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A16535
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The balme of Gilead prepared for the sicke The whole is diuided into three partes: 1. The sicke mans sore. 2. The sicke mans salue. 3. The sicke mans song. Published by Mr. Zacharie Boyd, preacher of Gods Word, at Glasogw [sic].August.
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Boyd, Zacharie, 1585?-1653.
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1629
(1629)
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STC 3445A; ESTC S117235
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88,780
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280
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Gods Seers they appeared for a space like greene Bay-trees All such greenesse and greatnesse is but in thinges earthly as health wealth houour and preferment But because they are not rooted in the heavens the earth is not able to furnish substance for the vpholding of such things and thereforâ— like grasse vpon the house tops they wither before they grow vp I have seene said Eliphaz the foolish taking roote but tooke hee root for to continue No not Suddainlie said hee I cursed his habitation incontinent his children for whose standing and preferment hee solde himselfe to wickednesse were crushed in the gate neither was there any to deliver them As for their harvest and expected crop others did devoure it not leaving them the miserable stalkes which grew among the thornes * Thus God doth with the wicked as he did with the Amorite Thogh in appearance hee high like a Cedar and strong like an Oke yet hee destroyeth his fruit from aboue and his rootes from beneath The folie of sin is like a foolish tale which as men commonly say hath neither toppe nor root The Iesson is this all sinners are but fooles a wicked man were he never so wise in the world â—is but a foole before God the wisedome of this world is foolishnesse with God wisedome in evill is nothing but guile and craftinesse guile guilded with wisedome like a tombe covered with the foile of gold having nothing within but a contagious corruption The vse let all men that would be wise indeede studie to an innocent life This is our wisedome that denying vngodlinesse and worldlie lusts wâ—e liue soberly righteously and godly in this prâ—sent world soberlie for our selves righteouslie for our neighbours and godly for our good God What is beyond that is no thing but foolishnesse hee that exceeds the square of that rule in Scripture language is a foole Obiection Heere some may obiect and say how is this that Scripture speaketh thus doth not Scripture forbid vs to speake so Christ speaketh plainly whosoeuer is angrie with his brother without a cause shall bee in danger of iudgment And whosoeuer shall say to his brother Racha shall bee in danger of the Counsell but whoseouer shall say thou foole shall bee in danger of hell fire Behold their three iniuries which the Iewes thought to bee veniall sinnes of the Papists the least is a motion of anger keept close within the breast which I may call a warded wrath for such a fault Christ sayeth that a man is in danger of iudgment that is as though wee should saye in danger to bee brought before the Commissionar an inferiour Judge for the least sinne is the least punishment The second iniurie is Racha that is wrath broken out of warde into wordes the word is a worde of iniurie which signifieth vacuus a man as wee say that hath not harnes or braine a toome headed man Beza out of Chrysostome maketh it as the French word Tutoyer which we call to Thou a man This greater iniurie came before the Sanhedrin which were the Counsell of seventie and two The third and last iniurie is greatest viz. when a man not onelie Thou's his brother but saith Thou foole Some distinguish these three iniuries after this manner The first say they is ira restricti animi that is a warded wrath within the heart The second is ira effervescens an anger breaking foorth The third they call ira erumpens in apertum convitium that is scoffing or rayling for this word saith Christ a man shall bee in danger of hell fire how is it then that in the first part of my Text sinners are called fooles The answere I answere that to call a man foole is not simply forbidden for Christ called two of his Disciples fooles S. Paul called the Galatians foolish That threatning then is against them that out of wrath and malice bring this worde of rayling against their brother It is in this sense said that the Archangell while hee disputed against Satan about the body of Moses durst not bring against him arayling accusation that is hee durst not in anger call him a foole knave or lowne as one by way of rayling will call his brother Their is no rayling in my Text my Text is rather a teaching wherby fooles may learne to bee wise The doctrine I gather heere is this If hee that calleth his brother a foole deserves Hell what shall hee deserve that is a foole indeeede A man may call his brother a foole and yet not bee a foole the one is but a simple act the other is an habite purchased by custome the greater the sinne bee the greater must bee the punishment If God scourged his people for eating swines flesh the abomination and the Mouse what shall hee doe to these that eate vp the poore and the widowes house great sinnes and great iudgments The vse Let vs beware to be that indeed whereof the simple naming of another to bee putteth the Soule in danger of hell fire The Apostle his precept is that fornication and all vncleannesse or covetousnesse bee not once named among vs as becommeth Saints seeing to name such thinges with a filthie tongue is forbidden howe much more should wee bee carefull for to avoide to bee that which is not to bee named 2. What is the cause of the affliction of fooles VVE haue alreadie heard who is afflicted viz. fooles Now followeth into the order of my Text the cause of their afflictions the cause is sinne and iniquitie Fooles because of their transgressions because of their iniquities are afflicted It is an ordinarie question made by the most part while they see any in affliction what coulde bee the cause of such a iudgment wherefore hath GOD thus wise done God told this to Ierusalem when hee threatned to destroy Many nations said hee shall passe by this citie and they shall say every one to his neighbour wherefore hath the Lord done this vnto this great Citie See howe of nations of passers by there is not one but hee saith wherefore Every man saith vnto his neighbour where fore Now what is the answere that God makes to their wherefore It is into the verse following Then they shall answere because they haue forsaken the covenant of the Lord God that is as my text saith because of their transgressions and because of their iniquities The lesson is this Our sinnes are the cause of all our plagues so long as rebellious Ionah was in the Shippe the tempest increased It is saide that the Sea wrought and was tempestuous what could be the cause of such tempestuous working The rebellion of Ionah flying from the presence of the Lord Take mee vp said hee and cast mee into the Sea for I know that for my sake this great tempest is vpon you VVhen Ioshua saw Israel
