by deferring our repentance still to be tormented with the horrour of our guilty conscience Moreouer the end is not a barre against the meanes but rather a great furtherer setter of theÌ„ on forward We being therefore sure we shall repent at the last ought neuer a whit the lesse to vse the meanes as soone as we can by ceasing to doe ill and learning to doe well Euen as S. Paul though he knew certainly he should not perish in that shipwracke yet he vsed the best meanes he could to saue his life Lastly this is one maine difference betweene the wicked and the godly that they hauing their consciences seared with a hot yron and being past feeling goe on still in sinning without any sence of sinne but these hauing their sences exercised to discerne betweene good and euill neuer rest if they be hurt with the sting of sinne till they be eftsoones salued healed by Gods mercie For as the Swallowe perceiuing himselfe almost blind presently seeketh out the herbe Chelidonia and the Hart feeling himselfe shot with an arrowe sticking in him forthwith runneth to the hearb Dictamnus right so doe the godly Take Ezechias for an example of a Swallowe All that is in mine house haue they seene there is nothing among my treasures that I haue not shewed them There he is blind For the more treasures the King of Babels ambassadours sawe the more was Ezechias blinded with ambitioÌ„ in shewing them Like a crane or a Swallowe so did I chatter I did mourne as a doue I shall walke weakly all my yeares in the bitternes of my soule Here 's the Chelidonia For this bitternes of his soule doth cure the blindnes of his soule Take Iob for an example of a Hart. The arrowes of the almighty are in me the venome whereof doth drinke vp my spirit and the terrors of God fight against me There he is shot For if he had not bin strooken before with the arrowes of his owne wickednes hee should neuer haue bin strooken thus with the arrowes of Gods correction I abhorre my selfe and repent in dust â—shes Here 's the Dictamnus For this abhorring of himselfe is a recouering of himselfe and the sooner he repents in dust and ashes the sooner is he freed from all his sinnes and from all the punishments due to the same But now some man may further obiect and say He is not yet fully satisfied for this latter part because talke as long as wee will all these inconueniences which come as hath bin declared by perseuering in sinne are either no bridle at all or els not so strong a bridle to restraine men from sinne as if they be perswaded they may by sinning quite and cleane loose all iustifying grace and so may be finally impenitent when they dye But he which will put forth this doubt must remember that the children of God are led by the spirit of God And the spirit though not in the same degree yet in the same sort worketh in all those that haue bin are or shall be sanctified Who as they serue God not for any seruile feare of loosing their faith or of dying in impenitency or such like but onely for pure loue of his maiestie so they can neither will nor choose but being bitten with sinne they must needs in their soules and consciences feele the smart of it Therefore S. Paul saith The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee cannot doe the same things that yee wold For if the faithfull would doe Gods will in earth as it is in heauen and serue him as obediently as perfectly as the good angels doe they can not because still in them the flesh lusteth against the spirit and so againe if they would sinne with full consent or with an obstinate purpose to continew in sinne as the euill angels doe they cannot doe this neither because still in them the spirit lusteth against the flesh Which spirit though it may for a time bee shut vp as it were yet it will find meanes well enough at length to shewe it selfe Thus Elihu saith The spirit within me compelleth me Behold my belly is as wine which hath no vent and like the newe bottles that burst Therefore will I speake that I may take breath As Elihu then kept silence some while euen from good wordes though it were paine and greife to him but at the last the fire kindling and his heart being hot within him spake with his tongue so the spirit of god in all the elect of god is like wine put into a bottle which will haue a vent to spurge out or els it will burst the bottle or like fire rakt vp in embers which will haue a passage to burne out or els it will consume the whole house And therfore Saint Iohn likewise saith Whosoeuer is borne of God