thing of that which I haue wondred at to see aweake sickly man a drunkard and the lame and vnhealthy couetous and vniust euen with dying hands laying hold on other mens goods There is no comfortable possession without health nor stabilitie in health health so weakely fortressed from a world of infirâ—…es that euen in the houre in which we call it ours and say Soule take thâ—…e ease wee are fooles if wee know not they may take â—…way our soules Thou canst not hold a vapour in thine hand and life is but a vapour appearing for a little time and suddenly vanishing Suppose thou hasâ—… ouercome a dangerous disease thou must be sicke againe â—…nd dye there is no escape from the pale Sergeant Death is that onely Creditor which haâ—… no Bankrupt Debtor Agree with thine aduersarie quickly Shall wee blame the giuer of Life for our liues shortnesse The very Heathen esteemed that a great blessing I will adde the reason God is herein mercifull not onely cutting off iudgement by shortning the time of our transgression but by our times shortning and healths vnâ—… deterring vs from sinne He that dareth euill in the way to the Iudge in an health so 〈◊〉 a life so short what would he not dare if he were sure his iudgement were farre off You haue seene what our health is See from whence God is the giuer of health he saith it I am the Lord that â—…ealeth thee Againe he healeth all thine infirmities of Soule remitting all sinnes to one of Body hee is a preseruer as well as a Creator and though second â—…ses haue their place yet till he say I will he 〈◊〉 cleansed be thou sound no meanes can be effectuall 〈◊〉 is the true Physician whose Cures are not of 〈◊〉 Art but certaine Power Health is vnder his wings and 〈◊〉 Cures free Good Physicians are Gods Vice 〈◊〉 towards the Body their skill is sacred and 〈◊〉 〈◊〉 who disclaymed to be the Lawyer 〈◊〉 who made me a 〈◊〉 honoured the Physician in many 〈◊〉 〈◊〉 himselfe a Physician therefore they are worthy of honour and reward 〈◊〉 may teach the vnthankfull so much but they should there be any such who betray 〈◊〉 â—…ents health to a 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatis 〈◊〉 a poore remainder of a 〈◊〉 life to the graue that they may take the 〈◊〉 〈◊〉 of death they are but the 〈◊〉 〈◊〉 〈◊〉 carâ—… to 〈◊〉 vpon them the 〈◊〉 〈◊〉 to a 〈◊〉 Profession they haue not learned of Christ the compassion he had on all that came vnto him The poore Haemorrhois had experience perhaps of both when shee had spent all on Physicians she but touched the hemme of Christs garment and was healed He proued himselfe the Messiah by this argument to Iohns Disciples the lame are made found the blind see the lepers are cleansed the deafe heare I conclude with Ambrose words We 〈◊〉 all things in Christ if we are sicke he is a Physician if sinfull he is righteousnesse if we feare death he is life Wee must vsd this Lesson thuâ—… in all our sicknesse to haue recourse to God through Christ Iesus he hath not left off the care hee had of his if in his state of humilitie he was so powerfull feare not now all power is committed to him hee keepeth the very bones and dust of the Saints 〈◊〉 〈◊〉 is 〈◊〉 God of the dead and not of the liuing There are three â—…orts of people which haue neede to learne 〈◊〉 Lesson 1. 〈◊〉 〈◊〉 so impatient that if God answer not when they would they will with Sâ—…l to Endor with Aâ—… to 〈◊〉 to the Diuell to healing Witches for helpe It is true Sathan is a cunning Mountebanke and Wizzards and good Witches keepe his shops who to kill a superstitious Soule are suffered to cure the Body These may be admired like the Peloponnesian Physician at Rome for his first Cures but experience will name them 〈◊〉 cruell Butchers I may say as he of the Athenians they haue sworne to kill all their patients with Physicke 2. Others Asa like neglect God and trust to the Physician though such men vse lawfull meanes yet they erre as the former but with this difference they made the Deuill their God these other Creatures 3. Others neglect the good means which God hath giuen and so tempt God in the foolish hazard of their life They say their dayes are numbred so were Sauls Iudas dayes yet they were guilty of murder and if not to saue be to kill what are they lesse who obstinately refuse probable meanes of recouerie Some say because they are not certaine they must know there are many reasons why the same meanes obtaine not alwayes the like good effect First if none should faile too many would ascribe their health to the creature Secondly God reserueth some Cures in which he will more immediatly discouer his owne hand there were many Widowes in Israel in the dayes of Elisha but onely vnto