call Charmes In my iudgement it it is from this place that by an Apish imitation he hath learned the first inuention of charmes or of healing by words This of before did I neuer obserue Often did I wonder where frae he had taken the vse of healing by words All that Sathan doeth in draweing â—oules vnto him he hath learned it out of GODS wisdome by counterfeiting the Lords workes as the Magitians that turned their rods into Serpents as Moses turned his rod into a Serpent But as Moses his Serpent swallowed vp the serpents of the Magicians â—o Gods word shall at last swallowe vp and destroye the devils charmes Sathan is an Apish creature striuing euer to counterfeit God in all his actions So from God hee learned to teach men to make sacrifices to himselfe as if hee had bene the God of the world As God is euer turning euill vnto good so Sathan is euer turning good vnto euill Out of this place in my iudgement are all witches charmes by imitation Jf yee would have the definition of a Charme take it in these words It is a word sent from the deuill for healing of these that put not their trust into God O but will ye say they doe good and helpe vs O follie if God in such a case remoue his heavie hand it is for to lay it on againe with a greater burden such a deliuerance is by breaking the prison to be clogged with more fearfull fetters Heere is Gods precept Psal. 50.15 Call vpon me in the day of trouble Heere is a promise and I will deliuer thee O but will yee say in all that they say J heare no thing but good wordes O foole if the baite were not sweete the fish would not plucke the poisond gloves must bee most sweetly perfumed The most deadly drinke must bee most sugred There is no such liquour for the mouth as the deuils posset sweet in the mouth but death into the belly Obserue also that it is a righteous thing with God to suffer Sathans wordes haue power to giue such a bodily benefite to these that loue their health better then God He that seeketh his health by vnlawfull meanes loueth his health better then God And therefore iust and righteous is hee when hee giueth ouer to a reprobate mind these that like not to retaine God in their knowledge A mind voide of all iudgement is a plague ordained for all these that desire not to retaine God in their knowledge Because they receiued not the loue of the trueth that they might be saued for this cause God sent them strong delusion that they should belieueâ— a lye If men and women will not desist from seeking such vnlawfull meanes but leauing the word that God hath sent for health will beetake themselues to the word that the deuill hath sent let them knowe that God hath plagued them with strong delusion because they haue not the loue of the trueth What rage is this for a man to goe and seeke health from the devill in his sickenesse Is it not as Elijah said concerning Ahazia who in his sicknesse sent vnto Baalzebub because there is not a God in Israel These that thinke that there is a God in Israel will neuer seeke to be healed by the deuiles wordes So long as God would speake to Saul Saul sought not to Sathan After that God was departed from him and would answere him no more then hee ranne to the deuill of Endor But what comfort gote hee there euen that which the deuill himselfe abhorreth viz. torment before the time Which made him fall straight way all along on the earth These were the cheefe wordes of the deuils comfortes Tomorrow thou shall be with mee So must they bee healâ—â— that desire the deuill to send wordes for their health An obiection Heere some curious spirit may object that where as it is said heere that God sendeth his worde and healeth the sicke and that therefore in sicknesse this word should be sought vnto that seemeth not to be needfull My dayes are they not numbered a man can not dye before his dayes what needs a man then in sicknesse seeke his life from God The Answere Jt is certaine that mans time is determined mans dayes are bounded like the sea To mans age God saith as hee saith to the waves of the Sea Hitherto shall thou come but no further and heere shall thy proud â—aâ—es be stayed The proudest dayes of mans age are sâ—ayed at a certaine hitherto when they are come to that they can wâ—nnâ— no further But yet till they come there man must vse the meanes where by his life may be preserued God promised to adde to Hezekiahs yeeres other fifeteene Hezekiah knew well that God would keepe his promise and yet for all that he left not off to eate and to drinke whereby his life might be preserued This is most forcible against these that obiecting against predestination say most profanely that if they know they were predestinate to life eternall they should not care what ill they doe why because they would be assured not to goe to Hell First that were great ingratitude to giue the goodnesse of God such a meeting What ignorance is this that a man should not know that the goodnesse of God leadeth him to repentance and not to sinne more and more Againe though God hath promised to him life eternall and that God can not lye yet man should no more neglect the meanes of his spirituall life then Hezekiah neglected the meanes for keeping of his naturall life As for vs though wee knowe that our life can not ouerreach our spanne yet seeing the day of our death is concealed from vs we may lawfully câ—y to God for help in our troubles Jf we be sicke let vs intreat God to send his word the messenger of health that with the liuing as Hezekiah said wee may praise his name But if so be that our day be come that God say to vs concerning life as he said to Moses concerning Canaan let it suffice thee speak no more vnto me of this matter then let vs resolue to pray with Simeon that the Lord would let his servant depart in peace And delivered them from their destructions IN the former wordes wee haue heard what good the sicke persons haue gotten from God by their prayers viz health Hee sent his word and healed them Jn these words the spirit of God letteth vs see from what ill by his word he hath delivered them viz. from destruction and deliuered them from their destructions Behold in the coherence of the words two things first a positiue good viz. health Secondlie a deliuerance from a great ill viz. from their destructions Heere obserue the great wisdome of GOD who for to stirre vp men to thankfulnes letteth men first
power of death that is the devil and deliver these who through feare of death were all their lifetyme subject vnto bondage Let vs remember then that death before Christs death had portes of power But so soone as the Captane of our salvation came hee cast downe the portes and dang death from the portes yea hee beseiged death yea hee overcame death even into the graue deaths dungeon and strongest hold yea not onely that but also hee put the devill that had the power of death to such a straite that hee was forced to quite his castell for to goe lodge into swine The vse of this is our great comfort against the feare of death What neede wee now to feare death seeing Christ our fastest friend hath conquessed the portes of death When a Christian seeth Christ hee groweth bold yea so that hee will boast death and the graue saying O death where is thy sting O graue where is thy victorie Heere againe I obserue that hee saith that the sicke fooles drawe neere the gates of death they drawe neere and yet enter not in The lesson is this so long as there is lyfe in a man there is hope all is not lost that is in perrill Epaphroditus was sicke nigh vnto death yet GOD had mercy on him The vse of this is so long as there is lyfe in man in sickenesse let both spirituall and bodily dueties be done let prayers be made and other lawfull meanes sought whereby the precious lyfe of man may be preserved Say not there is no remeed all hope of lyfe is past and therefore wee neede not care what bee done to him Mans extremitie is Gods opportunitie when man lest looketh for it GOD at his will can bring backe the sicke man from the doores of death The best vse wee can make of that that sinners sicken and at last drawe neere the doores of death is that we remember that we all haue this voyage to make We are all dayly drawing neerer and neerer vnto death vnto our long home as Salomon saith and therefore the neerer our bodies drawe to the doores of death let our soules drawe neerer the portes of Heaven All things giue vs warning that wee must flit and remoue thy beard thy face thy skinne thy acquaintance the season of the yeere are all crying we are subject to changes The houres the dayes the nights are all as it were vpon horsebacke posting to their end The Heavens crye vnto vs our powers are shaken and wee waxe old as doeth a garment See yee not that sand running out of my houre glasse Jt cryeth vnto you that tyme is running away with your lyfe As yee see that sand running out so is also the tyme of your lyfe running away and now yee haue neere by an houre of lyfe lesse since J reade my texte and shortly shall yee goe out with lesse naturall lyfe than yee came in The Lord increase our spirituall lyfe J wish J could let you see the vanitie of this lyfe that yee may learne to looke for a better There is a swift motion into man from lyfe to death My dayes said Job are swifter then a weevers shittle yea swifter then a post yea they are swift as ships as the Eagle that hasteth to the preye What is man but a broken leafe driven to and fro with dayes of trouble as with mightie tempests And yet for all thiâ— while hee is driving swiftly vnto death he dreameth that he is drawing neere to the doores of life Put thy house to an order yee must make your testament are fearefull wordes to a naturall man Most men even while they are a-dyeing desire to dreame of lyfe neither without some wrath will they suffer them selues to bee wakned out of this dreame and yet doe what they can they are ever drawing nearer and nearer the doores of death I wish that these doores were ofter into our memorie then they are If yee will take heede and considder I shall let you knowe two pages that God hath commanded ever to be watches in man so long as hee hath lyfe for to advertise him that hee must die The one is called the pulse which God hath set into the arme of man knocking night and day for to tell him that at the last knocke hee must enter in at the doores of death The other page is called the breath which God hath set into the breast of man this reciprocation of the breath is like reciprocatio serrae the drawing to and froo of a sawe This breath O man is night and day going to and froo like a savve man is the tree when the tree is cutted then must it fall and where it falleth there shall it lye whether in a myre or vpon the cleane As a man dieth so shall he be for ever If being well prepared hee enter in at the doores of death happie shall his lyfe bee for evermore Yee who of before did never obserue these two watching pages the pulse and the breath take warning by them that dayly yee drawe neerer to the gates of death THE SECOND PART THE SICKE MANS SALVE WEE haue hard in the first part of the verses which wee haue reade concerning the sicke mans sore Now it followeth that we heare of the second part wherein is the sicke mans salve it is contained in these words Then they cry vnto the Lord in their trouble Hee saveth them out of their distresses He sent his word and healed them and delivered them from their destructions In the words J see tvvo speciall things first the sicke man crying to God for helpe secondly GOD delivering the sicke man The first is in these words Then they cry vnto the Lord in their trouble the second is in these words Hee saveth them out of their trouble c. Heere then is both mans part and Gods part Mans part is in these words then they cry vnto the LORD Gods part is in these words He saveth them c. Heere first in mans part let vs obserue that while hee is neere the doores of death hee cryeth vnto God for lyfe where we may learne that it is lawfull for a man beeing in danger of death to begge his lyfe from his GOD This Hezekiah did while hee was sicke of his boile He weept before God in his bed and besought him that hee would spaire him for a space Moses had a great desire to liue and to enter into Canaan This was the prayer of him that compiled the hundreth and two psalme that GOD would yet let him liue I said O my GOD take mee not away in the middest of my dayes In the Kings Psalme the Prophet saith vnto GOD He asked lyfe of thee thou gavest it him I confesse that men had great need to bee wise in this sute
