comely Blacke that is dis-coloured with sinnes but comely with the beautie he putteth on her who calleth her his fayre one Calisto in the fable fled her fellow Beareâ—… forgetting her owne ill shapes They flye vs sinners themselues by so much greater sinners by how much more forgetting they are â—…nners they looke for a Church not on earth to be found Saul sought Aâ—…ses and found a kingdome they seeke a kingdome not to bee found but shall finde I will onely say men like themselues Gods Church like Iacobs flocke consisteth of spotted sheepe saints but full of blemishes Be not discouraged if thou see sinne liueth thou canst bee but partly spirit and the â—…lesh will lust against it after the building the Temple of Concord 〈◊〉 Rome the slaues warres engarboyled their â—…erritories afteâ—… we haue erected the Temple of peace in a good conscience and in a good part subiected sinne yet wee must looke for the slaues warres the rebellion of inordinate affection which in this life will neuer leaue vs secure conquerors Our righteousnesse consisteth sayth Augustine rather in the free remission of sinnes then of vertues perfection witnesse that dayly prayer which Christ taught vs Forgiue vs our trespasses Here some infirmitie or other creepeth on the best Conqueror our sinnes subdued by a dangerous conflict deny vs all securitie and keepe vs busied in a continuall and carefull command And thus conclâ—…deth mans iustice is to haue God his Lord himselfe his subiect his soule master of his body and his reason ouer sin either by subduing or resistiâ—…g it Paul sayd I count not my selfe thâ—…t I haue attained to it but I follow We but follow perfection in this life wee obtaine it in the life to come At Rome the temple of vest was placed out of the gates so it is with vs we haue here no rest especially no truce with sinne no rest from it that is reserued for heauen he forgiueth here but purgeth from all when hee brings vs into that life in which the saints neither will nor can sinne any more Death shall end sinne death is a true viper it kiâ—…th iâ—… wicked parents though Gods children by the meâ—…s of Christ like Paul at Melita shake it off into the fiâ—… sinne is deaths mother but the hastie kinde 〈◊〉 through her mothers bowels Sin began death death endeth sinne death came into the world thorow sinne sinne goeth out of the world through death At death the Lord will tell vs as Moses of the reuengefull Egyptians Feare not â—…ohold the deliuerance of the Lord which he will shew to you this day the sinnes yee haue seene ye shall neuer see them againe This sinne no more then seemeth to respect a comparison betwixt his life past and to come and the same is required at our hands that we sinne no more That is first that we repent vs of our sinnes of which I shall hereafter speake We cease to be sinners when we doctruely repent that euer we haue beene sinners Secondly as much as possibly we may wee must change the habits of our minde True repentance is not a bare confession but a change of our former minde and purpose vpon a better consideration the conuerted yong man answerd his lewd acquaintance wel wondring why he knew her not she saying Ego sum sed ego non sumego I am not now my former selfe Thirdly we must take heede we fall not backe to our 〈◊〉 sinnes Sinne like Aetna's fire hath some intermissions but when we thinke it extinguished it flameth out a fresh the more we sinne the more difficult the cure but relapses are most dangerous When the proud Tyrant Amurath secure of victory thought the battle done his danger was begun in his liues ending a Christian soldier supposed slaine rose vp and stroke him to the heart When wee are secure and thinke right worthily of our selues some sinne or other will as it were rise from the dead and fall vpon vs dangerously Fourthly we must be heartily displeased with our sins sinne like the poyson of the Aspe affecteth with a drowsie delight where it hurteth mortally some among the Triballs sayd Plinie if they were angry could kill with their eye that which he said of them thou shalt thus find true of sinne bee angry with it and thou killest the heart of it Sinne is a wanton fondling if it be not loued it wil die Lastly striue against thy sinnes if thou yeeld not thou hast ouercome In Gods esteeme wee cease to bee what wee vnwittingly are sinne leadeth the Saint like a captiue Israelite