our earth iron then the Lord giueth vs dust ashes for raine All is litle that can be sayd to this one thing Christs soule was very heauy euen vnto the death for sinne Hee was wounded for our 〈◊〉 and broken for our iniquities all his sorrow was for sinne not his but ours All our debt hath beene payd by obedience of suffrings not ours but his yet we suffer because we sinne yet Christ who for vs ouer came the malice of sinne prescribeth sinne no more It was sinne made thee sick when he sayd thy sinnes are forgiuen thee he began the cure where the malady began We often put the fault on guiltlesse nature we thinke why were we borne to miseries wee blame our bodies constituâ—…ions Ahab imputed his fault to the Prophet but it is thou Ahab thou sin and thy fathers house the diuels vgly family which trouble all Israell We accuse the distempers of the yeares But man suffereth for his sinne hast thou not procured this vnto thy selfe Diseases are all begotten of that mishapen hagge and fearefull Incubus sinne Shall I then be discouraged in my sickenesse or iudge others plagued of God in theirs not so all are not in firme for sinne though none without some against sinne some for probation and exercise as Iob whom God pronounced iust Some that the glory of God might appeare Therefore they asked amisse who had sinned Iohn 9. Neither he nor his parents had sinned which must be referred to the immediatnesse of his maladies cause He had deserued the euill but God aymed especially at his own glory in the cure Seest thou a man afflicted leaue him to God who best knoweth why hee striketh his iudgement is alwayes iust though oftâ—…n secret Seest thou a wicked man healthy and strong enuy him not his misery is to come but when we are chastened we are corrected that we might not be condemned with the world Art thou afflicted euer thinke thou sufferest lesse then thou hast deserued To conclude this one lesson well learned would be a good meanes to preuent many errors many euils of body and soule you shall haue some man if his body be neuer so litle dis-affected send in as much hast for the Physitian as Gehazi ran to the Shunamites sonne if thou meete any salute him not if he sinne he deferreth dissembleth or perhaps it hath a noli me tangere none may touch it if he sin it pleaseth him if he be sicke nothing can comfort him O peruerse affection of the ignorant man his body is to him as Dauids beloued childe bewailed with teares his soule like the Iewes friends whose death they solemni zed with instruments of musicke the reason is they obserue not what dangerous effects sinne worketh to body and soule therefore they striue with the effects but touch not the cause Wilt thou be healed remoue the cause the effect will cease sinne is the fountaine of euill first cleanse that Sinne no more for God smiteth for sinne which bringeth me to a second consideration of sickenesse God smiâ—…h with sickenesse therby to restraine the fury of the wicked and to instruct the righteous Egypts plagues the pestilence in the campe of Israel the murmurers the Philistim Emerods Gehaziâ—… leprosie Herods wormes shew the one Iob Dauid Hâ—…zekiah with many others like this present instance marked with an 〈◊〉 sanatus es Sinne no more proue the other My discourse is especially addressed to this Affliction hath three daughters like Iobs last three giuen him after his trialls more beautifull then the former Exercise purging sinne Probâ—…tion giuing approbation and Reward crowning our labours God gaue a life free from all sicknesse and pâ—…ine when man abused that gift he afflicted him with many iâ—…firmities by correcting the body the baser part to amend the more excellent like a good Physician if an obstinate disease the Splene or Dropsie will not be cured with potions and light medicines he vseth lancing and cauterizing without So are our sicknesses like Christs Scourges which he made to driue the buyers and sellers out of the Temple I meane those cursed Brokers which sell vs to Sinne Securitie and Neglect in which our luxuriant minds full fed soone fall asleepe then commâ—…h God as Dauiâ—… to Saul sleeping and taketh away the speare and pot of mater our strength and nourishment but â—…lling to vs a farre off sheweth plainely he did not take aduantage to kill but to awaken vs. Doe I desire the death of a sinner Why will ye die O house of Isâ—…e Looke how a father pittieth his owne child so is God mercifull to his he correctâ—…th but his indiâ—…ation is not execution of reuengâ—… but working of pâ—…rdon Like a good Physician he fighteth with the disease not the diseased Christ wept for Ierusalem before he took vp the Rodde Looke how wise parents punish their childrens faâ—…ks but suffer with their persons how anger goeth betwixt the child and the fault like the sâ—…king 〈◊〉 and 〈◊〉 lâ—…pe betwixt Abrahams diuided Sacrifice which Grâ—…gorie expresseth thus I