of the sexe For al the people and the preist a young bullocke But for all the people the elders only did put their hands vpon the head of the bullocke the preist did put his own hand vpon it Now as a young bullock is a greater sacrifice then a goate so the priest doth vndergoe a greater penance and more open shame thē all the people Besides of all these their offence that sinned ignorantly was accompted not so great as theirs that sinned wilfully And therefore they were to offer a ram worth two shekels but these a ram of what price the preist would appoint according to the measure and estimation of the sinne Now then though Leuiticall preists and sacrifices are ceased yet wee that are made spirituall preists and kings with Christ must as it were enioyne our owne selues penance and according to the qualitie of our sinne measure the sacrifice of our broken and contrite heart which we offer vnto God If we had neuer sinned but of ignorance yet euery one of vs should be bound to offer a ram of two shekles And what is this ram of two shekles It is euen mine owne selfe a poore sinner that haue nothing to offer but the widdowes two mites nay a great deale lesse then two mites I meane my body and my soule or rather I haue but onely one mite to offer only my good wil which I must henceforth cōforme to his will who being rich became poore for mee and gaue his bodie and soule to redeeme my body and soule from death But now seeing we haue almost as often sinned wilfully as either of ignorance or infirmitie what manner of men ought we to be in humbling our selues vnder Gods mighty hand in iudging and condemning our selues in repenting as hartely as we sinned haynously in washing our bed and watring our couch with our teares Euen this our Prophet sheweth also very good euidence for this same doctrine els where Haue mercie vpon me O Lord saies he after thy great goodnes and according to the multitude of thy mercies doe away mine offences Wash me thoroughly from my wickednes and cleanse me from my sinne The goodnes of God is alwaies like it selfe neyther great nor little but absolutely infinite Therefore it is neuer a whit the greater for our compting it not little nor neuer a whit the lesse for our counting it not great but though wee compt it great yet it is still as little as it should be and though we compt it little yet it is still as great as it can be So that the Psalmist in tearming Gods goodnes great setteth foorth the greatnes rather of his owne badnes then of gods goodnes confessing his owne sinne indeed to be great and so consequently Gods goodnes likewise to be great but yet in this respect only not because it can take any encrease of greatnes into it selfe but because it can giue increase of gladnes to him who for a great sinne is almost ouerwhelmed with as great a greife The same may be said of Gods mercies that they are neither many nor few but as his goodes is incomprehensible so his mercies are innumerable Neuerthelesse the Prophet stickes not to say According to the multitude of thy mercies doe away mine offences As if he should haue said According to thy mercies doe away the multitude of mine offences The multitude then to speake properly is not of Gods mercies but of mine offences and yet seeing the mercies of God are as many as all mine offences nay a great many more then all the offences of all the world therfore he mētions a multitude of Gods mercies Because nothing can asswage the multitude of sorrowes which arise in my heart for the multitude of my offences but the multitude of Gods mercies The multitude of mine offences asking indeede as on Gods behalfe a multitude of mercies so on my behalfe a multitude of teares And therefore he saies also wash me thoroughly or as it is in the latin translation wash me yet more Wash me and wash me and yet more againe and againe wash me thoroughly from my wickednes and cleanse me from my sinne For euen as a vessell that hath bin tainted with poison or some infectious liquor will not be cleane with once washing but must be often scalded and thoroughly washed before it will be sweete so hauing heretofore possessed my vessell in impuritie though I now wash me with niter and take me much sope yet mine owne vncleannes is still marked before thee onely thou O Lord canst wash me thoroughly who am grieued thoroughly because I haue bin thoroughly defiled And indeede though I can not wash my selfe thoroughly yet I am sure thou hast washt mee thoroughly because I haue repented me thoroughly