it were by vs, wee beseech you in the name of Christ, that you would be reconciled to God .
God hath committed the word of reconciliation unto us, Therefore we Are Christ Ambassadors, and God entreating you as it were by us, we beseech you in the name of christ, that you would be reconciled to God.
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What, may some man say, were not the Corinthians reconciled alreadie? wherefore then is the Apostle so earnest about nothing? I but they doe not vnderstand the Apostle which make this obiection.
What, may Some man say, were not the Corinthians reconciled already? Wherefore then is the Apostle so earnest about nothing? I but they do not understand the Apostle which make this objection.
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He knew well enough they were reconciled before.
He knew well enough they were reconciled before.
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But he knew as well, the best of vs all can not stand in Gods fauour one minute of an hower without a good mediatour ▪ For since our first reconciliation to God, we haue so often offended his maiestie, that if we doe not plie him with humble supplications,
But he knew as well, the best of us all can not stand in God's favour one minute of an hour without a good Mediator ▪ For since our First reconciliation to God, we have so often offended his majesty, that if we do not ply him with humble supplications,
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and daily Petitions, and heartie repentance, and vnfained teares, he and wee can not possibly be friends.
and daily Petitions, and hearty Repentance, and unfeigned tears, he and we can not possibly be Friends.
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And therefore the Apostle calls vpon the Corinthians so earnestly, and cries to them, and saies, Take heede, Feare God, Offend him not, Ye can get nothing by falling out with him,
And Therefore the Apostle calls upon the Corinthians so earnestly, and cries to them, and Says, Take heed, fear God, Offend him not, You can get nothing by falling out with him,
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But in case ye haue bin ouertaken with any sinne , ye haue an aduocate with the father , Flie vnto him for succour,
But in case you have been overtaken with any sin, you have an advocate with the father, Fly unto him for succour,
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If you be wise be reconciled to God as soone as you can, God entreateth you: (O mercifull Lord, dost thou sue & seeke to vs? and is there any thing in the world that we can pleasure thee in? can our goodnes reach vnto thee ? and dost thou entreat vs? yea saies he) God entreateth you,
If you be wise be reconciled to God as soon as you can, God entreateth you: (Oh merciful Lord, dost thou sue & seek to us? and is there any thing in the world that we can pleasure thee in? can our Goodness reach unto thee? and dost thou entreat us? yea Says he) God entreateth you,
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and wee his Ambassadours in the name of Iesus Christ beseech you, that you would be reconciled to God.
and we his ambassadors in the name of Iesus christ beseech you, that you would be reconciled to God.
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Be reconciled to God, and though you haue offended him neuer so much, he will be reconciled to you.
Be reconciled to God, and though you have offended him never so much, he will be reconciled to you.
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Assure your selues, you may lay your life of it, he will presently turne vnto you,
Assure your selves, you may lay your life of it, he will presently turn unto you,
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if you in true repentance will turne vnto him, and water your couch with your teares. For so this our Prophet did no sooner confesse his fault, but Nathan proclaimd his pardon .
if you in true Repentance will turn unto him, and water your couch with your tears. For so this our Prophet did no sooner confess his fault, but Nathan proclaimed his pardon.
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Whereupon he himselfe also hath these words , I said I will confesse my wickednes vnto the Lord,
Whereupon he himself also hath these words, I said I will confess my wickedness unto the Lord,
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and thou forgauest the iniquitie of my sinne. As the Lyonesse hauing bin false to the Lyon, by going to a Libard;
and thou forgavest the iniquity of my sin. As the Lioness having been false to the lion, by going to a Libard;
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and the Storke consorting with any other besides her owne mate, wash themselues before they dare returne home:
and the Stork consorting with any other beside her own mate, wash themselves before they Dare return home:
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in like manner the prophet here, before he can be reconciled to God, after this great breach by adulterie and murther , is faine to wash his bed,
in like manner the Prophet Here, before he can be reconciled to God, After this great breach by adultery and murder, is feign to wash his Bed,
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and to water his couch with his teares. But here a question may arise:
and to water his couch with his tears. But Here a question may arise:
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If the faithfull be subiect, neither to aeternall condemnation when they doe sinne, nor yet to finall impenitencie when they haue sinned, what neede they at all, either auoide sinne for which they shall not be condemned,
If the faithful be Subject, neither to Eternal condemnation when they do sin, nor yet to final impenitency when they have sinned, what need they At all, either avoid sin for which they shall not be condemned,
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or els hasten their repentance, of which they shall not be depriued? This question consisteth of two parts. The one touching condemnation: the other touching impenitencie.
or Else hasten their Repentance, of which they shall not be deprived? This question Consisteth of two parts. The one touching condemnation: the other touching impenitency.
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To the former part I say as before, Though there be sinne in them, yet there is no condemnation to them, which are in Christ Iesus .
To the former part I say as before, Though there be sin in them, yet there is no condemnation to them, which Are in christ Iesus.
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But how? This is no thanks to them that sinne, thereby making themselues guiltie of sinne,
But how? This is no thanks to them that sin, thereby making themselves guilty of sin,
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and as much as in them lieth subiect also to condemnation for the same:
and as much as in them lies Subject also to condemnation for the same:
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but onely to God, who wrappeth vp all the sinnes of his children in the bowels of his deare sonne, that they appeare not in his sight to condemne them, either in this world or in the world to come.
but only to God, who wrappeth up all the Sins of his children in the bowels of his deer son, that they appear not in his sighed to condemn them, either in this world or in the world to come.
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As Shem went backward and couered his fathers nakednes :
As Shem went backward and covered his Father's nakedness:
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so God casteth our sinnes behind his backe, and doth not impute them to vs. Howbeit though condemnation neede not be feared,
so God Cast our Sins behind his back, and does not impute them to us Howbeit though condemnation need not be feared,
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yet there are reasons enough besides to perswade all those to hate sinne, that loue God.
yet there Are Reasons enough beside to persuade all those to hate sin, that love God.
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One is, because God doth vsually withdraw the outward signes of his fauour from them which forget their dutie towards him.
One is, Because God does usually withdraw the outward Signs of his favour from them which forget their duty towards him.
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The whole booke of Iob is proofe sufficient. Especially in one place he saith;
The Whole book of Job is proof sufficient. Especially in one place he Says;
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I haue sinned, what shall I doe vnto thee, O thou preseruer of men, why hast thou set me as a marke against thee,
I have sinned, what shall I do unto thee, Oh thou preserver of men, why hast thou Set me as a mark against thee,
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so that I am burden to my selfe? And Dauid , Why standest thou so farre off, O Lord, a and hidest thy selfe in the needefull time of trouble? For as Ioseph made himselfe strange to his brethren,
so that I am burden to my self? And David, Why Standest thou so Far off, Oh Lord, a and hidest thy self in the needful time of trouble? For as Ioseph made himself strange to his brothers,
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and spake vnto them roughly , though he loued them well enough:
and spoke unto them roughly, though he loved them well enough:
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euen so the Lord, though he take not his mercie from his childrē, yet he chastiseth their iniquities with roddes, and their sinnes with scourges .
even so the Lord, though he take not his mercy from his children, yet he Chastiseth their iniquities with rods, and their Sins with scourges.
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An other is, because the faithfull sinning loose the inward feeling of Gods fauour. As Iob testifieth in these words;
an other is, Because the faithful sinning lose the inward feeling of God's favour. As Job Testifieth in these words;
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Thou writest bitter things against me, and thou wilt consume me with the sinnes of my youth .
Thou Writer bitter things against me, and thou wilt consume me with the Sins of my youth.
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And Dauid, O giue me the comfort of thy helpe againe, and establish me with thy free spirit .
And David, Oh give me the Comfort of thy help again, and establish me with thy free Spirit.
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He wanted not Gods helpe, nor his spirit, but yet he was so discouraged and cast downe in his owne conscience, that he felt not the comfortable tast of Gods helpe,
He wanted not God's help, nor his Spirit, but yet he was so discouraged and cast down in his own conscience, that he felt not the comfortable taste of God's help,
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nor the blessed freedome of his spirit.
nor the blessed freedom of his Spirit.
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And euen so generally, the godly sinning, though they quench not the spirit altogether , yet by greeuing it they feele such a desolation in their soules,
And even so generally, the godly sinning, though they quench not the Spirit altogether, yet by grieving it they feel such a desolation in their Souls,
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as if they were quite cast out of fauour with God.
as if they were quite cast out of favour with God.
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To the latter part of this question I answer, that the sinnes of the godly are therefore with repentance,
To the latter part of this question I answer, that the Sins of the godly Are Therefore with Repentance,
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because the graces of God are without repentance .
Because the graces of God Are without Repentance.
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And as it is vnpossible that they which sinne in despight of the spirit, should be renewed by repentance :
And as it is unpossible that they which sin in despite of the Spirit, should be renewed by Repentance:
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so it is vnpossible that they should not be renewed by repentance which sinne of infirmitie, as all the faithfull doe.
so it is unpossible that they should not be renewed by Repentance which sin of infirmity, as all the faithful doe.
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For though the flesh haue the vpper hand one while enforcing them to sinne, yet the spirit will get the masterie an otherwhile, making them heartily sorie for their sin.
For though the Flesh have the upper hand one while enforcing them to sin, yet the Spirit will get the mastery an otherwhile, making them heartily sorry for their since.
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Neuertheles great reason is it they should not abuse the patience of God mouing them to repentance ,
Nevertheless great reason is it they should not abuse the patience of God moving them to Repentance,
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but rather that they should instantly stirr vp this gift of God in them , to which they are sure at length the course & motion of Gods spirit will bring them.
but rather that they should instantly stir up this gift of God in them, to which they Are sure At length the course & motion of God's Spirit will bring them.
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For first, what a horrible thing is it, either for God to withdrawe his fatherly and fauorable countenance from vs,
For First, what a horrible thing is it, either for God to withdraw his fatherly and favourable countenance from us,
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or for vs to haue a hell as it were in our owne consciences, both which as I haue already shewed, doe necessarily followe sinne? Besides, seeing all the good wee get by sinne is repentance and greife, farre better it is to begin betimes to repent,
or for us to have a hell as it were in our own Consciences, both which as I have already showed, do necessarily follow sin? Beside, seeing all the good we get by sin is Repentance and grief, Far better it is to begin betimes to Repent,
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and so forthwith to enioy the comfortable feeling of Gods mercifull pardon, then by deferring our repentance, still to be tormented with the horrour of our guilty conscience.
and so forthwith to enjoy the comfortable feeling of God's merciful pardon, then by deferring our Repentance, still to be tormented with the horror of our guilty conscience.
