The Lord was 〈◊〉 to 〈◊〉 me therefore wee will sing my Song all the dayes of our life in the House of God So said Hezekish by this meanes wee shall lay vp a good prouision the treasure of a good conscience against the time of Sicknesse as Ioseph stored vp in plentie against a Famine There are two Nations of finnes eternall foes to the people of God like Moab and Ammon begotten of those two base Daughters of Health in their Fathers forgetfulnesse Drunkennesse and Lust of eyther of them may be said that of Ambrose concerning her dauncing How many faults were in that one Wickednesse Many thinke their health giuen them to make them able to powre in much strong dâ—…inke and themselues borne to deuoure Wine and eate vp the fruits of the Earth When Nilus 〈◊〉 it maketh Egypt fertile Gluttonie and Drunkennesse is our Nilus which saith Basil like a dispersed Riuer ouerflowing her Bankes pubescere facit peccata doth ripen sinne Wee might haue instance in Noe Lot Esau Israel but that this Age robbing the Dutch of their intemperance as all other Nations of their once-esteemed proper vices aboundeth with example Wee lacke in eueâ—…ie corner of the Land an Academic of Cynicks to be angry with the betrayers of their strength destroying their owne health in sacrificing to others It was but a fable of Circes which this monstrous age maketh true Intemperance is our Circes which transformeth men into variable sortes of beasts which like the 〈◊〉 do fight and kill with their cups the bloody enemy not destroying so many as the drunken friend One sayd drunkennesse is the death of the memory â—…he spake enough the drunkard forgetteth his friend his state his health his reason himselfe his soule and God not his How should he then remember the end woe and sorrow It goeth downe pleasantly but in the end it will bite like a Serpent and hurt like a Cockatrice whose deathfull eye if thou foresee not will kill thee Others giue their healths to harlots among all the Ideots the wise man considered this one voyde of vnderstanding going like the foole to correction like the Oxe to the slaughter ambitiously begging and dearely buying repenâ—…ance at the best or going on till a dart strike through his liuer The Embassadors replyed wisely to Lysimachus shewing in his armes the wounds he receiued when he played with a Lyon Demetrius hath more dangerous markes in his necke which Lamia gaue him no beast so cruell as an harlot none other can bite the soule I finde more 〈◊〉 then death the woman whose heart is as nets and snares the curses of the damned and malice of the diuell are not so hurtf ll as the flattry and loue of a whore shee consumeth the estate rotteth the body killeth the soule she bringeth a man to a morsell of bread shame and dishonour she causeth many to fall downe wounded and the strong men are all 〈◊〉 by her her house is the way to the graue which goeth downe to the chamâ—…ers of death This is the fire which deuoureth to destruction God wiâ—…l iudge them they shall not inherit heauen but the lake which burneth with fire and brimstone Such is the reward of them which abuse their health some thinke if they follow such pleasures as the world calleth lawfull they owe God no tribute for their health Pleasure like Ionahs gourd is of a short pleasing growth but when God hath prouided the worme to bite the root where is then Iosephs prouision Some sacrifice all their time to Mammon but take such a man on his death bed shall thy wealth now deliuer thee from hell Where is Iosâ—…phs prouision now the cause why many are so comfortlesse in their sicknesse is because they make no good vse of their healths If thy health did not corâ—…upt thee thy sicknesse could not dismay thee but so easily doth the bodyes health make a diseased soule that some call it not amisse a vitious health multi tutius aegrotassent Sickenesse had beene more safe for many How much better had it beene for Dauid to haue beene sicke in bed then sending his eyes such vnlawfull embasses to Barthsheba How much better for them which now tormented in hell fire wish it too late neuer to haue beene free from sickenesse that at least their torments might haue beene lesse Learne by their euill how to vse the good thou hast let this part teach theethe next Sinne no more leâ—…t a worse come vnto thee THE THIRD SERMON Siâ—…ne no more PHisitians forbid that dyet which caused the disease and the cause found they esteeme the cure found By this admonition then we learne that Sinne is the cause of sickenesse death entred into the world through sin and sickenes fore-ran death in the same passage It was neuer sayd before Câ—…rsed be the earth for thy sake in sorrâ—…w shalt thou eate thereof Neuer did any heare I will greatly encrease thy sorrows sinne like the Grecian stratagem though it were let in by a small-seeming breach yet her bowels were laden with a world of armed mischiefes which set open the soules gates to the destroyer sins infection is stampt as deepe as Gehaza's leprosie to thee and to thy seed for euer so that we haue framed our own snares wee walke in the fire wee haue kindled for the wickednesse of Iacob is all this Michai 1. 5. Therefore will I make thee sicke in smiting thee because of thy sinnes Sinne is that morbida qualitas the infection of the soule and body Dauid was sicke for it there is no sound part in my flesh because of my sinne Much more Iehoram his bowels fell out for his his sinnes Miserie commeth not forth of the dust To sicknesse and all those previous dispositions of death in labour wearinesse in old age faintnesse and as many more as are allyed to sickenesse sinne gaue being for the punishment could not haue been without the crime Al miseries are the vndoubted child eÌ„ of sinne sinne is that Eue that grandmother of euery malady sinne is that world envenoming Dragon not so little as that whose tayle swept ouer a third part of heauen Great was the infâ—…ction of Egypt on the land on the waters on the trees on the corne on the field on their houses on the earth on the ayre on man on beast but still Gâ—…shen was excepted but sinne went ouer all For sin the earth is cursed it is her sicknesse euery creature groneth and trauelleth in paine a generall contagion The mischiefe staieth not here but flyeth vp to the cloudes and there sometime lxion-like begetteth monstrous Centaures fiery eruptions ayre infecting meteors thunders stormes tempests â—…ometime it maketh that dewie region of cloudes like Abimelech house barren euery wombe shut vp then our heauen is as brasse and