reprehâ—…d thy faulâ—… that I may loâ—…e thy person sâ—… lâ—…e thy person that I may not be guiltie of thy crime So God sendeth sicknesse yet as Dauid his battailes against Absolom with this charge Deale gently for my sake with the yong man God correcteth his but often as the Persians beat their Princes Clothes not their Princes Infirmities are Gods well-ordered troupes which strongly charge the disorderly affections of a rebellious minde yet to these hee sayth as concerning Iob Loe he is in your hand but saue his life Sinne is the water as in a Pericardium compassing our heart which should be the Altar of God sicknesse like Eliahs fire sent from Heauen licketh it vp consuming that fomitem peccati abounding in a full and healthie bodie Therefore he giueth a litâ—…le rebated sorrow as Physicians poyson which as one saith of the Cantarides carry a remedie with them and is an externall antidote against eternall weeping and gnashing of teeth so soueraigne a medicine that euen the weake haue desired it Reserue me not to vtter darkenesse said Origeâ—… rather correct me O Lord. Mauritius guiltie of the bloud of twelue hundred souldiers through his couetousnesse vnransomed and put to the sword hauing beene terrified with many â—…arefull predictions and gastly apparitions humbly beâ—…ought the Lord that he might haue his punishment in this life which hee obtayned not in a little sickenesse but first seeing the Empresse his Wife and deare Children butchered at Phocas command he onely said Righteous art thou O Lord and iust is thy iudgemeâ—…t and with the like constancie himselfe soone after suffered death Good men doe so much loue God and hate sinne that they had rather suffer famine to beate downe
leading to the doore of life Christ Iesus So hath mans soule a smal window aboue to receiue light from heauen but the doore the passage for earth is of three heights the more neede haue we to cleare this little window towards heauen that we may see the comfort which followeth in the next place THE SECOND SERMON Thou art healed WE haue hitherto seene the excitation the stirring vp our attention in foure points first discouering to the ignorant the good they haue the second reprehending the vnthankefull the third remembring the forgetfull the fourth comforting the afflicted Next we are to consider what God hath done in restoring his health Chrysostome noteth the humilitie of Christ not saying I haue healed thee but thou art healed If man doe well consider the workes done they will lead him to their author Thou art healed There is an health of Soule tâ—…t he cured who became like the Pellican in the Wildernesse smiting his brest and recouering vs By his stripes we are healed There is an health of Body I doubt not but he had here a respect to both as in a like Cure Matth. 9. 2. where he vseth them as conuertible termes Thy sinnes are forgiuen thee or Arise and walke Most men haue health as Soules by which though they liue moue and vnderstand yet not many vnderstand what whence or for what end they haue it Which three points as God time and your patience shall giue me leaue I will consider Health so much differeth from health that what it is I cannot without distinction describe Health in it esse and proper being was that vncorrupt disposition of bodie in mans innocencie when the foure first qualities in Man as a Citie 〈◊〉 vnitie in it selfe by their brotherly 〈◊〉 fortified him against all assaults of Paines Aches Sicknesse Wearinesse Decrepednesse Old Age. Then was no ambition among them but though they were by their beings contrarie yet vnited into one being of a right temper they stroue not but so 〈◊〉 each other that the euenly-diuided power kept peace betwixt them all till the ambitious mind taught them to 〈◊〉 then Heat and Cold Moist and Drie eagerly as it were fighting for soueraignetie by restlesse ciuill warres ouerthrew Mans body the little modell of a State neuer ending their intestine quarrell till the great Vsurper Death entring through the breach of sinne surprized all Since sinne was borne a thousand life-killing Maladies fore runne as if they were sworne Harbingers to Death So that Health in it existence and present being is assaulted with many Infirmities Distempers Surfets vntimély Accidents a thousand Gates are set open to Death And him that escapeth from the sword of Hazael shall Iehu slay and him that escapeth from the sword of Iehu shall Elisha slay If a man liue free of all these Old Age commeth in the Maine Battaile with Legions of Diseases an vnresistable all-subduing power I wonder what Democritus it was and in what merrie moode how he 〈◊〉 his cares asleepe how he forgot his first language or vnderstood not his last adue to the world when he described a Man to be a Creature apt to laugh Man borne with teares liuing with sorrow dying with griefe Nature said one which armeth all the Creatures cast out Man