doth not sinne for his seede remaineth in him neither can he sinne because hee is borne of God Marke yee this well The Apostle thinketh it not enough to say He doth not sinne but addeth moreouer He cannot sinne What 's that To wit presumptuously without feare hee doth not sinn and desperately without remorse he can not sin He can not sinne I say presumtuously as Pharaoh did desperately as Caine did malitiously as Iudas did blasphemously as Iulian did He cannot he cannot sinne thus Why so Because the seede of God remaineth still in him And what 's this seede of God It is the spirit of God of which S. Paul said euen now The spirit lusteth against the flesh and these are contrarie one to the other so that ye cannot doe the same things that ye would Ye doe not sinne nay ye can not sinne as the flesh would haue you ye can not doe the same things that ye would but ye doe nay ye can not choose but doe many times as the seede of God remaining in you and as the spirit of God lusting in you would haue you So that this is a legall kind of preaching to say Take heede you sinne not ye may happen so to loose your faith to loose all the iustifying grace which God hath giuen you to be for euer excluded out of the kingdome of heauen This is to be said to vassals to drudges to slaues not to sonnes To sonnes this may be better said Take heede ye sinne not God hath adopted you and giuen you the earnest of his spirit Therefore grieue not this sweete Spirit whereby ye are sealed vp to the day of redemption If ye be louing children indeed though there were no hell to feare no heauen to hope for no torments to dread no rewards to expect yet ye will obey your good father and be the sorrowfullest creatures in the world if you haue but once displeased him onely for the meere loue ye beare
thy bed and walke cure him so that presently he was made whole and tooke vp his bed and walked What happeed to Eneas who was sick of the palsey as one of these two that I spake of last and had kept his bed eyght yeares as the other of them Did not S. Peter saying but thus vnto him Eneas Iesus Christ maketh thee whole arise and trusse vp thy couch so restore him that immediately he arose What happened to S. Paul who was pressed out of measure passing strength so that he altogether doubted euen of life Did not the Lord when he had receiued the sentence of death in himselfe deliuer him from this great daunger What happened to S. Pauls fellow-souldier Epaphroditus who was sick and no doubt sick very neare vnto death Did not the Lord shew mercie on him and giue him health againe to the great ioy of the Philippians and generall good of all the church What happened to holy Dauid in this place who saith of himselfe O Lord I am weake my bones are vexed my soule also is sore troubled I am weary of my gronings euery night I wash my bed and water my couch with my teares Did not the Lord finding him in this miserable pickle and plight deliuer his soule from death his eyes from teares and his feet from falling So that in thankfull and ioyfull manner he triumpheth and saith the Lord hath heard the voice of my weeping the Lord hath heard my petition the Lord will receiue my praier Euen as S. Paul saith He hath deliuered vs from so great a death and doth deliuer vs in whom also we trust that yet he will deliuer vs O faithfull and deare louing Lord He hath deliuered he doth deliuer he will deliuer He neuer yet hath forsaken he neuer doth forsake he neuer will forsake those that put their trust in him For tell mee my good Brother if thou canst tell any thing tell mee did Christ so miraculously restore Iob restore Ezechias restore the man sick of the palsey restore the bedred man restore Eneas restore S. Paul restore Epaphroditus restore king Dauid to their former health and can hee not restore thee Did he restore the most of these when he was crucified vpon earth and can he not restore thee now hee is crowned in heauen Is his arme now shorter his power lesser then it was then Where I maruel where is the Centurions faith Christ said then I haue not found so great faith in all Israel now if he were among vs he might say I haue not found so great faith in all the world The Centurion beleued though Christ came not vnder the roofe of his house but spake the word only his seruant might be healed well enough and doest thou thinke Christ cannot heale thee except he come in person stand by thy bed side and take thee by the hand and raise thee vp For shame away with such infidelitie This is a thousand