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Moreouer, the end is not a barre against the meanes, but rather a great furtherer & setter of thē on forward.
Moreover, the end is not a bar against the means, but rather a great furtherer & setter of them on forward.
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We being therefore sure we shall repent at the last, ought neuer a whit the lesse to vse the meanes as soone as we can, by ceasing to doe ill, and learning to doe well .
We being Therefore sure we shall Repent At the last, ought never a whit the less to use the means as soon as we can, by ceasing to do ill, and learning to do well.
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Euen as S. Paul, though he knew certainly he should not perish in that shipwracke, yet he vsed the best meanes he could to saue his life .
Eve as S. Paul, though he knew Certainly he should not perish in that shipwreck, yet he used the best means he could to save his life.
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Lastly this is one maine difference betweene the wicked and the godly, that they hauing their consciences seared with a hot yron ,
Lastly this is one main difference between the wicked and the godly, that they having their Consciences seared with a hight iron,
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and being past feeling , goe on still in sinning without any sence of sinne :
and being passed feeling, go on still in sinning without any sense of sin:
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but these, hauing their sences exercised to discerne betweene good and euill , neuer rest if they be hurt with the sting of sinne, till they be eftsoones salued & healed by Gods mercie.
but these, having their Senses exercised to discern between good and evil, never rest if they be hurt with the sting of sin, till they be eftsoons salved & healed by God's mercy.
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For as the Swallowe perceiuing himselfe almost blind, presently seeketh out the herbe Chelidonia :
For as the Swallow perceiving himself almost blind, presently seeks out the herb Chelidonia:
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and the Hart feeling himselfe shot with an arrowe sticking in him, forthwith runneth to the hearb Dictamnus : right so doe the godly.
and the Heart feeling himself shot with an arrow sticking in him, forthwith Runneth to the herb Dictamnus: right so do the godly.
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Take Ezechias for an example of a Swallowe.
Take Hezekiah for an Exampl of a Swallow.
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All that is in mine house haue they seene, there is nothing among my treasures that I haue not shewed them . There he is blind.
All that is in mine house have they seen, there is nothing among my treasures that I have not showed them. There he is blind.
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For the more treasures the King of Babels ambassadours sawe, the more was Ezechias blinded with ambitiō in shewing them.
For the more treasures the King of Babels Ambassadors saw, the more was Hezekiah blinded with ambition in showing them.
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Like a crane or a Swallowe, so did I chatter, I did mourne as a doue.
Like a crane or a Swallow, so did I chatter, I did mourn as a dove.
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I shall walke weakly all my yeares in the bitternes of my soule . Heres the Chelidonia.
I shall walk weakly all my Years in the bitterness of my soul. Heres the Chelidonia.
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For this bitternes of his soule, doth cure the blindnes of his soule.
For this bitterness of his soul, does cure the blindness of his soul.
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Take Iob for an example of a Hart. The arrowes of the almighty are in me, the venome whereof doth drinke vp my spirit,
Take Job for an Exampl of a Hart. The arrows of the almighty Are in me, the venom whereof does drink up my Spirit,
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and the terrors of God fight against me . There he is shot.
and the terrors of God fight against me. There he is shot.
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For if he had not bin strooken before with the arrowes of his owne wickednes, hee should neuer haue bin strooken thus with the arrowes of Gods correction.
For if he had not been strooken before with the arrows of his own wickedness, he should never have been strooken thus with the arrows of God's correction.
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I abhorre my selfe and repent in dust & •shes Heres the Dictamnus. For this abhorring of himselfe is a recouering of himselfe:
I abhor my self and Repent in dust & •shes Heres the Dictamnus. For this abhorring of himself is a recovering of himself:
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and the sooner he repents in dust and ashes, the sooner is he freed from all his sinnes,
and the sooner he repents in dust and Ashes, the sooner is he freed from all his Sins,
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and from all the punishments due to the same.
and from all the punishments due to the same.
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But now some man may further obiect and say, He is not yet fully satisfied for this latter part,
But now Some man may further Object and say, He is not yet Fully satisfied for this latter part,
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because talke as long as wee will, all these inconueniences which come, as hath bin declared, by perseuering in sinne, are either no bridle at all,
Because talk as long as we will, all these inconveniences which come, as hath been declared, by persevering in sin, Are either no bridle At all,
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or els not so strong a bridle to restraine men from sinne, as if they be perswaded, they may by sinning quite and cleane loose all iustifying grace,
or Else not so strong a bridle to restrain men from sin, as if they be persuaded, they may by sinning quite and clean lose all justifying grace,
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and so may be finally impenitent when they dye.
and so may be finally impenitent when they die.
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But he which will put forth this doubt must remember, that the children of God are led by the spirit of God .
But he which will put forth this doubt must Remember, that the children of God Are led by the Spirit of God.
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And the spirit though not in the same degree, yet in the same sort worketh in all those that haue bin, are, or shall be sanctified .
And the Spirit though not in the same degree, yet in the same sort works in all those that have been, Are, or shall be sanctified.
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Who as they serue God not for any seruile feare of loosing their faith, or of dying in impenitency,
Who as they serve God not for any servile Fear of losing their faith, or of dying in impenitency,
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or such like, but onely for pure loue of his maiestie:
or such like, but only for pure love of his majesty:
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so they can neither will nor choose, but being bitten with sinne they must needs in their soules and consciences feele the smart of it.
so they can neither will nor choose, but being bitten with sin they must needs in their Souls and Consciences feel the smart of it.
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Therefore S. Paul saith, The flesh lusteth against the spirit, and the spirit against the flesh,
Therefore S. Paul Says, The Flesh Lusteth against the Spirit, and the Spirit against the Flesh,
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and these are contrarie one to the other, so that yee cannot doe the same things that yee wold .
and these Are contrary one to the other, so that ye cannot do the same things that ye would.
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For if the faithfull would doe Gods will in earth as it is in heauen,
For if the faithful would do God's will in earth as it is in heaven,
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and serue him as obediently & as perfectly as the good angels doe, they can not,
and serve him as obediently & as perfectly as the good Angels do, they can not,
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because still in them the flesh lusteth against the spirit:
Because still in them the Flesh Lusteth against the Spirit:
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and so againe, if they would sinne with full consent, or with an obstinate purpose to continew in sinne,
and so again, if they would sin with full consent, or with an obstinate purpose to continue in sin,
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as the euill angels doe, they cannot doe this neither, because still in them the spirit lusteth against the flesh.
as the evil Angels do, they cannot do this neither, Because still in them the Spirit Lusteth against the Flesh.
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Which spirit though it may for a time bee shut vp as it were, yet it will find meanes well enough at length to shewe it selfe. Thus Elihu saith;
Which Spirit though it may for a time be shut up as it were, yet it will find means well enough At length to show it self. Thus Elihu Says;
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The spirit within me compelleth me, Behold my belly is as wine which hath no vent,
The Spirit within me compelleth me, Behold my belly is as wine which hath no vent,
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and like the newe bottles that burst. Therefore will I speake, that I may take breath .
and like the new bottles that burst. Therefore will I speak, that I may take breath.
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As Elihu then kept silence some while euen from good wordes, though it were paine and greife to him;
As Elihu then kept silence Some while even from good words, though it were pain and grief to him;
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but at the last the fire kindling and his heart being hot within him, spake with his tongue :
but At the last the fire kindling and his heart being hight within him, spoke with his tongue:
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so the spirit of god in all the elect of god, is like wine put into a bottle, which will haue a vent to spurge out,
so the Spirit of god in all the elect of god, is like wine put into a Bottle, which will have a vent to spurge out,
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or els it will burst the bottle; or like fire rakt vp in embers, which will haue a passage to burne out,
or Else it will burst the Bottle; or like fire rakt up in embers, which will have a passage to burn out,
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or els it will consume the whole house . And therfore Saint Iohn likewise saith; Whosoeuer is borne of God doth not sinne:
or Else it will consume the Whole house. And Therefore Saint John likewise Says; Whosoever is born of God does not sin:
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for his seede remaineth in him, neither can he sinne, because hee is borne of God. Marke yee this well.
for his seed remains in him, neither can he sin, Because he is born of God. Mark ye this well.
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The Apostle thinketh it not enough to say, He doth not sinne: but addeth moreouer, He cannot sinne.
The Apostle Thinketh it not enough to say, He does not sin: but adds moreover, He cannot sin.
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Whats that? To wit, presumptuously without feare, hee doth not sinn: and desperately without remorse, he can not sin.
Whats that? To wit, presumptuously without Fear, he does not sin: and desperately without remorse, he can not sin.
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He can not sinne, I say, presumtuously, as Pharaoh did: desperately, as Caine did: malitiously, as Iudas did: blasphemously, as Iulian did:
He can not sin, I say, presumptuously, as Pharaoh did: desperately, as Cain did: maliciously, as Iudas did: blasphemously, as Iulian did:
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He cannot, he cannot sinne thus. Why so? Because the seede of God remaineth still in him.
He cannot, he cannot sin thus. Why so? Because the seed of God remains still in him.
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And whats this seede of God? It is the spirit of God, of which S. Paul said euen now;
And whats this seed of God? It is the Spirit of God, of which S. Paul said even now;
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The spirit lusteth against the flesh, and these are contrarie one to the other, so that ye cannot doe the same things that ye would.
The Spirit Lusteth against the Flesh, and these Are contrary one to the other, so that you cannot do the same things that you would.
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Ye doe not sinne, nay ye can not sinne as the flesh would haue you; ye can not doe the same things that ye would:
You do not sin, nay you can not sin as the Flesh would have you; you can not do the same things that you would:
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but ye doe, nay ye can not choose but doe many times as the seede of God remaining in you,
but you do, nay you can not choose but do many times as the seed of God remaining in you,
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and as the spirit of God lusting in you, would haue you. So that this is a legall kind of preaching to say; Take heede you sinne not:
and as the Spirit of God lusting in you, would have you. So that this is a Legal kind of preaching to say; Take heed you sin not:
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ye may happen so to loose your faith: to loose all the iustifying grace which God hath giuen you:
you may happen so to lose your faith: to lose all the justifying grace which God hath given you:
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to be for euer excluded out of the kingdome of heauen. This is to be said to vassals, to drudges, to slaues; not to sonnes.
to be for ever excluded out of the Kingdom of heaven. This is to be said to vassals, to drudges, to slaves; not to Sons.
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To sonnes this may be better said ; Take heede ye sinne not: God hath adopted you and giuen you the earnest of his spirit .