naked in the day of his Natiuitie to teares and crying Thus happily borne he lyeth bound hand and foot a weeping little Master of all the Creatures beginning his life with punishment And now Diseases swarme Changes and 〈◊〉 are against vs and as much varietie of Medicines and those ouercome with nouelties in Diseases making it a part of sicknesse to perish by skill it being easier dying of the Disease then too much remedie 〈◊〉 and frayle is mans health Few and euill are the dayes of my Pilgrimage said good Iacob halfe our life is like death as death representeth sleepe so sleepe death The vnripe dayes of froward Infancie are hardly to be reputed a life wherein though we liue we thinke not of liuing neyther of Old Age the second Childhood the Age of Sorrow and Care wherein we haue so little pleasure as oft we learne of Ionah to inuite that vn welcome guest Death that coldhanded last and furest Physician for all Diseases whom others in vaine striue to rob of some houres possession Adde to these the sickly houres our stronger yeeres haue told how many spent in sinne for I can neyther call that health when eyther the pensiue mind maketh the body sicke or the pampered body the mind and if the vnhealthie are to be 〈◊〉 as one said of Sea-men betwixt the liuing and the dead we shall find that he who hath reckoned many yeeres hath liued but few and those euill That our dayes are euill we cause that being euill they are few Gods mercy prouideth At the best externall health is but a delaying the maladie for a little time the Period is set our liues Glasses euer runne in our best strength wee decay Hezekiah may haue fifteene yeeres pieced vnto his life yet hee must dye The Heauens may stand still yet the day must end Lazarus may liue some posthume dayes yet must come to the Graue againe The giuer of Natures Lawes onely can dispense with them but we run towards our ends no Age no Estate no Place can 〈◊〉 vs. Hormisda discouered Constantius vaine confidence in the pompe of the then triumphant Rome when asked of the Emperour what he thought of the pompe of that glorious Citie he replyed it onely liked me that I haue learned that men doe also dye at Rome Artemidorus men of Taproban liuing long and neuer sicke are truly the Citizens of the heauenly Ierusalem where no inhabitant shall say I am sicke But in this life there is no absolute health we are borne drawing death from our first originall and bearing natures corruption and contention or victorie in our members The same point of time giueth an exordium to our liuing and dying our life is but a lampe lighted at our birth which may haue some violent blast to put it out or wind to spend it but though neyther vntimely death extinguish nor heart-eating sorrow consume yet there is but a proportioned oyle of life which will soone burne out Shall we then be impatient and wish we had not been This life is a time of triall be contented a while with thy discontents he that now soweth in teares shall reape in ioy Shall we build great hopes on these sands Eternitie is a surer rock set not vp your rest here for as Moses told Israel Ye are not yet come to your rest the short epitome of life forbiddeth to begin long hopes There is nothing firme not in health it selfe health the riches of the poore and the blessing of the rich vaine hopes of worldly men pursuing that which is not as if it were It is one
The Lord was 〈◊〉 to 〈◊〉 me therefore wee will sing my Song all the dayes of our life in the House of God So said Hezekish by this meanes wee shall lay vp a good prouision the treasure of a good conscience against the time of Sicknesse as Ioseph stored vp in plentie against a Famine There are two Nations of finnes eternall foes to the people of God like Moab and Ammon begotten of those two base Daughters of Health in their Fathers forgetfulnesse Drunkennesse and Lust of eyther of them may be said that of Ambrose concerning her dauncing How many faults were in that one Wickednesse Many thinke their health giuen them to make them able to powre in much strong dâ—…inke and themselues borne to deuoure Wine and eate vp the fruits of the Earth When Nilus 〈◊〉 it maketh Egypt fertile Gluttonie and Drunkennesse is our Nilus which saith Basil like a dispersed Riuer ouerflowing her Bankes pubescere facit peccata doth ripen sinne Wee might haue instance in Noe Lot Esau Israel but that this Age robbing the Dutch of their intemperance as all other Nations of their once-esteemed proper vices aboundeth with example Wee lacke in eueâ—…ie corner of the Land an Academic of Cynicks to be angry with the betrayers of their strength destroying their owne health in sacrificing to others It was but a fable of Circes which this monstrous age maketh true Intemperance is our Circes which transformeth men into variable sortes of beasts which like the 〈◊〉 do fight and kill with their cups the bloody enemy not destroying