to Babylon He goeth but against his desire he deuiseth how he may returne to another purpose saith Gregorie that good soule is gone home which languished abroade This is the summe giue not thy consent to sinne but if thou haue consented let it not please thee if sinne haue pleased thee bee now heartily displeased that sinne euer pleased thee in this life God looketh not so much for a man not sinning such is our fraylty such his mercy as vnwilling to sinne repenting resisting sinne endeauouring not to sinne As Brutus wrote to the Pergamenians when they had giuen his enemy Dolabella money if you haue done it willingly you confesse you haue offended me if against your wills shew it then by giuing me willingly So sayth the Spirit in effect as yee haue yeelded your members seruants to vncleanenesse euen so now yeeld your members seruants to righteousnesse shew that you sinned vnwillingly by seruing God more willingly Sinne no more To which obserue these rules of practise 1 Remember alwayes thou art in the presence of God This â—…eple knew him not that healed him but Iesus knew him and the cause of his disease The Samaritan woman acknowledged he told her all that euer she had done God told Israel he would send his Angell before them to keepe them in the way but sayth he beware of him and 〈◊〉 his voyce prouoke him not Set vp the Arke that Dagon may be cast downe Remember that the eye of Iesus is euer vpon thee if thou lookest he should protect thee prouoke him not we forget God when wee dare sinne remember euer thy wayes are before the eyes of the Lord. 2 Secondly remember that all thy thoughts words and actions shall come into iudgement 3 Thirdly bury not the checks of thy conscience the conscience is an excellent counsellour and will deale faithfully if all the world would flatter thee thy conscience will neither flatter nor conceale neither giue rest till sinne like Ionah be throwne out the diuell sleepeth in the sinners bosome but giueth no true rest Ionâ—…hs sleep was the ships vnrest 4 Fourthly guard the passages of thy soule Keepe thine heart with all 〈◊〉 Iob will teach thee a part who made a couenant with his eyes the Recabites a part
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
gâ—…pe they for more that they tast not what they haue receiued Some are not what they seeme the prosperous wicked almost deceiue the afflicted righteous enforce a strange dreame Certainely I haue cleansed mine heart in vaine and washed mine hands in innocencie for dayly I haue beene punished yet as a dreame when one awaketh so shall God soone make the image of these happy seeming men most despised Some seeme not what they are the Saints but dreame of sorrow seeming to bee vnhappy men which they cannot be they see the euils shewed but in a manner as Iob was terrâ—…fied with dreames 〈◊〉 was troubled with these heauy ephiâ—…lts which seemed to oppresse him yet confesseth when I awake I 〈◊〉 satisfied with thine image Againe he dreamed of perils then his heart trembled within him and the terrours of death fell vpon him Then hee wishes O that I had wings like a 〈◊〉 then would I 〈◊〉 away and be at rest The ambitious meane time like Câ—…sar a little before his death dream of resting in the clouds so dreams make fooles haue wings whilst they are falling Some seeme well who are sicke Agags dreame surely the bitternesse of death is past Laâ—…dicia was blinde and poore and naked yet shee say de shee wanted nothing It was the Iewes disease but now yee say wee see theresore your 〈◊〉 remaineth others perceiue not the good they haue not so much as the blinde man one thing I know that I was blinde and now I see this is the summe of all some vnderstand not the euill others not the good they haue both neede this 〈◊〉 to instruct them for how can a-any either be sollicitous to auoyde the euill or thankefull for the blessings which hee hath but knoweth not The vse warneth vs not to 〈◊〉 ouer the benefits we haue without due valluing them for want of this what euer wee haue our estate is irkesome to vs. Hence that foolish affectation of others miseries whilst wee not contenred to bee happie because wee see not how happy we were if we were 〈◊〉 make a good 〈◊〉 euill to vs for want of wisedome to manage it in our owne lots wee onely recount the inconueniences wee suffer we lease out our benefits vnconsidered In others we propose the good they