this Deluge There is a red Sea greater than this Ocean and there is a little spring through which this Ocean may powre it selfe into that red Sea Let thy Spirit of true contrition and sorrow passe all my sinnes through these eies into the wounds of thy Sonne and I shall be cleane and my soule so much better purged than my body as it is ordained for a better and a longer life 21 Atque annuit Ille Qui per eos clamat Linquas iam Lazare lectum God prospers their practise and he by them calls Lazarus out of his tombe mee out of my bed 21. MEDITATION IF man had beene left alone in this world at first shall I thinke that he would not haue fallen If there had beene no Woman would not Man haue serued to haue beene his owne Tempter When I see him now subiect to infinite weakenesses fall into infinite sinne without any forraine tentations shall I thinke hee would haue had none if hee had beene alone GOD saw that Man needed a Helper if hee should bee well but to make Woman ill the Deuill saw that there needed no third When God and wee were alone in Adam that was not enough when the Deuill and wee were alone in Eue it was enoughâ— O what a Giant is Man when hee fights against himselfe and what a dwarfe when hee needs or exercises his owne assistance for himselfe I cannot rise out of my bed till the Physitian enable mee nay I cannot tel that I am able to rise till hee tell me so I doe nothing I know nothing of my selfe how little and how impotent a peâ—ce of the world is any Man alone and how much lesse a peece of himselfe is that Man So little as that when it falls out as it falls out in some cases that more misery and more oppression would bee an ease to a man he cannot giue himselfe that miserable addition of more misery â— A man that is pressed to death and might be eased by more weights cannot lay those more weights vpon himselfe Hee can sinne alone and suffer alone but not repent not bee absolued without another Another tels mee I may rise and I doe so But is euery raising a preferment or is euery present preferment a station I am readier to fall to the Earth now I am vp than I was whâ—n I lay in the bed O peruerse way irregular motion of Man euen rising it selfe is the way to Ruine How many men are raised and then doe not fill the place they are raised to No corner of any place can bee empty there can be no vacuity If that Man doe not fill the place other men will complaints of his insufficiency will fill it Nay such an abhorring is there in Nature of vacuity that if there be but an imagination of not filling in any man that which is but imagination neither will â—ill it that is rumor and voice and it will be giuen â—ut vpon no ground but Imagination and no man knowes whose imagination that hee is corrupt in his place or insufficient in his place and another prepared to succeed him in his place A man rises sometimes and stands not because hee doth not or is not beleeued to fill his place and sometimes he stands not because hee ouer-fills his place Hee may bring so much vertue so much Iustice so much integrity to the place as shall spoile the place burthen the place his integrity may bee a Libell vpon his Predecessor and cast an infamy vpon him and a burden vpon his successor to proceede by example and to bring the place it selfe to an vnder-value and the market to an vncertainty I am vp and I seeme to stand and I goe round and I am a new Argument of the new Philosophie That the Earth â—oues round why may â— not beleeue that the â—hole earth moues in a round motion though that seeme to mee to stand when as I seeme â—o stand to my Compaâ—y and yet am carried in a giddy and circular motion as I stand Man hath no center but misery there and onely there hee is fixt and sure to finde himselfe How little soeuer he bee raised he moues and moues in a circle giddily and as in the Heauens there are buâ— a few Circles thâ—t goe about the whole world but many Epicicles and other lesser Circles but yet Circles so of those men which are raised and put into Circles few of them moue from place to place and passe through many and beneficiall places but fall into litâ—le Circles and within a step or two are at their end and not so well as they were in â—he Center from which â—hey were raised Eueâ—y thing serues to exemâ—lifie to illustrate mans â—isery But I need goe â—o farther than my selfe â—or a long time I was not â—ble to rise At last I â—ust bee raised by oâ—hers and now I am vp I am ready to sinke lower than before â—1 EXPOSTVLATION MY God my God how large a glasse of the next World is this As wee haue an Art to cast from onâ— glasse to another and so to carry the Species a