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
they haue Fourthly the Saints remember they are the sonnes of God and his deere children and the greater bands of loue the more 〈◊〉 ingratitude It was not mine enemy saith the Psalmist for then I could haue borne it but that a familiar friend had done him dishonour is the very strength and summe enforcing the iustnesse of his complaint And thou my sonne sayd Caesar Brutus poynard of all the conspirators was dipped in the Serpents gall for the adopted sonnes of God to sinne is to grieue the holy spirit of God It was not so much the Româ—…n lance not so much the spitefull 〈◊〉 which cryed crucifige which piersed Iesus sides as that cursed abstract sinne with it wee crucifie againe the Lord of life at this he cryeth and thou one of the twelue He hath a stony heart who neither can loue firâ—…t nor requite the louing to render good for euill is an action diuine to 〈◊〉 good for good humane to repay euill for euill brutish but to recompenâ—…e euill for good is diuellish Vnthankefulnesse is the very center to which all these blacke lines of sinne are drawne euery sinne is an ingratitude against God by so much more detestable by how much greater Gods goodnesse Whence it is not hard to gather that of all Gods creatures the Deuill is most vnthankfull and wicked men next Behold therefore what thou doest and thou shalt see what cause thou hast to be thankfull it becommeth well the iust to be thankefull He is very vniust who is not thankefull The third Ecce is a Remembrancer Most men are large in vowes and intents but of vnfaithfull memories you shall haue many with Iacobs vowes in Iacobs estate beginning his Pilgrimage then they dreame of a Ladder to Heauen thinke of the wayes of God but with their two Droues find no leysure for Bethel the House of God if they haue this Ecce of remembrance it is but as that fraudulent Votarie sacrificed his almond shels in stead of halfe his vowed gaines as much time as they esteeme cast away Wonderfull were the mercies of God vpon the House of Israel then sang Moses and Miriam but they suddenly forgat his 〈◊〉 the sweet Singer of Israel hath abridged the storie He was so mercifull he forgaue their misdeeds many a time turned he his wrath away many a time did they prouoke him they thought not of his Hand and the day wherein he deliuered them So yong Samuel sleeping in the Tabernacle answered Gods calls for the present but presently fell asleepe againe therefore God often awakeneth often remembreth It is true with man there are a burdensome kind of Benefactorâ—… which do not so much speak of their benefits because they haue done them as do theÌ„ that they might speak of them these but purchase hate with a price The Antients painted friendship extending both hands one giuing the other receiuing she euer looking toward the receiuing hand It is for giuers to forget receiuers to remember but our infirmitie requireth Gods frequent vpbraidings therfore saith Ambrose on these words I pardon and remember not iniquitie but doe thou remember I recount not what I haue forgiuen but remember that thou mayest amend Boast not thy selfe as if thou wert innocent lest thou proue more guilty the more thou 〈◊〉 thy selfe God appointed first fruit offrings of this Ecce of Remembrance to be performed with this recognition I acknowledge this day vnto the Lord that I am come into the countrey which the Lord sware vnto our Fathers for to giue vs a Syrian was my father who being 〈◊〉 to perish for hunger went downe into Aegypt and 〈◊〉 there with a small companie grew there into a Nation and now loe I haue brought the first fruits of the land which thou hast giuen me How often doth God looke on mens aduersitie and labour ease their shoulders from the burdens how often doth he exchange their despised care carefull penury for fauours honours riches fruitfull possessions but where are our firstfruit-offerings How many doth he restore to health I say not Where are the other nine but where is the one man of ten of an hundred which remembreth himselfe to come back to God Betwixt these two limits of weale and woe the distance is like the passage to Elizium there is a Letâ—…e by the way whose sleepy waters once tasted we soone forget not only a Syrian was my father but euen our first fruits our acknowledgement of Gods mercy Messala forgot his own name say the Historians saith not our experience the like we haue our Messala's who in the Land of Promise soone forget their name deriued from their hungry Syrian father I must say more we are all Messala's in the violence of sins lethargie forget the excellent Name nay nature of man all creatures were made for man whereas they haue only foure muscles to turne their eyes round about prone to the earth man hath a fift to pull his towards Heauen yet man more forgetfull then all must often be put in mind of Gods benefits The righteous God hath so done his maruellous works