seeme to haue which we preferre before our owne because we see what they seeme we feele not what they suffer The husbandman would be a tradefman the tradesman student the begger would be rich the rich noble the noble a king neither well knowing that euery estate is blessed to a good man but God hath fitted vs with such as hee knoweth best for vs. This ecce is to tel vs that the enuy which attendeth greatnesse and with an hundred eyes watcheth honour fighting with it as the serpent with Hercules in the cradle and infancie commendeth the quiet of a meane estate and that it is safe sayling in the hauen that it is no secure being on those pinacles of the Court or Temple where we can neither rest without feare nor come downe without falling If we will giue ambition feete to stand vpon the good wee had this ecce will giue place to a second of reprehension Ecce in the second place telleth vs that man is vnthankfull for the mercies receiued to the vngodly God sayd What hast thou to doe to declare my statutes An vncleane heart is 〈◊〉 〈◊〉 altar for Gods prayses but to the righteous offer vnto God thanks-giuing God onely accepteth what he giueth that is mercedem virtutis mercedem virtutem a reward of vertue blessings vertue a reward thankefulnesse Some know not that they are to learne the first ecce was theirs others learne not that they are to know the thanks they owe to God but sacrifising to their owne net leaue the maine poynt vndone for which God did all for them that is thou shalt glorifie me This behold-therefore discouereth our defect in beholding we haue need of as many 〈◊〉 as we haue dayes or houres euery minute wee receiue few looke backe to the giuer the tracts of Gods benefits toâ—…ards vs are as the feete of the beasts to the Lions den all looke towards vs bâ—…t nonâ—… backe 〈◊〉 we receiue of him what we haue and are he clothed vs we feede at his vniuersall ordinary but like shifting theeuish customers wee must bee followed with an ecce you haue not payed Moses acknowledged there were no people vnder the heauens more blessed then Israel Dauid sayd he had not dealt so with 〈◊〉 〈◊〉 yet they sayd not where is the Lord that brought vs 〈◊〉 of the laâ—…d of Egypt but were an obslinate a 〈◊〉 people no wonder if the heauens are called to witnesse they declare the glory of God and the earth for all creatures in their kinde are thankefull giue the beasts they will know thee the oxe the tuâ—…tle the storke all shall iudge man giue the very earth it will bee abundantly thankefull giue man you must giue him an ecce heauen earth all creatures hold their courses man onely is exorbitant Christ did many wonders for the Iewes see the vse they made of it and by their error we shall discouer our way some vnthankfully neglect him some malitiously persecute him O foolish people and 〈◊〉 do ye so reward the Lord againe I fed them with Maâ—…na with water also out of the stonie rocke I say abridgeth all 〈◊〉 could haeue beene done more that I haue not done See their requitall They gaue mee gall to eate when I was thirstie they gaue mee vineger to drinke their vineger was sharpe to his sence their vnthankâ—…ulnesse was more distastfull to his soule vnthankfulnesse was condemned and punished with death among the heathens what wonder then if it be euer hatâ—…full to God and men no vnkindnesse so bitter as where our well meaning loues bids vs looke for loue againe All this commendeth to our vse Dauids 〈◊〉 quie praise the Lord O my soule How often falleth that sweete Chorus and bearing to his heauenly song O that men would therefore praise the Lord for his goodnesse and declare the wonders that hee doth for the children of men All good men are thankefull Dauid had tasted of his mercy and preâ—…ently sayth Quidretribuam What shall â—… render The heart of a good man is like the image in a glasse with eyes euer fixed on the eye which beholdeth them 〈◊〉 Gods eye falleth on his miseries his looketh vp to Gods mercies There are many reasons for it First God giueth freely and onely expecteth ouâ—… thankes not that they can benefite him but that he might giue more Secondly the course of grace stoppes where is no recourse of gratitude Thirdly that perisheth which is done for vnthankefull men by which meanes they are not onely not bettered by the good they receiue but made worse by all
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