while the flesh was betweene their teeth ere it was chewed the wrath of the Lord wat kindled and smot the people with a very great plague from thence the place was called Kibroth-Hattavah that is the graues of lust These that surfet either in meat or drink till they sicken are plagued in their meat and drinke woe vnto them that are mighty to drink wine men of strength to mingle strong drinke Last of all God scourgeth man in meat when by sore sicknesse hee maketh a man to losse his appetite or when he maketh his soule as my text saith abhorre all maner of meate The Lord in his justice can put a man at variance and discord with that meate which once hee loved best yea hee will sowe such seed of discord betweene man and his meat that man will bee at deadly feade with his food yea abhorre it of whatsoever sorte it can bee were thy fare never so daintie or delicate the Lord can make the soule of the sicke man to abhorre it The doctrine I obserue heere is that there is no such loue and friendship amongst the creatures but if the creature offend God God can set them at variance * God that put an evill spirit of dissention betwixt Abimâ—lech and the men of Shechem can put stryfe and contention betweene a man and the meate hee loveth best Hee can make the best meate to be vnto man after he hath abused it as hee made Tamar to bee to Amnon after his lust was satisffied his last hatred was greater then his former loue Hee abhorred her at last after whom he sickned for lust Heere is such hatred against meat Their soule abhorreth all maner of meate yea of meat which once they lusted most after God will not suffer his enemies to haue the vse of his creatures Jf man cast out with GOD God can make man cast out with his meat yea and cast it yea and make his drinke to cast him vpon his backe God may for a space delay and suffer sinnes to haue a stomacke But what saith hee into the Psalme when I see a convenient tyme then will I execute judgement GOD is not slacke while he delayeth but hee stayeth till sinne bee ripe The vse of this is let vs never offend God in our meat Let vs beware to make of our bellyes Kibroth Hatavab graues of lust What is a gluttons belly but a graue of lust wherein hee burieth the good creatures of God Let all men learne heere not to set their affection too much vpon that which shall goe to the draught He that loveth his meat or drinke better then his God God shall make him hate his loue yea and abhorre it What is a man given to his belly but a belly-god Stinke must hee whose God is his belly Fye on the follie of that foole that for meat forsaketh God and cleaveth vnto his belly which God one day shall destroy yea and shall make of it a nest of wormes Often in this lyfe hath it beene seene that God hath marked the abused belly with some judgement for to bee a prophecy of torment vnto others least they should bee like vnto them Gods judgements vpon others should bee vnto vs as if a messinger had beene sent from the dead for to giue warning to the gluttons Brethren least they also should fall into the like torment The second doctrine I gather heere is this It is a great benefite of GOD to man to haue his appetite so that hee may eate of all maner of meat The vse Thou hast a stomacke thanke God for it abuse it not in gluttonie or drunkennesse St Paul hath a notable speach viz that the grace of God hath appeared vnto all men teaching vs. what is the lesson That denying vngodlinesse and worldly lusts we should liue soberly righteouslie and godly in this present world Soberly in regard of our selues Righteously in regard of our neighbours and Godly in regard of our God See how in these three severall dueties fobrietie is sent before for to prepare a place in the heart for the Lord who can not dwell into an heart full of surfet The third lesson J obserue heere is that sinne is the cause which maketh a man to losse his appetite The vse Let every man that sindeth a decay in this benefite considder how this euill is come vpon him I remember of a comfortable laying which that worthy and learned man my Lord of Plessis Morney whom I knew in Sanmur was wont to say concerning the sight of his eyes almost lost Is say a quel ieu ie les ay pardus J know said he at what play I haue lost them Hee had worne-them away with great reading Hee was not bleare eyed as many amongst vs by much drinking Well is the man that hath such bosome and secret comfortes while hee is afflicted Health is a great benefite and would bee meekill made of Let vs so spend it that while it is spent wee may haue some comfort to remember how wee haue spent it Seeing my text is of health of sicknesse let mee say something against these that are enemies both of their owne health and of other mens To you first J addresse my speach who are drinkers of strong drinke or rather strong in drinking Men of strength to mingle strong drinke to scoll as wee say How call yee such scols Scols of health What folie is this that a man should losse his health by drinking the scolls of health what sicknesse is this when a man is sick of healths the very names of this sin declareth the madnesse of men What meaneth thou ô man to say before a drinke that will make the sicke This is to such a mans health A scoller whose schoole is the tavorne is not a scholer of Christ that sayes learne of mee J never heard tell that Christ scolled to any mans health and yet hee is the man that onely can in all things say learne of me J will not follow St Paul him selfe in all things hee desired not to be followed in all things But bee yee followâ—rs of mee said hee as I am of Christ Take my counsell O man follow not the fashions of this world If thou would bee a man of health be not a drinker of healths Bee a scholler of Christ but bee not a scoller of strong drinke Drinke soberly but scoll not A scoll is a thing sacrificed to idols viz. to bellyes that are drunken mens gods belly gods The counsell of St Paul is wise If any of them that beleeveth not saith hee bid you to a feast and yee bee disposed to goe whatsoever is set before you eaâ—e asking no question for conscience sake But if any man say vnto you this is offered in sacrifies vnto idols eate not for his