great way off so hast thou that way much more wee shall haue a Resurrection in Heauen the knowledge of that thou castest by another glasse vpon vs here we feele that wee haue a Resurrection from sinne and that by another glasse too wee see wee haue a Resurrection of the body from the miseâ—ies and calamities of â—his life This Resurreâ—tion of my body shewes me the Resurrection of â—ny soule and both â—ere seuerally of both â—ogether hereafter Since â—hy Martyrs vnder the Altar presse thee with â—heir solicitation for the Resurrection of the body to glory thou wouldest pardon mee if I should presse thee by Prayer for the accomplishing of this Resurrection which thou hast begunne in me to blessed and glorious Trâ—â—nity was none to heare but you three and yoâ— easily heare one anoâ—ther because you saâ— the same things Buâ— when thy Sonne camâ— to the worke of Reâ—demption thou spokest and they that heard it tooke it for Thunder and thy Sonne himselfâ— cried with a loud voice â— vpon the Crosse twiceâ— as hee who was to prepare his commingâ— Iohn Baptist was thâ— voice of a cryer and â—ot of a Whisperer Still â—f it be thy voice it is a loud voice These words â—aies thy Moses Thou â—okest with a great voice â—nd thou addest no more â—aies hee there That which thou hast said is â—uident and it is euident â—hat none can speake so â—oud none can binde vs â—o heare him as wee â—ust thee The most high vttered his voice what was his voice The Lord â—â—undred from heauen it might bee heard But â—his voice thy voice is also a mightie voice not onely mightie in power it may be heard nor mightie in obligation it shoulâ— be heard but mightie in operation it will beâ— heard and therefore hasâ— thou bestowed a wholâ— Psalme vpon vs to leadâ—
againe Hee that collects both calls this feare the root of wisdome And that it may embrace all hee caâ—ls it wisedome it selfe A wise man therefore is neuer without it neuer without the exercise of it Therefore thou sentâ—st Moses to thy people That they might learneâ— feare thee all the dayes â— their liues not in heâ—â—uy and calamitous buâ— in good and cheerfâ—â— dayes too for Noâ—â— who had assurance 〈◊〉 his deliuerance yet mâ—â—ued with feare preparâ— an Arke for the sauingâ— his house A wise man 〈◊〉 feare in euery thing Anâ— thâ—refore though I prâ—â—tend to no other degreâ— of wisedome I am aâ—bundantly rich in thiâ— that I lye heere posseâ—â— with that feare which â—s thy feare both that â—his sicknesse is thy immediate correction and â—ot meerely a naturall â—ccident and therefore â—earefull because it is a â—earefull thing to fall into â—hy hands and thâ—t this â—eare preserues me from all inordinate feare arising out of the infirmiâ—ie of Nature because â—hy hand being vpon me thou wilt neuer let me fall out of thy hand 6. PRAYER O Most mightie God 〈◊〉 mercifull God 〈◊〉 God of all true sorrow 〈◊〉 true ioy to of all feare â— of al hope to as thou haâ—â— giuen me a Repentanâ—â— not to be repented of 〈◊〉 giue me O Lord a feaâ—â— of which I may not bâ— afraid Giue me tendeâ— and supple and confoâ—â—mable affections that 〈◊〉 I ioy with them that iâ—â— and mourne with them that mourne so I maâ— feare with them that feare And since thou hast vouchsafed to discouer to me in his feare whom thou hast admitâ—ed to be my assistance â—n this sickenesse that â—here is danger therein â—et me not O Lord go aâ—out to ouercome the sense of that fear so far as to pretermit the fitting and preparing of my selfe for the worst â—hat may bee feard the passage out of this life Many of thy blessed Martyrs haue passed out of this life without aâ—â— showe of feare But thâ— most blessed Sonne himâ—selfe did not so Tâ—â— Martys were knownâ— be but men and therfoâ—â— it pleased thee to fill tâ—â— with thy Spirit and thâ— power in that they dâ—â— more then Men Thy Sâ—â— was declard by thee 〈◊〉 by himselfe to be Gâ—â— and it was requisite thâ—â— he should declare himâ—selfe to be Man also iâ— the weaknesses of maâ—â— Let mee not therefoâ—â— O my God bee ashameâ— of these feares but let me feele them to determine where his feare â—id in a present submitâ—ing of all to thy will And when thou shalt â—aue inflamd thawd my former coldnesses â—nd indeuotions with â—hese heats and quenchâ—d my former heates with these sweats and â—nundations and rectified my former preâ—umptions and negligences with these fears â—ee pleased O Lord as one made so by thee to thinke me fit for thâ—â— And whether it be thâ— pleasure to dispose 〈◊〉 this body this garmeâ—â— so aâ— to put it to a faâ—â—ther wearing in thâ— world or to lay it vp iâ— the common wardrope thâ— graue for the