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A FAIRE WARNING.
A FAIR WARNING.
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Behold thou art healed, sinne no more le• … t a worse thing come vnto thee. Iohn. 5. 14. CHrist Iesus is the true Physitian, the Scriptures a field, the precepts are medicinable plants;
Behold thou art healed, sin no more le• … tO a Worse thing come unto thee. John. 5. 14. christ Iesus is the true physician, the Scriptures a field, the Precepts Are medicinable plants;
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as wee passe ouer, and tread on many vnconsidered simples, which by others gathered, wee begin to thinke vsefull, so we reade, we heare:
as we pass over, and tread on many unconsidered simples, which by Others gathered, we begin to think useful, so we read, we hear:
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the Scripture is a full store house of the soules phisicke;
the Scripture is a full store house of the Souls physic;
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as medicine to the healthy, such is Gods word to the worldly man, neglected and set aside, if not loathed:
as medicine to the healthy, such is God's word to the worldly man, neglected and Set aside, if not loathed:
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but the wise prouide against the time, and cause the elder to serue the yonger; health, sickenesse; prouiding for, if not preuenting.
but the wise provide against the time, and cause the elder to serve the younger; health, sickness; providing for, if not preventing.
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This branch I haue in hand is a Catholicon, and more (if some generall name might be had) in respect it hath to the distempers, both of soule and body, sinne no more, thy body shall be sound, • … inne no more thy soule shall bee healed.
This branch I have in hand is a Catholicon, and more (if Some general name might be had) in respect it hath to the distempers, both of soul and body, sin no more, thy body shall be found, • … inn no more thy soul shall be healed.
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An Aphorisme as much vnknowne to learned Hippocrates, as his to the most vnlearned Empericke. So that how euer we esteeme it, it concerneth all:
an Aphorism as much unknown to learned Hippocrates, as his to the most unlearned Empiric. So that how ever we esteem it, it concerns all:
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here the whole may haue instruction, the sicke comfort: let vs take it to heart, that we may heare this eccesanatus es.
Here the Whole may have instruction, the sick Comfort: let us take it to heart, that we may hear this eccesanatus es.
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Christ, who tooke all occasions to saue, came vp to the feast, it seemeth of * Passouer:
christ, who took all occasions to save, Come up to the feast, it seems of * Passover:
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where then the greatest concourse of people vsed to be, there was in Ierusalem a poole called Bethesda, hauing fiue porche• …, in which lay many sicke and infirme persons, expecting the mouing of the water:
where then the greatest concourse of people used to be, there was in Ierusalem a pool called Bethesda, having fiue porche• …, in which lay many sick and infirm Persons, expecting the moving of the water:
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for an Angell at a certaine season went into the poole and troubled the water, after which whosoeuer first stepped in, was made whole.
for an Angel At a certain season went into the pool and troubled the water, After which whosoever First stepped in, was made Whole.
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Among all that lay there of the • … icke multitude, blind, halt, withered, Christ picketh out the only man whose case was desperate, his disease habituall thirty eight yeares,
Among all that lay there of the • … icke multitude, blind, halt, withered, christ picketh out the only man whose case was desperate, his disease habitual thirty eight Years,
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and hee so poore, (which to the sicke is a second sicknesse) that he could get no man to put him into the water,
and he so poor, (which to the sick is a second sickness) that he could get no man to put him into the water,
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but before he could creep• … in, he was preuented of health by anothers healing, Christ euer neere his,
but before he could creep• … in, he was prevented of health by another's healing, christ ever near his,
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when they seeme furthest from helpe, commeth to him wilt thou be healed? to shew his disease mixed a disaffection of body and soule, where desire to be cured is part of the cure:
when they seem furthest from help, comes to him wilt thou be healed? to show his disease mixed a disaffection of body and soul, where desire to be cured is part of the cure:
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he meekely replyed, Sir I haue no man: not daring to aske it seemeth hee hopeth to obtaine helpe, because Iesus questioned with him.
he meekly replied, Sir I have no man: not daring to ask it seems he Hopes to obtain help, Because Iesus questioned with him.
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It is neither the blewnesse nor depth of sinnes wounds, or effects can hinder his mercy: they commend it more.
It is neither the blueness nor depth of Sins wounds, or effects can hinder his mercy: they commend it more.
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It was the Saboth therefore those externall men among the Iewes quarrell. Iesus withdraweth himselfe to let them consider the author by the worke done:
It was the Sabbath Therefore those external men among the Iewes quarrel. Iesus withdraweth himself to let them Consider the author by the work done:
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the Iewes enquire, the man healed cannot yet resolue them of his 〈 ◊ 〉.
the Iewes inquire, the man healed cannot yet resolve them of his 〈 ◊ 〉.
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But after cometh into the temple (a fit place, for thanksgiuers) Christ like a carefull Physitian not onely cureth,
But After comes into the temple (a fit place, for thanksgivers) christ like a careful physician not only cureth,
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but prescribeth, Behold thou are healed, sinne no more.
but prescribeth, Behold thou Are healed, sin no more.
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As if hee had sayde, thou knowest not w• … o hath cured 〈 ◊ 〉.
As if he had said, thou Knowest not w• … oh hath cured 〈 ◊ 〉.
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Behold thy Physitian, thou knowest not why, consider it, thou wilt forget: behold and remember, thou hast sinned and beene smitten, I haue freed thee of both:Behold thy physician, thou Knowest not why, Consider it, thou wilt forget: behold and Remember, thou hast sinned and been smitten, I have freed thee of both:
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thou hast sinned, I haue forgiuen thee;
thou hast sinned, I have forgiven thee;
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but take this for a Faire Warning; I haue but gently corrrect thee, but if thou wilt not hereby be warned, I will lay on an heauier hand. Sinne no more.
but take this for a Fair Warning; I have but gently corrrect thee, but if thou wilt not hereby be warned, I will lay on an Heavier hand. Sin no more.
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The parts are two. 1. An admonition, Behold thou art healed sin no more. 2. An in• … ermination, lest a worse thing come vnto thee.
The parts Are two. 1. an admonition, Behold thou art healed since no more. 2. an in• … ermination, lest a Worse thing come unto thee.
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In the admonition there is a particle of excitation and rouzing to a• … tention. Behold, and the obiect is double.
In the admonition there is a particle of excitation and Rousing to a• … tention. Behold, and the Object is double.
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First, what God hath done, thou art healed. Secondly, what he must doe, Sinne no more.
First, what God hath done, thou art healed. Secondly, what he must do, Sin no more.
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Behold: Dost tho• … consider what is done vnto thee? where God setteth this Index and finger, it vsually pointeth out some serious matter,Behold: Dost tho• … Consider what is done unto thee? where God sets this Index and finger, it usually pointeth out Some serious matter,
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and awakeneth our best attention, apt to passe by things of greatest moment without due consideration. And contented with this note;
and awakeneth our best attention, apt to pass by things of greatest moment without due consideration. And contented with this note;
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I would passe on, but that it standeth a• … the doore of my text importuning my stay.
I would pass on, but that it Stands a• … the door of my text importuning my stay.
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This Ecce is not so much to sh• … w that he was healed, as why he was healed:
This Ecce is not so much to sh• … w that he was healed, as why he was healed:
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which because some know not, some render not, some remember not, some apprehend not:
which Because Some know not, Some render not, Some Remember not, Some apprehend not:
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obserue• … re scopes of this Ecce: 1 The first is an Ecce of instruction to the ignorant. 2 The sec• … nd of reprehension to the vnthankefull. 3 The third of remembrance to the vnmindfull. 4 The fourth of consolation, to the afflict• … d.
obserue• … re scopes of this Ecce: 1 The First is an Ecce of instruction to the ignorant. 2 The sec• … and of reprehension to the unthankful. 3 The third of remembrance to the unmindful. 4 The fourth of consolation, to the afflict• … worser.
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The first s• … eweth vs the great ignorance of man, not knowing the good or euil he hath mans life is like a scene a dreame.
The First s• … eweth us the great ignorance of man, not knowing the good or evil he hath men life is like a scene a dream.
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Phantasie playe• … the Circe framing vs imaginary beings and estates.Fantasy playe• … the circe framing us imaginary beings and estates.
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Seeing we see not, hearing we he• … re • … t idle and inconsta• … t apparitions,Seeing we see not, hearing we he• … re • … tO idle and inconsta• … tO apparitions,
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and dreams of things which come and goe, approach and vanish, offer themselues to our embraces,
and dreams of things which come and go, approach and vanish, offer themselves to our embraces,
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yet like a vapour flie the most carefull possessour.
yet like a vapour fly the most careful possessor.
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〈 ◊ 〉 seeme to 〈 ◊ 〉 what • … ey haue not, So• … e take thi• … e 〈 ◊ 〉, thou • … ast much goo• … s 〈 ◊ 〉 strange word of a worldling) but they are like a• … hungry • … an dreaming, and behold he eateth,
〈 ◊ 〉 seem to 〈 ◊ 〉 what • … ey have not, So• … e take thi• … e 〈 ◊ 〉, thou • … ast much goo• … s 〈 ◊ 〉 strange word of a worldling) but they Are like a• … hungry • … an dreaming, and behold he Eateth,
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and when he wal• … eth 〈 ◊ 〉 soule is • … mptie:
and when he wal• … eth 〈 ◊ 〉 soul is • … mptie:
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or like a thirsty man dreaming, and loe he is drinking, and when he awaketh, behold he is faint and his soule longeth:
or like a thirsty man dreaming, and lo he is drinking, and when he awakes, behold he is faint and his soul Longeth:
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some seeme to want that they 〈 ◊ 〉, the co• … etous • … qually 〈 ◊ 〉 what they haue or haue not, the Horselsach two daughters in their hearts, loue of the world,
Some seem to want that they 〈 ◊ 〉, the co• … etous • … qually 〈 ◊ 〉 what they have or have not, the Horselsach two daughters in their hearts, love of the world,
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and vnsatiate desire of hauing, so eagerly cry giue, giue, so g• … pe they for more, that they tast not what they haue receiued.
and vnsatiate desire of having, so eagerly cry give, give, so g• … pe they for more, that they taste not what they have received.
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Some are not what they seeme:
some Are not what they seem:
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the prosperous wicked almost deceiue the afflicted righteous ▪ & enforce a strange dreame, Certainely I haue cleansed mine heart in vaine,
the prosperous wicked almost deceive the afflicted righteous ▪ & enforce a strange dream, Certainly I have cleansed mine heart in vain,
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and washed mine hands in innocencie, for dayly I haue beene punished, yet as a dreame when one awaketh; and washed mine hands in innocence, for daily I have been punished, yet as a dream when one awakes;
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so shall God soone make the image of these happy seeming men most despised.
so shall God soon make the image of these happy seeming men most despised.
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Some seeme not what they are, the Saints but dreame of sorrow, seeming to bee vnhappy men which they cannot be ▪ they see the euils shewed,
some seem not what they Are, the Saints but dream of sorrow, seeming to be unhappy men which they cannot be ▪ they see the evils showed,
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but in a manner, as Iob was terr• … fied with dreames ▪ 〈 ◊ 〉 was troubled with these heauy ephi• … lts which seemed to oppresse him yet confesseth when I awake I 〈 ◊ 〉 satisfied with thine image.
but in a manner, as Job was terr• … fied with dreams ▪ 〈 ◊ 〉 was troubled with these heavy ephi• … lts which seemed to oppress him yet Confesses when I awake I 〈 ◊ 〉 satisfied with thine image.
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Againe, he dreamed of perils, then his heart trembled within him, and the terrours of death fell vpon him. Again, he dreamed of perils, then his heart trembled within him, and the terrors of death fell upon him.
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Then hee wishes, O that I had wings like a 〈 ◊ 〉, then would I 〈 ◊ 〉 away and be at rest.
Then he wishes, Oh that I had wings like a 〈 ◊ 〉, then would I 〈 ◊ 〉 away and be At rest.
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The ambitious, meane time like C• … sar a little before his death, dream of resting in the clouds,
The ambitious, mean time like C• … sar a little before his death, dream of resting in the Clouds,
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so dreams make fooles haue wings, whilst they are falling ▪ Some seeme well who are sicke, Agags dreame, surely the bitternesse of death is past.
so dreams make Fools have wings, while they Are falling ▪ some seem well who Are sick, Agag's dream, surely the bitterness of death is past.
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La• … dicia was blinde and poore and naked, yet shee say de shee wanted nothing. It was the Iewes disease: La• … dicia was blind and poor and naked, yet she say de she wanted nothing. It was the Iewes disease:
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but now yee say wee see, theresore your 〈 ◊ 〉 remaineth:
but now ye say we see, Therefore your 〈 ◊ 〉 remains:
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others perceiue not the good they haue, not so much as the blinde man, one thing I know, that I was blinde and now I see: this is the summe of all:
Others perceive not the good they have, not so much as the blind man, one thing I know, that I was blind and now I see: this is the sum of all:
ng2-jn vvb xx dt j pns32 vhb, xx av av-d c-acp dt j n1, crd n1 pns11 vvb, cst pns11 vbds j cc av pns11 vvi: d vbz dt n1 pp-f d:
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some vnderstand not the euill, others not the good they haue, both neede this 〈 ◊ 〉 to instruct them,
Some understand not the evil, Others not the good they have, both need this 〈 ◊ 〉 to instruct them,
d vvb xx dt j-jn, n2-jn xx dt j pns32 vhb, d vvb d 〈 sy 〉 pc-acp vvi pno32,
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for how can aany, either be sollicitous to auoyde the euill or thankefull for the blessings which hee hath, but knoweth not.
for how can any, either be solicitous to avoid the evil or thankful for the blessings which he hath, but Knoweth not.
c-acp q-crq vmb d, d vbb j pc-acp vvi dt j-jn cc j p-acp dt n2 r-crq pns31 vhz, cc-acp vvz xx.
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The vse warneth vs not to 〈 ◊ 〉 ouer the benefits we haue without due valluing them:
The use warneth us not to 〈 ◊ 〉 over the benefits we have without due valuing them:
dt n1 vvz pno12 xx pc-acp 〈 sy 〉 a-acp dt n2 po12 vhb p-acp j-jn vvg pno32:
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for want of this, what euer wee haue, our estate is irkesome to vs. Hence that foolish affectation of others miseries,
for want of this, what ever we have, our estate is irksome to us Hence that foolish affectation of Others misery's,
p-acp n1 pp-f d, r-crq av pns12 vhb, po12 n1 vbz j p-acp pno12 av cst j n1 pp-f n2-jn n2,
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whilst wee not contenred to bee happie, because wee see not how happy we were, if we were 〈 ◊ 〉;
while we not contenred to be happy, Because we see not how happy we were, if we were 〈 ◊ 〉;
cs pns12 xx n1 pc-acp vbi j, c-acp pns12 vvb xx c-crq j pns12 vbdr, cs pns12 vbdr 〈 sy 〉;
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make a good 〈 ◊ 〉 euill to vs, for want of wisedome to manage it:
make a good 〈 ◊ 〉 evil to us, for want of Wisdom to manage it:
vvi dt j 〈 sy 〉 n-jn p-acp pno12, p-acp n1 pp-f n1 pc-acp vvi pn31:
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in our owne lots wee onely recount the inconueniences wee suffer, we lease out our benefits vnconsidered.
in our own lots we only recount the inconveniences we suffer, we lease out our benefits unconsidered.
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In others we propose the good they seeme to haue, which we preferre before our owne,
In Others we propose the good they seem to have, which we prefer before our own,
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because we see what they seeme, we feele not what they suffer. The husbandman would be a tradefman, the tradesman student;
Because we see what they seem, we feel not what they suffer. The husbandman would be a tradefman, the tradesman student;
c-acp pns12 vvb r-crq pns32 vvb, pns12 vvb xx r-crq pns32 vvb. dt n1 vmd vbi dt n1, dt n1 n1;
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the begger would be rich, the rich noble, the noble a king, neither well knowing, that euery estate is blessed to a good man,
the beggar would be rich, the rich noble, the noble a King, neither well knowing, that every estate is blessed to a good man,
dt n1 vmd vbi j, dt j j, dt j dt n1, av-dx av vvg, cst d n1 vbz vvn p-acp dt j n1,
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but God hath fitted vs with such as hee knoweth best for vs. This ecce, is to tel vs, that the enuy which attendeth greatnesse,
but God hath fitted us with such as he Knoweth best for us This ecce, is to tell us, that the envy which attends greatness,
cc-acp np1 vhz vvn pno12 p-acp d c-acp pns31 vvz av-js p-acp pno12 d fw-la, vbz pc-acp vvi pno12, cst dt n1 r-crq vvz n1,
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and with an hundred eyes watcheth honour, fighting with it, as the serpent with Hercules in the cradle and infancie, commendeth the quiet of a meane estate,
and with an hundred eyes watches honour, fighting with it, as the serpent with Hercules in the cradle and infancy, commends the quiet of a mean estate,
cc p-acp dt crd n2 vvz n1, vvg p-acp pn31, c-acp dt n1 p-acp np1 p-acp dt n1 cc n1, vvz dt j-jn pp-f dt j n1,
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and that it is safe sayling in the hauen:
and that it is safe sailing in the Haven:
cc cst pn31 vbz j vvg p-acp dt n1:
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that it is no secure being on those pinacles of the Court or Temple, where we can neither rest without feare: nor come downe without falling.
that it is no secure being on those pinnacles of the Court or Temple, where we can neither rest without Fear: nor come down without falling.
cst pn31 vbz dx j n1 p-acp d n2 pp-f dt n1 cc n1, c-crq pns12 vmb av-dx vvi p-acp n1: ccx vvb a-acp p-acp vvg.
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If we will giue ambition feete to stand vpon the good wee had, this ecce will giue place to a second of reprehension.
If we will give ambition feet to stand upon the good we had, this ecce will give place to a second of reprehension.
cs pns12 vmb vvi n1 n2 pc-acp vvi p-acp dt j pns12 vhd, d fw-la vmb vvi n1 p-acp dt ord pp-f n1.
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Ecce in the second place telleth vs that man is vnthankfull for the mercies receiued: to the vngodly, God sayd, What hast thou to doe to declare my statutes. Ecce in the second place Telleth us that man is unthankful for the Mercies received: to the ungodly, God said, What hast thou to do to declare my statutes.
fw-la p-acp dt ord n1 vvz pno12 d n1 vbz j p-acp dt n2 vvn: p-acp dt j, np1 vvd, q-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n2.
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An vncleane heart is 〈 ◊ ◊ 〉 altar for Gods prayses: but to the righteous, offer vnto God thanks-giuing. God onely accepteth what he giueth;
an unclean heart is 〈 ◊ ◊ 〉 altar for God's praises: but to the righteous, offer unto God thanksgiving. God only Accepteth what he gives;
dt j n1 vbz 〈 sy sy 〉 n1 p-acp npg1 n2: cc-acp p-acp dt j, vvb p-acp np1 j. np1 av-j vvz r-crq pns31 vvz;
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that is, mercedem virtutis, mercedem virtutem, a reward of vertue, blessings, vertue a reward, thankefulnesse. Some know not that they are to learne, the first ecce was theirs:
that is, mercedem virtue, mercedem virtutem, a reward of virtue, blessings, virtue a reward, thankfulness. some know not that they Are to Learn, the First ecce was theirs:
d vbz, fw-la fw-la, fw-la fw-la, dt n1 pp-f n1, n2, n1 dt n1, n1. d vvb xx cst pns32 vbr pc-acp vvi, dt ord fw-la vbds png32:
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others learne not that they are to know, the thanks they owe to God, but sacrifising to their owne net, leaue the maine poynt vndone,
Others Learn not that they Are to know, the thanks they owe to God, but sacrificing to their own net, leave the main point undone,
n2-jn vvb xx cst pns32 vbr pc-acp vvi, dt n2 pns32 vvb p-acp np1, cc-acp vvg p-acp po32 d n1, vvb dt j n1 vvn,
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for which God did all for them, that is, thou shalt glorifie me.
for which God did all for them, that is, thou shalt Glorify me.
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This behold-therefore discouereth our defect in beholding, we haue need of as many 〈 ◊ 〉 as we haue dayes or houres, euery minute wee receiue, few looke backe to the giuer:
This behold-therefore Discovereth our defect in beholding, we have need of as many 〈 ◊ 〉 as we have days or hours, every minute we receive, few look back to the giver:
d j vvz po12 n1 p-acp vvg, pns12 vhb n1 pp-f p-acp d 〈 sy 〉 c-acp pns12 vhb n2 cc n2, d n1 pns12 vvb, d vvb av p-acp dt n1:
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the tracts of Gods benefits to• … ards vs are as the feete of the beasts to the Lions den, all looke towards vs b• … t non• … backe 〈 ◊ 〉;
the tracts of God's benefits to• … ards us Are as the feet of the beasts to the Lions den, all look towards us b• … tO non• … back 〈 ◊ 〉;
dt n2 pp-f npg1 n2 n1 … ng1-jn pno12 vbr p-acp dt n2 pp-f dt n2 p-acp dt ng1 n1, d n1 p-acp pno12 n1 … sy n1 … av 〈 sy 〉;
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we receiue of him what we haue and are, he clothed vs, we feede at his vniuersall ordinary,
we receive of him what we have and Are, he clothed us, we feed At his universal ordinary,
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but like shifting theeuish customers wee must bee followed with an ecce, you haue not payed.
but like shifting thievish customers we must be followed with an ecce, you have not paid.
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Moses acknowledged there were no people vnder the heauens, more blessed then Israel. Dauid sayd he had not dealt so with 〈 ◊ ◊ 〉: yet they sayd not where is the Lord that brought vs 〈 ◊ 〉 of the la• … d of Egypt? but were an obslinate, a 〈 ◊ 〉 people; Moses acknowledged there were no people under the heavens, more blessed then Israel. David said he had not dealt so with 〈 ◊ ◊ 〉: yet they said not where is the Lord that brought us 〈 ◊ 〉 of the la• … worser of Egypt? but were an obslinate, a 〈 ◊ 〉 people;
np1 vvn a-acp vbdr dx n1 p-acp dt n2, av-dc vvn cs np1. np1 vvd pns31 vhd xx vvn av p-acp 〈 sy sy 〉: av pns32 vvd xx c-crq vbz dt n1 cst vvd pno12 〈 sy 〉 pp-f dt n1 … sy pp-f np1? p-acp vbdr dt j, dt 〈 sy 〉 n1;
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no wonder if the heauens are called to witnesse, ( they declare the glory of God ) and the earth,
no wonder if the heavens Are called to witness, (they declare the glory of God) and the earth,
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for all creatures in their kinde are thankefull;
for all creatures in their kind Are thankful;
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giue the beasts they will know thee, the oxe, the tu• … tle, the storke, all shall iudge man:
give the beasts they will know thee, the ox, the tu• … tle, the stork, all shall judge man:
vvb dt n2 pns32 vmb vvi pno21, dt n1, dt n1 … j, dt n1, d vmb vvi n1:
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giue the very earth it will bee abundantly thankefull;
give the very earth it will be abundantly thankful;
vvb dt j n1 pn31 vmb vbi av-j j;
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giue man, you must giue him an ecce, heauen, earth, all creatures hold their courses ▪ man onely is exorbitant.
give man, you must give him an ecce, heaven, earth, all creatures hold their courses ▪ man only is exorbitant.
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Christ did many wonders for the Iewes: see the vse they made of it, and by their error, we shall discouer our way;
christ did many wonders for the Iewes: see the use they made of it, and by their error, we shall discover our Way;
np1 vdd d n2 p-acp dt np2: vvb dt n1 pns32 vvd pp-f pn31, cc p-acp po32 n1, pns12 vmb vvi po12 n1;
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some vnthankfully neglect him, some malitiously persecute him.
Some unthankfully neglect him, Some maliciously persecute him.
d av-j vvi pno31, d av-j vvi pno31.
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O foolish people and 〈 ◊ 〉, do ye so reward the Lord? againe, I fed them with Ma• … na, with water also out of the stonie rocke. Oh foolish people and 〈 ◊ 〉, do you so reward the Lord? again, I fed them with Ma• … na, with water also out of the stony rock.
uh j n1 cc 〈 sy 〉, vdb pn22 av vvi dt n1? av, pns11 vvd pno32 p-acp np1 … fw-mi, p-acp n1 av av pp-f dt j n1.
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I say abridgeth all, 〈 ◊ 〉 could haeue beene done more that I haue not done? See their requitall, They gaue mee gall to eate,
I say Abridges all, 〈 ◊ 〉 could haeue been done more that I have not done? See their requital, They gave me Gall to eat,
pns11 vvb vvz d, 〈 sy 〉 vmd vvi vbi vdi av-dc cst pns11 vhb xx vdi? vvb po32 n1, pns32 vvd pno11 n1 pc-acp vvi,
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when I was thirstie they gaue mee vineger to drinke: their vineger was sharpe to his sence, their vnthank• … ulnesse was more distastfull to his soule; when I was thirsty they gave me vinegar to drink: their vinegar was sharp to his sense, their vnthank• … ulnesse was more distasteful to his soul;
c-crq pns11 vbds j pns32 vvd pno11 n1 pc-acp n1: po32 n1 vbds j p-acp po31 n1, po32 n1 … np1-n vbds av-dc j p-acp po31 n1;
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vnthankfulnesse was condemned and punished with death among the heathens: what wonder then if it be euer hat• … full to God and men;
unthankfulness was condemned and punished with death among the Heathens: what wonder then if it be ever hat• … full to God and men;
n1 vbds vvn cc vvn p-acp n1 p-acp dt n2-jn: r-crq n1 av cs pn31 vbb av n1 … j p-acp np1 cc n2;
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no vnkindnesse so bitter as where our well meaning loues bids vs looke for loue againe.
no unkindness so bitter as where our well meaning loves bids us look for love again.
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All this commendeth to our vse Dauids 〈 ◊ 〉 quie, praise the Lord O my soule.
All this commends to our use David 〈 ◊ 〉 quie, praise the Lord Oh my soul.
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How often falleth that sweete Chorus and bearing to his heauenly song;
How often falls that sweet Chorus and bearing to his heavenly song;
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O that men would therefore praise the Lord for his goodnesse, and declare the wonders that hee doth for the children of men. All good men are thankefull.Oh that men would Therefore praise the Lord for his Goodness, and declare the wonders that he does for the children of men. All good men Are thankful.
uh cst n2 vmd av vvi dt n1 p-acp po31 n1, cc vvi dt n2 cst pns31 vdz p-acp dt n2 pp-f n2. d j n2 vbr j.
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Dauid had tasted of his mercy, and pre• … ently sayth, Quidretribuam? What shall • … render? The heart of a good man is like the image in a glasse, with eyes euer fixed on the eye which beholdeth them, 〈 ◊ 〉 Gods eye falleth on his miseries, his looketh vp to Gods mercies. David had tasted of his mercy, and pre• … ently say, Quidretribuam? What shall • … render? The heart of a good man is like the image in a glass, with eyes ever fixed on the eye which beholdeth them, 〈 ◊ 〉 God's eye falls on his misery's, his looks up to God's Mercies.
np1 vhd vvn pp-f po31 n1, cc n1 … av-j vvz, fw-la? q-crq vmb • … vvi? dt n1 pp-f dt j n1 vbz av-j dt n1 p-acp dt n1, p-acp n2 av vvn p-acp dt n1 r-crq vvz pno32, 〈 sy 〉 ng1 n1 vvz p-acp po31 n2, po31 vvz p-acp p-acp npg1 n2.
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There are many reasons for it.
There Are many Reasons for it.
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First, God giueth freely, and onely expecteth ou• … thankes, not that they can benefite him,
First, God gives freely, and only Expects ou• … thanks, not that they can benefit him,
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but that he might giue more. Secondly, the course of grace stoppes where is no recourse of gratitude.
but that he might give more. Secondly, the course of grace stops where is no recourse of gratitude.