I haue mingled my drinke with weeping and My teares haue beene my meate day and night nay Euery night I wash my bed and water my couch with my teares It is a cleare case then that a great act of sinne must be bewailed with a great act of repentance For the raising of Lazarus which hath bin dead fowre daies requireth the greatest groning and weeping the greater sinne as of the Priest or voluntarie or such like requireth the greater sacrifice if I haue cōmitted great wickednes except I shew great repentance I cannot obtaine great mercie if I haue bin thoroughly defiled except I be thoroughly washed I can not be thoroughly clensed And therfore the holy Prophet that he may obtaine great mercie and that he may be thoroughly washed saith here Euery night I wash my bed and water my couch with my teares To returne then where I left and so to make an ende S. Austins two comparisons of a shower of teares and of a flood of teares may seeme to some very incredible and much more these three amplifications of the Prophet Dauid Especially if we read these words as I haue noted they are in the Hebrew Euery night I cause my bed to swimme and I melt my couch with my teares But howsoeuer they may seeme to be they are I graunt very hyperbolicall Yet so as the meaning of them is plaine enough As if he should haue saide I doe not indeede cause my bed to swimme in showers of teares neither doe I melt my couch with floods of teares but yet if euer any man had done so or if it were possible any man could doe so then my repentance is so great and my teares so aboundant that I thinke verily whosoeuer is one I should be an other which should cause my bed to swim and my couch to melt seeing Euery night I wash my bed and water my couch with my teares Therefore they which can gather no good meaning out of these words doe consider neither how fearefull the wrath and indignation of God is nor yet how horrible is the sense of sinne Augustus Caesar of whome I spake before hearing thē
talke in his court what a huge summe of money a certaine Knight in Rome owed at his death and that all his goods were to be sold to make payment of his debts commaunded the master of his wardrobe to buie for him that bed wherein this Knight vsed to lie For saies he if I can not sleepe soundly in that bedde wherein he could sleepe that owed so much then surely I shall sleepe in none If this famous Emperour thought it a matter almost vnpossible for him to sleepe quietly in his bed which was so deepely in debt what would he haue saide if Christ who was borne in his time had bin bred in his heart I meane if he had seene by the light of Gods word that no debts are comparable to sinnes And therefore if that poore Knight could hardly sleepe in his bed then that seruant which oweth his master tenne thousand talents as alas which of vs all beloued if wee remember our selues well is not guiltie of so many sinnes can hardly take any rest This if the Emperour had knowne he would rather haue bought Dauids couch that he might not haue slept for bewayling his sinnes then this banckrupts bed that hee might haue slept notwithstanding all his cares For these these euen our sinnes these are the debts which so trouble and torment the soule that a man were better haue many common wealthes in his head yea the cares of all the world in his head thē be disquieted distracted with them Wherefore deare christians if we be in good health let vs be thankfull to God for it let vs accoumpt it a speciall blessing without which all worldly blessings are nothing and let vs vse it as all other good gifts of God to his glorie the good of one an other If contrariwise it please the Lord at any time to visite vs with sicknes let vs not in this case despaire neither But first whatsoeuer other causes wee may conceaue let vs ingeniously acknowledge one cause of our sicknes to be our sinnes For if wee would preuent the iudgements of god by timely repentance and iudge our selues wee should not be iudged of the Lord. But because men will not when they are in health thinke of him that giueth health therefore oftentimes they are sick and now and then also fall a sleepe For euen as malefactors which will not by gentle meanes confesse their heinous crimes are by racking or such like tortures enforced to confesse so when grieuous sinners can see no time to repent God in his iustice or rather indeede in his great mercie doth as it were racke them vpon their couch with sicknesses and bodily paines that they may be constrained