our earth iron then the Lord giueth vs dust ashes for raine All is litle that can be sayd to this one thing Christs soule was very heauy euen vnto the death for sinne Hee was wounded for our 〈◊〉 and broken for our iniquities all his sorrow was for sinne not his but ours All our debt hath beene payd by obedience of suffrings not ours but his yet we suffer because we sinne yet Christ who for vs ouer came the malice of sinne prescribeth sinne no more It was sinne made thee sick when he sayd thy sinnes are forgiuen thee he began the cure where the malady began We often put the fault on guiltlesse nature we thinke why were we borne to miseries wee blame our bodies constituâ—…ions Ahab imputed his fault to the Prophet but it is thou Ahab thou sin and thy fathers house the diuels vgly family which trouble all Israell We accuse the distempers of the yeares But man suffereth for his sinne hast thou not procured this vnto thy selfe Diseases are all begotten of that mishapen hagge and fearefull Incubus sinne Shall I then be discouraged in my sickenesse or iudge others plagued of God in theirs not so all are not in firme for sinne though none without some against sinne some for probation and exercise as Iob whom God pronounced iust Some that the glory of God might appeare Therefore they asked amisse who had sinned Iohn 9. Neither he nor his parents had sinned which must be referred to the immediatnesse of his maladies cause He had deserued the euill but God aymed especially at his own glory in the cure Seest thou a man afflicted leaue him to God who best knoweth why hee striketh his iudgement is alwayes iust though oftâ—…n secret Seest thou a wicked man healthy and strong enuy him not his misery is to come but when we are chastened we are corrected that we might not be condemned with the world Art thou afflicted euer thinke thou sufferest lesse then thou hast deserued To conclude this one lesson well learned would be a good meanes to preuent many errors many euils of body and soule you shall haue some man if his body be neuer so litle dis-affected send in as much hast for the Physitian as Gehazi ran to the Shunamites sonne if thou meete any salute him not if he sinne he deferreth dissembleth or perhaps it hath a noli me tangere none may touch it if he sin it pleaseth him if he be sicke nothing can comfort him O peruerse affection of the ignorant man his body is to him as Dauids beloued childe bewailed with teares his soule like the Iewes friends whose death they solemni zed with instruments of musicke the reason is they obserue not what dangerous effects sinne worketh to body and soule therefore they striue with the effects but touch not the cause Wilt thou be healed remoue the cause the effect will cease sinne is the fountaine of euill first cleanse that Sinne no more for God smiteth for sinne which bringeth me to a second consideration of sickenesse God smiâ—…h with sickenesse therby to restraine the fury of the wicked and to instruct the righteous Egypts plagues the pestilence in the campe of Israel the murmurers the Philistim Emerods Gehaziâ—… leprosie Herods wormes shew the one Iob Dauid Hâ—…zekiah with many others like this present instance marked with an 〈◊〉 sanatus es Sinne no more proue the other My discourse is especially addressed to this Affliction hath three daughters like Iobs last three giuen him after his trialls more beautifull then the former Exercise purging sinne Probâ—…tion giuing approbation and Reward crowning our labours God gaue a life free from all sicknesse and pâ—…ine when man abused that gift he afflicted him with many iâ—…firmities by correcting the body the baser part to amend the more excellent like a good Physician if an obstinate disease the Splene or Dropsie will not be cured with potions and light medicines he vseth lancing and cauterizing without So are our sicknesses like Christs Scourges which he made to driue the buyers and sellers out of the Temple I meane those cursed Brokers which sell vs to Sinne Securitie and Neglect in which our luxuriant minds full fed soone fall asleepe then commâ—…h God as Dauiâ—… to Saul sleeping and taketh away the speare and pot of mater our strength and nourishment but â—…lling to vs a farre off sheweth plainely he did not take aduantage to kill but to awaken vs. Doe I desire the death of a sinner Why will ye die O house of Isâ—…e Looke how a father pittieth his owne child so is God mercifull to his he correctâ—…th but his indiâ—…ation is not execution of reuengâ—… but working of pâ—…rdon Like a good Physician he fighteth with the disease not the diseased Christ wept for Ierusalem before he took vp the Rodde Looke how wise parents punish their childrens faâ—…ks but suffer with their persons how anger goeth betwixt the child and the fault like the sâ—…king 〈◊〉 and 〈◊〉 lâ—…pe betwixt Abrahams diuided Sacrifice which Grâ—…gorie expresseth thus I reprehâ—…d thy faulâ—… that I may loâ—…e thy person