0
The Christians mourning Garment.
The Christians mourning Garment.
dt np1 vvg n1.
(3) text (DIV1)
0
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1
IT is a rule that will abide the tutch-stone, No man comes to heauen with drie eyes.
IT is a Rule that will abide the touchstone, No man comes to heaven with dry eyes.
pn31 vbz dt n1 cst vmb vvi dt n1, dx n1 vvz p-acp n1 p-acp j n2.
(3) text (DIV1)
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Our selues are shippes launched foorth for heauen:
Our selves Are ships launched forth for heaven:
po12 n2 vbr n2 vvn av p-acp n1:
(3) text (DIV1)
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our teares must be the sea, our sighes the gales of winde, while Hope is the anchor, and Grace steares the helme.
our tears must be the sea, our sighs the gales of wind, while Hope is the anchor, and Grace steers the helm.
po12 n2 vmb vbi dt n1, po12 n2 dt n2 pp-f n1, cs vvb vbz dt n1, cc vvb n2 dt n1.
(3) text (DIV1)
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Moses, Hezekiah, Peter, Mary Magdalen, and all the Saints of God were wasted on the riuers that gusht from their own eyes to the kingdome of glory.Moses, Hezekiah, Peter, Marry Magdalen, and all the Saints of God were wasted on the Rivers that gushed from their own eyes to the Kingdom of glory.
np1, np1, np1, uh np1, cc d dt n2 pp-f np1 vbdr vvn p-acp dt n2 cst vvd p-acp po32 d n2 p-acp dt n1 pp-f n1.
(3) text (DIV1)
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Howbeit, though euery penitent sinner wéepe, yet euery one that wéepes is not a penitent sinner.
Howbeit, though every penitent sinner weep, yet every one that weeps is not a penitent sinner.
a-acp, cs d j-jn n1 vvi, av d pi cst vvz vbz xx dt j-jn n1.
(3) text (DIV1)
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For teares in themselues are but things indifferent, & neuer please God, but when they issue from a troubled spirite, suppled with grace,
For tears in themselves Are but things indifferent, & never please God, but when they issue from a troubled Spirit, suppled with grace,
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(3) text (DIV1)
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and wounded with true remorse, and sence of sinne. It is not sorrow, but godly sorrow that goes for currant.
and wounded with true remorse, and sense of sin. It is not sorrow, but godly sorrow that Goes for currant.
cc vvn p-acp j n1, cc n1 pp-f n1. pn31 vbz xx n1, p-acp j n1 cst vvz p-acp n1.
(3) text (DIV1)
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Some wéepe for themselues, not for others: some wéepe for others not for themselues: some neither wéepe for themselues, nor others:
some weep for themselves, not for Others: Some weep for Others not for themselves: Some neither weep for themselves, nor Others:
d n1 p-acp px32, xx p-acp n2-jn: d n1 c-acp ng1-jn xx p-acp px32: d dx n1 p-acp px32, ccx n2-jn:
(3) text (DIV1)
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some both wéepe for themselues and others. To wéepe for thy selfe, not for others betokens luke-warmnesse:
Some both weep for themselves and Others. To weep for thy self, not for Others betokens lukewarmness:
d d n1 p-acp px32 cc n2-jn. p-acp n1 p-acp po21 n1, xx p-acp n2-jn vvz j:
(3) text (DIV1)
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to wéepe for others, not for thy selfe, hypocrisie: neither to wéepe for thy selfe, nor others, deadnesse of hart:
to weep for Others, not for thy self, hypocrisy: neither to weep for thy self, nor Others, deadness of heart:
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(3) text (DIV1)
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both to wéepe for thy selfe, and others, zealousnesse.
both to weep for thy self, and Others, zealousness.
av-d pc-acp vvi p-acp po21 n1, cc n2-jn, n1.
(3) text (DIV1)
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The last of these is an effect of holy sorrow, which who so findeth not in himselfe one time,
The last of these is an Effect of holy sorrow, which who so finds not in himself one time,
dt ord pp-f d vbz dt n1 pp-f j n1, r-crq r-crq av vvz xx p-acp px31 crd n1,
(3) text (DIV1)
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or other, is no better than a vessell of wrath.
or other, is no better than a vessel of wrath.
cc j-jn, vbz dx jc cs dt n1 pp-f n1.
(3) text (DIV1)
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In the name of God then, good Christian brother, let thine eyes spout out teares as a Conduite spouteth out waters,
In the name of God then, good Christian brother, let thine eyes spout out tears as a Conduit spouteth out waters,
p-acp dt n1 pp-f np1 av, j np1 n1, vvb po21 n2 vvb av n2 p-acp dt n1 vvz av n2,
(3) text (DIV1)
4
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for thy gréeuous, capitall, and enormous vices.
for thy grievous, capital, and enormous vices.
p-acp po21 j, j, cc j n2.
(3) text (DIV1)
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Say not thou art Sanguine complexiond and canst not wéepe, of a manly stomack and wilt not wéepe,
Say not thou art Sanguine complexioned and Canst not weep, of a manly stomach and wilt not weep,
n1 xx pns21 vb2r j j cc vm2 xx vvi, pp-f dt j n1 cc vm2 xx vvb,
(3) text (DIV1)
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for Dauid was both, yet teares were his meate, day and night. Flatter not thy selfe:
for David was both, yet tears were his meat, day and night. Flatter not thy self:
c-acp np1 vbds d, av n2 vbdr po31 n1, n1 cc n1. vvb xx po21 n1:
(3) text (DIV1)
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the vaine conceit of easie attaining saluation may cast many a soule away in a yeare.
the vain conceit of easy attaining salvation may cast many a soul away in a year.
dt j n1 pp-f j vvg n1 vmb vvi d dt n1 av p-acp dt n1.
(3) text (DIV1)
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Thou must vpon necessity mortifie the flesh: Away with it, Away with it, crucifie it, crucifie it.
Thou must upon necessity mortify the Flesh: Away with it, Away with it, crucify it, crucify it.
pns21 vmb p-acp n1 vvi dt n1: av p-acp pn31, av p-acp pn31, vvi pn31, vvi pn31.
(3) text (DIV1)
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Now ere thou can do this, it will cost thée many a groane, and many a teare, oh it will go to the hart of thée.
Now ere thou can do this, it will cost thee many a groan, and many a tear, o it will go to the heart of thee.
av c-acp pns21 vmb vdi d, pn31 vmb vvi pno21 d dt n1, cc d dt n1, uh pn31 vmb vvi p-acp dt n1 pp-f pno21.
(3) text (DIV1)
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As thou tendrest thy soule, looke home: vnrip, vnbowell, ransacke thy selfe throughout.
As thou Tenderest thy soul, look home: unrip, unbowel, ransack thy self throughout.
c-acp pns21 vv2 po21 n1, vvb av-an: vvi, vvb, vvi po21 n1 a-acp.
(3) text (DIV1)
5
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Mourne for thy originall sinnes, and for thy actuall sinnes, for thy sinnes before thy calling, and since thy calling:
Mourn for thy original Sins, and for thy actual Sins, for thy Sins before thy calling, and since thy calling:
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(3) text (DIV1)
5
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for thy presumptuous sinnes, and for thy sinnes of infirmitie, for thy open sinnes, and for thy secret sinnes,
for thy presumptuous Sins, and for thy Sins of infirmity, for thy open Sins, and for thy secret Sins,
p-acp po21 j n2, cc p-acp po21 n2 pp-f n1, p-acp po21 j n2, cc p-acp po21 j-jn n2,
(3) text (DIV1)
5
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for thy sinnes of ommission, and for thy sinnes of commission.
for thy Sins of omission, and for thy Sins of commission.
p-acp po21 n2 pp-f n1, cc p-acp po21 n2 pp-f n1.
(3) text (DIV1)
5
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Stéepe thine eyes in teares, read letters of discomfort on the ground as thou goest, let the streames of thy sighes,
Steep thine eyes in tears, read letters of discomfort on the ground as thou goest, let the streams of thy sighs,
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(3) text (DIV1)
5
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and the incense of thy praiers rise vp like mountaines before the Lord, and if this will not mooue him to pitty,
and the incense of thy Prayers rise up like Mountains before the Lord, and if this will not move him to pity,
cc dt n1 pp-f po21 n2 vvb a-acp j n2 p-acp dt n1, cc cs d vmb xx vvi pno31 pc-acp vvi,
(3) text (DIV1)
5
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if it be possible wéepe teares of bloud. Aboue all things beware thou looke not sowerly in company to be séene of men,
if it be possible weep tears of blood. Above all things beware thou look not sowerly in company to be seen of men,
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(3) text (DIV1)
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for then thy rewarde is sure to be great in hell.
for then thy reward is sure to be great in hell.
c-acp cs po21 n1 vbz j pc-acp vbi j p-acp n1.
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Get thée into thy most retyred closet, let no body (by thy good will) know of it, pull the latch into thée sée there be no holes in the dore, no cranies nor clifts in the wall,
Get thee into thy most retired closet, let no body (by thy good will) know of it, pull the latch into thee see there be no holes in the door, no cranies nor cliffs in the wall,
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(3) text (DIV1)
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& then fall groueling to the earth, thump thy brest, strike vpon thy thigh, wring thy hands,
& then fallen groveling to the earth, thump thy breast, strike upon thy thigh, wring thy hands,
cc av vvb vvg p-acp dt n1, vvb po21 n1, vvb p-acp po21 n1, vvb po21 n2,
(3) text (DIV1)
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and poure out thy soule before the Lorde:
and pour out thy soul before the Lord:
cc vvi av po21 n1 p-acp dt n1:
(3) text (DIV1)
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so he that séeth thy true humiliation in secret, shal one day rewarde thée openly in the sight of his glorious Angels.
so he that seeth thy true humiliation in secret, shall one day reward thee openly in the sighed of his glorious Angels.
av pns31 cst vvz po21 j n1 p-acp j-jn, vmb crd n1 vvi pno21 av-j p-acp dt n1 pp-f po31 j n2.
(3) text (DIV1)
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Vnclaspe thy Bible, lay the ten commandements before thée, and (bedewing them with thy teares) make thine humble confession thus before God.
Unclasp thy bible, lay the ten Commandments before thee, and (bedewing them with thy tears) make thine humble Confessi thus before God.
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(3) text (DIV1)
7
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O my God, I am confounded, and ashamed to lift vp mine eyes vnto thée, my God,
Oh my God, I am confounded, and ashamed to lift up mine eyes unto thee, my God,
uh po11 np1, pns11 vbm vvn, cc j pc-acp vvi a-acp po11 n2 p-acp pno21, po11 np1,
(3) text (DIV1)
8
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for mine iniquities are increased, and my trespasse is growne vp into heauen.
for mine iniquities Are increased, and my trespass is grown up into heaven.
p-acp po11 n2 vbr vvn, cc po11 n1 vbz vvn a-acp p-acp n1.
(3) text (DIV1)
8
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Yet Lord remember thy mercies of olde, and open mine eyes that I may sée the wonders of thy law, that so sinne may be out of measure sinful.
Yet Lord Remember thy Mercies of old, and open mine eyes that I may see the wonders of thy law, that so sin may be out of measure sinful.
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(3) text (DIV1)
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Good God, thy commandements are iust, and holy, but I am carnall, sold vnder sinne,
Good God, thy Commandments Are just, and holy, but I am carnal, sold under sin,
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(3) text (DIV1)
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and should not lye yelping, and howling in the burning lake of damned soules, if I had my right.
and should not lie yelping, and howling in the burning lake of damned Souls, if I had my right.
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(3) text (DIV1)
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Blessed be thy name for inspiring this good motion of meditating in thy law, for it is a glasse wherein I may beholde the vglye morphew of my soule,
Blessed be thy name for inspiring this good motion of meditating in thy law, for it is a glass wherein I may behold the ugly morphew of my soul,
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(3) text (DIV1)
8
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and so be forced to flée to my redéemer for his precious blood, to rinse, and munditie me, that I may be presented a spotlesse virgin before thée.
and so be forced to flee to my redeemer for his precious blood, to rinse, and Munditie me, that I may be presented a spotless Virgae before thee.
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(3) text (DIV1)
8
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Alas, I should haue béene thy Nazarite, and haue giuen thée all my hart:
Alas, I should have been thy Nazarite, and have given thee all my heart:
uh, pns11 vmd vhi vbn po21 np1, cc vhb vvn pno21 d po11 n1:
(3) text (DIV1)
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but I haue giuen the flesh a péece of it, the worlde a péece of it,
but I have given the Flesh a piece of it, the world a piece of it,
cc-acp pns11 vhb vvn dt n1 dt n1 pp-f pn31, dt n1 dt n1 pp-f pn31,
(3) text (DIV1)
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and the deuill a péece of it.
and the Devil a piece of it.
cc dt n1 dt n1 pp-f pn31.