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Thirdly, that perisheth which is done for vnthankefull men, by which meanes, they are not onely, not bettered by the good they receiue,
Thirdly, that Perishes which is done for unthankful men, by which means, they Are not only, not bettered by the good they receive,
ord, cst vvz r-crq vbz vdn p-acp j n2, p-acp r-crq n2, pns32 vbr xx j, xx vvn p-acp dt j pns32 vvb,
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but made worse by all they haue. Fourthly, the Saints remember they are the sonnes of God, and his deere children:
but made Worse by all they have. Fourthly, the Saints Remember they Are the Sons of God, and his deer children:
cc-acp vvd jc p-acp d pns32 vhb. ord, dt n2 vvb pns32 vbr dt n2 pp-f np1, cc po31 j-jn n2:
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and the greater bands of loue, the more 〈 ◊ 〉 ingratitude. It was not mine enemy saith the Psalmist, for then I could haue borne it:
and the greater bans of love, the more 〈 ◊ 〉 ingratitude. It was not mine enemy Says the Psalmist, for then I could have born it:
cc dt jc n2 pp-f n1, dt av-dc 〈 sy 〉 n1. pn31 vbds xx po11 n1 vvz dt n1, c-acp cs pns11 vmd vhi vvn pn31:
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but that a familiar friend had done him dishonour, is the very strength and summe enforcing the iustnesse of his complaint, And thou my sonne, sayd Caesar, Brutus poynard of all the conspirators was dipped in the Serpents gall:
but that a familiar friend had done him dishonour, is the very strength and sum enforcing the justness of his complaint, And thou my son, said Caesar, Brutus poinard of all the conspirators was dipped in the Serpents Gall:
p-acp cst dt j-jn n1 vhd vdn pno31 n1, vbz dt j n1 cc n1 vvg dt n1 pp-f po31 n1, cc pns21 po11 n1, vvd np1, np1 n1 pp-f d dt n2 vbds vvn p-acp dt ng1 n1:
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for the adopted sonnes of God to sinne is to grieue the holy spirit of God.
for the adopted Sons of God to sin is to grieve the holy Spirit of God.
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It was not so much the Rom• … n lance, not so much the spitefull 〈 ◊ 〉 which cryed crucifige, which piersed Iesus sides,
It was not so much the Rom• … n lance, not so much the spiteful 〈 ◊ 〉 which cried crucifige, which pierced Iesus sides,
pn31 vbds xx av av-d dt np1 … wd n1, xx av av-d dt j 〈 sy 〉 r-crq vvd fw-la, r-crq vvd np1 n2,
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as that cursed abstract sinne, with it wee crucifie againe the Lord of life, at this he cryeth, and thou one of the twelue. He hath a stony heart who neither can loue fir• … t nor requite the louing:
as that cursed abstract sin, with it we crucify again the Lord of life, At this he Cries, and thou one of the twelue. He hath a stony heart who neither can love fir• … tO nor requite the loving:
c-acp cst j-vvn n-jn n1, p-acp pn31 pns12 vvi av dt n1 pp-f n1, p-acp d pns31 vvz, cc pns21 crd pp-f dt crd. pns31 vhz dt j n1 r-crq dx vmb vvi n1 … sy ccx vvb dt j-vvg:
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to render good for euill is an action diuine; to 〈 ◊ 〉 good for good humane, to repay euill for euill, brutish;
to render good for evil is an actium divine; to 〈 ◊ 〉 good for good humane, to repay evil for evil, brutish;
pc-acp vvi j p-acp n-jn vbz dt n1 j-jn; pc-acp 〈 sy 〉 j c-acp j j, pc-acp vvi j-jn p-acp n-jn, j;
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but to recompen• … e euill for good is diuellish. Vnthankefulnesse is the very center to which all these blacke lines of sinne are drawne;
but to recompen• … e evil for good is devilish. Unthankfulness is the very centre to which all these black lines of sin Are drawn;
cc-acp p-acp n1 … sy j-jn c-acp j vbz j. n1 vbz dt j n1 p-acp r-crq d d j-jn n2 pp-f n1 vbr vvn;
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euery sinne is an ingratitude against God, by so much more detestable, by how much greater Gods goodnesse.
every sin is an ingratitude against God, by so much more detestable, by how much greater God's Goodness.
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Whence it is not hard to gather, that of all Gods creatures, the Deuill is most vnthankfull, and wicked men next.
Whence it is not hard to gather, that of all God's creatures, the devil is most unthankful, and wicked men next.
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Behold therefore what thou doest, and thou shalt see what cause thou hast to be thankfull, it becommeth well the iust to be thankefull; Behold Therefore what thou dost, and thou shalt see what cause thou hast to be thankful, it becomes well the just to be thankful;
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He is very vniust who is not thankefull. The third Ecce is a Remembrancer. Most men are large in vowes and intents, but of vnfaithfull memories:
He is very unjust who is not thankful. The third Ecce is a Remembrancer. Most men Are large in vows and intents, but of unfaithful memories:
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you shall haue many with Iacobs vowes, in Iacobs estate, beginning his Pilgrimage, then they dreame of a Ladder to Heauen, thinke of the wayes of God,
you shall have many with Iacobs vows, in Iacobs estate, beginning his Pilgrimage, then they dream of a Ladder to Heaven, think of the ways of God,
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but with their two Droues find no leysure for Bethel, the House of God:
but with their two Droves find no leisure for Bethel, the House of God:
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if they haue this Ecce of remembrance, it is but as that fraudulent Votarie sacrificed his almond shels in stead of halfe his vowed gaines,
if they have this Ecce of remembrance, it is but as that fraudulent Votary sacrificed his almond shells in stead of half his vowed gains,
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as much time as they esteeme cast away.
as much time as they esteem cast away.
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Wonderfull were the mercies of God vpon the House of Israel, then sang Moses and Miriam, but they suddenly forgat his 〈 ◊ 〉:
Wonderful were the Mercies of God upon the House of Israel, then sang Moses and Miriam, but they suddenly forgot his 〈 ◊ 〉:
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the sweet Singer of Israel hath abridged the storie, He was so mercifull, he forgaue their misdeeds, many a time turned he his wrath away, many a time did they prouoke him, they thought not of his Hand,
the sweet Singer of Israel hath abridged the story, He was so merciful, he forgave their misdeeds, many a time turned he his wrath away, many a time did they provoke him, they Thought not of his Hand,
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and the day wherein he deliuered them. and the day wherein he Delivered them.
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So yong Samuel sleeping in the Tabernacle, answered Gods calls for the present, but presently fell asleepe againe:
So young Samuel sleeping in the Tabernacle, answered God's calls for the present, but presently fell asleep again:
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therefore God often awakeneth, often remembreth.
Therefore God often awakeneth, often Remember.
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It is true with man there are a burdensome kind of Benefactor• …, which do not so much speak of their benefits because they haue done them,
It is true with man there Are a burdensome kind of Benefactor• …, which do not so much speak of their benefits Because they have done them,
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as do thē that they might speak of them: these but purchase hate with a price.
as do them that they might speak of them: these but purchase hate with a price.
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The Antients painted friendship extending both hands, one giuing, the other receiuing, she euer looking toward the receiuing hand.
The Ancients painted friendship extending both hands, one giving, the other receiving, she ever looking towards the receiving hand.
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It is for giuers to forget, & receiuers to remember; but our infirmitie requireth Gods frequent vpbraidings:
It is for givers to forget, & Receivers to Remember; but our infirmity requires God's frequent upbraidings:
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therfore saith Ambrose on these words, I pardon, and remember not iniquitie; but doe thou remember, I recount not what I haue forgiuen,
Therefore Says Ambrose on these words, I pardon, and Remember not iniquity; but do thou Remember, I recount not what I have forgiven,
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but remember, that thou mayest amend. Boast not thy selfe as if thou wert innocent, lest thou proue more guilty, the more thou 〈 ◊ 〉 thy selfe.
but Remember, that thou Mayest amend. Boast not thy self as if thou Wertenberg innocent, lest thou prove more guilty, the more thou 〈 ◊ 〉 thy self.
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God appointed first fruit ▪ offrings of this Ecce of Remembrance to be performed with this recognition, I acknowledge this day vnto the Lord, that I am come into the countrey which the Lord sware vnto our Fathers for to giue vs;
God appointed First fruit ▪ offerings of this Ecce of Remembrance to be performed with this recognition, I acknowledge this day unto the Lord, that I am come into the country which the Lord sware unto our Father's for to give us;
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a Syrian was my father, who being 〈 ◊ 〉 to perish for hunger, went downe into Aegypt, and 〈 ◊ 〉 there with a small companie,
a Syrian was my father, who being 〈 ◊ 〉 to perish for hunger, went down into Egypt, and 〈 ◊ 〉 there with a small company,
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& grew there into a Nation:
& grew there into a nation:
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and now loe I haue brought the first fruits of the land which thou hast giuen me. and now lo I have brought the First fruits of the land which thou hast given me.
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How often doth God looke on mens aduersitie, and labour, ease their shoulders from the burdens? how often doth he exchange their despised care, carefull penury,
How often does God look on men's adversity, and labour, ease their shoulders from the burdens? how often does he exchange their despised care, careful penury,
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for fauours, honours, riches, fruitfull possessions;
for favours, honours, riches, fruitful possessions;
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but where are our firstfruit-offerings? How many doth he restore to health? I say not, Where are the other nine? but where is the one man of ten, of an hundred, which remembreth himselfe to come back to God? Betwixt these two limits of weale and woe, the distance is like the passage to Elizium, there is a Let• … e by the way, whose sleepy waters once tasted, we soone forget, not only a Syrian was my father, but euen our first fruits, our acknowledgement of Gods mercy.
but where Are our firstfruit-offerings? How many does he restore to health? I say not, Where Are the other nine? but where is the one man of ten, of an hundred, which Remember himself to come back to God? Betwixt these two Limits of weal and woe, the distance is like the passage to Elizium, there is a Let• … e by the Way, whose sleepy waters once tasted, we soon forget, not only a Syrian was my father, but even our First fruits, our acknowledgement of God's mercy.
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Messala forgot his own name, say the Historians;Messala forgotten his own name, say the Historians;
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saith not our experience the like? we haue our Messala's, who in the Land of Promise soone forget their name, deriued from their hungry Syrian father.
Says not our experience the like? we have our Messalas, who in the Land of Promise soon forget their name, derived from their hungry Syrian father.
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I must say more, we are all Messala's, & in the violence of sins lethargie forget the excellent Name? nay, nature of man:
I must say more, we Are all Messalas, & in the violence of Sins lethargy forget the excellent Name? nay, nature of man:
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all creatures were made for man, & whereas they haue only foure muscles to turne their eyes round about, prone to the earth, man hath a fift, to pull his towards Heauen;
all creatures were made for man, & whereas they have only foure muscles to turn their eyes round about, prove to the earth, man hath a fift, to pull his towards Heaven;
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yet man more forgetfull then all, must often be put in mind of Gods benefits.
yet man more forgetful then all, must often be put in mind of God's benefits.
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The righteous God hath so done his maruellous works, that they ought to be had in remembrance:
The righteous God hath so done his marvelous works, that they ought to be had in remembrance:
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God deliuereth, and only saith as Ioseph, Remember me when it shall be well with thee, yet Ioseph i• … forgotten;
God Delivereth, and only Says as Ioseph, remember me when it shall be well with thee, yet Ioseph i• … forgotten;
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the danger is, we will not then doe well when we are well.
the danger is, we will not then do well when we Are well.
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God chargeth the Israelites that they should not then forsake him, when they came to the fruitfull p• … ssessions.
God charges the Israelites that they should not then forsake him, when they Come to the fruitful p• … ssessions.
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Hee that is in any great danger cryeth with Pharaoh, Take away from mee this death onely.
He that is in any great danger Cries with Pharaoh, Take away from me this death only.
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He that is in a stresse at sea will call on God and rouze vp o• … hers like Ionahs Marriners.
He that is in a stress At sea will call on God and rouse up o• … hers like Jonahs Mariners.
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He that is vnder the Crosse s• … ith, as the thiefe on the Crosse, Lord remember me? He that is si• … ke, perhaps hath learned of Dauid, all the d• … and all the night to call vpon God.
He that is under the Cross s• … ith, as the thief on the Cross, Lord Remember me? He that is si• … ke, perhaps hath learned of David, all the d• … and all the night to call upon God.
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He that is poore and selleth his pittie, mouing plaints for bread sendeth out the name of God before euery petition:
He that is poor and Selleth his pity, moving plaints for bred sends out the name of God before every petition:
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there is no danger of his memory now;
there is no danger of his memory now;
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but take him, take all these laden with Gods bountie, when of all times a man would thinke they cannot now forget God, hauing their hands full of his benefits, and then Ioseph is forgotten;
but take him, take all these laden with God's bounty, when of all times a man would think they cannot now forget God, having their hands full of his benefits, and then Ioseph is forgotten;
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then they finde no time to thinke of God: so some men like the Siphius naturally soft, are hardned with oyle.
then they find no time to think of God: so Some men like the Siphius naturally soft, Are hardened with oil.
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Others like dishonest debtors, the more they owe, the more they shun the presence of their creditor As our eyes too neere • … he obiect cannot see it, there must bee a proportionable • … istance,
Others like dishonest debtors, the more they owe, the more they shun the presence of their creditor As our eyes too near • … he Object cannot see it, there must be a proportionable • … istance,
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so when Gods blessings are euen vpon vs, then we are in danger not to see them.
so when God's blessings Are even upon us, then we Are in danger not to see them.
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God therefore often ta• … eth them from vs a while, that we may learne to w• … igh by want, who could not by possessing them.
God Therefore often ta• … eth them from us a while, that we may Learn to w• … igh by want, who could not by possessing them.
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The Lynx hath excellent eyes, but so bad a memory, that but looking backe he forgetteth what he pursued:
The Lynx hath excellent eyes, but so bad a memory, that but looking back he forgetteth what he pursued:
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such are we in • … ffliction q• … icke sighted, but if we looke backe on prosperi• … ie we forget all: • … ew dayes we keepe in memory deliuerances from mise• … ies some yeares old.
such Are we in • … ffliction q• … icke sighted, but if we look back on prosperi• … ie we forget all: • … ew days we keep in memory Deliverances from mise• … ies Some Years old.
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No wonder if • … od often beat vs treuant like non proficients, long lear• … ing soone forgetting:
No wonder if • … od often beatrice us treuant like non proficients, long lear• … ing soon forgetting:
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dull and fraile memori• … s must bee • … olpen with frequent repetitions: therefore he humbled • … srael he telleth the cause, remember the Lord thy God,
dull and frail memori• … s must be • … olpen with frequent repetitions: Therefore he humbled • … srael he Telleth the cause, Remember the Lord thy God,
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if • … hou forget, 〈 ◊ ◊ ◊ 〉 day you shall surely perish: if • … how forget, 〈 ◊ ◊ ◊ 〉 day you shall surely perish:
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if euer • … orgetfulnesse deserue the rod, it is when we remember • … ot the Lord, he neuer forgetteth vs, in the corne, in the fruites of the earth whilst we sleepe,
if ever • … orgetfulnesse deserve the rod, it is when we Remember • … It the Lord, he never forgetteth us, in the corn, in the fruits of the earth while we sleep,
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or thinke not of him, he neuer forgetteth vs ▪ our fields • … elvs we must remember him, our houses, garmēts, children, health, peace, all creatures, cry remēber your Creator;
or think not of him, he never forgetteth us ▪ our fields • … elvs we must Remember him, our houses, garments, children, health, peace, all creatures, cry Remember your Creator;
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amidst so many remembrancers, it were many shames to forget God.
amid so many remembrancers, it were many shames to forget God.
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Some excuse themselues by the fraylty of their memory, yet forget not their losses, their paines:
some excuse themselves by the frailty of their memory, yet forget not their losses, their pains:
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you shall haue some man lament the losse of one tooth twentie times, who neuer had it in his heart to thanke God for many other left,
you shall have Some man lament the loss of one tooth twentie times, who never had it in his heart to thank God for many other left,
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for his hands, legs, or eyes:
for his hands, legs, or eyes:
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is the losse of one limme so great, are not the vse and integritie of many worth thankes? Some fault their age, yet forget not their treasure:
is the loss of one limb so great, Are not the use and integrity of many worth thanks? some fault their age, yet forget not their treasure:
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our delights are our memories darling, can a mother forget her child? Others challenge Nature of partiality, yet without a tutor remember iniuries.
our delights Are our memories darling, can a mother forget her child? Others challenge Nature of partiality, yet without a tutor Remember injuries.
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Memory the soules Notary registreth wronges in Marble, fauours in Ice, which the least warmth of prosperity dissolueth.
Memory the Souls Notary Registereth wrongs in Marble, favours in Ice, which the least warmth of Prosperity dissolveth.
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Long we remember euils, benefit• … not long:
Long we Remember evils, benefit• … not long:
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our minds are Lymbecks, anger the fire, all goodnesse is soone distilled, we onely retaining the vselesse dregs, in which, his art of forgetting were worth all our time:
our minds Are Alembics, anger the fire, all Goodness is soon distilled, we only retaining the useless dregs, in which, his art of forgetting were worth all our time:
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it is a sure marke of an vnsanctified memory, to be forgetfull of all but that we should forget:
it is a sure mark of an unsanctified memory, to be forgetful of all but that we should forget:
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such is the vnthankefull mans mind; as hee sayde of his gout, would I worke? I haue no hands:
such is the unthankful men mind; as he said of his gout, would I work? I have no hands:
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would I walke? I haue no feete: must I smart? paine findeth me hands and feete.
would I walk? I have no feet: must I smart? pain finds me hands and feet.
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For God, he hath no memory at home; for sinne, for the world his wits are euer about him.
For God, he hath no memory At home; for sin, for the world his wits Are ever about him.
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But is thy memory indeed broken and vnfaithfull? vse it like a bankerout, giue no day but enforce present payment:
But is thy memory indeed broken and unfaithful? use it like a bankrupt, give no day but enforce present payment:
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deferre not a day to be thankefull, lest after many faire warnings, a worse euill arrest thee a carelesse debtor.
defer not a day to be thankful, lest After many fair Warnings, a Worse evil arrest thee a careless debtor.
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If this ecce hath remembred you; another attendeth to comfort you, which commeth as Dauid sayd of Abimaaz with good tidings.
If this ecce hath remembered you; Another attends to Comfort you, which comes as David said of Abimaaz with good tidings.
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This ecce is de• … iued from the foregoing three, we could not be disconsolate, if we knew, acknowledged, and remembred what God doth, and hath done for vs. All the afflictions of the children of God are but healing stripes:
This ecce is de• … iued from the foregoing three, we could not be disconsolate, if we knew, acknowledged, and remembered what God does, and hath done for us All the afflictions of the children of God Are but healing stripes:
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I smite and heale (sayth God) hee woundeth with infirmitie, but healeth with • … aith:
I smite and heal (say God) he wounds with infirmity, but heals with • … aith:
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a sicknesse to health, as Christ sayd of Lazarus, this sickenesse is not vnto death: it hath more smart then danger:
a sickness to health, as christ said of Lazarus, this sickness is not unto death: it hath more smart then danger:
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when Iason Pheraeus friends had giuen him ouer, he found helpe at his enemies hands, whose stroke opening the impostume, onely killed the disease:
when Iason Pheraeus Friends had given him over, he found help At his enemies hands, whose stroke opening the impostume, only killed the disease:
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our sickenesse is but Ias• … ns wound, the ▪ faithfull stripes of a louing God.
our sickness is but Ias• … ns wound, the ▪ faithful stripes of a loving God.
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Therefore are the righteous often called Gods children, babes, little babes: God dealeth with vs like wayward children:
Therefore Are the righteous often called God's children, babes, little babes: God deals with us like wayward children:
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we are froward, if we taste affliction, if then God giueth such medicine, he often giueth an ecce of comfort.
we Are froward, if we taste affliction, if then God gives such medicine, he often gives an ecce of Comfort.
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As if he sayd, bee st• … ll my child it will make thee well againe. Behold thou ar• … healed.
As if he said, be st• … ll my child it will make thee well again. Behold thou ar• … healed.
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When the Lyonesse fighteth for her whelpes, shee is obserued to cast her eyes towards the earth,
When the Lioness fights for her whelps, she is observed to cast her eyes towards the earth,
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lest she should feare the danger of hunters speares:
lest she should Fear the danger of Hunters spears:
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when we are to encounter with afflictions, losses, sicknesse, for our dearest soules, we must not looke on the misery so much, not on Sathans fiery iauclins (they may perhaps affright vs) as fixe our eyes on heauen, on the mercy of God.
when we Are to encounter with afflictions, losses, sickness, for our dearest Souls, we must not look on the misery so much, not on Satan's fiery iauclins (they may perhaps affright us) as fix our eyes on heaven, on the mercy of God.
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Dauid found comfort in it, I will lift vp mine eyes to the hits, euen to God which made heauen and earth: when betwixt the two armies he was to enter the dangerous lists, his eye was not so much on the ouergrowne champion of Gath, as on the Lord who deliuered him from the pawes of the Lyon and the Beare. David found Comfort in it, I will lift up mine eyes to the hits, even to God which made heaven and earth: when betwixt the two armies he was to enter the dangerous lists, his eye was not so much on the overgrown champion of Gaza, as on the Lord who Delivered him from the paws of the lion and the Bear.
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We easily faint like cowards at the sight of blood when our memory apprehendeth a present feare,
We Easily faint like cowards At the sighed of blood when our memory apprehendeth a present Fear,
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an absent succor, a terror seene, a refuge out of view, a present sicknesse, a san• … tus es to come.
an absent succour, a terror seen, a refuge out of view, a present sickness, a san• … tus es to come.
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Therefore in euery tryall consider not so much what thou sufferest for the present, as what thereby thou shalt enioy for the time to come.
Therefore in every trial Consider not so much what thou sufferest for the present, as what thereby thou shalt enjoy for the time to come.
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The Thracians for euery good and prosperous day, layd vp a white stone, for an aduerse, a black;
The Thracians for every good and prosperous day, laid up a white stone, for an adverse, a black;
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so one day iudged of another, the last of all. It is true of mortall men, none are absolutely happy;
so one day judged of Another, the last of all. It is true of Mortal men, none Are absolutely happy;
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yet he is abundantly happy who cannot finally be vnhappy:
yet he is abundantly happy who cannot finally be unhappy:
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perhaps the worldly man iudgeth as the Thracians did calculate, by externals, happy are the people which are in such a case, where there is no complaining in the streetes.
perhaps the worldly man Judgeth as the Thracians did calculate, by externals, happy Are the people which Are in such a case, where there is no complaining in the streets.
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Dauid otherwise iudged, happy are the people (though there bee complaining) which haue the Lord for their God: David otherwise judged, happy Are the people (though there be complaining) which have the Lord for their God:
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hee knew that though the last day made absolutely happy, yet that happinesse is begun from the day wee receiue the one white stone with a new name, our redemption written:
he knew that though the last day made absolutely happy, yet that happiness is begun from the day we receive the one white stone with a new name, our redemption written:
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from thence wee must learne to comfort our selues with this, behold wee are healed, what euer wee suffer, it shall worke for our happinesse.
from thence we must Learn to Comfort our selves with this, behold we Are healed, what ever we suffer, it shall work for our happiness.
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The Arimaspi were sayd to haue but one eye, and all their businesse to fight for gold.
The Arimaspi were said to have but one eye, and all their business to fight for gold.
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Carnall mens hearts haue but one eye, one thought, and that for riches.
Carnal men's hearts have but one eye, one Thought, and that for riches.
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Therefore they are comfortlesse in their trials, because they want an eye for heauen, at least this ecce to shake off the scales,
Therefore they Are comfortless in their trials, Because they want an eye for heaven, At least this ecce to shake off the scales,
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and open that they haue, as Dauiel opened his window toward Ierusalem the Citie of God, who saw the comfort through those clouds of feare • … Saint Stephen saw the same,
and open that they have, as Daniel opened his window towards Ierusalem the city of God, who saw the Comfort through those Clouds of Fear • … Saint Stephen saw the same,
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when nothing but ineuitable execution presented it selfe to his eyes, then hee witnesseth to the eye lesse faithlesse spectators, Behold I see the heauens open:
when nothing but inevitable execution presented it self to his eyes, then he Witnesseth to the eye less faithless spectators, Behold I see the heavens open:
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see how full of eyes is faith, had we Saint Stephens faith, his sight, could we see heauen open to the afflicted, wee should haue his vnmoueable affiance:
see how full of eyes is faith, had we Saint Stephen's faith, his sighed, could we see heaven open to the afflicted, we should have his Unmovable affiance:
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wee are comfortlesse in our tryals, as Elishas seruant was at first, for want of seeing our comforts.
we Are comfortless in our trials, as Elisha's servant was At First, for want of seeing our comforts.
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Antiphon was iudged to haue weake eyes, because hee saw no farre-distant obiects, yet could discerne his own image by the most slender reflection of the ayre:Antiphon was judged to have weak eyes, Because he saw no farre-distant objects, yet could discern his own image by the most slender reflection of the air:
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that we• … are so curious sighted to the very appearances of miseries in our selues, not seeing the solid comfort in God, she w• … s we are tender eyed,
that we• … Are so curious sighted to the very appearances of misery's in our selves, not seeing the solid Comfort in God, she w• … s we Are tender eyed,
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therfore we often say what Magdalen once, they haue taken away my Lord. In our sorrowes we know not our Iesus talking with vs:
Therefore we often say what Magdalen once, they have taken away my Lord. In our sorrows we know not our Iesus talking with us:
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the reason is, because the sense of present euill, hath many doores to giue it entrance into the soule;
the reason is, Because the sense of present evil, hath many doors to give it Entrance into the soul;
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the eye, the eare, the taste, all the body is sensible of paine, like Hannibals house full of doores:
the eye, the ear, the taste, all the body is sensible of pain, like Hannibals house full of doors:
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but vnseene comforts enter through faith the only doore, leading to the doore of life Christ Iesus.
but unseen comforts enter through faith the only door, leading to the door of life christ Iesus.
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So hath mans soule a smal window aboue to receiue light from heauen, but the doore, the passage for earth is of three heights;
So hath men soul a small window above to receive Light from heaven, but the door, the passage for earth is of three heights;
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the more neede haue we to cleare this little window towards heauen, that we may see the comfort which followeth in the next place.
the more need have we to clear this little window towards heaven, that we may see the Comfort which follows in the next place.
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THE SECOND SERMON. Thou art healed. WE haue hitherto seene the excitation, the stirring vp our attention, in foure points;
THE SECOND SERMON. Thou art healed. WE have hitherto seen the excitation, the stirring up our attention, in foure points;
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first discouering to the ignorant the good they haue; the second, reprehending the vnthankefull; the third, remembring the forgetfull; the fourth, comforting the afflicted.
First discovering to the ignorant the good they have; the second, reprehending the unthankful; the third, remembering the forgetful; the fourth, comforting the afflicted.
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Next, we are to consider what God hath done in restoring his health.
Next, we Are to Consider what God hath done in restoring his health.
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Chrysostome noteth the humilitie of Christ, not saying ▪ I haue healed thee, but thou art healed.Chrysostom notes the humility of christ, not saying ▪ I have healed thee, but thou art healed.
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If man doe well consider the workes done, they will lead him to their author, Thou art healed. There is an health of Soule t• … t he cured, who became like the Pellican in the Wildernesse, smiting his brest,
If man do well Consider the works done, they will led him to their author, Thou art healed. There is an health of Soul t• … tO he cured, who became like the Pelican in the Wilderness, smiting his breast,
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and recouering vs, By his stripes we are healed. There is an health of Body, I doubt not but he had here a respect to both,
and recovering us, By his stripes we Are healed. There is an health of Body, I doubt not but he had Here a respect to both,
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as in a like Cure, Matth. 9. 2. where he vseth them as conuertible termes, Thy sinnes are forgiuen thee, or Arise and walke.
as in a like Cure, Matthew 9. 2. where he uses them as convertible terms, Thy Sins Are forgiven thee, or Arise and walk.
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Most men haue health as Soules, by which though they liue, moue, and vnderstand, yet not many vnderstand what, whence,
Most men have health as Souls, by which though they live, move, and understand, yet not many understand what, whence,
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or for what end they haue it.
or for what end they have it.
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Which three points, as God, time, and your patience shall giue me leaue, I will consider.
Which three points, as God, time, and your patience shall give me leave, I will Consider.
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Health so much differeth from health, that what it is, I cannot without distinction describe.
Health so much differeth from health, that what it is, I cannot without distinction describe.
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Health in it esse and proper being, was that vncorrupt disposition of bodie in mans innocencie,
Health in it esse and proper being, was that uncorrupt disposition of body in men innocence,
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when the foure first qualities in Man, as a Citie 〈 ◊ 〉 vnitie in it selfe, by their brotherly 〈 ◊ 〉, fortified him against all assaults of Paines, Aches, Sicknesse, Wearinesse, Decrepednesse, Old Age.
when the foure First qualities in Man, as a city 〈 ◊ 〉 unity in it self, by their brotherly 〈 ◊ 〉, fortified him against all assaults of Pains, Aches, Sickness, Weariness, Decrepednesse, Old Age.