so many as the drunken friend One sayd drunkennesse is the death of the memory â—…he spake enough the drunkard forgetteth his friend his state his health his reason himselfe his soule and God not his How should he then remember the end woe and sorrow It goeth downe pleasantly but in the end it will bite like a Serpent and hurt like a Cockatrice whose deathfull eye if thou foresee not will kill thee Others giue their healths to harlots among all the Ideots the wise man considered this one voyde of vnderstanding going like the foole to correction like the Oxe to the slaughter ambitiously begging and dearely buying repenâ—…ance at the best or going on till a dart strike through his liuer The Embassadors replyed wisely to Lysimachus shewing in his armes the wounds he receiued when he played with a Lyon Demetrius hath more dangerous markes in his necke which Lamia gaue him no beast so cruell as an harlot none other can bite the soule I finde more 〈◊〉 then death the woman whose heart is as nets and snares the curses of the damned and malice of the diuell are not so hurtf ll as the flattry and loue of a whore shee consumeth the estate rotteth the body killeth the soule she bringeth a man to a morsell of bread shame and dishonour she causeth many to fall downe wounded and the strong men are all 〈◊〉 by her her house is the way to the graue which goeth downe to the chamâ—…ers of death This is the fire which deuoureth to destruction God wiâ—…l iudge them they shall not inherit heauen but the lake which burneth with fire and brimstone Such is the reward of them which abuse their health some thinke if they follow such pleasures as the world calleth lawfull they owe God no tribute for their health Pleasure like Ionahs gourd is of a short pleasing growth but when God hath prouided the worme to bite the root where is then Iosephs prouision Some sacrifice all their time to Mammon but take such a man on his death bed shall thy wealth now deliuer thee from hell Where is Iosâ—…phs prouision now the cause why many are so comfortlesse in their sicknesse is because they make no good vse of their healths If thy health did not corâ—…upt thee thy sicknesse could not dismay thee but so easily doth the bodyes health make a diseased soule that some call it not amisse a vitious health multi tutius aegrotassent Sickenesse had beene more safe for many How much better had it beene for Dauid to haue beene sicke in bed then sending his eyes such vnlawfull embasses to Barthsheba How much better for them which now tormented in hell fire wish it too late neuer to haue beene free from sickenesse that at least their torments might haue beene lesse Learne by their euill how to vse the good thou hast let this part teach theethe next Sinne no more leâ—…t a worse come vnto thee THE THIRD SERMON Siâ—…ne no more PHisitians forbid that dyet which caused the disease and the cause found they esteeme the cure found By this admonition then we learne that Sinne is the cause of sickenesse death entred into the world through sin and sickenes fore-ran death in the same passage It was neuer sayd before Câ—…rsed be the earth for thy sake in sorrâ—…w shalt thou eate thereof Neuer did any heare I will greatly encrease thy sorrows sinne like the Grecian stratagem though it were let in by a small-seeming breach yet her bowels were laden with a world of armed mischiefes which set open the soules gates to the destroyer sins infection is stampt as deepe as Gehaza's leprosie to thee and to thy seed for euer so that we haue framed our own snares wee walke in the fire wee haue kindled for the wickednesse of Iacob is all this Michai 1. 5. Therefore will I make thee sicke in smiting thee because of thy sinnes Sinne is that morbida qualitas the infection of the soule and body Dauid was sicke for it there is no sound part in my flesh because of my sinne Much more Iehoram his bowels fell out for his his sinnes Miserie commeth not forth of the dust To sicknesse and all those previous dispositions of death in labour wearinesse in old age faintnesse and as many more as are allyed to sickenesse sinne gaue being for the punishment could not haue been without the crime Al miseries are the vndoubted child eÌ„ of sinne sinne is that Eue that grandmother of euery malady sinne is that world envenoming Dragon not so little as that whose tayle swept ouer a third part of heauen Great was the infâ—…ction of Egypt on the land on the waters on the trees on the corne on the field on their houses on the earth on the ayre on man on beast but still Gâ—…shen was excepted but sinne went ouer all For sin the earth is cursed it is her sicknesse euery creature groneth and trauelleth in paine a generall contagion The mischiefe staieth not here but flyeth vp to the cloudes and there sometime lxion-like begetteth monstrous Centaures fiery eruptions ayre infecting meteors thunders stormes tempests â—…ometime it maketh that dewie region of cloudes like Abimelech house barren euery wombe shut vp then our heauen is as brasse and