resurrection The vse of this doctrine is tâ—â—o sold first for â—â—se godly secondlie for the wicked As for the godly let them bee thankfull vnto God who hath changed their destructions into beds of rest where they shall sleepe most softly vntill the great blast of the last trumpet This is one of the speciall comforts which God hath prepared for the godly man in his bed of languishing that God will make all his bed in his sicknesse Behâ—ld heere a greater comfort In death God will make all the godly mans bed The graue to him is but a bed made for him by the Lord. O man of GOD for thy graue bee thankfull vnto God When death is drawing neere comfort thy selfe with this that God is preparing a well made bed for thee in the graue Blesse him who hath turned thy destruction into rest As for the wicked let the fearfull word of my text viz. destructions let it bee as it were a Remembrancer vnto them that there is a thing after this lyfe prepared for them which God his word calleth destruction While they heare of it let them come out of their chaire of ease for to be friends with God in time O mercifull God what terrour must this bee while a man on his death bed perceiveth nothing but GODS wrath a gapeâ—ng graue and an vâ—prepared soule Let this memorandum rouse vp all slippry soules so to liue in this lyfe that they losse not that lyfe which is to come No man can tell how soone his glasse shall runne out What a follie is this for a moment of pleasures to losse eternitie and to goe to destruction Happy then I see is the man that liveth well heâ—re Blessed is he whose GOD is the Lord Thrise happy is hee that hath faith in Christ for in the very graue he shall find salvation Hee hath a cordiall antidoâ— against the poison of destruction who hath Christ to bee his salvation Christ our salvation hath destroyed this destruction He hath gotten such a victorie not only for him selfe but also for all his Saints that the least and weakest of them may defye both death and destruction with those words of boast O death where is thy sting O graue where is thy victorie Death like that viper of Malta may hang vpon a godly mans hand but in the day the Lord shall purge the world with fire the godly man shall shake death from him as St. Paul cast the vâ—per from him into the fire without any hurt But as for the wicked that are not in Christ their graues are their destructions death in the graue feedeth on them as on sheepe To euery one of them death may say as Christ said to death I shall be thy death While Christs friends with Lazarus are said to sleepe into the graue the wicked man there is but a destroyed creature While he is there he is in destruction hee is in abstracto mall into evill it selfe hee is nothing there but the Carion of a creature VVoe be to him to whom the graue is a destruction Let therefore all men stâ—â—e so to liue that while they goe to their graues their graues may bee a bed of rest vnto them Jf the graue bee a destruction to thy body the place of damnation is prepared for thy soule Let Epicures while they liue sport and say Hell is not so â—â—te nor sinne so heavy nor the divell so blacke nor GOD so severe as Preachers prattle The day shall come when they shall find it farre other wayes Shall GOD suffer the whole creation to groane vnder the burden of our sinnes Shall GOD him selfe be pressed vnder the weight thereof as a cart laden with sheaues and shall he not be avenged of vs in death except we repent Let vs therefore least our graues after death bee our destructions amend our lyfe in tyme Let vs abhorre the filthie shape of our sinnes Let vs lay hold on GOD his mercy and CHRIST his merits which are two shoulders that shall carie away all the weights of wickednesse Well is that soule whose Bill Bond before death is cancelled and crost With great joy may he goe to the graue to whom the LORD hath said I haue put away thy transgression like a cloud and thy sinnes as a mist Lord make our eyes nimble to rip our hearts to the bottome that wee may bring out our sinnes from thence that they may get a dead stroake before wee dye Heere let vs obserue who is hee that is said heere to haue delivered the sicke from their destructions it is the Lord The greatnesse of the worke declareth plainly that it could bee no other then the Lord when Iohn and Peter went a fishing after Christs resurrection Christ appeared vnto them after they had toiled the whole night in vaine at last at Christs command they cast the nets Christ at the first they knew not but by the great draught of fishes they began to know him the disciple whom Jesus loved considering the draught said vnto Peter it is the Lord So may a man who hath beene delivered from his destructions easily know that none could deliver him but the LORD the text is plaine heere and hee delivered them from their destructions Heere is a lesson of the great power of God the angell of the covenant said well when he sawe Sarah laughing at the promise is any thing too hard for the Lord. Christ speaking of the hard entrie of rich men into God his kingdome compared it to the passing of a Camell thorow the eye of a needle this thereafter hee made more cleare saying with men it is impossible but not with God for with GOD all things are possible This great power heere appeareth in that when the sicke man is hard at the doores of death vpon the very brime of destruction yet the Lord by his infinit power delivereth him from his destructions The vse is this when ever we find our selues perplexed let vs haue recourse to him that is only able to helpe vs Who can deliver from destruction the abstract of ill but God who is salvation essentially that which is good yea goodnesse it selfe No man can deliver his friend from feare in the dayes of evill when the iniquities of his heeles shall compasse him about Though men were never so wealthy boasting them selues in the multitude of their riches none of them can by any meanes redeeme his brother nor gius to God a ransome for him All the gold of â—ndia is not able to deliver a man from his destructions no not to prolong his lyfe but an houre Hee only who gaâ—e the lyfe is able to preserue the lyfe He only who gaue the lyfe is able for to take away the lyfe vnto God the Lord alone belong the issues from
sake that showed it and for conscience sake That which hee said of eating that may J say of drinking Drinke of any drinke that is set downe before you but if a scoll come to the table drinke it not because it is a sacrifice offered vnto the stinking idoll of the belly Let vs not onely flee all evill but all appearance of evill What hurt to health such scolls haue bene the conscience of many will beare mee record I wish that the force of Gods word could sweepe that out which mans corruption hath brought in When the brasen serpent made by Gods command was abused good Hezekiah brake it in peeces and called it Nehushtan that is a lumpe of brasse Seeing scols haue beene so vilely abused let vs breake them in peeces away with all appearance of evill This much concerning these enemies of health who by excessiue drinking drowne their spirits and the gifts of GOD within them There be now another sort of drunkards who spoile their health with reeke and smoke Tobacca-men who goe about to smoke the soule out of the body as if it were a foxe chased out of his hole this fire may be called as the fire of Nadab was called viz. strange fire I speake not of the vse but of the abuse of Gods creatures my reproofe is against these that spend the tyme with plussing of reeke which should be better imployed What count should such firie pipers make to God if death in an instant should feaze vpon them with that fire pipe at their mouth If God should say to that man what was thou doeing while I sent my servant death for thee Will that bee a gratious answere Lord I was spending the tyme that thou gavest mee for repentance at such and such an exercise I will not insist against this sinne that was once a great streanger in this land Onely this will J say for the present this taking of reeke seemeth to be a gracelesse thing Jf a man come in into a house and take but a drinke he wil first pray to God for a blessing But there is no grace for Tobacca as if it were not a creature of God Every creature of God is good and nothing to bee refused if it bee received with thanksgiving Away with such new inventions whereof the event is this the soule abhorreth all manner of meate Away with these creaturs which are nor received with thanksgiving Let vs now proceede in our text And they drewe neere the gates of death VVEE haue heard how all the sicke mans appetite is lost That which followeth is that they drawe neere the gates of death See how the living man sickneth and decayeth See how his sinne goeth downe by degrees first he can not eate after that all natural strength failing him hee draweth neere the gates of death yea so neere that with Job he is not able to swallow downe his spittle The doctrine J obserue heere is that sicknesse commeth formest death followeth after There is no disease that commeth to a man but it is like a warning peece of preparation for death The vse when ever wee find our appetite decay let vs remember the doores of death Againe let vs obserue heere that the Psalmist speaketh not heere of any light disease as of a tooth-ache or of some little throwing of the belly but of a deadly disease wherein