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Then was no ambition among them:
Then was no ambition among them:
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but though they were by their beings contrarie, yet vnited into one being of a right temper, they stroue not,
but though they were by their beings contrary, yet united into one being of a right temper, they strove not,
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but so 〈 ◊ 〉 each other, that the euenly-diuided power kept peace betwixt them all, till the ambitious mind taught them to 〈 ◊ 〉:
but so 〈 ◊ 〉 each other, that the evenly-divided power kept peace betwixt them all, till the ambitious mind taught them to 〈 ◊ 〉:
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then Heat and Cold, Moist and Drie, eagerly as it were fighting for soueraignetie, by restlesse ciuill warres ouerthrew Mans body, the little modell of a State, neuer ending their intestine quarrell, till the great Vsurper Death entring through the breach of sinne, surprized all.
then Heat and Cold, Moist and Dry, eagerly as it were fighting for sovereignty, by restless civil wars overthrew men body, the little model of a State, never ending their intestine quarrel, till the great Usurper Death entering through the breach of sin, surprised all.
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Since sinne was borne, a thousand life-killing Maladies fore runne, as if they were sworne Harbingers to Death.
Since sin was born, a thousand life-killing Maladies before run, as if they were sworn Harbingers to Death.
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So that Health in it existence and present being, is assaulted with many Infirmities, Distempers, Surfets, vntimély Accidents, a thousand Gates are set open to Death:
So that Health in it existence and present being, is assaulted with many Infirmities, Distempers, Surfeits, vntimély Accidents, a thousand Gates Are Set open to Death:
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And him that escapeth from the sword of Hazael, shall Iehu slay, and him that escapeth from the sword of Iehu, shall Elisha slay. And him that escapeth from the sword of hazael, shall Iehu slay, and him that escapeth from the sword of Iehu, shall Elisha slay.
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If a man liue free of all these ▪ Old Age commeth in the Maine Battaile, with Legions of Diseases; an vnresistable all-subduing power. I wonder what.
If a man live free of all these ▪ Old Age comes in the Main Battle, with Legions of Diseases; an unresistable all-subduing power. I wonder what.
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Democritus it was, and in what merrie moode;Democritus it was, and in what merry mood;
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how he 〈 ◊ 〉 his cares asleepe, how he forgot his first language, or vnderstood not his last adue to the world,
how he 〈 ◊ 〉 his Cares asleep, how he forgotten his First language, or understood not his last Adieu to the world,
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when he described a Man to be a Creature apt to laugh; Man borne with teares, liuing with sorrow, dying with griefe.
when he described a Man to be a Creature apt to laugh; Man born with tears, living with sorrow, dying with grief.
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Nature (said one) which armeth all the Creatures, cast out Man naked in the day of his Natiuitie, to teares and crying.
Nature (said one) which armeth all the Creatures, cast out Man naked in the day of his Nativity, to tears and crying.
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Thus happily borne, he lyeth bound hand and foot a weeping little Master of all the Creatures, beginning his life with punishment.
Thus happily born, he lies bound hand and foot a weeping little Master of all the Creatures, beginning his life with punishment.
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And now Diseases swarme, Changes and 〈 ◊ 〉 are against vs, and as much varietie of Medicines,
And now Diseases swarm, Changes and 〈 ◊ 〉 Are against us, and as much variety of Medicines,
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and those ouercome with nouelties in Diseases, making it a part of sicknesse to perish by skill, it being easier dying of the Disease, then too much remedie.
and those overcome with novelties in Diseases, making it a part of sickness to perish by skill, it being Easier dying of the Disease, then too much remedy.
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〈 ◊ 〉 and frayle is mans health;
〈 ◊ 〉 and frail is men health;
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Few and euill are the dayes of my Pilgrimage, said good Iacob: halfe our life is like death;Few and evil Are the days of my Pilgrimage, said good Iacob: half our life is like death;
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as death representeth sleepe, so sleepe death. The vnripe dayes of froward Infancie are hardly to be reputed a life;
as death Representeth sleep, so sleep death. The unripe days of froward Infancy Are hardly to be reputed a life;
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wherein though we liue, we thinke not of liuing:
wherein though we live, we think not of living:
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neyther of Old Age, the second Childhood, the Age of Sorrow and Care, wherein we haue so little pleasure,
neither of Old Age, the second Childhood, the Age of Sorrow and Care, wherein we have so little pleasure,
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as oft we learne of Ionah to inuite that vn welcome guest Death, that coldhanded last and furest Physician for all Diseases, whom others in vaine striue to rob of some houres possession.
as oft we Learn of Jonah to invite that vn welcome guest Death, that coldhanded last and furest physician for all Diseases, whom Others in vain strive to rob of Some hours possession.
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Adde to these the sickly houres our stronger yeeres haue told;
Add to these the sickly hours our Stronger Years have told;
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how many spent in sinne (for I can neyther call that health, when eyther the pensiue mind maketh the body sicke,
how many spent in sin (for I can neither call that health, when either the pensive mind makes the body sick,
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or the pampered body the mind:) and if the vnhealthie are to be 〈 ◊ 〉 (as one said of Sea-men) betwixt the liuing and the dead, we shall find, that he who hath reckoned many yeeres, hath liued but few, and those euill.
or the pampered body the mind:) and if the unhealthy Are to be 〈 ◊ 〉 (as one said of Seamen) betwixt the living and the dead, we shall find, that he who hath reckoned many Years, hath lived but few, and those evil.
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That our dayes are euill, we cause; that being euill, they are few; Gods mercy prouideth.
That our days Are evil, we cause; that being evil, they Are few; God's mercy Provideth.
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At the best, externall health is but a delaying the maladie for a little time: the Period is set, our liues Glasses euer runne:
At the best, external health is but a delaying the malady for a little time: the Period is Set, our lives Glasses ever run:
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in our best strength wee decay. Hezekiah may haue fifteene yeeres pieced vnto his life, yet hee must dye:
in our best strength we decay. Hezekiah may have fifteene Years pieced unto his life, yet he must die:
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The Heauens may stand still, yet the day must end: Lazarus may liue some posthume dayes, yet must come to the Graue againe:
The Heavens may stand still, yet the day must end: Lazarus may live Some posthume days, yet must come to the Grave again:
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The giuer of Natures Lawes onely can dispense with them;
The giver of Nature's Laws only can dispense with them;
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but we run towards our ends, no Age, no Estate, no Place can 〈 ◊ 〉 vs. Hormisda discouered Constantius vaine confidence in the pompe of the then triumphant Rome, when asked of the Emperour, what he thought of the pompe of that glorious Citie, he replyed, it onely liked me, that I haue learned, that men doe also dye at Rome.
but we run towards our ends, no Age, no Estate, no Place can 〈 ◊ 〉 us Hormisdas discovered Constantius vain confidence in the pomp of the then triumphant Room, when asked of the Emperor, what he Thought of the pomp of that glorious city, he replied, it only liked me, that I have learned, that men do also die At Room.
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Artemidorus men of Taproban, liuing long, and neuer sicke, are truly the Citizens of the heauenly Ierusalem, where no inhabitant shall say, I am sicke. Artemidorus men of Taproban, living long, and never sick, Are truly the Citizens of the heavenly Ierusalem, where no inhabitant shall say, I am sick.
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But in this life there is no absolute health:
But in this life there is no absolute health:
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we are borne drawing death from our first originall, and bearing natures corruption, and contention or victorie in our members. we Are born drawing death from our First original, and bearing nature's corruption, and contention or victory in our members.
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The same point of time giueth an exordium to our liuing and dying:
The same point of time gives an exordium to our living and dying:
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our life is but a lampe lighted at our birth, which may haue some violent blast to put it out, or wind to spend it;
our life is but a lamp lighted At our birth, which may have Some violent blast to put it out, or wind to spend it;
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but though neyther vntimely death extinguish, nor heart-eating sorrow consume, yet there is but a proportioned oyle of life, which will soone burne out.
but though neither untimely death extinguish, nor heart-eating sorrow consume, yet there is but a proportioned oil of life, which will soon burn out.
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Shall we then be impatient, and wish we had not been? This life is a time of triall, be contented a while with thy discontents, he that now soweth in teares, shall reape in ioy.
Shall we then be impatient, and wish we had not been? This life is a time of trial, be contented a while with thy discontents, he that now Soweth in tears, shall reap in joy.
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Shall we build great hopes on these sands? Eternitie is a surer rock:
Shall we built great hope's on these sands? Eternity is a Surer rock:
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set not vp your rest here, for as Moses told Israel, Ye are not yet come to your rest, the short epitome of life forbiddeth to begin long hopes.
Set not up your rest Here, for as Moses told Israel, You Are not yet come to your rest, the short epitome of life forbiddeth to begin long hope's.
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There is nothing firme, not in health it selfe, (health the riches of the poore and the blessing of the rich) vaine hopes of worldly men, pursuing that which is not, as if it were.
There is nothing firm, not in health it self, (health the riches of the poor and the blessing of the rich) vain hope's of worldly men, pursuing that which is not, as if it were.
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It is one thing of that which I haue wondred at, to see aweake sickly man, a drunkard,
It is one thing of that which I have wondered At, to see aweake sickly man, a drunkard,
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and the lame and vnhealthy, couetous and vniust, euen with dying hands laying hold on other mens goods.
and the lame and unhealthy, covetous and unjust, even with dying hands laying hold on other men's goods.
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There is no comfortable possession without health, nor stabilitie in health:
There is no comfortable possession without health, nor stability in health:
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health so weakely fortressed from a world of infir• … es, that euen in the houre in which we call it ours,
health so weakly fortressed from a world of infir• … es, that even in the hour in which we call it ours,
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and say, Soule take th• … e ease, wee are fooles, if wee know not they may take • … way our soules.
and say, Soul take th• … e ease, we Are Fools, if we know not they may take • … Way our Souls.
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Thou canst not hold a vapour in thine hand, and life is but a vapour appearing for a little time, and suddenly vanishing.
Thou Canst not hold a vapour in thine hand, and life is but a vapour appearing for a little time, and suddenly vanishing.
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Suppose thou has• … ouercome a dangerous disease, thou must be sicke againe, • … nd dye:
Suppose thou has• … overcome a dangerous disease, thou must be sick again, • … and die:
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there is no escape from the pale Sergeant; Death is that onely Creditor, which ha• … no Bankrupt Debtor. Agree with thine aduersarie quickly.
there is no escape from the pale sergeant; Death is that only Creditor, which ha• … no Bankrupt Debtor. Agree with thine adversary quickly.
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Shall wee blame the giuer of Life for our liues shortnesse? The very Heathen esteemed that a great blessing. I will adde the reason:
Shall we blame the giver of Life for our lives shortness? The very Heathen esteemed that a great blessing. I will add the reason:
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God is herein mercifull, not onely cutting off iudgement, by shortning the time of our transgression,
God is herein merciful, not only cutting off judgement, by shortening the time of our Transgression,
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but by our times shortning, and healths vn• …, deterring vs from sinne.
but by our times shortening, and healths vn• …, deterring us from sin.
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He that dareth euill in the way to the Iudge, in an health so 〈 ◊ 〉, a life so short, what would he not dare,
He that dareth evil in the Way to the Judge, in an health so 〈 ◊ 〉, a life so short, what would he not Dare,
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if he were sure his iudgement were farre off? You haue seene what our health is. See from whence.
if he were sure his judgement were Far off? You have seen what our health is. See from whence.
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God is the giuer of health, he saith it: I am the Lord that • … ealeth thee.
God is the giver of health, he Says it: I am the Lord that • … ealeth thee.
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Againe, he healeth all thine infirmities; of Soule, remitting all sinnes to one; of Body, hee is a preseruer as well as a Creator:
Again, he heals all thine infirmities; of Soul, remitting all Sins to one; of Body, he is a preserver as well as a Creator:
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and though second • … ses haue their place, yet till he say, I will he 〈 ◊ 〉 cleansed, be thou sound, no meanes can be effectuall.
and though second • … ses have their place, yet till he say, I will he 〈 ◊ 〉 cleansed, be thou found, no means can be effectual.
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〈 ◊ 〉 is the true Physician, whose Cures are not of 〈 ◊ 〉 Art, but certaine Power:
〈 ◊ 〉 is the true physician, whose Cures Are not of 〈 ◊ 〉 Art, but certain Power:
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Health is vnder his wings, and 〈 ◊ 〉 Cures free. Good Physicians are Gods Vice-〈 ◊ 〉 towards the Body, their skill is sacred;
Health is under his wings, and 〈 ◊ 〉 Cures free. Good Physicians Are God's Vice-〈 ◊ 〉 towards the Body, their skill is sacred;
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and 〈 ◊ ◊ 〉, who disclaymed to be the Lawyer, 〈 ◊ 〉, who made me a 〈 ◊ 〉? honoured the Physician, in many 〈 ◊ 〉, 〈 ◊ 〉 himselfe a Physician:
and 〈 ◊ ◊ 〉, who disclaimed to be the Lawyer, 〈 ◊ 〉, who made me a 〈 ◊ 〉? honoured the physician, in many 〈 ◊ 〉, 〈 ◊ 〉 himself a physician:
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therefore they are worthy of honour and reward. 〈 ◊ 〉 may teach the vnthankfull so much:
Therefore they Are worthy of honour and reward. 〈 ◊ 〉 may teach the unthankful so much:
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but they (should there be any such) who betray 〈 ◊ 〉 • … ents health to a 〈 ◊ ◊ 〉, and 〈 ◊ 〉 〈 ◊ ◊ 〉 〈 ◊ 〉 fatis, 〈 ◊ 〉 a poore remainder of a 〈 ◊ 〉 life to the graue, that they may take the 〈 ◊ ◊ 〉 of death;
but they (should there be any such) who betray 〈 ◊ 〉 • … ents health to a 〈 ◊ ◊ 〉, and 〈 ◊ 〉 〈 ◊ ◊ 〉 〈 ◊ 〉 fatis, 〈 ◊ 〉 a poor remainder of a 〈 ◊ 〉 life to the graven, that they may take the 〈 ◊ ◊ 〉 of death;
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they are but the 〈 ◊ ◊ ◊ 〉 car• …, to 〈 ◊ 〉 vpon them:
they Are but the 〈 ◊ ◊ ◊ 〉 car• …, to 〈 ◊ 〉 upon them:
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the 〈 ◊ ◊ 〉 to a 〈 ◊ 〉 Profession:
the 〈 ◊ ◊ 〉 to a 〈 ◊ 〉 Profession:
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they haue not learned of Christ the compassion he had on all that came vnto him.
they have not learned of christ the compassion he had on all that Come unto him.
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The poore Haemorrhois had experience perhaps of both: when shee had spent all on Physicians, she but touched the hemme of Christs garment, and was healed.
The poor Haemorrhois had experience perhaps of both: when she had spent all on Physicians, she but touched the hem of Christ garment, and was healed.
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He proued himselfe the Messiah by this argument to Iohns Disciples; the lame are made found, the blind see, the lepers are cleansed, the deafe heare.
He proved himself the Messiah by this argument to Iohns Disciples; the lame Are made found, the blind see, the lepers Are cleansed, the deaf hear.
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I conclude with Ambrose words, We 〈 ◊ 〉 all things in Christ: if we are sicke, he is a Physician; if sinfull, he is righteousnesse;
I conclude with Ambrose words, We 〈 ◊ 〉 all things in christ: if we Are sick, he is a physician; if sinful, he is righteousness;
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if we feare death, he is life. Wee must vsd this Lesson thu• …; in all our sicknesse to haue recourse to God through Christ Iesus:
if we Fear death, he is life. we must used this lesson thu• …; in all our sickness to have recourse to God through christ Iesus:
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he hath not left off the care hee had of his;
he hath not left off the care he had of his;
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if in his state of humilitie he was so powerfull, feare not, now all power is committed to him:
if in his state of humility he was so powerful, Fear not, now all power is committed to him:
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hee keepeth the very bones and dust of the Saints 〈 ◊ ◊ 〉: is 〈 ◊ 〉 God of the dead, and not of the liuing?
he Keepeth the very bones and dust of the Saints 〈 ◊ ◊ 〉: is 〈 ◊ 〉 God of the dead, and not of the living?
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There are three • … orts of people which haue neede to learne 〈 ◊ 〉 Lesson. 1. 〈 ◊ ◊ 〉 so impatient, that if God answer not when they would, they will with S• … l to Endor, with A• … to 〈 ◊ 〉, to the Diuell, to healing Witches for helpe.
There Are three • … orts of people which have need to Learn 〈 ◊ 〉 lesson. 1. 〈 ◊ ◊ 〉 so impatient, that if God answer not when they would, they will with S• … l to Endor, with A• … to 〈 ◊ 〉, to the devil, to healing Witches for help.
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It is true, Sathan is a cunning Mountebanke, and Wizzards and good Witches keepe his shops, who to kill a superstitious Soule, are suffered to cure the Body.
It is true, Sathan is a cunning Mountebank, and Wizards and good Witches keep his shops, who to kill a superstitious Soul, Are suffered to cure the Body.
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These may be admired like the Peloponnesian Physician at Rome, for his first Cures, but experience will name them 〈 ◊ 〉, cruell Butchers.
These may be admired like the Peloponnesian physician At Room, for his First Cures, but experience will name them 〈 ◊ 〉, cruel Butchers.
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I may say as he of the Athenians, they haue sworne to kill all their patients with Physicke. 2. Others Asa like neglect God, and trust to the Physician:
I may say as he of the Athenians, they have sworn to kill all their patients with Physic. 2. Others Asa like neglect God, and trust to the physician:
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though such men vse lawfull meanes, yet they erre as the former, but with this difference;
though such men use lawful means, yet they err as the former, but with this difference;
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they made the Deuill their God;
they made the devil their God;
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these, other Creatures. 3. Others neglect the good means which God hath giuen, and so tempt God in the foolish hazard of their life.
these, other Creatures. 3. Others neglect the good means which God hath given, and so tempt God in the foolish hazard of their life.
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They say their dayes are numbred; so were Sauls & Iudas dayes, yet they were guilty of murder:
They say their days Are numbered; so were Saul's & Iudas days, yet they were guilty of murder:
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and if not to saue, be to kill, what are they lesse who obstinately refuse probable meanes of recouerie? Some say, because they are not certaine:
and if not to save, be to kill, what Are they less who obstinately refuse probable means of recovery? some say, Because they Are not certain:
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they must know there are many reasons why the same meanes obtaine not alwayes the like good effect.
they must know there Are many Reasons why the same means obtain not always the like good Effect.
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First, if none should faile, too many would ascribe their health to the creature. Secondly, God reserueth some Cures, in which he will more immediatly discouer his owne hand:
First, if none should fail, too many would ascribe their health to the creature. Secondly, God reserveth Some Cures, in which he will more immediately discover his own hand:
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there were many Widowes in Israel in the dayes of Elisha, but onely vnto one was the Prophet sent;
there were many Widows in Israel in the days of Elisha, but only unto one was the Prophet sent;
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many lepers in Assyria, but Naaman only healed; many here sicke, and of diuers diseases, but this one cured by Christ;
many lepers in Assyria, but Naaman only healed; many Here sick, and of diverse diseases, but this one cured by christ;
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God seeth good to shew his presence in few. Thirdly, to some he giueth not health presently; to others, not at all:
God sees good to show his presence in few. Thirdly, to Some he gives not health presently; to Others, not At all:
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either by the difficultie of the cure to leaue a deeper impression of his mercy; or to exercise them who are not yet of patience proued and approued:
either by the difficulty of the cure to leave a Deeper impression of his mercy; or to exercise them who Are not yet of patience proved and approved:
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they will haue an hundred medicines, and none endured an houre; they will be of Naamans peeuish temper, to prescribe God and the Physician;
they will have an hundred medicines, and none endured an hour; they will be of Naamans peevish temper, to prescribe God and the physician;
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they will be well, how, and when they list, or else they cry, Are not Abanah and Pharpar, Riuers of Damascus, better then all the waters of Israel? they will repine and murmure against God himselfe.
they will be well, how, and when they list, or Else they cry, are not Abanah and Pharpar, rivers of Damascus, better then all the waters of Israel? they will repine and murmur against God himself.
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For these and the like causes, God giueth not the like effect to all; yet that exempteth none from the lawfull vse of his Ordinance:
For these and the like Causes, God gives not the like Effect to all; yet that exempteth none from the lawful use of his Ordinance:
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he heareth not all, yet all must pray; the Word profiteth not all, yet all must heare;
he hears not all, yet all must pray; the Word profiteth not all, yet all must hear;
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God is displeased, if the meanes he hath prescribed be neglected:
God is displeased, if the means he hath prescribed be neglected:
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albeit by the powerfull effects of his hidden iudgements he teach vs to distinguish betwixt the first cause and the second;
albeit by the powerful effects of his hidden Judgments he teach us to distinguish betwixt the First cause and the second;
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that to be trusted to, this to be vsed. God gaue health to Hezekiah, yet the Prophet applyeth the plaster.
that to be trusted to, this to be used. God gave health to Hezekiah, yet the Prophet Applieth the plaster.
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What is lordan to a leprous 〈 ◊ 〉? What, Siloam? What, a troubled Bethesda to euery disease? The Angell stirred,
What is lordan to a leprous 〈 ◊ 〉? What, Siloam? What, a troubled Bethesda to every disease? The Angel stirred,
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but God healed, his Ministerie, Gods power.
but God healed, his Ministry, God's power.
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It is to be obserued, that Christ in his healing did not only vse his Diuine power,
It is to be observed, that christ in his healing did not only use his Divine power,
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but opposed something belonging to his Humanitie:
but opposed something belonging to his Humanity:
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to teach vs, that wee must neyther neglect the meanes, nor forget God, the giuer of Health.
to teach us, that we must neither neglect the means, nor forget God, the giver of Health.
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Which leadeth me to my last consideration of Health.
Which leads me to my last consideration of Health.
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The true vse of Health is with euery facultie of Body and Soule to honour God:
The true use of Health is with every faculty of Body and Soul to honour God:
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Prayse the Lord, O my Soule, and all that is within me prayse his holy Name. Praise the Lord, Oh my Soul, and all that is within me praise his holy Name.
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So Dauid: The Lord was 〈 ◊ 〉 to 〈 ◊ 〉 me, therefore wee will sing my Song all the dayes of our life in the House of God.
So David: The Lord was 〈 ◊ 〉 to 〈 ◊ 〉 me, Therefore we will sing my Song all the days of our life in the House of God.
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So said Hezekish; by this meanes wee shall lay vp a good prouision (the treasure of a good conscience) against the time of Sicknesse,
So said Hezekish; by this means we shall lay up a good provision (the treasure of a good conscience) against the time of Sickness,
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as Ioseph stored vp in plentie against a Famine.
as Ioseph stored up in plenty against a Famine.
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There are two Nations of finnes, eternall foes to the people of God, like Moab and Ammon, begotten of those two base Daughters of Health in their Fathers forgetfulnesse, Drunkennesse and Lust:
There Are two nations of fins, Eternal foes to the people of God, like Moab and Ammon, begotten of those two base Daughters of Health in their Father's forgetfulness, drunkenness and Lust:
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of eyther of them may be said that of Ambrose concerning her dauncing, How many faults were in that one Wickednesse? Many thinke their health giuen them, to make them able to powre in much strong d• … inke ▪ and themselues borne to deuoure Wine,
of either of them may be said that of Ambrose Concerning her dancing, How many Faults were in that one Wickedness? Many think their health given them, to make them able to pour in much strong d• … ink ▪ and themselves born to devour Wine,
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and eate vp the fruits of the Earth. When Nilus 〈 ◊ 〉, it maketh ▪ Egypt fertile:
and eat up the fruits of the Earth. When Nilus 〈 ◊ 〉, it makes ▪ Egypt fertile:
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Gluttonie and Drunkennesse is our Nilus, which (saith Basil ) like a dispersed Riuer ouerflowing her Bankes, pubescere facit peccata, doth ripen sinne.
Gluttony and drunkenness is our Nilus, which (Says Basil) like a dispersed River overflowing her Banks, pubescere facit Peccata, does ripen sin.
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Wee might haue instance in Noe, Lot, Esau, Israel, but that this Age, robbing the Dutch of their intemperance,
we might have instance in Noah, Lot, Esau, Israel, but that this Age, robbing the Dutch of their intemperance,
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as all other Nations of their once-esteemed proper vices, aboundeth with example.
as all other nations of their once-esteemed proper vices, Aboundeth with Exampl.
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Wee lacke, in eue• … ie corner of the Land, an Academic of Cynicks, to be angry with the betrayers of their strength, destroying their owne health in sacrificing to others.
we lack, in eue• … ie corner of the Land, an Academic of Cynics, to be angry with the betrayers of their strength, destroying their own health in sacrificing to Others.
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It was but a fable of Circes, which this monstrous age maketh true. Intemperance is our Circes which transformeth men into variable sortes of beasts:
It was but a fable of Circes, which this monstrous age makes true. Intemperance is our Circes which Transformeth men into variable sorts of beasts:
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which like the 〈 ◊ 〉, do fight and kill with their cups, the bloody enemy not destroying so many as the drunken friend.
which like the 〈 ◊ 〉, do fight and kill with their cups, the bloody enemy not destroying so many as the drunken friend.
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One sayd drunkennesse is the death of the memory • … he spake enough, the drunkard forgetteth his friend, his state, his health, his reason, himselfe, his soule, and God not his.
One said Drunkenness is the death of the memory • … he spoke enough, the drunkard forgetteth his friend, his state, his health, his reason, himself, his soul, and God not his.
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How should he then remember the end, woe and sorrow. It goeth downe pleasantly but in the end it will bite like a Serpent,
How should he then Remember the end, woe and sorrow. It Goes down pleasantly but in the end it will bite like a Serpent,
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and hurt like a Cockatrice whose deathfull eye if thou foresee not will kill thee. Others giue their healths to harlots:and hurt like a Cockatrice whose deathful eye if thou foresee not will kill thee. Others give their healths to harlots:
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among all the Ideots the wise man considered, this one voyde of vnderstanding ▪ going like the foole to correction, like the Oxe to the slaughter:
among all the Idiots the wise man considered, this one void of understanding ▪ going like the fool to correction, like the Ox to the slaughter:
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ambitiously begging, and dearely buying repen• … ance at the best, or going on till a dart strike through his liuer.
ambitiously begging, and dearly buying repen• … ance At the best, or going on till a dart strike through his liver.
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The Embassadors replyed wisely to Lysimachus shewing in his armes, the wounds he receiued when he played with a Lyon, Demetrius hath more dangerous markes in his necke which Lamia gaue him;
The ambassadors replied wisely to Lysimachus showing in his arms, the wounds he received when he played with a lion, Demetrius hath more dangerous marks in his neck which Lamia gave him;
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no beast so cruell as an harlot, none other can bite the soule:
no beast so cruel as an harlot, none other can bite the soul:
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I finde more 〈 ◊ 〉 then death, the woman whose heart is as nets and snares ▪ the curses of the damned, I find more 〈 ◊ 〉 then death, the woman whose heart is as nets and snares ▪ the curses of the damned,
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and malice of the diuell, are not so hurtf ll, as the flattry and loue of a whore:
and malice of the Devil, Are not so hurtf ll, as the flattery and love of a whore:
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shee consumeth the estate, rotteth the body, killeth the soule:
she consumeth the estate, rotteth the body, kills the soul:
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she bringeth a man to a morsell of bread, shame and dishonour, she causeth many to fall downe wounded,
she brings a man to a morsel of bred, shame and dishonour, she Causes many to fallen down wounded,
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and the strong men are all 〈 ◊ 〉 by her, her house is the way to the graue, which goeth downe to the cham• … ers of death. and the strong men Are all 〈 ◊ 〉 by her, her house is the Way to the graven, which Goes down to the cham• … ers of death.
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This is the fire which deuoureth to destruction: God wi• … l iudge them, they shall not inherit heauen, but the lake which burneth with fire and brimstone.
This is the fire which devoureth to destruction: God wi• … l judge them, they shall not inherit heaven, but the lake which burns with fire and brimstone.
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Such is the reward of them which abuse their health: Such is the reward of them which abuse their health:
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some thinke if they follow such pleasures as the world calleth lawfull, they owe God no tribute for their health.