one was the Prophet sent many lepers in Assyria but Naaman only healed many here sicke and of diuers diseases but this one cured by Christ God seeth good to shew his presence in few Thirdly to some he giueth not health presently to others not at all either by the difficultie of the cure to leaue a deeper impression of his mercy or to exercise them who are not yet of patience proued and approued they will haue an hundred medicines and none endured an houre they will be of Naamans peeuish temper to prescribe God and the Physician they will be well how and when they list or else they cry Are not Abanah and Pharpar Riuers of Damascus better then all the waters of Israel they will repine and murmure against God himselfe For these and the like causes God giueth not the like effect to all yet that exempteth none from the lawfull vse of his Ordinance he heareth not all yet all must pray the Word profiteth not all yet all must heare God is displeased if the meanes he hath prescribed be neglected albeit by the powerfull effects of his hidden iudgements he teach vs to distinguish betwixt the first cause and the second that to be trusted to this to be vsed God gaue health to Hezekiah yet the Prophet applyeth the plaster What is lordan to a leprous 〈◊〉 What Siloam What a troubled Bethesda to euery disease The Angell stirred but God healed his Ministerie Gods power It is to be obserued that Christ in his healing did not only vse his Diuine power but opposed something belonging to his Humanitie to teach vs that wee must neyther neglect the meanes nor forget God the giuer of Health Which leadeth me to my last consideration of Health The true vse of Health is with euery facultie of Body and Soule to honour God Prayse the Lord O my Soule and all that is within me prayse his holy Name So Dauid
this infected Nurse the World which we onely enioy in health without which all earthly ioyes are but as Messes of Meat set vpon a Graue Secondly it bringeth vs more acquainted with death and maketh him lesse feared by how much more familiar how bitter is the remembrance of death to the alwayes healthie health and prosperitie make vs desirous to liue Antigonus souldier healed of a long-felt infirmitie proued a very Coward for which being reproued hee replyed Thou O King hast made me so who by giuing me health hast taken away the contempt I had of life Discontents haue strange power to make vs loue death so through a darke and false Medium the vgly may seeme fairer 〈◊〉 desireth the death from which hee fled a little heat made Ionah wish to die short pâ—…nes haue so ouercome the wicked that they haue changed them for death eternall and so much discouered the Saints infirmities that they haue loathed not onely their present being but what they haue beene Death seemeth better then a bitter life such force haue short paines but who was euer so fearefull that he had not rather once fall then euer hang by the hands once dye then euer feare death and liue in paine Thirdly it maketh Gods mercy in health better vnderstood if all were day the light if all Summer euen that season would be vnpleasing to vs the good wee haue is commended by some annexed contrary the paine of the disease knowne the pleasure of health is sweeter Wee neuer rightly account what wee owe to God for health saue when we begge it in sicknesse Fourthly it bringeth vs to God in amendment of a mis-spent life wee haue instance in many of whom I may fay their extremities amended them their prosperitie corrupted them As Ambrose saith of Peter and Ionah he confessed Christ on the waues but denyed him on the land and Ionah fled Gods presence seeming safe but found a Chappell to pray and prayse God in the belly of the Whale Many being in health endeuour to flie from God but in some desperate sicknesse they learne to sing their De profundis sicknesse mendeth that good man whom health marred When I afflict them they will seeke me early Ephraim bemoaned himselfe Thou hast chastened me surely after that I was instructed I repented God cureth a dissolute heart as the Prophet did Ierico Waters by â—…asting in salt sharpe biting remedies The fift is Patience which as one said of Learning is an Ornament in prosperitie and a Refuge in aduersitie It is good for a man saith the weeping Prophet to beare the yoke in his youth he putteth his mouth to the dust if there may be hope he giueth his cheeke to him that smiteth him It seemeth a strange saying Is it good to be afflicted that I may learne patience see the reason It is a rare thing to see a man externally prosperous patient I grant he may haue a disposition to patience he may discourse like some bookish