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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04391	Seauen helpes to Heauen Shewing 1. How to auoid the curse. 2. How to beare the crosse. 3. How to build the conscience. 4. How with Moses to see Canaan. 5. Simeons dying song, directing to liue holily and dye happily. 6. Comforts for Christians against distresses in life, and feare of death. 7. Feruent prayers, to beare sicknesse patiently, and dye preparedly. The second edition: much enlarged by Steuen Ierome, late preacher at S. Brides. Seene and allowed.; Moses his sight of Canaan	Jerome, Stephen, fl. 1604-1650.	1614 (1614)	STC 14512.3; ESTC S118682	265,158	563

runne euen that vvhole naturall race which hee should haue runne if hee had not sinned for vvhich cause Dauid prayes that the Lord would not take him away in dimidio dierum in the midst of his dayes that is say Expositors he prayes that according to his demerits God would not as an inflicted punishment vnseasonably cut him off as hee vseth to doe and deale vvith profane men but that hee would permit him to enioy and accomplish the residue of his yeeres vvhich in his determination hee had appointed hee should liue if hee had persisted obedient All which may be a Spurre and motiue to stirre vp impenitent and vngratious wicked men to looke to themselues and to breake off their sinnes by Repentance l●ast both from causes naturall and supernaturall as the effect of their quelling and killing sinnes they be found Selfe-murtherers being not onely actually euen whilest they liue dead in their soules like the vvanton widdowes Paul speakes of and the Bishop of Sardis but in proxima potentia in the nearest probabilitie of the death of their bodies euen as hee that hath eaten poyson is but a dead man though liuing because potentially dead and as a condemned malefactor is dead though liuing because Legally and Ciuilly dead so these are dead whilest they liue like condemned Traytors standing at the Kings mercy when euer hee will take away their liues the case standing with them as with Adam and Eue after they had eaten the forbidden fruit Feare and tremble yee wicked ones least God take away life from you life naturall and eternall as hee threatned to take away the Kingdome of God from the Iewes Mat 21.43 giuing the abused treasure of your life to those that know better how to estimate it and vse it to his glory and to the working out of their owne saluation His proper Appellation In these words Thy Seruant NOW wee come to the fourth part in this Song in Simeons Compellation intitling himselfe Gods Seruant with a speciall application in this Pronoune Thy Piscator giues a note of the significancie of the words in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sernum tuum id est Me thy Seruant by a Senechdoche as the Virgin Mary vseth the phrase in the same Figure Luke 1.48 by an elegancie of speech proper to the Hebrewes testifiing their reuerence to him to whom they speake as in the History of Iosephs Brethren wee heare them thus submissiuely speaking to Ioseph Thy Seruants came to buy food Gen. 42.10 They might haue said We came in briefe but they expresse their reuerence So for the same cause Gehezi answeres his Master Elizeus 2 Kings 5.25 and the woman of Tekoa Dauid in the same tearmes 2 Sam. 14. when they might haue vsed the Pronoune I or Me they haue expressed their reuerent respect to God or man as also their humilitie yea and the account they made of the countenance and fauour of those they spoke to as here Simeon did For if he would haue giuen titles to himselfe hee might haue called himselfe one of the Seniors and Elders of Israell one of the Prophets here prophecying or a Rabbi amongst the Iewes a Teacher and Explaner of the Law a Doctor in the Schooles of Ierusalem being about the time or succeeding Iesus the Sonne of Sirack that writ the Ecclesiasticus or Ionathan the Chaldean that turned the Hebrew Bible into the Chaldean tongue Hee might haue spoken of the number and excellencie of his Schollers such as Gamaliel vnder whom Paul was instituted that was his Sonne or his Auditor as Zanchie thinkes with other such priuiledges in respect of his place dignitie age profession estimation but hee singles out and sequestrates this Epithite from the rest and appropriates it to himselfe Thy Seruant counting it his chiefest dignitie to performe any dutie to his heauenly Master This ought to be our chiefest practise euery Christian should be of Simeons minde striuing studying indeauouring to deserue