Some think if they follow such pleasures as the world calls lawful, they owe God no tribute for their health.
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Pleasure like Ionahs gourd is of a short & pleasing growth but when God hath prouided the worme to bite the root where is then Iosephs prouision? Some sacrifice all their time to Mammon: but take such a man on his death bed, shall thy wealth now deliuer thee from hell? Where is Ios• … phs prouision now? the cause why many are so comfortlesse in their sicknesse, is because they make no good vse of their healths.
Pleasure like Jonahs gourd is of a short & pleasing growth but when God hath provided the worm to bite the root where is then Joseph's provision? some sacrifice all their time to Mammon: but take such a man on his death Bed, shall thy wealth now deliver thee from hell? Where is Ios• … phs provision now? the cause why many Are so comfortless in their sickness, is Because they make no good use of their healths.
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If thy health did not cor• … upt thee, thy sicknesse could not dismay thee:
If thy health did not cor• … upt thee, thy sickness could not dismay thee:
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but so easily doth the bodyes health make a diseased soule, that some call it not amisse a vitious health:
but so Easily does the bodies health make a diseased soul, that Some call it not amiss a vicious health:
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multi tutius aegrotassent, Sickenesse had beene more safe for many.multi Tutius aegrotassent, Sickness had been more safe for many.
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How much better had it beene for Dauid to haue beene sicke in bed, then sending his eyes, such vnlawfull embasses to Barthsheba. How much better for them (which now tormented in hell fire wish it too late) neuer to haue beene free from sickenesse, that at least, their torments might haue beene lesse:
How much better had it been for David to have been sick in Bed, then sending his eyes, such unlawful embasses to Barthsheba. How much better for them (which now tormented in hell fire wish it too late) never to have been free from sickness, that At least, their torments might have been less:
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Learne by their euill, how to vse the good thou hast; let this part teach theethe next:
Learn by their evil, how to use the good thou hast; let this part teach theethe next:
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Sinne no more le• … t a worse come vnto thee. Sin no more le• … tO a Worse come unto thee.
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THE THIRD SERMON. Si• … ne no more. PHisitians forbid that dyet which caused the disease;
THE THIRD SERMON. Si• … ne no more. PHisitians forbid that diet which caused the disease;
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and the cause found, they esteeme the cure found. By this admonition then we learne; that, Sinne is the cause of sickenesse:
and the cause found, they esteem the cure found. By this admonition then we Learn; that, Sin is the cause of sickness:
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death entred into the world through sin, and sickenes fore-ran death in the same passage.
death entered into the world through since, and sickness foreran death in the same passage.
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It was neuer sayd before, C• … rsed be the earth for thy sake, in sorr• … w shalt thou eate thereof.
It was never said before, C• … rsed be the earth for thy sake, in sorr• … w shalt thou eat thereof.
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Neuer did any heare I will greatly encrease thy sorrows: sinne like the Grecian stratagem,
Never did any hear I will greatly increase thy sorrows: sin like the Grecian stratagem,
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though it were let in by a small-seeming breach, yet her bowels were laden with a world of armed mischiefes, which set open the soules gates to the destroyer:
though it were let in by a small-seeming breach, yet her bowels were laden with a world of armed mischiefs, which Set open the Souls gates to the destroyer:
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& sins infection is stampt as deepe as Gehaza 's leprosie, to thee and to thy seed for euer:
& Sins infection is stamped as deep as Gehaza is leprosy, to thee and to thy seed for ever:
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so that we haue framed our own snares, wee walke in the fire wee haue kindled,
so that we have framed our own snares, we walk in the fire we have kindled,
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for the wickednesse of Iacob is all this.
for the wickedness of Iacob is all this.
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Michai 1. 5. Therefore will I make thee sicke in smiting thee, because of thy sinnes.
Michai 1. 5. Therefore will I make thee sick in smiting thee, Because of thy Sins.
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Sinne is that morbida qualitas: the infection of the soule and body. Sin is that morbida qualitas: the infection of the soul and body.
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Dauid was sicke for it, there is no sound part in my flesh because of my sinne. David was sick for it, there is no found part in my Flesh Because of my sin.
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Much more Iehoram his bowels fell out for his his sinnes.
Much more Jehoram his bowels fell out for his his Sins.
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Miserie commeth not forth of the dust, To sicknesse and all those previous dispositions of death, in labour, wearinesse; in old age, faintnesse; Misery comes not forth of the dust, To sickness and all those previous dispositions of death, in labour, weariness; in old age, faintness;
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and as many more as are allyed to sickenesse sinne gaue being: for the punishment could not haue been without the crime.
and as many more as Are allied to sickness sin gave being: for the punishment could not have been without the crime.
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Al miseries are the vndoubted child: ē of sinne; sinne is that Eue, that grandmother of euery malady:
All misery's Are the undoubted child: ē of sin; sin is that Eue, that grandmother of every malady:
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sinne is that world envenoming Dragon, not so little as that whose tayle swept ouer a third part of heauen.
sin is that world envenoming Dragon, not so little as that whose tail swept over a third part of heaven.
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Great was the inf• … ction of Egypt, on the land, on the waters, on the trees, on the corne, on the field, on their houses, on the earth, on the ayre, on man, on beast,
Great was the inf• … ction of Egypt, on the land, on the waters, on the trees, on the corn, on the field, on their houses, on the earth, on the air, on man, on beast,
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but still G• … shen was excepted; but sinne went ouer all.
but still G• … shen was excepted; but sin went over all.
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For sin the earth is cursed, it is her sicknesse, euery creature groneth and trauelleth in paine, a generall contagion.
For since the earth is cursed, it is her sickness, every creature groans and travelleth in pain, a general contagion.
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The mischiefe staieth not here, but flyeth vp to the cloudes, and there sometime lxion - like begetteth monstrous Centaures, fiery eruptions, ayre infecting meteors, thunders, stormes, tempests:
The mischief stayeth not Here, but flies up to the Clouds, and there sometime lxion - like begetteth monstrous Centaur's, fiery eruptions, air infecting meteors, Thunders, storms, tempests:
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• … ometime it maketh that dewie region of cloudes like Abimelech: house barren, euery wombe shut vp: then our heauen is as brasse and our earth iron, • … ometime it makes that dewy region of Clouds like Abimelech: house barren, every womb shut up: then our heaven is as brass and our earth iron,
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then the Lord giueth vs dust & ashes for raine. All is litle that can be sayd to this one thing.
then the Lord gives us dust & Ashes for rain. All is little that can be said to this one thing.
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Christs soule was very heauy euen vnto the death for sinne. Hee was wounded for our 〈 ◊ 〉, and broken for our iniquities:
Christ soul was very heavy even unto the death for sin. He was wounded for our 〈 ◊ 〉, and broken for our iniquities:
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all his sorrow was for sinne, not his, but ours. All our debt hath beene payd by obedience of suffrings, not ours but his;
all his sorrow was for sin, not his, but ours. All our debt hath been paid by Obedience of sufferings, not ours but his;
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yet we suffer because we sinne yet.
yet we suffer Because we sin yet.
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Christ who for vs ouer came the malice of sinne, prescribeth sinne no more. It was sinne made thee sick,
christ who for us over Come the malice of sin, prescribeth sin no more. It was sin made thee sick,
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when he sayd, thy sinnes are forgiuen thee, he began the cure where the malady began.
when he said, thy Sins Are forgiven thee, he began the cure where the malady began.
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We often put the fault on guiltlesse nature:
We often put the fault on guiltless nature:
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we thinke why were we borne to miseries? wee blame our bodies constitu• … ions:
we think why were we born to misery's? we blame our bodies constitu• … ions:
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Ahab imputed his fault to the Prophet, but it is thou Ahab, thou sin and thy fathers house, the diuels vgly family, which trouble all Israell.Ahab imputed his fault to the Prophet, but it is thou Ahab, thou since and thy Father's house, the Devils ugly family, which trouble all Israel.
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We accuse the distempers of the yeares:
We accuse the distempers of the Years:
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But man suffereth for his sinne, hast thou not procured this vnto thy selfe? Diseases are all begotten of that mishapen hagge and fearefull Incubus sinne. But man suffers for his sin, hast thou not procured this unto thy self? Diseases Are all begotten of that Misshapen hag and fearful Incubus sin.
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Shall I then be discouraged in my sickenesse, or iudge others plagued of God in theirs? not so, all are not in firme for sinne, though none without: Shall I then be discouraged in my sickness, or judge Others plagued of God in theirs? not so, all Are not in firm for sin, though none without:
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some against sinne, some for probation and exercise, as Iob whom God pronounced iust: Some that the glory of God might appeare.
Some against sin, Some for probation and exercise, as Job whom God pronounced just: some that the glory of God might appear.
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Therefore they asked amisse who had sinned, Iohn 9. Neither he nor his parents had sinned, which must be referred to the immediatnesse of his maladies cause.
Therefore they asked amiss who had sinned, John 9. Neither he nor his Parents had sinned, which must be referred to the immediatnesse of his maladies cause.
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He had deserued the euill, but God aymed especially at his own glory in the cure:
He had deserved the evil, but God aimed especially At his own glory in the cure:
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Seest thou a man afflicted? leaue him to God who best knoweth why hee striketh:
See thou a man afflicted? leave him to God who best Knoweth why he striketh:
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his iudgement is alwayes iust, though oft• … n secret.
his judgement is always just, though oft• … n secret.
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Seest thou a wicked man healthy and strong, enuy him not, his misery is to come,
See thou a wicked man healthy and strong, envy him not, his misery is to come,
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but when we are chastened, we are corrected; that we might not be condemned with the world.
but when we Are chastened, we Are corrected; that we might not be condemned with the world.
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Art thou afflicted? euer thinke thou sufferest lesse then thou hast deserued. To conclude;
Art thou afflicted? ever think thou sufferest less then thou hast deserved. To conclude;
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this one lesson well learned, would be a good meanes to preuent many errors, many euils of body and soule:
this one Lesson well learned, would be a good means to prevent many errors, many evils of body and soul:
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you shall haue some man, if his body be neuer so litle dis-affected, send in as much hast for the Physitian as Gehazi ran to the Shunamites sonne, ( if thou meete any salute him not ) if he sinne, he deferreth, dissembleth,
you shall have Some man, if his body be never so little disaffected, send in as much haste for the physician as Gehazi ran to the Shunamites son, (if thou meet any salute him not) if he sin, he deferreth, dissembleth,
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or perhaps it hath a noli me tangere, none may touch it: if he sin it pleaseth him, if he be sicke nothing can comfort him:
or perhaps it hath a noli me tangere, none may touch it: if he sin it Pleases him, if he be sick nothing can Comfort him:
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O peruerse affection of the ignorant man, his body is to him as Dauids beloued childe, bewailed with teares;
Oh perverse affection of the ignorant man, his body is to him as David Beloved child, bewailed with tears;
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his soule like the Iewes friends ▪ whose death they solemni zed with instruments of musicke:
his soul like the Iewes Friends ▪ whose death they solemni z with Instruments of music:
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the reason is, they obserue not what dangerous: effects sinne worketh to body and soule: therefore they striue with the effects, but touch not the cause.
the reason is, they observe not what dangerous: effects sin works to body and soul: Therefore they strive with the effects, but touch not the cause.
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Wilt thou be healed? remoue the cause, the effect will cease:
Wilt thou be healed? remove the cause, the Effect will cease:
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sinne is the fountaine of euill, first cleanse that, Sinne no more, for God smiteth for sinne;
sin is the fountain of evil, First cleanse that, Sin no more, for God smites for sin;
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which bringeth me to a second consideration of sickenesse.
which brings me to a second consideration of sickness.
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God smi• … h with sickenesse therby to restraine the fury of the wicked, and to instruct the righteous:
God smi• … h with sickness thereby to restrain the fury of the wicked, and to instruct the righteous:
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Egypts plagues, the pestilence in the campe of Israel, the murmurers, the Philistim; Emerods, Gehazi• … leprosie, Herods wormes shew the one, Iob, Dauid, H• … zekiah, with many others like this present instance, marked with an 〈 ◊ 〉 sanatus es, Sinne no more, proue the other.
Egypts plagues, the pestilence in the camp of Israel, the murmurers, the Philistim; Emeralds, Gehazi• … leprosy, Herods worms show the one, Job, David, H• … zekiah, with many Others like this present instance, marked with an 〈 ◊ 〉 sanatus es, Sin no more, prove the other.
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My discourse is especially addressed to this. Affliction hath three daughters; like Iobs last three giuen him after his trialls, more beautifull then the former: Exercise, purging sinne; Prob• … tion, giuing approbation; and Reward crowning our labours.
My discourse is especially addressed to this. Affliction hath three daughters; like Jobs last three given him After his trials, more beautiful then the former: Exercise, purging sin; Prob• … cion, giving approbation; and Reward crowning our labours.
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God gaue a life free from all sicknesse and p• … ine:
God gave a life free from all sickness and p• … ine:
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when man abused that gift, he afflicted him with many i• … firmities, by correcting the body, the baser part to amend the more excellent: like a good Physician;
when man abused that gift, he afflicted him with many i• … firmities, by correcting the body, the baser part to amend the more excellent: like a good physician;
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if an obstinate disease, the Splene, or Dropsie, will not be cured with potions and light medicines, he vseth lancing and cauterizing without.
if an obstinate disease, the Spleen, or Dropsy, will not be cured with potions and Light medicines, he uses lancing and cauterizing without.
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So are our sicknesses like Christs Scourges, which he made to driue the buyers and sellers out of the Temple, I meane those cursed Brokers, which sell vs to Sinne, Securitie, and Neglect;
So Are our Sicknesses like Christ Scourges, which he made to driven the buyers and sellers out of the Temple, I mean those cursed Brokers, which fell us to Sin, Security, and Neglect;
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in which our luxuriant minds full fed, soone fall asleepe:
in which our luxuriant minds full fed, soon fallen asleep:
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then comm• … h God, as Daui• … to Saul sleeping, and taketh away the speare and pot of mater, our strength ▪ and nourishment;
then comm• … h God, as Daui• … to Saul sleeping, and Takes away the spear and pot of mater, our strength ▪ and nourishment;
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but • … lling to vs a farre off, sheweth plainely he did not take aduantage to kill,
but • … lling to us a Far off, shows plainly he did not take advantage to kill,
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but to awaken vs. Doe I desire the death of a sinner? Why will ye die, O house of Is• … e? Looke how a father pittieth his owne child,
but to awaken us Do I desire the death of a sinner? Why will you die, Oh house of Is• … e? Look how a father Pitieth his own child,
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so is God mercifull to his:
so is God merciful to his:
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he correct• … th, but his indi• … ation is not execution of reueng• …, but working of p• … rdon:
he correct• … th, but his indi• … ation is not execution of reueng• …, but working of p• … rdon:
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Like a good Physician, he fighteth with the disease, not the diseased. Christ wept for Ierusalem, before he took vp the Rodde.
Like a good physician, he fights with the disease, not the diseased. christ wept for Ierusalem, before he took up the Rod.
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Looke how wise parents punish their childrens fa• … ks, but suffer with their persons,
Look how wise Parents Punish their Children's fa• … ks, but suffer with their Persons,
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how anger goeth betwixt the child and the fault like the s• … king 〈 ◊ 〉 and 〈 ◊ 〉 l• … pe betwixt Abrahams diuided Sacrifice:
how anger Goes betwixt the child and the fault like the s• … King 〈 ◊ 〉 and 〈 ◊ 〉 l• … pe betwixt Abrahams divided Sacrifice:
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which Gr• … gorie expresseth thus;
which Gr• … gory Expresses thus;
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I repreh• … d thy faul• …, that I may lo• … e thy person, s• … l• … e thy person, that I may not be guiltie of thy crime: I repreh• … worser thy faul• …, that I may lo• … e thy person, s• … l• … e thy person, that I may not be guilty of thy crime:
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So God sendeth sicknesse, yet as Dauid his battailes against Absolom, with this charge, Deale gently for my sake with the yong man.
So God sends sickness, yet as David his battles against Absalom, with this charge, Deal gently for my sake with the young man.
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God correcteth his, but often as the Persians beat their Princes Clothes, not their Princes. Infirmities are Gods well-ordered troupes, which strongly charge the disorderly affections of a rebellious minde:
God Correcteth his, but often as the Persians beatrice their Princes Clothes, not their Princes. Infirmities Are God's well-ordered troops, which strongly charge the disorderly affections of a rebellious mind:
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yet to these hee sayth as concerning Iob, Loe he is in your hand, but saue his life.
yet to these he say as Concerning Job, Lo he is in your hand, but save his life.
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Sinne is the water as in a Pericardium compassing our heart, which should be the Altar of God;
Sin is the water as in a Pericardium compassing our heart, which should be the Altar of God;
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sicknesse like Eliahs fire sent from Heauen, licketh it vp, consuming that fomitem peccati, abounding in a full and healthie bodie:
sickness like Elijah's fire sent from Heaven, licketh it up, consuming that fomitem peccati, abounding in a full and healthy body:
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Therefore he giueth a lit• … le rebated sorrow, as Physicians poyson;
Therefore he gives a lit• … le rebated sorrow, as Physicians poison;
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which, as one saith of the Cantarides, carry a remedie with them, and is an externall antidote against eternall weeping and gnashing of teeth:
which, as one Says of the Cantarides, carry a remedy with them, and is an external antidote against Eternal weeping and gnashing of teeth:
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so soueraigne a medicine, that euen the weake haue desired it;
so sovereign a medicine, that even the weak have desired it;
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Reserue me not to vtter darkenesse (said Orige• … ) rather correct me, O Lord. Reserve me not to utter darkness (said Orige• …) rather correct me, Oh Lord.
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Mauritius guiltie of the bloud of twelue hundred souldiers (through his couetousnesse vnransomed and put to the sword) hauing beene terrified with many • … arefull predictions, and gastly apparitions;Mauritius guilty of the blood of twelue hundred Soldiers (through his covetousness unransomed and put to the sword) having been terrified with many • … arefull predictions, and ghastly apparitions;
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humbly be• … ought the Lord, that he might haue his punishment in this life: which hee obtayned, not in a little sickenesse;
humbly be• … ought the Lord, that he might have his punishment in this life: which he obtained, not in a little sickness;
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but first seeing the Empresse his Wife and deare Children butchered at Phocas command, he onely said, Righteous art thou, O Lord,
but First seeing the Empress his Wife and deer Children butchered At Phocas command, he only said, Righteous art thou, Oh Lord,
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and iust is thy iudgeme• … t: and with the like constancie himselfe soone after suffered death. and just is thy iudgeme• … tO: and with the like constancy himself soon After suffered death.
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Good men doe so much loue God, and hate sinne, that they had rather suffer famine to beate downe their bodies, • … icknesse to weaken them, heauie afflictions to bruise them,
Good men do so much love God, and hate sin, that they had rather suffer famine to beat down their bodies, • … sickness to weaken them, heavy afflictions to bruise them,
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then sinne should reigne ouer them: men willingly drinke a bitter draught to cure them:
then sin should Reign over them: men willingly drink a bitter draught to cure them:
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Therefore sayd Ambrose, blessed be God who vouchsafed to correct his seruants, that he destroy them not: Therefore said Ambrose, blessed be God who vouchsafed to correct his Servants, that he destroy them not:
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and concerning Gods words of Iob, he sayth resoluedly, Let the Serpent eate my flesh, let him grinde my body, onely let God say of me;
and Concerning God's words of Job, he say resolvedly, Let the Serpent eat my Flesh, let him grind my body, only let God say of me;
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I deliuer him into thine hands onely, keepe his soule. Such is the power of Christ, at his command the rauenous Lyon must keepe his owne prey in safetie betwixt his teeth, he may vlcerate the flesh,
I deliver him into thine hands only, keep his soul. Such is the power of christ, At his command the ravenous lion must keep his own prey in safety betwixt his teeth, he may ulcerate the Flesh,
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but he must keepe the soule.
but he must keep the soul.
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Let him be alwayes • … uill, that God may be euer gratious, who turneth that malice into our good: who therby killeth our sinnes.
Let him be always • … vill, that God may be ever gracious, who turns that malice into our good: who thereby kills our Sins.
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Shall I then repine at mine infirmities? God sendeth sickenesse against sinne as Ioab besieged Abel, onely for the traytor Sheba, whose head throwne ouer the wall the warre was end• ….
Shall I then repine At mine infirmities? God sends sickness against sin as Ioab besieged Abel, only for the traitor Sheba, whose head thrown over the wall the war was end• ….
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Sinne is the Sheba which God pursueth, if we deliuer it vp God will soone raise the siege.
Sin is the Sheba which God pursueth, if we deliver it up God will soon raise the siege.
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Feare not affliction if thy • … nne hurt thee not: Bubbles filled with ayre breake themselues, it is their weakenesse;
fear not affliction if thy • … nne hurt thee not: Bubbles filled with air break themselves, it is their weakness;
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beate an Adamant with an hammer, it breaketh not:
beat an Adamant with an hammer, it breaks not:
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a small affliction breaketh the heart of a wicked man, but nothing can destroy the righteous:
a small affliction breaks the heart of a wicked man, but nothing can destroy the righteous:
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no affliction shall hurt where no iniquitie reigneth. So true is that no man is hurt but by himselfe:
no affliction shall hurt where no iniquity Reigneth. So true is that no man is hurt but by himself:
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Or• … gen thus sayth of the enemy, Sinne giueth him a breach to enter, and power to kill. Or• … gen thus say of the enemy, Sin gives him a breach to enter, and power to kill.
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Sinne is that Delilah, which cutteth off our strength, and deliuereth vs into the power of affliction, it is the soules trayterous Catiline, O happy state, this heape of mischiefe cast out, one onely Catiline drawne out, the Citi• … seemeth eased and refreshed.
Sin is that Delilah, which cutteth off our strength, and Delivereth us into the power of affliction, it is the Souls traitorous Catiline, Oh happy state, this heap of mischief cast out, one only Catiline drawn out, the Citi• … seems eased and refreshed.
n1 vbz cst np1, r-crq vvz p-acp po12 n1, cc vvz pno12 p-acp dt n1 pp-f n1, pn31 vbz dt ng1 j n1, uh j n1, d n1 pp-f n1 vvd av, crd j n1 vvn av, dt np1 … vvz vvn cc vvn.
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What euill or impietie can be deuised or thought of, which he conceiued not? Against such danger God fore-armeth vs by sickenesse:
What evil or impiety can be devised or Thought of, which he conceived not? Against such danger God fore-armeth us by sickness:
q-crq j-jn cc n1 vmb vbi vvn cc vvn pp-f, r-crq pns31 vvd xx? p-acp d n1 np1 j pno12 p-acp n1:
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Euery father can tell why hee vseth the Rodde:
Every father can tell why he uses the Rod:
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Correct thy so• … ne, and he will giue thee rest, he will amend his faults: Correct thy so• … ne, and he will give thee rest, he will amend his Faults:
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before Gods Arke were layd vp Mann• … and the Rodde, not Manna without the Rodde, mercy without stripes;
before God's Ark were laid up Mann• … and the Rod, not Manna without the Rod, mercy without stripes;
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for his stripe• … conuey his mercy to vs by amending vs. Such wanton Adoniahs, who from their youth must not haue so much said to them,
for his stripe• … convey his mercy to us by amending us Such wanton Adoniahs, who from their youth must not have so much said to them,
p-acp po31 n1 … vvi po31 n1 p-acp pno12 p-acp vvg pno12 d j-jn njp2, r-crq p-acp po32 n1 vmb xx vhi av av-d vvn p-acp pno32,
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as, Why haue yee done so? may proue faire, but very seldome good. Dauid was better instructed with the terrors of God from his youth vp;
as, Why have ye done so? may prove fair, but very seldom good. David was better instructed with the terrors of God from his youth up;
c-acp, q-crq vhb pn22 vdn av? vmb vvi j, cc-acp av av j. np1 vbds av-jc vvn p-acp dt n2 pp-f np1 p-acp po31 n1 a-acp;
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therefore confesseth, It is good for me that I haue beene afflicted, that I might learne thy Statutes.
Therefore Confesses, It is good for me that I have been afflicted, that I might Learn thy Statutes.
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You see the first daughter of Affliction. The next is Approbation.
You see the First daughter of Affliction. The next is Approbation.
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God giueth his children such tryalls, as the Psylli in Africa were said to cast theirs before Serpents, which hurt them not, if they were legitimate;
God gives his children such trials, as the Psylli in Africa were said to cast theirs before Serpents, which hurt them not, if they were legitimate;
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or as they were reported, to throw their infants vpon the Rhene, which drowned the adulterate bloud,
or as they were reported, to throw their Infants upon the Rhene, which drowned the adulterate blood,
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but rendred the vnstained to the carefull mother againe:
but rendered the unstained to the careful mother again:
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so God proueth vs, that he may approue vs, to the intent, that wee might know what hee knew before all Worlds, that wee are borne of an immortall seed, and no affliction can separate v• … from him. so God Proves us, that he may approve us, to the intent, that we might know what he knew before all World's, that we Are born of an immortal seed, and no affliction can separate v• … from him.
av np1 vvz pno12, cst pns31 vmb vvi pno12, p-acp dt n1, cst pns12 vmd vvi r-crq pns31 vvd p-acp d n2, cst pns12 vbr vvn pp-f dt j n1, cc dx n1 vmb vvi n1 … p-acp pno31.
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Night putteth not out, but more clearely sheweth the starres:
Night putteth not out, but more clearly shows the Stars:
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a thinne and sickly bodie sheweth the patience of the godly, so are our losses gainefull.
a thin and sickly body shows the patience of the godly, so Are our losses gainful.
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Cast all thy care vpon God:
Cast all thy care upon God:
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thou art in the hands of a faithfull Creator, who will not deale ouer-roughly with thee.
thou art in the hands of a faithful Creator, who will not deal over-roughly with thee.
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He said of Israel, in all her troubles he was troubled, and that he bare them and carried them continually. Againe,
He said of Israel, in all her Troubles he was troubled, and that he bore them and carried them continually. Again,
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as an Eagle stirreth vp her nest, • … uttereth ouer her birds, taketh them and beareth them on her wings;
as an Eagl stirs up her nest, • … utters over her Birds, Takes them and bears them on her wings;
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so the Lord alone carried them on the high places of the earth, but as Leocras made the Eagle, carrying Ganymede so tenderly,
so the Lord alone carried them on the high places of the earth, but as Leocras made the Eagl, carrying Ganymede so tenderly,
av dt n1 j vvd pno32 p-acp dt j n2 pp-f dt n1, cc-acp c-acp n1 vvd dt n1, vvg np1 av av-j,
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as if hee had knowne what she was carrying, and to whom, onel• … griping his clothes with her tallons.
as if he had known what she was carrying, and to whom, onel• … gripping his clothes with her talons.
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Sicknesse and paines are the sharpe tallons, in which God taketh vs vp to proue vs,
Sickness and pains Are the sharp talons, in which God Takes us up to prove us,
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but so gently, that he hurteth not.
but so gently, that he hurteth not.
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That maketh the experienced Saint entertaine Gods corrections with alacritie, whilst to the wicked man they are as dreadfull as some inexorable Sergeant to a bankrupt Debtor.
That makes the experienced Saint entertain God's corrections with alacrity, while to the wicked man they Are as dreadful as Some inexorable sergeant to a bankrupt Debtor.
cst vvz dt j-vvn n1 vvi npg1 n2 p-acp n1, cs p-acp dt j n1 pns32 vbr a-acp j c-acp d j n1 p-acp dt j-jn n1.
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Dauid saith God shall suddenly shoot at them, and they shalbe wounded, but the good man shall not be afraid for any euill tidings, nor for the flying arrow.David Says God shall suddenly shoot At them, and they shall wounded, but the good man shall not be afraid for any evil tidings, nor for the flying arrow.
np1 vvz np1 vmb av-j vvi p-acp pno32, cc pns32 vmb|vbi vvn, cc-acp dt j n1 vmb xx vbi j p-acp d j-jn n2, ccx p-acp dt j-vvg n1.
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Though the good & bad indifferently seeme the marke at which death shooteth, sicknesse, yet to the good mans heart the Lord sayth as the Prophet to Ioas• …, Behold the arrow of the Lords deliuerance;
Though the good & bad indifferently seem the mark At which death shoots, sickness, yet to the good men heart the Lord say as the Prophet to Ioas• …, Behold the arrow of the lords deliverance;
cs dt j cc j av-j vvi dt n1 p-acp r-crq n1 vvz, n1, av p-acp dt j ng1 n1 dt n1 vvz p-acp dt n1 p-acp np1 …, vvb dt n1 pp-f dt n2 n1;
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paines are to them the arrowes of the Almightie, ( Dauid and Iob were very sensible of them) but like Ionathans arrowes, shot to warne, not to wound. pains Are to them the arrows of the Almighty, (David and Job were very sensible of them) but like Ionathans arrows, shot to warn, not to wound.