to confesse their sinnes and so may be freed of two sicknesses their bodies sicknes and their soules sicknes both at once O happie happie men are they which when they are young remember their Creator before they be old and when they are in health confesse their sinnes and forsake them before they be sicke And yet good louing brother if thou happen to be sicke be not in any case as I said before be not altogether discouraged by it But in the next place remember that thy sicknes is nothing else but Gods fatherly visitation to doe the good and especially to mooue thee to repentance Listen a little Harken I say Dost thou not heare him rapping a loud and knocking hard at the dore of thy hard heart and saying to thee whosoeuer thou art Mayden arise Young man arise Lazarus arise and come forth Awake therfore awake thou that sleepest and stand vp frō death and Christ shall giue thee life Say with the spiritual spouse In my bed by night I sought him whome my soule loueth Say with this our Prophet Did I not remember thee vpon my bed and meditate of thee in the night season Looke not still to haue pillowes sowd vnder thine elbowes neither boulster vp thy selfe any longer in thy sinnes Lie not vpon thy beds of iuorie neither stretch thy selfe vpon thy couch but euery night wash thy bed and water thy couch with thy teares Behold saies thy heauenly husband I stand at the dore and knocke if any man heare my voice and open the dore I will come in vnto him and will suppe with him and he with me And againe Open vnto me my sister my loue my doue mine vndefiled for my head is full of dew and my locks with the drops of the night Wherefore seeing Christ knocketh so loud at the dore of thy heart for repentance knocke thou as loud at the dore of his mercie for pardon seeing he would so faine haue thee turne vnto him and heare his voice be thou as willing to call vpon his name that he may heare thy voice seeing he is so forward to sup with thee by receiuing thy praiers be thou as desirous to sup with him by obtaining the benefit of his passion euen the remission of thy sinnes And as he saies to thy soule Open vnto me my sister my loue my doue mine vndefiled so be thou bold by faith to turne the same words vpon him againe and say Open vnto me my brother my loue my doue mine vndefiled for my head is ful of dew and my locks with the drops of the night And why is my head full of dew and my locks with the drops of the night Because euery night I wash my bed and water my couch with my teares Then deare Christian brother then thy sicknes shal not be vnto death but for the glorie of God For God will turne all thy bed in thy sicknes And so whereas before it was a bed of sicknes he will turne it into a bedde of health whereas a bed of paine and griefe into a bed of rest and comfort whereas a bed of teares repentāce into a bed of ioyful deliuerance Reméthy selfe well At least wise as well as thou canst and well enough What happened to Iob who was sick and sore all his bodie ouer and had not a couch neither to lie on but was faine to lie on a dunghill Did not all this turne to his great good whenas the Lord did blesse his latter end much more then his beginning What hapned to Ezechias who had sentence of death gon out against him Did not he lying sicke in his bedd turne him toward the wall and weepe and got the sentence of death reuersed and fiftene yeares more added to his life What happened to the man sick of a palsey who was let downe thorough the tyling bed and all in the midst before Iesus Did not Christ with one word in an instant heale him so that he tooke vp his bed and departed to his owne house praising God What happened to the man which had bin sick eight and thirtie yeares and was not able to stepp downe into the poole Did not Christ saying but Rise take vp
towards him and for the vnspeakable loue he hath shewed towardes you For if he gaue his onely begotten sonne to die for you when ye were his enemies now you are sonnes and such deere sonnes in his dearest Sonne what dutie will you denie him what loyaltie will you grudge him what heartie thankfulnes and good will is there which you will not affoard him what faithfull honour and seruice is there which you will not yeeld him In one word ye holy ones of God I speake now to you all beloued he which standes much vpon this obiection hath no faith no repentance no iustifying grace at all in him For the faithfull will neuer make that libertie which Christ hath purchased for them with his pretious