ioying delighting and reioycing in his conscionable and constant desires to serue God First wee haue not onely Simeons practise here but many presidents Reason 1 which haue preceded and gone before vs in this particular men of most eminent greatnesse excellent graces shining gifts high places Gods of the earth temporall Sauiours instrumentall conuert●rs of the Christian world of the bloud Royall allyed to CHRIST the Prince of Peace Esay 9.6 both by birth naturall and supernaturall yet haue as desiredly as deseruedly passed by all other titles in the exchange of this to be accounted and called the Seruants of God Thus Moses as by the Lord himselfe hee is dignified with the title of Gods Seruant I●sh 1.2 yea a faithfull Seruant in Gods house by the Spirit of God Heb. 3.2 So hee counted it greater glory to be a poore Shepheard and keepe the Prince of Midians sheepe that so hee might in his solitary Soliloquies meet with God on Mount Horeb Exod. 2. and serue God with his afflicted people in the Wildernesse then to be called the Sonne of Pharaohs Daughter and inioy the pl●asures of sinne for a season in a Heathenish Court Heb. 11. So Dauid that pious and potent Prince the sweet Singer of Israell with greatest alacritie carrols out this in his holy Hymnes Lord I am thy Seruant I am thy Seruant and the Sonne of thine Handmaid So Paul though an Hebrew of the Hebrewes a Iew by Nation a learned Pharisie by education an Apostle by Profession a piller of the Church by his Ministeriall Function yet with all these Nationall and Apostolicall Priuiledges hee ioynes this as the chiefe A Seruant of Iesus Christ Nay truely that which the Antichristian Saul of Rome cals himselfe hypocritically a Seruant of the seruants of the Lord for Christs sake a Seruant to the Saints to the Church all things to all to winne some So holy Iude the Brother of Iames of Christs kindred according to the flesh prefixeth this as the best branch of his Pedigree A Seruant of Iesus Christ Iude verse 1. That which was the chiefe grace of Simeon Moses Dauid Paul Iude ought to be our glory to serue him who is Lord of Heauen and Earth Reason 2 Secondly God wonderously and worthily esteemes of his Seruants as appeares by those honourable titles in the Scripture with vvhich he aduanceth them for he doth not account them Seruants but Friends yea Sonnes yea Heyres yea Christs Fellow-heyres Rom. 8. his Brethren his Sisters his Father his Mother his Domestiques and of his Houshold yea Citizens with the Saints and Burgesses of the Heauenly Ierusalem Ephes 2.19 yea his Members 1 Cor. 6.15 The Temples of the holy Ghost vers 19. 2 Cor. 6.16 Spirituall men 1 Cor. 2.15 New Creatures 2 Cor. 5. Free-men Iohn 8. Holy men 2 Cor. 6. The Lords annointed 1 Iohn 3. True Israelites Iohn 1. The Lords first borne Heb. 12.23 Gods peculiar people royall Priests 1 Pet. 2.9 Elect of God Col. 3.12

Latomus and Hoffmeister haue tryed it in their despayring deaths so the inioying of a good conscience is the greatest ioy Hugo cals it the Temple of Salomon the Field of Benediction the Garden of delight the treasurie of the King the house of God the habitation of the holy Ghost the Booke sealed and shut to be opened in the day of Iudgement the very thing saith Ambrose that makes a blessed life yea and I may adde withall a blessed death for to vse the words of Bernard as hee prepares a good dwelling for God whose Will hath not beene peruerted nor Reason deceiued nor Memory defiled so God prepares a dwelling for him that is pure in heart and soule Psal 15.1.2 and in whose spirit there is no guile Psal 32.2 Of which blessed mansion they haue some taste euen in death that keepe a good conscience in life Hence is it that the godly take there deaths patiently like sheepe sing ioyfully like the Swanne as Martyres haue done at the stake and as did our good Simeon when the wicked dye like Swine repiningly like the Hiaena ragingly Naturalists write that the warme sweet bloud recoyling to the heart of the Swanne tickleth her with such a secret delight that it makes her sing euen in her death Contrariwise when the Hiaena is in dying the blacke and distempered bloud gathers to her heart which makes her sad and mournefull This is worth applying the conscience of holy actions so warmes the hearts of Gods Seruants with that inward ioy that they dye singing their Hosanna's tryumphing and reioycing in spirit but the consciousnesse of wicked wayes and workes of darknesse oathes vncleannesse profanenes c. like streames of blacke bloud recoyles backe vpon