(3) text (DIV1)
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I should haue worshipped thée according to the square, and tenor of thy word, without adding, detracting, changing:
I should have worshipped thee according to the square, and tenor of thy word, without adding, detracting, changing:
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(3) text (DIV1)
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but I haue ballanced thy seruice after mine owne scoales, and haue more delighted in falling downe before a gilt Image,
but I have balanced thy service After mine own scoales, and have more delighted in falling down before a gilded Image,
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(3) text (DIV1)
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than in beholding thy swéet sonne most liuely crucified in thy worde preached, and sacraments administred.
than in beholding thy sweet son most lively Crucified in thy word preached, and Sacraments administered.
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(3) text (DIV1)
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I should haue magnified thy name, and haue spoken of it with high reuerence:
I should have magnified thy name, and have spoken of it with high Reverence:
pns11 vmd vhi vvn po21 n1, cc vhb vvn pp-f pn31 p-acp j n1:
(3) text (DIV1)
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but I (ah wretch) haue curst & band, and champed Iesu in my mouth, at whose blessed name euery knée should bow, both of things in heauen,
but I (ah wretch) have cursed & band, and champed Iesu in my Mouth, At whose blessed name every knee should bow, both of things in heaven,
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(3) text (DIV1)
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and things in earth, and things vnder the earth, yea Lord I haue torne thy holy name,
and things in earth, and things under the earth, yea Lord I have torn thy holy name,
cc n2 p-acp n1, cc n2 p-acp dt n1, uh n1 pns11 vhb vvn po21 j n1,
(3) text (DIV1)
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as the Draper rasheth out a péece of linnen to the buyer.
as the Draper rasheth out a piece of linen to the buyer.
c-acp dt n1 vvz av dt n1 pp-f n1 p-acp dt n1.
(3) text (DIV1)
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I should haue hallowed the best daye of the seauen, and haue bestowed it in prayer, hearing of Sermons, receiuing the sacrament, almes, meditation on Gods workes,
I should have hallowed the best day of the seauen, and have bestowed it in prayer, hearing of Sermons, receiving the sacrament, alms, meditation on God's works,
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(3) text (DIV1)
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but I (woe worth me for it) haue most villanously prophaned it. It hath béene a burden vnto me, by barring me from triuiall sports.
but I (woe worth me for it) have most villanously Profaned it. It hath been a burden unto me, by barring me from trivial sports.
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(3) text (DIV1)
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Yea I thought my selfe an holy man, when I sat still at home and did nothing,
Yea I Thought my self an holy man, when I sat still At home and did nothing,
uh pns11 vvd po11 n1 dt j n1, c-crq pns11 vvd av p-acp n1-an cc vdd pix,
(3) text (DIV1)
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though while I did so, the beast at the cribbe kept as good a sabboath as I.
though while I did so, the beast At the crib kept as good a Sabbath as I.
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(3) text (DIV1)
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I should haue béene subiect to the higher powers ordained of thée: I should haue honoured my parents, thy instruments for my life and education:
I should have been Subject to the higher Powers ordained of thee: I should have honoured my Parents, thy Instruments for my life and education:
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(3) text (DIV1)
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and I should haue béene ready (with the Galathians) to haue pluckt out mine eyes to haue done the Preachers good:
and I should have been ready (with the Galatians) to have plucked out mine eyes to have done the Preachers good:
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(3) text (DIV1)
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but I (a sinfull worme of fiue foot long) haue spoken euill of the Magistrate,
but I (a sinful worm of fiue foot long) have spoken evil of the Magistrate,
cc-acp pns11 (dt j n1 pp-f crd n1 av-j) vhb vvn j-jn pp-f dt n1,
(3) text (DIV1)
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and refused to be the staffe of my Parents age.
and refused to be the staff of my Parents age.
cc vvd pc-acp vbi dt n1 pp-f po11 ng1 n1.
(3) text (DIV1)
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As for the Ministers, I euer held them for a sort of simple soules, the very scorne of men, and outcast of the people.
As for the Ministers, I ever held them for a sort of simple Souls, the very scorn of men, and outcast of the people.
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(3) text (DIV1)
13
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I should haue loued my neighbour déerly, and haue wincked at wrong, not letting the sunne go downe vpon my wrath:
I should have loved my neighbour dearly, and have winked At wrong, not letting the sun go down upon my wrath:
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(3) text (DIV1)
14
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but I (this one thing were inough to stanche the blood of my dying Lord) haue boyled in rage for one tart word,
but I (this one thing were enough to staunch the blood of my dying Lord) have boiled in rage for one tart word,
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(3) text (DIV1)
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and for a small iniurie haue wilfully and stubbornly refused the blessed Sacrament of thy supper.
and for a small injury have wilfully and stubbornly refused the blessed Sacrament of thy supper.
cc p-acp dt j n1 vhb av-j cc av-j vvd dt j-vvn n1 pp-f po21 n1.
(3) text (DIV1)
14
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I should in beholding that notable worke of thy fingers called Beautie, haue giuen glory to thy power & wisedome, that couldst set such amiablenesse,
I should in beholding that notable work of thy fingers called Beauty, have given glory to thy power & Wisdom, that Couldst Set such amiableness,
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(3) text (DIV1)
15
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and swéet fauour in a face not a foote compasse, the ground whereof is but dust:
and sweet favour in a face not a foot compass, the ground whereof is but dust:
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(3) text (DIV1)
15
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but I (such was my corruption) haue burnt in lust at the sight of it,
but I (such was my corruption) have burned in lust At the sighed of it,
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(3) text (DIV1)
15
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and Sathan hath made it a stale, and a snare to intangle my soule, which now would faine flicker thence, and flie it to heauen.
and Sathan hath made it a stale, and a snare to entangle my soul, which now would feign flicker thence, and fly it to heaven.
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I should haue béene good to the poore, and néedy, remembring that Not to giue them, is to steale from them:
I should have been good to the poor, and needy, remembering that Not to give them, is to steal from them:
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but I (vile catiue) haue serued Mammon the God of Kust, the God of Moaths, the God of Théeues.
but I (vile Captive) have served Mammon the God of Cust, the God of Moths, the God of Thieves.
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Many a time hath Christ Iesus (in his members) stood cold, and naked,
Many a time hath christ Iesus (in his members) stood cold, and naked,
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& hungry at my dore, and colde, and naked, and hungrie, haue I sent him away.
& hungry At my door, and cold, and naked, and hungry, have I sent him away.
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Yet would I not sticke to spend hundreds vpon Luxury, that infernall fire, whose matter is Gluttony, whose flame Arroganty, whose ashes Obscenitie. whose end eternall misery.
Yet would I not stick to spend hundreds upon Luxury, that infernal fire, whose matter is Gluttony, whose flame Arroganty, whose Ashes Obscenity. whose end Eternal misery.
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I should haue succoured the name of my neighbour, and reioyced at his credit, and good estimation:
I should have succored the name of my neighbour, and rejoiced At his credit, and good estimation:
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I should haue abhored all falshood, and leasins, & spoken the truth from my hart:
I should have abhorred all falsehood, and leasins, & spoken the truth from my heart:
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but I (vile wretch vnworthy to breath) could either neuer finde in hart to bestowe one good word on my brother,
but I (vile wretch unworthy to breath) could either never find in heart to bestow one good word on my brother,
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or very coldly commend him, though the graces of God shined in him extraordinarily.
or very coldly commend him, though the graces of God shined in him extraordinarily.
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Oh what gladsome tioings was it to me when I hard of a professor that was ouer taken with sinne, I would be sure to point at him as he went by, and cry there, there.
O what gladsome tioings was it to me when I hard of a professor that was over taken with sin, I would be sure to point At him as he went by, and cry there, there.
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And truely I made but a iest of a lye told in iest, as for officious lies, I reckoned them amongst my good workes,
And truly I made but a jest of a lie told in jest, as for officious lies, I reckoned them among my good works,
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and now and then I would broache a pernicions lye, and thinke little worse of my selfe when I had done,
and now and then I would broach a pernicious lie, and think little Worse of my self when I had done,
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for I was a right Gretian.
for I was a right Gretian.
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I should haue borne a pure heart to my neighbour, and haue hampered, & tamed the cursed rebellion of the flesh:
I should have born a pure heart to my neighbour, and have hampered, & tamed the cursed rebellion of the Flesh:
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but I (no better than a lumpe of sinne) haue wisht that such an house,
but I (not better than a lump of sin) have wished that such an house,
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and such a close of my neighbours were mine, and I euer thought the Corne on his land was better bladed,
and such a close of my neighbours were mine, and I ever Thought the Corn on his land was better bladed,
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and fairer eared than mine owne. To conclude: many an vncleane thought, laide by that Cockatrice mine inbred concupisence haue I hatched vp,
and Fairer eared than mine own. To conclude: many an unclean Thought, laid by that Cockatrice mine inbred concupiscence have I hatched up,
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when my conscience aduisd me to kill it in the shell.
when my conscience advised me to kill it in the shell.
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Thus I, the distressedst wight vpon the face of the earth, haue broken all thy holy precepts,
Thus I, the distressedst wight upon the face of the earth, have broken all thy holy Precepts,
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euen from the first vnto the last, from the greatest vnto the least.
even from the First unto the last, from the greatest unto the least.
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And now, O Lord, whether shall I flie for succour? To thée? Woe is me, I dare not looke vp to heauen.
And now, Oh Lord, whither shall I fly for succour? To thee? Woe is me, I Dare not look up to heaven.
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To Angels? They gréeue, and blush at my rebellion. To men? alas they are inrould in the same thraldome of sinne with me.
To Angels? They grieve, and blush At my rebellion. To men? alas they Are inrould in the same thraldom of sin with me.
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What then? shall I finally dispaire with Caine, and make away my selfe with Iudas? No Lord,
What then? shall I finally despair with Cain, and make away my self with Iudas? No Lord,
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though thou kill me, yet still will I put my trust in thee.
though thou kill me, yet still will I put my trust in thee.
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Doest thou ouerwhelme me with the tirrible waues of thy iudgements? Still wil I crie vnto thée euen out of the déepe, with Dauid, and out of the belly of hell with Ionah. Yea, blessed Iesu,
Dost thou overwhelm me with the terrible waves of thy Judgments? Still will I cry unto thee even out of the deep, with David, and out of the belly of hell with Jonah. Yea, blessed Iesu,
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though thou shouldst sincke me, and drowne me, yet still would I catch hould on thy clemencie,
though thou Shouldst sink me, and drown me, yet still would I catch hold on thy clemency,
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and be taken vp dead with thy mercie fast claspt in my hand.
and be taken up dead with thy mercy fast clasped in my hand.
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In this sort, poore sinner, mourne, & droope for the multitude of thine iniquities, not for a day or two,
In this sort, poor sinner, mourn, & droop for the multitude of thine iniquities, not for a day or two,
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while the wound presents it selfe fresh, and gréene before the eyes of thy minde, but continually, euen so long as thou féelest the enemy prest to giue the onset.
while the wound presents it self fresh, and green before the eyes of thy mind, but continually, even so long as thou Feel the enemy pressed to give the onset.
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Howbeit when the bridegrome Christ Iesus is taken from thée (and peace of conscience is away) then,
Howbeit when the bridegroom christ Iesus is taken from thee (and peace of conscience is away) then,
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then is the fittest time for sadnesse aboue all other.
then is the Fittest time for sadness above all other.
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Now that thy soule may be cut, and lanced to the quick, I beséech thée by the mercies of God in the bowels of Iesus Christ, that thou ponder these Motiues that ensue.
Now that thy soul may be Cut, and lanced to the quick, I beseech thee by the Mercies of God in the bowels of Iesus christ, that thou ponder these Motives that ensue.
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Know first that the substance and quality of thine eye is a forcible argument to driue thée to wéeping.
Know First that the substance and quality of thine eye is a forcible argument to driven thee to weeping.
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The Almighty hath made it of a liquid, fatty, and watrish kinde of matter, so that it séemeth to delight in moisture,
The Almighty hath made it of a liquid, fatty, and waterish kind of matter, so that it Seemeth to delight in moisture,
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as being a sirrup to preserue it in.
as being a syrup to preserve it in.
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Moreouer there are sited aboue and vnder the eye, two wet & spongious kernels, purposely to cast a dew vpon it,
Moreover there Are sited above and under the eye, two wet & spongeous kernels, purposely to cast a due upon it,
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and to make way for teares.
and to make Way for tears.
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Nay that the obstinate and obdurate sinner may be conuinced and confounded, if he sweat not some teares for his offences, the Lord hath enuironed the Apple of the eye with a party coloured circle cald a Raine-bow. Now it is not a shame for a mā to haue a Raine-bow in his eye,
Nay that the obstinate and obdurate sinner may be convinced and confounded, if he sweat not Some tears for his offences, the Lord hath environed the Apple of the eye with a party coloured circle called a Rainbow. Now it is not a shame for a man to have a Rainbow in his eye,
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& yet neuer drizzle one teare for his sinnes? Good Christian carry not about thée so tough,
& yet never drizzle one tear for his Sins? Good Christian carry not about thee so tough,
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so brawnie, and so stéeled an hart: good Christian cary not about thée a paire of such parched & irrelenting eyes.
so brawny, and so steeled an heart: good Christian carry not about thee a pair of such parched & irrelenting eyes.