times worse then all the sicknes of thy body Nay rather assure thy selfe if god say but the word thou shalt soone recouer and haue thy health better then euer thou hadest and liue many happie and ioyfull daies after Therefore mind thou only that which belongeth to thee that which belongeth to God meddle not with it but leaue it wholly vnto him It is thy part to bewaile thy former sinnes and in bewailing them to water thy couch with thy teares to crie to the Lord for mercie and forgiuenes to resolue with thy selfe stedfastly hereafter if it please God to giue thee thy health againe to lead a new life This belongs to thee and therefore this thou must meditate of and employ thy selfe about day and night but whether thou shalt recouer or not recouer that belongeth to God That rests altogether in Gods pleasure and will If thou doest recouer thou hast thy desire Or rather perhaps thou hast not thy desire Seeing the holiest and best men of all incline neither this way nor that way but wholly resigne thēselues as in all other things so especially in this case to Gods will Or if they determinately desire any thing it is for the most part to be dissolued and to be with Christ But suppose thou desire to recouer and recouer indeede Then as thou obtainest thy desire so thou must performe thy promise The promise which thou madst when thy bodie was grieued with sicknes and paine when thy soule was oppressed with heauines when thou wateredst thy couch with thy teares And what was that promise Namely as I said before that if it pleased god to giue thee health againe thou wouldst loue him more sincerely serue him more obediently tender his glory more dearly follow thy calling more faithfully then thou hast done If thou haue offended him with pride to humble thy selfe heareafter if with dissolutenes to be sober heareafter if with couetuousnes to be liberall heareafter if with conuersing with the vngodly to abandon their company heareafter to say as it is in this Psalme Depart from me ye workers of iniquitie for the lord hath heard the voice of my weeping This if thou conscionably constantly performe then in a good hower as we say and in a happy time thou didst recouer But suppose thou desire to recouer and yet neyther thy self see any liklihood nor god see it good thou shouldst recouer Then harty repentance watering thy couch with thy teares is most of all necessary That the feare of death may not affright thee but being truly penitent at thy departure thou mayst be sure to depart in peace And so God graunting not thy will but his will may indeede graunt both thy will and his will Thy will which is not simply to recouer but conditionally if god will and his will which is not to haue thee lye languishing any longer in this warfare but to triumph for euer in heauen O blessed teares are these which are recompensed with such high happines and such inestimable commodities As namely fredome from all sinnes past present and to come deliuerance from all the miseries and troubles of this wofull world consūmation of holines of humblenes of purity of deuotion of all other christian vertues which were but begun and vnperfect in this life putting away of all corruption and mortalitie putting on the royall robe of immortality blisse For that which happened to Christ shall happen to thee also because by faith thou art not only in soule but euen in body vnseparably vnited and ioyned vnto him being by vertue of this mysticall vnion made bone of his bone and flesh of his flesh Therefore as he from that agony wherein hee praied with strong crying and teares from that crosse wherein he commended his spirit into his fathers hands from that graue wherein death for a time seemed to insult and to trample vpon him rose vp againe and ascended farre aboue all heauens and now sitteth at the right
the enemies And he is sacrificed by hauing his head wrong backward as it were when as looking backward to his former sinnes he groaneth and is wearie of his groanings But yet the amplification runnes in a farre higher stile for that he saies Not onely with my groanings but also with my teares Augustus Cesar was much delighted in the companie of learned men Especially of two famous Poets which liued in his time Virgil Horace Of the which Virgil was so much giuen to groaning and sighing that commonly he was called Suspirabundus and Horace was borne bleare-eyed Therefore vpon a time Augustus sitting in the midst between Virgil and Horace and one that might be bolde asking him what he