that they ought to be had in remembrance God deliuereth and only saith as Ioseph Remember me when it shall be well with thee yet Ioseph iâ—… forgotten the danger is we will not then doe well when we are well God chargeth the Israelites that they should not then forsake him when they came to the fruitfull pâ—…ssessions Hee that is in any great danger cryeth with Pharaoh Take away from mee this death onely He that is in a stresse at sea will call on God and rouze vp oâ—…hers like Ionahs Marriners He that is vnder the Crosse sâ—…ith as the thiefe on the Crosse Lord remember me He that is siâ—…ke perhaps hath learned of Dauid all the dâ—… and all the night to call vpon God He that is poore and selleth his pittie mouing plaints for bread sendeth out the name of God before euery petition there is no danger of his memory now but take him take all these laden with Gods bountie when of all times a man would thinke they cannot now forget God hauing their hands full of his benefits and then Ioseph is forgotten then they finde no time to thinke of God so some men like the Siphius naturally soft are hardned with oyle Others like dishonest debtors the more they owe the more they shun the presence of their creditor As our eyes too neere â—…he obiect cannot see it there must bee a proportionable â—…istance so when Gods blessings are euen vpon vs then we are in danger not to see them God therefore often taâ—…eth them from vs a while that we may learne to wâ—…igh by want who could not by possessing them The Lynx hath excellent eyes but so bad a memory that but looking backe he forgetteth what he pursued such are we in â—…ffliction qâ—…icke sighted but if we looke backe on prosperiâ—…ie
gâ—…pe they for more that they tast not what they haue receiued Some are not what they seeme the prosperous wicked almost deceiue the afflicted righteous enforce a strange dreame Certainely I haue cleansed mine heart in vaine and washed mine hands in innocencie for dayly I haue beene punished yet as a dreame when one awaketh so shall God soone make the image of these happy seeming men most despised Some seeme not what they are the Saints but dreame of sorrow seeming to bee vnhappy men which they cannot be they see the euils shewed but in a manner as Iob was terrâ—…fied with dreames 〈◊〉 was troubled with these heauy ephiâ—…lts which seemed to oppresse him yet confesseth when I awake I 〈◊〉 satisfied with thine image Againe he dreamed of perils then his heart trembled within him and the terrours of death fell vpon him Then hee wishes O that I had wings like a 〈◊〉 then would I 〈◊〉 away and be at rest The ambitious meane time like Câ—…sar a little before his death dream of resting in the clouds so dreams make fooles haue wings whilst they are falling Some seeme well who are sicke Agags dreame surely the bitternesse of death is past Laâ—…dicia was blinde and poore and naked yet shee say de shee wanted nothing It was the Iewes disease but now yee say wee see theresore your 〈◊〉 remaineth others perceiue not the good they haue not so much as the blinde man one thing I know that I was blinde and now I see this is the summe of all some vnderstand not the euill others not the good they haue both neede this 〈◊〉 to instruct them for how can a-any either be sollicitous to auoyde the euill or thankefull for the blessings which hee hath but knoweth not The vse warneth vs not to 〈◊〉 ouer the benefits we haue without due valluing them for want of this what euer wee haue our estate is irkesome to vs. Hence that foolish affectation of others miseries whilst wee not contenred to bee happie because wee see not how happy we were if we were 〈◊〉 make a good 〈◊〉 euill to vs for want of wisedome to manage it in our owne lots wee onely recount the inconueniences wee suffer we lease out our benefits vnconsidered In others we propose the good they seeme to haue which we preferre before our owne because we see what they seeme we feele not what they suffer The husbandman would be a tradefman the tradesman student the begger would be rich the rich noble the noble a king neither well knowing that euery estate is blessed to a good man but God hath fitted vs with such as hee knoweth best for vs. This ecce is to tel vs that the enuy which attendeth greatnesse and with an hundred eyes watcheth honour fighting with it as the serpent with Hercules in the cradle and infancie commendeth the quiet of a meane estate and that it is safe sayling in the hauen that it is no secure being on those pinacles of the Court or Temple where we can neither rest without feare nor come downe without falling If we will giue ambition feete to stand vpon the good wee had this ecce will giue place to a second of reprehension Ecce in the second place telleth vs that man is vnthankfull for the mercies receiued to the vngodly God sayd What hast thou to doe to declare my statutes An vncleane heart is 〈◊〉 〈◊〉 altar for Gods prayses but to the righteous