sâ—… lâ—…e thy person that I may not be guiltie of thy crime So God sendeth sicknesse yet as Dauid his battailes against Absolom with this charge Deale gently for my sake with the yong man God correcteth his but often as the Persians beat their Princes Clothes not their Princes Infirmities are Gods well-ordered troupes which strongly charge the disorderly affections of a rebellious minde yet to these hee sayth as concerning Iob Loe he is in your hand but saue his life Sinne is the water as in a Pericardium compassing our heart which should be the Altar of God sicknesse like Eliahs fire sent from Heauen licketh it vp consuming that fomitem peccati abounding in a full and healthie bodie Therefore he giueth a litâ—…le rebated sorrow as Physicians poyson which as one saith of the Cantarides carry a remedie with them and is an externall antidote against eternall weeping and gnashing of teeth so soueraigne a medicine that euen the weake haue desired it Reserue me not to vtter darkenesse said Origeâ—… rather correct me O Lord. Mauritius guiltie of the bloud of twelue hundred souldiers through his couetousnesse vnransomed and put to the sword hauing beene terrified with many â—…arefull predictions and gastly apparitions humbly beâ—…ought the Lord that he might haue his punishment in this life which hee obtayned not in a little sickenesse but first seeing the Empresse his Wife and deare Children butchered at Phocas command he onely said Righteous art thou O Lord and iust is thy iudgemeâ—…t and with the like constancie himselfe soone after suffered death Good men doe so much loue God and hate sinne that they had rather suffer famine to beate downe
thing of that which I haue wondred at to see aweake sickly man a drunkard and the lame and vnhealthy couetous and vniust euen with dying hands laying hold on other mens goods There is no comfortable possession without health nor stabilitie in health health so weakely fortressed from a world of infirâ—…es that euen in the houre in which we call it ours and say Soule take thâ—…e ease wee are fooles if wee know not they may take â—…way our soules Thou canst not hold a vapour in thine hand and life is but a vapour appearing for a little time and suddenly vanishing Suppose thou hasâ—… ouercome a dangerous disease thou must be sicke againe â—…nd dye there is no escape from the pale Sergeant Death is that onely Creditor which haâ—… no Bankrupt Debtor Agree with thine aduersarie quickly Shall wee blame the giuer of Life for our liues shortnesse The very Heathen esteemed that a great blessing I will adde the reason God is herein mercifull not onely cutting off iudgement by shortning the time of our transgression but by our times shortning and healths vnâ—… deterring vs from sinne He that dareth euill in the way to the Iudge in an health so 〈◊〉 a life so short what would he not dare if he were sure his iudgement were farre off You haue seene what our health is See from whence God is the giuer of health he saith it I am the Lord that â—…ealeth thee Againe he healeth all thine infirmities of Soule remitting all sinnes to one of Body hee is a preseruer as well as a Creator and though second â—…ses haue their place yet till he say I will he 〈◊〉 cleansed be thou sound no meanes can be effectuall 〈◊〉 is the true Physician whose Cures are not of 〈◊〉 Art but certaine Power Health is vnder his wings and 〈◊〉 Cures free Good Physicians are Gods Vice 〈◊〉 towards the Body their skill is sacred and 〈◊〉 〈◊〉 who disclaymed to be the Lawyer 〈◊〉 who made me a 〈◊〉 honoured the Physician in many 〈◊〉 〈◊〉 himselfe a Physician therefore they are worthy of honour and reward 〈◊〉 may teach the vnthankfull so much but they should there be any such who betray 〈◊〉 â—…ents health to a 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatis 〈◊〉 a poore remainder of a 〈◊〉 life to the graue that they may take the 〈◊〉 〈◊〉 of death they are but the 〈◊〉 〈◊〉 〈◊〉 carâ—… to 〈◊〉 vpon them the 〈◊〉 〈◊〉 to a 〈◊〉 Profession they haue not learned of Christ the compassion he had on all that came vnto him The poore Haemorrhois had experience perhaps of both when shee had spent all on Physicians she but touched the hemme of Christs garment and was healed He proued himselfe the Messiah by this argument to Iohns Disciples the lame are made found the blind see the lepers are cleansed the deafe heare I conclude with Ambrose words We 〈◊〉 all things in Christ if we are sicke he is a Physician if sinfull he is righteousnesse if we feare death he is life Wee must vsd this Lesson thuâ—… in all our sicknesse to haue recourse to God through Christ Iesus he hath not left off the care hee had of his if in his state of humilitie he was so powerfull feare not now all power is committed to him hee keepeth the very bones and dust of the Saints 〈◊〉 〈◊〉 is 〈◊〉 God of the dead and not of the liuing There are three â—…orts of people which haue neede to learne 〈◊〉 Lesson 1. 