did mary saies he I sit here between groanings and teares Our Augustus King Dauid I meane sitteth not betweene groanings teares but lieth sick in his bed very sore troubled and euen almost ouerwhelmed with them both For as that little cloude like a mans hand which Elizeus sawe brought with it at length a great shower in semblable wise those gronings of his as a cloude or as thūder did giue warning in a manner that anon after would followe a dreery shower of teares And as the sea sends foorth floods which water the whole earth so the sweet singer of Israel otherwise but here alas the pitifulst weeper in the world his contrition being great like the sea makes a floode as I may say and waters his couch with his teares S. Austin warranteth both these cōparisons of a shower of teares and of a flood of teares The first in these wordes When I deeply considered with my selfe the miserable estate wherein I stoode there arose in my heart a tempestuous storme bringing with it a mightie shower of teares There is a shower of teares The second in these wordes Then I laide mee downe flat groueling vpon the ground vnder a certaine figg-tree and did let mine eyes weepe and spare not euen their fill as much as they would and presently gushed foorth whole floods of teares Here is a flood of teares Hence wee may gather two very profitable notes worthie of our remembrance The first is That euery new act of sinne must be bewailed by a new act of repentance Not that it is possible for vs to reckon vp or euen so much as to remember all and euery of our sinnes but that hauing hartely repented of those or of that sinne which most dangerously hath wasted al-most destroyed our conscience then wee ought at the last to say with the Psalmist Who can tell how oft he offendeth O cleanse thou me from my secret sinnes This same holy prophet euen when he was in the state of grace defiled himselfe with an other mans wife Yet he slept not ouerlong in this sinne but being awaked by the prophet Nathan and more thoroughly by this sicknes which was gods messenger vnto him he renewed his repentance and watered his couche with his teares So must we For it is nothing but a slander which the church of Rome casteth vpon vs that forsooth we should teach a man whose person is iustified by faith in Christ committing some foule act is neuer a whit the worse for it Nay our doctrine is this That such an one hath hurt himselfe two waies In respect of his owne guiltines and in respect of Gods righteousnes For the first though God for his part doe not breake off the purpose of adoption and adiudge him to wrath and therefore he is not guiltie of condemnation for sin yet he is simply guiltie of sin hath grieuously wounded his owne cōscience For the second though God again hath pardoned all the sins of his elect euen those that are to come by his decree by his promise by the valewe and price of his sonnes merits yet absolutely and actually he doth not apply this pardō to the apprehension and feeling of the sinners fayth till he recouer himselfe and renewe his repentance Marry this we teach that god vphouldeth his chosen children so by faith and repentance that it is vnpossible any of thē should die in finall impenitency But that sweet sanctifiing spirit which dwelleth in them is still busy like a bee as we say and neuer leaues stinging them stirring them vp to repentance and working them like waxe as it were till as much as it was before greiued for their auersion by sin so much it be after delighted for their conuersion by amendment of life Therefore as all they neede not to doubt a whit of their saluation who after they haue fallen a sleepe in sinne awake betimes and water their couch with their teares so I assure you Holy Brethren theire case is dangerous desperate nay they are in a cursed case which will not be awaked but lie still sleeping snoring in sin Seeing no pardō can be procured but where repentance is renewed For god doth not giue vs rules to keepe and breake them himselfe Now his rule is this Though thy brother sinne against thee seuen times in a day seuen times in a day turne again to thee saying It repenteth me thou shalt forgiue him Therefore as I am bound to forgiue my brother in deed though he doe not aske me forgiuenes but I am not bound to goe to him and tell him I forgiue him except he first come to me and tell me He repents but if he doe thus then am I bound also to tell him I forgiue him so the lord though in the gratious degree of his fatherly adoption he haue