all the cunning of the physician is gone See what doloures the sinne of man is able to bring vpon him Sinne while it is in doeing goeth merrily on like a ship falling into calme waters with flaunting failes but tary till the revenging tempest of Gods wrath come rush vpon the sinner and tumble him vp downe then is hee forced to know that there bee some great power provoked but let vs see what is vnderstood heere by the gates or doores of death By the gates or doores of death some vnderstand the graue when your graues are opened for to receiue your bodies then are the gates or ports of death opened that yee may enter in The graue maker is deaths porter A man is said to bee neere the gates of death when he is so sicke that there be more appearance of death then of lyfe Some are so sicke that they must make their Testament Some are yet neerer yea so neere that no hope of lyfe being left the living will cut off their winding-sheete The last yeere when J came out of that fever in all mens opinions deadly I found my winding sheete cut off lying in my studie amongst my bookes In such a case man may well bee said to be neere the gates of death when at every moment wee thinke that his breath should goe out In this drawing neere the graue J obserue also the weaknesse of man Were hee never so strong death at last will drawe him with sicknesse to her portes Samson for all his force yelded vnto this draught Let mee dye said hee with the Philistims there is neither force nor bewtie nor wisdome able to resist this draught Man in his name may learne his weaknesse The Hebrewes call him Enosh quasiâ—â—ger diâ—â—us â—â— mortifera agritudine in quam 〈◊〉 peccatum incidit that is from â—iseases wherevnto hee hath beene made subject by sinne Eliphaz speaking of mans weaknesse faith that wee dwell in houses of clay whose foundation is in the dust which are crushed before the moth See what an house thy soule ô man dwelleth into It is but a little lodge so ruinous that if a moth but creepe vp vpon it with the weight thereof it will be crushed The vse let no man lippen to his strength or youth While thou art into thy greatest force remember that God can cause thee to be crushed before a moth which shall drawe thee perforce in at the doores of death for to dwell amongst the crawling wormes Others by the gates of death heere vnderstand the power that death hath over all the living They call the power of death gates of death quia judicia olim in portis exercebantur because the magistrats in whose hand was the civill power sat into the portes of the City while they did exercise judgement In this sease Christ said that the gates of hell should not prevaile against his Church By the gates or portes of Hell is to be vnderstood the power of hell So heere by the gates of death learned interpreters vnderstand the power of death The doctrine J obserue heere is that great was the power of death before the coming of Christ. It is heere set foorth as a King or a magistrate sitting with great power rule and dominion This impire it keept ever till Christ came who tooke part of our flesh and blood that through death hee might destroye him that had the
For if a man desire lyfe for to eate drinke and make good cheere of his provisions laide vp for many yeeres it were better for him to die before such riots Lord keepe me from the gift of lyfe except it bee that J may amend my lyfe lyfe should bee desired that it may bee better spended The vse of this doctrine is that every man in his sicknesse try wherefore hee desireth his lyfe Jf it be for to glorifie God and to redeeme evill spent tyme to doe some more good in the world such a desire is godly such a request is holy whether it be graunted or not Well is the man that hath gotten lyfe and thereafter so liveth and learneth to die that hee may dye to liue Let him whom God hath afflicted with sore sicknesse and thereafter hath brought even from the doores of death let him I say learne to be circumspect in his wayes When Christ met afterwarde with the sicke man whom hee had cured at the poole of Bethesda hee gaue him a godly counsell Behold said hee thou art made whole sinne no more lest a worse thing come vnto thee It is a token of a deadly disease when the phisicke can not worke Againe heere I obserue the sluggishnesse of mans heart in prayer He will not pray till hee bee at the extremitie even at the doores of death then and not till then saith my text they cry vnto the Lord. Why would they not cry while they perceived their appetite decaying why would they not cry while their soule began to abhorre all maner of meate Doeth the wild asse bray when hee hath grasse Or loveth the oxe over his fodder No not So long as a man hath the grasse of prosperitie and the fodder of wealth hee can neither loue nor bray nor pray The young man will not quite the harlot till a dart strake through his liver If the vntamed colt be not sore ridden and beatâ—â— hee can not bee broken Hard hearts like hard knots must haue hard wedges A small wind is notable to fanne away meakell chaffe A hautie heart will not stoupe for a little distresse Jt is not the little touch of affliction that will waken a snorting sinner Except it bee an imperious crosse which cause him smart hardly will hee yeeld so head strong a thinge is sinne So long as the Mariners can worke amongâ—t their cordes they runne raâ—â—le reele and sweate in the tempeâ—t But after that they haue reeled to c fro and staggered like drunken men when all their running is gone then as it is said in the psalme they cry vnto the Lord in their trouble yea though the ship reele and crack as thought it should bee crusht yet Jonas will not waken till a Pagan pull him vp and buffet him with rebukes what meanest thou O sleeper Arise call vpon thy God The vse While God giveth vs warning by any disease let vs take it as a precept of warning from GOD and prepare our selues for death * Jt is to bee too venturous not to cry till thou be at the doores of death that is to put craig in perrill wise Salomon forbiddeth a man to delay a day This was his watch-word Boast not thy selfe of to morrowe for thoâ— knowest not what a day may bringe foorth Age hodie quod moriturus agas Doe that to day that thou would desire to bee doing in the day of thy death But alas what order for all this haue wee taken with our soules though wee know not how neere wee are to the doores of death Who amongst vs can say with the Psalmist My heart is prepared my heart is prepared Alas for our heart it is like the field of the sloathfull and like the vineyard of the man voide of vnderstanding I went by it saith Salomon and loe it was all growen over with thornes and nettles had covered the face thereof Our hearts for the most part are either pricked with the thornie cares of the world or burnt so with the burning nettles of lust that we remember not our latter end So soone as wee come out of the burning nettles of youth wee fall into the pricking thornes of worldly cares the sicknesse of colde and olde age Except that wee take heede to our selues in tyme our damnation shall come as one that travaileth our destruction like an armed man For this cause let every man rouse vp him selfe at the first touch of affliction and no more put the Lord as it were to paines for to stretch out his arme still Why should yee bee striken any more said God to his people Though God spare man in his sinnes for a space yet at last shall hee not disdaine to bee crossed of dust asses I will tell thee ô man that if thou sit the Lords first summonds Hee vvill send to thee a new charge which shall make thy griefe to grow If yee walk stubbornly against mee said the LORD I will bring seven tymes more plagues vpon you according to your sinnes If seven will not worke God hath seventie seven at his command every one readier than another to say with that spirit send me Jf for the gentle corrections of his rodde thou will not turne Hee shall scourge thee with scorpions till hee cause thee câ—y If a sinner overcome a little affliction and come out of it not being bettered thereby Gods armie shall bee stretched out still by some greater judgement After that Hananiah had broken the yoke of wood which was about Ieremiah his â—ecke for to bee a token of a great judgement God commanded to tell Hananiah Thou hast broken the yokes of wood but thou shalt make for tâ—â—m yokes of yron If yokes of wood can not daâ—ton stif-necked sinners the Lord shall change wood into yron malo nodo malus cuneus for a hard knot he can make a hard wedge nill wee will we God will haue his blowes felt Againe heere in that a sicke man at the doores of death is said to cry to God I obserue a powerfull working of the spirit of God in his owne children While they are at the doores of death and can not speake vnto man for weaknesse yet are they said to cry vnto the Lord. At such a tyme all the force of nature is spent and words are said to be swallowed vp yet such are said heere to cry vnto the Lord. Wherefrae commeth this force to cry Not from nature It is from the spirit within While the godly man is at his last gaspes and hath layd speach before men even then is a voice of power within him crying through the heavens vnto God The vse In confidence of Gods assisting power let vs comfort our selues against the houre of death the houre of our greatest weaknesse Heere is the ground