〈◊〉 〈◊〉 so impatient that if God answer not when they would they will with Sâ—…l to Endor with Aâ—… to 〈◊〉 to the Diuell to healing Witches for helpe It is true Sathan is a cunning Mountebanke and Wizzards and good Witches keepe his shops who to kill a superstitious Soule are suffered to cure the Body These may be admired like the Peloponnesian Physician at Rome for his first Cures but experience will name them 〈◊〉 cruell Butchers I may say as he of the Athenians they haue sworne to kill all their patients with Physicke 2. Others Asa like neglect God and trust to the Physician though such men vse lawfull meanes yet they erre as the former but with this difference they made the Deuill their God these other Creatures 3. Others neglect the good means which God hath giuen and so tempt God in the foolish hazard of their life They say their dayes are numbred so were Sauls Iudas dayes yet they were guilty of murder and if not to saue be to kill what are they lesse who obstinately refuse probable meanes of recouerie Some say because they are not certaine they must know there are many reasons why the same meanes obtaine not alwayes the like good effect First if none should faile too many would ascribe their health to the creature Secondly God reserueth some Cures in which he will more immediatly discouer his owne hand there were many Widowes in Israel in the dayes of Elisha but onely vnto one was the Prophet sent many lepers in Assyria but Naaman only healed many here sicke and of diuers diseases but this one cured by Christ God seeth good to shew his presence in few Thirdly to some he giueth not health presently to others not at all either by the difficultie of the cure to leaue a deeper impression of his mercy or to exercise them who are not yet of patience proued and approued they will haue an hundred medicines and none endured an houre they will be of Naamans peeuish temper to prescribe God and the Physician they will be well how and when they list or else they cry Are not Abanah and Pharpar Riuers of Damascus better then all the waters of Israel they will repine and murmure against God himselfe For these and the like causes God giueth not the like effect to all yet that exempteth none from the lawfull vse of his Ordinance he heareth not all yet all must pray the Word profiteth not all yet all must heare God is displeased if the meanes he hath prescribed be neglected albeit by the powerfull effects of his hidden iudgements he teach vs to distinguish betwixt the first cause and the second that to be trusted to this to be vsed God gaue health to Hezekiah yet the Prophet applyeth the plaster What is lordan to a leprous 〈◊〉 What Siloam What a troubled Bethesda to euery disease The Angell stirred but God healed his Ministerie Gods power It is to be obserued that Christ in his healing did not only vse his Diuine power but opposed something belonging to his Humanitie to teach vs that wee must neyther neglect the meanes nor forget God the giuer of Health Which leadeth me to my last consideration of Health The true vse of Health is with euery facultie of Body and Soule to honour God Prayse the Lord O my Soule and all that is within me prayse his holy Name So Dauid
A FAIRE VVARNING DECLARING THE COMFORTABLE VSE BOTH OF SICKNESSE AND HEALTH Deliuered in seuerall Sermons at Saint Maries in Douer by Iohn Reading minister and Preacher of Gods wordâ—… Psalme 66. 16. Come and heare all ye that feare God and I will declare what he hath done for my soule LONDON Printed by Bernard Alsop for Iohn Hodgets 1621. TO THE RIGHT HONOVRABLE LADY LVCIE COVNTESSE OF Bedford encrease of true blessednesse Right Honourable THese Meditations are the issue of my former sicknesse and recouery wherein I learned that holy mans quid retribuam domino yet as borne to priuacy they lay scattered till bone came to his bone and the finewes layed on his spirit mooued mee to prophefie vpon them which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God with which Embassie I hane sent them into the world yet there are many whose mouthes are sheathes to Hanuns razors wherewith they shaue and cut off to disfigure the most holy intents Be pleased therefore most noble Lady to grant them the patronage which like a sanctuary secureth from the pursuite of tongues that which is caâ—…led youâ—…s What they carry in them euery part attendeth to giue an account as you shall view them therefore I will not open my sackes by the way but as they are commend them to your honours acceptance and you to the mercies of God in Christ Iesus in whom I rest Your honours most humbly deuoted in all duety â—…o Reading A FAIRE WARNING Behold thou art healed sinne no more leâ—…t a worse thing come vnto thee Iohn 5. 14. CHrist Iesus is the true Physitian the Scriptures a field the precepts are medicinable plants as wee passe ouer and tread on many vnconsidered simples which by others gathered wee begin to thinke vsefull so we reade we heare the Scripture is a full store house of the soules phisicke as medicine to the healthy such is Gods word to the worldly man neglected and set aside if not loathed but the wise prouide against the time and cause the elder to serue the yonger health sickenesse prouiding for if not preuenting This branch I haue in hand is a Catholicon and more if some generall name might be had in respect it hath to the distempers both of soule and body sinne no more thy body shall be sound â—…inne no more thy soule shall bee healed An Aphorisme as much vnknowne to learned Hippocrates as his to the most vnlearned Empericke So that how euer we esteeme it it concerneth all here the whole may haue instruction the sicke comfort let vs take it to heart that we may heare this eccesanatus es Christ who tooke all occasions to saue came vp to the feast it seemeth of * Passouer where then the greatest concourse of people vsed to be there was in Ierusalem a poole called Bethesda hauing fiue porcheâ—… in which lay many sicke and infirme persons expecting the mouing of the water for an Angell at a certaine season went into the poole and troubled the water after which whosoeuer first stepped in was made whole Among all that lay there of the â—…icke multitude blind halt withered Christ picketh out the only man whose case was desperate his disease habituall thirty eight yeares and hee so poore which to the sicke is a second sicknesse that he could get no man to put him into the water but before he could creepâ—… in he was preuented of health by anothers healing Christ euer neere his when they seeme furthest