To Sons this may be better said; Take heed you sin not: God hath adopted you and given you the earnest of his Spirit.
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Therefore grieue not this sweete Spirit whereby ye are sealed vp to the day of redemption .
Therefore grieve not this sweet Spirit whereby you Are sealed up to the day of redemption.
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If ye be louing children indeed, though there were no hell to feare, no heauen to hope for, no torments to dread, no rewards to expect,
If you be loving children indeed, though there were no hell to Fear, no heaven to hope for, no torments to dread, no rewards to expect,
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yet ye will obey your good father, and be the sorrowfullest creatures in the world if you haue but once displeased him, onely for the meere loue ye beare towards him,
yet you will obey your good father, and be the sorrowfullest creatures in the world if you have but once displeased him, only for the mere love you bear towards him,
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and for the vnspeakable loue he hath shewed towardes you .
and for the unspeakable love he hath showed towards you.
cc p-acp dt j-u n1 pns31 vhz vvn p-acp pn22.
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For if he gaue his onely begotten sonne to die for you when ye were his enemies ,
For if he gave his only begotten son to die for you when you were his enemies,
p-acp cs pns31 vvd po31 j vvn n1 pc-acp vvi p-acp pn22 c-crq pn22 vbdr po31 n2,
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now you are sonnes and such deere sonnes in his dearest Sonne , what dutie will you denie him? what loyaltie will you grudge him? what heartie thankfulnes and good will is there which you will not affoard him? what faithfull honour and seruice is there which you will not yeeld him? In one word, (ye holy ones of God, I speake now to you all, beloued) he which standes much vpon this obiection, hath no faith, no repentance, no iustifying grace at all in him.
now you Are Sons and such deer Sons in his dearest Son, what duty will you deny him? what loyalty will you grudge him? what hearty thankfulness and good will is there which you will not afford him? what faithful honour and service is there which you will not yield him? In one word, (you holy ones of God, I speak now to you all, Beloved) he which Stands much upon this objection, hath no faith, no Repentance, no justifying grace At all in him.
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For the faithfull will neuer make that libertie which Christ hath purchased for them with his pretious blood, a cloake to couer their wickednes ,
For the faithful will never make that liberty which christ hath purchased for them with his precious blood, a cloak to cover their wickedness,
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but rather a spurre to incite them to godlines . Neither will they at any time reason thus;
but rather a spur to incite them to godliness. Neither will they At any time reason thus;
cc-acp av-c dt n1 pc-acp vvi pno32 p-acp n1. av-d vmb pns32 p-acp d n1 n1 av;
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We will sinne, because we are not vnder the law, but vnder grace: nor yet thus; We will sin, Because we Are not under the law, but under grace: nor yet thus;
pns12 vmb n1, c-acp pns12 vbr xx p-acp dt n1, cc-acp p-acp n1: ccx av av;
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Wee will continew in sinne, that grace may abound: but alwaies thus; By that we are dead to sinne, wee gather that wee are aliue to God: or els thus; we will continue in sin, that grace may abound: but always thus; By that we Are dead to sin, we gather that we Are alive to God: or Else thus;
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The grace of God hath appeared, teaching vs to denie vngodlines and worldly lusts. The grace of God hath appeared, teaching us to deny ungodliness and worldly Lustiest.
dt n1 pp-f np1 vhz vvn, vvg pno12 pc-acp vvi n1 cc j n2.
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Thus you see then how in the regenerate man, euery new act of sinne must be bewailed by a new act of repentance.
Thus you see then how in the regenerate man, every new act of sin must be bewailed by a new act of Repentance.
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For God will not forgiue me except I repent, no more then I am bound to tell my brother I forgiue him,
For God will not forgive me except I Repent, no more then I am bound to tell my brother I forgive him,
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except he tell me He repents. Naaman must wash himselfe seauen times, before he can be cleane:
except he tell me He repents. Naaman must wash himself seauen times, before he can be clean:
c-acp pns31 vvb pno11 pns31 vvz. np1 vmb vvi px31 crd n2, c-acp pns31 vmb vbi j:
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the Angel of Ephesus must rise from his fall, and doe the first workes, or els his candlesticke shall be remooued:
the Angel of Ephesus must rise from his fallen, and do the First works, or Else his candlestick shall be removed:
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the Church of Corinth though it be neuer so holy, yet by sinne violating Gods loue must oftentimes be reconciled anew:
the Church of Corinth though it be never so holy, yet by sin violating God's love must oftentimes be reconciled anew:
dt n1 pp-f np1 cs pn31 vbb av-x av j, av p-acp n1 vvg npg1 n1 vmb av vbi vvn av:
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euen king Dauid in this place, though he were a man according to Gods owne heart,
even King David in this place, though he were a man according to God's own heart,
av n1 np1 p-acp d n1, cs pns31 vbdr dt n1 vvg p-acp n2 d n1,
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yet, before Nathan would absolue him, he was faine to crie peccavi: and before God would forgiue him, he was faine to confesse his wickednes,
yet, before Nathan would absolve him, he was feign to cry peccavi: and before God would forgive him, he was feign to confess his wickedness,
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and to water his couche with his teares.
and to water his couch with his tears.
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The second note is, That a great act of sinne, must be bewailed with a great act of repētance.
The second note is, That a great act of sin, must be bewailed with a great act of Repentance.
dt ord n1 vbz, cst dt j n1 pp-f n1, vmb vbi vvn p-acp dt j n1 pp-f n1.
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I meane not, that any paine or griefe of ours, can make satisfaction for the least of our sinnes,
I mean not, that any pain or grief of ours, can make satisfaction for the least of our Sins,
pns11 vvb xx, cst d n1 cc n1 pp-f png12, vmb vvi n1 p-acp dt ds pp-f po12 n2,
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or that our contrition can be any cause of remission, but onely that where sinne hath abounded, there sorrow should abound also, that grace may superabound at the last .
or that our contrition can be any cause of remission, but only that where sin hath abounded, there sorrow should abound also, that grace may superabound At the last.
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The Schoolemen shew here that great griefe may be considered two waies. According to a mans appretiation, and according to his intension .
The Schoolmen show Here that great grief may be considered two ways. According to a men appreciation, and according to his intention.
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As the Patriark Iacob in his intension did lament his sonne Iosep, hwhome he thought to be dead, more pitifully,
As the Patriarch Iacob in his intention did lament his son Joseph, hwhome he Thought to be dead, more pitifully,
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then he did any sinne that we read of ;
then he did any sin that we read of;
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but in the appretiation or estimation which he had of the hainousnes of sin, certenly he would rather haue lost tenne sonnes,
but in the appreciation or estimation which he had of the hainousnes of since, Certainly he would rather have lost tenne Sons,
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then once haue find against God.
then once have find against God.
av c-acp vhb vvi p-acp np1.
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Therefore, howsoeuer in intension sorrow for sinne be none of the greatest, yet in appretiation they would euer haue it excessiue.
Therefore, howsoever in intention sorrow for sin be none of the greatest, yet in appreciation they would ever have it excessive.
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But we neede not borrow such vncoth words of the Schoolemen to expresse our meaning, if we can tell how to vse those wordes which wee haue of our owne.
But we need not borrow such uncouth words of the Schoolmen to express our meaning, if we can tell how to use those words which we have of our own.
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For if wee looke narrowly into this place, wee shall see that the Prophet Dauid is both waies in the highest degree sorrowfull.
For if we look narrowly into this place, we shall see that the Prophet David is both ways in the highest degree sorrowful.
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First, by how much the more dearely he esteemed Gods loue and friendshippe, then the health of his bodie, by so much the more is he greiued, that that is violated, then that this is indāgered.
First, by how much the more dearly he esteemed God's love and friendship, then the health of his body, by so much the more is he grieved, that that is violated, then that this is endangered.
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And yet againe, how intensiuely and bitterly he bewaileth not so much the sicknes of his body,
And yet again, how intensively and bitterly he bewaileth not so much the sickness of his body,
cc av av, c-crq av-j cc av-j pns31 vvz xx av av-d dt n1 pp-f po31 n1,
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as the cause thereof the sinne of his soule, appeareth in that he trifleth not,
as the cause thereof the sin of his soul, appears in that he trifleth not,
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but washeth his bed, and watereth his couch with his teares. Wee read of three that Christ raised from death. Iairus daughter: the widowes sonne: and Lazarus .
but washes his Bed, and Waters his couch with his tears. we read of three that christ raised from death. Jairus daughter: the Widows son: and Lazarus.
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For raising vp of Iairus daughter , many weeping and wailing greatly for her; he came to the house, and went in where she lay:
For raising up of Jairus daughter, many weeping and wailing greatly for her; he Come to the house, and went in where she lay:
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and suffered but a very fewe to goe in with him: and tooke her by the hand:
and suffered but a very few to go in with him: and took her by the hand:
cc vvd p-acp dt j d pc-acp vvi p-acp p-acp pno31: cc vvd pno31 p-acp dt n1:
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and said vnto her Maiden arise: and straightway she arose and walked: and charge was giuen, that this should not be to told abroade.
and said unto her Maiden arise: and straightway she arose and walked: and charge was given, that this should not be to told abroad.
cc vvd p-acp po31 n1 vvi: cc av pns31 vvd cc vvd: cc n1 vbds vvn, cst d vmd xx vbi p-acp vvn av.
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For raysing vp the widowes sonne , much people of the citie weeping with his mother for him, who was now caryed out of the gate to be buried;
For raising up the Widows son, much people of the City weeping with his mother for him, who was now carried out of the gate to be buried;
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he went and touched the cofin: and said, Young man arise: and he that was dead sat vp: and began to speake:
he went and touched the cofin: and said, Young man arise: and he that was dead sat up: and began to speak:
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and he deliuered him to his mother: & the rumor hereof went foorth thorugh out all Iudea.
and he Delivered him to his mother: & the rumor hereof went forth thorough out all Iudea.
cc pns31 vvd pno31 p-acp po31 n1: cc dt n1 av vvd av p-acp av d np1.
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For raysing-vp Lazarus , when he sawe Mary weepe, and the Iewes also weepe which came with her; he groned in the spirit: he was troubled in himselfe:
For raysing-vp Lazarus, when he saw Mary weep, and the Iewes also weep which Come with her; he groaned in the Spirit: he was troubled in himself:
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he, vnderstanding he had bin dead and buried foure daies, wept for him: he groned againe: he came to the graue:
he, understanding he had been dead and buried foure days, wept for him: he groaned again: he Come to the graven:
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hee caused the graue stone to be taken away: he lifted vp his eyes to his father: he praied very feruently:
he caused the graven stone to be taken away: he lifted up his eyes to his father: he prayed very fervently:
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he cryed with a lowde voice, Lazarus come foorth: then hee that was dead came foorth:
he cried with a loud voice, Lazarus come forth: then he that was dead Come forth:
pns31 vvd p-acp dt j n1, np1 vvb av: cs pns31 cst vbds j vvd av:
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bound hand and foote with bands: and his face was bound with a napkin: and Iesus said vnto them, Loose him & let him goe.
bound hand and foot with bans: and his face was bound with a napkin: and Iesus said unto them, Lose him & let him go.