while all naturall strength will faile his owne children yet Gods strength will not faile them My flesh and my heart faileth said David but God is the strength of my heart and my portion for ever What can make a man cry at his last gaspes but this strength of GOD in the heart This is a great mercy that while there is no force in nature to make a man but speake vnto man there shall be into his heart a spirituall force which shall make him cry vnto his God The wicked also when they drawe neere the doores of death will cry vnto the Lord that is they will gaspe gaze grinne glowre and grone yea powre out their roarings as waters And such is the great mercie of God that for plaine pittie he will grant vnto the wicked man his lyfe So hee pittied Ahab clothed with sackeclothe hauing nothing but the outward skinne of repentance Because the Lord sawe him rent his cloaths and put sackcloth vpon his flesh fast and lye in sackcloth hee said to Elijah Seest thou how Ahab humbleth him selfe before mee Therefore I will not bring the evill in his dayes See what God did to a wicked man but outwardly humbled Such is the mercie of our God that hardly can hee punish sinners in his justice As he did to Ahab so will hee doe to a wicked sicke foole when he heareth him groaning and seeth him gaping for lyfe lyke a hungry dogge gaping for a smush bone he will cast vnto him that bone of life and let him gnawe vpon it for a number of yeeres The wicked man loveth not God but looketh for health as a dogge will looke for a bone that hee seeth into a strangers hand as the dogges eye is ever vpon the bone and not vpon the stranger so is the wicked mans eye ever vpon his lyfe and not vpon God When the dogge hath gotten the bone he runneth to some corner and gnaweth vpon it and never regards any more the stranger that cast it to him even so the wicked man as it were gnaweth vpon a number of yeeres which God hath cast to him but after he hath once gotten that which hee glowred so meekill for he looketh no more vpon God The gift of naturall lyfe as J see is a gift both given to the godly and the wicked they will both come to the doores of death and God will bring them backe againe to lyfe But wouldst thou knowe whether or not thou hast gotten that gift in mercy or but for a greater judgement Trye whether or not thou amendeth thy bygone lyfe If thy loue be greater to God then of before If thou depends more vpon his providence then of before Jf thou walke more circumspectly and more carefully into thy calling then of before Jf thou make greater conscience of thy thoughts then of before thou did of thy words and workes If that bee well is thee The Lord in mercy hath added as vnto Hezekiah that tyme to thy dayes But if after thou hast made so many faire promises to God in thy sicknesse so many vowes to redeeme that evill spent tyme yet if after thou hast gotten health thou forget thy miserie and remember it as waters that passe away and so returne to thy old bayas againe to bee friends with thy old sinnes neglecting thy former vowes assure thy selfe that thy lyfe is prolonged but for a curse that thou may see the evill to come Though God spare the wicked for a space yet the day of vengeance is in his heart God is fully mynded to breake him vvith his tempest to make him perish like his owne dung for ever A vvicked man in his greatest glory is like Amalâ—cke of vvhom Balaam prophecied saying Amaleke was the first of nations but his latter end shall bee that hee perish for ever Many never vveepe for sinne till their soule is in hell Againe heere obserue to vvhom the sicke fooles are said to crye iâ— is to the Lord Then they cry vnto the Lord. Heere vvâ—e haue to learne to vvhom wee should cry in our trouble Jt is vnto the Lord. St. Augustine saith very well Nâ—n est quod fugias à Deo irato nisi ad Deum placatum there is no refuge from an angry God but vnto God being pacified whom haue I in Heaven but thee said David Cursed be the man saith Jeremie that trusteth in man and whose heart departeth from the Lord for hee shall bee like the heath in the wildernesse and shall not see when GOD commeth But blessed is the man that can say to God with Jeremie thou art my hope in the day of evill The vse let vs learne wisdome at these sicke fooles come to their witts againe In all our distresses let vs runne to the LORD Who is so powerfull to helpe as hee who is so mercifull to helpe as he It shall therefore be our best in the tyme of out prosperitie to make our acquaintance with him that in affliction wee may the more boldly goe and cry for his helpe * If God bee a stranger vnto vs wee will thinke shame to imploye him but if he be our friend wee shall finde that of Salomon to be true There is a friend that sticketh closer than a brother Againe in that the afflicted are said heere to cry vnto the Lord but not vntill they bee so straited with sicknesse that there is no more appearance of lyfe J obserue the profite of affliction yea of sorest sicknesse It is a powerfull meanes for to chaise a man home to his God While the Mariners of the ship wherein Jonah was perceived the tempest arise they were busy in doing what men could doe they cast out the wares that were in the ship to lighten it of them but seeing that the sea wrought still and was more and more tempestuous they tooke them to their prayers Every man cryed vnto his God When their Gods could not answere they wakened sleeping Ionas who should haue beene the cock of the ship for to craw day vnto others him they exhorted to cry to try what his God could doe Arise said the poore pagan Call vpon thy God if so bee that hee will thinke vpon vs that wee perish not There was no crying vnto God into that ship vntill the ship was like to bee broken Jn the great distresse the pagans that knewe not God before seeing the perill boasted the Prophet to his prayers saying what meanest thou O sleeper Arise and call vpon thy God When there is no appearance of helpe from any creature then men are forced to runne to God So long as man can see a creature that can helpe him hee will runne to it as to his best refuge Jf hee be mynded to conquesse houses or lands hee will cry vnto his coffers Come out thousands of silver
gold and buy this But if he be drowned into debâ—e and cast into prison then and there he will cry vnto the Lord. So long as the forlorne sonne had a pennie into his purse he thought never of home but when he was forced to feede with the swine he said I will returne to my father againe So long as wee haue peace in our land and Barnes full of corne and purses full of money we ly in securitie lyke these of Lâ—ish But if the foraine enemy come and depriue vs of such comforts then we shall crye vnto the Lord. So long as Iehoshaphat in the battell sawe his partie to be equall he fought as he could But so soone as hee sawe him selfe neere straited by the enemie then hee cryed vnto the Lord. So long as Hagar had water into the bottles she and Ismael dranke together enjoying the creature But so soone as all was spent then she weept and cryed vnto the Lord. So â—long as the Raven can find a fleshy carion hee will quietly feede vpon it But while hee is straited with hunger hee beggeth his meate from God The young Lions saith the Psalmist roare aâ—ter their prey and seeke their meate from God All things men beasts fowles yea Papists in their greatest pinch are forced to quite all other vaine hopes for to cry vnto the Lord. I remember that in the tyme of the French persecution J came by sea to Flanders and as I was sailing from Flanders to Scotland a fearfull tempest arose which made our Mariners reele to and fro and stagger like drunken men In the meane tyme thâ—re was in our ship a Scots papist who lay neere me while the ship gaue a great shake his ordinarie cry was O Lord J observed the man and after the Lord had sent a calme I said to him Sir now yee see the weaknesse of your religion so long as yee are in prosperitie yee cry vnto this Sainct and that Sainct Jn our greatest danger J heard you cry often Lord Lord but not a word yee spake of our Lady J compare a Papist in his pilgrimages to creatures to a sheepe that is hunted of a flie it runneth from bush to bush every bush catcheth a lâ—ck till the silly sheepe bee threed-bare and tirred of all his fleece sinne lyke a cleg-flee maketh the soule to startle like a beast there is no sure refuge but in God Away then with Papistrie and with all that draweth a man from the Lord vnto any other The highest point of tribulation or some great danger of death wakning a man will tell a man that there is none that can helpe but the Lord and that hee onely is to bee called vpon Call vpon mee in the day of trouble said the Lord Whom haue I in heaven but thee said the Psalmist All things are for the Lord and from the Lord and all things in their troubles must come to the Lord as the hunger-bitten Aegiptians came all to Joseph for meate Thus yee see the great good of greevous afflictions They chase the creature till it cry to the Creator I will goe saith the Lord and returne to my place till they acknowledge their offence and seeke my face In their affliction they will seeke mee early This is heeâ—e declared in these words of my text Then they cry vnto the Lord in their trouble The vse let vs rejoyce in tribulation seeing God hath made it a spnrre vnto prayer Man is like waters Putrescunt ni movcantur aquae waters spill and stinke if they stand without any motion so will the soule stinke without affliction Before I was afflicted said David I went astray but now I learne thy statutes Indeede it is true that no affliction for the present seemâ—th to bee joyous but grievous Neverthelesse afterward it yeeldeth the pâ—â—câ—able fâ—uit of righteousnesse to these that are exercised thereby This is a quiet fruit of righteousnesse when the soule is moved to cry vnto God Cryes in prayer vnto God are the quietnesse of righteousnesse I confesse that both the wicked and the godly will crye in their distresse but the wicked cry like dogs beaten with a staffe the godly crye into their hearts like children with Moses to whom God said why cryest thou vnto mee Let vs praye the Lord that hee would rouze vp these sleepie soules of ours that sleepe so oftin sinne like Jonah in the hatches Well is the man to whom God shall send some affliction crying to the sinner as the Ship-master cryed to Jonah what meanest thou O sleeper arise crye and call vpon thy God It is goode that man while hee is forewarned by any affliction strive to bee friends with his God Men may rebell for a space and may turne the grace of God into wantonnesse yea and harden their hearts with Pharaoh against his plagues But at last when all their excellencie is swept away like a spiders web as Eliphaz sayeth they die without wisdome As a man liveth ordinarly so dieth hee He that liveth a foole shall readily die without wisedome a fore-warning affliction doeth goode to the godly man it maketh him to be fore-armed But as for the wicked man though God send sicknesse after sicknesse and delaye his death yet hee is not a whit the better But while hee liveth hee letteth the debt run on like a spender or waster who carelesly puts more and more vpon the score Jt were good for the wicked that hee had never beene borne as Christ said of Iudas or that hee had died in the birth yet seeing life in itselfe is a benefite while it is abused by those that have gotten it by crying vnto the Lord it is righteous with God to punish them in rigour for the abuse of his benefite which should have beene to them a large time well imployed in repentance where-with as with a brush they should have clensed their hearts from the scailles of wickednesse Againe heere some may obiect how is it that the godly man beeing sicke and neere the doores of death shuld cry so earnestly for life Should not a godly man bee glad to goe to GOD his Father to his long home where are pleasures for evermore What see wee heere but the back-parts of Iehovah Are wee not in this world as David was in Kedar and in Meshech or as Israel were captives in Babilon Is not this earth a strange land wherein wee can not sing the praises of our God Are not our Harpes heere hung vpon the willowes Our Musick is dumbe I answere that indeede if the godly well prepared as they should bee when sicknesse commeth vnto them they would not crye for health of body but their chiefe crye should bee Come Lord Iesus come and fetch away my soule that panteth after thee like a chaâ—ed Hart desiring the rivers of waters The chiefe desire