sealed vp the remission of all our sinnes yet he doth not open the bagg and shew the treasures of his mercy to vs ward in it till he see vs become new men For then he hath bound him selfe by his louing promise and hath giuen vs his word that he will forgiue vs our sinne At what time soeuer a sinner repenteth saith he and watereth his couche with his teares I will remember his iniquities no more Naaman the Syrian was willed to wash himselfe seauen times in Iordan Why seauen times was not one time enough Yes surely For him it was enough but not for vs. For that was done rather for our example then for his benefit Seeing his malady was only a leprosie but our soule is leprous with sinne And therefore if he for one leprosie wasnt himselfe seauen times how much more ought we euery time we sinne to be sorry for it and if wee doe not wash our selues seauen times for one sinne yet at the leastwise to wash our selues seauen times for seauen sinnes seeing the most iust of vs all as Salomon witnesseth may seauen times fal in one day Or rather many men in the world haue not only seauen deadly sinnes but euen seauen deuills in them which they can no waies wash out but by bitter weeping and watering their couch with their teares To the angel of
Ephesus thus saith the spirit Remember from whence thou art fallen and repent and doe the first workes or els I will remooue thy candlesticke out of his place So that if we let our sinne stand still our candlesticke shall be remooued but if we would haue our candlesticke stand still our sinne must be remooued We must repent and doe the first workes not those which we must repent of but those which wee are fallen from Wonderfull are the words of the Apostle God hath committed the word of reconciliation vnto vs therefore we are Christs embassadours and God entreating you as it were by vs wee beseech you in the name of Christ that you would be reconciled to God What may some man say were not the Corinthians reconciled alreadie wherefore then is the Apostle so earnest about nothing I but they doe not vnderstand the Apostle which make this obiection He knew well enough they were reconciled before But he knew as well the best of vs all can not stand in Gods fauour one minute of an hower without a good mediatour For since our first reconciliation to God we haue so often offended his maiestie that if we doe not plie him with humble supplications and daily Petitions and heartie repentance and vnfained teares he and wee can not possibly be friends And therefore the Apostle calls vpon the Corinthians so earnestly and cries to them and saies Take heede Feare God Offend him not Ye can get nothing by falling out with him But in case ye haue bin ouertaken with any sinne ye haue an aduocate with the father Flie vnto him for succour If you be wise be reconciled to God as soone as you can God entreateth you O mercifull Lord dost thou sue seeke to vs and is there any thing in the world that we can pleasure thee in can our goodnes reach vnto thee and dost thou entreat vs yea saies he God entreateth you and wee his Ambassadours in the name of Iesus Christ beseech you that you would be reconciled to God Be reconciled to God and though you haue offended him neuer so much he will be reconciled to you Assure your selues you may lay your life of it he will presently turne vnto you if you in true repentance will turne vnto him and water your couch with your teares For so this our Prophet did no sooner confesse his fault but Nathan proclaimd his pardon Whereupon he himselfe also hath these words I said I will confesse my wickednes vnto the Lord and thou forgauest the iniquitie of my sinne As the Lyonesse hauing bin false to the Lyon by going to a Libard and the Storke consorting with any other besides her owne mate wash themselues before they dare returne home in like manner the prophet here before he can be reconciled to God after this great breach by adulterie and murther is faine to wash his bed and to water his couch with his teares But here a question may arise If the faithfull be subiect neither to aeternall condemnation when they doe sinne nor yet to finall impenitencie when they haue sinned what neede they at all either auoide sinne for which they shall not be condemned or els hasten their repentance of which they shall not be depriued This question consisteth of two parts The one touching condemnation the other touching impenitencie To the former part I say as before Though there be sinne in them yet there is no condemnation