next gloâ—rifie thy selfe in thâ— choyce now glorifâ—â— it then with that glory which thy Son our Sâ—â—uiour Christ Iesus hatâ— purchased for them whome thou makeâ— partakers of his Resuâ—â—rection Amen 7. Socios sibi iungier instat The Phisician desires to haue others ioyned with him 7. MEDITATION THere is more feare therefore more cause If the Phisician desire help the burden grows great There is a grouth of the Disease then But â—here must bee an Auâ—umne to But whether an Autumne of the disease or mee it is not my paâ—â— to choose but if it bee of me it is of both My disease cannot suruiuâ— mee I may ouer liue iâ— Howsoeuer his desiring of others argues his caâ—â—dor and his ingenuitie 〈◊〉 the danger be great heâ— iustifies his proceedingâ— he disguises nothing that calls in witnesses â— And if the danger be not great hee is not aâ—â—bitious that is so readâ— to diuide the thankes and the honour of thâ— work which he begâ—â— alone with others It diminishes not the dignitie of a Monarch that hee deriue part of his care vpon others God hath not made many Suns but he hath made many bodies that receiue and giue light The Romanes began with one King they came to two Consuls they returned in extremities to one Dictator â— whether in one or many the soueraigntie is the same in all States and the danger is not the more and the prouidence is the more wheâ— there are more Phisicians as the State is the happier where businesses are carried by more counsels then can be in one breast how large soeuer Diseâ—ses themselues hold Consultations and conspire how they may multiply and ioyn with one another exalt one anothers force so and shal we not calâ— Phisicians to consultations Death is in an old mans dore he appeareâ— and tels him so deaâ—â— is at a yong mans backe and saies nothingâ— Age is a sicknesse and Youth is an ambush and we need so many Phisicians as may make vp a Watch and spie euery inconuenience There is scarce any thing that hath not killed some body a haire a feather hath done itâ— Nay that which is our best Antidote against it hath donn it the best Cordiall hath bene deadly poyson Men haue dyed of Ioy and allmost forbidden their friends to weep for theÌ„ wheÌ„ they haue seen theÌ„ dye laughing Euen that Tiran Dyâ—â—nisius I thinke the sameâ— that suffered so much aâ—â—ter who could not dâ—â— of that sorrow of thaâ— high fal from a King tâ— a wretched priuate maâ— â— dyed of so poore a Ioy as to be declard by the peoâ—ple at a Theater that heâ— was a good Poet. We saâ— ofteÌ„ thâ—t a Man may liâ—â— of a litle but alas oâ— how much lesse may a Man dye And therfore the more assistants thâ— better who comes to a day of hearing in a caus of any importaÌ„ce with one Aduocate In our Funerals we our selfs haue no interest there wee cannot aduise we cannot direct And though some Nations the Egiptians in particular built theÌ„selues better Tombs then houses because they were to dwell longer in them yet amongst our selues the greatest Man of Stile whom we hane had The Conqueror was lest as soone as his soule left him not only without persons to assist at his graue but without a graue Who will keepe vs then we know notâ— As long as we can lâ—t vs admit as much helpe as wee can Another and another Phisician is not another and another Indication and Symptom of death but an otherâ— and another Assistant and Proctor of life Noâ— doe they so much feed the imagination with apprehension of danger as the vnderstanding with comfort Let not one bring Learning another Diligence another Religion but euery one bring all and as many Ingredients enter into a Receit so may many men make the Receit But why doe I exercise my Meditation so long vpon this of hauing plentifull helpe in time
of need Is not my Meditation rather to be enclined another way to condole and commiserate their distresse who haue none How many are sicker perchance then I and laid in their wofull straw at home if that coâ—ner be a home and haue no more hope of helpe though they die then of preferment though they liue Nor doe no more expect to see a Phisician then then to bee an Officer after of whome the first that takes knowledge is thâ— Sexten that buries themâ— who buries them in obliuioâ— too For theâ— doe but fill vp the number of the dead in the Bill but we shall neuer heare their Names till wee reade them in the Booke of life with our owne How many are sicker perchance then I and thrown into Hospitals where as a fish left vpon the Sand must stay the tide they must stay the Phisicians houre of visiting and then can bee but visited How many are sicker perchaunce then all we and haue not this Hospitall to couer