of a godly heart is all in this wish when shall I come and appeare before God Item I desire to bee dissolved and to bee with Christ. But for some reasons the most godly whiles will seek life from God some desire to live because they desire yet to doe some better service for God than hitherto they have done they are sorie that in their calling they have not beene so busie as it became them to bee the desire of their life is onelie that they may redeeme the time by dooing some one good turne or other for their God Jn my iudgment this chieflie made Hezekiah to weepe to croude and to chatter while hee heard the message of death This chiefly made the Psalmist crye Take mee not away in the midst of my dayes * Others even of the number of the godly will crye for life because they finde not themselves so well prepared for to come before the face of their Iudge they see that as yet they have not put the affaires of their Soule to an order It is likelie that this also made Hezekiah to weepe so fore that he chattered at the words of the messinger of death God by Isaiah bade him put his house in order if that had beene already done it had not needed Gods command seeing then his house was not set in order which is but an easie matter it would seeme that his soule was not so set in order as that hee found it ready to compeare before the iudgment seat of God O how fearefull is that tribunall for an vnprepared soule What terrours are these sinne and sicknesse death the grave an vnprepared soule The vse of all this is seeing there is nothing more certaine than death and nothing more vncertaine than the time and place thereof let vs ever be vpon our guarde ready to flitte and remove out of our tabernacles of clay My time is in thine hand said David Wee cannot tell how soone our glasse shall end Let vs therefore resolve with Hezekiah in all the way of our pilgrimage to goe softly in the bitternesse of our soule Againe in that it is said that the sicke men cry vnto the Lord in their trouble let vs observe the perversnesse of our nature Troubles make vs to crye bodily afflictions rouze vs vp to crye but alas while wee sinne we keepe silence while the Thiefe is cutting a purse hee is quiet but while hee is scourged for his fault hee will shoute for every stripe While Satan is forcing vs with his tentations to offend our God wee often yeelde therevnto without any crye to our God Jt is then especially that wee shoulde crye vnto him when wee finde sinne comming against vs to force vs to offend our God God in his word hath set downe a notable Lawe for a Damsell betrothed to a husband I will let you heare the Law If a Damsell saith the Lord that is a virginâ— bee betrothed to an husband and a man find her in the Citie and lye with her Then yee shall bring them both out to the gate of that Citie and yee shall stone them with stones that they die the Damsell because shee cryed not and the man because hee humbled his neigboures wife But if a man finde a betrothed Damsell in the field and the man force her and lye with her then the man only that lay with her shall die But in the Damsell there is no sinne worthie of death for hee found her in the field and the betrothed Damsell cryed and there was none to save her Now what is to bee inferred vpon this This is the matter The soule of a Christian is as a Damsell a virgin betrothed vnto Christ the blessed Bridegrome of our soules Sathan the tempter is like a Russian comming to force and defile this Damsell Jf the soule crye not while Sathan is vsing violence the Soule and Sathan shall die the soule because it cryed not and Sathan because hee forced the Soule But if while Sathan is vsing violence rhe soule cry vnto God for help then Sathan shall only die yea though in that case the soule in something should bee defiled yet shall shee not die because she cryed vnto the Lord. The vse of this is that whensoever wee shall perceive Sathan comming with force for to deflore or defile our soule Christs Damsell we incontinent crye with all our force vnto GOD. Lord help mee Lord leade mee not into tentation O God of my mâ—â—â—â— prevent mee and keepe mâ— from these snares bee thou a shelter for mee and a strong tower from the enemie This was Pauls doing when hee feared to bee forced with that bodie of death hee cryed Miserable man that I am who shall deliver mee from this body of death This was the practise of Joseph while his Mistresse saide to him lye with mee hee cryed vnto God How should I doe this wickednesse and sinne against God * Hee that will not crye to God before hee sinne Gods plagues at last shall cause him crye for his sins * Well is that man and that woman that can crye to God for to save them from the houre of tentation If a Damsell was forced in the fielde her sinne was not thought worthye of death because it was supponed that shee cryed but that there was none to help her But it is not so with our soule whether it crye in the Citie or in the field if shee cry shee shall find that there is a God for to help her and therefore if shee be forced shee can have no excuse Well is that soule that is continually crying to God in prayer Jf a palliard knowe that a woman will crye hee will feare to make an onset but if hee see her smyle hee knoweth that hee hath found his match It is so with Sathan that great palliard and the soule of man If Sathan knowe thy soule to bee a crying soule a soule that will tell all his teâ—tations to Christ her husband hee will feare to tempt that soule Satan is feared for Christ hee beleeveth and hee trembleth But if hee see a soule that is quiet a soule that heares his filthie language and smileth vpon him with a wanton eye there the vncleane Spirit knoweth that hee hath founde his match Well is that soule that Sathan finds weeping for offending Christ her husband O what a difference is betweene a soule whose eyes are drumly with teares of repentance and a soule whose eyes are wanton ' light and smyling eyes filled with spirituall adulterie Remember this vse O man when ever Sathan shall come to tempt thee vnto sinne then crye thou vnto the Lord vnto Christ thy husband and Sathan that filthy Russian shall flie awaye in haste so long as wee breath let vs pray that the Lord would lead vs into the land of righteousnesse
They looked vnto him and were lightened and their faces were not ashamed Now let vs see the kirnell of that comfort in the verse following This poore man cryed and the Lord heard him and saved him out of all his troubles Behold a progresse of seeking and of deliverance first hee sought God secondly he looked vnto God thirdly the poore man cryed So first God mett mans seeking with deliverance from the feare of trouble secondly while man looked vnto him hee made him to bee inlightened so that hee knew both who did afflict and wherefore hee did afflict him But last of all while God saw this sinner humbled like a poore man and heard him crye then hee saved him from his troubles This poore man cryed saith the Psalmist and the Lord heard him and saved him out of all his troubles See how the Lord at the first saved him not from all his troubles but by degrees till hee cryed vnto him like a poore man crying for an almes The harder health is more come by the more it is set by a disease easily cured is easily incurred The sooner a sinner bee helped if hee returne againe to his sinnes hee shall find God the slower to come to his helpe againe God will let him seeke and looke and cry yea and crye againe to teach him better manners This wee see in the booke of Iudges to have beene Gods doing with Israel The Israelites beeing oppressed by the Philistimes and Ammonites in their miserie they sought vnto God they looked vnto him yea and they cryed but what answere got they at the first God sent them vnto their false gods at the first and yet vpon their repentance hee hee pittied them The wordes are so weightie that they are worthie to be heard these be they euen as they were writen by Gods pen-man when the Israelites sawe that they were so sore afflicted by their enemies it is said They cryed vnto the Lord saying wee haue sinned against thee both because we haue forsaken our God and also serued Balaam let vs now heare what answere God made vnto them Hee said vnto them Did I not deliuer you from the Egyptians and from the Ammorits and from the Children of Ammon and from the Philistimes The Zidonians also and the Amalelikites and the Maonites did oppresse you and yee cryed vnto mee and I deliuered you out of their hands yet ye haâ—e forsaken mee and serued other Gods Behold their relaps what saith the Lord to that I will deliuer you no more Goe and crye vnto the Gods which ye haue chosen let them deliuer you in the time of your tribulation heare what a hard answere Now what did the Jsraelites They said to God We haue sinned doe thou vnto vs whatsoeuer seemeth good vnto thee deliuer vs onely we praye thee this day as if they should haue said Lord but for this one time Thus after they had cryed they amended their life by putting away the strange Gods from among them and serued the Lord what did God then It is said that his soule was grieued for the miserie of Israel So at last they got help but after many prayers and after the amendement of their life O the great mercy of our God! O the preseruer of man Let vs make vse of this by applying it to our present purpose which is concerning these that are so sicke that they seeme to bee neere the doores of death While God delayeth to bring them from their sicknesse notwithstanding of all their prayers and of all our prayers private or publicke let vs not grudge neither let the sicke murmure God while hee delayeth their health hee as it were sayeth to them as hee said to Israel I will deliver you no more yet if the poore patient persist to murne before him God will not faile to give him full contentment at last God afflicteth not willingly the children of men no not his soule often is grieved for the miserie of Israel How can hee but deliver repenting sinners seeing their miserie grieveth his verie soule It is not wonder that God repented himselfe to have made man because that hee is the chiefe matter of his griefe As for the Devils they grieve GOD by their sinnes but he is not grieved for their torments God gladly shall cause scourge them with scorpions But as for his owne children heere hee is grieved and grieved againe first for their sinnes but most for their sufferings hee is grieved for their sinnes as a father for his childrens faults and againe he is grieved to strike them Last of all hee is most grieved after that hee hath striken them These bee wonderfull wordes his soule was grieued for the miserie of Israel God that forgave David his sinne could as gladly have spared him in his iudgments but the wicked were looking on wondred how God did spare and therefore â—or his honour and for his names sake he could not let David go vnpunished So soone as David had said I have sinned against the Lord Nathan answered that the Lord had put away his sinne but as for afflictions and troubles hee could not put them awaye because by that deede hee had giuen great occasion to the enemies of the Lord to blaspheme Jf all the wicked were blind God would often spare to afflict his Children An obiection Heere some may obiect and saye that this our Text is not ever true Js it not cleare that God delivereth not all men from the gates of death though they cry vnto him The answere It is certaine that it is not aye done For if men by crying to God were ever brought backe from the doores of death death should bee a rare thing among men If life could bee had for crying to GOD the World should be deafned with din for all that a man hath he will giue it for his life Jt is but one of a thousand that can say with S. Paul I desire to be dissolued what then shall we say to our Texte wherein is said that when the sicke man cryeth then God deliuereth Surely this is not euer done but if it be once done to a man in his life they be fewe here of anye age but once in their lifetime God hath brought them from the doores of death If God once hath done this to thee by thy owne experience subscribe to the trueth of my Texte Neither doth my Text say that this is done to all left that anye should beguile himselfe saying I may sinne seeing as yet I haue neuer bene so sicke as to be at the ports of death before J die I must first be neere these portes and be broght backe againe to health and so shall liue a space and afterward die No not God hath not astricted himselfe by promise to anye that he shall get but an houres sicknesse before he die If