souldier of the warres which neuer saw fight but patience is the child of aduersitie and considering the manifold calamities to which euery man in this life is subiect no wayes to be auoided but by patient bearing them it seemeth to me no paradox that without outward or in ward aduersitie it is not easie for a man to be happie They iudge amisse who thinke a man can be patient without tryals or happie without patience that such a man may seeme happie wee know that hee is generally vnhappie we may learne Chrysostome sayth well of prospeâ—…tie It hath brought in grieuous Masters and Tyrants to the 〈◊〉 To omit the multitude and speake of this one Impatience is a very Tyrant worse then 〈◊〉 and his Taske-masters for it suffereth not a man to â—…nioy any thing he hath Hath the impatient man riches hee enioyeth them not who is impatient for that 〈◊〉 hath no more hath he friends eyther he loseth them by his impatience or else enioyeth them not with whom he is displeased 〈◊〉 hath hee a faire and prosperous estate what is that to him who is not pleased with it hath hee health his mindes distemper robbeth him of the vse of it In a word the impatient man possesseth nothing except he possesseth other things which possesseth not himselfe Christ sayth By your patience 〈◊〉 your soules without patience you cannot enioy your selues such is the impatient mans case Marke the man neyther vnderstanding will memorie neyther hand nor tongue serue him all are slaues to passion and whilest hee thinketh hee hath all things in hauing his froward humor indeed Impatience hath him but hee hath nothing not so much as himselfe Now tryalls bring forth patience and the quiet fruits of righteousnesse which follow in the next place Sixtly it worketh to the children of God a peace passing all vnderstanding of a naturall man that is a calmenesse and quietnesse of mind in the experience of Gods mercies Where the seditious Graâ—…us was sâ—…aine at Rome the Temple of Concord was built so there God foundeth in our hearts the Temple of Peace where our peacelesse sinnes are buried with Christ and our impatience in our sufferings Seuenthly the last is the reward whereof this life tasteth only first fruits a cluster from Eshcol the assurance of a better life in this liues decaying Our light afflictions for a moment causing vnto vs a greater weight of eternall glory As Samson said of his Lyon of Timnah Out of the eater came meate and out of the strong came sweetnesse So will I conclude this point What stronger then Sicknesse or more deuouring then Death or so sweete as Heauen Behold Happie is the man whom God correcteth therefore despise not thou the chastening of the Almightie for he maketh sore and bindeth vp he woundeth and his hands make whole Hee maketh whole by wounding It is for children and fooles to imagine Frosts Stormes and Raine eyther the off-spring of Chance or vselesse effects of Nature the wiser know that milder Winters are the vndoubted Parents of sterilitie and contagion Stormes which seeme the Diseases of a distempered Skie doe purge the Ayre and the dewie Clouds are Gods Clepsydra his Bottles to water the Earth so is it in man And the Saints weeping eyes are Gods Clouds to make fruitfull a penitent heart Faint not at thy tryalls but be zealous and amend Sinne no more THE FOVRTH SERMON Sinne no more WE haue considered in the last place the cause of Sicknesses and the reasons why God afflicteth with them as also what effects they worke in them to whome they are sanctified It remayneth that I also shew the end why God deliuereth and bestoweth health vpon vs. God deliuereth from Sicknesse that being thereby warned we might sinne no more There are many reasons disswading from sinne let vs consider a few of many Let the
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
their bodies â—…icknesse to weaken them heauie afflictions to bruise them then sinne should reigne ouer them men willingly drinke a bitter draught to cure them Therefore sayd Ambrose blessed be God who vouchsafed to correct his seruants that he destroy them not and concerning Gods words of Iob he sayth resoluedly Let the Serpent eate my flesh let him grinde my body onely let God say of me I deliuer him into thine hands onely keepe his soule Such is the power of Christ at his command the rauenous Lyon must keepe his owne prey in safetie betwixt his teeth he may vlcerate the flesh but he must keepe the soule Let him be alwayes â—…uill that God may be euer gratious who turneth that malice into our good who therby killeth our sinnes Shall I then repine at mine infirmities God sendeth sickenesse against sinne as Ioab besieged Abel onely for the