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Consider what I say, & the Lord giue thée vnderstanding in all things.
Consider what I say, & the Lord give thee understanding in all things.
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Regarde in the second place, the vnrulinesse of thine eyes, and let that induce thée to be liberall in wéeping.
Regard in the second place, the unruliness of thine eyes, and let that induce thee to be liberal in weeping.
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God indéede set them in thine head (the tower of thy body) as Espials,
God indeed Set them in thine head (the tower of thy body) as Espials,
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and Scoutwatches, to diseris danger a farre of:
and Scoutwatches, to diseris danger a Far of:
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but such is the disorder of thy bad nature, that they will too soone put both thy body and soule in icopardy.
but such is the disorder of thy bad nature, that they will too soon put both thy body and soul in icopardy.
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Yet a little while, and those two of thine that looke out by the windowes, will play the vag abonds, and intice thée to folly.
Yet a little while, and those two of thine that look out by the windows, will play the vag abonds, and entice thee to folly.
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For what art thou to Dauid? And yet those very eyes of Dauid that lay soaked in teares at the time of his banishment, became afterwards traitors, letting lust into his bosome,
For what art thou to David? And yet those very eyes of David that lay soaked in tears At the time of his banishment, became afterwards Traitors, letting lust into his bosom,
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when they darted from his roofe vpon Bath-sheba, and were the occasion that he committed two haynous sinnes dyed so déepely in crimson, that time hath not yet worne out colour.
when they darted from his roof upon Bathsheba, and were the occasion that he committed two heinous Sins died so deeply in crimson, that time hath not yet worn out colour.
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If thou thinke thou canst blesse thée from the euill to come, & make a couenant with thine eyes as Iob did,
If thou think thou Canst bless thee from the evil to come, & make a Covenant with thine eyes as Job did,
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yet let thy heart be griped, and twinged, in regarde they haue heretofore béene rowling and extrauagant eyes.
yet let thy heart be gripped, and twinged, in regard they have heretofore been rolling and extravagant eyes.
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Thirdly, haue respect to the description of sinne. Sinne is the transgression of the Law. Wherein obserue first what this lawe is which thou breakest.
Thirdly, have respect to the description of sin. Sin is the Transgression of the Law. Wherein observe First what this law is which thou breakest.
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Secondly who this God is whom thou offendest.
Secondly who this God is whom thou offendest.
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First then let it damp thée, & disquiet thy soule to consider, that in euery loose thought by thée conceiued,
First then let it damp thee, & disquiet thy soul to Consider, that in every lose Thought by thee conceived,
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and in euery vnsauory word by thée vttered and in euery lewd déed by thée committed, thou hast violated Gods law:
and in every unsavoury word by thee uttered and in every lewd deed by thee committed, thou hast violated God's law:
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which law is farre more excellent than the beautifull frame of the whole worlde, though in each part it be good,
which law is Far more excellent than the beautiful frame of the Whole world, though in each part it be good,
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and in all the parts together excéeding good.
and in all the parts together exceeding good.
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For (such is our purblindnesse, that) the great booke of Nature is not able of it selfe to direct vs to the true God,
For (such is our purblindness, that) the great book of Nature is not able of it self to Direct us to the true God,
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as much resembling that Athenian Aulter, wherein was written Vnto the vnknowne God (but the lawe written pointeth as iust to God as the finger to the dyall,
as much resembling that Athenian Alter, wherein was written Unto the unknown God (but the law written pointeth as just to God as the finger to the dial,
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and which commends it most of all) conuerteth the soule.
and which commends it most of all) Converts the soul.
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Go to now, miserable, & wretched sinner, canst thou by thy dissolute life, cracke, and disestéeme of this matchlesse Iewell,
Go to now, miserable, & wretched sinner, Canst thou by thy dissolute life, Crac, and disesteem of this matchless Jewel,
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and when when thou hast done wilt thou not enter into a sad, and sober consideration, opening the sluces of thine eyes,
and when when thou hast done wilt thou not enter into a sad, and Sobrium consideration, opening the sluices of thine eyes,
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and sending forth a swift current of teares? Would not that fellon be hangd in chaines who hauing broken most notoriouslie the wholsome lawes of his Prince, takes no thought at all,
and sending forth a swift current of tears? Would not that felon be hanged in chains who having broken most notoriously the wholesome laws of his Prince, Takes no Thought At all,
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but reuiles and playes at Tables all the while he is in prison, with his héeles in yrons,
but reviles and plays At Tables all the while he is in prison, with his heels in irons,
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and his neck in suspence? Yes verily. Wel then take héed.
and his neck in suspense? Yes verily. Well then take heed.
cc po31 n1 p-acp n1? uh av-j. uh-av av vvb n1.
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For if after thou hast lift vp thy horne most insolently and pusht downe the incompararable statutes of the Lord, thou be not ashamed of thy selfe,
For if After thou hast lift up thy horn most insolently and pushed down the incompararable statutes of the Lord, thou be not ashamed of thy self,
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and confounded in thy selfe, but doest feast when thou shouldst fast, sing when thou shouldst sobbe, laugh when thou shouldst wéepe, thou art as néere in quality to the aforesaid théefe,
and confounded in thy self, but dost feast when thou Shouldst fast, sing when thou Shouldst sob, laugh when thou Shouldst weep, thou art as near in quality to the aforesaid thief,
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as can be well imagined, and therfore likely to come to some heauie, and fearefull end.
as can be well imagined, and Therefore likely to come to Some heavy, and fearful end.
c-acp vmb vbi av vvn, cc av j pc-acp vvi p-acp d j, cc j n1.
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Secondly, take knowledge who he is that enacted this law which thou hast transgressed so shamelesly.
Secondly, take knowledge who he is that enacted this law which thou hast transgressed so shamelessly.
ord, vvb n1 r-crq pns31 vbz d vvn d n1 r-crq pns21 vh2 vvn av av-j.
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It is no earthly Prince, nor Potentate, (a creature finite, ready to huffe out life at euery moment) but it is Iehouah, that mighty God, who spannes the heauen,
It is no earthly Prince, nor Potentate, (a creature finite, ready to huff out life At every moment) but it is Jehovah, that mighty God, who spans the heaven,
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and measures the waters in his fist, in respect of whom all nations are but as the drop of a bucket,
and measures the waters in his fist, in respect of whom all Nations Are but as the drop of a bucket,
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nay nothing, nay lesse than nothing, euen vanity.
nay nothing, nay less than nothing, even vanity.
uh-x pix, uh-x av-dc cs pix, av n1.
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The God of anger, who hath his way in the whirlewinde, and in the storme, at whose sight the earth is burnt, the mountaines quake, the hils melt, the deuils shudder.
The God of anger, who hath his Way in the whirlwind, and in the storm, At whose sighed the earth is burned, the Mountains quake, the hills melt, the Devils shudder.
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O my déere brother, how can thy hart be light, sith thou hast offended so great a Maiesty? Why doest thou not put sack-cloath about thy loynes,
O my dear brother, how can thy heart be Light, sith thou hast offended so great a Majesty? Why dost thou not put Sackcloth about thy loins,
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and an halter about thy neck (with the seruants of Benhadad) and crye out, Mercie good Lord, good Lord graunt mercy,
and an halter about thy neck (with the Servants of Benhadad) and cry out, Mercy good Lord, good Lord grant mercy,
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for we haue heard that the King of Israell is a mercifull King.
for we have herd that the King of Israel is a merciful King.
c-acp pns12 vhb vvn d dt n1 pp-f np1 vbz dt j n1.
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If thou hadst committed but petit treason against an earthly Prince, I perswade me, it thou mightst be admitted to his presence thou wouldst stoope,
If thou Hadst committed but petit treason against an earthly Prince, I persuade me, it thou Mightest be admitted to his presence thou Wouldst stoop,
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and looke forlornly with a palish chéeke, and vnkeambd beard, & neglected apparell, vsing these mutes as vocall spokesmen,
and look forlornly with a palish cheek, and vnkeambd beard, & neglected apparel, using these mutes as vocal spokesmen,
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and intercessors for thy pardon, and all because, The feare of the King is like Prou. 20. 2 the roaring of a Lion.
and intercessors for thy pardon, and all Because, The Fear of the King is like Prou. 20. 2 the roaring of a lion.
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And is thy hart so crusted, and rough cast, that thou wilt not throw thy selfe euen below the earth,
And is thy heart so crusted, and rough cast, that thou wilt not throw thy self even below the earth,
cc vbz po21 n1 av vvn, cc j n1, cst pns21 vm2 xx vvi po21 n1 av p-acp dt n1,
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for displeasing that glorious and fearefull name The Lord thy God? Shall a Grasse-hopper out-face the omnipotent, Clay the Potter, filth Puritie, Darkenesse Light, A wispe of stubble a consuming fire, a sinner of sinners the holyest of all holyes?
for displeasing that glorious and fearful name The Lord thy God? Shall a Grasshopper outface the omnipotent, Clay the Potter, filth Purity, Darkness Light, A wisp of stubble a consuming fire, a sinner of Sinners the Holiest of all holies?
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Surely if these perswasions make no dint, nor impression, thy hart is harder than the Smiths Anuile:
Surely if these persuasions make no dint, nor impression, thy heart is harder than the Smiths Anuile:
av-j cs d n2 vvb dx n1, ccx n1, po21 n1 vbz jc cs dt ng1 n1:
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yet hearken still (I beséech thée) to the nature of this God, who chiefly ioyes in getting him honor by his boundles mercie.
yet harken still (I beseech thee) to the nature of this God, who chiefly Joys in getting him honour by his boundless mercy.
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If this make thée not bewéepe thy personall sinnes, thou hast not so much as a sparkle of grace truly working in thée.
If this make thee not beweep thy personal Sins, thou hast not so much as a sparkle of grace truly working in thee.
cs d vvb pno21 xx vvi po21 j n2, pns21 vh2 xx av av-d c-acp dt n1 pp-f n1 av-j vvg p-acp pno21.
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Wilt thou not be gréeued for offending thy God, who loued thée before thou wast borne,
Wilt thou not be grieved for offending thy God, who loved thee before thou wast born,
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yea before the first stone of the worlds foundation was laide, who was thy hope,
yea before the First stone of the world's Foundation was laid, who was thy hope,
uh p-acp dt ord n1 pp-f dt ng1 n1 vbds vvn, r-crq vbds po21 n1,
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when thou hungest vpon thy mothers brest, who guarded thée with Angels as thou layest spralling in thy Cradle,
when thou hungest upon thy mother's breast, who guarded thee with Angels as thou layest spralling in thy Cradle,
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and hath euer since fed thée, cloathed thée, preserued thée? Didst thou deserue the least of these blessings? If thou say thou didst, thou art a lyer,
and hath ever since fed thee, clothed thee, preserved thee? Didst thou deserve the least of these blessings? If thou say thou didst, thou art a liar,
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and there is no truth in thée.
and there is no truth in thee.
cc pc-acp vbz dx n1 p-acp pno21.
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For I say vnto thée, that he might haue made thée a Dog, or a toade,
For I say unto thee, that he might have made thee a Dog, or a toad,
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or a Serpent, & haue done thée no wrong at all.
or a Serpent, & have done thee no wrong At all.
cc dt n1, cc vhb vdn pno21 dx n-jn p-acp d.
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Euen when thou wast a delightfull burden to thy mother, taking thy pastime in her wembe,
Eve when thou wast a delightful burden to thy mother, taking thy pastime in her wembe,
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and hauing no other mouth but thy nauell, then, euen then wast thou odious to God (in thine owne nature) because conceiued in sin.
and having no other Mouth but thy navel, then, even then wast thou odious to God (in thine own nature) Because conceived in since.
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Neither must thou thinke this to be rigor, for thy selfe canst not abide a yong Woolfe,
Neither must thou think this to be rigor, for thy self Canst not abide a young Wolf,
av-d vmb pns21 vvi d pc-acp vbi n1, p-acp po21 n1 vm2 xx vvi dt j n1,
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for that he hath in him the spawne and cruelty, and will destroy the flock when he comes to full growth.
for that he hath in him the spawn and cruelty, and will destroy the flock when he comes to full growth.
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Why wilt thou recompence the Lord euill for good, and not rather pine away like the Hart that findeth no pasture for displeasing so indulgent & louing a father, whose kindnesse is stretched out still? Behold this God hanging for thy sake vpon the crosse:
Why wilt thou recompense the Lord evil for good, and not rather pine away like the Heart that finds no pasture for displeasing so indulgent & loving a father, whose kindness is stretched out still? Behold this God hanging for thy sake upon the cross:
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loe how he stretches out his arines to imbrace thée:
lo how he stretches out his arines to embrace thee:
uh c-crq pns31 vvz av po31 n1 pc-acp vvi pno21:
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loe how he bowes downe his head to kisse thée, loe how his hart is opened with a speare to loue thée, to loue thée an vndutifull and gracelesse child, vnworthy indéede to be called his childe.
lo how he bows down his head to kiss thee, lo how his heart is opened with a spear to love thee, to love thee an undutiful and graceless child, unworthy indeed to be called his child.