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Blessed is the iust (marke the man) what euer hee suffer, his end shall be peace:
Blessed is the just (mark the man) what ever he suffer, his end shall be peace:
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hee is comforted in his bodies infirmitie and decay, by the sense and assurance of his inward mans renuing:
he is comforted in his bodies infirmity and decay, by the sense and assurance of his inward men renewing:
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death to him is but like 〈 ◊ 〉 sword in old Aeson's throat, letting cut the old bloud to renew his age,
death to him is but like 〈 ◊ 〉 sword in old Aeson's throat, letting Cut the old blood to renew his age,
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an age which in spight of time shall neuer be old.
an age which in spite of time shall never be old.
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The good and bad must be sicke, and dye, and both returne out of deaths lightlesse prison,
The good and bad must be sick, and die, and both return out of death's lightless prison,
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but like Pharoahs seruants, one to honour the other to execution:
but like Pharaohs Servants, one to honour the other to execution:
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euen death approueth the righteous, wherein Christ is our aduantage, and death so bitter-sweet a gayne, that euen they which feare it, desire it:
even death approveth the righteous, wherein christ is our advantage, and death so bittersweet a gain, that even they which Fear it, desire it:
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Let me die the death of the righteous, and let my last end be like his, said the vnrighteous Prophet. Let me die the death of the righteous, and let my last end be like his, said the unrighteous Prophet.
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Sicknesse is the suburbs of death, death the gate of Heauen (a loathed Gate to so desired a Citie:) Opinion and humane failtie for a time shutteth the Saint from his desires,
Sickness is the suburbs of death, death the gate of Heaven (a loathed Gate to so desired a city:) Opinion and humane failtie for a time shutteth the Saint from his Desires,
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but when the Angell of the Lord shall call vs, as Peter out of prison, these chaynes shall fall off,
but when the Angel of the Lord shall call us, as Peter out of prison, these chains shall fallen off,
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and those Iron Gates which leade to the Citie, open by it owne accord, and giue an easie passage. Then especially shall God approuevs:
and those Iron Gates which lead to the city, open by it own accord, and give an easy passage. Then especially shall God approuevs:
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then we shall know, that all these bodily paines are like the Babylonish fire, in which the Children walke safely, and their Tormentors onely perish;
then we shall know, that all these bodily pains Are like the Babylonish fire, in which the Children walk safely, and their Tormentors only perish;
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and like the Red Sea, in which the Aegyptian is drowned, but the Israelite passeth thorow them, to his long desired rest. Here is Afflictions second daughter;
and like the Read Sea, in which the Egyptian is drowned, but the Israelite passes thorough them, to his long desired rest. Here is Afflictions second daughter;
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a Naomi, though she would be called Marah: the reward is next, the ioyes which grow among the thornes of sorrow;
a Naomi, though she would be called Marah: the reward is next, the Joys which grow among the thorns of sorrow;
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and they are seuen sweet Babes of an ill ▪ looking Mother. The first is, Sicknesse weaneth vs from the loue of the World:
and they Are seuen sweet Babes of an ill ▪ looking Mother. The First is, Sickness weaneth us from the love of the World:
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Israel loued her bondage too well, though she groaned vnder it; God suffered her to be afflicted, to force her to seeke a better rest.
Israel loved her bondage too well, though she groaned under it; God suffered her to be afflicted, to force her to seek a better rest.
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Wee find many inconueniences in the World, yet wee cleaue to it;
we find many inconveniences in the World, yet we cleave to it;
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what would wee doe, if there were none? How would they loue a faire Rahel, who 〈 ◊ 〉 so much on a bleare-eyed Leah? extremitie of paine is the onely Wormewood which God layeth to the brest, to draw our loues from this infected Nurse, the World, which we onely enioy in health;
what would we do, if there were none? How would they love a fair Rachel, who 〈 ◊ 〉 so much on a blear-eyed Leah? extremity of pain is the only Wormwood which God Layeth to the breast, to draw our loves from this infected Nurse, the World, which we only enjoy in health;
q-crq vmd pns12 vdi, cs pc-acp vbdr pix? q-crq vmd pns32 vvi dt j np1, r-crq 〈 sy 〉 av av-d p-acp dt j np1? n1 pp-f n1 vbz dt j n1 r-crq np1 vvz p-acp dt n1, pc-acp vvi po12 n2 p-acp d j-vvn n1, dt n1, r-crq pns12 av-j vvi p-acp n1;
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without which, all earthly ioyes are but as Messes of Meat set vpon a Graue.
without which, all earthly Joys Are but as Messes of Meat Set upon a Grave.
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Secondly, it bringeth vs more acquainted with death, and maketh him lesse feared, by how much more familiar:
Secondly, it brings us more acquainted with death, and makes him less feared, by how much more familiar:
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how bitter is the remembrance of death to the alwayes healthie? health and prosperitie make vs desirous to liue.
how bitter is the remembrance of death to the always healthy? health and Prosperity make us desirous to live.
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Antigonus souldier healed of a long-felt infirmitie, proued a very Coward;Antigonus soldier healed of a long-felt infirmity, proved a very Coward;
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for which being reproued, hee replyed, Thou, O King, hast made me so, who by giuing me health hast taken away the contempt I had of life.
for which being reproved, he replied, Thou, Oh King, hast made me so, who by giving me health hast taken away the contempt I had of life.
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Discontents haue strange power to make vs loue death (so through a darke and false Medium, the vgly may seeme fairer:) 〈 ◊ 〉 desireth the death from which hee fled;
Discontents have strange power to make us love death (so through a dark and false Medium, the ugly may seem Fairer:) 〈 ◊ 〉 Desires the death from which he fled;
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a little heat made Ionah wish to die:
a little heat made Jonah wish to die:
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short p• … nes haue so ouercome the wicked, that they haue changed them for death eternall;
short p• … nes have so overcome the wicked, that they have changed them for death Eternal;
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and so much discouered the Saints infirmities, that they haue loathed not onely their present being, but what they haue beene.
and so much discovered the Saints infirmities, that they have loathed not only their present being, but what they have been.
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Death seemeth better then a bitter life, such force haue short paines:
Death seems better then a bitter life, such force have short pains:
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but who was euer so fearefull, that he had not rather once fall, then euer hang by the hands;
but who was ever so fearful, that he had not rather once fallen, then ever hang by the hands;
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once dye, then euer feare death, and liue in paine? Thirdly, it maketh Gods mercy in health better vnderstood:
once die, then ever Fear death, and live in pain? Thirdly, it makes God's mercy in health better understood:
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if all were day, the light; if all Summer, euen that season would be vnpleasing to vs:
if all were day, the Light; if all Summer, even that season would be unpleasing to us:
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the good wee haue, is commended by some annexed contrary: the paine of the disease knowne, the pleasure of health is sweeter.
the good we have, is commended by Some annexed contrary: the pain of the disease known, the pleasure of health is Sweeten.
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Wee neuer rightly account what wee owe to God for health, saue when we begge it in sicknesse.
we never rightly account what we owe to God for health, save when we beg it in sickness.
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Fourthly, it bringeth vs to God in amendment of a mis-spent life:
Fourthly, it brings us to God in amendment of a misspent life:
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wee haue instance in many, of whom I may fay, their extremities amended them, their prosperitie corrupted them.
we have instance in many, of whom I may faith, their extremities amended them, their Prosperity corrupted them.
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As Ambrose saith of Peter and Ionah, he confessed Christ on the waues, but denyed him on the land;
As Ambrose Says of Peter and Jonah, he confessed christ on the waves, but denied him on the land;
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and Ionah fled Gods presence, seeming safe, but found a Chappell to pray and prayse God in the belly of the Whale.
and Jonah fled God's presence, seeming safe, but found a Chapel to pray and praise God in the belly of the Whale.
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Many being in health, endeuour to flie from God, but in some desperate sicknesse they learne to sing their De profundis; sicknesse mendeth that good man, whom health marred:
Many being in health, endeavour to fly from God, but in Some desperate sickness they Learn to sing their De profundis; sickness mendeth that good man, whom health marred:
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When I afflict them, they will seeke me early. Ephraim bemoaned himselfe, Thou hast chastened me, surely after that I was instructed, I repented. When I afflict them, they will seek me early. Ephraim bemoaned himself, Thou hast chastened me, surely After that I was instructed, I repented.
c-crq pns11 vvb pno32, pns32 vmb vvi pno11 av-j. np1 vvd px31, pns21 vh2 vvn pno11, av-j p-acp cst pns11 vbds vvn, pns11 vvd.
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God cureth a dissolute heart as the Prophet did Ierico Waters, by • … asting in salt, sharpe, biting remedies. The fift is Patience:
God cureth a dissolute heart as the Prophet did Jericho Waters, by • … asting in salt, sharp, biting remedies. The fift is Patience:
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which as one said of Learning, is an Ornament in prosperitie, and a Refuge in aduersitie.
which as one said of Learning, is an Ornament in Prosperity, and a Refuge in adversity.
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It is good for a man (saith the weeping Prophet) to beare the yoke in his youth: he putteth his mouth to the dust, It is good for a man (Says the weeping Prophet) to bear the yoke in his youth: he putteth his Mouth to the dust,
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if there may be hope; he giueth his cheeke to him that smiteth him. It seemeth a strange saying: if there may be hope; he gives his cheek to him that smites him. It seems a strange saying:
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Is it good to be afflicted, that I may learne patience? see the reason: It is a rare thing to see a man externally prosperous, patient;
Is it good to be afflicted, that I may Learn patience? see the reason: It is a rare thing to see a man externally prosperous, patient;
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I grant he may haue a disposition to patience, he may discourse like some bookish souldier of the warres, which neuer saw fight:
I grant he may have a disposition to patience, he may discourse like Some bookish soldier of the wars, which never saw fight:
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but patience is the child of aduersitie:
but patience is the child of adversity:
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and considering the manifold calamities to which euery man in this life is subiect, no wayes to be auoided,
and considering the manifold calamities to which every man in this life is Subject, no ways to be avoided,
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but by patient bearing them, it seemeth to me no paradox, that without outward or in ward aduersitie, it is not easie for a man to be happie.
but by patient bearing them, it seems to me no paradox, that without outward or in ward adversity, it is not easy for a man to be happy.
cc-acp p-acp j n-vvg pno32, pn31 vvz p-acp pno11 dx n1, cst p-acp j cc p-acp n1 n1, pn31 vbz xx j p-acp dt n1 pc-acp vbi j.
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They iudge amisse, who thinke a man can be patient without tryals, or happie without patience:
They judge amiss, who think a man can be patient without trials, or happy without patience:
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that such a man may seeme happie, wee know; that hee is generally vnhappie, we may learne.
that such a man may seem happy, we know; that he is generally unhappy, we may Learn.
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Chrysostome sayth well of prospe• … tie, It hath brought in grieuous Masters and Tyrants to the 〈 ◊ 〉. Chrysostom say well of prospe• … tie, It hath brought in grievous Masters and Tyrants to the 〈 ◊ 〉.
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To omit the multitude, and speake of this one, Impatience is a very Tyrant, worse then 〈 ◊ 〉 and his Taske-masters,
To omit the multitude, and speak of this one, Impatience is a very Tyrant, Worse then 〈 ◊ 〉 and his Taskmasters,
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for it suffereth not a man to • … nioy any thing he hath:
for it suffers not a man to • … nioy any thing he hath:
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Hath the impatient man riches? hee enioyeth them not, who is impatient for that 〈 ◊ 〉 hath no more:
Hath the impatient man riches? he Enjoyeth them not, who is impatient for that 〈 ◊ 〉 hath no more:
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hath he friends? eyther he loseth them by his impatience, or else enioyeth them not with whom he is displeased 〈 ◊ 〉 hath hee a faire and prosperous estate? what is that to him who is not pleased with it? hath hee health? his mindes distemper robbeth him of the vse of it.
hath he Friends? either he loses them by his impatience, or Else Enjoyeth them not with whom he is displeased 〈 ◊ 〉 hath he a fair and prosperous estate? what is that to him who is not pleased with it? hath he health? his minds distemper robbeth him of the use of it.
vhz pns31 n2? av-d pns31 vvz pno32 p-acp po31 n1, cc av vvz pno32 xx p-acp ro-crq pns31 vbz vvn 〈 sy 〉 vhz pns31 dt j cc j n1? q-crq vbz d p-acp pno31 r-crq vbz xx vvn p-acp pn31? vhz pns31 n1? po31 ng1 n1 vvz pno31 pp-f dt n1 pp-f pn31.
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In a word, the impatient man possesseth nothing (except he possesseth other things which possesseth not himselfe:) Christ sayth, By your patience 〈 ◊ 〉 your soules;
In a word, the impatient man Possesses nothing (except he Possesses other things which Possesses not himself:) christ say, By your patience 〈 ◊ 〉 your Souls;
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without patience you cannot enioy your selues: such is the impatient mans case. Marke the man:
without patience you cannot enjoy your selves: such is the impatient men case. Mark the man:
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neyther vnderstanding, will, memorie, neyther hand nor tongue serue him, all are slaues to passion;
neither understanding, will, memory, neither hand nor tongue serve him, all Are slaves to passion;
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and whilest hee thinketh hee hath all things in hauing his froward humor, indeed Impatience hath him,
and whilst he Thinketh he hath all things in having his froward humour, indeed Impatience hath him,
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but hee hath nothing, not so much as himselfe. Now tryalls bring forth patience, and the quiet fruits of righteousnesse;
but he hath nothing, not so much as himself. Now trials bring forth patience, and the quiet fruits of righteousness;
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which follow in the next place.
which follow in the next place.
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Sixtly, it worketh to the children of God a peace passing all vnderstanding of a naturall man; Sixty, it works to the children of God a peace passing all understanding of a natural man;
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that is, a calmenesse and quietnesse of mind in the experience of Gods mercies.
that is, a calmness and quietness of mind in the experience of God's Mercies.
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Where the seditious Gra• … us was s• … aine at Rome, the Temple of Concord was built:
Where the seditious Gra• … us was s• … aine At Rome, the Temple of Concord was built:
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so, there God foundeth in our hearts the Temple of Peace, where our peacelesse sinnes are buried with Christ,
so, there God foundeth in our hearts the Temple of Peace, where our peaceless Sins Are buried with christ,
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and our impatience in our sufferings.
and our impatience in our sufferings.
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Seuenthly, the last is the reward, whereof this life tasteth only first fruits, a cluster from Eshcol; the assurance of a better life in this liues decaying:
Seuenthly, the last is the reward, whereof this life tasteth only First fruits, a cluster from Eshcol; the assurance of a better life in this lives decaying:
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Our light afflictions for a moment causing vnto vs a greater weight of eternall glory. Our Light afflictions for a moment causing unto us a greater weight of Eternal glory.
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As Samson said of his Lyon of Timnah, Out of the eater came meate, and out of the strong came sweetnesse:
As samson said of his lion of Timnah, Out of the eater Come meat, and out of the strong Come sweetness:
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So will I conclude this point:
So will I conclude this point:
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What stronger then Sicknesse, or more deuouring then Death? or so sweete as Heauen? Behold, Happie is the man whom God correcteth:
What Stronger then Sickness, or more devouring then Death? or so sweet as Heaven? Behold, Happy is the man whom God Correcteth:
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therefore despise not thou the chastening of the Almightie, for he maketh sore, and bindeth vp, he woundeth,
Therefore despise not thou the chastening of the Almighty, for he makes soar, and binds up, he wounds,
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and his hands make whole. Hee maketh whole by wounding. and his hands make Whole. He makes Whole by wounding.
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It is for children and fooles to imagine Frosts, Stormes, and Raine, eyther the off-spring of Chance, or vselesse effects of Nature:
It is for children and Fools to imagine Frosts, Storms, and Rain, either the offspring of Chance, or useless effects of Nature:
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the wiser know, that milder Winters are the vndoubted Parents of sterilitie and contagion: Stormes, which seeme the Diseases of a distempered Skie, doe purge the Ayre;
the Wiser know, that milder Winter's Are the undoubted Parents of sterility and contagion: Storms, which seem the Diseases of a distempered Sky, do purge the Air;
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and the dewie Clouds are Gods Clepsydra, his Bottles to water the Earth: so is it in man.
and the dewy Clouds Are God's Clepsydra, his Bottles to water the Earth: so is it in man.
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And the Saints weeping eyes are Gods Clouds, to make fruitfull a penitent heart. Faint not at thy tryalls, but be zealous, and amend. Sinne no more.
And the Saints weeping eyes Are God's Clouds, to make fruitful a penitent heart. Faint not At thy trials, but be zealous, and amend. Sin no more.
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THE FOVRTH SERMON. Sinne no more.
THE FOURTH SERMON. Sin no more.
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WE haue considered in the last place, the cause of Sicknesses, and the reasons why God afflicteth with them;
WE have considered in the last place, the cause of Sicknesses, and the Reasons why God afflicts with them;
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as also what effects they worke in them to whome they are sanctified:
as also what effects they work in them to whom they Are sanctified:
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It remayneth, that I also shew the end why God deliuereth, and bestoweth health vpon vs. God deliuereth from Sicknesse, that being thereby warned, we might sinne no more.
It remaineth, that I also show the end why God Delivereth, and bestoweth health upon us God Delivereth from Sickness, that being thereby warned, we might sin no more.
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There are many reasons disswading from sinne: let vs consider a few of many. Let the first be this present Doctrine.
There Are many Reasons dissuading from sin: let us Consider a few of many. Let the First be this present Doctrine.
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First, God giueth vs health, that we might auoid sinne. Secondly, there is nothing of it owne nature euill, but sinne:
First, God gives us health, that we might avoid sin. Secondly, there is nothing of it own nature evil, but sin:
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ere sinne was borne, God saw all his Creatures, euen the Angels, which falling, became damned Deuils, the Beasts, the Serpents,
ere sin was born, God saw all his Creatures, even the Angels, which falling, became damned Devils, the Beasts, the Serpents,
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and all that he had made, and loe it was very good: nothing created, is euill;
and all that he had made, and lo it was very good: nothing created, is evil;
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sinne is a non en• …, a priuation of the good was made.
sin is a non en• …, a privation of the good was made.
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Thirdly, onely sinne is against Nature, a very Monster of the Soule, as Monsters are said by the Naturalist to be the error• … of Nature: Thirdly, only sin is against Nature, a very Monster of the Soul, as Monsters Are said by the Naturalist to be the error• … of Nature:
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our nature, which sinne corrupted, is (of it selfe) good; and to good: nothing but euill is contrarie:
our nature, which sin corrupted, is (of it self) good; and to good: nothing but evil is contrary:
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Sinne therefore primarily beeing the onely • … uill, is so on• … ly co• … trarie, and destructiue to Nature.
Sin Therefore primarily being the only • … vill, is so on• … lie co• … trarie, and destructive to Nature.
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Fourthly, Sinne i• … cont• … ie to God: nothing of that hee made, is contrarie to him, for all beeings are in him;
Fourthly, Sin i• … cont• … ie to God: nothing of that he made, is contrary to him, for all beings Are in him;
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and God made all, sinne onely excepted:
and God made all, sin only excepted:
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by sinne we oppose Gods soueraign• … e, not by nature, but by corruption of will; hauing no power to hurt God:
by sin we oppose God's soueraign• … e, not by nature, but by corruption of will; having no power to hurt God:
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our will to hurt maketh vs Gods f• … s:
our will to hurt makes us God's f• … s:
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our nature therefore it is not but our sinne that contrarieth God, euill onely being contrarie to good.
our nature Therefore it is not but our sin that contrarieth God, evil only being contrary to good.
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Fiftly, it maketh vs children of the Deuill, not by Propagation, but Imitation; not by Generation, but by doing his workes of Rebellion against God. Sixtly, Sinne onely hurteth vs:
Fifty, it makes us children of the devil, not by Propagation, but Imitation; not by Generation, but by doing his works of Rebellion against God. Sixty, Sin only hurteth us:
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the vice that • … aketh vs oppose God, is onely our owne hurt, no wayes Gods;
the vice that • … aketh us oppose God, is only our own hurt, no ways God's;
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because it corrupteth our nature, of it selfe good.
Because it corrupteth our nature, of it self good.
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Sinne is like that euill Spirit in the possessed, tearing and raging, and • … asting vs into the fire.
Sin is like that evil Spirit in the possessed, tearing and raging, and • … asting us into the fire.
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Infinite are the miseries borne of sinne:
Infinite Are the misery's born of sin:
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it maketh God angry with vs, it separateth vs from him, it draweth the Curse of the Lord vpon our Houses, it shutteth out our prayers from Gods eares, it subiecteth vs to all Miseries, Sicknesses, Paines, Death:
it makes God angry with us, it separateth us from him, it draws the Curse of the Lord upon our Houses, it shutteth out our Prayers from God's ears, it subjecteth us to all Misery's, Sicknesses, Pains, Death:
pn31 vvz np1 j p-acp pno12, pn31 vvz pno12 p-acp pno31, pn31 vvz dt n1 pp-f dt n1 p-acp po12 n2, pn31 vvz av po12 n2 p-acp npg1 n2, pn31 vvz pno12 p-acp d ng1, n2, n2, n1:
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I haue not yet sayd all; when all Warnings will not serue, a worse thing shall befall the Sinner;
I have not yet said all; when all Warnings will not serve, a Worse thing shall befall the Sinner;
pns11 vhb xx av vvn d; c-crq d n2-vvg vmb xx vvi, dt jc n1 vmb vvi dt n1;
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which, like Tamerlans • … able Flagge, commeth in the Rere and last part of my Text.
which, like Tamerlans • … able Flag, comes in the Rear and last part of my Text.
r-crq, av-j np1 • … j n1, vvz p-acp dt vvb cc vvi n1 pp-f po11 np1
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But is there any perfection in this life? Can any in, this life be without sinne? The Iusticiaries affirme it;
But is there any perfection in this life? Can any in, this life be without sin? The Justiciaries affirm it;
cc-acp vbz pc-acp d n1 p-acp d n1? vmb d p-acp, d n1 vbi p-acp n1? dt n2-j vvb pn31;
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the Nouatians sayd they were 〈 ◊ 〉;
the Novatians said they were 〈 ◊ 〉;
dt njp2 vvd pns32 vbdr 〈 sy 〉;
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the Pelagians denyed Originall Corruption, and sayd, the Elect may be without Sinne in this life:
the Pelagians denied Original Corruption, and said, the Elect may be without Sin in this life:
dt njp2 vvd j-jn n1, cc vvd, dt n1 vmb vbi p-acp n1 p-acp d n1:
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a man not sinning, but where shall wee finde the man ▪ Come to the Saint• …, thou shalt heare them crying, enter not into i• … dgement with thy seruants O Lord.
a man not sinning, but where shall we find the man ▪ Come to the Saint• …, thou shalt hear them crying, enter not into i• … dgement with thy Servants Oh Lord.
dt n1 xx vvg, cc-acp q-crq vmb pns12 vvi dt n1 ▪ vvb p-acp dt np1 …, pns21 vm2 vvi pno32 vvg, vvb xx p-acp n1 … n1 p-acp po21 n2 uh n1.
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Againe, we all haue • … one astray like sheepe:
Again, we all have • … one astray like sheep:
av, pns12 d vhb • … pi av j n1:
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againe, I see another law in my members, Leading me captiue vnto the law of sin.
again, I see Another law in my members, Leading me captive unto the law of since.
av, pns11 vvb j-jn n1 p-acp po11 n2, vvg pno11 j-jn p-acp dt n1 pp-f n1.
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There is not aiust man vpon the earth that doth good and sinneth not: then who can say I haue made my heart cleane, I am pure from sinne? Sinne no more. There is not aiust man upon the earth that does good and Sinneth not: then who can say I have made my heart clean, I am pure from sin? Sin no more.
pc-acp vbz xx j n1 p-acp dt n1 cst vdz j cc vvz xx: av r-crq vmb vvi pns11 vhb vvn po11 n1 av-j, pns11 vbm j p-acp n1? n1 dx av-dc.
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O wretched man that I am who shall deliuer me from the body of this death? How heauy are the burthens of sinne? how smartfull the wounds of a guilty conscience? giue me any griefe it is easier: Oh wretched man that I am who shall deliver me from the body of this death? How heavy Are the burdens of sin? how smartfull the wounds of a guilty conscience? give me any grief it is Easier:
uh j n1 cst pns11 vbm r-crq vmb vvi pno11 p-acp dt n1 pp-f d n1? c-crq j vbr dt n2 pp-f n1? q-crq j dt n2 pp-f dt j n1? vvb pno11 d n1 pn31 vbz jc:
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it is for thy sake sinne the Saint often cryeth, I desire to be dissolued.
it is for thy sake sin the Saint often Cries, I desire to be dissolved.
pn31 vbz p-acp po21 n1 n1 dt n1 av vvz, pns11 vvb pc-acp vbi vvn.
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For the contagion hath i• … fected euery part, and dispersed it selfe through my veines:
For the contagion hath i• … fected every part, and dispersed it self through my Veins:
p-acp dt n1 vhz n1 … n-vvn d n1, cc vvd pn31 n1 p-acp po11 n2:
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all my thoughts, wo• … s and workes, relish of thee: if I examine my best actions, I finde them faulty:
all my thoughts, wo• … s and works, relish of thee: if I examine my best actions, I find them faulty:
d po11 n2, n1 … sy cc n2, n1 pp-f pno21: cs pns11 vvb po11 js n2, pns11 vvb pno32 j:
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in my prayers, suggestions, and profane wandrings fall vpon mine heart like the foules on Abrahami sacrifice.
in my Prayers, suggestions, and profane wanderings fallen upon mine heart like the fowls on Abrahami sacrifice.
p-acp po11 n2, n2, cc j n2-vvg vvi p-acp po11 n1 av-j dt n2 p-acp np1 n1.
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In my hearing distraction, in my almes vaine glory, or some sinister respect, which like the the worme at Ionah• … gourd, • … ateth vp the life of goodnes;
In my hearing distraction, in my alms vain glory, or Some sinister respect, which like the the worm At Ionah• … gourd, • … ateth up the life of Goodness;
p-acp po11 n-vvg n1, p-acp po11 n2 j n1, cc d j n1, r-crq av-j dt dt n1 p-acp np1 … n1, • … zz a-acp dt n1 pp-f n1;
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as 〈 ◊ 〉 men sayd of the Philistims, Behold we are afrayde here in 〈 ◊ 〉,
as 〈 ◊ 〉 men said of the philistines, Behold we Are afraid Here in 〈 ◊ 〉,
c-acp 〈 sy 〉 n2 vvd pp-f dt njp2, vvb pns12 vbr j av p-acp 〈 sy 〉,
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how much more then if we come to Keilah, against the • … rmies of the Philisti• … s? If sinne assaile vs in our bestactions,how much more then if we come to Keilah, against the • … rmies of the Philisti• … s? If sin assail us in our bestactions,
c-crq d dc cs cs pns12 vvb p-acp np1, p-acp dt • … n2 pp-f dt np1 … sy? cs n1 vvb pno12 p-acp po12 n2,
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82
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how shall we deale with it in other? how fayst thou then, O Lord, finne no more? Lord thou knowest my thoughts, my heart fayleth me because of my sinnes,
how shall we deal with it in other? how fayst thou then, Oh Lord, fin no more? Lord thou Knowest my thoughts, my heart Faileth me Because of my Sins,
q-crq vmb pns12 vvi p-acp pn31 p-acp j-jn? q-crq vm2 pns21 av, uh n1, n1 dx dc? n1 pns21 vv2 po11 n2, po11 n1 vvz pno11 c-acp pp-f po11 n2,
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and I desire nothing in the world like this, that I might sinne no more. If my sinne were written with Inke, I could perhaps put it out;
and I desire nothing in the world like this, that I might sin no more. If my sin were written with Ink, I could perhaps put it out;
cc pns11 vvb pix p-acp dt n1 av-j d, cst pns11 vmd vvi av-dx av-dc. cs po11 n1 vbdr vvn p-acp n1, pns11 vmd av vvi pn31 av;
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but now it is written in mine heart like 〈 ◊ 〉, with an Iron: pen.
but now it is written in mine heart like 〈 ◊ 〉, with an Iron: pen.
cc-acp av pn31 vbz vvn p-acp po11 n1 av-j 〈 sy 〉, p-acp dt n1: n1.