traytor Sheba whose head throwne ouer the wall the warre was endâ—… Sinne is the Sheba which God pursueth if we deliuer it vp God will soone raise the siege Feare not affliction if thy â—…nne hurt thee not Bubbles filled with ayre breake themselues it is their weakenesse beate an Adamant with an hammer it breaketh not a small affliction breaketh the heart of a wicked man but nothing can destroy the righteous no affliction shall hurt where no iniquitie reigneth So true is that no man is hurt but by himselfe Orâ—…gen thus sayth of the enemy Sinne giueth him a breach to enter and power to kill Sinne is that Delilah which cutteth off our strength and deliuereth vs into the power of affliction it is the soules trayterous Catiline O happy state this heape of mischiefe cast out one onely Catiline drawne out the Citiâ—… seemeth eased and refreshed What euill or impietie can be deuised or thought of which he conceiued not Against such danger God fore-armeth vs by sickenesse Euery father can tell why hee vseth the Rodde Correct thy soâ—…ne and he will giue thee rest he will amend his faults before Gods Arke were layd vp Mannâ—… and the Rodde not Manna without the Rodde mercy without stripes for his stripeâ—… conuey his mercy to vs by amending vs. Such wanton Adoniahs who from their youth must not haue so much said to them as Why haue yee done so may proue faire but very seldome good Dauid was better instructed with the terrors of God from his youth vp therefore confesseth It is good for me that I haue beene afflicted that I might learne thy Statutes You see the first daughter of Affliction The next is Approbation God giueth his children such tryalls as the Psylli in Africa were said to cast theirs before Serpents which hurt them not if they were legitimate or as they were reported to throw their infants vpon the Rhene which drowned the adulterate bloud but rendred the vnstained to the carefull mother againe so God proueth vs that he may approue vs to the intent that wee might know what hee knew before all Worlds that wee are borne of an immortall seed and no affliction can separate vâ—… from him Night putteth not out but more clearely sheweth the starres a thinne and sickly bodie sheweth the patience of the godly so are our losses gainefull Cast all thy care vpon God thou art in the hands of a faithfull Creator who will not deale ouer-roughly with thee He said of Israel in all her troubles he was troubled and that he bare them and carried them continually Againe as an Eagle stirreth vp her nest â—…uttereth ouer her birds taketh them and beareth them on her wings so the Lord alone carried them on the high places of the earth but as Leocras made the Eagle carrying Ganymede so tenderly as if hee had knowne what she was carrying and to whom onelâ—… griping his clothes with her tallons Sicknesse and paines are the sharpe tallons in which God taketh vs vp to proue vs but so gently that he hurteth not That maketh the experienced Saint entertaine Gods corrections with alacritie whilst to the wicked man they are as dreadfull as some inexorable Sergeant to a bankrupt Debtor Dauid saith God shall suddenly shoot at them and they shal be wounded but the good man shall not be afraid for any euill tidings nor for the flying arrow Though the good bad indifferently seeme the marke at which death shooteth sicknesse yet to the good mans heart the Lord sayth as the Prophet to Ioasâ—… Behold the arrow of the Lords deliuerance paines are to them the arrowes of the Almightie Dauid and Iob were very sensible of them but like Ionathans arrowes shot to warne not to wound Blessed is the iust marke the man what euer hee suffer his end shall be peace hee is comforted in his bodies infirmitie and decay by the sense and assurance of his inward mans renuing death to him is but like 〈◊〉 sword in old Aeson's throat letting cut the old bloud to renew his age an age which in spight of time shall neuer be old The good and bad must be sicke and dye and both returne out of deaths lightlesse prison but like Pharoahs seruants one to honour the other to execution euen death approueth the righteous wherein Christ is our aduantage and death so bitter-sweet a gayne that euen they which feare it desire it Let me die the death of the righteous and let my last end be like his said the vnrighteous Prophet Sicknesse is the suburbs of death death the gate of Heauen a loathed Gate to so desired a Citie Opinion and humane failtie for a time shutteth the Saint from his desires but when the Angell of the Lord shall call vs as Peter out of prison these chaynes shall fall off and those Iron Gates which leade to the Citie open by it owne