them not this straw to lie in to die in but haue theiâ— Graue-stone vnder them and breathe out theiâ— soules in the eares and in the eies of passengers harder then their bed the flint of the streâ—tâ— That taste of no part of our Phisick but a sparing dyet to whom ordinary porridge would bee Iulip enough the refuse of our seruants Bezar enough and the off scouâ—ing of our Kitchin tables Cordiall enough O my soule when thou art not enough awake to blesse thy God enough for his plentifull mercy in affoording thee many Helpers remembâ—r how many lacke them and helpe them to them or to those other things which they lacke as much as them 7. EXPOSTVLATION MY God my God thy blessed Seruant Augustine begg'd of thee that Moses might come and tell him what heâ— meant by some place of Genesis May I haâ—â— leaue to aske of thâ— Spirit that writ thâ— Booke why when Dâ—â—uid expected newes fiâ—â— Ioabs armie and that thâ— Watchman tolde him that hee sawe a man ruâ—â—ning alone Dauid concluâ—ded out of that circumstance That if hee caâ—â— alone hee brought 〈◊〉 newes I see the Graâ—â—mar the word signifie so and is so euer accepâ—ted Good newes but I see not the Logique nor the Rhetorique how Dauid would prooue or perswade that his newes was good because hee was alone except a greater coÌ„pany might haue made great impressions of danger by imploring and importuning present supplies Howsoeuer that bee I am sure that that which thy Apostle sayes to Timothy Onely Luke is with me Luke and no body but Luke â— hath a taste of coÌ„plaint sorrow in itâ— Though Luke want no testimony of abilitie oâ— forwardnes of constancie perseuerance in assisting that great building which S. Paul laboured in yet S. Paul is affected with that that ther was none but Luke to assistâ— We take S. Luke to haue bin a Phisician it admits the application the better that in the presence of one good Phisician we may bee glad of more It was not only a ciuill spirit of policy or order that moued Moses father in law to perswade him to diuide â—he burden of GouernmeÌ„t Iudicature with others take others to his assistance but it was â—lso thy immediat spirit O my God that mou'd Moses to present vnto â—hee 70 of the Elders of Israel to receiue of that spirit which was vpon Moses onely before such â— portion as might ease â—im in the gouernmeÌ„t of that people though Moses alone had indowments aboue all thou gauest him otheâ— assistants I consider thâ— plentifull goodnesse 〈◊〉 my God in employing Angels more then onâ— in so many of thy remarkable workes Oâ— thy Sonne thou saist Iâ— all the Angels of God wâ—â—â—ship him If that bee iâ— Heauen vpon Earth hâ—â— sayes that hee could coâ—â—maund twelue legions 〈◊〉 Angels And when Hâ—â—uen and Earth shall bâ— all one at the last dayâ— Thy Sonne O God the Sâ—â— of Man shall come in his glory and all the holy Angels with him The Angels that celebrated his birth to the Shepheards the Angels that celebrated his second birth his Resurrection to the Maries were in the plurall Angells associated with Angels In Iacobs ladder they which ascended and descended maintain'd the trade between Heauen and Earth between thee and vs they who haue the Commission and charge to guide vs in all our wayes they whâ—â— hastned Lot and in himâ— vs from places of danger and tentation theâ— who are appoynted to instruct gouerne vs in thâ— Church heere they who are sent to punish the disobedient and refractarâ—â— they that are to be the Mowers and haruest meâ— after we are growne â—p in one field the church 〈◊〉 the day of IudgmeÌ„t they that are to carrie oâ—â— soules whither they caâ—â—â—ed Lazarus they who attend at the seueral gateâ— of the new Ierusalem to admit vs there all these who administer to thy seruants from the first to their last are Angels Angels in the plurall in euery seruice Angels associated with Angells The power of a single Angell wee see in that one who in one night destroyed almost 200. thousand in Sennacheribs army yet thou often imployest many as we know the power of saluation is abundantly in any one Euangelist and yet thou hast afforded vs foure Thy Sonne proâ—claimes of himselfe thâ— thy Spirit hath annoynteâ— him to preach the Gospelâ— â— yet he hath giuen otheâ—s for the perfiting of the S. in the worke of the Miâ—â—â—stery Thou hast made him Bishop of our soules but there are others Biâ—shops too Hee gaue the holy Ghost others gaue it also Thy way O mâ— God and O my God thoâ— louest to walk in thine own waies for they are large thy way from thâ— beginning is multiplication of thy helps and therfore it were a degree of ingratitude not to accept this mercy of affording