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Now these three sorts of corses, are three sorts of sinners . Iayrus daugter, lying dead in her fathers house resembleth them that sinne by inward consent:
Now these three sorts of corpses, Are three sorts of Sinners. Jairus daughter, lying dead in her Father's house resembles them that sin by inward consent:
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the widowes sonne, being caried out of the gate of the city, them that sinne by outward act:
the Widows son, being carried out of the gate of the City, them that sin by outward act:
dt n2 n1, vbg vvn av pp-f dt n1 pp-f dt n1, pno32 d n1 p-acp j n1:
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Lazarus, hauing bin dead and buried foure daies, them that sinne by continuall custome . The first, was dead but one hower: the second, but one day: the third fower daies;
Lazarus, having been dead and buried foure days, them that sin by continual custom. The First, was dead but one hour: the second, but one day: the third fower days;
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The young maiden lay in a bed: the young man, in a coffin: Lazarus, in a graue.
The young maiden lay in a Bed: the young man, in a coffin: Lazarus, in a graven.
dt j n1 vvd p-acp dt n1: dt j n1, p-acp dt n1: np1, p-acp dt n1.
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For the first, Christ touched her hand: for the second, he touched the coffin: for the third, he touched nothing. Before their raysing vp;
For the First, christ touched her hand: for the second, he touched the coffin: for the third, he touched nothing. Before their raising up;
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because the maiden figured those that sinne, not so much in act as in consent, he touched her hand which had bin no great instrument of any act:
Because the maiden figured those that sin, not so much in act as in consent, he touched her hand which had been no great Instrument of any act:
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because the young man had sinned in act, but not in custome, into which hee might haue fallen if he had liued longer, he touched the coffin which kept him from custome:
Because the young man had sinned in act, but not in custom, into which he might have fallen if he had lived longer, he touched the coffin which kept him from custom:
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because Lazarus smelled hauing bin dead now fower daies, the first day by conceiuing sinne, the second by consenting to sinne, the third by acting sinne, the fourth by cōtinewing in sinne , Christ touched him not at all.
Because Lazarus smelled having been dead now fower days, the First day by conceiving sin, the second by consenting to sin, the third by acting sin, the fourth by Continuing in sin, christ touched him not At all.
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At the raising of the first;
At the raising of the First;
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few were present, and they were charged also to make no wordes of it, that the maiden might be lesse shamed, which had sinned for the most part but in cōsent:
few were present, and they were charged also to make no words of it, that the maiden might be less shamed, which had sinned for the most part but in consent:
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at the raising of the second;
At the raising of the second;
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much people of the city were present, and the thing was noised abroad farre and neare, that the young man might be more ashamed, which had sinned also in act:
much people of the City were present, and the thing was noised abroad Far and near, that the young man might be more ashamed, which had sinned also in act:
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at the raising of the third;
At the raising of the third;
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a huge number of Iewes were present, which saw his face bound with a napkin, to testifie the extreme confusion and shame that couered his face,
a huge number of Iewes were present, which saw his face bound with a napkin, to testify the extreme confusion and shame that covered his face,
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& they loosed him themselues and let him goe, being eywitnesses of his seruitude & slauery which had sinned so long by custome. After their raising vp;
& they loosed him themselves and let him go, being eywitnesses of his servitude & slavery which had sinned so long by custom. After their raising up;
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481
Iairus daughter straight way arose and walked, because for her that had stept aside but by consenting to sinne, it was easy to recouer,
Jairus daughter straight Way arose and walked, Because for her that had stepped aside but by consenting to sin, it was easy to recover,
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482
and to arise, & forthwith to walke in the way of Gods commandements:
and to arise, & forthwith to walk in the Way of God's Commandments:
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483
the widowes sonne sat vp, began to speake, was deliuered to his mother, because for him that had actually committed sinne, it was a harder matter to recouer,
the Widows son sat up, began to speak, was Delivered to his mother, Because for him that had actually committed sin, it was a harder matter to recover,
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484
and therefore by little and little he came to it , first sitting vp, by raising vp himselfe to a purpose of amendment,
and Therefore by little and little he Come to it, First sitting up, by raising up himself to a purpose of amendment,
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485
then beginning to speake, by confessing his owne misery and acknowleding Gods mercy, lastly being deliuered to his mother, by returning to the bosome of the holy Church,
then beginning to speak, by confessing his own misery and acknowledging God's mercy, lastly being Delivered to his mother, by returning to the bosom of the holy Church,
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486
and enioying the remission of his sinnes:
and enjoying the remission of his Sins:
cc vvg dt n1 pp-f po31 n2:
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487
Lazarus came foorth bound hand and foote with bandes, because for him that had had a stone laid vpon him ,
Lazarus Come forth bound hand and foot with bands, Because for him that had had a stone laid upon him,
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488
and had made his heart as hard as a graue-stone or as a nether-milstone by making a custome and as it were a trade of sinne it was a matter vnpossible to our thinking to recouer;
and had made his heart as hard as a gravestone or as a nether-millstone by making a custom and as it were a trade of sin it was a matter unpossible to our thinking to recover;
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489
only the omnipotent power of Christ could bring him foorth bound hand and foote, and breake these bandes asunder,
only the omnipotent power of christ could bring him forth bound hand and foot, and break these bands asunder,
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490
and restore him againe to the libertie of the sonnes of God. For you must knowe that thirty years old he was when he was raised vp,
and restore him again to the liberty of the Sons of God. For you must know that thirty Years old he was when he was raised up,
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491
& thirty yeares more he liued after he had bin raised vp. So that halfe his life he spent in sinne:
& thirty Years more he lived After he had been raised up. So that half his life he spent in sin:
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492
the other halfe in repentance for sinne. But I haue a little forgot my selfe.
the other half in Repentance for sin. But I have a little forgotten my self.
dt j-jn n-jn p-acp n1 p-acp n1. p-acp pns11 vhb dt j vvn po11 n1.
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493
Yet it will be no great fault, (right Honorable, and beloued in our Lord,) if it will please you to pardon it.
Yet it will be no great fault, (right Honourable, and Beloved in our Lord,) if it will please you to pardon it.
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494
I should haue obserued to you in the first place, how Christ was earnestly requested to raise vp the first ;
I should have observed to you in the First place, how christ was earnestly requested to raise up the First;
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495
but raised vp the two last of his own accord : & cōtrariwise, how for the two first their freinds only wept ;
but raised up the two last of his own accord: & contrariwise, how for the two First their Friends only wept;
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496
but for the last, besides his sisters and frends, Christ also wept exceedingly . These are very important matters, and properly belonging to the point in hand.
but for the last, beside his Sisters and Friends, christ also wept exceedingly. These Are very important matters, and properly belonging to the point in hand.
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497
For seeing the young maiden by sinning in consent had lesse offended Christ, he would not haue troubled himself about her, but vpon intreatie of others:
For seeing the young maiden by sinning in consent had less offended christ, he would not have troubled himself about her, but upon intreaty of Others:
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498
but the two last, the one an actuall, the other a customable sinner, which were in a more dangerous estate, he came-to beeing brought by the bowels onely of his owne mercie, and raised them vp:
but the two last, the one an actual, the other a customable sinner, which were in a more dangerous estate, he came-to being brought by the bowels only of his own mercy, and raised them up:
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499
on the other side, the two first hauing sinned, the one in thought, the other in deede, did not so much mooue Christ as Lazarus, which was growne to a custome in sinning both waies;
on the other side, the two First having sinned, the one in Thought, the other in deed, did not so much move christ as Lazarus, which was grown to a custom in sinning both ways;
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500
and therfore for thē he was cōtent their friends only should weepe, but for this last he wept and trobled his owne selfe very much.
and Therefore for them he was content their Friends only should weep, but for this last he wept and troubled his own self very much.
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(3) text (DIV1)
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501
So that the first he neither restored of his owne accord, nor yet wept for her:
So that the First he neither restored of his own accord, nor yet wept for her:
av cst dt ord pns31 av-dx vvn pp-f po31 d n1, ccx av vvd p-acp pno31:
(3) text (DIV1)
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502
the second he restored of his owne accord, but wept not for him: the third he both restored of his owne accord, and also wept for him.
the second he restored of his own accord, but wept not for him: the third he both restored of his own accord, and also wept for him.
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(3) text (DIV1)
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503
Why so? The reason is this.
Why so? The reason is this.
uh-crq av? dt n1 vbz d.
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504
The young maidens sinne, the lesse it hazarded her owne soule, the lesse it grieued Christs soule,
The young maidens sin, the less it hazarded her own soul, the less it grieved Christ soul,
dt j ng1 n1, dt av-dc pn31 vvd pno31 d n1, dt av-dc pn31 vvd npg1 n1,
(3) text (DIV1)
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505
and so the lesse he had a care, either to cure it, or to rue it:
and so the less he had a care, either to cure it, or to rue it:
cc av dt av-dc pns31 vhd dt n1, av-d pc-acp vvi pn31, cc pc-acp vvi pn31:
(3) text (DIV1)
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506
the young mans sinne, being neither so small as the maydens, nor so great as Lazaruses, Christ raysed him vp of his owne accord because he was more then a sinner in thought,
the young men sin, being neither so small as the maidens, nor so great as Lazarus, christ raised him up of his own accord Because he was more then a sinner in Thought,
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(3) text (DIV1)
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507
and yet wept not for him because he was lesse then a sinner in custome:
and yet wept not for him Because he was less then a sinner in custom:
cc av vvd xx p-acp pno31 c-acp pns31 vbds av-dc cs dt n1 p-acp n1:
(3) text (DIV1)
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508
Lazarus sin, the more ranke and deadly it was, the more did it require the skill and loue of such a Phisition,
Lazarus since, the more rank and deadly it was, the more did it require the skill and love of such a physician,
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(3) text (DIV1)
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509
as by his passion could mend it, & by his compassion would moane it.
as by his passion could mend it, & by his compassion would moan it.
c-acp p-acp po31 n1 vmd vvi pn31, cc p-acp po31 n1 vmd vvi pn31.