a Nadab and an Abihu come in with strange fire before the Lorde God in an instant will slay them with fire from heaven Ananias and Saphira dyed having a lye against God in their mouth Dathan Abiram were swallowed vp into an instant These are set downe in scripture as Pillars of Salt to tell to the Passengers of this world that they looke not back to Sodome but haue euer their eyes vpon their God As for the godly in their sickenesse if at last when their glasse is at the running out they crye to God for life God shall giue them an answere that shall content them he shall let them see that death is better then life Moses desired to liue and to goe to Canaan Gods desire was that he should die for to goe to the heauens Behold how God desired better for Moses then Moses for him selfe The death of the righteous was the wish of Balaam let mee die said hee the death of the righteous The death of the saints is a Precious thing It is promised to them as a releese of all their distresses as a rest from their labours a refreshment to their wearied bones there the weary be at rest saith Iob speaking of the graue they rest in their beds saith Isaiah This was Gods promise to good Iosiah made by Huldah the Prophetesse I will gather thee to thy father said the Lord and thou shalt be gathred to thy graue in peace Thus the godly man except it be that God will haue him neere to him selfe as Enoch or that he should not see the ill to come getteth his full of dayes such a man shall come to his graue with his gray haires in a full age like as a shocke or ricke of corne commeth in his season What is a gray headed goodly man but as a field that is ripee for the Lord The countrie saith Christ is all white speaking of the cornes in their rypnesse A gray headed godly man is like ripe corne ready for the Lords Barne-yeard that is vp into the heauens According to this Salomon speaking of the hoarie head saith that it is A crowne of glory if it be found in the way of righteousnesse The last thing I shall touch heere concerning Gods deliuerance from sicknesse or from any other troubles is a counsell I would giue to these that haue bene deliuered The counsel is this hath God once brought thee from the doores of death to life or hath hee deliuered thee from any imminent danger Be wise in times to come Be thankefull and sinne no more sinne no more for feare of worse This was Christs counsell to the man whom he had healed at the poole while afterward he found him into the Temple he said vnto him Behold now thou art made whole sinne no more lest a worse thing come vnto thee There was neuer a man deliuered from so filthie or from so fearefull a disease but if he returne to his sinne like a dogge to his vomite God can make a worse thing come vnto him This like a wakener cryeth to all stand in awe and sinne not Sinne at the first is like a little chet or young plant of the first yeeres planting yee may easily nip it in two with your naile sinne doubled is like a plant of two yeeares growth which requireth the strength of the hand But sinne tripled is like a tree of three yeeres growth of faster roots then of before Last of all it commeth to passe that that which with thy singer most easily thou might haue pluckt vp once can not now be shaken with all the force of thy body It is goode to correct and rebuke sinne while it is young and will blush for shame A little correction of the rod will chase away folly out of the heart of the yong child But old follie hardened folie brasen browed folie returned after many deliuerance after many mercyes must haue a tit in a towe such a one will proue a wagstring Prov. 27.22 Bray a foole in a morter among wheat with a pestell yet will hee not quite his foolishnesse After that the Theefe is burnt on the cheek or behind the shoulder for his pickerie because hee escapeth with his life so soone as hee is free hee saith as the drunkard saith after that his winesicknesse is past yet will I till it againe But how is hee answered Gods iudgment yea a worse than of before maketh an answere like an Eccho yet will I till him againe thus as Christ saide of the man that was repossest with maâ—s ye Devils so may be said of him The last state of that man is worse than the first By what meanes God is said heere to heale deadly diseases NOW it followeth that wee see particularly with what salve God healeth the sicke mans sore It is set downe into these words Hee sent his word and healed them and delivered them from their destructions The Word here as you see is Gods malagma or healing plaster Gods worde sent to the sicke man is the messinger of health a medicine sent from God for curing of all diseases Upon this part of my Text J shall gather eight or nine severall doctrines First in that God is said to send his word for healing of sicke men J observe the great Majestie of God hee healeth men by a Messinger so that hee needeth not to come himselfe but onlie to send a Messinger called his worde A noble man in the bed of sicknesse neere vnto the doores of death hauing sent for the Physitian would not be content that he should send a messenger and not come himself the most wnderstanding haue no more knowledge then is needfull Elisha Gods Prophet was beguiled in this he sent Gehazi his seruant with a staffé for to quicken the dead child of the Shunamite but all in vaine Jt behoved him to come him selfe and when he was come what paines had hee before life could bee gotten First hee went into the chamber where the dead chyld was and shut the doore vpon them twaine and prayed vnto the Lord he beganne with prayer Then he went vp vpon the bed and lay vpon the Child and put his mouth vpon his mouth and his eyes vpon his eyes and his hands vpon his hands and he stretched him selfe vpon the child what wrought that will ye say after that done it is onely said that the flesh of the child waxed warme there was no appearance of life yet but onely that the cold dead flesh grewe a little warme After Elisha returned and walked in the house to and fro See what difficultie he had after that the went vp againe vpon the bed and stretched himselfe vpon him At that last action it is said that the child neesed seuen times and the child opened his eyes See what toes-and froes the man of
see what great good he hath done to them Secondly from how great a miserie he hath delivered them The miserie wherefrom a man is deliuered being set in viewe besides the benefite received is a commendation of the guift As a candle seemeth clearest in the darkest house and as the starres are brightest in the darkest night so good received appeareth most when wee see from what ill we haue beene delivered The greater the danger hath beene wee esteeme the more of GODS deliverance If any man hath saved our lyfe by drawing vs out of the water wee being almost at the last gaspes wee would thinke of it so long as we liue but to bee helped out of some shallow place where was no danger of the death for such a benefite a light grand-mercy is thought to bee enough Let vs behold heere in the word destructions the greatnesse of Gods deliverance The word destructions like death or darknesse commending lyfe or light setteth out the greatnesse of the positiue benefite in those words Hee sent his word and healed them Let vs consider the word in the original the word which is heere turned destructions signifieth ditches or graues which are deathes lodgings The graue in the first language hath diverse names 1. the most proper is Keber 2. Bor that is a pit or ditch â—arcer subterraneus a prison vnder the earth The estate of all the dead by nature is miserable they are all in prison and there must they lye till the trumpet of the resurrection blow the blast of libertie At that sound the earth shall open and in its owne language shall say to the dead goe out my prisoners I am not able to keepe you any longer 3. the graue is called Sheol a petendo from â—eeking quod ore hiant dilatato repleri expetat Of all beggaâ—s death and the graue are the greatest they ever seeâ—e and are never satisfied They are the two daughters of the Horse-â—â—ach which evermore crye bring bring The graue is one of these that never saith â—t is enough 4. Jn the text which J haue redde it is called Shechithah from a word that signifieth to kill or corrupt or destroye According to this the word heere is turned destructions Hee delivered them from their destructions that is from their graues The lesson J obserue of all the names of the graue and particularly of this in my text is great is the horrour of the graue naturally all flesh abhorreth it When the wicked man that is in God his debt booke is buried hee is like one catcht and clapt vp in prison The barres of death are about him as about a Theefe in a pit This is a part of wicked mens penaltie the graue is vnto them the very porch of the prison of Hell This is the prison appointed for all desperate banquerupts laden with debt and danger vnable to satisfie the lâ—ast farthing Many may goe to the graue free of all worldly debts whom God shall challenge and arrest of an infinite summe which they shall not bee able to paye though they had all this world at their dispose Such shall be the end of all prodigall ding-thrifts who while they lived turned the grace of God in wantonnesse while they are caried to the graue they are caried to their destructions Seeing