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And yet he giues not period to his goodnesse, but layes thée nearer his heart, marrying thée vnto him,
And yet he gives not Period to his Goodness, but lays thee nearer his heart, marrying thee unto him,
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and calling thée Christ by his owne name, to manifest the wonderfull (yet reall) coniunction betwixt him and thée.
and calling thee christ by his own name, to manifest the wonderful (yet real) conjunction betwixt him and thee.
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O the depth of the riches of the mercy of this God, who hath hereto adioined another singuler benefit.
Oh the depth of the riches of the mercy of this God, who hath hereto adjoined Another singular benefit.
uh dt n1 pp-f dt n2 pp-f dt n1 pp-f d np1, r-crq vhz av vvn j-jn j n1.
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What is that? He hath decréed that thou shouldest be borne (not a Turke,
What is that? He hath decreed that thou Shouldst be born (not a Turk,
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or a Jew, but) English, & then there (not when Pharaoh of hell and Antichrist his vicegerent, made all true Israelites weary of their liues with all manner of spirituall bondage, which they laid vpon them most cruelly,
or a Jew, but) English, & then there (not when Pharaoh of hell and Antichrist his vicegerent, made all true Israelites weary of their lives with all manner of spiritual bondage, which they laid upon them most cruelly,
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but) when he set the Diadem on the head of that virgin Quéene, who hath giuen vs already thrée and fortye yeares of Iubilee, wherein we sit peaceably vnder our vines,
but) when he Set the Diadem on the head of that Virgae Queen, who hath given us already thrée and fortye Years of Jubilee, wherein we fit peaceably under our vines,
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& go ioyfully to the Church to heare ye golden bell of Aaron ring sweetely in the Pulpit,
& go joyfully to the Church to hear you golden bell of Aaron ring sweetly in the Pulpit,
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& to feele the fragrant smell of his Pomegranats.
& to feel the fragrant smell of his Pomegranates.
cc pc-acp vvi dt j n1 pp-f po31 n2.
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Be glad, yée heauens, at this, & let the Rauens of the vallie picke out his eyes that curseth this ancient mother in Israel.
Be glad, the heavens, At this, & let the Ravens of the valley pick out his eyes that Curseth this ancient mother in Israel.
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I could make more ample rehearsall of Gods speciall fauour to thée, beloued Christian, but the intended quantity of the booke will not suffer me.
I could make more ample rehearsal of God's special favour to thee, Beloved Christian, but the intended quantity of the book will not suffer me.
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Wherfore read on be not weary of well doing, and for thy next taske thinke vpon thrée principall Effects of sinne, that so thy sorrow may be aggrauated.
Wherefore read on be not weary of well doing, and for thy next task think upon thrée principal Effects of sin, that so thy sorrow may be aggravated.
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First ascertaine thy selfe that so long as thou weltrest in thy wickednesse without remorse & touch of conscience, thou art a seruant & a vassall to Sinne, whose wages is Death. A prodigall childe thou art.
First ascertain thy self that so long as thou weltrest in thy wickedness without remorse & touch of conscience, thou art a servant & a vassal to Sin, whose wages is Death. A prodigal child thou art.
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strayed from thy good father into a farre countrey, where being all ragd, and tottered, & eaten into the flesh with vermine, thou art glad to become the deuils swinheard.
strayed from thy good father into a Far country, where being all ragd, and tottered, & eaten into the Flesh with vermin, thou art glad to become the Devils swinheard.
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Which tyrant hath taken thée prisoner to do his wil.
Which tyrant hath taken thee prisoner to do his will.
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& mued thée vp in a far more noysome dungeon than that wherein poore Ieremie stacke so fast.
& mued thee up in a Far more noisome dungeon than that wherein poor Ieremie stack so fast.
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This is thy state O man.
This is thy state Oh man.
d vbz po21 n1 uh n1.
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Why then doest thou not thrust forth teares, and smoake out sighes, & euen breake the kall of thine heart with sorrow? Is swéet liberty so yrkesome,
Why then dost thou not thrust forth tears, and smoke out sighs, & even break the kall of thine heart with sorrow? Is sweet liberty so irksome,
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& yrkesome bondage so swéet? Inquire of the Foules of the ayre, & they will tell thée that fréedome in the wood is better than prisonment in a cage of gold.
& irksome bondage so sweet? Inquire of the Fowls of the air, & they will tell thee that freedom's in the wood is better than prisonment in a cage of gold.
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Inquire of the Lions and they wil make answer that they had rather séeke their meate at God in the Wildernesse,
Inquire of the Lions and they will make answer that they had rather seek their meat At God in the Wilderness,
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than haue it put into their mouths through the grate.
than have it put into their mouths through the grate.
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Inquire of the Riuers & they will resolue thee that they would much sooner lye open to winde & weather at home in the sea,
Inquire of the rivers & they will resolve thee that they would much sooner lie open to wind & weather At home in the sea,
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than crawle neuer neuer so calmely by the gréenest and best sented medowes. I beséech thée therefore by the mercies of God that thou bewayle thy miserable vassallage.
than crawl never never so calmly by the Greenest and best scented meadows. I beseech thee Therefore by the Mercies of God that thou bewail thy miserable vassalage.
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The Babilonians of hell (the Deuil & his Angels) haue led thée away captiue,
The Babylonians of hell (the devil & his Angels) have led thee away captive,
dt njp2 pp-f n1 (dt n1 cc po31 n2) vhb vvn pno21 av j-jn,
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& the cruell Edomits (thy sinnes) prouoake them against thée, and both of them, by way of mockage, require a song & melody of thée:
& the cruel Edomites (thy Sins) prouoake them against thee, and both of them, by Way of mockage, require a song & melody of thee:
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then sit thou downe vpon the waters bank, wéeping, and hanging thy harpe vpon the Willowes,
then fit thou down upon the waters bank, weeping, and hanging thy harp upon the Willows,
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for mirth at such time is out of season.
for mirth At such time is out of season.
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Cast not thy selfe vpon thy Iuory bed, eate not gluttonously, drinke not Wine in boules,
Cast not thy self upon thy Ivory Bed, eat not gluttonously, drink not Wine in bouls,
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but remember thy soule, thine afflicted Ioseph, who all this while hath his féet in hel stocks.
but Remember thy soul, thine afflicted Ioseph, who all this while hath his feet in hell stocks.
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The blessed father of our Lord Iesus Christ bore thine cares that thou maist heare and suffer these wordes of exhortation,
The blessed father of our Lord Iesus christ boar thine Cares that thou Mayest hear and suffer these words of exhortation,
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and plow vp thy hart by his holy spirit, for it is made of a tough, and churlish kinde of clay. I procéede to another Suasiue.
and blow up thy heart by his holy Spirit, for it is made of a tough, and churlish kind of clay. I proceed to Another Suasiue.
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During the time of thine impenitencie, all the Creatures in the world band themselues against thée, & conspire thine ouerthrow.
During the time of thine impenitency, all the Creatures in the world band themselves against thee, & conspire thine overthrow.
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And the reason is for that the Lord of Hostes is marching forward, whose faithfull & sworne souldiers they be.
And the reason is for that the Lord of Hosts is marching forward, whose faithful & sworn Soldiers they be.
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Is not here sufficient matter to cloud, & ouercast thine eies, and to change thy ioy for mourning, thy beauty for ashes, thy Oyle of gladnes for the spirit of heauinesse? At dead time of night in thy soundest sléepe, the Imbers on thine hearth desire the winde (in their kinde) to leaue his naturall course of blowing assant,
Is not Here sufficient matter to cloud, & overcast thine eyes, and to change thy joy for mourning, thy beauty for Ashes, thy Oil of gladness for the Spirit of heaviness? At dead time of night in thy soundest sleep, the Embers on thine hearth desire the wind (in their kind) to leave his natural course of blowing assant,
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and to whip them vp, that so they may get matter to worke vpon.
and to whip them up, that so they may get matter to work upon.
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The spars, and rafters of thy house haue vowed to be ready to increase the flame at lesse than an houres warning.
The spars, and rafters of thy house have vowed to be ready to increase the flame At less than an hours warning.
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Walkest thou in the stréet? The tiles threaten downfall.
Walkest thou in the street? The tiles threaten downfall.
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In the field? the ayre will conuay infection, the earth will grone vnder thy soote as loath to beare so vnprofitable a burthē.
In the field? the air will convey infection, the earth will groan under thy soot as loath to bear so unprofitable a burden.
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Nay what wilt thou say if the silliest & imperfectest creatures dog thée, and make thée weary of thy life? Are Frogs,
Nay what wilt thou say if the silliest & imperfectest creatures dog thee, and make thee weary of thy life? are Frogs,
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and Lice, & Caterpillers nothing with thée? Doth not one poore Gnat (hartning on her selfe to battaile with her Cornet which she winds so lastingly) waken thée,
and Lice, & Caterpillars nothing with thee? Does not one poor Gnat (heartening on her self to battle with her Cornet which she winds so lastingly) waken thee,
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and make thée start with her feeble sting? Then what would a legion of Gnats doe? Ah sinfull soule,
and make thee start with her feeble sting? Then what would a legion of Gnats do? Ah sinful soul,
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and laden with iniquity, is thy hart made of rubbish, & thine eye of Marble, that the one will not giue againe, the other become dankish? Knowest thou not what it is to haue the stones of the field out of league with thée,
and laden with iniquity, is thy heart made of rubbish, & thine eye of Marble, that the one will not give again, the other become dankish? Knowest thou not what it is to have the stones of the field out of league with thee,
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and the beasts of the field out of league with thée? Take an example of Ionah, and sée how he was handled when God mustered vp such forces against him in his displeasure.
and the beasts of the field out of league with thee? Take an Exampl of Jonah, and see how he was handled when God mustered up such forces against him in his displeasure.
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After this Prophet had long laboured, and toyled in Israell, and could doe no good, the Lord gaue him expresse charge to remooue his plow into the Nineuites fielde to shame her.
After this Prophet had long laboured, and toiled in Israel, and could do no good, the Lord gave him express charge to remove his blow into the Ninevites field to shame her.
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He (vnmindfull of his commission) paies the fare, and is shipt. For Tharshish he, he is resolud.
He (unmindful of his commission) pays the fare, and is shipped. For tarshish he, he is resolved.
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While he thus strugled with diuine prouidence, the Winds (at their Creators commaund) brake loose,
While he thus struggled with divine providence, the Winds (At their Creators command) brake lose,
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& bad the Mariners deliuer Ionah. The Sea sawe that, and was wroth, and bad the Marriners deliuer Ionah. The Whale laye watching all this while,
& bade the Mariners deliver Jonah. The Sea saw that, and was wroth, and bade the Mariners deliver Jonah. The Whale say watching all this while,
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and bad the Marriners deliuer Ionah. The ship (poore winged vessell) laye swooning vpon the billowes,
and bade the Mariners deliver Jonah. The ship (poor winged vessel) say swooning upon the billows,
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and bad the Marriners vnballase her of Ionah. Nay Ionah stood vp against Ionah, and besought the Marriners to tumble him into the large Sepulcher of the sea.
and bade the Mariners vnballase her of Jonah. Nay Jonah stood up against Jonah, and besought the Mariners to tumble him into the large Sepulcher of the sea.
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How now mery sinner, doth not the senere vsage of the man of God appall thée? If so righteous a man be thus harshly intreated by the creatures, where wilt thou an vngodly and vnrepentant man appeare? O Sampson, why sufferest thou lady Pleasure to play the Delilah, dandling thée on her knée, til she haue shaued of all thy goodnesse,
How now merry sinner, does not the senere usage of the man of God appall thee? If so righteous a man be thus harshly entreated by the creatures, where wilt thou an ungodly and unrepentant man appear? O Sampson, why sufferest thou lady Pleasure to play the Delilah, dandling thee on her knee, till she have shaved of all thy Goodness,
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& made thée wretched, & féeble, and impotent? what Samplon, Sampson, fend for thy self, the Philistnes are vpō thée Sampson.
& made thee wretched, & feeble, and impotent? what Samplon, Sampson, fend for thy self, the Philistines Are upon thee Sampson.
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There remaineth a third effect of sinne, sufficient to split thy hart, be thou not insensibly blockish, wilfully nefarious, extreamly impious. It is this.
There remains a third Effect of sin, sufficient to split thy heart, be thou not insensibly blockish, wilfully nefarious, extremely impious. It is this.
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All creatures in ye world grone vnder the heauy burden of thy sinnes yea the Creator himselfe.
All creatures in you world groan under the heavy burden of thy Sins yea the Creator himself.
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S. Paul affirmes this (in part) most excellently.