and clogs the hearts of the Sonnes of Belial which makes them dye as wofully and cursedly as they haue liued retchlesly and wickedly oh therefore good Readers who euer you are Ministers or Lay-men keepe a good conscience I intreate you with God and with man in all your wayes and walkings in your courses callings functions and tradings that in your deaths you may shew your selues the Lords Sheepe the Lords Swannes like Simeon not the Diuels Swine and Hels Hiaena's Now thou art to be directed in some dueties in thy sicknesse the probable summoner of thy death for though God onely know when death is nearest he hauing as the keyes of the heauens and the keyes of the heart so the keyes of the earth and of the graue of life and of death 1 Sam. 2.6 yet it is probable that life is nearest expiring when sickenes is approaching as the wals are nearest ruine when the Cannon is laid to batter them Now these Directions I referre to these three heads First respect God secondly thy selfe thirdly others In respect of God first renue thy former repentance seeke earnestly to be reconciled to God in CHIRST get more assurance of the Mercy Fauour and Loue of God towards thee gather together all thy spirituall forces striue and wrastle couragiously against Diffidence Distrust Infidelitie and Despayre like an actiue runner shew some brunts as it were of inward strength euen when thou seest the Goale and art nearest the end of thy race Now for strengthening thy Faith and renuing thy Repentance the better take this course First when Sickenesse or Infirmitie ceazeth on thee consider that it ariseth not from 1. Chance 2. Fortune 3. Rawnesse of Weather 4. Ill Ayre 5. Bad Dyet 6. Catching of cold or the like which are eyther no causes at all or else onely secondarie but by an immediate prouidence Secondly search out the cause for which God afflicts thee and thou shalt by the light of the word and of thine owne conscience find that the cause is thy sin other causes there may be as CHRIST shewes in the case of the blinde man who neyther sinned nor his Parents Iohn 9.2 As 1. tryall of Faith 2. of Patience as in Iobs case 3. exciting to Prayer and Repentance as in Ezekias case Esay 38.1 4. to preuent sinne to which Nature and corruption inclines 5. the Humiliation of pride 6. manifestation of the workes of God oft cause the Lord to visit euen his owne sonnes with sicknesses and diuers diseases but in Gods reuealed will sinne is the ordinary cause as appeares Deut. 28.21 Leut. 26. c. Sinne caused the Aegyptians Botches Exod. 9.10 the Philistines Emerods 1 Sam. 5.6 the Widdow of Sarepta's Sonnes sickenesse 1 King 17.18 and therefore when CHRIST cured the bodies of his Patients hee first remits the sinnes of their soules so remoues the cause Mat. 9.2 Iohn 5.14 as in the blinde man and the sicke of the Palsie Thirdly when thou hast felt thine owne pulse and laid the finger on the right cause which is sinne then by examination of thine owne hart find out what speciall sin causeth thy present scourge oh search thy selfe thorowly Zeph. 2.1 examine thy soule narrowly Psal 4.4 Play the selfe Constable make priuie search in euery roome within the house of thy heart for thy secret sinnes as for priuie Traytors Fourthly when thou hast found them out confesse them bring them to the strict barre of Gods Iustice arraigne them nay be thy selfe a Witnesse against them yea a Iudge to condemne them as Paul prescribes the Corinthians in the like case 1 Cor. 11.30.31 and as Dauid practised in his owne particular Psal 32.5 Fiftly supplicate and intreate the supreame Iudge of Heauen that may condemne thee or repriue thee to pittie thee and pardon thee Ieremy and Hosee will direct thee how to put vp thy supplications in forma pauperis as a poore penitent and what words to vse that will plead and preuaile for pardon Lam. 3.40.41 Hosee 6.1 Dauid sets thee an holy President most beseeming thy imitation who when hee was sicke at least vpon the occasion of his sickenes penned speciall Psalmes of repentance as namely Psal 6. the 22. the 38. the 29. which I prescribe to be read of thee repeated and applyed with Dauids heart also as spirituall Physicke 1. to purge the ill humours of thine heart 2. to quicken thy dulnesse 3. to excite thy deadnesse 4. to inflame thy desires 5. to comfort thy conscience 6. to strengthen thy faith 7. to prepare thee to Prayer reade seriously the History of Christs Passion recorded Luke 22.23 Chap. the 29. Psalme the 42. Psalme the 51. Psalme the 143. Psalme the 14. Chapter of Iob the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan. Chap. 9. Romanes Chap 8. the 7. Chap. of the Apocalypse 1 Cor. 15. Chap. these will giue thee some holy heate Thus thou hast the true preparatiues in thy sickenesse in respect of God they are the more worthy remembrance because so few follow them for alas how many that haue liued long in the bosome of the Church are so farre from renuing their Faith and Repentance that when they lye sicke and are drawing to