blood a cloake to couer their wickednes but rather a spurre to incite them to godlines Neither will they at any time reason thus We will sinne because we are not vnder the law but vnder grace nor yet thus Wee will continew in sinne that grace may abound but alwaies thus By that we are dead to sinne wee gather that wee are aliue to God or els thus The grace of God hath appeared teaching vs to denie vngodlines and worldly lusts Thus you see then how in the regenerate man euery new act of sinne must be bewailed by a new act of repentance For God will not forgiue me except I repent no more then I am bound to tell my brother I forgiue him except he tell me He repents Naaman must wash himselfe seauen times before he can be cleane the Angel of Ephesus must rise from his fall and doe the first workes or els his candlesticke shall be remooued the Church of Corinth though it be neuer so holy yet by sinne violating Gods loue must oftentimes be reconciled anew euen king Dauid in this place though he were a man according to Gods owne heart yet before Nathan would absolue him he was faine to crie peccavi and before God would forgiue him he was faine to confesse his wickednes and to water his couche with his teares The second note is That a great act of sinne must be bewailed with a great act of repētance I meane not that any paine or griefe of ours can make satisfaction for the least of our sinnes or that our contrition can be any cause of remission but onely that where sinne hath abounded there sorrow should abound also that grace may superabound at the last The Schoolemen shew here that great griefe may be considered two waies According to a mans appretiation and according to his intension As the Patriark Iacob in his intension did lament his sonne Iosep hwhome he thought to be dead more pitifully then he did any sinne that we read of but in the appretiation or estimation which he had of the hainousnes of sin certenly he would rather haue lost tenne sonnes then once haue find against God Therefore howsoeuer in intension sorrow for sinne be none of the greatest yet in appretiation they would euer haue it excessiue But we neede not borrow such vncoth words of the Schoolemen to expresse our meaning if we can tell how to vse those wordes which wee haue of our owne For if wee looke narrowly into this place wee shall see that the Prophet Dauid is both waies in the highest degree sorrowfull First by how much the more dearely he esteemed Gods loue and friendshippe then the health of his bodie by so much the more is he greiued that that is violated then that this is indāgered And yet againe how intensiuely and bitterly he bewaileth not so much the sicknes of his body as the cause thereof the sinne of his soule appeareth in that he trifleth not but washeth his bed and watereth his couch with his teares Wee read of three that Christ raised from death Iairus daughter the widowes sonne and Lazarus For raising vp of Iairus daughter many weeping and wailing greatly for her he came to the house and went in where she lay and suffered but a very fewe to goe in with him and tooke her by the hand and said vnto her Maiden arise and straightway she arose and walked and charge was giuen that this should not be to told abroade For raysing vp the widowes sonne much people of the citie weeping with his mother for him who was now caryed out of the gate to be buried he went and touched the cofin and said Young man arise and he that was dead sat vp and began to speake and he deliuered him to his mother the rumor hereof went foorth thorugh out all Iudea For raysing-vp Lazarus when he sawe Mary weepe and the Iewes also weepe which came with her he groned in the spirit he was troubled in himselfe he vnderstanding he had bin dead and buried foure daies wept for him he groned againe he came to the graue hee caused the graue stone to be taken away he lifted vp his eyes to his father he praied very feruently he cryed with a lowde voice Lazarus come foorth then hee that was dead came foorth bound hand and foote with bands and his face was bound with a napkin and Iesus said vnto them Loose him let him goe Now these three sorts of corses are three sorts of sinners Iayrus daugter lying dead in her fathers house resembleth them that sinne by inward consent the widowes sonne being caried out of the gate of the city them that sinne by outward act Lazarus hauing bin dead and buried foure daies them that sinne by continuall custome The first was dead but one hower the second but