from helpe commeth to him wilt thou be healed to shew his disease mixed a disaffection of body and soule where desire to be cured is part of the cure he meekely replyed Sir I haue no man not daring to aske it seemeth hee hopeth to obtaine helpe because Iesus questioned with him It is neither the blewnesse nor depth of sinnes wounds or effects can hinder his mercy they commend it more It was the Saboth therefore those externall men among the Iewes quarrell Iesus withdraweth himselfe to let them consider the author by the worke done the Iewes enquire the man healed cannot yet resolue them of his 〈◊〉 But after cometh into the temple a fit place for thanksgiuers Christ like a carefull Physitian not onely cureth but prescribeth Behold thou are healed sinne no more As if hee had sayde thou knowest not wâ—…o hath cured 〈◊〉 Behold thy Physitian thou knowest not why consider it thou wilt forget behold and remember thou hast sinned and beene smitten I haue freed thee of both thou hast sinned I haue forgiuen thee but take this for a Faire Warning I haue but gently corrrect thee but if thou wilt not hereby be warned I will lay on an heauier hand Sinne no more The parts are two 1. An admonition Behold thou art healed sin no more 2. An inâ—…ermination lest a worse thing come vnto thee In the admonition there is a particle of excitation and rouzing to aâ—…tention Behold and the obiect is double First what God hath done thou art healed Secondly what he must doe Sinne no more Behold Dost thoâ—… consider what is done vnto thee where God setteth this Index and finger it vsually pointeth out some serious matter and awakeneth our best attention apt to passe by things of greatest moment without due consideration And contented with this note I would passe on but that it standeth aâ—… the doore of my text importuning my stay This Ecce is not so much to shâ—…w that he was healed as why he was healed which because some know not some render not some remember not some apprehend not obserueâ—…re scopes of this Ecce 1 The first is an Ecce of instruction to the ignorant 2 The secâ—…nd of reprehension to the vnthankefull 3 The third of remembrance to the vnmindfull 4 The fourth of consolation to the afflictâ—…d The first sâ—…eweth vs the great ignorance of man not knowing the good or euil he hath mans life is like a scene a dreame Phantasie playeâ—… the Circe framing vs imaginary beings and estates Seeing we see not hearing we heâ—…re â—…t idle and inconstaâ—…t apparitions and dreams of things which come and goe approach and vanish offer themselues to our embraces yet like a vapour flie the most carefull possessour 〈◊〉 seeme to 〈◊〉 what â—…ey haue not Soâ—…e take thiâ—…e 〈◊〉 thou â—…ast much gooâ—…s 〈◊〉 strange word of a worldling but they are like aâ—… hungry â—…an dreaming and behold he eateth and when he walâ—…eth 〈◊〉 soule is â—…mptie or like a thirsty man dreaming and loe he is drinking and when he awaketh behold he is faint and his soule longeth some seeme to want that they 〈◊〉 the coâ—…etous â—…qually 〈◊〉 what they haue or haue not the Horselsach two daughters in their hearts loue of the world and vnsatiate desire of hauing so eagerly cry giue giue so
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
leading to the doore of life Christ Iesus So hath mans soule a smal window aboue to receiue light from heauen but the doore the passage for earth is of three heights the more neede haue we to cleare this little window towards heauen that we may see the comfort which followeth in the next place THE SECOND SERMON Thou art healed WE haue hitherto seene the excitation the stirring vp our attention in foure points first discouering to the ignorant the good they haue the second reprehending the vnthankefull the third remembring the forgetfull the fourth comforting the afflicted Next we are to consider what God hath done in restoring his health Chrysostome noteth the humilitie of Christ not saying I haue healed thee but thou art healed If man doe well consider the workes done they will lead him to their author Thou art healed There is an health of Soule tâ—…t he cured who became like the Pellican in the Wildernesse smiting his brest and recouering vs By his stripes we are healed There is an health of Body I doubt not but he had here a respect to both as in a like Cure Matth. 9. 2. where he vseth them as conuertible termes Thy sinnes are forgiuen thee or Arise and walke Most men haue health as Soules by which though they liue moue and vnderstand yet not many vnderstand what whence or for what end they haue it Which three points as God time and your patience shall giue me leaue I will consider Health so much differeth from health that what it is I cannot without distinction describe Health in it esse and proper being was that vncorrupt disposition of bodie in mans innocencie when the foure first qualities in Man as a Citie 〈◊〉 vnitie in it selfe by their brotherly 〈◊〉 fortified him against all assaults of Paines Aches Sicknesse Wearinesse Decrepednesse Old Age. Then was no ambition among them but though they were by their beings contrarie yet vnited into one being of a right temper they stroue not but so 〈◊〉 each other that the euenly-diuided power kept peace betwixt them all till the ambitious mind taught them to 〈◊〉 then Heat and Cold Moist and Drie eagerly as it were fighting for soueraignetie by restlesse ciuill warres ouerthrew Mans body the little modell of a State neuer ending their intestine quarrell till the great Vsurper Death entring through the breach of sinne surprized all Since sinne was borne a thousand life-killing Maladies fore runne as if they were sworne Harbingers to Death So that Health in it existence and present being is assaulted with many