to the dead or for the dead which is grosse Superstition This made euen E●nius the Heathen Poet forbid that any should weepe for him after his death which Solon and others ambitiously haue desired Other Motiues might be vrged to moue thee to moderation in this point yet I would not so reforme this abuse in the excesse as though I condemned the meane in mourning this were to runne from one extreame to another let this therefore conclusiuely determine for thy judgement and direct thy practise that it is lawfull to deplore the departure of the dead as the Aegyptians lamented Iacob seauentie dayes and his Children seauen dayes as Abraham mourned for Sarah the Israelites for Moses for Aaron for Iosias for Samuel Dauid for Absolon for Ionathan for Abner the faithfull for Steuen the women for Dorcas c. yea the very cruell Scythians Hircamans Sabeans the sauage Indians Lothopagians c. howsoeuer they be not so curious in burying their dead is we some casting them on dunghils some vnto Dogges some into the Sea some into the fire c. yet they shew some motion and mourning for them Then if Iewes and Pagans mourne why not Christians And indeede as it is a curse to the vvicked as it was to Ieconiah that none shall say alas for them when they are dead Ier. 22.18 so the godly ought to be lamented First because they did much good in their places Acts 9.39 Secondly because the world was bettered and blessed by them Prou. 11.11 Thirdly wee may feare some Iudgements after their departure Esay 58.2 Fourthly because the wicked will be more ready to sinne and there are fewer left to pray for the vvicked and to stand in the gap as did Abraham Moses and Phinees Fiftly because they vvere worthy lights and ornaments in the Church or common-wealth where they liued Lam. 4.20 as was Iosias for which cause we may euen weare mourning apparrell to expresse our sorrow So the wicked to may be bewailed because for ought wee know they are gone downe into the bottomlesse pit of perdition the place for wicked men Psal 9.17 the place whither Corah and Dathan and Iudas and Absolon went vnto for ought that is to the contrary yet wee must mourne in that meane First that wee discouer not our owne selfe-loue because we haue lost some good by them Secondly nor hypocrisie in seeming to mourne Thirdly nor distrust as though there were no resurrection 1 Thes 4. Fourthly nor excesse knowing that they are but gone a iourney and wee shall quickely ouer-take them no for euer sent away from vs but for a time sent before vs. Comforts against the Crosse of sickenesse and diseases howeuer intollerable and incurable BEcause Sickenesse and Diseases which distresse and distemper euery part and power of the whole man are very burthensome to the flesh as besides their present paines being the Heraulds and fore-runners of Death tending to the dissolution of Nature let these Considerations be so many Cordials and spirituall lenitiues to mitigate and asswage the extremities or permanencie of thy dolours in eyther kinde For misery commeth not out of the dust neyther doth affliction spring from the Earth Iob 5.6 1 Consider that this visitation is the message of the Almightie God it comes not by chance or Fortune colds surfettings sweatings c. are but the meanes Gods hand throwes this stone at thee for it was hee that smit Pharaoh and the Aegyptians and the Philistines c. and cast Ezekias vpon his sicke couch Therefore storme not murmure not hee hath sent it and who hath resisted his will Rom. 9 19. 2 Consider the nature of this God vnder whose hand thou groanest that hee is rich in mercy of tender compassion abundant in goodnesse and truth and loueth thee in his CHRIST correcting thee of loue as a Father not punishing thee as a Iudge for though these sufferings be plagues to the wicked as were the plagues of Aegypt of Sodome and of Moab yet to thee and all the Elect in Christ they are but fatherly chastisements 3 Consider Gods gracious ends and purposes in these thy visitations First to draw thee to the sight and sense of thy sinnes the cause of this effect that so repenting of them thy soules sicknesse may be cured Secondly thou art iudged in this kinde and chastened of the Lord that thou shouldest not be condemned with the world 1 Cor. 11.32 Thirdly to breake and pull downe the pride of thy heart a sinne which the Lord abhorres and detests both in the wicked as hee did in Herod Acts 12. and in his owne children as in Ezekias 2 Chron. 