one day the third fower daies The young maiden lay in a bed the young man in a coffin Lazarus in a graue For the first Christ touched her hand for the second he touched the coffin for the third he touched nothing Before their raysing vp because the maiden figured those that sinne not so much in act as in consent he touched her hand which had bin no great instrument of any act because the young man had sinned in act but not in custome into which hee might haue fallen if he had liued longer he touched the coffin which kept him from custome because Lazarus smelled hauing bin dead now fower daies the first day by conceiuing sinne the second by consenting to sinne the third by acting sinne the fourth by cōtinewing in sinne Christ touched him not at all At the raising of the first few were present and they were charged also to make no wordes of it that the maiden might be lesse shamed which had sinned for the most part but in cōsent at the raising of the second much people of the city were present and the thing was noised abroad farre and neare that the young man might be more ashamed which had sinned also in act at the raising of the third a huge number of Iewes were present which saw his face bound with
thy bed and walke cure him so that presently he was made whole and tooke vp his bed and walked What happeed to Eneas who was sick of the palsey as one of these two that I spake of last and had kept his bed eyght yeares as the other of them Did not S. Peter saying but thus vnto him Eneas Iesus Christ maketh thee whole arise and trusse vp thy couch so restore him that immediately he arose What happened to S. Paul who was pressed out of measure passing strength so that he altogether doubted euen of life Did not the Lord when he had receiued the sentence of death in himselfe deliuer him from this great daunger What happened to S. Pauls fellow-souldier Epaphroditus who was sick and no doubt sick very neare vnto death Did not the Lord shew mercie on him and giue him health againe to the great ioy of the Philippians and generall good of all the church What happened to holy Dauid in this place who saith of himselfe O Lord I am weake my bones are vexed my soule also is sore troubled I am weary of my gronings euery night I wash my bed and water my couch with my teares Did not the Lord finding him in this miserable pickle and plight deliuer his soule from death his eyes from teares and his feet from falling So that in thankfull and ioyfull manner he triumpheth and saith the Lord hath heard the voice of my weeping the Lord hath heard my petition the Lord will receiue my praier Euen as S. Paul saith He hath deliuered vs from so great a death and doth deliuer vs in whom also we trust that yet he will deliuer vs O faithfull and deare louing Lord He hath deliuered he doth deliuer he will deliuer He neuer yet hath forsaken he neuer doth forsake he neuer will forsake those that put their trust in him For tell mee my good Brother if thou canst tell any thing tell mee did Christ so miraculously restore Iob restore Ezechias restore the man sick of the palsey restore the bedred man restore Eneas restore S. Paul restore Epaphroditus restore king Dauid to their former health and can hee not restore thee Did he restore the most of these when he was crucified vpon earth and can he not restore thee now hee is crowned in heauen Is his arme now shorter his power lesser then it was then Where I maruel where is the Centurions faith Christ said then I haue not found so great faith in all Israel now if he were among vs he might say I haue not found so great faith in all the world The Centurion beleued though Christ came not vnder the roofe of his house but spake the word only his seruant might be healed well enough and doest thou thinke Christ cannot heale thee except he come in person stand by thy bed side and take thee by the hand and raise thee vp For shame away with such infidelitie This is a thousand times worse then all the sicknes of thy body Nay rather assure thy selfe if god say but the word thou shalt soone recouer and haue thy health better then euer thou hadest and liue many happie and ioyfull daies after Therefore mind thou only that which belongeth to thee that which belongeth to God meddle not with it but leaue it wholly vnto him It is thy part to bewaile thy former sinnes and in bewailing them to water thy couch with thy teares to crie to the Lord for mercie and forgiuenes to resolue with thy selfe stedfastly hereafter if it please God to giue