Infirmities Distempers Surfets vntimély Accidents a thousand Gates are set open to Death And him that escapeth from the sword of Hazael shall Iehu slay and him that escapeth from the sword of Iehu shall Elisha slay If a man liue free of all these Old Age commeth in the Maine Battaile with Legions of Diseases an vnresistable all-subduing power I wonder what Democritus it was and in what merrie moode how he 〈◊〉 his cares asleepe how he forgot his first language or vnderstood not his last adue to the world when he described a Man to be a Creature apt to laugh Man borne with teares liuing with sorrow dying with griefe Nature said one which armeth all the Creatures cast out Man naked in the day of his Natiuitie to teares and crying Thus happily borne he lyeth bound hand and foot a weeping little Master of all the Creatures beginning his life with punishment And now Diseases swarme Changes and 〈◊〉 are against vs and as much varietie of Medicines and those ouercome with nouelties in Diseases making it a part of sicknesse to perish by skill it being easier dying of the Disease then too much remedie 〈◊〉 and frayle is mans health Few and euill are the dayes of my Pilgrimage said good Iacob halfe our life is like death as death representeth sleepe so sleepe death The vnripe dayes of froward Infancie are hardly to be reputed a life wherein though we liue we thinke not of liuing neyther of Old Age the second Childhood the Age of Sorrow and Care wherein we haue so little pleasure as oft we learne of Ionah to inuite that vn welcome guest Death that coldhanded last and furest Physician for all Diseases whom others in vaine striue to rob of some houres possession Adde to these the sickly houres our stronger yeeres haue told how many spent in sinne for I can neyther call that health when eyther the pensiue mind maketh the body sicke or the pampered body the mind and if the vnhealthie are to be 〈◊〉 as one said of Sea-men betwixt the liuing and the dead we shall find that he who hath reckoned many yeeres hath liued but few and those euill That our dayes are euill we cause that being euill they are few Gods mercy prouideth At the best externall health is but a delaying the maladie for a little time the Period is set our liues Glasses euer runne in our best strength wee decay Hezekiah may haue fifteene yeeres pieced vnto his life yet hee must dye The Heauens may stand still yet the day must end Lazarus may liue some posthume dayes yet must come to the Graue againe The giuer of Natures Lawes onely can dispense with them but we run towards our ends no Age no Estate no Place can 〈◊〉 vs. Hormisda discouered Constantius vaine confidence in the pompe of the then triumphant Rome when asked of the Emperour what he thought of the pompe of that glorious Citie he replyed it onely liked me that I haue learned that men doe also dye at Rome Artemidorus men of Taproban liuing long and neuer sicke are truly the Citizens of the heauenly Ierusalem where no inhabitant shall say I am sicke But in this life there is no absolute health we are borne drawing death from our first originall and bearing natures corruption and contention or victorie in our members The same point of time giueth an exordium to our liuing and dying our life is but a lampe lighted at our birth which may haue some violent blast to put it out or wind to spend it but though neyther vntimely death extinguish nor heart-eating sorrow consume yet there is but a proportioned oyle of life which will soone burne out Shall we then be impatient and wish we had not been This life is a time of triall be contented a while with thy discontents he that now soweth in teares shall reape in ioy Shall we build great hopes on these sands Eternitie is a surer rock set not vp your rest here for as Moses told Israel Ye are not yet come to your rest the short epitome of life forbiddeth to begin long hopes There is nothing firme not in health it selfe health the riches of the poore and the blessing of the rich vaine hopes of worldly men pursuing that which is not as if it were It is one
their bodies â—…icknesse to weaken them heauie afflictions to bruise them then sinne should reigne ouer them men willingly drinke a bitter draught to cure them Therefore sayd Ambrose blessed be God who vouchsafed to correct his seruants that he destroy them not and concerning Gods words of Iob he sayth resoluedly Let the Serpent eate my flesh let him grinde my body onely let God say of me I deliuer him into thine hands onely keepe his soule Such is the power of Christ at his command the rauenous Lyon must keepe his owne prey in safetie betwixt his teeth he may vlcerate the flesh but he must keepe the soule Let him be alwayes â—…uill that God may be euer gratious who turneth that malice into our good who therby killeth our sinnes Shall I then repine at mine infirmities God sendeth sickenesse against sinne as Ioab besieged Abel onely for the traytor Sheba whose head throwne ouer the wall the warre was endâ—… Sinne is the Sheba which God pursueth if we deliuer it vp God will soone raise the siege Feare not affliction if thy â—…nne hurt thee not Bubbles filled with ayre breake themselues it is their weakenesse beate an Adamant with an hammer it breaketh not a small affliction breaketh the heart of a wicked man but nothing can destroy the righteous no affliction shall hurt where no iniquitie reigneth So true is that no man is hurt but by himselfe Orâ—…gen thus sayth of the enemy Sinne giueth him a breach to enter and power to kill Sinne is that Delilah which cutteth off our strength and deliuereth vs into the power of affliction it is the soules trayterous Catiline O happy state this heape of mischiefe cast out one onely Catiline drawne out the