S. Paul affirms this (in part) most excellently.
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For we know (saith he) that euery creature groaneth with vs also, and trauaileth in paine together vnto this present, For we know (Says he) that every creature Groaneth with us also, and Travaileth in pain together unto this present,
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because it is subiect to vanitie, & vnder the bondage of corruption. The world left being a world, when Adam left béeing obedient, it was neuer beautifull,Because it is Subject to vanity, & under the bondage of corruption. The world left being a world, when Adam left being obedient, it was never beautiful,
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nor chéerfull, since it waxed old in youth through manifold ataxies and disorders, and at this day lyes bed-rid, waiting with a seruent desire for the glorious cōming of the sonne of God.
nor cheerful, since it waxed old in youth through manifold ataxies and disorders, and At this day lies bedrid, waiting with a servent desire for the glorious coming of the son of God.
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When Israelits sinnes were ripe, and calde for the sickle, rotten, & cryed for the corastue, what followde? The harmelesse creatures must pay for it.
When Israelites Sins were ripe, and called for the fickle, rotten, & cried for the corastue, what followde? The harmless creatures must pay for it.
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The beasts of the field, and the foules of the heauen must be cut off, and the Fishes of the sea must be taken away.
The beasts of the field, and the fowls of the heaven must be Cut off, and the Fish of the sea must be taken away.
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The Prophet Ieremie (bewailing the pitious estate of Ierusalem) testifieth, that the very wayes of Sion, and the rampart,
The Prophet Ieremie (bewailing the piteous estate of Ierusalem) Testifieth, that the very ways of Sion, and the rampart,
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& wall did lament for the iniquitie of the Iewes.
& wall did lament for the iniquity of the Iewes.
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Sée, sée, my beloued, how the dumbe creatures complaine vnder the intollerable waight of thy sinnes,
See, see, my Beloved, how the dumb creatures complain under the intolerable weight of thy Sins,
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while thou iettest vp and downe with a Cammels proud neck, & bearest no part in their song of sorrow.
while thou iettest up and down with a Camels proud neck, & bearest not part in their song of sorrow.
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Thy corne which thou hopedst would growe plumpe in the eare, is blasted in the prime,
Thy corn which thou hopedst would grow plump in the ear, is blasted in the prime,
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and it thanks thée for it.
and it thanks thee for it.
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Thy close is pesterd with thornes and thistles, and other cursed and vntimely fruite, and it thankes thée for it.
Thy close is pesterd with thorns and thistles, and other cursed and untimely fruit, and it thanks thee for it.
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Thy fishes are frozen to thy pond, & they silently thanke thée for it.
Thy Fish Are frozen to thy pond, & they silently thank thee for it.
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O what a rack, what a gybbet would this be to thy soule, if thou hadst any grace? But thou (more sencelesse then sencelesnesse) euen when fit opportunitie is offered to cast dust vpon thy head,
O what a rack, what a gibbet would this be to thy soul, if thou Hadst any grace? But thou (more senseless then Senselessness) even when fit opportunity is offered to cast dust upon thy head,
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and that thine eye, euen thine eye should shoure forth teares day and night, goest metily away, regardlesse of so lamentable spectacles.
and that thine eye, even thine eye should shower forth tears day and night, goest metily away, regardless of so lamentable spectacles.
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What is this but a cleare demonstration that so continuing thou art within an inch of hell? Water is an heauie substance,
What is this but a clear demonstration that so Continuing thou art within an inch of hell? Water is an heavy substance,
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and yet if a man lay close to the bottome of the sea, he should féele no waight,
and yet if a man lay close to the bottom of the sea, he should feel no weight,
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because No Element is heauy in it proper place.
Because No Element is heavy in it proper place.
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The whole world is crushed with the ponderousnesse of thy sinnes, and thou féelest it not:
The Whole world is crushed with the ponderousness of thy Sins, and thou Feel it not:
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A shrewd token that sinne is where it would be.
A shrewd token that sin is where it would be.
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Alas for pitty, why wilt thou dye? why wilt thou strangle thy soule with so full resolution? If thou loue God, who loued thée first, be no longer an Heafer of thrée yeares olde (euer liuing in pleasure,
Alas for pity, why wilt thou die? why wilt thou strangle thy soul with so full resolution? If thou love God, who loved thee First, be no longer an Heafer of thrée Years old (ever living in pleasure,
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& neuer féeling sorrow) but let thy bowels sound like an Harpe, or Shawme,
& never feeling sorrow) but let thy bowels found like an Harp, or Shawme,
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for thy transgressions, and now at length sigh out this exclamation, Oh that mine head were full of water,
for thy transgressions, and now At length sighs out this exclamation, O that mine head were full of water,
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and mine eyes a fountaine of teares, that I might wéepe day and night for my manifold and bloody sinnes.
and mine eyes a fountain of tears, that I might weep day and night for my manifold and bloody Sins.
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And that thy hart may yet waxe colder within thy body, know further that thy sins lye so sore vpon thy swéete Saniours back, that he can take no rest. Hearke how he complaineth.
And that thy heart may yet wax colder within thy body, know further that thy Sins lie so soar upon thy sweet Saviours back, that he can take no rest. Hark how he Complaineth.
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Beholde I am pressed vnder thy sinnes euen as a Cart is pressed that is full of sheaues.
Behold I am pressed under thy Sins even as a Cart is pressed that is full of sheaves.
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Pitie O pitie thy selfe, if not take pitie vpon thy Redéemer, who is prest downe to hell with the heauy sheaues of sinne which thou hast pickt vpon him most cruelly, more like a Iew than a Christian.
Pity Oh pity thy self, if not take pity upon thy Redeemer, who is pressed down to hell with the heavy sheaves of sin which thou hast picked upon him most cruelly, more like a Iew than a Christian.
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It was thou, O wretch, that didst cast him into his agony, where he swet such a sweat, that the drops of blood trickled downe apace,
It was thou, Oh wretch, that didst cast him into his agony, where he sweated such a sweat, that the drops of blood trickled down apace,
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and the Angels were faine to comfort him.
and the Angels were feign to Comfort him.
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It was thou, O wretch, that betraiedst him with a kisse, & soldst him for a little pleasure of sinne, not worth thirtie péeces of siluer.
It was thou, Oh wretch, that betraiedst him with a kiss, & soldst him for a little pleasure of sin, not worth thirtie Pieces of silver.
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It was thou, O wretch, that camest vnto him with swords and staues, as if he had béene a théefe, who indéede thought it no robbery to be equall with God.
It was thou, Oh wretch, that camest unto him with swords and staves, as if he had been a thief, who indeed Thought it no robbery to be equal with God.
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It was thou, O wretch that didst whip him, and clap a crowne of thornes vpon his head, mocking him, & spitting in his face.
It was thou, Oh wretch that didst whip him, and clap a crown of thorns upon his head, mocking him, & spitting in his face.
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O cruelty? If thou haue occasiō to spit, thou gettest thée to the Chimney,
O cruelty? If thou have occasion to spit, thou gettest thee to the Chimney,
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or behinde the doore for manners sake, and yet thou makest no bones of spitting in the face of the God of Angels.
or behind the door for manners sake, and yet thou Makest no bones of spitting in the face of the God of Angels.
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It was thou, O wretch, that didst strip him naked, & riuet his hands and féet to the crosse, flouting him euen when he indured for thy sake the incomprehensible wrath of God his Father.
It was thou, Oh wretch, that didst strip him naked, & rivet his hands and feet to the cross, flouting him even when he endured for thy sake the incomprehensible wrath of God his Father.
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Behold thy Redcéemer, offering vp praiers with strong crying, and teares, and art thou srolicking? The daughters of Ierusalem wéepe, the Virgin Mary is pierced through with the sword of sorrow,
Behold thy Redcéemer, offering up Prayers with strong crying, and tears, and art thou srolicking? The daughters of Ierusalem weep, the Virgae Marry is pierced through with the sword of sorrow,
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and doost thou run ryot, and chop away thy soule for a mite of pleasure? The Sunne lends night in midst of day, the vaile of the Temple is rent from the top to the bottom, the earth quaketh, the stones cléeue, the graues open,
and dost thou run riot, and chop away thy soul for a mite of pleasure? The Sun lends night in midst of day, the veil of the Temple is rend from the top to the bottom, the earth quaketh, the stones cléeue, the graves open,
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and art thou fatting thy selfe with merriment? And meanest thou for all this to saile to heauen by heauen? Can there be two heauens? If thou still play the Epicure, letting these reasons which the scripture yéeldeth so bounteously rebound from thine eye, eare,
and art thou fatting thy self with merriment? And Meanest thou for all this to sail to heaven by heaven? Can there be two heavens? If thou still play the Epicure, letting these Reasons which the scripture yieldeth so bounteously rebound from thine eye, ear,
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and hart, like a Tennise from the ground, I (euen plunged in a gulfe of sorrow, to sée thée like a frantick smile when yu dingest thy knuckles against what is next thée, till the blood spin out) must leaue thée to the secret councell of God,
and heart, like a tennis from the ground, I (even plunged in a gulf of sorrow, to see thee like a frantic smile when thou dingest thy knuckles against what is next thee, till the blood spin out) must leave thee to the secret council of God,
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& if thou néeds wilt perish, thy blood will be vpō thine owne soule.
& if thou needs wilt perish, thy blood will be upon thine own soul.
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But I trust these words shall prooue vnto thée the swéet sauour of life vnto life,
But I trust these words shall prove unto thee the sweet savour of life unto life,
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and not of death vnto death:
and not of death unto death:
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wherfore be dilligent in waighing two reasons moe, so will I betake me to the remainder.
Wherefore be diligent in weighing two Reasons more, so will I betake me to the remainder.
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The first is the blessednesse of this godly sorrow.
The First is the blessedness of this godly sorrow.
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Doest thou molest the ayre with sighes, and the earth with teares, not countersaite, and forced,
Dost thou molest the air with sighs, and the earth with tears, not countersaite, and forced,
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but sincere and penirent? Reioyce, and be glad. Thou art in the kingdome of Grace, the forerunner of the kingdome of heauen.
but sincere and penirent? Rejoice, and be glad. Thou art in the Kingdom of Grace, the forerunner of the Kingdom of heaven.
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Before the conuersion, and new spirituall byrth, thou was frozen in the dregs of thy sinne,
Before the conversion, and new spiritual birth, thou was frozen in the dregs of thy sin,
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& there was such a thicke Ice vpon thy soule, that the euill Angelles, shotte at pricks (as it were) and droue carts vpon it:
& there was such a thick Ice upon thy soul, that the evil Angels, shot At pricks (as it were) and drove carts upon it:
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but since the Holy Ghost (which the Gospell compared to fire) hath caught holde on thée, thy congealed nature is dissolued,
but since the Holy Ghost (which the Gospel compared to fire) hath caught hold on thee, thy congealed nature is dissolved,
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and thawed into a flood of teares.
and thawed into a flood of tears.
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Wouldst thou thinke it? There is not a teare shed for sinne, but God catches it before it falles to the ground,
Wouldst thou think it? There is not a tear shed for sin, but God Catches it before it falls to the ground,
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and treasureth it vp in his bottle.
and treasureth it up in his Bottle.
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Not a teare spent in this sort, which thou shalt not finde vpon recorde in heauen,
Not a tear spent in this sort, which thou shalt not find upon record in heaven,
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so soone as euer thy soule is vnhousde. In summe:
so soon as ever thy soul is vnhousde. In sum:
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the Lambe in the midst of the Thorne, will (with his owne hand) wipe away al teares from thine eyes.
the Lamb in the midst of the Thorn, will (with his own hand) wipe away all tears from thine eyes.
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Thus they that sowe in teares, shall reape in ioye.
Thus they that sow in tears, shall reap in joy.
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Blessed art thou if thou now wéep, for thou shalt laugh, blessed art thou if thou now mourne, for thou shalt be comforted.
Blessed art thou if thou now weep, for thou shalt laugh, blessed art thou if thou now mourn, for thou shalt be comforted.
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Yet a very little while, and he that shall come, will come, and will not tary.
Yet a very little while, and he that shall come, will come, and will not tarry.
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The last Motiue is the consideration of their deplored estate, who ayming at nothing but the bodyes corrupt satisfaction, bury the excellent designes of the soule in muddy sensuall pleasure, terming sorrow for sinne nothing els but a sullen passion be got betwéene Feare,
The last Motive is the consideration of their deplored estate, who aiming At nothing but the bodies corrupt satisfaction, bury the excellent designs of the soul in muddy sensual pleasure, terming sorrow for sin nothing Else but a sullen passion be god between fear,
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and Melancholy, the silly effect of the foolishnes of Prenching.
and Melancholy, the silly Effect of the foolishness of Prenching.
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Whervnto shall I liken this generation? They are like vnto the fat Kine of Bashan that are in the mountaine of Samaria, appointed for ye slaughter.
Whereunto shall I liken this generation? They Are like unto the fat Kine of Bashan that Are in the mountain of Samaria, appointed for you slaughter.
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They are like vnto Théeues that goe through a fayre sloured field to the gallowes. They are like vnto Riuers that run swéet, & fresh into the salt sea.