me many helpes for my bodily health as a type and earnest of thy gracious purpose now and euer to affoord mee the same assistances That for thy great Helpe thy Word I may seeke that not froÌ„ corners nor Conuenticles nor schismatical singularities but froÌ„ the assotiation communion of thy Catholique Church and those persons whom thou hasâ— alwayes furnished thâ— Church withall And that I may associate thâ— Word with thy Sacrâ—â—ment thy Seale with thy Patent and in that Sâ—â—crameÌ„t associate the sigâ—â— with the thing signified the Bread with the Bodâ— of thy Sonne so as I maâ— be sure to haue receiuâ—â— both and to bee maâ—â— thereby as thy blesseâ— seruant Augustine sayes the Arke and the Monâ—â—ment the Tombe of thâ— most blessed Sonne that hee and all the merits of his death may by that receiuing bee buried in me to my quickning in thiâ— world and my immortall establishing in the next 7. PRAYER O Eternall and most gracious God who gauest to thy seruants in
is but an iâ—lusion the goodliest man a fearefull ghost Shall wee O my God determine our thoughts shal we neuer determin our disputations vpon our Climaclericall yeares for particular men and periodical yeres for the life of states and kingdoms and neuer coÌ„sider these in our long life our interest in the euerlasting kingdome We haue exercisd our curiosity in obseruing that Adam â— the eldest of the eldest world died in his climactericall yere Sem the eldest son of the next world in his AbrahaÌ„ the father of the faithfull in his the blessed Virgin Mary the garden where the root of faith grew in hers But they whose Climacteriques wee obserue imployd their obseruation vpon their critical dayes the working of thy promise of a Messias vpoÌ„ them And shall we O my God make lesse vse of those dayes who haue more of theÌ„ Weâ— who haue not only the day of the Prophets the first dayes but the last daies in which thou hast spoken vnto vs by thy Son We are the children of the day for thou hast shind in as ful a Noone vpon vs as vpon the ThessaloniaÌ„s They who were of the night a Night which they had superinduc'd vpon theÌ„selues the Pharises pretended That if they had bin in their Fathers daies those indicatory and iudicatory those Criticall dayes they would not haue been partakers of the bloud of the Prophets And shal we who are in the day these Daies not of the Prophets but of the Son stone those Prophets againe and crucifie that Son againe for all those euident Indications and critical Iudicatures which are afforded vs Those opposd aduersaries of thy Son the pharises with the HerodiaÌ„s watch'd a Critical day Then wheÌ„ the State was incensd against him they came to tempt him in the daÌ„gerous question of Tribute They left him that day was the Critical day to the Saduces The same day saies thy Spirit in thy word the Saduces came to him to question him about the Resurrection and them hee silenc'd They left him this was the Criticall day for the Scribe expert in the Law who thoght himselfe learneder then the Herodian the Pharise or Saduce and he teÌ„pted him about the great CommaÌ„dement himâ— Christ left without power of replying When all was done that they weÌ„t about to begin their circle of vexation and tentation again Christ sileÌ„ces them so that as they had taken their Criticall dayes to come in That and in that day so Christ imposes a Criticall day vpon them From that day forth saies thy Spirit no man durst aske him any more questions This O my God my most blessed God is a fearefull Crisis a fearefull Indication when we will study and seeke and finde what dayes are fittest to forsake thee in To say Now Religion is in a Neutralitie in the world and this is my day the day of libertie Now I may make new friends by changing my old religioÌ„ and this is my day the day of aduancement But O my God with thy seruaÌ„t Iacobs holy boldnes who though thou lamedst him would not let thee goe till thou hadst giuen him a blessing Though thou haue laid me vpon my hearse yet thou shalt not depart from mee from this bed till thou haue giuen me a Crisis a Iudgment vpon my selfe this day Since a day is as a thousand yeres with thee Let O Lord a day be as a weeke to me and in this one let me coÌ„sider seuen daies seuen critical daies and iudge my selfe that I be not iudged by thee First this is the day of thy visitatioÌ„ thy comming to me and would I looke to be welcome to thee and not entertaine thee â—n thy comming to me We measure not the visitations of great persons by their apparel by their equipage by the solemnity of their coÌ„ming but by their very coÌ„ming and therefore howsoeuer thou come it is a Crisis to me