their bodies â—…icknesse to weaken them heauie afflictions to bruise them then sinne should reigne ouer them men willingly drinke a bitter draught to cure them Therefore sayd Ambrose blessed be God who vouchsafed to correct his seruants that he destroy them not and concerning Gods words of Iob he sayth resoluedly Let the Serpent eate my flesh let him grinde my body onely let God say of me I deliuer him into thine hands onely keepe his soule Such is the power of Christ at his command the rauenous Lyon must keepe his owne prey in safetie betwixt his teeth he may vlcerate the flesh but he must keepe the soule Let him be alwayes â—…uill that God may be euer gratious who turneth that malice into our good who therby killeth our sinnes Shall I then repine at mine infirmities God sendeth sickenesse against sinne as Ioab besieged Abel onely for the traytor Sheba whose head throwne ouer the wall the warre was endâ—… Sinne is the Sheba which God pursueth if we deliuer it vp God will soone raise the siege Feare not affliction if thy â—…nne hurt thee not Bubbles filled with ayre breake themselues it is their weakenesse beate an Adamant with an hammer it breaketh not a small affliction breaketh the heart of a wicked man but nothing can destroy the righteous no affliction shall hurt where no iniquitie reigneth So true is that no man is hurt but by himselfe Orâ—…gen thus sayth of the enemy Sinne giueth him a breach to enter and power to kill Sinne is that Delilah which cutteth off our strength and deliuereth vs into the power of affliction it is the soules trayterous Catiline O happy state this heape of mischiefe cast out one onely Catiline drawne out the Citiâ—… seemeth eased and refreshed What euill or impietie can be deuised or thought of which he conceiued not Against such danger God fore-armeth vs by sickenesse Euery father can tell why hee vseth the Rodde Correct thy soâ—…ne and he will giue thee rest he will amend his faults before Gods Arke were layd vp Mannâ—… and the Rodde not Manna without the Rodde mercy without stripes for his stripeâ—… conuey his mercy to vs by amending vs. Such wanton Adoniahs who from their youth must not haue so much said to them as Why haue yee done so may proue faire but very seldome good Dauid was better instructed with the terrors of God from his youth vp therefore confesseth It is good for me that I haue beene afflicted that I might learne thy Statutes You see the first daughter of Affliction The next is Approbation God giueth his children such tryalls as the Psylli in Africa were said to cast theirs before Serpents which hurt them not if they were legitimate or as they were reported to throw their infants vpon the Rhene which drowned the adulterate bloud but rendred the vnstained to the carefull mother againe so God proueth vs that he may approue vs to the intent that wee might know what hee knew before all Worlds that wee are borne of an immortall seed and no affliction can separate vâ—… from him Night putteth not out but more clearely sheweth the starres a thinne and sickly bodie sheweth the patience of the godly so are our losses gainefull Cast all thy care vpon God thou art in the hands of a faithfull Creator who will not deale ouer-roughly with thee He said of Israel in all her troubles he was troubled and that he bare them and carried them continually Againe as an Eagle stirreth vp her nest â—…uttereth ouer her birds taketh them and beareth them on her wings so the Lord alone carried them on the high places of the earth but as Leocras made the Eagle carrying Ganymede so tenderly as if hee had knowne what she was carrying and to whom onelâ—… griping his clothes with her tallons Sicknesse and paines are the sharpe tallons in which God taketh vs vp to proue vs but so gently that he hurteth not That maketh the experienced Saint entertaine Gods corrections with alacritie whilst to the wicked man they are as dreadfull as some inexorable Sergeant to a bankrupt Debtor Dauid saith God shall suddenly shoot at them and they shal be wounded but the good man shall not be afraid for any euill tidings nor for the flying arrow Though the good bad indifferently seeme the marke at which death shooteth sicknesse yet to the good mans heart the Lord sayth as the Prophet to Ioasâ—… Behold the arrow of the Lords deliuerance paines are to them the arrowes of the Almightie Dauid and Iob were very sensible of them but like Ionathans arrowes shot to warne not to wound Blessed is the iust marke the man what euer hee suffer his end shall be peace hee is comforted in his bodies infirmitie and decay by the sense and assurance of his inward mans renuing death to him is but like 〈◊〉 sword in old Aeson's throat letting cut the old bloud to renew his age an age which in spight of time