accord and giue an easie passage Then especially shall God approuevs then we shall know that all these bodily paines are like the Babylonish fire in which the Children walke safely and their Tormentors onely perish and like the Red Sea in which the Aegyptian is drowned but the Israelite passeth thorow them to his long desired rest Here is Afflictions second daughter a Naomi though she would be called Marah the reward is next the ioyes which grow among the thornes of sorrow and they are seuen sweet Babes of an ill looking Mother The first is Sicknesse weaneth vs from the loue of the World Israel loued her bondage too well though she groaned vnder it God suffered her to be afflicted to force her to seeke a better rest Wee find many inconueniences in the World yet wee cleaue to it what would wee doe if there were none How would they loue a faire Rahel who 〈◊〉 so much on a bleare-eyed Leah extremitie of paine is the onely Wormewood which God layeth to the brest to draw our loues from
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
first be this present Doctrine First God giueth vs health that we might auoid sinne Secondly there is nothing of it owne nature euill but sinne ere sinne was borne God saw all his Creatures euen the Angels which falling became damned Deuils the Beasts the Serpents and all that he had made and loe it was very good nothing created is euill sinne is a non enâ—… a priuation of the good was made Thirdly onely sinne is against Nature a very Monster of the Soule as Monsters are said by the Naturalist to be the errorâ—… of Nature our nature which sinne corrupted is of it selfe good and to good nothing but euill is contrarie Sinne therefore primarily beeing the onely â—…uill is so onâ—…ly coâ—…trarie and destructiue to Nature Fourthly Sinne iâ—… contâ—…ie to God nothing of that hee made is contrarie to him for all beeings are in him and God made all sinne onely excepted by sinne we oppose Gods soueraignâ—…e not by nature but by corruption of will hauing no power to hurt God our will to hurt maketh vs Gods fâ—…s our nature therefore it is not but our sinne that contrarieth God euill onely being contrarie to good Fiftly it maketh vs children of the Deuill not by Propagation but Imitation not by Generation but by doing his workes of Rebellion against God Sixtly Sinne onely hurteth vs the vice that â—…aketh vs oppose God is onely our owne hurt no wayes Gods because it corrupteth our nature of it selfe good Sinne is like that euill Spirit in the possessed tearing and raging and â—…asting vs into the fire Infinite are the miseries borne of sinne it maketh God angry with vs it separateth vs from him it draweth the Curse of the Lord vpon our Houses it shutteth out our prayers from Gods eares it subiecteth vs to all Miseries Sicknesses Paines Death I haue not yet sayd all when all Warnings will not serue a worse thing shall befall the Sinner which like Tamerlans â—…able Flagge commeth in the Rere and last part of my Text. But is there any perfection in this life Can any in this life be without sinne The Iusticiaries affirme it the Nouatians sayd they were 〈◊〉 the Pelagians denyed Originall Corruption and sayd the Elect may be without Sinne in this life a man not sinning but where shall wee finde the man Come to the Saintâ—… thou shalt heare them crying enter not into iâ—…dgement with thy seruants O Lord. Againe we all haue â—…one astray like sheepe againe I see another law in my members Leading me captiue vnto the law of sin There is not aiust man vpon the earth that doth good and sinneth not then who can say I haue made my heart cleane I am pure from sinne Sinne no more O wretched man that I am who shall deliuer me from the body of this death How heauy are the burthens of sinne how smartfull the wounds of a guilty conscience giue me any griefe it is easier it is for thy sake sinne the Saint often cryeth I desire to be dissolued For the contagion hath iâ—…fected euery part and dispersed it selfe through my veines all my thoughts woâ—…s and workes relish of thee if I examine my best actions I finde them faulty in my prayers suggestions and profane wandrings fall vpon mine heart like the foules on Abrahami sacrifice In my hearing distraction in my almes vaine glory or some sinister respect which like the the worme at Ionahâ—… gourd â—…ateth vp the life of goodnes as 〈◊〉 men sayd of the Philistims Behold we are afrayde here in 〈◊〉 how much more then if we come to Keilah against the â—…rmies of the Philistiâ—…s If sinne assaile vs in our bestactions how shall we deale with it in other how fayst thou then O Lord finne no more Lord thou knowest my thoughts my heart