that thou wouldest not loose me who seekst me by any means This leads me from my first day thy visitation by sicknes to a secoÌ„d to thâ— light and testimony of my Conscience There I haue an euening a morning a sad guiltinesse in my soule but yet a cheerfull rising of thy Son toâ— Thy Euenings and Mornings made dayes in the Creation and there is no mention of Nights My sadnesses for sins are euenings but they determin not in night but deliuer me ouer to the day the day of a Conscience deiected but then rectified accused but then â—cquitted by thee by him who speaks thy word who is thy word thy Son From this day the Crisis and examinatioÌ„ of my CoÌ„science breaks out my third day my day of preparing fitting my selfe for a more especial receiuing of thy Sonne in his institutioÌ„ of the Sacrament In which day though thâ—re be many dark passages slippry steps to them who wil entangle and endanger themselues in vnnecessary disputations yet there are light houres inough for any man â—o goe his whole iourney intended by thee to know that that Bread and Wine is not more really assimilated to my body to my blood then the Body and blood of thy Sonne is communicated to me in that action and participation of that bread and that wine And hauing O my God walkd with thee these three dayes The day of thy visitation the day of my Conscience The day of preparing for this seale of Reconciliation I am the lesse afraid of the clouds or storms of my fourth day the day of my dissolution traÌ„smigratioÌ„ froÌ„ hence Nothing deserues the name of happines that makes the remeÌ„braÌ„ce of death bitter And O death 〈◊〉 bitter is the remeÌ„brance of thee to a man that liues at rest in his possessions the Man that hath Nothing to vexe him yea vnto him that is able to receiue meat Therefore hast thou O my God made this sicknes in which I am not able to receiue meate my fasting day my Eue to this great festiual my dissolution And this day of death shall deliuer me ouer to my fift day the day of my Resurrection for how long a day soeuer thou make that day in the graue yet there is no day between that and the Resurrection Then wee shall all bee inuested reapparelled in our owne bodies but they who haue made iust vse of their former dayes be super-inuested with glorie wheras the others condemned to their olde clothes their sinfull bodies shall haue Nothing added but immortalitie to torment And this day of awaking me and reinuesting my Soule in my body and my body in the body of Christ shall present mee Bodie and Soule to my sixt day The day of Iudgement which is truely and most literally the Critical the Decretory day both because all Iudgement shall bee manifested to me then and I shall assist in iudging the world thenâ— and because then that Iudgement shall declare to me and possesse mee of my
feare of death that there was not a house where there was not one dead for therupon the Aegyptians said we are all deaâ— men the death of others should catechise vsâ— to death Thy Sonne Christ Iesus is the first begotten of the dead he rises first the eldest brother and he is my Master in this science of death but yet for mee I am a younger brother too to this Man who died now and to euery man whom I see or heare to die before mee and all they are vshers to mee in this schoole of death I take therefore that which thy seruant Dauids wife said to him to bee said to me If thou saue not thy life to night to morrow thou shalt bee slaine If the death of this man worke not vpon mee now I shall die worse than if thou hadst not afforded me this helpe for thou hast sent him in this bell to mee as thoâ— didst send to the Angelâ— of Sardis with commission to strengthen the things that remaine and that are ready to die that in this weaknes of body I mighâ— receiue spiritual strengâ—h by these occasions This is my strength that whether thou say to mee as thine Angell said to Gedeon Peace bee vnto thee feare not thou shalt not die or whether thou say as vnto Aaron Thou shalt die there yet thou wilâ— preserue that which is ready to die my soule from the worst death that of sinne Zimrie died for his sinnes saies thy Spirit which he sinned in doing euill and in his sinne which he did to make Israel sinne For his sinnes his many sinnes and then in his sinne his particular sinne for my sinnes I shall die whensoeuer I die for death is the wages of sinne but I shall die in my sinne in that particular sinne of resisting thy spirit if I apply not thy assistances Doth it not call vs to a particular consideration That thy blessed Sonne varies his forme of Commination and aggrauates it in the variation when hee saies to the Iewes