They Are like unto Thieves that go through a fair sloured field to the gallows. They Are like unto rivers that run sweet, & fresh into the salt sea.
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They are like vnto Passengers laide along to sléepe vnder shady trées, who wakning since themselues swelted with the heate of the remooued sun.
They Are like unto Passengers laid along to sleep under shady trees, who wakening since themselves swelted with the heat of the removed sun.
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These Riotours that neuer came where true sorrow grew, first are base.
These Riotours that never Come where true sorrow grew, First Are base.
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For themselues affirme that pleasure is for the body, & all men know the body is for the soule:
For themselves affirm that pleasure is for the body, & all men know the body is for the soul:
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so become they seruants to their seruants seruāt. Secondly their estate is damnable in life, in death, after death.
so become they Servants to their Servants seruamt. Secondly their estate is damnable in life, in death, After death.
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In life, for their consciences are bereft of sence and motion, by that gangrene sinne, and throughly burnt with a searing Yron.
In life, for their Consciences Are bereft of sense and motion, by that gangrene sin, and thoroughly burned with a searing Iron.
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If a man should cut them vp he should finde no hart in them, for Whoredome, and Wine, and new Wine, haue taken Hose. 4. 11. away their hart.
If a man should Cut them up he should find no heart in them, for Whoredom, and Wine, and new Wine, have taken Hose. 4. 11. away their heart.
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This is a plague of all plagues.
This is a plague of all plagues.
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The stone in the bladder is a gréeuous disease, so is the stone in the backe,
The stone in the bladder is a grievous disease, so is the stone in the back,
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but there is no disease to the stone in the hart.
but there is no disease to the stone in the heart.
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Some read the Bible, and finding the wrath of God to smoake against sinners in the olde Testament, somtime with stoning, somtime with the earth swallowing her inhabitants, somtime with fire & brimstone from heauen, they wonder why God is so gentle now a dayes as to let sinne alone, which growes so ranke in all places.
some read the bible, and finding the wrath of God to smoke against Sinners in the old Testament, sometime with stoning, sometime with the earth swallowing her inhabitants, sometime with fire & brimstone from heaven, they wonder why God is so gentle now a days as to let sin alone, which grows so rank in all places.
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Alas it is true (wretches that we are) we are all of one language (quite contrary to the good language of Canaan) & we build Towers of Babel (Towres of sinne and confusion) whose pinacles spire vp to heauen,
Alas it is true (wretches that we Are) we Are all of one language (quite contrary to the good language of Canaan) & we built Towers of Babel (Towers of sin and confusion) whose pinnacles spire up to heaven,
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and cry out in the eares of the Lord, Thou God to whome vengeance belongeth, thou God to whom vengeance belongeth, shew thy selfe.
and cry out in the ears of the Lord, Thou God to whom vengeance belongeth, thou God to whom vengeance belongeth, show thy self.
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And verily if we goe on as we doe, out-sinning all the regions about vs,
And verily if we go on as we do, out-sinning all the regions about us,
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and turning vnto our owne race as a horse rusheth into the battaile, we shall driue the Lord in his anger to exclaime, O, they haue put out my eyes,
and turning unto our own raze as a horse Rushes into the battle, we shall driven the Lord in his anger to exclaim, Oh, they have put out my eyes,
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as the Philistins did Sampsons my type, they multiply abhominatiōs, as if I had no prouidence:
as the philistines did Sampsons my type, they multiply abominations, as if I had no providence:
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lead me lead me to the maine pillers of the land, the posts whereon the house standeth, that so I may bring the realme vpō their heads,
led me led me to the main pillars of the land, the posts whereon the house Stands, that so I may bring the realm upon their Heads,
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& be at once auenged of them for my two eyes.
& be At once avenged of them for my two eyes.
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But (to answer the question) I auouch i• confidently that the Lorde doth plague the impenitent of this land more sharply and seuerely now in these dayes of peace,
But (to answer the question) I avouch i• confidently that the Lord does plague the impenitent of this land more sharply and severely now in these days of peace,
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then he did malefactors in former ages. And I prooue it thus.
then he did malefactors in former ages. And I prove it thus.
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Then he punished the body, now he punisheth the soule, deliuering these men vp into a reprobate sence,
Then he punished the body, now he Punisheth the soul, delivering these men up into a Reprobate sense,
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& giuing the Deuill liberty to eare-marke them.
& giving the devil liberty to earmark them.
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It is the fearefullest iudgment in the world, when sin is punished with sinne, and this is the iudgment of these times.
It is the fearfullest judgement in the world, when since is punished with sin, and this is the judgement of these times.
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Wo, wo, wo vnto vs, for we are sick of sinne vnto death, and yet féele it not,
Woe, woe, woe unto us, for we Are sick of sin unto death, and yet feel it not,
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nay like Gadarens, we driue away the Lord of life the deare Physitian of our soules.
nay like Gadarenes, we driven away the Lord of life the deer physician of our Souls.
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If any man be desirous to know the cause of so vniuersall a desertion, and embrawning of the hart, I must tell him that we are poore with riches, pale with beauty, sicke with health, euill with good.
If any man be desirous to know the cause of so universal a desertion, and embrawning of the heart, I must tell him that we Are poor with riches, pale with beauty, sick with health, evil with good.
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Peace, and Plenty (the mother, and daughter) haue so led and pampred vs, that we are waxen wantonings,
Peace, and Plenty (the mother, and daughter) have so led and pampered us, that we Are waxed wantonings,
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and kick against the Lord, Search the Scripture who will, he shall euer finde that leannesse of soule hath béene sent amongst Quailes,
and kick against the Lord, Search the Scripture who will, he shall ever find that leanness of soul hath been sent among Quails,
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& that excessiue mirth, gluttony, and chambering, make men pursie, vnweildsome, and to God vnseruiceable.
& that excessive mirth, gluttony, and chambering, make men pursy, vnweildsome, and to God unserviceable.
cc cst j n1, n1, cc vvg, vvb n2 j, j, cc p-acp np1 j.
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By this deare Christian brother, mayest thou take a scantling of their wretched estate in this life who do nothing els but fulfill their sensuall lusts and appetites.
By this deer Christian brother, Mayest thou take a scantling of their wretched estate in this life who do nothing Else but fulfil their sensual Lustiest and appetites.
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Surely me thinkes this one iudgement that vsunlly befalleth Belly-gods on earth, should make our Lusty blouds afraid.
Surely me thinks this one judgement that vsunlly befalls Belly-gods on earth, should make our Lusty bloods afraid.
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But (alas) they haue eyes, and see not, eares and heare not, harts and vnderstand not.
But (alas) they have eyes, and see not, ears and hear not, hearts and understand not.
cc-acp (uh) pns32 vhb n2, cc vvb xx, n2 cc vvb xx, n2 cc vvb xx.
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They drinke till they be drounde in fire, and shoote chaineshot of roaring oathes that make the windowes of heauen to totter, (in my conscience they made the earth quake so lately.) Tel them of it, they breake iests,
They drink till they be drowned in fire, and shoot chainshot of roaring Oaths that make the windows of heaven to totter, (in my conscience they made the earth quake so lately.) Tell them of it, they break jests,
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and like the prophane Isralits, rebuke the Priest. Yet when they lye vpon their death beds, tumbling, and tossing, and telling the clock:
and like the profane Israelites, rebuke the Priest. Yet when they lie upon their death Beds, tumbling, and tossing, and telling the clock:
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when the flashes of hell fire present themselues to their consciences, and the bloody wounds appeare which they gaue their owne soules in the dayes of their iollitye:
when the flashes of hell fire present themselves to their Consciences, and the bloody wounds appear which they gave their own Souls in the days of their jollity:
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when that wilde beast Sin that hath so long slept at the dore of their harts,
when that wild beast since that hath so long slept At the door of their hearts,
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and stird not, is suddainely awaked, and flyes in their bosome, ready to pull out their throates:
and stirred not, is suddenly awaked, and flies in their bosom, ready to pull out their throats:
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when swarmes of iniquities humme like flyes about them, and like Frogges scrall vpon them, and croke vengeance against them:
when swarms of iniquities humme like flies about them, and like Frogs scrall upon them, and croak vengeance against them:
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then tell me if they descend not from the treble keyes of mirth to the graue keyes of sorrow:
then tell me if they descend not from the triple keys of mirth to the graven keys of sorrow:
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tell me then if they tremble not like an Aspine leafe, or like the hartlesse Deare at the noyse of the thunder-cracke.
tell me then if they tremble not like an Aspine leaf, or like the heartless Dear At the noise of the thunder-crack.
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Then send for Moses, send for the Preacher, then good people pray for me, O whither shall I flie from the Arrowes of the Almightie, that part my ribbes, and wound me incurably:
Then send for Moses, send for the Preacher, then good people pray for me, Oh whither shall I fly from the Arrows of the Almighty, that part my ribs, and wound me incurably:
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Alas I thought I could haue repented at the last gaspe, euen when I was fetching my soule sighes,
Alas I Thought I could have repented At the last gasp, even when I was fetching my soul sighs,
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but now I finde to my paine, that repentance is the guift of God. O that I might dye the death of the righteous.
but now I find to my pain, that Repentance is the gift of God. O that I might die the death of the righteous.
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This will be the out-crye of euery one of them, dye not their harts like stones within them, as Nabals did.
This will be the outcry of every one of them, die not their hearts like stones within them, as Nabals did.
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But when the date of their life is out, and their soules vnbodied, then is that truely brought to passe which our Sauiour pronounceth, Woe bée to you that now laugh, for yée shall wéepe, and waile.
But when the date of their life is out, and their Souls unbodied, then is that truly brought to pass which our Saviour pronounceth, Woe been to you that now laugh, for the shall weep, and wail.
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When they once put their heades within hell gates, and heare the feareful yelling of damned spirits, that féele no comfort, no release, no ease,
When they once put their Heads within hell gates, and hear the fearful yelling of damned spirits, that feel no Comfort, no release, no ease,
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nor any thing but amaze and horror, then will they wish, & wish that they had wept their eies out,
nor any thing but amaze and horror, then will they wish, & wish that they had wept their eyes out,
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& sighed their lungs in péeces, but it will be too late.
& sighed their lungs in Pieces, but it will be too late.
cc vvd po32 n2 p-acp n2, cc-acp pn31 vmb vbi av j.
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Then will each of them crye out, Cursed be the day wherin I was borne, cursed be the paps that gaue me suck, cursed be the knées that preuented me,
Then will each of them cry out, Cursed be the day wherein I was born, cursed be the paps that gave me suck, cursed be the knees that prevented me,
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for damned I was, damned I am, damned I shall be for euer more.
for damned I was, damned I am, damned I shall be for ever more.
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O whether (poore forsaken) shall I go from distresse, since no remooue can lessen my sorrowes,
O whither (poor forsaken) shall I go from distress, since no remove can lessen my sorrows,
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& euery place presents like face of misery? Alas what comfort cā I haue when the God of all comfort is away? Alas it is a long night that's neuer day,
& every place presents like face of misery? Alas what Comfort can I have when the God of all Comfort is away? Alas it is a long night that's never day,
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an vnmercifull fire that's neuer quenched, a dreadful torment that hath neuer end, but lasteth for a time,
an unmerciful fire that's never quenched, a dreadful torment that hath never end, but lasteth for a time,
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& times, & no time, euen for euer.
& times, & no time, even for ever.
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O hell, hell, thy fire is intollerable hot, (yet without any light to giue a soule cōfort) the breath of the Lord like a Riuer of Brimstone doth kindle it.
O hell, hell, thy fire is intolerable hight, (yet without any Light to give a soul Comfort) the breath of the Lord like a River of Brimstone does kindle it.
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O that some moūtaine would fall on me, & hide me from the presence of the Lambe, whom if I had kist, he had not béene angry,
Oh that Some mountain would fallen on me, & hide me from the presence of the Lamb, whom if I had kissed, he had not been angry,
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and I had neuer come to this.
and I had never come to this.
cc pns11 vhd av-x vvn p-acp d.
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O that I had béene borne a Katte, or a Spider, or a Load, for so should my soule haue vanished to nothing,
O that I had been born a Katte, or a Spider, or a Load, for so should my soul have vanished to nothing,
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whereas now it is substantiue, alwayes dying, yet neuer dead.
whereas now it is substantive, always dying, yet never dead.
cs av pn31 vbz j-jn, av vvg, av av-x j.
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Worme of conscience, when, oh when wilt thou dye? wilt thou neuer leaue tugging and tearing my soule? Father Abraham, one drop of water to coole my tongue, good father Abraham.
Worm of conscience, when, o when wilt thou die? wilt thou never leave tugging and tearing my soul? Father Abraham, one drop of water to cool my tongue, good father Abraham.