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Lord if thou wil• … thou c• … nst mak• … me cleane. The tables of the law were written and broken;Lord if thou wil• … thou c• … nst mak• … me clean. The tables of the law were written and broken;
n1 cs pns21 n1 … pns21 n1 … vm2 n1 … pno11 av-j. dt n2 pp-f dt n1 vbdr vvn cc vvn;
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and written againe by the finger of God. God wrote the law in mans heart; sinne brake these Tables, and now we are the writing of the • … ame.
and written again by the finger of God. God wrote the law in men heart; sin brake these Tables, and now we Are the writing of the • … ame.
cc vvn av p-acp dt n1 pp-f np1. np1 vvd dt n1 p-acp ng1 n1; n1 vvd d n2, cc av pns12 vbr dt n-vvg pp-f dt • … fw-fr.
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God whoing ing• … ueth in the fleshy Tables of the h• … rt, by the same Spirit of his, whose finger writing in the dust (where finners are written ) did cancell and put out the hand writing of sinne,
God whoing ing• … ueth in the fleshy Tables of the h• … rt, by the same Spirit of his, whose finger writing in the dust (where finners Are written) did cancel and put out the hand writing of sin,
np1 vvg n1 … vvz p-acp dt j n2 pp-f dt n1 … vb2r, p-acp dt d n1 pp-f png31, rg-crq n1 vvg p-acp dt n1 (c-crq n2 vbr vvn) vdd vvi cc vvi av dt n1 vvg pp-f n1,
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and acquitting of others accusations, blessedly dismissed and gaue a qui• … tus est neither doe I condemne thee:
and acquitting of Others accusations, blessedly dismissed and gave a qui• … tus est neither do I condemn thee:
cc vvg pp-f n2-jn n2, av-vvn vvn cc vvd dt n1 … fw-la fw-fr av-dx vdb pns11 vvi pno21:
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goe and si• … ne no more: go and si• … ne no more:
vvb cc n1 … ccx dx av-dc:
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how did she not sinne being humane? how did shee fulfill his command if she did sinne? none liue which sinne not. how did she not sin being humane? how did she fulfil his command if she did sin? none live which sin not.
q-crq vdd pns31 xx vvi vbg j? q-crq vdd pns31 vvi po31 n1 cs pns31 vdd n1? pix vvb r-crq n1 xx.
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Therefore Gods family sayth not, I am whole, I need no Physitian, but heale me O Lord, and I shall be whole, saue me and I shall be saued.
Therefore God's family say not, I am Whole, I need no physician, but heal me Oh Lord, and I shall be Whole, save me and I shall be saved.
av npg1 n1 vvz xx, pns11 vbm j-jn, pns11 vvb dx n1, cc-acp vvb pno11 uh n1, cc pns11 vmb vbi j-jn, vvb pno11 cc pns11 vmb vbi vvn.
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83
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When of old God brake Israels yoke she sayd, I will no m• … re transgresse;
When of old God brake Israel's yoke she said, I will no m• … re transgress;
q-crq pp-f j np1 vvd npg1 n1 pns31 vvd, pns11 vmb dx n1 … fw-mi vvi;
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83
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she sayd it, but as we say it, onely as Ambrose sayd of Calanus answer to Alexander, • … raeclara verba, sed verba, excellent words,
she said it, but as we say it, only as Ambrose said of Calanus answer to Alexander, • … raeclara verba, sed verba, excellent words,
pns31 vvd pn31, cc-acp c-acp pns12 vvb pn31, av-j c-acp np1 vvd pp-f np1 vvb p-acp np1, • … fw-it fw-la, fw-la fw-la, j n2,
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but words, excellent constancy, but the constancy of a man: for she did sinne more and more.
but words, excellent constancy, but the constancy of a man: for she did sin more and more.
cc-acp n2, j n1, cc-acp dt n1 pp-f dt n1: c-acp pns31 vdd n1 av-dc cc av-dc.
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But sayth he not, Whosoeuer is borne of God sinneth not: yet there is no man that doeth good and 〈 ◊ 〉 not.
But say he not, Whosoever is born of God Sinneth not: yet there is no man that doth good and 〈 ◊ 〉 not.
p-acp vvz pns31 xx, r-crq vbz vvn pp-f np1 vvz xx: av pc-acp vbz dx n1 cst vdz j cc 〈 sy 〉 xx.
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618
None? no not one: These two come like Esau and Iacob with the face of enmitie till they meete, and are reconciled.
None? no not one: These two come like Esau and Iacob with the face of enmity till they meet, and Are reconciled.
np1? dx xx crd: d crd vvb av-j np1 cc np1 p-acp dt n1 pp-f n1 c-acp pns32 vvb, cc vbr vvn.
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All sinne, would God we had no proofe for it: yet the iust sinne not: All sin, would God we had no proof for it: yet the just sin not:
d n1, vmd np1 pns12 vhd dx n1 p-acp pn31: av dt j n1 xx:
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which wee vnderstand not as Bede of mortall sinnes or the violation of Charitie, but as the Spirit of God, the best interpreter of himselfe;
which we understand not as Bede of Mortal Sins or the violation of Charity, but as the Spirit of God, the best interpreter of himself;
r-crq pns12 vvb xx p-acp np1 pp-f j-jn n2 cc dt n1 pp-f n1, cc-acp c-acp dt n1 pp-f np1, dt js n1 pp-f px31;
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If I do• … that which I would not, I consent to the law, that it is good, If I do• … that which I would not, I consent to the law, that it is good,
cs pns11 n1 … cst r-crq pns11 vmd xx, pns11 vvb p-acp dt n1, cst pn31 vbz j,
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now then it is NO MORE I THAT DOE IT, but the sin that dwelleth in me. now then it is NO MORE I THAT do IT, but the since that dwells in me.
av av pn31 vbz av-dx av-dc pns11 cst vdb pn31, p-acp dt n1 cst vvz p-acp pno11.
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The regenerate in a right sence sinne not;
The regenerate in a right sense sin not;
dt j-vvn p-acp dt j-jn n1 vvb xx;
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they • … inne not, because they doe that they would not, and where they will, they would not will the euill which sinne • … raweth them to.
they • … inn not, Because they do that they would not, and where they will, they would not will the evil which sin • … raweth them to.
pns32 • … n1 xx, c-acp pns32 vdb cst pns32 vmd xx, cc c-crq pns32 vmb, pns32 vmd xx vvi dt n-jn r-crq n1 • … vvz pno32 p-acp.
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There is a sinne then which maketh the saint of God groane, an inhabiting, not a reigning sinne, an inmate, not a king.
There is a sin then which makes the saint of God groan, an inhabiting, not a reigning sin, an inmate, not a King.
pc-acp vbz dt n1 av r-crq vvz dt n1 pp-f np1 n1, dt vvg, xx dt j-vvg n1, dt n1, xx dt n1.
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The righteous sinne not, that is, God couereth their sinnes, and imputeth them not, hee taketh them quite away, which hee will no more remember,
The righteous sin not, that is, God Covereth their Sins, and imputeth them not, he Takes them quite away, which he will no more Remember,
dt j vvb xx, cst vbz, np1 vvz po32 n2, cc vvz pno32 xx, pns31 vvz pno32 av av, r-crq pns31 vmb av-dx av-dc vvi,
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as hee sayd of the Edo• … ites, they shall be as if they had not beene, there shall be no remnant of them:
as he said of the Edo• … ites, they shall be as if they had not been, there shall be no remnant of them:
c-acp pns31 vvd pp-f dt np1 … fw-gr, pns32 vmb vbi c-acp cs pns32 vhd xx vbn, a-acp vmb vbi dx n1 pp-f pno32:
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though hee cast not out these Iebusites all at once:
though he cast not out these Jebusites all At once:
cs pns31 vvd xx av d np1 d p-acp a-acp:
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yet sinnes receiuing their deathswound, by little and little bleede to death all our life after,
yet Sins receiving their deathswound, by little and little bleed to death all our life After,
av n2 vvg po32 n1, p-acp j cc av-j vvi p-acp n1 d po12 n1 a-acp,
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like a desperate enemie fighting in blood, and striking with dying hands.
like a desperate enemy fighting in blood, and striking with dying hands.
av-j dt j n1 vvg p-acp n1, cc vvg p-acp j-vvg n2.
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The Separatists seeke a spotlesse congregation, forgetting our mothers confession, I am blacke O daughters of Ierusalem, but comely. Blacke, that is dis-coloured with sinnes,
The Separatists seek a spotless congregation, forgetting our mother's Confessi, I am black O daughters of Ierusalem, but comely. Black, that is discoloured with Sins,
dt n2 vvb dt j n1, vvg po12 ng1 n1, pns11 vbm j-jn fw-la n2 pp-f np1, cc-acp j. j-jn, cst vbz j p-acp n2,
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but comely with the beautie he putteth on her who calleth her his fayre one. Calisto in the fable fled her fellow Beare• …, forgetting her owne ill shapes.
but comely with the beauty he putteth on her who calls her his fair one. Calisto in the fable fled her fellow Beare• …, forgetting her own ill shapes.
cc-acp j p-acp dt n1 pns31 vvz p-acp po31 r-crq vvz pno31 po31 j crd. np1 p-acp dt n1 vvd po31 n1 np1 …, vvg po31 d j-jn n2.
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They flye vs sinners, themselues by so much greater sinners, by how much more forgetting they are • … nners:
They fly us Sinners, themselves by so much greater Sinners, by how much more forgetting they Are • … nners:
pns32 vvb pno12 n2, px32 p-acp av av-d jc n2, p-acp c-crq av-d av-dc vvg pns32 vbr • … n2:
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they looke for a Church not on earth to be found. Saul sought A• … ses and found a kingdome:
they look for a Church not on earth to be found. Saul sought A• … ses and found a Kingdom:
pns32 vvb p-acp dt n1 xx p-acp n1 pc-acp vbi vvn. np1 vvd n1 … fw-fr cc vvi dt n1:
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they seeke a kingdome not to bee found, but shall finde, I will onely say, men like themselues:
they seek a Kingdom not to be found, but shall find, I will only say, men like themselves:
pns32 vvb dt n1 xx pc-acp vbi vvn, cc-acp vmb vvi, pns11 vmb av-j vvi, n2 vvb px32:
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Gods Church like Iacobs flocke consisteth of spotted sheepe, saints, but full of blemishes. Be not discouraged, if thou see sinne liueth:
God's Church like Iacobs flock Consisteth of spotted sheep, Saints, but full of blemishes. Be not discouraged, if thou see sin lives:
n2 n1 av-j npg1 n1 vvz pp-f j-vvn n1, n2, cc-acp j pp-f n2. vbb xx vvn, cs pns21 vvb n1 vvz:
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thou canst bee but partly spirit, and the • … lesh will lust against it:
thou Canst be but partly Spirit, and the • … lesh will lust against it:
pns21 vm2 vbb p-acp av n1, cc dt • … zz vmb n1 p-acp pn31:
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after the building the Temple of Concord 〈 ◊ 〉 Rome, the slaues warres engarboyled their • … erritories: After the building the Temple of Concord 〈 ◊ 〉 Room, the slaves wars engarboyled their • … territories:
p-acp dt n1 dt n1 pp-f n1 〈 sy 〉 vvi, dt n2 n2 vvn po32 • … n2:
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afte• … we haue erected the Temple of peace in a good conscience, and in a good part subiected sinne,
afte• … we have erected the Temple of peace in a good conscience, and in a good part subjected sin,
n1 … pns12 vhb vvn dt n1 pp-f n1 p-acp dt j n1, cc p-acp dt j n1 vvn n1,
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yet wee must looke for the slaues warres, the rebellion of inordinate affection, which in this life will neuer leaue vs secure conquerors.
yet we must look for the slaves wars, the rebellion of inordinate affection, which in this life will never leave us secure conquerors.
av pns12 vmb vvi p-acp dt n2 n2, dt n1 pp-f j n1, r-crq p-acp d n1 vmb av-x vvi pno12 j n2.
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Our righteousnesse consisteth (sayth Augustine ) rather in the free remission of sinnes, then of vertues perfection, witnesse that dayly prayer which Christ taught vs, Forgiue vs our trespasses. Here some infirmitie or other creepeth on the best Conqueror, our sinnes subdued by a dangerous conflict, deny vs all securitie,
Our righteousness Consisteth (say Augustine) rather in the free remission of Sins, then of Virtues perfection, witness that daily prayer which christ taught us, Forgive us our Trespasses. Here Some infirmity or other creeps on the best Conqueror, our Sins subdued by a dangerous conflict, deny us all security,
po12 n1 vvz (vvz np1) av-c p-acp dt j n1 pp-f n2, av pp-f ng1 n1, vvb d j n1 r-crq np1 vvd pno12, vvb pno12 po12 n2. av d n1 cc n-jn vvz p-acp dt js n1, po12 n2 vvn p-acp dt j n1, vvb pno12 d n1,
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and keepe vs busied in a continuall and carefull command:
and keep us busied in a continual and careful command:
cc vvb pno12 vvn p-acp dt j cc j n1:
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And thus concl• … deth, mans iustice is to haue God his Lord, himselfe his subiect, his soule master of his body,
And thus concl• … death, men Justice is to have God his Lord, himself his Subject, his soul master of his body,
cc av n1 … n1, ng1 n1 vbz pc-acp vhi np1 po31 n1, px31 po31 n-jn, po31 n1 n1 pp-f po31 n1,
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and his reason ouer sin, either by subduing or resisti• … g it. Paul sayd, I count not my selfe th• … t I haue attained to it, but I follow.
and his reason over since, either by subduing or resisti• … g it. Paul said, I count not my self th• … tO I have attained to it, but I follow.
cc po31 n1 p-acp n1, d p-acp j-vvg cc n1 … sy pn31. np1 vvd, pns11 vvb xx po11 n1 n1 … sy pns11 vhb vvn p-acp pn31, cc-acp pns11 vvb.
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We but follow perfection in this life wee obtaine it in the life to come. At Rome the temple of vest was placed out of the gates:
We but follow perfection in this life we obtain it in the life to come. At Room the temple of vest was placed out of the gates:
pns12 p-acp vvi n1 p-acp d n1 pns12 vvb pn31 p-acp dt n1 pc-acp vvi. p-acp vvb dt n1 pp-f js vbds vvn av pp-f dt n2:
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so it is with vs, we haue here no rest, especially no truce with sinne, no rest from it, that is reserued for heauen:
so it is with us, we have Here no rest, especially no truce with sin, no rest from it, that is reserved for heaven:
av pn31 vbz p-acp pno12, pns12 vhb av dx n1, av-j dx n1 p-acp n1, dx n1 p-acp pn31, cst vbz vvn p-acp n1:
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he forgiueth here ▪ but purgeth from all when hee brings vs into that life ▪ in which the saints neither will nor can sinne any more. Death shall end sinne:
he forgives Here ▪ but Purgeth from all when he brings us into that life ▪ in which the Saints neither will nor can sin any more. Death shall end sin:
pns31 vvz av ▪ cc-acp vvz p-acp d c-crq pns31 vvz pno12 p-acp d n1 ▪ p-acp r-crq dt n2 dx n1 ccx vmb n1 d dc. n1 vmb vvi n1:
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death is a true viper, it ki• … th i• … wicked parents, though Gods children (by the me• … s of Christ) like Paul at Melita, shake it off into the fi• …:
death is a true viper, it ki• … that i• … wicked Parents, though God's children (by the me• … s of christ) like Paul At Melita, shake it off into the fi• …:
n1 vbz dt j n1, pn31 n1 … dt n1 … j n2, cs npg1 n2 (p-acp dt n1 … sy pp-f np1) j np1 p-acp np1, vvb pn31 a-acp p-acp dt n1 …:
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sinne is deaths mother, but the hastie kinde 〈 ◊ 〉 through her mothers bowels. Sin began death, death endeth sinne;
sin is death's mother, but the hasty kind 〈 ◊ 〉 through her mother's bowels. since began death, death Endeth sin;
n1 vbz ng1 n1, cc-acp dt j n1 〈 sy 〉 p-acp po31 ng1 n2. n1 vvd n1, n1 vvz n1;
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death came into the world thorow sinne, sinne goeth out of the world through death. At death the Lord will tell vs as Moses of the reuengefull Egyptians.
death Come into the world thorough sin, sin Goes out of the world through death. At death the Lord will tell us as Moses of the revengeful egyptians.
n1 vvd p-acp dt n1 p-acp n1, n1 vvz av pp-f dt n1 p-acp n1. p-acp n1 dt n1 vmb vvi pno12 p-acp np1 pp-f dt j np1.
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Feare not: • … ohold the deliuerance of the Lord which he will shew to you this day, the sinnes yee haue seene, ye shall neuer see them againe. fear not: • … ohold the deliverance of the Lord which he will show to you this day, the Sins ye have seen, you shall never see them again.
vvb xx: • … vvb dt n1 pp-f dt n1 r-crq pns31 vmb vvi p-acp pn22 d n1, dt n2 pn22 vhb vvn, pn22 vmb av-x vvi pno32 av.
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This sinne no more then, seemeth to respect a comparison betwixt his life past and to come;
This sin no more then, seems to respect a comparison betwixt his life past and to come;
d n1 av-dx av-dc av, vvz pc-acp vvi dt n1 p-acp po31 n1 j cc pc-acp vvi;
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and the same is required at our hands, that we sinne no more.
and the same is required At our hands, that we sin no more.
cc dt d vbz vvn p-acp po12 n2, cst pns12 vvb av-dx av-dc.
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That is, first that we repent vs of our sinnes, of which I shall hereafter speake.
That is, First that we Repent us of our Sins, of which I shall hereafter speak.
cst vbz, ord cst pns12 vvb pno12 pp-f po12 n2, pp-f r-crq pns11 vmb av vvi.
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We cease to be sinners when we doctruely repent that euer we haue beene sinners.
We cease to be Sinners when we doctruely Repent that ever we have been Sinners.
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Secondly, (as much as possibly we may) wee must change the habits of our minde.
Secondly, (as much as possibly we may) we must change the habits of our mind.
ord, (c-acp d c-acp av-j pns12 vmb) pns12 vmb vvi dt n2 pp-f po12 n1.
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True repentance is not a bare confession, but a change of our former minde and purpose vpon a better consideration:
True Repentance is not a bore Confessi, but a change of our former mind and purpose upon a better consideration:
j n1 vbz xx dt j n1, cc-acp dt n1 pp-f po12 j n1 cc n1 p-acp dt jc n1:
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the conuerted yong man answerd, his lewd acquaintance wel, wondring why he knew her not:
the converted young man answered, his lewd acquaintance well, wondering why he knew her not:
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she saying, ( Ego sum ) sed ego non sumego: I am not now my former selfe.
she saying, (Ego sum) said ego non sumego: I am not now my former self.
pns31 vvg, (fw-la fw-la) vvn fw-la fw-la fw-la: pns11 vbm xx av po11 j n1.
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Thirdly, we must take heede we fall not backe to our 〈 ◊ 〉 sinnes.
Thirdly, we must take heed we fallen not back to our 〈 ◊ 〉 Sins.
ord, pns12 vmb vvi n1 pns12 vvb xx av p-acp po12 〈 sy 〉 n2.
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Sinne like Aetna's fire hath some intermissions ▪ but when we thinke it extinguished, it flameth out a fresh:
Sin like Aetna's fire hath Some intermissions ▪ but when we think it extinguished, it flameth out a fresh:
n1 j npg1 n1 vhz d n2 ▪ cc-acp c-crq pns12 vvb pn31 vvn, pn31 vvz av dt j:
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the more we sinne, the more difficult the cure, but relapses are most dangerous.
the more we sin, the more difficult the cure, but relapses Are most dangerous.
dt av-dc pns12 vvb, dt av-dc j dt n1, cc-acp n2 vbr av-ds j.
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When the proud Tyrant Amurath, secure of victory thought the battle done, his danger was begun in his liues ending, a Christian soldier supposed slaine, rose vp and stroke him to the heart,
When the proud Tyrant Amurath, secure of victory Thought the battle done, his danger was begun in his lives ending, a Christian soldier supposed slain, rose up and stroke him to the heart,
c-crq dt j n1 np1, j pp-f n1 vvd dt n1 vdn, po31 n1 vbds vvn p-acp po31 n2 vvg, dt njp n1 vvd vvn, vvd a-acp cc vvd pno31 p-acp dt n1,
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When wee are secure and thinke right worthily of our selues, some sinne or other, will as it were, rise from the dead, and fall vpon vs dangerously.
When we Are secure and think right worthily of our selves, Some sin or other, will as it were, rise from the dead, and fallen upon us dangerously.
c-crq pns12 vbr j cc vvi j-jn av-j pp-f po12 n2, d n1 cc n-jn, vmb p-acp pn31 vbdr, vvb p-acp dt j, cc vvi p-acp pno12 av-j.
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Fourthly, we must be heartily displeased with our sins:
Fourthly, we must be heartily displeased with our Sins:
ord, pns12 vmb vbi av-j vvn p-acp po12 n2:
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sinne like the poyson of the Aspe affecteth with a drowsie delight where it hurteth mortally:
sin like the poison of the Asp affects with a drowsy delight where it hurteth mortally:
vvb av-j dt n1 pp-f dt n1 vvz p-acp dt j n1 c-crq pn31 vvz av-jn:
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some among the Triballs (sayd Plinie ) if they were angry could kill with their eye:
Some among the Triballs (said Pliny) if they were angry could kill with their eye:
d p-acp dt npg1 (vvd np1) cs pns32 vbdr j vmd vvi p-acp po32 n1:
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that which he said of them, thou shalt thus find true of sinne: bee angry with it and thou killest the heart of it.
that which he said of them, thou shalt thus find true of sin: be angry with it and thou Killest the heart of it.
cst r-crq pns31 vvd pp-f pno32, pns21 vm2 av vvi j pp-f n1: vbb j p-acp pn31 cc pns21 vv2 dt n1 pp-f pn31.
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Sinne is a wanton fondling, if it be not loued it wil die. Lastly, striue against thy sinnes:
Sin is a wanton fondling, if it be not loved it will die. Lastly, strive against thy Sins:
n1 vbz dt j-jn n1, cs pn31 vbb xx vvn pn31 vmb vvi. ord, vvb p-acp po21 n2:
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if thou yeeld not thou hast ouercome: In Gods esteeme wee cease to bee what wee vnwittingly are:
if thou yield not thou hast overcome: In God's esteem we cease to be what we unwittingly Are:
cs pns21 vvb xx pns21 vh2 vvn: p-acp ng1 n1 pns12 vvb pc-acp vbi r-crq pns12 av-j vbr:
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sinne leadeth the Saint like a captiue Israelite to Babylon. He goeth but against his desire, he deuiseth how he may returne;
sin leads the Saint like a captive Israelite to Babylon. He Goes but against his desire, he devises how he may return;
n1 vvz dt n1 av-j dt j-jn np1 p-acp np1. pns31 vvz p-acp p-acp po31 n1, pns31 vvz c-crq pns31 vmb vvi;
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to another purpose saith Gregorie, that good soule is gone home, which languished abroade. This is the summe:
to Another purpose Says Gregory, that good soul is gone home, which languished abroad. This is the sum:
p-acp j-jn n1 vvz np1, cst j n1 vbz vvn av-an, r-crq vvd av. d vbz dt n1:
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giue not thy consent to sinne, but if thou haue consented, let it not please thee:
give not thy consent to sin, but if thou have consented, let it not please thee:
vvb xx po21 n1 p-acp n1, cc-acp cs pns21 vhb vvn, vvb pn31 xx vvi pno21:
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if sinne haue pleased thee, bee now heartily displeased, that sinne euer pleased thee:
if sin have pleased thee, be now heartily displeased, that sin ever pleased thee:
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in this life God looketh not so much for a man not sinning (such is our fraylty, such his mercy) as vnwilling to sinne, repenting, resisting sinne, endeauouring not to sinne.
in this life God looks not so much for a man not sinning (such is our frailty, such his mercy) as unwilling to sin, repenting, resisting sin, endeavouring not to sin.
p-acp d n1 np1 vvz xx av av-d c-acp dt n1 xx vvg (d vbz po12 n1, d po31 n1) p-acp j p-acp n1, vvg, j-vvg n1, vvg xx p-acp n1.
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As Brutus wrote to the Pergamenians, when they had giuen his enemy Dolabella money, if you haue done it willingly, you confesse you haue offended me ▪ if against your wills, shew it then by giuing me willingly.
As Brutus wrote to the Pergamenians, when they had given his enemy Dolabella money, if you have done it willingly, you confess you have offended me ▪ if against your wills, show it then by giving me willingly.
p-acp npg1 vvd p-acp dt njp2, c-crq pns32 vhd vvn po31 n1 np1 n1, cs pn22 vhb vdn pn31 av-j, pn22 vvb pn22 vhb vvn pno11 ▪ cs p-acp po22 n2, vvb pn31 av p-acp vvg pno11 av-j.
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So sayth the Spirit in effect, as yee haue yeelded your members seruants to vncleanenesse; euen so now, yeeld your members seruants to righteousnesse:
So say the Spirit in Effect, as ye have yielded your members Servants to uncleanness; even so now, yield your members Servants to righteousness:
av vvz dt n1 p-acp n1, c-acp pn22 vhb vvn po22 n2 n2 p-acp n1; av av av, vvb po22 n2 n2 p-acp n1:
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shew that you sinned vnwillingly, by seruing God more willingly. Sinne no more. To which obserue these rules of practise.
show that you sinned unwillingly, by serving God more willingly. Sin no more. To which observe these rules of practice.
vvb cst pn22 vvd av-j, p-acp vvg np1 av-dc av-j. n1 dx av-dc. p-acp r-crq vvb d n2 pp-f n1.
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1 Remember alwayes thou art in the presence of God. This • … eple knew him not that healed him;
1 remember always thou art in the presence of God. This • … eple knew him not that healed him;
crd vvb av pns21 vb2r p-acp dt n1 pp-f np1. d • … n1 vvd pno31 xx cst vvd pno31;
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but Iesus knew him, and the cause of his disease. The Samaritan woman acknowledged, he told her all that euer she had done.
but Iesus knew him, and the cause of his disease. The Samaritan woman acknowledged, he told her all that ever she had done.
cc-acp np1 vvd pno31, cc dt n1 pp-f po31 n1. dt np1 n1 vvn, pns31 vvd pno31 d cst av pns31 vhd vdn.
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God told Israel he would send his Angell before them to keepe them in the way, but sayth he, beware of him, and 〈 ◊ 〉 his voyce, & prouoke him not.
God told Israel he would send his Angel before them to keep them in the Way, but say he, beware of him, and 〈 ◊ 〉 his voice, & provoke him not.
np1 vvd np1 pns31 vmd vvi po31 n1 p-acp pno32 p-acp vvb pno32 p-acp dt n1, p-acp vvz pns31, vvb pp-f pno31, cc 〈 sy 〉 po31 n1, cc vvi pno31 xx.
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Set vp the Arke that Dagon may be cast downe. Remember that the eye of Iesus is euer vpon thee.
Set up the Ark that Dagon may be cast down. remember that the eye of Iesus is ever upon thee.
vvb a-acp dt n1 cst np1 vmb vbi vvn a-acp. np1 cst dt n1 pp-f np1 vbz av p-acp pno21.
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if thou lookest he should protect thee; prouoke him not: we forget God when wee dare sinne:
if thou Lookest he should Pact thee; provoke him not: we forget God when we Dare sin:
cs pns21 vv2 pns31 vmd vvi pno21; vvb pno31 xx: pns12 vvb np1 c-crq pns12 vvb n1:
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remember euer thy wayes are before the eyes of the Lord.
Remember ever thy ways Are before the eyes of the Lord.