32.25 for which cause he brings downe thy heart through this heauinesse because thou hast rebelled against the word of the Lord Psal 107. v. 11.12 Fourthly to trie thy Faith and Patience whether thou wilt kisse his rod and cleaue to him in aduersitie as thou promisest in prosperitie for God delights to try his like gold in the fire as a Master tryes the fidelitie of his Seruant and a Father the obedience of his Childe and therefore according to the sinceritie and measure of our graces in this life as wee see in Gods proceedings with Abraham Iob Dauid yea CHRIST himselfe shall our tryals and our afflictions be both inward and outward Fiftly to shake off thy carnall securitie for prosperitie makes thee forget God as did the Israelites Manasses Dauid c. but this visitation driues thee home by weeping-Crosse to thy Father as it did them and the prodigall Childe Luke 15. 4 Remember that thou worthily deseruest this Crosse of sickenesse as a punishment for thy sinnes the sinnes of thy youth and of thy age omissiue and commissiue sinne being the cause and originall of all diseases Agues Feauers Consumptions Plague-sores Leprosies and the like Leuit. 26. v. 14.15.16 Iohn 5.14 Therefore as God from time to time hath visited the sinnes of others both of the righteous and the reprobates so hee hath found out thee hee that punished the Israelites with diuers and sundry plagues for rebelling against Moses and Aaron and for murmuring against God hee that plagued Pharaoh with Frogs Lice Bloud Death of the first borne and Drownings for contempt of God hardnesse of heart and oppression of his people Hee that smit the Philistines with Emerods in their secret parts for their abuse of the Arke King Vzziah with Leprosie for abusing the Priests Office Gehezi for his Couetousnesse the Bethshamites with death for prying into the Arke the Corinthians with sickenesse and death for profaning the Lords Supper Asa with diseases in his feete for imprisoning the Prophet Domitian Hadrian Valerian Dioclesian Maximinus Iulian Aurelian Arnolphus Antiochus Herod and others vvith incurable diseases and death it selfe for their pride blasphemie persecutions of his Children and the like sins Cerinthus Arrius and

others within the Church with sodaine Iudgements for their blasphemous Heresies nay euen his owne people with the plague of three-score and ten thousand men for the mistrust of Dauid his Seruant that God which neuer suffered sinne to goe vnpunished in Iustice if it were not pardoned in Mercy he that sees no iniquitie in Iacob nor no sinne in Israell in couering the transgressions of his Children and remitting the eternall punishment to the penitent in respect of their soules yet there are causes sufficient for him some secret some reuealed 1. Both in respect of God 2. of his Church 3. of the wicked and 4. of thy selfe that he should exercise thee with temporall afflictions here as he did Dauid as with sickenesse diseases c. Therefore as the Israelites found out Achan the Theefe the cause of their plague the Marriners Ionas the cause of their storme whom they punished condignely so finde thou out by a diligent search thy Achan thy Ionas thy speciall sinne which occasions this blast and storme of sickenesse put Achan to death crucifie that sinne cast Ionas into the Sea drowne it or wash it in a floud of teares as did Peter and Ezekias and CHRIST will wash thy wounds vvith his bloud he will recouer thy soule and restore thy sicke body if it be good for thee or renue thy state in a heauenly mansion prouided for thee Depend vpon God for the issue haue recourse vnto him by Faith in the first place looke vpon the brazen Serpent as soone as euer thou art wounded and thou shalt be healed and helped eyther thou shalt be deliuered from this crosse as was Ezekias or haue patience to indure it as had Iob or a happy issue in it as had Dauid but runne not in the first place to the Physitian vvith Asa 1 Chron. 