shall neuer be old The good and bad must be sicke and dye and both returne out of deaths lightlesse prison but like Pharoahs seruants one to honour the other to execution euen death approueth the righteous wherein Christ is our aduantage and death so bitter-sweet a gayne that euen they which feare it desire it Let me die the death of the righteous and let my last end be like his said the vnrighteous Prophet Sicknesse is the suburbs of death death the gate of Heauen a loathed Gate to so desired a Citie Opinion and humane failtie for a time shutteth the Saint from his desires but when the Angell of the Lord shall call vs as Peter out of prison these chaynes shall fall off and those Iron Gates which leade to the Citie open by it owne accord and giue an easie passage Then especially shall God approuevs then we shall know that all these bodily paines are like the Babylonish fire in which the Children walke safely and their Tormentors onely perish and like the Red Sea in which the Aegyptian is drowned but the Israelite passeth thorow them to his long desired rest Here is Afflictions second daughter a Naomi though she would be called Marah the reward is next the ioyes which grow among the thornes of sorrow and they are seuen sweet Babes of an ill looking Mother The first is Sicknesse weaneth vs from the loue of the World Israel loued her bondage too well though she groaned vnder it God suffered her to be afflicted to force her to seeke a better rest Wee find many inconueniences in the World yet wee cleaue to it what would wee doe if there were none How would they loue a faire Rahel who 〈◊〉 so much on a bleare-eyed Leah extremitie of paine is the onely Wormewood which God layeth to the brest to draw our loues from
first be this present Doctrine First God giueth vs health that we might auoid sinne Secondly there is nothing of it owne nature euill but sinne ere sinne was borne God saw all his Creatures euen the Angels which falling became damned Deuils the Beasts the Serpents and all that he had made and loe it was very good nothing created is euill sinne is a non enâ—… a priuation of the good was made Thirdly onely sinne is against Nature a very Monster of the Soule as Monsters are said by the Naturalist to be the errorâ—… of Nature our nature which sinne corrupted is of it selfe good and to good nothing but euill is contrarie Sinne therefore primarily beeing the onely â—…uill is so onâ—…ly coâ—…trarie and destructiue to Nature Fourthly Sinne iâ—… contâ—…ie to God nothing of that hee made is contrarie to him for all beeings are in him and God made all sinne onely excepted by sinne we oppose Gods soueraignâ—…e not by nature but by corruption of will hauing no power to hurt God our will to hurt maketh vs Gods fâ—…s our nature therefore it is not but our sinne that contrarieth God euill onely being contrarie to good Fiftly it maketh vs children of the Deuill not by Propagation but Imitation not by Generation but by doing his workes of Rebellion against God Sixtly Sinne onely hurteth vs the vice that â—…aketh vs oppose God is onely our owne hurt no wayes Gods because it corrupteth our nature of it selfe good Sinne is like that euill Spirit in the possessed tearing and raging and â—…asting vs into the fire Infinite are the miseries borne of sinne it maketh God angry with vs it separateth vs from him it draweth the Curse of the Lord vpon our Houses it shutteth out our prayers from Gods eares it subiecteth vs to all Miseries Sicknesses Paines Death I haue not yet sayd all when all Warnings will not serue a worse thing shall befall the Sinner which like Tamerlans â—…able Flagge commeth in the Rere and last part of my Text. But is there any perfection in this life Can any in this life be without sinne The Iusticiaries affirme it the Nouatians sayd they were 〈◊〉 the Pelagians denyed Originall Corruption and sayd the Elect may be without Sinne in this life a man not sinning but where shall wee finde the man Come to the Saintâ—… thou shalt heare them crying enter not into iâ—…dgement with thy seruants O Lord. Againe we all haue â—…one astray like sheepe againe I see another law in my members Leading me captiue vnto the law of sin There is not aiust man vpon the earth that doth good and sinneth not then who can say I haue made my heart cleane I am pure from sinne Sinne no more O wretched man that I am who shall deliuer me from the body of this death How heauy are the burthens of sinne how smartfull the wounds of a guilty conscience giue me any griefe it is easier it is for thy sake sinne the Saint often cryeth I desire to be dissolued For the contagion hath iâ—…fected euery part and dispersed it selfe through my veines all my thoughts woâ—…s and workes relish of thee if I examine my best actions I finde them faulty in my prayers suggestions and profane wandrings fall vpon mine heart like the foules on Abrahami sacrifice In my