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2 Secondly, remember that all thy thoughts, words, and actions shall come into iudgement. 3 Thirdly, bury not the checks of thy conscience;
2 Secondly, Remember that all thy thoughts, words, and actions shall come into judgement. 3 Thirdly, bury not the Checks of thy conscience;
crd ord, vvb cst d po21 n2, n2, cc n2 vmb vvi p-acp n1. crd ord, vvb xx dt n2 pp-f po21 n1;
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the conscience is an excellent counsellour, and will deale faithfully:
the conscience is an excellent counselor, and will deal faithfully:
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if all the world would flatter thee, thy conscience will neither flatter nor conceale, neither giue rest, till sinne, like Ionah be throwne out:
if all the world would flatter thee, thy conscience will neither flatter nor conceal, neither give rest, till sin, like Jonah be thrown out:
cs d dt n1 vmd vvi pno21, po21 n1 vmb av-dx vvi ccx vvi, av-dx vvb n1, p-acp n1, av-j np1 vbi vvn av:
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the diuell sleepeth in the sinners bosome, but giueth no true rest.
the Devil Sleepeth in the Sinners bosom, but gives no true rest.
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Ion• … hs sleep was the ships vnrest. 4 Fourthly, guard the passages of thy soule.Ion• … hs sleep was the ships unrest. 4 Fourthly, guard the passages of thy soul.
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Keepe thine heart with all 〈 ◊ 〉. Iob will teach thee a part, who made a couenant with his eyes; Keep thine heart with all 〈 ◊ 〉. Job will teach thee a part, who made a Covenant with his eyes;
vvb po21 n1 p-acp d 〈 sy 〉. np1 vmb vvi pno21 dt n1, r-crq vvd dt n1 p-acp po31 n2;
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the Recabites a part who dranke no wine:
the Rechabites a part who drank no wine:
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Solomon a part, who sayd, Consider diligently what is before thee, otherwise thou putst as it were thy knife to thy throate, Solomon a part, who said, Consider diligently what is before thee, otherwise thou puttest as it were thy knife to thy throat,
np1 dt n1, r-crq vvd, vvb av-j r-crq vbz p-acp pno21, av pns21 vvd2 p-acp pn31 vbdr po21 n1 p-acp po21 n1,
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if thou be a man giuen to the appetite, be not desirous of dainty meat, for it is a deceiueable meat. if thou be a man given to the appetite, be not desirous of dainty meat, for it is a deceivable meat.
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The senses (like the passages of Iordan taken by the Gileadites ) watched by the temperate, would cut off many sinnes:
The Senses (like the passages of Iordan taken by the Gileadites) watched by the temperate, would Cut off many Sins:
dt n2 (av-j dt n2 pp-f np1 vvn p-acp dt n2) vvd p-acp dt j, vmd vvi a-acp d n2:
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we must do by sinnes as with some strong fort, if it cannot be forced we must cut off all forragers, and so stárue the defendants.
we must do by Sins as with Some strong fort, if it cannot be forced we must Cut off all foragers, and so stárue the defendants.
pns12 vmb vdi p-acp n2 c-acp p-acp d j n1, cs pn31 vmbx vbi vvn pns12 vmb vvi a-acp d n2, cc av j dt n2.
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Lust and drunkennesse liue at full tables, pleasure is the Nurse of sinne; if there be a famine of temperance they are gone to soiourne also here.
Lust and Drunkenness live At full tables, pleasure is the Nurse of sin; if there be a famine of temperance they Are gone to sojourn also Here.
n1 cc n1 vvb p-acp j n2, n1 vbz dt n1 pp-f n1; cs pc-acp vbi dt n1 pp-f n1 pns32 vbr vvn p-acp n1 av av.
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He wisely ouercommeth things vnlawfull, who hath learned not to vse the lawfull. Paul will teach thee an excellent part, in auoyding inconuenient talke:
He wisely Overcometh things unlawful, who hath learned not to use the lawful. Paul will teach thee an excellent part, in avoiding inconvenient talk:
pns31 av-j vvz n2 j, r-crq vhz vvn xx p-acp vvb dt j. np1 vmb vvi pno21 dt j n1, p-acp vvg j n1:
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our Sauiour hath comprised all in this one, Watch that ye enter not into temptation. Wee perish like Isbosheth sleeping whilst wee dreame of no danger.
our Saviour hath comprised all in this one, Watch that you enter not into temptation. we perish like Isbosheth sleeping while we dream of no danger.
po12 n1 vhz vvn d p-acp d crd, vvb cst pn22 vvb xx p-acp n1. pns12 vvb av-j np1 vvg cs pns12 vvb pp-f dx n1.
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Fifthly, let euery sinne bee the more heartily repented, by how much oftner it assayleth:
Fifthly, let every sin be the more heartily repented, by how much oftener it assaileth:
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if sinne will needes dwell with thee, vse the deceiuer, as Israel the Gibeonites, cause it to hew wood and draw water for the house of God;
if sin will needs dwell with thee, use the deceiver, as Israel the Gibeonites, cause it to hew wood and draw water for the house of God;
cs n1 vmb av vvi p-acp pno21, vvb dt n1, c-acp np1 dt np1, n1 pn31 p-acp n1 n1 cc vvi n1 p-acp dt n1 pp-f np1;
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sinne draweth water when it maketh vs weepe bitterly for that we haue offended:
sin draws water when it makes us weep bitterly for that we have offended:
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it heweth wood, when it enflameth vs with a zealous anger against our selues, and with an heartie desire and care to serue God the more, the more wee consider wee haue offended him.
it heweth wood, when it inflameth us with a zealous anger against our selves, and with an hearty desire and care to serve God the more, the more we Consider we have offended him.
pn31 vvz n1, c-crq pn31 vvz pno12 p-acp dt j n1 p-acp po12 n2, cc p-acp dt j n1 cc n1 pc-acp vvi np1 dt av-dc, dt av-dc pns12 vvb pns12 vhb vvn pno31.
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Sweete waters kill the Purple, sinne is that Purple, and teares the purest water: not as if repentance were the primarie instrumentall cause of our sinnes remission.
Sweet waters kill the Purple, sin is that Purple, and tears the Purest water: not as if Repentance were the primary instrumental cause of our Sins remission.
j n2 vvb dt j-jn, n1 vbz d n-jn, cc vvz dt js n1: xx c-acp cs n1 vbdr dt j j n1 pp-f po12 ng1 n1.
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Christs blood killeth sinne to Gods iudgement, repentance to our conscience, till we repent we shall neuer be assured of our sinnes forgiuenesse.
Christ blood kills sin to God's judgement, Repentance to our conscience, till we Repent we shall never be assured of our Sins forgiveness.
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God for the merits of Christ forgiueth, but with this condition, that we repent, which he also giueth.
God for the merits of christ forgives, but with this condition, that we Repent, which he also gives.
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That which Ambrose speaketh to Sisynnius will expresse it: Thou hast done like a good parent, soone forgiuing, but being first entreated;
That which Ambrose speaks to Sisynnius will express it: Thou hast done like a good parent, soon forgiving, but being First entreated;
d r-crq np1 vvz p-acp np1 vmb vvi pn31: pns21 vh2 vdn av-j dt j n1, av j-vvg, cc-acp vbg ord vvn;
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for to giue pardon before it be asked, is not to pardon but to approue the fact:
for to give pardon before it be asked, is not to pardon but to approve the fact:
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as fathers loues forgiue their children faults, yet their submission is expected, that they may say we forgiue.
as Father's loves forgive their children Faults, yet their submission is expected, that they may say we forgive.
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709
So God looketh that we repent that hee may haue mercy: repentance is the gate of heauen:
So God looks that we Repent that he may have mercy: Repentance is the gate of heaven:
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710
a gate leading to the doore of life, Christ Iesus.
a gate leading to the door of life, christ Iesus.
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But lest we repent of our repentance, obserue, that repentance must be done speedily, truely, throughly, and constantly. But lest we Repent of our Repentance, observe, that Repentance must be done speedily, truly, thoroughly, and constantly.
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712
First speedily, in the dayes of thy youth: sinne gaineth strēgth by age:
First speedily, in the days of thy youth: sin gains strength by age:
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blessed is he that dasheth her childrē yong as dying A• … rath of Scanderbeg: this • … aytour should haue beene suppressed in that newnesse of his estate: giue thy sinne no time. Repent speedily. Secondly, repent truly.
blessed is he that dasheth her children young as dying A• … rath of Scanderbeg: this • … aytour should have been suppressed in that newness of his estate: give thy sin no time. repent speedily. Secondly, Repent truly.
j-vvn vbz pns31 cst vvz po31 n2 j p-acp j-vvg n1 … n1 pp-f np1: d • … n1 vmd vhi vbn vvn p-acp d n1 pp-f po31 n1: vvb po21 n1 dx n1. np1 av-j. ord, vvb av-j.
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714
The more thou sinnest, weepe the more, abyssus, abyss• … m vocat. D• … pth of sinne a deepe sourse of teares: as Peter wept;
The more thou Sinnest, weep the more, abyssus, abyss• … m vocat. D• … pth of sin a deep source of tears: as Peter wept;
dt av-dc pns21 vv2, vvb dt av-dc, n1, n1 … sy fw-la. n1 … n1 pp-f n1 dt j-jn n1 pp-f n2: c-acp np1 vvd;
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of whom I read he wept, I • … ead not that he satisfied:
of whom I read he wept, I • … Ead not that he satisfied:
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716
as the sinner wept, Luke 7. Or if thou canst not equall her, (God knoweth how to supply the weake) yet let thy sorrow be true.
as the sinner wept, Lycia 7. Or if thou Canst not equal her, (God Knoweth how to supply the weak) yet let thy sorrow be true.
c-acp dt n1 vvd, av crd cc cs pns21 vm2 xx vvi pno31, (np1 vvz c-crq pc-acp vvi dt j) av vvb po21 n1 vbi j.
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717
Some haue teares at command, yet weepe like Apollo• … statue without sense:
some have tears At command, yet weep like Apollo• … statue without sense:
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it is not formall penance, (hypocrisie can resemble grace, Vibius may bee like Pompey. ) It is not a thousand stripes, not the cloathes,
it is not formal penance, (hypocrisy can resemble grace, Vibius may be like Pompey.) It is not a thousand stripes, not the clothes,
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nor backe, but the heart must be rent.
nor back, but the heart must be rend.
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As for the hypocrites which tender God a counterfeit sorrow, God • … hall pay them with true. Thirdly, repent throughly. That is, of euery sinne.
As for the Hypocrites which tender God a counterfeit sorrow, God • … hall pay them with true. Thirdly, Repent thoroughly. That is, of every sin.
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We will be content to leaue • … ome gainelesse sinnes; but we spare one Agag of our Amalekite• … designd to death.
We will be content to leave • … ome gaineless Sins; but we spare one Agag of our Amalekite• … designed to death.
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722
In the slaughter of our sinnes we snatch vp one as Ieh• … sheba caught vp loash and his Nurse, with that we runne away that it may raigne ouer vs:
In the slaughter of our Sins we snatch up one as Ieh• … Sheba caught up loash and his Nurse, with that we run away that it may Reign over us:
p-acp dt n1 pp-f po12 n2 pns12 vvb a-acp pi c-acp np1 … fw-la vvn a-acp n1 cc po31 n1, p-acp cst pns12 vvb av cst pn31 vmb vvi p-acp pno12:
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though we heare it reproued and the danger preached, yet of it our heart cryeth, 〈 ◊ 〉 Agripine of her sonne Nero (when the Astrologers told her at his natiuitie, he should be an Emperour,
though we hear it reproved and the danger preached, yet of it our heart Cries, 〈 ◊ 〉 Agripine of her son Nero (when the Astrologers told her At his Nativity, he should be an Emperor,
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but should kill his mother) occidat dum regnet; Let him kill mee so he may reigne.
but should kill his mother) Occidat dum Regnet; Let him kill me so he may Reign.
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Iehu destroyed B• … al out of Israel, but from the sinne• … of Ieroboam hee departed not: Iehu destroyed B• … all out of Israel, but from the sinne• … of Jeroboam he departed not:
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God commaundeth concerning sinne, as 〈 ◊ 〉 by his first edict against the Iewes, in all his Prouinces to 〈 ◊ 〉 out, to kill, and to destroy them, both y• … g and old.
God commandeth Concerning sin, as 〈 ◊ 〉 by his First edict against the Iewes, in all his Provinces to 〈 ◊ 〉 out, to kill, and to destroy them, both y• … g and old.
np1 vvz vvg n1, c-acp 〈 sy 〉 p-acp po31 ord n1 p-acp dt np2, p-acp d po31 n2 p-acp 〈 sy 〉 av, pc-acp vvi, cc pc-acp vvi pno32, d n1 … sy cc j.
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What auaileth it to fortifie all the Citadell, if we leaue open-some posterne gate to a vigilant enemy? I conclude as th• … Orator of his Catiline, if of so great a rabble of Traytours, hee onely be taken away, wee may perhaps a while seeme freed of feare and car• …: What avails it to fortify all the Citadel, if we leave open-some postern gate to a vigilant enemy? I conclude as th• … Orator of his Catiline, if of so great a rabble of Traitors, he only be taken away, we may perhaps a while seem freed of Fear and car• …:
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but the danger will reside, shut vp in the veines and bowels of the state;
but the danger will reside, shut up in the Veins and bowels of the state;
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so sicke men, in their hot fits, at first seeme eased by a draught of coole water, but afterward more vehemently burne.
so sick men, in their hight fits, At First seem eased by a draught of cool water, but afterwards more vehemently burn.
av j n2, p-acp po32 j n2, p-acp ord vvb vvn p-acp dt n1 pp-f j n1, cc-acp av av-dc av-j vvi.
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And this sicknesse of the Commonweale, eased a little with his only death, shall grow more desperate by his fellowes liues. Fourthly, Repent constantly:
And this sickness of the Commonweal, eased a little with his only death, shall grow more desperate by his Fellows lives. Fourthly, repent constantly:
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It is not hanging the head for a day, which God accepteth; as our sinnes are continuall, so must our repentance be:
It is not hanging the head for a day, which God Accepteth; as our Sins Are continual, so must our Repentance be:
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732
Wee smite our sinnes as Iehoash smote the ground with his arrowes, three times, and so we cease, where we should haue smitten till we had consumed them.
we smite our Sins as Jehoash smote the ground with his arrows, three times, and so we cease, where we should have smitten till we had consumed them.
pns12 vvb po12 n2 p-acp n1 vvd dt n1 p-acp po31 n2, crd n2, cc av pns12 vvb, c-crq pns12 vmd vhi vvn c-acp pns12 vhd vvn pno32.
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Sinne is an hardie and puissant foe, and will not so be ouercome.
Sin is an hardy and puissant foe, and will not so be overcome.
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It is not easi• … (sayd Amurath to his discomforted souldier• … before Croya) without bloudie hands to put the yoke on the fierce enemies necke.
It is not easi• … (said Amurath to his discomforted souldier• … before Croya) without bloody hands to put the yoke on the fierce enemies neck.
pn31 vbz xx n1 … (vvd np1 p-acp po31 j-vvn n1 … a-acp np1) p-acp j n2 pc-acp vvi dt n1 p-acp dt j ng1 n1.
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735
The very cause of our easie falling backe into sinne, is, that wee charge it cowardly,
The very cause of our easy falling back into sin, is, that we charge it cowardly,
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and soone giue ouer the pursuit. In these foure Channels, Repentance, like the Riuer of Paradise, watereth a zealous heart;
and soon give over the pursuit. In these foure Channels, Repentance, like the River of Paradise, Waters a zealous heart;
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and all make a fift rule of Practise. A sixt is, Abstaine from all appearance of euill.
and all make a fift Rule of practice. A sixt is, Abstain from all appearance of evil.
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The Deuill is subtill, and maketh the way to Hell easie.
The devil is subtle, and makes the Way to Hell easy.
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Sinne like Eliahs Cloud on Carmel, is not to be seene at first, when Sathan suggesteth,
Sin like Elijah's Cloud on Mount carmel, is not to be seen At First, when Sathan suggests,
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and after it appeareth but in the bignesse of a mans hand: but if we flye it not, there is a noyse of much Raine:
and After it appears but in the bigness of a men hand: but if we fly it not, there is a noise of much Rain:
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the full Vialls of Gods Wrath. Come not neere her dwelling, it is ill iesting with sinne:
the full Vials of God's Wrath. Come not near her Dwelling, it is ill jesting with sin:
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as Delilah acted sinne, so sinne playeth the Delilah: 〈 ◊ 〉 maketh loue at first, at l• … st shee cutteth off our strength,
as Delilah acted sin, so sin plays the Delilah: 〈 ◊ 〉 makes love At First, At l• … Saint she cutteth off our strength,
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and causeth to be put out the strong mans eyes:
and Causes to be put out the strong men eyes:
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so that he that at first was not afraid of appearances of euill, presently groweth impudent,
so that he that At First was not afraid of appearances of evil, presently grows impudent,
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and cannot or will not see the greatest sinnes. Seuenthly, Take away all occasions of sinne.
and cannot or will not see the greatest Sins. Seuenthly, Take away all occasions of sin.
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Moses stampt the Idoll into powder, to take away occasion of Idolatrie. Moses stamped the Idol into powder, to take away occasion of Idolatry.
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Not onely Ba• … li Image, but the Groues, and his House, ought to be beaten to the ground:
Not only Ba• … li Image, but the Groves, and his House, ought to be beaten to the ground:
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for sinne is an importunate solicitour, like Ben-badads crafty Messengers, it watcheth diligently to catch any thing of vs:
for sin is an importunate solicitor, like Ben-badads crafty Messengers, it watches diligently to catch any thing of us:
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if we acknowledge the least acquaintance, it not need be entreated to take hold of it.
if we acknowledge the least acquaintance, it not need be entreated to take hold of it.
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When Pharaoh saw there was no remedie, but the Israclit• … s would leaue his seruice:
When Pharaoh saw there was no remedy, but the Israclit• … s would leave his service:
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hee giueth way, onely sayth he, leaue your cattle behinde you. Hee knew that would occasion their returne;
he gives Way, only say he, leave your cattle behind you. He knew that would occasion their return;
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but Moses sayd, I will not leaue one hoofe:
but Moses said, I will not leave one hoof:
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the diuell desireth wee but leaue something to bring vs backe, though wee leaue him for a time:
the Devil Desires we but leave something to bring us back, though we leave him for a time:
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But wee must resolue with Moses, not to leaue the least.
But we must resolve with Moses, not to leave the least.
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Origen speaking of the cleansing the Leper, vnderstandeth by the shauing the haire, the cutting off all that belongeth to the dead workes of sinne. Origen speaking of the cleansing the Leper, understandeth by the shaving the hair, the cutting off all that belongeth to the dead works of sin.
np1 vvg pp-f dt vvg dt n1, vvz p-acp dt vvg dt n1, dt vvg a-acp d cst vvz p-acp dt j n2 pp-f n1.
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All occasion must be cut off, that the soules leprosie may be cleansed. Theseus shaued off his comely lockes, that his enemie might catch no hold.
All occasion must be Cut off, that the Souls leprosy may be cleansed. Theseus shaved off his comely locks, that his enemy might catch no hold.
av-d n1 vmb vbi vvn a-acp, cst dt ng1 n1 vmb vbi vvn. npg1 vvn a-acp po31 j n2, cst po31 n1 vmd vvi dx n1.
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If it be as deare as thine Hand, or Eye, Christ sayth cut it off, pull it out,
If it be as deer as thine Hand, or Eye, christ say Cut it off, pull it out,
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if it occasion thee to offend. There is nothing so deare as Saluation, nothing more dangerous then Oportunitie and Occasion.
if it occasion thee to offend. There is nothing so deer as Salvation, nothing more dangerous then Opportunity and Occasion.
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When we haue euen departed from the danger, and are gone, Occasion commeth posting after,
When we have even departed from the danger, and Are gone, Occasion comes posting After,
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like the old lying Prophet of Bethel, and telleth vs, An Angel spake vnto him, saying, Bring him backe againe:
like the old lying Prophet of Bethel, and Telleth us, an Angel spoke unto him, saying, Bring him back again:
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but if wee goe backe, Gods Iudgements lye readie in our way to destroy vs. Eightly, let not thy affections be gouernours of thy will:
but if we go back, God's Judgments lie ready in our Way to destroy us Eighth, let not thy affections be Governors of thy will:
cc-acp cs pns12 vvb av, npg1 n2 vvb j p-acp po12 n1 pc-acp vvi pno12 ord, vvb xx po21 n2 vbb n2 pp-f po21 n1:
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It is a weake Master, where Seruants rule the Familie.
It is a weak Master, where Servants Rule the Family.
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The affections are like the Mamalukes, which the Turks in Aegypt at first entertained for slaues, to serue them in their Warres;
The affections Are like the Mamalukes, which the Turks in Egypt At First entertained for slaves, to serve them in their Wars;
dt n2 vbr av-j dt np2, r-crq dt n2 p-acp np1 p-acp ord vvn p-acp n2, pc-acp vvi pno32 p-acp po32 n2;
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who finding their owne strength, abandoned their Masters, and became Lords of Aegypt. Affections are like the Fire and Water, necessarie and excellen• … Seruants, but tyrannous Masters:
who finding their own strength, abandoned their Masters, and became lords of Egypt. Affections Are like the Fire and Water, necessary and excellen• … Servants, but tyrannous Masters:
r-crq vvg po32 d n1, vvn po32 n2, cc vvd n2 pp-f np1. n2 vbr av-j dt n1 cc n1, j cc n1 … n2, cc-acp j n2:
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A man giuen to passion, and appetite, hath no more rule of himselfe, then a Drunken or Mad man.
A man given to passion, and appetite, hath no more Rule of himself, then a Drunken or Mad man.
dt n1 vvn p-acp n1, cc n1, vhz dx dc n1 pp-f px31, av dt j cc j n1.
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766
Affection is a Lesbian rul• …, it will fit the most crooked designe: Aske Affection, it will tell thee, nothing is sweeter then Reuenge;
Affection is a Lesbian rul• …, it will fit the most crooked Design: Ask Affection, it will tell thee, nothing is Sweeten then Revenge;
n1 vbz dt np1 n1 …, pn31 vmb vvi dt av-ds j n1: vvb n1, pn31 vmb vvi pno21, pix vbz jc cs n1;
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it will say, Drunkennesse is a pleasant life, Couetousnesse is Parsimonie. Consult not therefore with thy Affections, but rule them by the Word of God.
it will say, drunkenness is a pleasant life, Covetousness is Parsimony. Consult not Therefore with thy Affections, but Rule them by the Word of God.
pn31 vmb vvi, n1 vbz dt j n1, n1 vbz n1. vvb xx av p-acp po21 n2, cc-acp vvb pno32 p-acp dt n1 pp-f np1.
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768
Ninthly, resolue euerie day to winne something from thy selfe. The very Lyons are tamed, and by little and little forget their sauage minde.
Ninthly, resolve every day to win something from thy self. The very Lyons Are tamed, and by little and little forget their savage mind.
ord, vvb d n1 pc-acp vvi pi p-acp po21 n1. dt j n2 vbr vvn, cc p-acp j cc av-j vvi po32 j-jn n1.
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Thou mayest say, I am of an intemperate and angrie disposition: It were shame to say, thou art by nature worse then a Beast:
Thou Mayest say, I am of an intemperate and angry disposition: It were shame to say, thou art by nature Worse then a Beast:
pns21 vm2 vvi, pns11 vbm pp-f dt j cc j n1: pn31 vbdr n1 pc-acp vvi, pns21 vb2r p-acp n1 av-jc cs dt n1:
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770
They are made gentle, or lesse in industrie then their Keepers;
They Are made gentle, or less in industry then their Keepers;
pns32 vbr vvn j, cc av-dc p-acp n1 cs po32 n2;
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euen they tame their curst Masters, and by seruing them, at last make them tractable Seruants.
even they tame their cursed Masters, and by serving them, At last make them tractable Servants.
av pns32 vvb po32 j-vvn n2, cc p-acp vvg pno32, p-acp ord vvi pno32 j n2.
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Some esteeme this impossible, because hauing suddenly assayled to subdue some affection in themselues, they haue fayled.
some esteem this impossible, Because having suddenly assailed to subdue Some affection in themselves, they have failed.
d vvb d j, c-acp vhg av-j vvd pc-acp vvi d n1 p-acp px32, pns32 vhb vvd.
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773
Bee contented, gaine constantly from sinne, though by littles at once: they which climbe high, content themselues with small steppes:
Bee contented, gain constantly from sin, though by littles At once: they which climb high, content themselves with small steps:
np1 vvn, vvb av-j p-acp n1, cs p-acp n2-j p-acp a-acp: pns32 r-crq vvi j, vvi px32 p-acp j n2:
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774
it is no easie leape to Heauen;
it is no easy leap to Heaven;
pn31 vbz dx j n1 p-acp n1;
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the foote of Goodnesse standeth like Iacobs Ladder, on the ground, of little beginnings, though the toppe reach Heauen.
the foot of goodness Stands like Iacobs Ladder, on the ground, of little beginnings, though the top reach Heaven.
dt n1 pp-f n1 vvz j npg1 n1, p-acp dt n1, pp-f j n2, cs dt n1 vvb n1.
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776
• … he last Rule is, Heare the Word, and pray. • … he last Rule is, Hear the Word, and pray.
• … pns31 ord n1 vbz, vvb dt n1, cc vvb.
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777
Among the Ceremonies of cleansing the Leper, Origen obserueth, That the right car• …, the thumbe of the right hand,
Among the Ceremonies of cleansing the Leper, Origen observeth, That the right car• …, the thumb of the right hand,
p-acp dt n2 pp-f vvg dt n1, np1 vvz, cst dt j-jn n1 …, dt n1 pp-f dt j-jn n1,
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and the great toe of the right foot must be touched with the bloud of the Sinne-offering;
and the great toe of the right foot must be touched with the blood of the Sin-offering;
cc dt j n1 pp-f dt j-jn n1 vmb vbi vvn p-acp dt n1 pp-f dt j;
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779
signifying, that all our actions must be holy, and that we must no more runne backe to the errours of youth:
signifying, that all our actions must be holy, and that we must no more run back to the errors of youth:
vvg, cst d po12 n2 vmb vbi j, cc cst pns12 vmb av-dx av-dc vvi av p-acp dt n2 pp-f n1:
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The right eare must first be touched, that is the meanes to purifie the rest.
The right ear must First be touched, that is the means to purify the rest.
dt j-jn n1 vmb ord vbi vvn, cst vbz dt n2 pc-acp vvi dt n1.
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781
Whether it signifie wee must not come to Gods Word Malcus - like, with a left eare,
Whither it signify we must not come to God's Word Malchus - like, with a left ear,
cs pn31 vvb pns12 vmb xx vvi p-acp npg1 n1 npg1 - zz, p-acp dt j n1,
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782
an eare not fitted, but a right ear• …, an eare to a prepared heart:
an ear not fitted, but a right ear• …, an ear to a prepared heart:
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783
Such an eare had Lydia, whose heart the Lord had opened: such had they, who were pricked in their hearts, Such an ear had Lydia, whose heart the Lord had opened: such had they, who were pricked in their hearts,
d dt n1 vhd np1, rg-crq n1 dt n1 vhd vvd: d vhd pns32, r-crq vbdr vvn p-acp po32 n2,
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when they heard Peter: such eares and hearts onely are they;
when they herd Peter: such ears and hearts only Are they;
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to which he sayth as to the deafe, Mar. 7. 34. NONLATINALPHABET, Be opened: such haue they to whom hee addresseth his often repeated admonition, Let him that hath an 〈 ◊ 〉 (a right 〈 ◊ 〉) heare what the Spirit sayth vnto the Churches;
to which he say as to the deaf, Mar. 7. 34., Be opened: such have they to whom he Addresseth his often repeated admonition, Let him that hath an 〈 ◊ 〉 (a right 〈 ◊ 〉) hear what the Spirit say unto the Churches;
p-acp r-crq pns31 vvz a-acp p-acp dt j, np1 crd crd, vbb vvn: d vhb pns32 pc-acp ro-crq pns31 vvz png31 av vvn n1, vvb pno31 cst vhz dt 〈 sy 〉 (dt n-jn 〈 sy 〉) vvb q-crq dt n1 vvz p-acp dt n2;
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for the words of God are life vnto those that finde them, and health vnto all their flesh.
for the words of God Are life unto those that find them, and health unto all their Flesh.
p-acp dt n2 pp-f np1 vbr n1 p-acp d cst vvb pno32, cc n1 p-acp d po32 n1.
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To this right care wee must haue a right hand:
To this right care we must have a right hand:
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we must not put the Word into a sinister, a left hand, as C• … sar did the poore mans Petition, discouering the Conspiracie, meaning to peruse it at leysure.
we must not put the Word into a sinister, a left hand, as C• … sar did the poor men Petition, discovering the conspiracy, meaning to peruse it At leisure.
pns12 vmb xx vvi dt n1 p-acp dt j, dt j n1, c-acp np1 … av-j vdd dt j n2 vvb, vvg dt n1, vvg pc-acp vvi pn31 p-acp n1.