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Alas, why go I about to blazon the armes of hell, since they passe the power of any pencils expressing,
Alas, why go I about to blazon the arms of hell, since they pass the power of any pencils expressing,
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or mindes imagination? Suppose a man laid his limmes on a choice fetherbed, hauing before him all sightly prospects for the eye,
or minds imagination? Suppose a man laid his limbs on a choice featherbed, having before him all sightly prospects for the eye,
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and all toothsome meates for the taste, and the swéetest accorde in musick for the eare,
and all toothsome Meats for the taste, and the Sweetest accord in music for the ear,
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and were bound to remaine so without stirring a ioynt but for twenty yeares:
and were bound to remain so without stirring a joint but for twenty Years:
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Oh how often would he looke vp to heauen pittifully, and long for death as for a treasure, rather than indure so soft a pnnishment? What then will become of that vnhappy soule, who hauing sported out his life must be hurried by Deuils into hell, where his bed shall be a red-hot gridyron, legions of damned ghosts his best sightes, his dyet Dispayre, his Musicke Gnashing of Téeth, assisted with dreadfull shriekes,
O how often would he look up to heaven pitifully, and long for death as for a treasure, rather than endure so soft a pnnishment? What then will become of that unhappy soul, who having sported out his life must be hurried by Devils into hell, where his Bed shall be a redhot gridiron, legions of damned Ghosts his best sights, his diet Despair, his Music Gnashing of Tooth, assisted with dreadful shrieks,
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and Clamorous lamentations, not for twenty or forty yéeres, but for as many thousands of yeares as there be drops in the Sea,
and Clamorous lamentations, not for twenty or forty Years, but for as many thousands of Years as there be drops in the Sea,
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and Sands on the shore, and then to begin fresh againe euerlastingly.
and Sands on the shore, and then to begin fresh again everlastingly.
cc n2 p-acp dt n1, cc av pc-acp vvi j av av-j.
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These motiues well respected, and not ouerly suruaide, what flintie hart will not riue, and what sinfull soule will not houle after the maner of Dragons? My most louing,
These motives well respected, and not overly suruaide, what flinty heart will not rive, and what sinful soul will not houle After the manner of Dragons? My most loving,
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& most déere Christian brother, let me become not a suter, but a beggar vnto thée:
& most dear Christian brother, let me become not a suitor, but a beggar unto thee:
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For Iesus Christs sake I aske it, humble thy selfe with fasting, wéeping and mourning: humble thy selfe with fasting, wéeping, and mourning, For Iesus Christes sake I aske it. For Iesus Christ sake I ask it, humble thy self with fasting, weeping and mourning: humble thy self with fasting, weeping, and mourning, For Iesus Christ's sake I ask it.
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If the nature of thine eye cannot mooue thée, then let the excellencie of Gods lawe which thou hast broken, perswade thée.
If the nature of thine eye cannot move thee, then let the excellency of God's law which thou hast broken, persuade thee.
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If the excellencie of Gods law which thou hast broken cannot perswade thée, let the mighty Maiesty of the Lord rouze thée.
If the excellency of God's law which thou hast broken cannot persuade thee, let the mighty Majesty of the Lord rouse thee.
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If the mighty Maiesty of the Lorde cannot rouze thée, let the mercifulnesse of the same God allure thée.
If the mighty Majesty of the Lord cannot rouse thee, let the mercifulness of the same God allure thee.
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If the mercifulnesse of God cannot allure thée, let the pestilent effects of sinne curbe thée If the pestilent effects of sinne cānot curbe thée,
If the mercifulness of God cannot allure thee, let the pestilent effects of sin curb thee If the pestilent effects of sin cannot curb thee,
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then let the insupportable torments of hell kill thée dead, and rent thée in péeces.
then let the insupportable torments of hell kill thee dead, and rend thee in Pieces.
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As for thée, O young man, reioyce in thy youth, & let thine hart chéere thée in the daies of thy youth,
As for thee, Oh young man, rejoice in thy youth, & let thine heart cheer thee in the days of thy youth,
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& walke in the wayes of thine hart, & in ye sight of thine eies, but know that for al this God wil bring thée to iudgement.
& walk in the ways of thine heart, & in the sighed of thine eyes, but know that for all this God will bring thee to judgement.
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Brutish Epicure, that postest to the Playhouse at the sound of the Trumpet, and giuest money to behold their vanities, who set vp the Flag of defiance to vertue,
Brutish Epicure, that postest to the Playhouse At the found of the Trumpet, and givest money to behold their vanities, who Set up the Flag of defiance to virtue,
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but wilt in no wise bee brought to the Church to mourne though the Preacher lift vp his voyce like a trumpet,
but wilt in no wise be brought to the Church to mourn though the Preacher lift up his voice like a trumpet,
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& cry alowd, Ho, come, and buy Wine and Milke without siluer: persist in thy merriment, doe:
& cry aloud, Ho, come, and buy Wine and Milk without silver: persist in thy merriment, do:
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but know that for all this God will bring thée to iudgement.
but know that for all this God will bring thee to judgement.
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Théeuish adulterer, that feloniously takest away thy poore neighbours little shéepe, that eates of his owne morsels, drinkes of his owne cup, & sléepes in his bosome:
Thievish adulterer, that feloniously Takest away thy poor neighbours little sheep, that eats of his own morsels, drinks of his own cup, & sleeps in his bosom:
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laugh on, sweare on, whore on: but know that for all this God will bring thée to iudgement.
laugh on, swear on, whore on: but know that for all this God will bring thee to judgement.
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To returne to thée (brother mine) whose saluation I desire in my hart:
To return to thee (brother mine) whose salvation I desire in my heart:
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those Instigations & Inducemēts which the Lord hath put into my minde, haue I imparted to thee:
those Instigations & Inducements which the Lord hath put into my mind, have I imparted to thee:
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And yet I finde not my selfe satisfied, till I acquaint thée with certaine rubbes which Sathan will cast in thy way, to stop thée from running smoothly to this godly sorrow.
And yet I find not my self satisfied, till I acquaint thee with certain rubs which Sathan will cast in thy Way, to stop thee from running smoothly to this godly sorrow.
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The first Impediment is the want of the word preached.
The First Impediment is the want of the word preached.
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For how canst thou mourne, if Iohn Baptist mourne not to thée, or cal thy place Bochim (that is by interpretatiō) Weeping, vnlesse Phineas, or some zelous Prophet forbeare Incarnatiue salues,
For how Canst thou mourn, if John Baptist mourn not to thee, or call thy place Bochim (that is by Interpretation) Weeping, unless Phinehas, or Some zealous Prophet forbear Incarnative Salves,
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and giue thée corasiues, rebuke thée sharpely, and sounding thy sinnes to the bottome? Peter must not bawke thy wickednesse,
and give thee corrosives, rebuke thee sharply, and sounding thy Sins to the bottom? Peter must not bawke thy wickedness,
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but taxe thée roundly, and point out Iesus whome thou hast crucified, else wilt thou not be prickt in thy heart,
but Tax thee roundly, and point out Iesus whom thou hast Crucified, Else wilt thou not be pricked in thy heart,
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nor demaund what thou shalt do to be saued.
nor demand what thou shalt do to be saved.
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O then, my brother, beloued, and longed for, my ioy & my crowne (I hope) as euer thou meanest to haue a grudging in thy conscience for thy manyfolde corruptions, be a diligent frequenter of powerfull Sermons.
O then, my brother, Beloved, and longed for, my joy & my crown (I hope) as ever thou Meanest to have a grudging in thy conscience for thy manifold corruptions, be a diligent frequenter of powerful Sermons.
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The second Hindrance, is the hope of long life. Soule (saith the ritch man) take thine ease.
The second Hindrance, is the hope of long life. Soul (Says the rich man) take thine ease.
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Why so? Thou hast much goods laide vppe for many yeares. Take héede, take héede of this faulte, for it is inbred.
Why so? Thou hast much goods laid up for many Years. Take heed, take heed of this fault, for it is inbred.
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The Adulterer will graunt that Adulterye ingenerall, is naught:
The Adulterer will grant that Adultery ingenerall, is nought:
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but when he descends to this, or that speciall Adultrye, then hée varnisheth it ouer with some vayne shewe of reason and approueth it.
but when he descends to this, or that special Adultrye, then he varnisheth it over with Some vain show of reason and approveth it.
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Right so thou wilt confesse by wordes of course (especially when thou art crauing a bond for security) that man is mortal, man is mortal:
Right so thou wilt confess by words of course (especially when thou art craving a bound for security) that man is Mortal, man is Mortal:
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but when it comes to this, that thou, thou in particular, must shortly bée borne on foure mens shoulders to the place of deade mens sculs,
but when it comes to this, that thou, thou in particular, must shortly been born on foure men's shoulders to the place of dead men's skulls,
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then thou soothest thy selfe, & art fondly incredulous, as if thy life were thine owne fée-simple. Harke in thine eare.
then thou soothest thy self, & art fondly incredulous, as if thy life were thine own fée-simple. Hark in thine ear.
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Thou art a Dyue-dapper, péering vp, and downe agayne in a moment, thou camest by the wombe,
Thou art a Dyue-dapper, peering up, and down again in a moment, thou camest by the womb,
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and must goe by the graue. Harke in thine eare.
and must go by the graven. Hark in thine ear.
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Thou dwellest in an house of clay, in a tent, pitcht to day, remooued to morrow,
Thou dwellest in an house of clay, in a tent, pitched to day, removed to morrow,
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and Corruption is thy father, the worme thy mother, and thy sister, Where is louely Absolon? Where is strong Og, wonted to streake himselfe on his bed of yron? Dead.
and Corruption is thy father, the worm thy mother, and thy sister, Where is lovely Absalom? Where is strong Og, wonted to streak himself on his Bed of iron? Dead.
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All, all goe naked out of the world, thou boughtest life, and must pay for it with death.
All, all go naked out of the world, thou boughtest life, and must pay for it with death.
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Assure thy selfe, whosoeuer readest this booke, that ere many yeares, or decades of months be past, Death (mounted on his pale horse) will rap at thy doore,
Assure thy self, whosoever Readest this book, that ere many Years, or decades of months be passed, Death (mounted on his pale horse) will rap At thy door,
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and alight, & carry thée away (bound head and foote) to a land darke as darknesse it selfe.
and alight, & carry thee away (bound head and foot) to a land dark as darkness it self.
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What then remaineth, but that thou presently make thy graue with Ioseph of Arimathea in thy Garden (the place of thy delight) mourning each daye amidst thy most tickling pleasures,
What then remains, but that thou presently make thy graven with Ioseph of Arimathea in thy Garden (the place of thy delight) mourning each day amid thy most tickling pleasures,
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as if the Sunne of thy life were sure to set at night? When shall I pray for thée, saith Moses to Pharaoh? To morrowe, answers Pharaoh. He should haue said To day. Be not a kinne to Pharaoh. For if thou play the ignamous and sloathfull seruant, beginning to eate,
as if the Sun of thy life were sure to Set At night? When shall I pray for thee, Says Moses to Pharaoh? To morrow, answers Pharaoh. He should have said To day. Be not a kin to Pharaoh. For if thou play the ignamous and slothful servant, beginning to eat,
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and drinke with the drunken, thy Maister Christ will come in a day when thou lookest not for him,
and drink with the drunken, thy Master christ will come in a day when thou Lookest not for him,
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and in an houre that thou art not aware of, and will cut thée off, and giue thée thy portion with hypocrites, there shall be wéeping and gnashing of téeth.
and in an hour that thou art not aware of, and will Cut thee off, and give thee thy portion with Hypocrites, there shall be weeping and gnashing of tooth.
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The third let is Companie, especially merie Company.
The third let is Company, especially merry Company.
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Therefore the Prophet Dauid would haue vs examine our selues (quietly) on our Beds.
Therefore the Prophet David would have us examine our selves (quietly) on our Beds.
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It is storyed by the Euangelists that Peter went out (from the concourse of people in the high Priests hall) and then he wept bitterly.
It is storied by the Evangelists that Peter went out (from the concourse of people in the high Priests hall) and then he wept bitterly.
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It is better to goe to the house of mourning than of feasting, saith Salomon. The king of glorye sometime so dignifieth the Gentleman, that he knockes at his hart by his holy spirit, It is better to go to the house of mourning than of feasting, Says Solomon. The King of glory sometime so dignifieth the Gentleman, that he knocks At his heart by his holy Spirit,
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and bids him open the doore that he may enter in. Héere begins he to sighe at the view of his sinnes.
and bids him open the door that he may enter in. Here begins he to sigh At the view of his Sins.
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Presently comes me in a Ruffian (whom God sends to prooue him, whom the Deuill sends to spoile him) and he with a payre of Cardes,
Presently comes me in a Ruffian (whom God sends to prove him, whom the devil sends to spoil him) and he with a pair of Cards,
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and a Cup of neate Claret, thrusts Iesus out into the Stable, because there is no roome for him in the Inne.
and a Cup of neat Claret, thrusts Iesus out into the Stable, Because there is no room for him in the Inn.