fayleth me because of my sinnes and I desire nothing in the world like this that I might sinne no more If my sinne were written with Inke I could perhaps put it out but now it is written in mine heart like 〈◊〉 with an Iron pen. Lord if thou wilâ—… thou câ—…nst makâ—… me cleane The tables of the law were written and broken and written againe by the finger of God God wrote the law in mans heart sinne brake these Tables and now we are the writing of the â—…ame God whoing ingâ—…ueth in the fleshy Tables of the hâ—…rt by the same Spirit of his whose finger writing in the dust where finners are written did cancell and put out the hand writing of sinne and acquitting of others accusations blessedly dismissed and gaue a quiâ—…tus est neither doe I condemne thee goe and siâ—…ne no more how did she not sinne being humane how did shee fulfill his command if she did sinne none liue which sinne not Therefore Gods family sayth not I am whole I need no Physitian but heale me O Lord and I shall be whole saue me and I shall be saued When of old God brake Israels yoke she sayd I will no mâ—…re transgresse she sayd it but as we say it onely as Ambrose sayd of Calanus answer to Alexander â—…raeclara verba sed verba excellent words but words excellent constancy but the constancy of a man for she did sinne more and more But sayth he not Whosoeuer is borne of God sinneth not yet there is no man that doeth good and 〈◊〉 not None no not one These two come like Esau and Iacob with the face of enmitie till they meete and are reconciled All sinne would God we had no proofe for it yet the iust sinne not which wee vnderstand not as Bede of mortall sinnes or the violation of Charitie but as the Spirit of God the best interpreter of himselfe If I doâ—… that which I would not I consent to the law that it is good now then it is NO MORE I THAT DOE IT but the sin that dwelleth in me The regenerate in a right sence sinne not they â—…inne not because they doe that they would not and where they will they would not will the euill which sinne â—…raweth them to There is a sinne then which maketh the saint of God groane an inhabiting not a reigning sinne an inmate not a king The righteous sinne not that is God couereth their sinnes and imputeth them not hee taketh them quite away which hee will no more remember as hee sayd of the Edoâ—…ites they shall be as if they had not beene there shall be no remnant of them though hee cast not out these Iebusites all at once yet sinnes receiuing their deaths-wound by little and little bleede to death all our life after like a desperate enemie fighting in blood and striking with dying hands The Separatists seeke a spotlesse congregation forgetting our mothers confession I am blacke O daughters of Ierusalem but
who dranke no wine Solomon a part who sayd Consider diligently what is before thee otherwise thou putst as it were thy knife to thy throate if thou be a man giuen to the appetite be not desirous of dainty meat for it is a deceiueable meat The senses like the passages of Iordan taken by the Gileadites watched by the temperate would cut off many sinnes we must do by sinnes as with some strong fort if it cannot be forced we must cut off all forragers and so stárue the defendants Lust and drunkennesse liue at full tables pleasure is the Nurse of sinne if there be a famine of temperance they are gone to soiourne also here He wisely ouercommeth things vnlawfull who hath learned not to vse the lawfull Paul will teach thee an excellent part in auoyding inconuenient talke our Sauiour hath comprised all in this one Watch that ye enter not into temptation Wee perish like Isbosheth sleeping whilst wee dreame of no danger Fifthly let euery sinne bee the more heartily repented by how much oftner it assayleth if sinne will needes dwell with thee vse the deceiuer as Israel the Gibeonites cause it to hew wood and draw water for the house of God sinne draweth water when it maketh vs weepe bitterly for that we haue offended it heweth wood when it enflameth vs with a zealous anger against our selues and with an heartie desire and care to serue God the more the more wee consider wee haue offended him Sweete waters kill the Purple sinne is that Purple and teares the purest water not as if repentance were the primarie instrumentall cause of our sinnes remission Christs blood killeth sinne to Gods iudgement repentance to our conscience till we repent we shall neuer be assured of our sinnes forgiuenesse God for the merits of Christ forgiueth but with this condition that we repent which he also giueth That which Ambrose speaketh to Sisynnius will expresse it Thou hast done like a good parent soone