(3) text (DIV1)
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510
Where we must obserue with Saint Augustine, that our blessed Sauiour did not take on thus grieuously,
Where we must observe with Saint Augustine, that our blessed Saviour did not take on thus grievously,
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(3) text (DIV1)
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511
for himselfe so much, or for Lazarus, as for vs. He groaned in the spirit: he was troubled in himselfe: he wept: he groned againe: he lifted vp his eies: he prayed feruently:
for himself so much, or for Lazarus, as for us He groaned in the Spirit: he was troubled in himself: he wept: he groaned again: he lifted up his eyes: he prayed fervently:
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512
he cryed with a loude voyce. So that here he might well haue said with David;
he cried with a loud voice. So that Here he might well have said with David;
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(3) text (DIV1)
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513
I am weary of my groanings: and, I water my couche with my teares.
I am weary of my groanings: and, I water my couch with my tears.
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514
But wherefore did he groane thus, weepe thus, cry thus, pray thus, lift vp his eies thus, lift vp his voyce thus? Saint Augustin telleth vs .
But Wherefore did he groan thus, weep thus, cry thus, pray thus, lift up his eyes thus, lift up his voice thus? Saint Augustin Telleth us.
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515
Wherefore, saies he, did Christ weepe, but to teach vs to weepe ? Wherefore did he groane and trouble himselfe,
Wherefore, Says he, did christ weep, but to teach us to weep? Wherefore did he groan and trouble himself,
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(3) text (DIV1)
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516
but because the faith of a christian, displeasing himselfe in his sinnes, should after a sort groane in accusing himselfe for his sinnes, that so at length the obstinat custome of his sinning, might yeild and giue place to the violent force of his repenting? And a little before;
but Because the faith of a christian, displeasing himself in his Sins, should After a sort groan in accusing himself for his Sins, that so At length the obstinate custom of his sinning, might yield and give place to the violent force of his repenting? And a little before;
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(3) text (DIV1)
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517
Whats the cause, saies he, that Christ troubled himself , but to signifie vnto thee, how thou oughtest to be troubled when thou art pressed,
Whats the cause, Says he, that christ troubled himself, but to signify unto thee, how thou Ought to be troubled when thou art pressed,
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(3) text (DIV1)
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518
and oppressed with a dead weight of sinnes ? For thou hast examined thy selfe, thou hast found thy selfe guilty, thou hast reasoned thus with thy selfe;
and oppressed with a dead weight of Sins? For thou hast examined thy self, thou hast found thy self guilty, thou hast reasoned thus with thy self;
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(3) text (DIV1)
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519
I haue done such or such a thing, and God hath all this while spared me:
I have done such or such a thing, and God hath all this while spared me:
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(3) text (DIV1)
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520
I haue committed such or such a sinne, and he hath still borne with me: I haue heard the word of God, and yet I haue carelesly contemned it:
I have committed such or such a sin, and he hath still born with me: I have herd the word of God, and yet I have carelessly contemned it:
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(3) text (DIV1)
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521
I haue been baptized and had my sinnes washt away, and yet I haue returned to them againe:
I have been baptised and had my Sins washed away, and yet I have returned to them again:
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(3) text (DIV1)
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522
what doe I? whether goe I? what will be the ende of this? when thou saiest thus,
what do I? whither go I? what will be the end of this? when thou Sayest thus,
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(3) text (DIV1)
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523
then Christ groaneth, because thy faith groaneth. By the voyce of thy groaning may be gathered good hope of thy rising.
then christ Groaneth, Because thy faith Groaneth. By the voice of thy groaning may be gathered good hope of thy rising.
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(3) text (DIV1)
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524
If this faith be in thee, Christ groaneth in thee. If faith be in vs, Christ is in vs. Thus farr S. Augustine. In conclusiō then;
If this faith be in thee, christ Groaneth in thee. If faith be in us, christ is in us Thus Far S. Augustine. In conclusion then;
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(3) text (DIV1)
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525
If Christ winking at lesser sinnes, or at least not so much lamenting them, did out of all measure bewayle Lazarus case, betokening those that haue bin long dead in trespasses and sinnes,
If christ winking At lesser Sins, or At least not so much lamenting them, did out of all measure bewail Lazarus case, betokening those that have been long dead in Trespasses and Sins,
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(3) text (DIV1)
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526
though it pertained not directly to himselfe:
though it pertained not directly to himself:
cs pn31 vvd xx av-j p-acp px31:
(3) text (DIV1)
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527
how much more good Lord, ought I, which am a farr more haynous sinner then ever Lazarus was,
how much more good Lord, ought I, which am a Far more heinous sinner then ever Lazarus was,
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(3) text (DIV1)
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528
as my sinnes, mine owne sinnes I say, for number are more then the hayres of my head ,
as my Sins, mine own Sins I say, for number Are more then the hairs of my head,
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(3) text (DIV1)
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529
and for greatnes haue reached vp to heauē , so neuer to leaue groaning, and weeping,
and for greatness have reached up to heaven, so never to leave groaning, and weeping,
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(3) text (DIV1)
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530
and crying, and praying for the pardon of them, that I may truly say with the Psalmist;
and crying, and praying for the pardon of them, that I may truly say with the Psalmist;
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(3) text (DIV1)
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531
I am weary of my gronings; &, I water my couch with my tears. The old testament doth shew this as plainly as the new.
I am weary of my groanings; &, I water my couch with my tears. The old Testament does show this as plainly as the new.
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(3) text (DIV1)
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532
For in the lawe, the greatnes of the sinne was estimated according to the condition of the sinner.
For in the law, the greatness of the sin was estimated according to the condition of the sinner.
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(3) text (DIV1)
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533
The priuate mans sinne was little: the princes sinne great: all the peoples sinne greater: the preists sinne greatest of all.
The private men sin was little: the Princes sin great: all the peoples sin greater: the Priests sin greatest of all.
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(3) text (DIV1)
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534
Therefore for each of these was ordained a seuerall sacrifice . For the priuate man and the prince, a goate. But for him a shee-goate : for this a hee-goate .
Therefore for each of these was ordained a several sacrifice. For the private man and the Prince, a goat. But for him a shee-goate: for this a hee-goate.
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(3) text (DIV1)
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535
Now the male is compted a greater sacrifice, considering the perfection of the sexe. For al the people, and the preist, a young bullocke.
Now the male is counted a greater sacrifice, considering the perfection of the sex. For all the people, and the priest, a young bullock.
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(3) text (DIV1)
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536
But for all the people, the elders only did put their hands vpon the head of the bullocke :
But for all the people, the Elders only did put their hands upon the head of the bullock:
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(3) text (DIV1)
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537
the preist did put his own hand vpon it . Now as a young bullock is a greater sacrifice then a goate:
the priest did put his own hand upon it. Now as a young bullock is a greater sacrifice then a goat:
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(3) text (DIV1)
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538
so the priest doth vndergoe a greater penance and more open shame thē all the people.
so the priest does undergo a greater penance and more open shame them all the people.
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(3) text (DIV1)
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539
Besides, of all these, their offence that sinned ignorantly, was accompted not so great as theirs that sinned wilfully.
Beside, of all these, their offence that sinned ignorantly, was accounted not so great as theirs that sinned wilfully.
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And therefore they were to offer a ram worth two shekels ;
And Therefore they were to offer a ram worth two shekels;
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but these a ram of what price the preist would appoint , according to the measure and estimation of the sinne .
but these a ram of what price the priest would appoint, according to the measure and estimation of the sin.
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Now then, though Leuiticall preists and sacrifices are ceased, yet wee that are made spirituall preists and kings with Christ , must as it were enioyne our owne selues penance,
Now then, though Levitical Priests and Sacrifices Are ceased, yet we that Are made spiritual Priests and Kings with christ, must as it were enjoin our own selves penance,
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and according to the qualitie of our sinne, measure the sacrifice of our broken and contrite heart which we offer vnto God.
and according to the quality of our sin, measure the sacrifice of our broken and contrite heart which we offer unto God.
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If we had neuer sinned but of ignorance, yet euery one of vs should be bound to offer a ram of two shekles.
If we had never sinned but of ignorance, yet every one of us should be bound to offer a ram of two Shekels.
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And what is this ram of two shekles? It is euen mine owne selfe, a poore sinner , that haue nothing to offer but the widdowes two mites,
And what is this ram of two Shekels? It is even mine own self, a poor sinner, that have nothing to offer but the widow's two mites,
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nay a great deale lesse then two mites, I meane my body and my soule:
nay a great deal less then two mites, I mean my body and my soul:
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or rather I haue but onely one mite to offer, only my good wil, which I must henceforth cōforme to his will, who being rich became poore for mee,
or rather I have but only one mite to offer, only my good will, which I must henceforth conform to his will, who being rich became poor for me,
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and gaue his bodie and soule to redeeme my body and soule from death.
and gave his body and soul to Redeem my body and soul from death.
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But now seeing we haue almost as often sinned wilfully, as either of ignorance or infirmitie, what manner of men ought we to be in humbling our selues vnder Gods mighty hand , in iudging and condemning our selues , in repenting as hartely as we sinned haynously, in washing our bed,
But now seeing we have almost as often sinned wilfully, as either of ignorance or infirmity, what manner of men ought we to be in humbling our selves under God's mighty hand, in judging and condemning our selves, in repenting as heartily as we sinned haynously, in washing our Bed,
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and watring our couch with our teares? Euen this our Prophet sheweth also very good euidence for this same doctrine els where.
and watering our couch with our tears? Even this our Prophet shows also very good evidence for this same Doctrine Else where.
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Haue mercie vpon me, O Lord, saies he, after thy great goodnes, and according to the multitude of thy mercies doe away mine offences.
Have mercy upon me, Oh Lord, Says he, After thy great Goodness, and according to the multitude of thy Mercies do away mine offences.
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Wash me thoroughly from my wickednes, and cleanse me from my sinne .
Wash me thoroughly from my wickedness, and cleanse me from my sin.
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The goodnes of God is alwaies like it selfe, neyther great nor little but absolutely infinite.
The Goodness of God is always like it self, neither great nor little but absolutely infinite.
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Therefore it is neuer a whit the greater for our compting it not little, nor neuer a whit the lesse for our counting it not great:
Therefore it is never a whit the greater for our counting it not little, nor never a whit the less for our counting it not great:
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but though wee compt it great yet it is still as little as it should be,
but though we count it great yet it is still as little as it should be,
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and though we compt it little yet it is still as great as it can be.
and though we count it little yet it is still as great as it can be.