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Wee must presently lay it to our Consciences, lest wee finde not another houre to repent in.
we must presently lay it to our Consciences, lest we find not Another hour to Repent in.
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790
Wee must also haue a right foote, lest 〈 ◊ 〉 offer the sacrifice of Fooles.
we must also have a right foot, lest 〈 ◊ 〉 offer the sacrifice of Fools.
pns12 vmb av vhi dt j-jn n1, cs 〈 sy 〉 vvi dt n1 pp-f n2.
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791
To such the Word is the Fire, to burne out the Drosse of Sinne; the Hammer to breake the Heart of Stone;
To such the Word is the Fire, to burn out the Dross of Sin; the Hammer to break the Heart of Stone;
p-acp d dt n1 vbz dt n1, pc-acp vvi av dt n1 pp-f n1; dt n1 pc-acp vvi dt n1 pp-f n1;
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792
a liuely Word, sharper then any two-edged Sword, cutting off Sinnes Hydra head.
a lively Word, sharper then any two-edged Sword, cutting off Sins Hydra head.
dt j n1, jc av d j n1, vvg a-acp ng1 np1 n1.
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But if the Word haue such power, why then (may our Mother now say) 〈 ◊ 〉 not the health of the daughter of my people recouered? Is there no 〈 ◊ 〉 at our Gilead? Haue wee no Physician here? The Word is not now locked vp in an vnknowne Tongue:
But if the Word have such power, why then (may our Mother now say) 〈 ◊ 〉 not the health of the daughter of my people recovered? Is there no 〈 ◊ 〉 At our Gilead? Have we no physician Here? The Word is not now locked up in an unknown Tongue:
cc-acp cs dt n1 vhb d n1, uh-crq av (vmb po12 n1 av vvi) 〈 sy 〉 xx dt n1 pp-f dt n1 pp-f po11 n1 vvn? vbz pc-acp dx 〈 sy 〉 p-acp po12 np1? vhb pns12 dx n1 av? dt n1 vbz xx av vvn a-acp p-acp dt j n1:
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those dumbe Astomi, mouth-lesse Prophets, haue not now the watch ouer our flockes. These are the periods of Time, in which the Lord hath powred out his Spirit.
those dumb Astomi, mouthless prophets, have not now the watch over our flocks. These Are the periods of Time, in which the Lord hath poured out his Spirit.
d j n2, j n2, vhb xx av dt n1 p-acp po12 n2. d vbr dt n2 pp-f n1, p-acp r-crq dt n1 vhz vvn av po31 n1.
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795
If euer Age abounded with Blessings of Peace, and Securitie, Preaching, and enormious liuing, for many;
If ever Age abounded with Blessings of Peace, and Security, Preaching, and enormous living, for many;
cs av n1 vvn p-acp n2 pp-f n1, cc n1, vvg, cc j n-vvg, p-acp d;
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796
then this much more (giue me leaue, the Lord hath spoken, euen of late from Heauen, Who can but prophesie? ) the proud still enlargeth his desire as Hell:
then this much more (give me leave, the Lord hath spoken, even of late from Heaven, Who can but prophesy?) the proud still enlarges his desire as Hell:
av d d dc (vvb pno11 vvi, dt n1 vhz vvn, av-j pp-f j p-acp n1, r-crq vmb cc-acp vvi?) dt j av vvz po31 n1 p-acp n1:
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still the Oppressour doth store vp Violence, borne (as one said of • … sius ) to Pride and Crueltie.
still the Oppressor does store up Violence, born (as one said of • … sius) to Pride and Cruelty.
av dt n1 vdz vvi a-acp n1, vvn (c-acp pi vvn pp-f • … fw-la) p-acp n1 cc n1.
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798
The false Weights and Measures are still in our Houses: the horrible abuse of Gods blessings, in Surfetting and Drunkennesse, are still amongst vs:
The false Weights and Measures Are still in our Houses: the horrible abuse of God's blessings, in Surfeiting and drunkenness, Are still among us:
dt j n2 cc n2 vbr av p-acp po12 n2: dt j n1 pp-f npg1 n2, p-acp vvg cc n1, vbr av p-acp pno12:
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still the Sweater rageth, and that apish affectation of strange Apparrell possesseth the giddie multitude, begging from the hands of Time and Obliuion the life of the Oppian Law:
still the Sweater rages, and that apish affectation of strange Apparel Possesses the giddy multitude, begging from the hands of Time and Oblivion the life of the Oppian Law:
av dt n1 vvz, cc cst j n1 pp-f j n1 vvz dt j n1, vvg p-acp dt n2 pp-f n1 cc n1 dt n1 pp-f dt np1 n1:
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such a ripenesse of all sinnes, assuring vs, the great Haruest of the World is nigh ▪ sinnes most abounding, where Gods grace hath most abounded,
such a ripeness of all Sins, assuring us, the great Harvest of the World is High ▪ Sins most abounding, where God's grace hath most abounded,
d dt n1 pp-f d n2, vvg pno12, dt j n1 pp-f dt n1 vbz av-j ▪ n2 av-ds j-vvg, c-crq npg1 n1 vhz av-ds vvn,
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107
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801
as if hee had not said, yee are healed, Sinne no more. Yet all come to heare:
as if he had not said, ye Are healed, Sin no more. Yet all come to hear:
c-acp cs pns31 vhd xx vvn, pn22 vbr vvn, n1 dx av-dc. av av-d vvn pc-acp vvi:
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802
why are they not reformed? There are many reasons for it. Some are deafe Adders, which cannot be charmed:
why Are they not reformed? There Are many Reasons for it. some Are deaf Adders, which cannot be charmed:
q-crq vbr pns32 xx vvn? pc-acp vbr d n2 c-acp pn31. d vbr j n2, r-crq vmbx vbi vvn:
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803
that Serpent layeth one 〈 ◊ 〉 to the Earth, the other hee stoppeth with his tayle.
that Serpent Layeth one 〈 ◊ 〉 to the Earth, the other he stoppeth with his tail.
cst n1 vvz pi 〈 sy 〉 pc-acp dt n1, dt n-jn pns31 vvz p-acp po31 n1.
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804
Preach to the Couetous, one 〈 ◊ 〉 is vpon the Earth, on his Businesse: the other a fore-stalled Opinion hath stopped, and the Sonnes of Thunder cannot open it.
Preach to the Covetous, one 〈 ◊ 〉 is upon the Earth, on his Business: the other a forestalled Opinion hath stopped, and the Sons of Thunder cannot open it.
vvb p-acp dt j, pi 〈 sy 〉 vbz p-acp dt n1, p-acp po31 n1: dt j-jn dt j n1 vhz vvn, cc dt n2 pp-f n1 vmbx vvb pn31.
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805
Wandering thoughts are the • … arings, of which others frame their Idoll, and they haue no place for the Arke.
Wandering thoughts Are the • … arings, of which Others frame their Idol, and they have no place for the Ark.
vvg n2 vbr dt • … n2-vvg, pp-f r-crq n2-jn vvb po32 n1, cc pns32 vhb dx n1 p-acp dt n1.
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806
To some the Word is a mysterie:
To Some the Word is a mystery:
p-acp d dt n1 vbz dt n1:
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807
the God of this World hath made such a Couenant with them, as Nahash the Ammonite offered the Gabesh-Gileadites, putting out their right eye;
the God of this World hath made such a Covenant with them, as Nahash the Ammonite offered the Gabesh-Gileadites, putting out their right eye;
dt n1 pp-f d n1 vhz vvn d dt n1 p-acp pno32, c-acp np1 dt n1 vvd dt j, vvg av po32 j-jn n1;
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808
and they haue no vnderstanding for God. Wonder not then, if so many go from Church vnmooued.
and they have no understanding for God. Wonder not then, if so many go from Church unmoved.
cc pns32 vhb dx n1 p-acp np1. n1 xx av, cs av d vvb p-acp n1 j.
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809
Put a thousand pieces of Metall together, and none will mooue for the Load-stone, saue onely the Iron, none other haue sympathie with it.
Put a thousand Pieces of Metal together, and none will move for the Loadstone, save only the Iron, none other have Sympathy with it.
vvb dt crd n2 pp-f n1 av, cc pix vmb vvi p-acp dt n1, vvb av-j dt n1, pix j-jn vhb n1 p-acp pn31.
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810
Aethiops 〈 ◊ 〉 bal• …, sayth Gregorie, of the vnconuerted Persian; hee went in blacke, and blacke he came out againe. Ethiops 〈 ◊ 〉 bal• …, say Gregory, of the unconverted Persian; he went in black, and black he Come out again.
np1 〈 sy 〉 n1 …, vvz np1, pp-f dt vvn jp; pns31 vvd p-acp j-jn, cc j-jn pns31 vvd av av.
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811
It is the miserie, the madnesse of an Age so wicked, to be deafe, lest they should be cured:
It is the misery, the madness of an Age so wicked, to be deaf, lest they should be cured:
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812
as Augustus Caesar said of Galb• … 's crooked backe, I can admonish, I cannot mend thee: we can warne;
as Augustus Caesar said of Galb• … is crooked back, I can admonish, I cannot mend thee: we can warn;
c-acp np1 np1 vvd pp-f np1 … vbz j av, pns11 vmb vvi, pns11 vmbx vvi pno21: pns12 vmb vvi;
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813
if you will not amend, then go vp and pro• … per:
if you will not amend, then go up and pro• … per:
cs pn22 vmb xx vvi, cs vvb a-acp cc n1 … fw-la:
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814
but if the end of sinne be peace, then say the Lord hath not spoken by vs:
but if the end of sin be peace, then say the Lord hath not spoken by us:
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goe on, but a worse thing will happen to you.
go on, but a Worse thing will happen to you.
vvb a-acp, cc-acp dt jc n1 vmb vvi p-acp pn22.
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816
As they shall not be heard who will not heare, so neyther shall hearing profit them which will not pray. Prayer woundeth sin; prayer beat down the Amalekites;
As they shall not be herd who will not hear, so neither shall hearing profit them which will not pray. Prayer wounds since; prayer beatrice down the Amalekites;
p-acp pns32 vmb xx vbi vvn r-crq vmb xx vvi, av dx vmb j-vvg vvi pno32 r-crq vmb xx vvi. n1 vvz n1; n1 vvb a-acp dt n2;
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817
prayer is that weapon of Samson, which first layeth the enemie heaps vpon heaps, and after refresheth vs with the waters of comfort.
prayer is that weapon of samson, which First Layeth the enemy heaps upon heaps, and After refresheth us with the waters of Comfort.
n1 vbz d n1 pp-f np1, r-crq ord vvz dt n1 vvz p-acp n2, cc a-acp vvz pno12 p-acp dt n2 pp-f n1.
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818
Hitherto you haue heard the Admonition; the Intermination is next.
Hitherto you have herd the Admonition; the Intermination is next.
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Now as Is• … ai said of Dauid, there remaineth yet a little one, I cannot say the rest:
Now as Is• … ai said of David, there remains yet a little one, I cannot say the rest:
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820
it will proue of a louely countenance, and comely.
it will prove of a lovely countenance, and comely.
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821
visage, because it will present you the fearefull end of impenitent sinners, lest a worse thing come vnto thee.
visage, Because it will present you the fearful end of impenitent Sinners, lest a Worse thing come unto thee.
n1, c-acp pn31 vmb vvi pn22 dt j n1 pp-f j n2, cs dt jc n1 vvn p-acp pno21.
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This part commeth like C• … shi to Dauid, and speedily deliuereth the message.
This part comes like C• … shi to David, and speedily Delivereth the message.
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He that is not bettered by light afflictions, but falleth backe to his former sinnes, shall haue greater iudgement b• … fall him.
He that is not bettered by Light afflictions, but falls back to his former Sins, shall have greater judgement b• … fallen him.
pns31 cst vbz xx vvn p-acp j n2, cc-acp vvz av p-acp po31 j n2, vmb vhi jc n1 n1 … vvi pno31.
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God shall wound the • … irie scalpe of such a one as goeth on sti• … in his trespasses. God shall wound the • … irie scalp of such a one as Goes on sti• … in his Trespasses.
np1 vmb vvi dt • … j n1 pp-f d dt crd c-acp vvz p-acp n1 … p-acp po31 n2.
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But rel• … pses into sinne are most dangerous:
But rel• … pses into sin Are most dangerous:
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The seuen worse Spirits entring into the heart, swept with a little formall Repentance, make the end of that man worse then the beginning.
The seuen Worse Spirits entering into the heart, swept with a little formal Repentance, make the end of that man Worse then the beginning.
dt crd jc n2 vvg p-acp dt n1, vvn p-acp dt j j n1, vvb dt n1 pp-f d n1 av-jc cs dt n1.
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God healed Niniuie by the ministerie of the Prophet Ionah; but presently 〈 ◊ 〉 became a Mistress• … of Witchcra• … e, then God vtterly ouerthrew her.
God healed Nineveh by the Ministry of the Prophet Jonah; but presently 〈 ◊ 〉 became a Mistress• … of Witchcra• … e, then God utterly overthrew her.
np1 vvn np1 p-acp dt n1 pp-f dt n1 np1; p-acp av-j 〈 sy 〉 vvd dt np1 … pp-f np1 … sy, av np1 av-j vvd pno31.
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When God had corrected Israel, h• … concluded, I said surely, thou wil• … feare me, thou wil• … 〈 ◊ 〉 instruction;
When God had corrected Israel, h• … concluded, I said surely, thou wil• … Fear me, thou wil• … 〈 ◊ 〉 instruction;
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but they 〈 ◊ 〉 • … rly, and corrupted all their workes: but they 〈 ◊ 〉 • … rly, and corrupted all their works:
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then God determined to powre vpon them his indignation, fierce 〈 ◊ 〉, and the fire of his 〈 ◊ 〉.
then God determined to pour upon them his Indignation, fierce 〈 ◊ 〉, and the fire of his 〈 ◊ 〉.
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If you should runne thorow their Historie, you should find their last plagues greatest:
If you should run thorough their History, you should find their last plagues greatest:
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all their Captiuities were light to this last disper• … ion of aboue a thousand and • … ue hundred yeeres.
all their Captivities were Light to this last disper• … ion of above a thousand and • … we hundred Years.
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God at first but sheweth the Rodde;
God At First but shows the Rod;
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and if a faire Warning will not serue, he striketh, and if the correction of a Father will not auayle, he putteth on the person of a seuere Iudge.
and if a fair Warning will not serve, he striketh, and if the correction of a Father will not avail, he putteth on the person of a severe Judge.
cc cs dt j vvg vmb xx vvi, pns31 vvz, cc cs dt n1 pp-f dt n1 vmb xx vvi, pns31 vvz p-acp dt n1 pp-f dt j n1.
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You may reade it at large, Le• … iticus 26. If you will not obey me,
You may read it At large, Le• … iticus 26. If you will not obey me,
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then will I also doe this vnto you, I will appoint ouer you Terror, Co• … sumption,
then will I also do this unto you, I will appoint over you Terror, Co• … sumption,
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and the burning Ag• …, to consume the eyes, and make the heart heauie.
and the burning Ag• …, to consume the eyes, and make the heart heavy.
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And if ye will not for these things obey me, then will I punish you seuen times more, according to your sinnes:
And if you will not for these things obey me, then will I Punish you seuen times more, according to your Sins:
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and if ye walke stubbornely against m• …, and will not obey me, then will I bring seuen times m• … re plagues vpon you:
and if you walk stubbornly against m• …, and will not obey me, then will I bring seuen times m• … re plagues upon you:
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yet if by these ye will not be reformed, then will I mit• … you yet seuen times for your sinnes. yet if by these you will not be reformed, then will I mit• … you yet seuen times for your Sins.
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Againe, Yet if you will not for this obey me, I will also chastise you • … uen times more, according to your sinnes.
Again, Yet if you will not for this obey me, I will also chastise you • … uen times more, according to your Sins.
av, av cs pn22 vmb xx p-acp d vvb pno11, pns11 vmb av vvi pn22 • … vvp n2 av-dc, vvg p-acp po22 n2.
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Of the same argument you may reade more Deut. 28. 15. His Iudgements had such like course with Phar• … h; when the faire Warnings could not enter into his heart, hee commeth neere to himselfe, and firstborne.
Of the same argument you may read more Deuteronomy 28. 15. His Judgments had such like course with Phar• … h; when the fair Warnings could not enter into his heart, he comes near to himself, and firstborn.
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God sendeth Iudgements as he did his Angell to Balaam: If wee will not see him in a broad way, hee will yet stand where we passe n• … r him:
God sends Judgments as he did his Angel to balaam: If we will not see him in a broad Way, he will yet stand where we pass n• … r him:
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at first perhaps he but • … oucheth our goods, if that mend vs not, he commeth to our bodyes with sickenesse;
At First perhaps he but • … oucheth our goods, if that mend us not, he comes to our bodies with sickness;
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if that faire warning will not serue, he hath heauyer iudgements stored vp, a worse thing to befall vs. Immedicable sores must haue desperate cures.
if that fair warning will not serve, he hath Heavier Judgments stored up, a Worse thing to befall us Immedicable sores must have desperate cures.
cs cst j n1 vmb xx vvb, pns31 vhz jc n2 vvn a-acp, dt jc n1 pc-acp vvi pno12 j n2 vmb vhi j n2.
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This worse thing is reducible to foure kinds. 1 ▪ The same or other plagues more heauily inflicted,
This Worse thing is reducible to foure Kinds. 1 ▪ The same or other plagues more heavily inflicted,
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as hath beene sayd. 2. The second is often publike shame: sinne like Samson spoyles the Philistim• …, to pay the Philistims, but with much difference:
as hath been said. 2. The second is often public shame: sin like samson spoils the Philistim• …, to pay the philistines, but with much difference:
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it robbeth vs of the white robe of Christs ri• … hteousnesse to pay vs with shame;
it robbeth us of the white robe of Christ ri• … hteousnesse to pay us with shame;
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shame is the onely physicke for a prowd heart. Augustine sayth boldly of a more priuate shame;
shame is the only physic for a proud heart. Augustine say boldly of a more private shame;
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that too much liking himselfe was the cause of Ada• … s fall, desiring more he became lesse.
that too much liking himself was the cause of Ada• … s fallen, desiring more he became less.
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Therefore I dare say, It is good that the proude should fall into some broad and disgracefull sin• … e, thereby to take a dislike of themselues, who fell by too much liking themselues.
Therefore I Dare say, It is good that the proud should fallen into Some broad and disgraceful sin• … e, thereby to take a dislike of themselves, who fell by too much liking themselves.
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Peters sorrowfull dislike of himselfe, when he wept, was more healthfull 〈 ◊ 〉 his soule,Peter's sorrowful dislike of himself, when he wept, was more healthful 〈 ◊ 〉 his soul,
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then his vnsound pleasure hee tooke in himselfe when hee presumed.
then his unsound pleasure he took in himself when he presumed.
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Therefore of the enemies hee sayth, Fill their faces with shame that they may seeke thy name O Lord.
Therefore of the enemies he say, Fill their faces with shame that they may seek thy name Oh Lord.
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Thirdly, a worse euill may be; a giuing ouer to a reprobate minde, as it falleth to the wicked:
Thirdly, a Worse evil may be; a giving over to a Reprobate mind, as it falls to the wicked:
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or deliuering to some sharp tryal for a time; such as God often giueth his dearest children.
or delivering to Some sharp trial for a time; such as God often gives his dearest children.
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See it in Iob, Dauid: Consider it you that are well read in the black characters of a troubled cōscience.
See it in Job, David: Consider it you that Are well read in the black characters of a troubled conscience.
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The worst of euils is the last; the torments of hel, prepared for those who will take no warning:
The worst of evils is the last; the torments of hell, prepared for those who will take no warning:
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Tophet, set on fire by the breath of the Lord, Lakes of Fire and Brimstone. The torments of Hell are expressed as the ioyes of Heauen, not as they are, Tophet, Set on fire by the breath of the Lord, Lake's of Fire and Brimstone. The torments of Hell Are expressed as the Joys of Heaven, not as they Are,
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but as wee can for the present vnderstand:
but as we can for the present understand:
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onely thus much wee know, the torments of the damned are paines and miseries of euery kind, extensiue, without remission, hope, helpe, or end:
only thus much we know, the torments of the damned Are pains and misery's of every kind, extensive, without remission, hope, help, or end:
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Nature and Paine shall hold a continuall conflict, and yet the one neuer ouercome the other.
Nature and Pain shall hold a continual conflict, and yet the one never overcome the other.
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In this liues sicknesse eyther the Paine is Victor, and so Death expelleth the sense of it;
In this lives sickness either the Pain is Victor, and so Death expelleth the sense of it;
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or Nature conquereth, and driueth out the paine: but there Paine shall afflict, and Nature suffer ete• ….
or Nature conquereth, and Driveth out the pain: but there Pain shall afflict, and Nature suffer ete• ….
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This is the wofull effect of sinne. Christ wept for others sinnes, and Elisha for others danger.
This is the woeful Effect of sin. christ wept for Others Sins, and Elisha for Others danger.
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If we could but see as farre as Hell, or truly consider the torments of the damned, we would euen weepe as oft as we see men sinning.
If we could but see as Far as Hell, or truly Consider the torments of the damned, we would even weep as oft as we see men sinning.
cs pns12 vmd p-acp vvi c-acp av-j c-acp n1, cc av-j vvi dt n2 pp-f dt j-vvn, pns12 vmd av vvi a-acp av c-acp pns12 vvb n2 vvg.
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It is a most wicked io• … that some • … onceiue when they see others sinning:
It is a most wicked io• … that Some • … onceiue when they see Others sinning:
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this is to clap hands at the Deuils victories, and to be glad for Gods dishonour and our brother• … miseries.
this is to clap hands At the Devils victories, and to be glad for God's dishonour and our brother• … misery's.
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Trust not sinne, she pl• … yeth the Panther, allureth with a sweet breath, but hideth her vgly head:
Trust not sin, she pl• … yeth the Panther, Allureth with a sweet breath, but Hideth her ugly head:
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shee sheweth the adulterer fill of loue, but hideth the rottennesse of the flesh, cas• … ing off to finall impenitencie,
she shows the adulterer fill of love, but Hideth the rottenness of the Flesh, cas• … ing off to final impenitency,
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and a worse euill in Hell: shee sheweth Ambition the large obiect of his des• …, but hideth the downefall;
and a Worse evil in Hell: she shows Ambition the large Object of his des• …, but Hideth the downfall;
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telleth the Oppressor of goodly Lordships, but hideth the downefall of Heauen:
Telleth the Oppressor of goodly Lordship's, but Hideth the downfall of Heaven:
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in all, as from our Sauiour hee would haue hidden a part of his scriptum est, so from the 〈 ◊ 〉 he concealeth a part of this prohatum est, a worse thing will befall thee.
in all, as from our Saviour he would have hidden a part of his Scriptum est, so from the 〈 ◊ 〉 he concealeth a part of this prohatum est, a Worse thing will befall thee.
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Neuer flatter thy selfe then in sinne.
Never flatter thy self then in sin.
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Thou hast ouercome one sickenesse, one a• … ction, if that amend thee not, thou but flyest a Lyon to meete a Beare, one euill to meete another.
Thou hast overcome one sickness, one a• … ction, if that amend thee not, thou but fliest a lion to meet a Bear, one evil to meet Another.
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It is vaine for night watching adulterers to boast of their stollen houres, their iudgement sleepeth not vaine: It is vain for night watching Adulterers to boast of their stolen hours, their judgement Sleepeth not vain:
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for the couetous and deceitfull to reioyce of their illgotten treasure, they worke like industrious Bees,
for the covetous and deceitful to rejoice of their illgotten treasure, they work like Industria Bees,
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and fill their cells with the sweete sauour of gaine, and yet shal soone be smothred vp with a Sic vos non vobis: your selues, not for your selues gotten.
and fill their cells with the sweet savour of gain, and yet shall soon be smothered up with a Sic vos non vobis: your selves, not for your selves got.
cc vvi po32 n2 p-acp dt j n1 pp-f n1, cc av vmb av vbi vvd a-acp p-acp dt fw-la fw-fr fw-fr fw-la: po22 n2, xx p-acp po22 n2 vvn.
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It is vaine for any to hope the worst shall not come, because it is not yet come.
It is vain for any to hope the worst shall not come, Because it is not yet come.
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When Iulius Caesar mocked Spurnia the Augure, (who bad him beware of the Ides of March,) saying the Ides were come without any harme;
When Julius Caesar mocked Spurnia the Augur, (who bade him beware of the Ides of March,) saying the Ides were come without any harm;
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he answered, it is true, they are come, but they are not yet gone. The vision is not alwayes of an Almond • … od:
he answered, it is true, they Are come, but they Are not yet gone. The vision is not always of an Almond • … od:
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God often expecteth a maturity of sin as in the A• … orites: iudgement somtimes followeth sin a loofe off.
God often Expects a maturity of since as in the A• … orites: judgement sometimes follows since a loof off.
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Many years after the Amalakites pay for the euill they did the children of God. Ioab & Shimeis hoarie heads suffer the worst part when their parts are almost done.
Many Years After the Amalekites pay for the evil they did the children of God. Ioab & Shimeis hoary Heads suffer the worst part when their parts Are almost done.
av-d n2 p-acp dt vvz vvi p-acp dt n-jn pns32 vdd dt n2 pp-f np1. np1 cc npg1 j n2 vvi dt js n1 c-crq po32 n2 vbr av vdn.
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The Ostrich is said to hide her egs in the sand, & forget thē: which hatcht by heat of the Sun, she knowes to be her own.
The Ostrich is said to hide her eggs in the sand, & forget them: which hatched by heat of the Sun, she knows to be her own.
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Long we hide, but our iudgements are hatching by the power of heauen, which our conscience shall againe acknowledge our owne. Thou hast beene healed;
Long we hide, but our Judgments Are hatching by the power of heaven, which our conscience shall again acknowledge our own. Thou hast been healed;
j pns12 vvi, cc-acp po12 n2 vbr n-vvg p-acp dt n1 pp-f n1, r-crq po12 n1 vmb av vvi po12 d. pns21 vh2 vbn vvn;
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take a fayre Warning, Sinne no more. Sinnes after warning deserue greater punishment:
take a fair Warning, Sin no more. Sinnes After warning deserve greater punishment:
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Sinne no more, Sinne is like drunkennesse, the merry madnesse of few howres, but the worst part is eternall.Sin no more, Sin is like Drunkenness, the merry madness of few hours, but the worst part is Eternal.
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Wherefore make straite steps vnto your feete, lest that which is halting bee turned out of the way.
Wherefore make strait steps unto your feet, lest that which is halting bee turned out of the Way.
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It is a dreadfull thing to fall into the hands of the liuing God, who will not iustifie the sinner.
It is a dreadful thing to fallen into the hands of the living God, who will not justify the sinner.
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Wise and blessed are they which take his warnings, and profit by their chastisements, who being tryed in the fornace, learne of Dauid, it is good for me that I haue bee• … afflicted.
Wise and blessed Are they which take his Warnings, and profit by their chastisements, who being tried in the furnace, Learn of David, it is good for me that I have bee• … afflicted.
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Heauen is our country, life a Sea of troubles, affliction the winde which filleth the sayles homeward: Heaven is our country, life a Sea of Troubles, affliction the wind which fills the sails homeward:
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The Patriarkes, Prophets, Apostles, and holy Martyrs stand on the shore to entertaine vs. They are secured from mortalitie, feare, sinne, curse, sickenesse, death:
The Patriarchs, prophets, Apostles, and holy Martyrs stand on the shore to entertain us They Are secured from mortality, Fear, sin, curse, sickness, death:
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he will open vnto vs the gates of the heauenly Paradise who hath broken the gates of hell,
he will open unto us the gates of the heavenly Paradise who hath broken the gates of hell,
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euen our Lord and Sauiour Christ Iesus;
even our Lord and Saviour christ Iesus;
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To him, with thee O Father of mercy, and the holy Spirit, be all honour and glory in heauen and in earth,
To him, with thee Oh Father of mercy, and the holy Spirit, be all honour and glory in heaven and in earth,
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for euer and euer ▪ Amen. FINIS.
for ever and ever ▪ Amen. FINIS.
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