offer vnto God thanks-giuing God onely accepteth what he giueth that is mercedem virtutis mercedem virtutem a reward of vertue blessings vertue a reward thankefulnesse Some know not that they are to learne the first ecce was theirs others learne not that they are to know the thanks they owe to God but sacrifising to their owne net leaue the maine poynt vndone for which God did all for them that is thou shalt glorifie me This behold-therefore discouereth our defect in beholding we haue need of as many 〈◊〉 as we haue dayes or houres euery minute wee receiue few looke backe to the giuer the tracts of Gods benefits toâ—…ards vs are as the feete of the beasts to the Lions den all looke towards vs bâ—…t nonâ—… backe 〈◊〉 we receiue of him what we haue and are he clothed vs we feede at his vniuersall ordinary but like shifting theeuish customers wee must bee followed with an ecce you haue not payed Moses acknowledged there were no people vnder the heauens more blessed then Israel Dauid sayd he had not dealt so with 〈◊〉 〈◊〉 yet they sayd not where is the Lord that brought vs 〈◊〉 of the laâ—…d of Egypt but were an obslinate a 〈◊〉 people no wonder if the heauens are called to witnesse they declare the glory of God and the earth for all creatures in their kinde are thankefull giue the beasts they will know thee the oxe the tuâ—…tle the storke all shall iudge man giue the very earth it will bee abundantly thankefull giue man you must giue him an ecce heauen earth all creatures hold their courses man onely is exorbitant Christ did many wonders for the Iewes see the vse they made of it and by their error we shall discouer our way some vnthankfully neglect him some malitiously persecute him O foolish people and 〈◊〉 do ye so reward the Lord againe I fed them with Maâ—…na with water also out of the stonie rocke I say abridgeth all 〈◊〉 could haeue beene done more that I haue not done See their requitall They gaue mee gall to eate when I was thirstie they gaue mee vineger to drinke their vineger was sharpe to his sence their vnthankâ—…ulnesse was more distastfull to his soule vnthankfulnesse was condemned and punished with death among the heathens what wonder then if it be euer hatâ—…full to God and men no vnkindnesse so bitter as where our well meaning loues bids vs looke for loue againe All this commendeth to our vse Dauids 〈◊〉 quie praise the Lord O my soule How often falleth that sweete Chorus and bearing to his heauenly song O that men would therefore praise the Lord for his goodnesse and declare the wonders that hee doth for the children of men All good men are thankefull Dauid had tasted of his mercy and preâ—…ently sayth Quidretribuam What shall â—… render The heart of a good man is like the image in a glasse with eyes euer fixed on the eye which beholdeth them 〈◊〉 Gods eye falleth on his miseries his looketh vp to Gods mercies There are many reasons for it First God giueth freely and onely expecteth ouâ—… thankes not that they can benefite him but that he might giue more Secondly the course of grace stoppes where is no recourse of gratitude Thirdly that perisheth which is done for vnthankefull men by which meanes they are not onely not bettered by the good they receiue but made worse by all
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
Augustus Caesar said of Galbâ—…'s crooked backe I can admonish I cannot mend thee we can warne if you will not amend then go vp and proâ—…per but if the end of sinne be peace then say the Lord hath not spoken by vs goe on but a worse thing will happen to you As they shall not be heard who will not heare so neyther shall hearing profit them which will not pray Prayer woundeth sin prayer beat down the Amalekites prayer is that weapon of Samson which first layeth the enemie heaps vpon heaps and after refresheth vs with the waters of comfort Hitherto you haue heard the Admonition the Intermination is next Now as Isâ—…ai said of Dauid there remaineth yet a little one I cannot say the rest it will proue of a louely countenance and comely visage because it will present you the fearefull end of impenitent sinners lest a worse thing come vnto thee This part commeth like Câ—…shi to Dauid and speedily deliuereth the message He that is not bettered by light afflictions but falleth backe to his former sinnes shall haue greater iudgement bâ—…fall him God shall wound the â—…irie scalpe of such a one as goeth on stiâ—… in his trespasses But relâ—…pses into sinne are most dangerous The seuen worse Spirits entring into the heart swept with a little formall Repentance make the end of that man worse then the beginning God healed Niniuie by the ministerie of the Prophet Ionah but presently 〈◊〉 became a Mistressâ—… of Witchcraâ—…e then God vtterly ouerthrew her When God had corrected Israel hâ—… concluded I said surely thou wilâ—… feare me thou wilâ—… 〈◊〉 instruction but they 〈◊〉 â—…rly and corrupted all their workes then God determined to powre