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So that the Psalmist in tearming Gods goodnes great, setteth foorth the greatnes, rather of his owne badnes, then of gods goodnes:
So that the Psalmist in terming God's Goodness great, sets forth the greatness, rather of his own badness, then of God's Goodness:
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confessing his owne sinne indeed to be great, and so consequently Gods goodnes likewise to be great,
confessing his own sin indeed to be great, and so consequently God's Goodness likewise to be great,
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but yet in this respect only, not because it can take any encrease of greatnes into it selfe;
but yet in this respect only, not Because it can take any increase of greatness into it self;
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but because it can giue increase of gladnes to him, who for a great sinne is almost ouerwhelmed with as great a greife.
but Because it can give increase of gladness to him, who for a great sin is almost overwhelmed with as great a grief.
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The same may be said of Gods mercies, that they are neither many nor few, but as his goodes is incomprehensible, so his mercies are innumerable.
The same may be said of God's Mercies, that they Are neither many nor few, but as his goods is incomprehensible, so his Mercies Are innumerable.
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Neuerthelesse the Prophet stickes not to say; According to the multitude of thy mercies, doe away mine offences.
Nevertheless the Prophet sticks not to say; According to the multitude of thy Mercies, do away mine offences.
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As if he should haue said; According to thy mercies, doe away the multitude of mine offences.
As if he should have said; According to thy Mercies, do away the multitude of mine offences.
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The multitude then, to speake properly, is not of Gods mercies, but of mine offences,
The multitude then, to speak properly, is not of God's Mercies, but of mine offences,
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and yet seeing the mercies of God are as many as all mine offences, nay a great many more then all the offences of all the world,
and yet seeing the Mercies of God Are as many as all mine offences, nay a great many more then all the offences of all the world,
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therfore he mētions a multitude of Gods mercies.
Therefore he mentions a multitude of God's Mercies.
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Because nothing can asswage the multitude of sorrowes which arise in my heart , for the multitude of my offences,
Because nothing can assuage the multitude of sorrows which arise in my heart, for the multitude of my offences,
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but the multitude of Gods mercies. The multitude of mine offences asking indeede, as on Gods behalfe a multitude of mercies,
but the multitude of God's Mercies. The multitude of mine offences asking indeed, as on God's behalf a multitude of Mercies,
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so on my behalfe a multitude of teares. And therefore he saies also; wash me thoroughly:
so on my behalf a multitude of tears. And Therefore he Says also; wash me thoroughly:
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or as it is in the latin translation , wash me yet more. Wash me and wash me: and yet more: againe and againe;
or as it is in the latin Translation, wash me yet more. Wash me and wash me: and yet more: again and again;
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wash me thoroughly from my wickednes, and cleanse me from my sinne.
wash me thoroughly from my wickedness, and cleanse me from my sin.
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For euen as a vessell that hath bin tainted with poison, or some infectious liquor, will not be cleane with once washing,
For even as a vessel that hath been tainted with poison, or Some infectious liquour, will not be clean with once washing,
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but must be often scalded, and thoroughly washed, before it will be sweete: so hauing heretofore possessed my vessell in impuritie , though I now wash me with niter,
but must be often scalded, and thoroughly washed, before it will be sweet: so having heretofore possessed my vessel in impurity, though I now wash me with niter,
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and take me much sope, yet mine owne vncleannes is still marked before thee , onely thou O Lord canst wash me thoroughly, who am grieued thoroughly,
and take me much soap, yet mine own uncleanness is still marked before thee, only thou Oh Lord Canst wash me thoroughly, who am grieved thoroughly,
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because I haue bin thoroughly defiled.
Because I have been thoroughly defiled.
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And indeede though I can not wash my selfe thoroughly, yet I am sure thou hast washt mee thoroughly,
And indeed though I can not wash my self thoroughly, yet I am sure thou hast washed me thoroughly,
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because I haue repented me thoroughly. I haue mingled my drinke with weeping ; and, My teares haue beene my meate day and night :
Because I have repented me thoroughly. I have mingled my drink with weeping; and, My tears have been my meat day and night:
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nay, Euery night I wash my bed; and, water my couch with my teares.
nay, Every night I wash my Bed; and, water my couch with my tears.
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It is a cleare case then, that a great act of sinne must be bewailed with a great act of repentance.
It is a clear case then, that a great act of sin must be bewailed with a great act of Repentance.
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For the raising of Lazarus which hath bin dead fowre daies, requireth the greatest groning and weeping:
For the raising of Lazarus which hath been dead fowre days, requires the greatest groaning and weeping:
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the greater sinne, as of the Priest, or voluntarie, or such like, requireth the greater sacrifice:
the greater sin, as of the Priest, or voluntary, or such like, requires the greater sacrifice:
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if I haue cōmitted great wickednes, except I shew great repentance, I cannot obtaine great mercie:
if I have committed great wickedness, except I show great Repentance, I cannot obtain great mercy:
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if I haue bin thoroughly defiled, except I be thoroughly washed, I can not be thoroughly clensed.
if I have been thoroughly defiled, except I be thoroughly washed, I can not be thoroughly cleansed.
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And therfore the holy Prophet, that he may obtaine great mercie, and that he may be thoroughly washed, saith here;
And Therefore the holy Prophet, that he may obtain great mercy, and that he may be thoroughly washed, Says Here;
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Euery night I wash my bed, and water my couch with my teares. To returne then where I left, and so to make an ende;
Every night I wash my Bed, and water my couch with my tears. To return then where I left, and so to make an end;
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S. Austins two comparisons, of a shower of teares, and of a flood of teares, may seeme to some very incredible,
S. Austins two comparisons, of a shower of tears, and of a flood of tears, may seem to Some very incredible,
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and much more these three amplifications of the Prophet Dauid. Especially if we read these words, as I haue noted they are in the Hebrew;
and much more these three amplifications of the Prophet David. Especially if we read these words, as I have noted they Are in the Hebrew;
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Euery night I cause my bed to swimme ; and I melt my couch with my teares.
Every night I cause my Bed to swim; and I melt my couch with my tears.
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But howsoeuer they may seeme to be, they are I graunt very hyperbolicall. Yet so, as the meaning of them is plaine enough.
But howsoever they may seem to be, they Are I grant very hyperbolical. Yet so, as the meaning of them is plain enough.
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As if he should haue saide; I doe not indeede cause my bed to swimme in showers of teares;
As if he should have said; I do not indeed cause my Bed to swim in showers of tears;
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neither doe I melt my couch with floods of teares:
neither do I melt my couch with floods of tears:
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but yet if euer any man had done so, or if it were possible any man could doe so,
but yet if ever any man had done so, or if it were possible any man could do so,
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then my repentance is so great, and my teares so aboundant, that I thinke verily whosoeuer is one I should be an other, which should cause my bed to swim,
then my Repentance is so great, and my tears so abundant, that I think verily whosoever is one I should be an other, which should cause my Bed to swim,
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and my couch to melt, seeing, Euery night I wash my bed, and water my couch with my teares.
and my couch to melt, seeing, Every night I wash my Bed, and water my couch with my tears.
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Therefore they which can gather no good meaning out of these words, doe consider, neither how fearefull the wrath and indignation of God is,
Therefore they which can gather no good meaning out of these words, do Consider, neither how fearful the wrath and Indignation of God is,
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nor yet how horrible is the sense of sinne.
nor yet how horrible is the sense of sin.
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Augustus Caesar , of whome I spake before, hearing thē talke in his court what a huge summe of money a certaine Knight in Rome owed at his death,
Augustus Caesar, of whom I spoke before, hearing them talk in his court what a huge sum of money a certain Knight in Rome owed At his death,
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and that all his goods were to be sold to make payment of his debts, commaunded the master of his wardrobe to buie for him that bed, wherein this Knight vsed to lie.
and that all his goods were to be sold to make payment of his debts, commanded the master of his wardrobe to buy for him that Bed, wherein this Knight used to lie.
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For (saies he) if I can not sleepe soundly in that bedde wherein he could sleepe that owed so much,
For (Says he) if I can not sleep soundly in that Bed wherein he could sleep that owed so much,
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then surely I shall sleepe in none.
then surely I shall sleep in none.
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If this famous Emperour thought it a matter almost vnpossible for him to sleepe quietly in his bed which was so deepely in debt;
If this famous Emperor Thought it a matter almost unpossible for him to sleep quietly in his Bed which was so deeply in debt;
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what would he haue saide, if Christ who was borne in his time, had bin bred in his heart ? I meane,
what would he have said, if christ who was born in his time, had been bred in his heart? I mean,
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if he had seene by the light of Gods word, that no debts are comparable to sinnes? And therefore if that poore Knight could hardly sleepe in his bed,
if he had seen by the Light of God's word, that no debts Are comparable to Sins? And Therefore if that poor Knight could hardly sleep in his Bed,
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then that seruant which oweth his master tenne thousand talents (as alas which of vs all, beloued,
then that servant which owes his master tenne thousand Talents (as alas which of us all, Beloved,
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if wee remember our selues well, is not guiltie of so many sinnes?) can hardly take any rest.
if we Remember our selves well, is not guilty of so many Sins?) can hardly take any rest.
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This if the Emperour had knowne, he would rather haue bought Dauids couch that he might not haue slept for bewayling his sinnes,
This if the Emperor had known, he would rather have bought David couch that he might not have slept for bewailing his Sins,
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then this banckrupts bed that hee might haue slept notwithstanding all his cares.
then this Bankrupts Bed that he might have slept notwithstanding all his Cares.
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For these, these, euen our sinnes, these are the debts which so trouble and torment the soule, that a man were better haue many common wealthes in his head,
For these, these, even our Sins, these Are the debts which so trouble and torment the soul, that a man were better have many Common wealths in his head,
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yea the cares of all the world in his head, thē be disquieted & distracted with them.
yea the Cares of all the world in his head, them be disquieted & distracted with them.
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Wherefore, deare christians, if we be in good health, let vs be thankfull to God for it,
Wherefore, deer Christians, if we be in good health, let us be thankful to God for it,
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& let vs accoumpt it a speciall blessing without which all worldly blessings are nothing,
& let us account it a special blessing without which all worldly blessings Are nothing,
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and let vs vse it as all other good gifts of God to his glorie & the good of one an other.
and let us use it as all other good Gifts of God to his glory & the good of one an other.
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If contrariwise it please the Lord at any time to visite vs with sicknes, let vs not in this case despaire neither.
If contrariwise it please the Lord At any time to visit us with sickness, let us not in this case despair neither.