forgiuing but being first entreated for to giue pardon before it be asked is not to pardon but to approue the fact as fathers loues forgiue their children faults yet their submission is expected that they may say we forgiue So God looketh that we repent that hee may haue mercy repentance is the gate of heauen a gate leading to the doore of life Christ Iesus But lest we repent of our repentance obserue that repentance must be done speedily truely throughly and constantly First speedily in the dayes of thy youth sinne gaineth streÌ„gth by age blessed is he that dasheth her childreÌ„ yong as dying Aâ—…rath of Scanderbeg this â—…aytour should haue beene suppressed in that newnesse of his estate giue thy sinne no time Repent speedily Secondly repent truly The more thou sinnest weepe the more abyssus abyssâ—…m vocat Dâ—…pth of sinne a deepe sourse of teares as Peter wept of whom I read he wept I â—…ead not that he satisfied as the sinner wept Luke 7. Or if thou canst not equall her God knoweth how to supply the weake yet let thy sorrow be true Some haue teares at command yet weepe like Apolloâ—… statue without sense it is not formall penance hypocrisie can resemble grace Vibius may bee like Pompey It is not a thousand stripes not the cloathes nor backe but the heart must be rent As for the hypocrites which tender God a counterfeit sorrow God â—…hall pay them with true Thirdly repent throughly That is of euery sinne We will be content to leaue â—…ome gainelesse sinnes but we spare one Agag of our Amalekiteâ—… designd to death In the slaughter of our sinnes we snatch vp one as Iehâ—…sheba caught vp loash and his Nurse with that we runne away that it may raigne ouer vs though we heare it reproued and the danger preached yet of it our heart cryeth 〈◊〉 Agripine of her sonne Nero when the Astrologers told her at his natiuitie he should be an Emperour but should kill his mother occidat dum regnet Let him kill mee so he may reigne Iehu destroyed Bâ—…al out of Israel but from the sinneâ—… of Ieroboam hee departed not God commaundeth concerning sinne as 〈◊〉 by his first edict against the Iewes in all his Prouinces to 〈◊〉 out to kill and to destroy them both yâ—…g and old What auaileth it to fortifie all the Citadell if we leaue open-some posterne gate to a vigilant enemy I conclude as thâ—… Orator of his Catiline if of so great a rabble of Traytours hee onely be taken away wee may perhaps a while seeme freed of feare and carâ—… but the danger will reside shut vp in the veines and bowels of the state so sicke men in their hot fits at first seeme eased by a draught of coole water but afterward more vehemently burne And this sicknesse of the Commonweale eased a little with his only death shall grow more desperate by his fellowes liues Fourthly Repent constantly It is not hanging the head for a day which God accepteth as our sinnes are continuall so must our repentance be Wee smite our sinnes as Iehoash smote the ground with his arrowes three times and so we cease where we should haue smitten till we had consumed them Sinne is an hardie and puissant foe and will not so be ouercome It is not easiâ—… sayd Amurath to his discomforted souldierâ—… before Croya without bloudie hands to put the yoke on the fierce enemies necke The very cause of our easie falling backe into sinne is that wee charge it cowardly and soone giue ouer the pursuit In these foure Channels Repentance like the Riuer of Paradise watereth a zealous heart and all make a fift rule of Practise A sixt is Abstaine from all appearance of euill The Deuill is subtill and maketh the way to Hell easie Sinne like Eliahs Cloud on Carmel is not to be seene at first when Sathan suggesteth and after it appeareth but in the bignesse of a mans hand but if we flye it not there is a noyse of much Raine the full Vialls of Gods Wrath. Come not neere her dwelling it is ill iesting with sinne as Delilah acted sinne so sinne playeth the Delilah 〈◊〉 maketh loue at first at lâ—…st shee cutteth off our strength and causeth to be put out the strong mans eyes so that he that at first was not afraid of appearances of euill presently groweth impudent and cannot or will not see the greatest sinnes Seuenthly Take away all occasions of sinne Moses stampt the Idoll into powder to take away occasion of Idolatrie Not onely Baâ—…li Image but the Groues and his House ought to be beaten to the ground for sinne is an importunate solicitour like Ben-badads crafty Messengers it watcheth diligently to catch any thing of vs if we acknowledge the least acquaintance it not need be entreated to take hold of it When Pharaoh saw there was no remedie but the Israclitâ—…s would