because they refused the light offered you shall die in your sinne And then when they proceeded to farther disputations and vexations and tentations hee addes you shall die in your sinnes he multiplies the former expressing â—o a plurall In this sinne â— and in all your sinnes doth not the resisting of thy particular helps at last draw vpon vs the guiltinesse of all our former sinnes May not the neglecting of this sound ministred to mee in this mans death bring mee to that miserie as that I whom the Lord of life loued so as to die for me shall die and a Creature of mine owne shall be immortall â— that I shall die and the worme of mine owne conscience shall neuer die 18. PRAYER O Eternall and most gracious God I haue a new occasion of thanks and a new occasion of prayer to thee from the ringing of this bell Thou toldst me in the other voice that I was mortall and approaching to death In this I may heare thee say that I am dead in an irremediable in an irrecouerable state for bodily health If that bee thy language in this voice how infinitely am I bound to thy heauenly Maiestie for speaking so plainly vnto mee for euen that voice that I must die now is not the voice of a Iudge that speaks by way of condemnation but of a Physitian that presents health in that Thou presentest mee death as the cure of my disease not as the exaltation of it if I mistake thy voice herein if I ouer-runne thy pace and preuent thy hand and imagine death more instant vpon mee than thou hast bid him bee yet the voice belongs to me I am dead I was borne dead and from the first laying of these mud-walls in my conception they haue moldred away and the whole course of life is but an actiue death Whether this voice instruct mee that I am a dead man now or remember me that I haue been a dead man all this while I humbly thanke thee for speaking in this voice to my soule and I humâ—ly beseech thee also to â—ccept my prayers in his behalfe by whose occasion this voice this sound is come to mee â—or though hee bee by death transplanted to thee and so in possession of inexpressible happinesse there yet here vpon earth thou hast giuen vs such a portion of heauen as that though men dispute whether thy Saints in heauen doe know what we in earth in particular doe stand in need of yet without all disputation wee vpon earth doe know what thy Saints in heauen lacke yet for the consummation of their happinesse and therefore thou hast affoorded vs the dignitie that wee may pray for them That therefore this soule now newly departed to thy Kingdome may quickly returne to a ioâ—full reunion to that body which it hath left and that wee with it may soone enioy the full consummation of all in body and soule I humbly beg at thy hand O our most mercifull God for thy Sonne Christ Iesus sake That that blessed Sonne of thine may haue the comsummation of his dignitie by entring into his last office the office of a Iudge and may haue societie of humane bodies in heauen as well as hee hath had euer of soulesâ— And that as thou hatest sinne it selfe thy hate to sinne may bee expressed in the abolishing of all instruments of sinne The allurements of this world and the world it selfe and all the temporarie râ—uenges of sinne the stings of sicknesse and of death and all the castles and prisons and monuments of sinne in the graue That time may bee swallowed vp in Eternitie and hope swallowed in possession and ends swallowed in infinitenesse and all men ordained to saluation in body and soule bâ— one intire and euerlasting sacrifice to thee where thou mayest receiue delight from them and they glorie from thee for euermore Amen 19. Oceano tandem emenso aspicienda resurgit Terra vident iustis medici iam cocta mederi se posse indicijs At last the Physitians after a long and stormie voyage see land They haue so good signes of the conâ—oction of the disease as that they may safely proceed to purge 19. MEDITATION ALl this while the Physitians themselues haue beene patients patiently attending when they should see any land in this Sea any earth any cloud any indication of concoction in these waters Any disorder of mine any pretermission of theirs exalts the dâ—sease accelerates the rages of it no diligence accelerates the concoction the maturitie of the disease they must stay till the season of the sicknesse come and till it be ripened of it selfe and then they may put to their hand to gather it before it fall off but they cannot hasten the ripening Why should wee looke for it in a disease which is the disorder the discord the irregularitie the commotion and rebellion of the body It were scarce a disease if it could bee ordered and