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Thus be the good motions of the holye Ghoste extinguished by the accesse of a Gamester, that Schooles his young maister in the Arte of Driuing away time. Driue away time? Is Tyme so slow-footed that it néedes driuing? My friend:
Thus be the good motions of the holy Ghost extinguished by the access of a Gamester, that Schools his young master in the Art of Driving away time. Driven away time? Is Time so slow-footed that it needs driving? My friend:
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if a sinner intice thée to sport when the Feuer of thy sinnes begins to shake thée, consent not to him, Rather goe aside (as a man throwne from the world) and then let thy belly tremble, let thy lips shake, let rottenuesse enter into thy bones.
if a sinner entice thee to sport when the Fever of thy Sins begins to shake thee, consent not to him, Rather go aside (as a man thrown from the world) and then let thy belly tremble, let thy lips shake, let rottenuesse enter into thy bones.
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Learne of the Nightingale who when she is robd of her yonglings, gets her to some solitarie trée, where she bewailes her vnhappie marriage.
Learn of the Nightingale who when she is robbed of her Younglings, gets her to Some solitary tree, where she bewails her unhappy marriage.
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Abstract, and sequester thy selfe, flée resorte, say vnto laughter thou art madde, haunt vntrodden pathes, desire the Lillies of the fielde to cloath themselues in blacke,
Abstract, and sequester thy self, flee resort, say unto laughter thou art mad, haunt untrodden paths, desire the Lilies of the field to cloth themselves in black,
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and accompanie thée in thy dolefull passions. The fourth Impediment is Impayring of health.
and accompany thee in thy doleful passion. The fourth Impediment is Impairing of health.
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A ioyfull hart (saith the Wiseman) causeth good health, but a sorrowfull minde Pro. 17. 22 dryeth vp the bones. A joyful heart (Says the Wiseman) Causes good health, but a sorrowful mind Pro 17. 22 drieth up the bones.
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Let not this dismay thée, better go sickly to heauen, than healthfull to hell.
Let not this dismay thee, better go sickly to heaven, than healthful to hell.
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Be not all for thy bodie, nothing for thy soule, but like the Lapidarie, estéeme the Iewell farre aboue the rinde or barke:
Be not all for thy body, nothing for thy soul, but like the Lapidary, esteem the Jewel Far above the rind or bark:
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Moreouer I affirme that it is the care of this worlde that brings a Calender into the bones,
Moreover I affirm that it is the care of this world that brings a Calendar into the bones,
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and snowes vpon mens heades so timely, and not this sorrow which we magnifie.
and snows upon men's Heads so timely, and not this sorrow which we magnify.
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For as the Sea at high water, if angred with a boystrous wind, threatneth present deluge to the earth,
For as the Sea At high water, if angered with a boisterous wind, threatens present deluge to the earth,
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and yet suddainely it giues backe, and runnes away like a coward:
and yet suddenly it gives back, and runs away like a coward:
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so the panges, and gréeuances of the righteous, stird vp by the iustice of God, euen when they séeme to deuoure, are deuoured of his mercy.
so the pangs, and grievances of the righteous, stirred up by the Justice of God, even when they seem to devour, Are devoured of his mercy.
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They are as sorrowing and yet alwayes reioycing by reason of spiritual comfort which putteth life into them.
They Are as sorrowing and yet always rejoicing by reason of spiritual Comfort which putteth life into them.
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Heauines may indure for a night, but ioye wilbe sure to be with them in the morning.
Heaviness may endure for a night, but joy will sure to be with them in the morning.
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The last and worst Let, is the holding the mortality of the soule.
The last and worst Let, is the holding the mortality of the soul.
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There is a cursed generation that sit downe to eate, and drinke, and rise vp to play,
There is a cursed generation that fit down to eat, and drink, and rise up to play,
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and hold that their soules in death vanish away like a dogges.
and hold that their Souls in death vanish away like a Dogs.
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This Satanicall paradoxe possest the hart of that great Phisition Galen. A man might haue cast his water and found filthy sediments of Athisme.
This Satanical paradox possessed the heart of that great physician Galen. A man might have cast his water and found filthy sediments of Atheism.
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But he is dead long ago, & I would this sin had died with him.
But he is dead long ago, & I would this since had died with him.
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Good Christian, neuer come thou nere those Carrions that maintaine the soule to be a vapour,
Good Christian, never come thou never those Carrions that maintain the soul to be a vapour,
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vnlesse thou haue the winde of them.
unless thou have the wind of them.
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That thou maist be assured of the soules immortality, harken to these pregnant, and vnanswerable proofes.
That thou Mayest be assured of the Souls immortality, harken to these pregnant, and unanswerable proofs.
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Our fathers are the fathers of our bodyes (not of our soules) saith the Apostle. The spirite returnes to God that gaue it, saith the Preacher. Our Father's Are the Father's of our bodies (not of our Souls) Says the Apostle. The Spirit returns to God that gave it, Says the Preacher.
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The Lord breathed the soule into Gen. 2. 7. mans body, saith Moses: Therefore is it not elementary, therefore is it euerlasting.The Lord breathed the soul into Gen. 2. 7. men body, Says Moses: Therefore is it not elementary, Therefore is it everlasting.
dt n1 vvd dt n1 p-acp np1 crd crd ng1 n1, vvz np1: av vbz pn31 xx j, av vbz pn31 j.
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But because the disputer of this worlde renounces Christian principles, we will enter the listes of reason with him (a little) and foile him in his proper element.
But Because the disputer of this world renounces Christian principles, we will enter the lists of reason with him (a little) and foil him in his proper element.
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The sence is so corrupted by a great obiect, that it cannot indure the lesse. For example.
The sense is so corrupted by a great Object, that it cannot endure the less. For Exampl.
dt n1 vbz av vvn p-acp dt j n1, cst pn31 vmbx vvi dt av-dc. p-acp n1.
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The eye is so dazeled with the beames of the Sun, that it cānot iudicially discerne colours in an obscurer light.
The eye is so dazzled with the beams of the Sun, that it cannot judicially discern colours in an obscurer Light.
dt n1 vbz av vvn p-acp dt n2 pp-f dt n1, cst pn31 vmbx av-j vvi n2 p-acp dt jc n1.
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It is contrary with the vnderstanding.
It is contrary with the understanding.
pn31 vbz j-jn p-acp dt n1.
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For the more vehement the obiect is whereabout it is conuersant, the more forcible is it in comprehending the inferiour.
For the more vehement the Object is whereabout it is conversant, the more forcible is it in comprehending the inferior.
p-acp dt av-dc j dt n1 vbz c-crq pn31 vbz j, dt av-dc j vbz pn31 p-acp vvg dt j-jn.
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An euident demonstration of the soules diuinity I omit the horror of conscience, which cānot possibly light vpon the body (it being a spirituall punishment) nor yet vpō the soule, were it not a subsisting essence.
an evident demonstration of the Souls divinity I omit the horror of conscience, which cannot possibly Light upon the body (it being a spiritual punishment) nor yet upon the soul, were it not a subsisting essence.
dt j n1 pp-f dt ng1 n1 pns11 vvb dt n1 pp-f n1, r-crq vmbx av-j vvi p-acp dt n1 (pn31 vbg dt j n1) ccx av p-acp dt n1, vbdr pn31 xx dt vvg n1.
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And I will but tutch the most admirable gradation of the creatures, some whereof are onely bodily, as beasts: some spirituall as Angels:
And I will but touch the most admirable gradation of the creatures, Some whereof Are only bodily, as beasts: Some spiritual as Angels:
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some both spirituall, and sensible, as man: the one in respect of his soule, the other of his body.
Some both spiritual, and sensible, as man: the one in respect of his soul, the other of his body.
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Therfore, my beloued, be thou stedfast, immooueable, & aboundant in mourning for thine iniquities, for as much as thou knowest thy sorrow shall not be in vaine in the Lord.
Therefore, my Beloved, be thou steadfast, immoveable, & abundant in mourning for thine iniquities, for as much as thou Knowest thy sorrow shall not be in vain in the Lord.
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If thou finde thy soule at od times vnwilling to thinke of flitting, impute that to her illnesse:
If thou find thy soul At odd times unwilling to think of flitting, impute that to her illness:
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for naturally she is estranged from the father of lights, and lodging so warmely and peaceably in the body, she is not so forward to remooue as she ought.
for naturally she is estranged from the father of lights, and lodging so warmly and peaceably in the body, she is not so forward to remove as she ought.
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The Infant is at harts-case in the mothers wombe, and would not change it for a pallace:
The Infant is At harts-case in the mother's womb, and would not change it for a palace:
dt n1 vbz p-acp n1 p-acp dt ng1 n1, cc vmd xx vvi pn31 p-acp dt n1:
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yet when it is borne, and comes to discretion, it cannot indure to thinke of the closet where it lay enwrapped.
yet when it is born, and comes to discretion, it cannot endure to think of the closet where it lay enwrapped.
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The soule delighteth now to inhabit the body, but when death hath brought it to a ioyfull birth after a long trauaile, O then it would not be imprison'd againe in the body for a thousand worlds.
The soul delights now to inhabit the body, but when death hath brought it to a joyful birth After a long travail, Oh then it would not be imprisoned again in the body for a thousand world's.
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And thus by Gods goodnesse haue I gone through the Impediments.
And thus by God's Goodness have I gone through the Impediments.
cc av p-acp ng1 n1 vhb pns11 vvn p-acp dt n2.
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And now, good brother, that I haue giuen thée a potion, the vertue whereof I trust hath had full course to runne throughout all thy vaynes:
And now, good brother, that I have given thee a potion, the virtue whereof I trust hath had full course to run throughout all thy vains:
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I am for a farewell to leaue thée a swéete Electuary, or Iulep for thy comfort.
I am for a farewell to leave thee a sweet Electuary, or Julep for thy Comfort.
pns11 vbm p-acp dt n1 pc-acp vvi pno21 dt j n1, cc vvi p-acp po21 n1.
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It is a Moderation in sorrowing.
It is a Moderation in sorrowing.
pn31 vbz dt n1 p-acp vvg.
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For the tempter will couet to besnare thy soule with intollerable anguishe, that so (with Cain) thou maiest complaine that thy sinnes are greater than can be forgiuen.
For the tempter will covet to besnare thy soul with intolerable anguish, that so (with Cain) thou Mayest complain that thy Sins Are greater than can be forgiven.
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O pray, pray, pray for patience, and comfort of the holy Ghost, for a wounded spirite who can beare? Iob, and Dauid (a blessed pare of Saints) mourned like Doues,
O pray, pray, pray for patience, and Comfort of the holy Ghost, for a wounded Spirit who can bear? Job, and David (a blessed pare of Saints) mourned like Dove,
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and Pellicans, when the Lord caused them to possesse the sinnes of their youth, Surely no wisdom can counsell, no counsel can aduise, no aduise can asswage a perplexed conscience,
and Pelicans, when the Lord caused them to possess the Sins of their youth, Surely no Wisdom can counsel, no counsel can advise, no advise can assuage a perplexed conscience,
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nor any thing els, but onely the hart bloud of Iesus Christ, which blood hee hath powred out so plenteously for all true penitent sinners that they may bath themselues therein.
nor any thing Else, but only the heart blood of Iesus christ, which blood he hath poured out so plenteously for all true penitent Sinners that they may both themselves therein.
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Then cry incessantly, and importunately, O sonne of Dauid haue mercy on me, open mine eyes, heale my woundes, cure my Maladies,
Then cry incessantly, and importunately, Oh son of David have mercy on me, open mine eyes, heal my wounds, cure my Maladies,
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euen for thy goodnes sake, O Lord. Remember the heauenly wordes Christ vttered in the extreame agony of his soule;
even for thy Goodness sake, Oh Lord. remember the heavenly words christ uttered in the extreme agony of his soul;
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My God, my God why hast thou forsaken me? Behold how hée calleth his father his God twice, what time his wrath ceazed vpon him in an incomprehensible maner.
My God, my God why hast thou forsaken me? Behold how he calls his father his God twice, what time his wrath ceased upon him in an incomprehensible manner.
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Sorrow not too much when the Lord openeth the booke of thy conscience (all blurd,
Sorrow not too much when the Lord Openeth the book of thy conscience (all blurd,
n1 xx av av-d q-crq dt n1 vvz dt n1 pp-f po21 n1 (d vvn,
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and blotted with sinne) but bee of good cheare, & kisse his holy hand euen when he striketh thée.
and blotted with sin) but be of good cheer, & kiss his holy hand even when he striketh thee.
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The father of mercies, and God of al consolatiō, be thy Castle of defence in all thy tribulations,
The father of Mercies, and God of all consolation, be thy Castle of defence in all thy tribulations,
dt n1 pp-f n2, cc np1 pp-f d n1, vbb po21 n1 pp-f n1 p-acp d po21 n2,
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& spirituall conflicts, that thou maist be able to comfort others in the like distresse by the same comfort wherewith thou thy selfe art comforted of him. Amen. FINIS.
& spiritual conflicts, that thou Mayest be able to Comfort Others in the like distress by the same Comfort wherewith thou thy self art comforted of him. Amen. FINIS.
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