to them which are in Christ Iesus But how This is no thanks to them that sinne thereby making themselues guiltie of sinne and as much as in them lieth subiect also to condemnation for the same but onely to God who wrappeth vp all the sinnes of his children in the bowels of his deare sonne that they appeare not in his sight to condemne them either in this world or in the world to come As Shem went backward and couered his fathers nakednes so God casteth our sinnes behind his backe and doth not impute them to vs. Howbeit though condemnation neede not be feared yet there are reasons enough besides to perswade all those to hate sinne that loue God One is because God doth vsually withdraw the outward signes of his fauour from them which forget their dutie towards him The whole booke of Iob is proofe sufficient Especially in one place he saith I haue sinned what shall I doe vnto thee O thou preseruer of men why hast thou set me as a marke against thee so that I am burden to my selfe And Dauid Why standest thou so farre off O Lord a and hidest thy selfe in the needefull time of trouble For as Ioseph made himselfe strange to his brethren and spake vnto them roughly though he loued them well enough euen so the Lord though he take not his mercie from his childrē yet he chastiseth their iniquities with roddes and their sinnes with scourges An other is because the faithfull sinning loose the inward feeling of Gods fauour As Iob testifieth in these words Thou writest bitter things against me and thou wilt consume me with the sinnes of my youth And Dauid O giue me the comfort of thy helpe againe and establish me with thy free spirit He wanted not Gods helpe nor his spirit but yet he was so discouraged and cast downe in his owne conscience that he felt not the comfortable tast of Gods helpe nor the blessed freedome of his spirit And euen so generally the godly sinning though they quench not the spirit altogether yet by greeuing it they feele such a desolation in their soules as if they were quite cast out of fauour with God To the latter part of this question I answer that the sinnes of the godly are therefore with repentance because the graces of God are without repentance And as it is vnpossible that they which sinne in despight of the spirit should be renewed by repentance so it is vnpossible that they should not be renewed by repentance which sinne of infirmitie as all the faithfull doe For though the flesh haue the vpper hand one while enforcing them to sinne yet the spirit will get the masterie an otherwhile making them heartily sorie for their sin Neuertheles great reason is it they should not abuse the patience of God mouing them to repentance but rather that they should instantly stirr vp this gift of God in them to which they are sure at length the course motion of Gods spirit will bring them For first what a horrible thing is it either for God to withdrawe his fatherly and fauorable countenance from vs or for vs to haue a hell as it were in our owne consciences both which as I haue already shewed doe necessarily followe sinne Besides seeing all the good wee get by sinne is repentance and greife farre better it is to begin betimes to repent and so forthwith to enioy the comfortable feeling of Gods mercifull pardon then
hand of glory so thy soule shall certainly be in the hand of God and thy very body also after it hath a while rested from watering thy couch with thy teares and from all other labours of this life shall be raised vp again and caught vp in the cloudes and shall together with thy soule for euer raigne with Christ in the life to come Which God graunt to vs all for the same our blessed Sauiour Iesus Christs sake to whome with the Father the holy Ghost be all honour and glory power and praise dignitie and dominion now and euer more Amen FINIS Errata In the Epistle for euen since read euer since pag. 19. lin 20 for vp himselfe read vp to himselfe pag. 35. lin 25. for Iosep h whom read Ioseph whom pag. 37. lin 22. for dayes The read daies The a 1. Ioh. 5.3 b Matth. 11.30 c Non emam tanti poenitere Demosth. d Rom. 6.21 e Exod. 5.14 f Esa. 57.20 g Epist. Iud. 13. h 1. Tim. 6.9 1 Reuel 14.11 i Sapien. 1.11 k Matth. 10.20 2 Ier. 9.5 l Hereupon I entitle this sermon The sicke-mans couch m In the sermon entitled The meane in mourning 3 Cant. 4.2 n Gen. 30.38 o Psal. 119. vlt. p 1. Reg. 7.38 q Rom. 12.1 4 Askch. 5 1 Reg. 7.47 r Iohn 3.5 s 1. Cor. 3.6 t 1 Peter 3.21 u Iohn 19 34. 6 Gen. 2.10 x Psal. 119.130 y Pomponius Mela. z Ierem. 