vpon them his indignation fierce 〈◊〉 and the fire of his 〈◊〉 If you should runne thorow their Historie you should find their last plagues greatest all their Captiuities were light to this last disperâ—…ion of aboue a thousand and â—…ue hundred yeeres God at first but sheweth the Rodde and if a faire Warning will not serue he striketh and if the correction of a Father will not auayle he putteth on the person of a seuere Iudge You may reade it at large Leâ—…iticus 26. If you will not obey me then will I also doe this vnto you I will appoint ouer you Terror Coâ—…sumption and the burning Agâ—… to consume the eyes and make the heart heauie And if ye will not for these things obey me then will I punish you seuen times more according to your sinnes and if ye walke stubbornely against mâ—… and will not obey me then will I bring seuen times mâ—…re plagues vpon you yet if by these ye will not be reformed then will I mitâ—… you yet seuen times for your sinnes Againe Yet if you will not for this obey me I will also chastise you â—…uen times more according to your sinnes Of the same argument you may reade more Deut. 28. 15. His Iudgements had such like course with Pharâ—…h when the faire Warnings could not enter into his heart hee commeth neere to himselfe and first-borne God sendeth Iudgements as he did his Angell to Balaam If wee will not see him in a broad way hee will yet stand where we passe nâ—…r him at first perhaps he but â—…oucheth our goods if that mend vs not he commeth to our bodyes with sickenesse if that faire warning will not serue he hath heauyer iudgements stored vp a worse thing to befall vs. Immedicable sores must haue desperate cures This worse thing is reducible to foure kinds 1 The same or other plagues more heauily inflicted as hath beene sayd 2. The second is often publike shame sinne like Samson spoyles the Philistimâ—… to pay the Philistims but with much difference it robbeth vs of the white robe of Christs riâ—…hteousnesse to pay vs with shame shame is the onely physicke for a prowd heart Augustine sayth boldly of a more priuate shame that too much liking himselfe was the cause of Adaâ—…s fall desiring more he became lesse Therefore I dare say It is good that the proude should fall into some broad and disgracefull sinâ—…e thereby to take a dislike of themselues who fell by too much liking themselues Peters sorrowfull dislike of himselfe when he wept was more healthfull 〈◊〉 his soule then his vnsound pleasure hee tooke in himselfe when hee presumed Therefore of the enemies hee sayth Fill their faces with shame that they may seeke thy name O Lord. Thirdly a worse euill may be a giuing ouer to a reprobate minde as it falleth to the wicked or deliuering to some sharp tryal for a time such as God often giueth his dearest children See it in Iob Dauid Consider it you that are well read in the black characters of a troubled coÌ„science The worst of euils is the last the torments of hel prepared for those who will take no warning Tophet set on fire by the breath of the Lord Lakes of Fire and Brimstone The torments of Hell are expressed as the ioyes of Heauen not as they are but as wee can for the present vnderstand onely thus much wee know the torments of the damned are paines and miseries of euery kind extensiue without remission hope helpe or end Nature and Paine shall hold a continuall conflict and yet the one neuer ouercome the other In this liues sicknesse eyther the Paine is Victor and so Death expelleth the sense of it or Nature conquereth and driueth out the paine but there Paine shall afflict and Nature suffer eteâ—… This is the wofull effect of sinne Christ wept for others sinnes and Elisha for others danger If we could but see as farre as Hell or truly consider the torments of the damned we would euen weepe as oft as we see men sinning It is a most wicked ioâ—… that some â—…onceiue when they see others sinning this is to clap hands at the Deuils victories and to be glad for Gods dishonour and our brotherâ—… miseries Trust not sinne she plâ—…yeth the Panther allureth with a sweet breath but hideth her vgly head shee sheweth the adulterer fill of loue but hideth the rottennesse of the flesh casâ—…ing off to finall impenitencie and a worse euill in Hell shee sheweth Ambition the large obiect of his desâ—… but hideth the downefall telleth the Oppressor of goodly Lordships but hideth the downefall of Heauen in all as from our Sauiour hee would haue hidden a part of his scriptum est so from the 〈◊〉 he concealeth a part of this prohatum est a worse thing will befall thee Neuer flatter thy selfe then in sinne Thou hast ouercome one sickenesse one aâ—…ction if that amend thee not thou but flyest a Lyon to meete a Beare one euill to meete another It is vaine for night watching adulterers to boast of their stollen houres their iudgement sleepeth not vaine for the couetous and deceitfull to reioyce of their ill-gotten treasure they worke like