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But first, whatsoeuer other causes wee may conceaue, let vs ingeniously acknowledge one cause of our sicknes to be our sinnes.
But First, whatsoever other Causes we may conceive, let us ingeniously acknowledge one cause of our sickness to be our Sins.
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For if wee would preuent the iudgements of god by timely repentance, and iudge our selues, wee should not be iudged of the Lord.
For if we would prevent the Judgments of god by timely Repentance, and judge our selves, we should not be judged of the Lord.
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But because men will not when they are in health thinke of him that giueth health,
But Because men will not when they Are in health think of him that gives health,
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therefore oftentimes they are sick, and now and then also fall a sleepe .
Therefore oftentimes they Are sick, and now and then also fallen a sleep.
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For euen as malefactors which will not by gentle meanes confesse their heinous crimes, are by racking or such like tortures enforced to confesse:
For even as malefactors which will not by gentle means confess their heinous crimes, Are by racking or such like tortures Enforced to confess:
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so when grieuous sinners can see no time to repent, God in his iustice, or rather indeede in his great mercie, doth as it were racke them vpon their couch with sicknesses and bodily paines, that they may be constrained to confesse their sinnes,
so when grievous Sinners can see no time to Repent, God in his Justice, or rather indeed in his great mercy, does as it were rack them upon their couch with Sicknesses and bodily pains, that they may be constrained to confess their Sins,
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and so may be freed of two sicknesses, their bodies sicknes and their soules sicknes both at once.
and so may be freed of two Sicknesses, their bodies sickness and their Souls sickness both At once.
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O happie, happie men are they, which when they are young, remember their Creator before they be old :
O happy, happy men Are they, which when they Are young, Remember their Creator before they be old:
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and when they are in health confesse their sinnes, and forsake them before they be sicke .
and when they Are in health confess their Sins, and forsake them before they be sick.
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And yet, good louing brother, if thou happen to be sicke, be not in any case,
And yet, good loving brother, if thou happen to be sick, be not in any case,
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as I said before, be not altogether discouraged by it.
as I said before, be not altogether discouraged by it.
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But in the next place, remember that thy sicknes is nothing else, but Gods fatherly visitation to doe the good,
But in the next place, Remember that thy sickness is nothing Else, but God's fatherly Visitation to do the good,
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and especially to mooue thee to repentance. Listen a little. Harken I say.
and especially to move thee to Repentance. Listen a little. Harken I say.
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Dost thou not heare him rapping a loud, and knocking hard at the dore of thy hard heart,
Dost thou not hear him rapping a loud, and knocking hard At the door of thy hard heart,
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and saying to thee, whosoeuer thou art; Mayden arise; Young man arise; Lazarus arise and come forth.
and saying to thee, whosoever thou art; Maiden arise; Young man arise; Lazarus arise and come forth.
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Awake therfore, awake, thou that sleepest, and stand vp frō death, and Christ shall giue thee life. Say with the spiritual spouse:
Awake Therefore, awake, thou that Sleepest, and stand up from death, and christ shall give thee life. Say with the spiritual spouse:
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In my bed by night I sought him whome my soule loueth . Say with this our Prophet;
In my Bed by night I sought him whom my soul loves. Say with this our Prophet;
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Did I not remember thee vpon my bed, and meditate of thee in the night season ? Looke not still to haue pillowes sowd vnder thine elbowes,
Did I not Remember thee upon my Bed, and meditate of thee in the night season? Look not still to have pillows sowd under thine elbows,
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neither boulster vp thy selfe any longer in thy sinnes . Lie not vpon thy beds of iuorie, neither stretch thy selfe vpon thy couch :
neither bolster up thy self any longer in thy Sins. Lie not upon thy Beds of ivory, neither stretch thy self upon thy couch:
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but euery night wash thy bed, and water thy couch with thy teares.
but every night wash thy Bed, and water thy couch with thy tears.
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Behold, saies thy heauenly husband, I stand at the dore and knocke, if any man heare my voice and open the dore, I will come in vnto him,
Behold, Says thy heavenly husband, I stand At the door and knock, if any man hear my voice and open the door, I will come in unto him,
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and will suppe with him, and he with me. And againe;
and will sup with him, and he with me. And again;
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Open vnto me, my sister, my loue, my doue, mine vndefiled, for my head is full of dew, Open unto me, my sister, my love, my dove, mine undefiled, for my head is full of due,
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and my locks with the drops of the night.
and my locks with the drops of the night.
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Wherefore seeing Christ knocketh so loud at the dore of thy heart for repentance, knocke thou as loud at the dore of his mercie for pardon:
Wherefore seeing christ knocketh so loud At the door of thy heart for Repentance, knock thou as loud At the door of his mercy for pardon:
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seeing he would so faine haue thee turne vnto him and heare his voice, be thou as willing to call vpon his name that he may heare thy voice:
seeing he would so feign have thee turn unto him and hear his voice, be thou as willing to call upon his name that he may hear thy voice:
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seeing he is so forward to sup with thee by receiuing thy praiers, be thou as desirous to sup with him by obtaining the benefit of his passion,
seeing he is so forward to sup with thee by receiving thy Prayers, be thou as desirous to sup with him by obtaining the benefit of his passion,
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euen the remission of thy sinnes. And as he saies to thy soule; Open vnto me, my sister, my loue, my doue, mine vndefiled:
even the remission of thy Sins. And as he Says to thy soul; Open unto me, my sister, my love, my dove, mine undefiled:
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so be thou bold by faith to turne the same words vpon him againe, and say, Open vnto me my brother, my loue, my doue, mine vndefiled,
so be thou bold by faith to turn the same words upon him again, and say, Open unto me my brother, my love, my dove, mine undefiled,
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for my head is ful of dew, and my locks with the drops of the night.
for my head is full of due, and my locks with the drops of the night.
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And why is my head full of dew, and my locks with the drops of the night? Because euery night I wash my bed,
And why is my head full of due, and my locks with the drops of the night? Because every night I wash my Bed,
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and water my couch with my teares.
and water my couch with my tears.
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Then, deare Christian brother, then thy sicknes shal not be vnto death, but for the glorie of God .
Then, deer Christian brother, then thy sickness shall not be unto death, but for the glory of God.
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For God will turne all thy bed in thy sicknes .
For God will turn all thy Bed in thy sickness.
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And so whereas before it was a bed of sicknes, he will turne it into a bedde of health:
And so whereas before it was a Bed of sickness, he will turn it into a Bed of health:
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whereas a bed of paine and griefe, into a bed of rest and comfort: whereas a bed of teares & repentāce, into a bed of ioyful deliuerance. Reméthy selfe well.
whereas a Bed of pain and grief, into a Bed of rest and Comfort: whereas a Bed of tears & Repentance, into a Bed of joyful deliverance. Reméthy self well.
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At least wise as well as thou canst, and well enough.
At least wise as well as thou Canst, and well enough.
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What happened to Iob, who was sick, and sore all his bodie ouer, and had not a couch neither to lie on,
What happened to Job, who was sick, and soar all his body over, and had not a couch neither to lie on,
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but was faine to lie on a dunghill? Did not all this turne to his great good,
but was feign to lie on a dunghill? Did not all this turn to his great good,
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whenas the Lord did blesse his latter end much more then his beginning ? What hapned to Ezechias, who had sentence of death gon out against him? Did not he lying sicke in his bedd turne him toward the wall and weepe,
whenas the Lord did bless his latter end much more then his beginning? What happened to Hezekiah, who had sentence of death gone out against him? Did not he lying sick in his Bed turn him towards the wall and weep,
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and got the sentence of death reuersed, and fiftene yeares more added to his life ;
and god the sentence of death reversed, and fiftene Years more added to his life;
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What happened to the man sick of a palsey, who was let downe thorough the tyling bed and all in the midst before Iesus? Did not Christ with one word in an instant heale him,
What happened to the man sick of a palsy, who was let down through the tyling Bed and all in the midst before Iesus? Did not christ with one word in an instant heal him,
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so that he tooke vp his bed and departed to his owne house praising God ? What happened to the man which had bin sick eight and thirtie yeares and was not able to stepp downe into the poole? Did not Christ saying but;
so that he took up his Bed and departed to his own house praising God? What happened to the man which had been sick eight and thirtie Years and was not able to step down into the pool? Did not christ saying but;
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Rise, take vp thy bed, and walke;
Rise, take up thy Bed, and walk;
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cure him so, that presently he was made whole, and tooke vp his bed, and walked ? What happeed to Eneas, who was sick of the palsey,
cure him so, that presently he was made Whole, and took up his Bed, and walked? What happeed to Aeneas, who was sick of the palsy,
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as one of these two that I spake of last, and had kept his bed eyght yeares,
as one of these two that I spoke of last, and had kept his Bed eyght Years,
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as the other of them? Did not S. Peter saying but thus vnto him; Eneas, Iesus Christ maketh thee whole, arise and trusse vp thy couch;
as the other of them? Did not S. Peter saying but thus unto him; Aeneas, Iesus christ makes thee Whole, arise and truss up thy couch;
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so restore him that immediately he arose ? What happened to S. Paul who was pressed out of measure passing strength,
so restore him that immediately he arose? What happened to S. Paul who was pressed out of measure passing strength,
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so that he altogether doubted euen of life? Did not the Lord, when he had receiued the sentence of death in himselfe, deliuer him from this great daunger ? What happened to S. Pauls fellow-souldier Epaphroditus, who was sick,
so that he altogether doubted even of life? Did not the Lord, when he had received the sentence of death in himself, deliver him from this great danger? What happened to S. Paul's fellow-soldier Epaphroditus, who was sick,
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and no doubt sick very neare vnto death? Did not the Lord shew mercie on him,
and no doubt sick very near unto death? Did not the Lord show mercy on him,
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and giue him health againe, to the great ioy of the Philippians, and generall good of all the church? What happened to holy Dauid in this place, who saith of himselfe; O Lord I am weake: my bones are vexed;
and give him health again, to the great joy of the Philippians, and general good of all the Church? What happened to holy David in this place, who Says of himself; Oh Lord I am weak: my bones Are vexed;
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my soule also is sore troubled; I am weary of my gronings; euery night I wash my bed;
my soul also is soar troubled; I am weary of my groanings; every night I wash my Bed;
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and water my couch with my teares ? Did not the Lord finding him in this miserable pickle and plight, deliuer his soule from death; his eyes from teares;
and water my couch with my tears? Did not the Lord finding him in this miserable pickle and plighted, deliver his soul from death; his eyes from tears;
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and his feet from falling ? So that in thankfull and ioyfull manner he triumpheth and saith;
and his feet from falling? So that in thankful and joyful manner he Triumpheth and Says;
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the Lord hath heard the voice of my weeping: the Lord hath heard my petition: the Lord will receiue my praier. Euen as S. Paul saith;
the Lord hath herd the voice of my weeping: the Lord hath herd my petition: the Lord will receive my prayer. Eve as S. Paul Says;
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He hath deliuered vs from so great a death: and doth deliuer vs: in whom also we trust that yet he will deliuer vs .