9.1 a Psal. 16.7 7 Amseh b Bucerus Tremellius alii c Psal. 22.14 8 Iob. 9.30 9 Laborauiin gemitu meo 10 Stratum meum rigabâ— vulg a Psal. 107.42 b Mat. 22.12 c Kaphetzah Hebr. Ithcassemath Chald. Omnis iniquilas contrahit os suum Muscul. Oppilabit in margine Oppilauit Vulg. d Vers. 17. e Vers. 11. f Vers. 34. 14 de Poenitentiâ In fine 15 Omnium notarum peccator 16 Et nulli rei nisi poenitentiae natus 17 In Psal. 135. Quod peccandum semper sit vâ—semper siâ— confitendum 18 Sed quia peccati veteris antiqui vtilis sit indâ—fâ—ssa coâ—fessio e 2 Pet. 1.10 19 Psalm 32.5 Notum faciaÌ„ non abscondi f Nostra iustitia tanta est in hac vitâ vt poâ—ius Peccatorum remissione consâ—â—t quà m perfecâ—ione Virtutum August de Ciuit. Dei l. 19. c. 27 20 Rom. 7.19 g Acts. 9.15 21 Act. 24.16 22 Nihil mihi conscius sum h 1. Cor. 4.4 23 Act. 11.23 i Hebr. 12.1 k 1. Cor. 7.35 l Psalm 73.28 24 112. Vers. 25 57. Vers. 26 106. Vers. 27 Floridus lectulus Can. 1.15 m Psal. 127.3 n Psal. 139.12 28 Iob. 7.15 o Psal. 88.9 p 2. Sam. 4.5 q 2 Sam. 11.2 r Can 3.10 29 Recli atâ—rium aâ—râ—um Asceâ—sus purpureus s Psal. 132.3 30 Non asiendam in lectum strati mâ—i t Psal. 133.2 u Luc. 7 38. 31 Luc. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 Iosua 15.19 Irriguum superius irriguii inferius 33 Exod. 35.22 34 Luc. 19.8 35 Luc. 7.38 y See Master Fox his booke of Mâ—rtyrs z 2. Cor. 7.11 a Rom. 6.19 b Eusebius Histo Eccles. l. 6. cap. 8. c Marc. 9.47 d Iâ—a euemit vt cúm aliquid vbi non oportet adhibetur illic vbi oportet negligatur Tertul. libro de Poeniten initio e Gen. 39.10 36 In Apolog. c. 45. Democritus excoecando scipsum incontinentiam emeÌ„datione prófitetur 37 At Christianus salvis oculis â—oeminá vidâ—t animo aduersus libidines caecus est f Rom. 6.12 g Luc. 11.39 h 2. Pet. 2.8 i Iob. 31.1 38 Ego mâ—rgâ— vos ne ipse mergar à vobiâ— 39 Institut l. 3. c. 23. Si tantus pecuâ—iae contemptus est fac illam beneficium fachumanitatem largire pauperibus 40 Potesâ— hoc quod perditurus es multis succurrere nefame aut siti aut nuditate moriantur k Super aequas Ecclesiastes 11.1 l Genes 18.1 m Luc. 16.9 n Noctium Attica l. 19. cap. 13. Homo miser vites suas sibi omnes detruncat o 1. Timo. 6.23 Modico vino vtcre Vulg. p Omnes rum ex quâ— monachisumu infirmum stomâ—chum habemus taÌ„ necessari Apostoli de vtendo vino coÌ„silium meritò non negligimus modico tamen quod ille praemisit nescio cur praetermisso In Apologia ad Gulielmum Abbatem 〈◊〉 sus finem â—â—csi diâ—cret vinuÌ„ Apostolus admittit monachus immittit modicuÌ„ Apostolus praemittit monachus praetermittit q Psal. 16.13 r Est lacryma pingue holocaustum virtutum mater culparuÌ„ lauacrum Angelorum vinum Iohan. Climacus 41 Cantic 2.12 42 Turtur gemit non caniâ— 43 Leuit. 1.15 44 Sâ—deo intâ—r susâ—iria lachrymas t 1. Reg. 18.44 u Eccles. 1.7 x Lament 2.13 45 Confess l. 8. cap. 12. 46 Vbi alta coÌ„sideratio coÌ„gessit totam misâ—riam meam in conspectu cordis mei 47 oborta est procella ingens ferens ingenâ—è imbrem lachrymarum 48 Ego sub quadam fici arbore straâ—ime dimisi habenas lachrymis 49 proruperunt flumina oculorum meorum 50 Perque sinus lacrymae fluminis instar eunt y Psal. 29.12 51 Luc. 17.4 z Ezech 18.21 52 2. Reg. 5.10 a Pro. 24.16 b Luc. 8.2 53 Reuel 2.5 54 2. Cor. 5.20 c Gal. 6.1 d 1. Iohn 2.1 e Psalm 16.2 55 2. Sam. 12.13 56 Psal. 32.5 f 2 Sam. ii 4 15. g Rom. 8.1 h Gen. 9.23 i Iob. 7.20 k Psal. 44.24 l Gen. 42.7 m Psal. 89.33 n Iob. 13.26 o Psal. 51.12 p 1. Thes. 5.19 q Rom. 11.29 r Hebr. 6.6 s Rom. 2 4. t 2. Tim. 1.6 u Esa. 1.17 x Act. 27.44 y 1. Tim. 4.2 z Eph. 4.19 a Consueâ—udo peccandi tollit sensum peccati Aug. b Heb. 5.14 c Celandine d Ditany e 2. Reg. 20.15 f Esa. 38.14 15. g Iob. 6.4 h Iob. 42.6 i Rom. 8.14 k 2 Cor. 4.13 Eundem spiritum l Gal. â— 17 m Iob. 32.19 n Psal. 39.3 o 1. Iohn 3.9 p Hebr. 12.5 vobis vt filiis q 2. Cor. 5.5 r Eph. 4.30 s Diligenti deuÌ„ sufficit ci placere quem diligit quia nulla maior expetenda est remuneratio quam ipsa dilectio Leo Magnus serm 7. de Ieiunio t Rom. 5.10 u Eph. 1.6 x 1. Pet. 2.16 y Luc. 1.74 Liberamur vâ— serviamus ei z Rom. 6.15 a Rom. 6.1 b Rom. 6.11 c Tit. 2.11 d Rom. 5. â—0 e Vide Bellar. de Poenitentia libro 2. c. 11. f Gen. 37.34 g De tota hâc Alegoria vide Aug. ser. 44. de Verbis Domini Tract 49. in IohaÌ„nem Erasâ—um etiam in contione de Misericordia dei Ferum in Iohan c. 1â— Hanc approbat Calvinus in Lu. c. 7. vers 11. his verbis Scimus inucnem hunc quem Christus à morte suscitauit specie esse spiritualis vitae quam nobis restituit 57 Mark 5.38