thee thy health againe to lead a new life This belongs to thee and therefore this thou must meditate of and employ thy selfe about day and night but whether thou shalt recouer or not recouer that belongeth to God That rests altogether in Gods pleasure and will If thou doest recouer thou hast thy desire Or rather perhaps thou hast not thy desire Seeing the holiest and best men of all incline neither this way nor that way but wholly resigne thēselues as in all other things so especially in this case to Gods will Or if they determinately desire any thing it is for the most part to be dissolued and to be with Christ But suppose thou desire to recouer and recouer indeede Then as thou obtainest thy desire so thou must performe thy promise The promise which thou madst when thy bodie was grieued with sicknes and paine when thy soule was oppressed with heauines when thou wateredst thy couch with thy teares And what was that promise Namely as I said before that if it pleased god to giue thee health againe thou wouldst loue him more sincerely serue him more obediently tender his glory more dearly follow thy calling more faithfully then thou hast done If thou haue offended him with pride to humble thy selfe heareafter if with dissolutenes to be sober heareafter if with couetuousnes to be liberall heareafter if with conuersing with the vngodly to abandon their company heareafter to say as it is in this Psalme Depart from me ye workers of iniquitie for the lord hath heard the voice of my weeping This if thou conscionably constantly performe then in a good hower as we say and in a happy time thou didst recouer But suppose thou desire to recouer and yet neyther thy self see any liklihood nor god see it good thou shouldst recouer Then harty repentance watering thy couch with thy teares is most of all necessary That the feare of death may not affright thee but being truly penitent at thy departure thou mayst be sure to depart in peace And so God graunting not thy will but his will may indeede graunt both thy will and his will Thy will which is not simply to recouer but conditionally if god will and his will which is not to haue thee lye languishing any longer in this warfare but to triumph for euer in heauen O blessed teares are these which are recompensed with such high happines and such inestimable commodities As namely fredome from all sinnes past present and to come deliuerance from all the miseries and troubles of this wofull world consūmation of holines of humblenes of purity of deuotion of all other christian vertues which were but begun and vnperfect in this life putting away of all corruption and mortalitie putting on the royall robe of immortality blisse For that which happened to Christ shall happen to thee also because by faith thou art not only in soule but euen in body vnseparably vnited and ioyned vnto him being by vertue of this mysticall vnion made bone of his bone and flesh of his flesh Therefore as he from that agony wherein hee praied with strong crying and teares from that crosse wherein he commended his spirit into his fathers hands from that graue wherein death for a time seemed to insult and to trample vpon him rose vp againe and ascended farre aboue all heauens and now sitteth at the right
hand of glory so thy soule shall certainly be in the hand of God and thy very body also after it hath a while rested from watering thy couch with thy teares and from all other labours of this life shall be raised vp again and caught vp in the cloudes and shall together with thy soule for euer raigne with Christ in the life to come Which God graunt to vs all for the same our blessed Sauiour Iesus Christs sake to whome with the Father the holy Ghost be all honour and glory power and praise dignitie and dominion now and euer more Amen FINIS Errata In the Epistle for euen since read euer since pag. 19. lin 20 for vp himselfe read vp to himselfe pag. 35. lin 25. for Iosep h whom read Ioseph whom pag. 37. lin 22. for dayes The read daies The a 1. Ioh. 5.3 b Matth. 11.30 c Non emam tanti poenitere Demosth. d Rom. 6.21 e Exod. 5.14 f Esa. 57.20 g Epist. Iud. 13. h 1. Tim. 6.9 1 Reuel 14.11 i Sapien. 1.11 k Matth. 10.20 2 Ier. 9.5 l Hereupon I entitle this sermon The sicke-mans couch m In the sermon entitled The meane in mourning 3 Cant. 4.2 n Gen. 30.38 o Psal. 119. vlt. p 1. Reg. 7.38 q Rom. 12.1 4 Askch. 5 1 Reg. 7.47 r Iohn 3.5 s 1. Cor. 3.6 t 1 Peter 3.21 u Iohn 19 34. 6 Gen. 2.10 x Psal. 119.130 y Pomponius Mela. z Ierem. 