He hath Delivered us from so great a death: and does deliver us: in whom also we trust that yet he will deliver us.
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O faithfull and deare louing Lord! He hath deliuered, he doth deliuer, he will deliuer.
O faithful and deer loving Lord! He hath Delivered, he does deliver, he will deliver.
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He neuer yet hath forsaken, he neuer doth forsake, he neuer will forsake, those that put their trust in him.
He never yet hath forsaken, he never does forsake, he never will forsake, those that put their trust in him.
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For tell mee, my good Brother, if thou canst tell any thing, tell mee, did Christ so miraculously restore Iob, restore Ezechias, restore the man sick of the palsey, restore the bedred man, restore Eneas, restore S. Paul, restore Epaphroditus, restore king Dauid, to their former health,
For tell me, my good Brother, if thou Canst tell any thing, tell me, did christ so miraculously restore Job, restore Hezekiah, restore the man sick of the palsy, restore the bedrid man, restore Aeneas, restore S. Paul, restore Epaphroditus, restore King David, to their former health,
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and can hee not restore thee? Did he restore the most of these, when he was crucified vpon earth,
and can he not restore thee? Did he restore the most of these, when he was Crucified upon earth,
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and can he not restore thee now hee is crowned in heauen? Is his arme now shorter & his power lesser then it was then? Where, I maruel, where is the Centurions faith? Christ said then;
and can he not restore thee now he is crowned in heaven? Is his arm now shorter & his power lesser then it was then? Where, I marvel, where is the Centurions faith? christ said then;
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I haue not found so great faith in all Israel : now if he were among vs he might say;
I have not found so great faith in all Israel: now if he were among us he might say;
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I haue not found so great faith in all the world.
I have not found so great faith in all the world.
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The Centurion beleued though Christ came not vnder the roofe of his house, but spake the word only, his seruant might be healed well enough:
The Centurion believed though christ Come not under the roof of his house, but spoke the word only, his servant might be healed well enough:
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and doest thou thinke Christ cannot heale thee except he come in person, & stand by thy bed side,
and dost thou think christ cannot heal thee except he come in person, & stand by thy Bed side,
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and take thee by the hand, and raise thee vp? For shame away with such infidelitie.
and take thee by the hand, and raise thee up? For shame away with such infidelity.
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680
This is a thousand times worse then all the sicknes of thy body. Nay rather assure thy selfe, if god say but the word, thou shalt soone recouer,
This is a thousand times Worse then all the sickness of thy body. Nay rather assure thy self, if god say but the word, thou shalt soon recover,
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and haue thy health better then euer thou hadest, and liue many happie and ioyfull daies after.
and have thy health better then ever thou Hadst, and live many happy and joyful days After.
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682
Therefore mind thou only that which belongeth to thee: that which belongeth to God meddle not with it, but leaue it wholly vnto him.
Therefore mind thou only that which belongeth to thee: that which belongeth to God meddle not with it, but leave it wholly unto him.
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683
It is thy part to bewaile thy former sinnes, and in bewailing them to water thy couch with thy teares, to crie to the Lord for mercie and forgiuenes, to resolue with thy selfe stedfastly hereafter,
It is thy part to bewail thy former Sins, and in bewailing them to water thy couch with thy tears, to cry to the Lord for mercy and forgiveness, to resolve with thy self steadfastly hereafter,
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if it please God to giue thee thy health againe, to lead a new life.
if it please God to give thee thy health again, to led a new life.
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This belongs to thee, and therefore this thou must meditate of, and employ thy selfe about day and night:
This belongs to thee, and Therefore this thou must meditate of, and employ thy self about day and night:
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686
but whether thou shalt recouer or not recouer, that belongeth to God. That rests altogether in Gods pleasure and will.
but whither thou shalt recover or not recover, that belongeth to God. That rests altogether in God's pleasure and will.
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687
If thou doest recouer, thou hast thy desire. Or rather perhaps thou hast not thy desire.
If thou dost recover, thou hast thy desire. Or rather perhaps thou hast not thy desire.
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688
Seeing the holiest and best men of all incline neither this way nor that way,
Seeing the Holiest and best men of all incline neither this Way nor that Way,
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689
but wholly resigne thēselues, as in all other things, so especially in this case to Gods will .
but wholly resign themselves, as in all other things, so especially in this case to God's will.
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690
Or if they determinately desire any thing, it is for the most part, to be dissolued, and to be with Christ .
Or if they determinately desire any thing, it is for the most part, to be dissolved, and to be with christ.
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691
But suppose thou desire to recouer, and recouer indeede. Then as thou obtainest thy desire: so thou must performe thy promise.
But suppose thou desire to recover, and recover indeed. Then as thou obtainest thy desire: so thou must perform thy promise.
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692
The promise which thou madst when thy bodie was grieued, with sicknes and paine, when thy soule was oppressed with heauines,
The promise which thou Madest when thy body was grieved, with sickness and pain, when thy soul was oppressed with heaviness,
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when thou wateredst thy couch with thy teares.
when thou wateredst thy couch with thy tears.
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And what was that promise? Namely, as I said before, that if it pleased god to giue thee health againe, thou wouldst loue him more sincerely, serue him more obediently, tender his glory more dearly, follow thy calling more faithfully, then thou hast done.
And what was that promise? Namely, as I said before, that if it pleased god to give thee health again, thou Wouldst love him more sincerely, serve him more obediently, tender his glory more dearly, follow thy calling more faithfully, then thou hast done.
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If thou haue offended him with pride, to humble thy selfe heareafter: if with dissolutenes, to be sober heareafter:
If thou have offended him with pride, to humble thy self hereafter: if with dissoluteness, to be Sobrium hereafter:
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if with couetuousnes, to be liberall heareafter:
if with couetuousnes, to be liberal hereafter:
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if with conuersing with the vngodly, to abandon their company heareafter, & to say as it is in this Psalme;
if with conversing with the ungodly, to abandon their company hereafter, & to say as it is in this Psalm;
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698
Depart from me ye workers of iniquitie, for the lord hath heard the voice of my weeping.
Depart from me you workers of iniquity, for the lord hath herd the voice of my weeping.
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699
This if thou conscionably & constantly performe, then in a good hower (as we say) and in a happy time thou didst recouer.
This if thou Conscionably & constantly perform, then in a good hour (as we say) and in a happy time thou didst recover.
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But suppose thou desire to recouer, and yet, neyther thy self see any liklihood, nor god see it good thou shouldst recouer.
But suppose thou desire to recover, and yet, neither thy self see any likelihood, nor god see it good thou Shouldst recover.
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701
Then harty repentance & watering thy couch with thy teares is most of all necessary.
Then hearty Repentance & watering thy couch with thy tears is most of all necessary.
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702
That the feare of death may not affright thee, but being truly penitent at thy departure, thou mayst be sure to depart in peace .
That the Fear of death may not affright thee, but being truly penitent At thy departure, thou Mayest be sure to depart in peace.
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703
And so God graunting not thy will but his will ▪ may indeede graunt both thy will and his will.
And so God granting not thy will but his will ▪ may indeed grant both thy will and his will.
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704
Thy will, which is not simply to recouer, but conditionally if god will:
Thy will, which is not simply to recover, but conditionally if god will:
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and his will which is not to haue thee lye languishing any longer in this warfare,
and his will which is not to have thee lie languishing any longer in this warfare,
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706
but to triumph for euer in heauen.
but to triumph for ever in heaven.
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707
O blessed teares are these, which are recompensed with such high happines, and such inestimable commodities. Oh blessed tears Are these, which Are recompensed with such high happiness, and such inestimable commodities.
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708
As namely fredome from all sinnes, past, present and to come: deliuerance from all the miseries and troubles of this wofull world:
As namely freedom's from all Sins, past, present and to come: deliverance from all the misery's and Troubles of this woeful world:
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709
consūmation of holines, of humblenes, of purity, of deuotion, of all other christian vertues, which were but begun and vnperfect in this life:
consummation of holiness, of humbleness, of purity, of devotion, of all other christian Virtues, which were but begun and unperfect in this life:
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710
putting away of all corruption and mortalitie, & putting on the royall robe of immortality & blisse.
putting away of all corruption and mortality, & putting on the royal robe of immortality & bliss.
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711
For that which happened to Christ shall happen to thee also, because by faith thou art not only in soule,
For that which happened to christ shall happen to thee also, Because by faith thou art not only in soul,
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712
but euen in body vnseparably vnited and ioyned vnto him, being by vertue of this mysticall vnion made bone of his bone, and flesh of his flesh.
but even in body unseparably united and joined unto him, being by virtue of this mystical Union made bone of his bone, and Flesh of his Flesh.
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713
Therefore as he, from that agony wherein hee praied with strong crying and teares, from that crosse wherein he commended his spirit into his fathers hands, from that graue wherein death for a time seemed to insult and to trample vpon him;
Therefore as he, from that agony wherein he prayed with strong crying and tears, from that cross wherein he commended his Spirit into his Father's hands, from that graven wherein death for a time seemed to insult and to trample upon him;
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714
rose vp againe, and ascended farre aboue all heauens, and now sitteth at the right hand of glory:
rose up again, and ascended Far above all heavens, and now Sitteth At the right hand of glory:
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715
so thy soule shall certainly be in the hand of God, and thy very body also,
so thy soul shall Certainly be in the hand of God, and thy very body also,
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716
after it hath a while rested from watering thy couch with thy teares, and from all other labours of this life, shall be raised vp again,
After it hath a while rested from watering thy couch with thy tears, and from all other labours of this life, shall be raised up again,
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717
and caught vp in the cloudes, and shall together with thy soule for euer raigne with Christ in the life to come.
and caught up in the Clouds, and shall together with thy soul for ever Reign with christ in the life to come.
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718
Which God graunt to vs all for the same our blessed Sauiour Iesus Christs sake, to whome with the Father,
Which God grant to us all for the same our blessed Saviour Iesus Christ sake, to whom with the Father,
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719
& the holy Ghost, be all honour and glory, power and praise, dignitie and dominion, now and euer more. Amen. FINIS.
& the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and ever more. Amen. FINIS.
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