16.12 nor to Charmers Witches and Coniurers as did Ahazia to Baalzebub the God of Ekron 2 Kings 13. as Saul to the Witch of Endor least thou perish as hee did least thou pay the Diuell thy soule as our ignorant superstitious common people doe for curing thy body the wages that hee requires least thy medicine be worse then thy disease but Returne vnto the Lord hee hath spoyled thee and hee will heale thee hee hath wounded thee and he will binde thee vp Hos 6.1 5 God inflicts lesse vpon thee then thy sinnes deserue though thy paine be great for as wee are all by nature sinfull Psal 51.4 Corrupt and abhominable and gone out of the way Psal 14.3 Psal 53. all offending in many things Iames 2.3 so he might condignely pay thee the wages of thy sinnes death damnation Hell fire Rom. 6.23 Rom. 21.8 for indeede it is the mercy of God that wee are not vtterly consumed because his compassions faile not Lament 3.22.23 Hee hath not dealt with thee after thy sinnes nor rewarded thee after thine iniquitie Psal 103.10 6 God afflicts thee not so much as hee might and could for as thou hast sinned in euery part in thy tongue in thy head thy eyes thy feete Rom. 3.13.14.15 as euery member hath beene made a weapon of vnrighteousnes to fight against God Rom. 6.13 so hee could racke and rent torture and torment thee in euery member euen as hee will deale with the reprobates in hell Doth thy head ake with the Shunamites childe 2 Kin. 4. ver 18. hee could make thy heart ake to he could scorch thy tongue like the rich Gluttons Luk● 16 24. burne thee within thy bowels as hee did A●tiochus c. Is one member distressed hee could smite thee with boyles from the crowne of the head to the sole of thy foote as hee did Iob Iob 2.7 Therefore it is kindnesse to punish one part when all haue offended 7 The Saints and Seruants of God haue indured greater extremities then as yet thou wast euer invred vnto thou hast heard as of the patience so of the paines of Iob thou hast not felt a Flea's biting in respect of him and yet there was peace to him at the last Iob 42. ver 17. Looke vpon the Patients of Christ that heauenly Physitian in the Gospell one good woman troubled with an issue of bloud twelue yeeres long which had spent all shee had vpon the Physitians yet at last cured An other woman vexed with a spirit of infirmitie eight and fiftie yeeres that was bowed together and could not lift vp her selfe in any wise yet loosed by CHRIST from her disease A man that vvas diseased eight and thirtie yeeres lying at the poole of Bethesda yet at the voyce of Christ rose vp tooke vp his bed and walked How long thinke you was Lazarus pined with hunger wanting crummes payned with vlcers wanting comforts reiected of men his best Physicke the Dogs tongues ere hee were carryed by the Angels into Heauen Luke 16. I might instance in the Creeple that was lame from his mothers wombe that sate at the gate of Salomons Temple called Beautifull and in that other impotent Creeple at Lystra which were both of them healed and helped the one by Peter and Iohn the other by Paul and Barnabas Acts 14.8.9.10 In Aeneas that kept his couch eight yeeres sicke of the Palsie yet in the name of Christ made whole Acts 9.33.34 In him that was blinde from his birth Iohn 9.2 In those two blinde men that cryed after Christ Mat. 9.27 All which by faith receiued their sight from him that is the light of the world So in those whose Sonnes and Daughters were dispossessed of those tormenting Spirits wherewith from their Cradles they were possessed Marke 9.21 verse 25. Luke 9.42 Mat. 15.22 with all the rest of the halt blinde dumbe maymed c. that were cast downe at IESVS his feete and healed Mat. 15.30.31 If I should set before you in order Dauids suffrings in this kinde you would wonder who though hee were a King a Priest and a Prophet a man after Gods owne heart yet indured dira dura hard and harsh pressures GOD so tempered his cup that hee occasionedly cryes out that by reason of his outward and inward sorrowes there was no health in his flesh no rest in his bones his wounds stincking through corruptnesse his loynes filled vvith sore diseases no sound part in his body his flesh trembling within him and the terrours of death comming about him his heart panting his eyes dimmed his strength failing euery way so perplexed that his extremities cause him not onely to cry and call and complaine and groane but euen to roare and bellow out like an Oxe pricked in the bitternesse of his soule Psal 55.4.5 Psal 38.2.3.4.5.6.7.8 c. yet for all that so freed so comforted after that his heart was filled with ioy and his mouth with laughter that hee broke sorth into prayses vnto his God vvith ioyfull songs for his deliuerance Apply this Mithridate of these examples to thine owne ruptures Did