hearing distraction in my almes vaine glory or some sinister respect which like the the worme at Ionahâ—… gourd â—…ateth vp the life of goodnes as 〈◊〉 men sayd of the Philistims Behold we are afrayde here in 〈◊〉 how much more then if we come to Keilah against the â—…rmies of the Philistiâ—…s If sinne assaile vs in our bestactions how shall we deale with it in other how fayst thou then O Lord finne no more Lord thou knowest my thoughts my heart fayleth me because of my sinnes and I desire nothing in the world like this that I might sinne no more If my sinne were written with Inke I could perhaps put it out but now it is written in mine heart like 〈◊〉 with an Iron pen. Lord if thou wilâ—… thou câ—…nst makâ—… me cleane The tables of the law were written and broken and written againe by the finger of God God wrote the law in mans heart sinne brake these Tables and now we are the writing of the â—…ame God whoing ingâ—…ueth in the fleshy Tables of the hâ—…rt by the same Spirit of his whose finger writing in the dust where finners are written did cancell and put out the hand writing of sinne and acquitting of others accusations blessedly dismissed and gaue a quiâ—…tus est neither doe I condemne thee goe and siâ—…ne no more how did she not sinne being humane how did shee fulfill his command if she did sinne none liue which sinne not Therefore Gods family sayth not I am whole I need no Physitian but heale me O Lord and I shall be whole saue me and I shall be saued When of old God brake Israels yoke she sayd I will no mâ—…re transgresse she sayd it but as we say it onely as Ambrose sayd of Calanus answer to Alexander â—…raeclara verba sed verba excellent words but words excellent constancy but the constancy of a man for she did sinne more and more But sayth he not Whosoeuer is borne of God sinneth not yet there is no man that doeth good and 〈◊〉 not None no not one These two come like Esau and Iacob with the face of enmitie till they meete and are reconciled All sinne would God we had no proofe for it yet the iust sinne not which wee vnderstand not as Bede of mortall sinnes or the violation of Charitie but as the Spirit of God the best interpreter of himselfe If I doâ—… that which I would not I consent to the law that it is good now then it is NO MORE I THAT DOE IT but the sin that dwelleth in me The regenerate in a right sence sinne not they â—…inne not because they doe that they would not and where they will they would not will the euill which sinne â—…raweth them to There is a sinne then which maketh the saint of God groane an inhabiting not a reigning sinne an inmate not a king The righteous sinne not that is God couereth their sinnes and imputeth them not hee taketh them quite away which hee will no more remember as hee sayd of the Edoâ—…ites they shall be as if they had not beene there shall be no remnant of them though hee cast not out these Iebusites all at once yet sinnes receiuing their deaths-wound by little and little bleede to death all our life after like a desperate enemie fighting in blood and striking with dying hands The Separatists seeke a spotlesse congregation forgetting our mothers confession I am blacke O daughters of Ierusalem but
Augustus Caesar said of Galbâ—…'s crooked backe I can admonish I cannot mend thee we can warne if you will not amend then go vp and proâ—…per but if the end of sinne be peace then say the Lord hath not spoken by vs goe on but a worse thing will happen to you As they shall not be heard who will not heare so neyther shall hearing profit them which will not pray Prayer woundeth sin prayer beat down the Amalekites prayer is that weapon of Samson which first layeth the enemie heaps vpon heaps and after refresheth vs with the waters of comfort Hitherto you haue heard the Admonition the Intermination is next Now as Isâ—…ai said of Dauid there remaineth yet a little one I cannot say the rest it will proue of a louely countenance and comely visage because it will present you the fearefull end of impenitent sinners lest a worse thing come vnto thee This part commeth like Câ—…shi to Dauid and speedily deliuereth the message He that is not bettered by light afflictions but falleth backe to his former sinnes shall haue greater iudgement bâ—…fall him God shall wound the â—…irie scalpe of such a one as goeth on stiâ—… in his trespasses But relâ—…pses into sinne are most dangerous The seuen worse Spirits entring into the heart swept with a little formall Repentance make the end of that man worse then the beginning God healed Niniuie by the ministerie of the Prophet Ionah but presently 〈◊〉 became a Mistressâ—… of Witchcraâ—…e then God vtterly ouerthrew her When God had corrected Israel hâ—… concluded I said surely thou wilâ—… feare me thou wilâ—… 〈◊〉 instruction but they 〈◊〉 â—…rly and corrupted all their workes then God determined to powre vpon them his indignation fierce 〈◊〉 and