Citiâ—… seemeth eased and refreshed What euill or impietie can be deuised or thought of which he conceiued not Against such danger God fore-armeth vs by sickenesse Euery father can tell why hee vseth the Rodde Correct thy soâ—…ne and he will giue thee rest he will amend his faults before Gods Arke were layd vp Mannâ—… and the Rodde not Manna without the Rodde mercy without stripes for his stripeâ—… conuey his mercy to vs by amending vs. Such wanton Adoniahs who from their youth must not haue so much said to them as Why haue yee done so may proue faire but very seldome good Dauid was better instructed with the terrors of God from his youth vp therefore confesseth It is good for me that I haue beene afflicted that I might learne thy Statutes You see the first daughter of Affliction The next is Approbation God giueth his children such tryalls as the Psylli in Africa were said to cast theirs before Serpents which hurt them not if they were legitimate or as they were reported to throw their infants vpon the Rhene which drowned the adulterate bloud but rendred the vnstained to the carefull mother againe so God proueth vs that he may approue vs to the intent that wee might know what hee knew before all Worlds that wee are borne of an immortall seed and no affliction can separate vâ—… from him Night putteth not out but more clearely sheweth the starres a thinne and sickly bodie sheweth the patience of the godly so are our losses gainefull Cast all thy care vpon God thou art in the hands of a faithfull Creator who will not deale ouer-roughly with thee He said of Israel in all her troubles he was troubled and that he bare them and carried them continually Againe as an Eagle stirreth vp her nest â—…uttereth ouer her birds taketh them and beareth them on her wings so the Lord alone carried them on the high places of the earth but as Leocras made the Eagle carrying Ganymede so tenderly as if hee had knowne what she was carrying and to whom onelâ—… griping his clothes with her tallons Sicknesse and paines are the sharpe tallons in which God taketh vs vp to proue vs but so gently that he hurteth not That maketh the experienced Saint entertaine Gods corrections with alacritie whilst to the wicked man they are as dreadfull as some inexorable Sergeant to a bankrupt Debtor Dauid saith God shall suddenly shoot at them and they shal be wounded but the good man shall not be afraid for any euill tidings nor for the flying arrow Though the good bad indifferently seeme the marke at which death shooteth sicknesse yet to the good mans heart the Lord sayth as the Prophet to Ioasâ—… Behold the arrow of the Lords deliuerance paines are to them the arrowes of the Almightie Dauid and Iob were very sensible of them but like Ionathans arrowes shot to warne not to wound Blessed is the iust marke the man what euer hee suffer his end shall be peace hee is comforted in his bodies infirmitie and decay by the sense and assurance of his inward mans renuing death to him is but like 〈◊〉 sword in old Aeson's throat letting cut the old bloud to renew his age an age which in spight of time shall neuer be old The good and bad must be sicke and dye and both returne out of deaths lightlesse prison but like Pharoahs seruants one to honour the other to execution euen death approueth the righteous wherein Christ is our aduantage and death so bitter-sweet a gayne that euen they which feare it desire it Let me die the death of the righteous and let my last end be like his said the vnrighteous Prophet Sicknesse is the suburbs of death death the gate of Heauen a loathed Gate to so desired a Citie Opinion and humane failtie for a time shutteth the Saint from his desires but when the Angell of the Lord shall call vs as Peter out of prison these chaynes shall fall off and those Iron Gates which leade to the Citie open by it owne accord and giue an easie passage Then especially shall God approuevs then we shall know that all these bodily paines are like the Babylonish fire in which the Children walke safely and their Tormentors onely perish and like the Red Sea in which the Aegyptian is drowned but the Israelite passeth thorow them to his long desired rest Here is Afflictions second daughter a Naomi though she would be called Marah the reward is next the ioyes which grow among the thornes of sorrow and they are seuen sweet Babes of an ill looking Mother The first is Sicknesse weaneth vs from the loue of the World Israel loued her bondage too well though she groaned vnder it God suffered her to be afflicted to force her to seeke a better rest Wee find many inconueniences in the World yet wee cleaue to it what would wee doe if there were none How would they loue a faire Rahel who 〈◊〉 so much on a bleare-eyed Leah extremitie of paine is the onely Wormewood which God layeth to the brest to draw our loues from
we forget all â—…ew dayes we keepe in memory deliuerances from miseâ—…ies some yeares old No wonder if â—…od often beat vs treuant like non proficients long learâ—…ing soone forgetting dull and fraile memoriâ—…s must bee â—…olpen with frequent repetitions therefore he humbled â—…srael he telleth the cause remember the Lord thy God if â—…hou forget 〈◊〉 〈◊〉 〈◊〉 day you shall surely perish if euer â—…orgetfulnesse deserue the rod it is when we remember â—…ot the Lord he neuer forgetteth vs in the corne in the fruites of the earth whilst we sleepe or thinke not of him he neuer forgetteth vs our fields â—…elvs we must remember him our houses garmeÌ„ts children health peace all creatures cry remeÌ„ber your Creator amidst so many remembrancers it were many shames to forget God Some excuse themselues by the fraylty of their memory yet forget not their losses their paines you shall haue some man lament