the graue is naturally to all men a destruction let the consideration thereof stirre vs vp to a godly lyfe Jt is a place most fearefull to flesh and blood Job speaking to God concerning the graue for which hee was preparing him selfe declareth in most powerfull wordes what a dwelling place it is Cease then said hee and let mee alone that I may take comfort a litle before I goe whence I shall not returne even to the land of darknesse and the shaddow of death a land of darkenesse as darkenesse it selfe and of the shaddow of death without any order and where the light bee as darkenesse Those bee the most pleasant fields of the graue viz. a land of darkenesse where the light as Job saith is as darkenesse it selfe There shall all flesh be clothed with wormes and with clods oâ— dust There is the place of silence Many there be lying together heapes vpon heapes as Samson said but there is not a word of conference So long as men liue together on earth they haue both companie conference whereby they may sweeten the daâ—es of the lyfe of their vanitie O but so soone as they are gone to their destructions such perishing shadâ—owes of pleasures flee away There is no worke nor device nor knowledge nor wisedome in the graâ—e whether they goe Job is very plaine concerning this As the cloud saith hee is consumed and vanisheth away so hee that goeth downe to the graue shall come vp no more hee shall returne no more to his house neither shall his place know him any more Bildad considering mans mortalitie his necessitie of going downe â—o the graue said wee are but of yesterday and know nothing because our dayes on earth are a shaddow that past man must goe to his destruction viz. to the graue Thus as yee see the graue of its owne nature is properly a destruction Such is it also to all those who in their lyfe were not partakers of grace To goe to the graue without grace is to goe to destruction Men may striue by artifice to make the graue pleasant by painted and carved stones but when men haue done their best it is nothing indeed but a painted destruction While it glistereth like the Heavens withâ—â—t â—t is but the belly of Hell within As for the man of grace though he should be deprived of the graue hee hath one thing to cover him which the whole world can not take from him Coelo tegitur qui non habet vrnam he is covered with the Heavens who wanteth a graue the godly in their graues rest in their beds Behold what a mercifull God we haue whose cursings by grace become blessings The graue at the first was appointed by God as a ward house for malefactours and now behold how it is turned by grace into a bed of downe a resting place for the wearied bodies of the Saints See how God in his most fearfull judgements hath ever some comfort infolded for the comfort of his Saints as a kirnell within a hâ—ske For them hee can keepe light in darkenesse and also bring light out of darkenesse For them he can in that which is not find out that which is by calling things which are not as though they were yea which is most for his owne even in destruction hee will keepe salvation In the graues of the godly which by nature are destructions there is a sort of salvation which shall bee seene at the great and last day of the
death and also the issues vnto death In his mouth alone are the quickning or killing words returne yee children of men either from lyfe to destructions or from destruction vnto lyfe and therefore in all our distresses and greatest sickenesse let vs haue our recourse vnto him saving with the Psalmist whom haue I in Heaven but thee and there is none on earth whom I desyre besyds thee my fiâ—sh and my heart faileth but God is the strength of my heart and my portion for ever We haue heard how those that were sicke drewe neere to the doores of death and how GOD while none could help them delivered them from their destructions in bringing them from death to lyfe from sicknesse to health Before I passe foreward to the last part of the text I desyre you all to consider well that albeit God in great sicknesse by his word recall vs from the graue once or twise yet for all that we must carefully remember our mortalitie for though at diverse tymes God either in sicknesse or in dangers by sea or by land hath by his power delivered vs from the graue wherein long since wee had beene rotten yet for all that at last these bodies of ours must come to the hands of the buriers who shall lay vs downe into our destructions Consider and weigh well the matter O man though God should prolong thy dayes so that every one of them should bee lyke that day oâ— losualâ— when the sunne stood still vpon Gibeon and the moone in the valley of Atâ—lon yet should all those dayes come to an end The standing sunne at last must goe downe yea though God should bring backe the shaddow of thy lyfe many thousand degrees at last it shall goe downe in the diall of thy mortalitie Though the house were never so strong at last it must decay and drop thorow There is no ludging for eternitie in things below Methuselah with his nine hundred three score and nine yeeres is followed with hee died as well as hee who lived but an houre I wish that this my sermon could bee to you like the house of mourning which Salomon calleth better then the house of feasting his reason is for that is the end of all men and the living will lay it to his hearâ— A feast is made for laughter which will not admit the companie of so graue mediations Laughter will not suffer the living to lay his end to his heart Oh that yee all could lay well this my sermon to your heart before that death by sicknesse come and make a breach by that breach runne away with your soules Alas it is hard for men in prosperitie to be moved to thinke that they shall be moved I said in my prosperitie said David I shall never be moved O how hard it is for men and weemen that haue hearts desire and wealth at will to desire to bee dissolved They are so taken vp with their pleasures in this lyfe that they haue no leasure to think vpon death Men take no heede to the graue that is before them though they be even vpon the brinke or brimme thereof they can not thinke that they shall fall therein though thousands haue fallen before them J compare the most part of this world to men walking over a field so covered wich fâ—oâ— that they can not perceiue the way when they thinke to run they fall into a pit with a jumpe It is even so of men in prosperitie while their eyes are dazeled with the brightnesse of their pleasures profits which as sâ—ow cover all the way before that ever they be aware they rush downe into the ditch of death Many like Mariners in a mist make ship wracke in the calme sea The Lord bee our Pilot and so direct our soules into this perillous navigation that at last by death wee may arriue into the haven of the Heavens where wee may liue with GOD for ever Well is the man that is ever wating for his GOD. Well is him that can say with David when I awake I am still with thee THE THIRD PART THE SICKE MAN HIS SONG VVEE haue heard of mans miserie in the sicke man his sore wee also haue heard of God his mercy in the sicke mans salve Man being sore sicke cryed vnto God by prayer and God heard him and hee sent his word and healed him Now it followeth that wee see what man his duetie should bee toward his GOD for delivering him from such miserie The duetie is set downe into those words Oh that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men this is the sicke man his song Heere let vs obserue what is the duetie of him who hath received health and lyfe from God in a most dangerous sicknesse it is heere set downe viz. that hee should praise God for his goodnesse c. God seeketh nothing from man for his benefits but thankes and praise The doctrine is this GOD his yoke is easy if by our owne wickednesse wee make it not vneasy there is no yoke so easy as God his yoke See how for all his blessings hee requireth but thankes After that the Physitian of the body hath vsed his cure whether it cure thee or not thou must giue him gold after that thy God hath cured both thy soule and body He seeketh but thankes He craveth but a grandmercy from the heart And yet alas hee who doeth most and seeketh least is least considered and worse payed of his due First heere obsetue that the duetie of him who hath received his health from God is to praise God for his goodnesse and for his wonderfull workes our GOD for all requireth nothing but thankes Hee hath no neede of our guifts As hee hath no neede so neither doeth hee seeke any thing from vs I will not saith hee reproue thee for thy sacrifices or thy burnt offerings to haue beene continuallie before meâ— I will take no bullocke out of thy house nor hee goates out of thy foldes for every beast of the forrest is myne and the cattell vpon a thousand hils I know all the fowles of the mountaines and the wild beasts of the field are myne If I were hungrie I would not tell thee for the world is myne and the fulnesse thereof Behold how God will not seeke any worldly thing from man for all the world is his and the fulnesse thereof What is it then that hee would haue for all his benefits The Lord declareth him felfe what hee would haue Offer vnto God thankesgiving and pay thy vowes vnto the most high Thankefulnesse as yee see is the onely impost that God requireth of vs. So soone as man hath received a benefite from God hee is bund to repare to his GOD with