the fire of his 〈◊〉 If you should runne thorow their Historie you should find their last plagues greatest all their Captiuities were light to this last disperâ—…ion of aboue a thousand and â—…ue hundred yeeres God at first but sheweth the Rodde and if a faire Warning will not serue he striketh and if the correction of a Father will not auayle he putteth on the person of a seuere Iudge You may reade it at large Leâ—…iticus 26. If you will not obey me then will I also doe this vnto you I will appoint ouer you Terror Coâ—…sumption and the burning Agâ—… to consume the eyes and make the heart heauie And if ye will not for these things obey me then will I punish you seuen times more according to your sinnes and if ye walke stubbornely against mâ—… and will not obey me then will I bring seuen times mâ—…re plagues vpon you yet if by these ye will not be reformed then will I mitâ—… you yet seuen times for your sinnes Againe Yet if you will not for this obey me I will also chastise you â—…uen times more according to your sinnes Of the same argument you may reade more Deut. 28. 15. His Iudgements had such like course with Pharâ—…h when the faire Warnings could not enter into his heart hee commeth neere to himselfe and first-borne God sendeth Iudgements as he did his Angell to Balaam If wee will not see him in a broad way hee will yet stand where we passe nâ—…r him at first perhaps he but â—…oucheth our goods if that mend vs not he commeth to our bodyes with sickenesse if that faire warning will not serue he hath heauyer iudgements stored vp a worse thing to befall vs. Immedicable sores must haue desperate cures This worse thing is reducible to foure kinds 1 The same or other plagues more heauily inflicted as hath beene sayd 2. The second is often publike shame sinne like Samson spoyles the Philistimâ—… to pay the Philistims but with much difference it robbeth vs of the white robe of Christs riâ—…hteousnesse to pay vs with shame shame is the onely physicke for a prowd heart Augustine sayth boldly of a more priuate shame that too much liking himselfe was the cause of Adaâ—…s fall desiring more he became lesse Therefore I dare say It is good that the proude should fall into some broad and disgracefull sinâ—…e thereby to take a dislike of themselues who fell by too much liking themselues Peters sorrowfull dislike of himselfe when he wept was more healthfull 〈◊〉 his soule then his vnsound pleasure hee tooke in himselfe when hee presumed Therefore of the enemies hee sayth Fill their faces with shame that they may seeke thy name O Lord. Thirdly a worse euill may be a giuing ouer to a reprobate minde as it falleth to the wicked or deliuering to some sharp tryal for a time such as God often giueth his dearest children See it in Iob Dauid Consider it you that are well read in the black characters of a troubled coÌ„science The worst of euils is the last the torments of hel prepared for those who will take no warning Tophet set on fire by the breath of the Lord Lakes of Fire and Brimstone The torments of Hell are expressed as the ioyes of Heauen not as they are but as wee can for the present vnderstand onely thus much wee know the torments of the damned are paines and miseries of euery kind extensiue without remission hope helpe or end Nature and Paine shall hold a continuall conflict and yet the one neuer ouercome the other In this liues sicknesse eyther the Paine is Victor and so Death expelleth the sense of it or Nature conquereth and driueth out the paine but there Paine shall afflict and Nature suffer eteâ—… This is the wofull effect of sinne Christ wept for others sinnes and Elisha for others danger If we could but see as farre as Hell or truly consider the torments of the damned we would euen weepe as oft as we see men sinning It is a most wicked ioâ—… that some â—…onceiue when they see others sinning this is to clap hands at the Deuils victories and to be glad for Gods dishonour and our brotherâ—… miseries Trust not sinne she plâ—…yeth the Panther allureth with a sweet breath but hideth her vgly head shee sheweth the adulterer fill of loue but hideth the rottennesse of the flesh casâ—…ing off to finall impenitencie and a worse euill in Hell shee sheweth Ambition the large obiect of his desâ—… but hideth the downefall telleth the Oppressor of goodly Lordships but hideth the downefall of Heauen in all as from our Sauiour hee would haue hidden a part of his scriptum est so from the 〈◊〉 he concealeth a part of this prohatum est a worse thing will befall thee Neuer flatter thy selfe then in sinne Thou hast ouercome one sickenesse one aâ—…ction if that amend thee not thou but flyest a Lyon to meete a Beare one euill to meete another It is vaine for night watching adulterers to boast of their stollen houres their iudgement sleepeth not vaine for the couetous and deceitfull to reioyce of their ill-gotten treasure they worke like