9.1 a Psal. 16.7 7 Amseh b Bucerus Tremellius alii c Psal. 22.14 8 Iob. 9.30 9 Laborauiin gemitu meo 10 Stratum meum rigabâ— vulg a Psal. 107.42 b Mat. 22.12 c Kaphetzah Hebr. Ithcassemath Chald. Omnis iniquilas contrahit os suum Muscul. Oppilabit in margine Oppilauit Vulg. d Vers. 17. e Vers. 11. f Vers. 34. 14 de Poenitentiâ In fine 15 Omnium notarum peccator 16 Et nulli rei nisi poenitentiae natus 17 In Psal. 135. Quod peccandum semper sit vâ—semper siâ— confitendum 18 Sed quia peccati veteris antiqui vtilis sit indâ—fâ—ssa coâ—fessio e 2 Pet. 1.10 19 Psalm 32.5 Notum faciaÌ„ non abscondi f Nostra iustitia tanta est in hac vitâ vt poâ—ius Peccatorum remissione consâ—â—t quà m perfecâ—ione Virtutum August de Ciuit. Dei l. 19. c. 27 20 Rom. 7.19 g Acts. 9.15 21 Act. 24.16 22 Nihil mihi conscius sum h 1. Cor. 4.4 23 Act. 11.23 i Hebr. 12.1 k 1. Cor. 7.35 l Psalm 73.28 24 112. Vers. 25 57. Vers. 26 106. Vers. 27 Floridus lectulus Can. 1.15 m Psal. 127.3 n Psal. 139.12 28 Iob. 7.15 o Psal. 88.9 p 2. Sam. 4.5 q 2 Sam. 11.2 r Can 3.10 29 Recli atâ—rium aâ—râ—um Asceâ—sus purpureus s Psal. 132.3 30 Non asiendam in lectum strati mâ—i t Psal. 133.2 u Luc. 7 38. 31 Luc. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 Iosua 15.19 Irriguum superius irriguii inferius 33 Exod. 35.22 34 Luc. 19.8 35 Luc. 7.38 y See Master Fox his booke of Mâ—rtyrs z 2. Cor. 7.11 a Rom. 6.19 b Eusebius Histo Eccles. l. 6. cap. 8. c Marc. 9.47 d Iâ—a euemit vt cúm aliquid vbi non oportet adhibetur illic vbi oportet negligatur Tertul. libro de Poeniten initio e Gen. 39.10 36 In Apolog. c. 45. Democritus excoecando scipsum incontinentiam emeÌ„datione prófitetur 37 At Christianus salvis oculis â—oeminá vidâ—t animo aduersus libidines caecus est f Rom. 6.12 g Luc. 11.39 h 2. Pet. 2.8 i Iob. 31.1 38 Ego mâ—rgâ— vos ne ipse mergar à vobiâ— 39 Institut l. 3. c. 23. Si tantus pecuâ—iae contemptus est fac illam beneficium fachumanitatem largire pauperibus 40 Potesâ— hoc quod perditurus es multis succurrere nefame aut siti aut nuditate moriantur k Super aequas Ecclesiastes 11.1 l Genes 18.1 m Luc. 16.9 n Noctium Attica l. 19. cap. 13. Homo miser vites suas sibi omnes detruncat o 1. Timo. 6.23 Modico vino vtcre Vulg. p Omnes rum ex quâ— monachisumu infirmum stomâ—chum habemus taÌ„ necessari Apostoli de vtendo vino coÌ„silium meritò non negligimus modico tamen quod ille praemisit nescio cur praetermisso In Apologia ad Gulielmum Abbatem 〈◊〉 sus finem â—â—csi diâ—cret vinuÌ„ Apostolus admittit monachus immittit modicuÌ„ Apostolus praemittit monachus praetermittit q Psal. 16.13 r Est lacryma pingue holocaustum virtutum mater culparuÌ„ lauacrum Angelorum vinum Iohan. Climacus 41 Cantic 2.12 42 Turtur gemit non caniâ— 43 Leuit. 1.15 44 Sâ—deo intâ—r susâ—iria lachrymas t 1. Reg. 18.44 u Eccles. 1.7 x Lament 2.13 45 Confess l. 8. cap. 12. 46 Vbi alta coÌ„sideratio coÌ„gessit totam misâ—riam meam in conspectu cordis mei 47 oborta est procella ingens ferens ingenâ—è imbrem lachrymarum 48 Ego sub quadam fici arbore straâ—ime dimisi habenas lachrymis 49 proruperunt flumina oculorum meorum 50 Perque sinus lacrymae fluminis instar eunt y Psal. 29.12 51 Luc. 17.4 z Ezech 18.21 52 2. Reg. 5.10 a Pro. 24.16 b Luc. 8.2 53 Reuel 2.5 54 2. Cor. 5.20 c Gal. 6.1 d 1. Iohn 2.1 e Psalm 16.2 55 2. Sam. 12.13 56 Psal. 32.5 f 2 Sam. ii 4 15. g Rom. 8.1 h Gen. 9.23 i Iob. 7.20 k Psal. 44.24 l Gen. 42.7 m Psal. 89.33 n Iob. 13.26 o Psal. 51.12 p 1. Thes. 5.19 q Rom. 11.29 r Hebr. 6.6 s Rom. 2 4. t 2. Tim. 1.6 u Esa. 1.17 x Act. 27.44 y 1. Tim. 4.2 z Eph. 4.19 a Consueâ—udo peccandi tollit sensum peccati Aug. b Heb. 5.14 c Celandine d Ditany e 2. Reg. 20.15 f Esa. 38.14 15. g Iob. 6.4 h Iob. 42.6 i Rom. 8.14 k 2 Cor. 4.13 Eundem spiritum l Gal. â— 17 m Iob. 32.19 n Psal. 39.3 o 1. Iohn 3.9 p Hebr. 12.5 vobis vt filiis q 2. Cor. 5.5 r Eph. 4.30 s Diligenti deuÌ„ sufficit ci placere quem diligit quia nulla maior expetenda est remuneratio quam ipsa dilectio Leo Magnus serm 7. de Ieiunio t Rom. 5.10 u Eph. 1.6 x 1. Pet. 2.16 y Luc. 1.74 Liberamur vâ— serviamus ei z Rom. 6.15 a Rom. 6.1 b Rom. 6.11 c Tit. 2.11 d Rom. 5. â—0 e Vide Bellar. de Poenitentia libro 2. c. 11. f Gen. 37.34 g De tota hâc Alegoria vide Aug. ser. 44. de Verbis Domini Tract 49. in IohaÌ„nem Erasâ—um etiam in contione de Misericordia dei Ferum in Iohan c. 1â— Hanc approbat Calvinus in Lu. c. 7. vers 11. his verbis Scimus inucnem hunc quem Christus à morte suscitauit specie esse spiritualis vitae quam nobis restituit 57 Mark 5.38