the losse of one tooth twentie times who neuer had it in his heart to thanke God for many other left for his hands legs or eyes is the losse of one limme so great are not the vse and integritie of many worth thankes Some fault their age yet forget not their treasure our delights are our memories darling can a mother forget her child Others challenge Nature of partiality yet without a tutor remember iniuries Memory the soules Notary registreth wronges in Marble fauours in Ice which the least warmth of prosperity dissolueth Long we remember euils benefitâ—… not long our minds are Lymbecks anger the fire all goodnesse is soone distilled we onely retaining the vselesse dregs in which his art of forgetting were worth all our time it is a sure marke of an vnsanctified memory to be forgetfull of all but that we should forget such is the vnthankefull mans mind as hee sayde of his gout would I worke I haue no hands would I walke I haue no feete must I smart paine findeth me hands and feete For God he hath no memory at home for sinne for the world his wits are euer about him But is thy memory indeed broken and vnfaithfull vse it like a bankerout giue no day but enforce present payment deferre not a day to be thankefull lest after many faire warnings a worse euill arrest thee a carelesse debtor If this ecce hath remembred you another attendeth to comfort you which commeth as Dauid sayd of Abimaaz with good tidings This ecce is deâ—…iued from the foregoing three we could not be disconsolate if we knew acknowledged and remembred what God doth and hath done for vs. All the afflictions of the children of God are but healing stripes I smite and heale sayth God hee woundeth with infirmitie but healeth with â—…aith a sicknesse to health as Christ sayd of Lazarus this sickenesse is not vnto death it hath more smart then danger when Iason Pheraeus friends had giuen him ouer he found helpe at his enemies hands whose stroke opening the impostume onely killed the disease our sickenesse is but Iasâ—…ns wound the faithfull stripes of a louing God Therefore are the righteous often called Gods children babes little babes God dealeth with vs like wayward children we are froward if we taste affliction if then God giueth such medicine he often giueth an ecce of comfort As if he sayd bee stâ—…ll my child it will make thee well againe Behold thou arâ—… healed When the Lyonesse fighteth for her whelpes shee is obserued to cast her eyes towards the earth lest she should feare the danger of hunters speares when we are to encounter with afflictions losses sicknesse for our dearest soules we must not looke on the misery so much not on Sathans fiery iauclins they may perhaps affright vs as fixe our eyes on heauen on the mercy of God Dauid found comfort in it I will lift vp mine eyes to the hits euen to God which made heauen and earth when betwixt the two armies he was to enter the dangerous lists his eye was not so much on the ouergrowne champion of Gath as on the Lord who deliuered him from the pawes of the Lyon and the Beare We easily faint like cowards at the sight of blood when our memory apprehendeth a present feare an absent succor a terror seene a refuge out of view a present sicknesse a sanâ—…tus es to come Therefore in euery tryall consider not so much what thou sufferest for the present as what thereby thou shalt enioy for the time to come The Thracians for euery good and prosperous day layd vp a white stone for an aduerse a black so one day iudged of another the last of all It is true of mortall men none are absolutely happy yet he is abundantly happy who cannot finally be vnhappy perhaps the worldly man iudgeth as the Thracians did calculate by externals happy are the people which are in such a case where there is no complaining in the streetes Dauid otherwise iudged happy are the people though there bee complaining which haue the Lord for their God hee knew that though the last day made absolutely happy yet that happinesse is begun from the day wee receiue the one white stone with a new name our redemption written from thence wee must learne to comfort our selues with this behold wee are healed what euer wee suffer it shall worke for our happinesse The Arimaspi were sayd to haue but one eye and all their businesse to fight for gold Carnall mens hearts haue but one eye one thought and that for riches Therefore they are comfortlesse in their trials because they want an eye for heauen at least this ecce to shake off the scales and open that they haue as Dauiel opened his window toward Ierusalem the Citie of God who saw the comfort through those clouds of feare â—… Saint Stephen saw the same when nothing but ineuitable execution presented it selfe to his eyes then hee witnesseth to the eye lesse faithlesse spectators Behold I see the heauens open see how full of eyes is faith had we Saint Stephens faith his sight could we see heauen open to the afflicted wee should haue his vnmoueable affiance wee are comfortlesse in our tryals as Elishas seruant was at first for want of seeing our comforts Antiphon was iudged to haue weake eyes because hee saw no farre-distant obiects yet could discerne his own image by the most slender reflection of the ayre that weâ—… are so curious sighted to the very appearances of miseries in our selues not seeing the solid comfort in God she wâ—…s we are tender eyed therfore we often say what Magdalen once they haue taken away my Lord. In our sorrowes we know not our Iesus talking with vs the reason is because the sense of present euill hath many doores to giue it entrance into the soule the eye the eare the taste all the body is sensible of paine like Hannibals house full of doores but vnseene comforts enter through faith the only doore