their desire they haue not so much as a shewe in praising Praise is a sorte of godlinesse whereof the wicked haue not so much as a shew Pharaoh could cry for helpe in tyme of plagues but after nyne severall deliverances I never read that he said once God bee thanked Many while they are sicke will giue GOD many faire wordes which scripture calleth to flatter with their lips but all that forme of devotion is nothing but a wyle for to winne out of GOD his hands This is cleare for so soone as once they are free of their trouble at once they grieue the spirit of grace yea often they become worse lyke that man that was but for a space delivered from that divell which was but gone out for to bring in other seven worse then him selfe for to make his partie the stronger Let those that after so many mercies giue libertie to their lusts consider well how the deceit of spirit over-reacheth them let such weigh well in the ballance of the sanctuary whether or not they haue praised the LORD for his goodnesse and for his wonderfull workes toward them Heere some men will say what is this that is required in praising the Lord Is it not enough for to say with our mouth the Lord bee thanked What would the LORD haue more J answere to that GOD must haue more My sonne saith he giue mee thy heart God indeed must bee praised with the tongue for which cause it is called our glory Awake my glory said the Psalmist vnto his tongue God also must be praised with the heart without which all the praise of the mouth is but a pranke the sacrifice of fooles This people draw neere mee with their mouth but their hearts are farre from mee said the Lord. A neere mouth with a heart a farre off is an abomination to the LORD Those who in singing Psalmes are ledde away more by sound than by sense respect the musicke more than matter Such sing to man but not to GOD GOD his praises must be sung both with heart and tongue Heere is a reproach for those who in the congregation joyne not their voyces with others for to praise the Lord for his goodnesse but sit as if they were dumb The booke is too deare for singing of GOD his praise O what secreet atheisme â—urketh into the hearts of men Jf men thought that the LORD should bee praised for his goodnesse and that God were present in the congregation of his Saints they durst not come in before him without the booke of the Psalmes Wee often forget our booke because wee forget that God is in his Church but who forgetteth to put his hat on his head while hee cometh to the Church Who forgetteth his clothes No man because before hee goeth forth hee remembereth that man will see him by the way The wine aile will command many to speak who are dumb at the service of their God Many never want words but when they should praise the Lord for his goodnesse Filthy ballads and loue songs are vaine mens delight but OH that men would praise the LORD for his goodnesse c. It is not enough that men praise the LORD with their heart and tongue but also they must praise him with their lyfe the true tryall of the other two After that the Psalmist had said that he would praise God that had chastned him sore but had kept him from death hee cryed Open to mee the gates of righteousnesse I will goe into them and praise the Lord. To goe into the gates of righteousnesse is to lead a good lyfe such only are fit for to praise the Lord. As for those that praise not God in lyfe while they are holy in words they are but monstrous persons all mouthes and tongues and voices without hearts to thinke well without hands to doe well When the forâ—orne foole come to his wits againe hee said not only I will returne to my father but hee did as hee said The sluggard is ever in feare of lyons The imagination of a beast in the way hindâ—eth him from doeing The Pharisees could say well but because their workes belyed their words Christ called them painted tombes or whited sepulchres Many would content the Lord with a part of his service Some lyke the Pharisee will paint the outward profession but hold backe their heart from GOD Others lyke Nâ—aman will bowe into the house of â—immon but keepe their heart as they imagine vnto God But O fooles God will not lyke the pretended mother haue his service divided God that made all must haue all Seeing hee hath made the heart as well as the hand he must haue both our thoughts and our actions for to praise him The whole man that is a continuall receiver is litle enough for to set forth the glory of the giver Doe not the favors of GOD follow the whole lyfe of man Why then should not his whole lyfe bee framed for to expresse his thankfulnesse Well is the man whose tongue heart and hand can sing to GOD with Jeremie thou art my praise Againe in those words Oh that men would praise the Lord I obserue the fervent zeale of the godly for not only praise they God but they are grieved when men whom God hath blessed with wealth or health are slow to praise the Lord for his goodnesse This word OH heere vox dolentis a word of mourning is an evident demonstration of sorrow In my judgement true zeale is not better known then in sorrowe for the offence of God The vse let every man try himselfe whether hee bee a godly man or not If true godlinesse be in thy heart thou shalt bee grieved to see GOD offended thou shalt striue to keepe thy brother from sinne This was the cursed man his language am I my brothers keeper When ever wee see God dishonoured or deprived of his praise wee must mourne for that sinne Well is that soule that can cry Oh for GOD his dishonour Woe to him that rejoyceth while God is offended Many thinke the vices of others commendations of their vertues If they stand while others fall either into whoredome or drunkennesse they haue a ceâ—taine joy of such filthy fals which they take to be praisers of their sobrietie and chastitie But Oh is not the Lord offended by such sinnes Js not the profession ill spoken of Js not every sinne a scandale Is not every scandale a woe woe to the world for scandals Woe to him that is not sory for sinne whether it bee in him selfe or in others seeing that God thereby is dishonoured J will tell thee O man if thou cry not Oh for GOD his dishonour God shall cause thee cry
Oh in thy distresse Againe in those words Oh that men would praise the Lord for his goodnesse I obserue how sensible the godly are when the least point of GOD his service is neglected If a godly man cryeth Oh that men would praise the Lord because hee seeth them flow vnto it how grieved will his heart bee when hee shall see men not only not praising God but dishonouring GOD for his goodnesse Many haue gotten health from God God in great mercy hath brought them from the gates of death and hath restored vnto them their former strength but what thankes They haue lyke the dogge returned to their â—â—nite againe The drunkard restoâ—ed runneth backe to the taverne and the harlot to his old acquaintance lyke that divell returning from dry places vnto his house whence hee came out The last of such persons is worse then their first Good had it beene for many that they had never beene brought backe from the doores of death because that after a newe tâ—â—ke of their lyfe they dishonour God more then ever they did before As Iacob said of Simeon and Levi so say I of such O my soule come not thou into their secret vnto their assembly mine honour bee thou not vnited The vse let vs striue to be sensible of sinne so that wee make conscience of the least sinne Many thinke vnthankfulnesse to GOD no sinne The leavâ—n of the Pharisees hath sowred the whole lumpe of many mens hearts Jf they bee not Adulterers but can fast and giue almes at once they will thanke GOD that they are not lyke other men GOD desyreth no such thankes when man praiseth GOD for his owne goodnesse But OH that mâ—â— would praise the LORD for his goodnesse and for his wonderfull workes to the children of men Let man praise GOD for his goodnesse but in his owne goodnesse there is no matter of praise What can bee said to the praise of a mâ—â—stâ—uâ—us cloath Such is all our righteousnesse Let vs also obserue heere another lesson The deliverance from death is said to bee from the goodnesse of God and it is also called a wonderfull worke for while it is said Oh that men would praise the Lord for his goodnesse it is cleare that the deliverance from death in sicknesse is from the goodnesse of our GOD. The vse let all those who are sicke haue recourse vnto the goodnesse of God by which only wee haue health When wee seeke health from God let vs say for thy goodnesse sake O Lord. The second vse I make of those words is for them that are recouered of their sickenesse Let such learne to bee good seing their health is from the goodnesse of God A lyfe given in goodnesse should not bee spent in wickednesse The goodnesse of God inviteth all men to repentance Againe obserue heere that great must bee that goodnesse of God whereby hee bringeth man backe from the doores of death The preservation of mans lyfe in his sicknesse is also called a wonderfull worke Js it not a great goodnesse of God and a wonder that hee should spare the lyfe of a rebellious foole What a wonder is this in God his goodnesse that the lyfe of man should be so precious in his sight Is not man naturally the enemie of God It must bee a great goodnesse that will make a man spare his enemie his lyfe And who said Saul to David finding his enemie will let him goe well away O but in God then must be a wonderfull goodnesse in that not onely he spareth his enemie but which is more euen preserueth the life of his enemie Did not God dye for his enemies did he not suffer for them by whom hee suffered By this meanes such was his goodnesse hee heaped vpon their heads coales of fire that is as St. Augustine saith vrentes poenitentiae gemitus the burning sighs of repentance Who can not bee but burnt with sighs while hee considereth the goodnesse of GOD that hath rendered him so mekle good for so mekle ill What a great mercie is this that GOD should prolong the lyfe of a sinner but an houre The vse seeing the deliverance from death and destruction is called a wonderfull work and seeing it is so indeede let vs wonder at it when J arose out of that deadly fever Anno 1626 in the moneth of September and J fand my winding sheete wrapped together into my studie amongst my bookes J began to wonder at GOD his great worke I thought it wonderfull But alace we wonder at God his works of mercie as at other common worldly thinges but for a litle space From thence is the proverb A wonder lasteth but nyne nights into a city Fy vpon vs that can not wonder still at the wonderfull works of our GOD. The Hebrew word Pala in Niphal signifieth both admirabile occuitum that is both secret wonderfull a fit word for to declare the worke to be wonderfull indeede David speaking of his making in the belly vseth this word I will praise thee said hee for I am fearfully and wonderfully madâ— Likewise in another Psalme speaking how Christ the stone which the builders refused was become the head stone of the corner he said This is the Lords doing it is marveilous or wonderfull in our eyes So heere the bringing from the doores of death is called a wonderfull worke of GOD tovvard the children of men Obserue the lesson only the workes of God are wonderfull Men may wonder at some workes of men but no works of men are wonderfull No created wisdome can fill a worke with wonder There is nothing that man can doe but man may come after and doe better plus vident oculi quam oculus many eyes see better than one This is true amongst men But all the eyes of men can not perceiue that God in any worke hath either beene defectuous or superfluous Looke vp to the Heavens and consider the sunne in his goings Behold how in the spring he commeth slowly by degrees till our day be at the longest Behold and wonder at such slownesse in such a swiftnesse If hee were not slow in such swiftnesse what fearfull changes should ensue If from the elleventh of December in the space of a day the sunne should be into that part of Heaven whereinto he is seene into the elleventh of Iune what discorder should be in the creatures below All men know how dangerous are sudden changes from heate to cold and from cold to heate Behold then and wonder how the Creator hath so ruled that Bridgroome of light that no man can imagine how his course could be changed for a better What shall I speake of the sea tide which made that most subtile searcher of secrets as some thinke to haue drowned him selfe in the