Seuenth day my Euerlasting Saboth in thy rest thâ— glory thy ioy thy sight thy sâ—lfe and where I shall liue as long without reckning any more Dayes after as thy Sonne and thy Holy Spirit liued with thee before you three made any Dayes in the Creation 14. PRAYER O Eternall and most gracious God who though thou didst permit darknesse to be before light in the Creation yet in the making of light didst so multiplie that light as that it enlightned not the day only but the night too though thou haue suffered some dimnesse some clouds of sadnesse disconsolatenesse to shed themselues vpon my soule I humbly blesse and thankfully glorifie thy holy name that thou hast afforded mee the light of thy spirit against which the prince of darkenesse cannot preuaile nor hinder his illumination of our darkest nights of our saddest thoughts Euen the visitation of thy most blessed Spirit vpon the blessed Virgin is called an ouershadowing There waâ— the presence of the Holy Ghost the fountaine of all light and yet an ouershadowing Nay except there were some light there could bee no shadow Let thy mercifull prouidence so gouerne all in this sicknesse that I neuer fall into vtter darknesse ignorance of thee or inconsideration of my selfe and let those shadowes which doe fall vpon mee faintnesses of Spirit and condemnations of my selfe bee ouercome by the power of thine irresistible light the God of consolation that when those shadowes haue done their office vpon mee to let me see that of my selfe I should fall into irrecouerable darknesse thy spirit may doe his office vpon those shadowes and disperse them and establish mee in so bright a day here as may bee a Criticall day to me a day wherein and whereby I may giue thy Iudgement vpon my selfe and that the words of thy sonne spoken to his Apostles may reflect vpon me Bâ—hold I am with you alwaies euen to the end of the world Intereà insomnes noctes Ego duco Diesque I sleepe not day nor night 15. MEDITATION NAturall Men haue coÌ„ceiued a two fold vse of sleepe That it is a refreshing of the body in this life That it is a preparing of the soule for the next That it is a feast and it is the Grace at that feast That it is our recreation and cheeres vs and it is our Catechisme and instructs vs wee lie downe in a hope that wee shall rise the stronger and we lie downe in a knowledge that wee may rise no more Sleepe is an Opiate which giues vs rest but such an Opiate as perchance being vnder it we shall wake no more But though naturall men who haue induced secondary and figuratiue considerations haue found out this second this emblematicall vse of sleepe that it should be a representation of death God who wrought and perfected his worke before Nature began for Nature was but his apprentice to learne in the first seuen daies and now is his foreman and works next vnder him God I say intended sleepe onely for the refreshing of man by bodily rest and not for a figure of death for he intended not death it selfe then But Man hauing induced death vpon himselfe God hath taken Mans Creature death into his hand and mended it and whereas it hath in it selfe a fearefull forme and aspect so that Man is afraid of his own Creature God presents it to him in a familiar in an assiduous in an agreeable and acceptable forme in sleepe that so when hee awakes from sleepe and saies to himselfe shall I bee no otherwise when I am dead than I was euen now when I was asleep hee may bee ashamed of his waking dreames and of his Melancholique fancying out a horâ—id and an affrightfull figure of that death which is so like sleepe As then wee need sleepe to liue out our threescore and ten yeeres so we need death to liue that life which we cannot out-liue And as death being our enemie God allowes vs to defend our selues against it for wee victuall ouâ— selues against death twice euery day as often as we eat so God hauing so sweetned death vnto vs as hee hath in sleepe wee put our selues into our Enemies hands once euery day so farre as sleepe is death and sleepe is as much death as meat is life This then is the misery of my sicknesse That death as it is produced from mee and is mine owne Creature is now before mine Eies but in that forme in which God hath mollified it to vs and made it acceptable in sleepe I cannot see it how many prisoners who haue euen hollowed themselues their graues vpon that Earth on which they haue lion long vnder heauie fetters yet at this houre are â—sleepe though they bee yet working vpon their owne graues by their owne waight hee that hath seene his friend die to day or knowes hee shall see it to morrow yet will sinke into a sleepe betweene I cannot and oh if I be entring now into Eternitie where there shall bee no more distinction of houres why is it al my businesse now to tell Clocks why is none of the heauinesse of my heart dispensed into mine Eie-lids â—hat they might fall as my heart doth And why since I haue loâ—t my delight in all obiects cannot I discontinue tâ—e facultie of seeing them by closing mine Eiâ—s in sleepe But why rather being entring into that presence where I shall wake continually and neuer sleepe more doe I not interpret my continuall waking here to bee a pâ—rasceue and a preparation to that 15. EXPOSTVLATION MY God my God I know for thou hast said it That he that keepeth Israel shall neither slumber nor sleepe But shall not that Israel ouer whom thou watchest sleepe I know for thou hast said it that there are Men whose damnation sleepeth not but shall not they to whom thou art Saluation sleepe or wilt thou take from them that euidence and that testimony that they are thy Israel or thou their saluation Thou giuest thy beloued sleepe Shall I lacke that seale of thy loue You shall lie downe and none shall make you afraid shal I bee outlawd from that protection Ionas slept in one dangerous storme and thy blessed Sonne in another Shall I haue no vse no benefit no application of those great Examples Lord if hee sleepe he shall doe well say thy Sonnes Disciples to him of Lazarus And shall there bee no roome for that Argument in me or shall I bee open to the contrary If I sleepe not shall I not bee well in their sense Let me not O my God take this too precisely too literally There is that neither day nor night seeth sleepe with his eies saies thy wise seruant Solomon and whether hee speake that of worldly Men or of Men that seeke wisdome whether in iustification or condemnation of their watchfulnesse we can not tell wee can tâ—ll That there are men that cannot sleepe till they haue done mischiefe
into thy bed-chamber by these glories and ioies to the ioies and glories of heauen Why hast thou changed thine old way and carried vs by the waies of discipline and mortification by the waies of mourning and lamentation by the waies of miserable ends and miserable anticipations of those miseries in appropriating the exemplar miseries of others to our selues and vsurping vpon their miseries as our owne to our owne preiudice Is the glory of heauen no perfecter in it selfe but that it needs a foile of depression and ingloriousnesse in this world to set it off Is the ioy of heauen no perfecter in it selfe but that it needs the sourenesse of this life to giue it a taste Is that ioy and that glory but a comparatiue glory and a comparatiue ioy not such in it selfe but such in comparison of the ioilesnesse and the ingloriousnesse of this world I know my God it is farre farre otherwise As thou thy selfe who art all art made of no substances so the ioyes glory which are with thee are made of none of these circumstances Essentiall ioy and glory Essentiall But why then my God wilt thou not beginne them here pardon O God this vnthankfull rashnesse I that aske why thou doest not finde euen now in my selfe that thou doest such ioy such glory as that I conclude vpon my selfe vpon all They that finde not ioy in their sorrowes glory in their deiections in this world are in a fearefull danger of missing both in the next 17. PRAYER O Eternall and most gracious God who hast beene pleased to speake to vs not onely in the voice of Nature who speakes in our hearts and of thy word which speakes to our eares but in the speech of speechlesse Creatures in Balaams Asse in the speech of vnbeleeuing men in the confession of Pilate in the speech of the Deuill himselfe in the recognition and attestation of thy Sonne I humbly accept thy voice in the sound of this sad and funerall bell And first I blessethy glorious name that in this sound and voice I can heare thy instructions in another mans to consider mine owne condition and to know that this bell which tolls for another before it come to ring out may take in me too As death is the wages of sinne it is due to meâ— As death is the end of sicknesse it belongs to mee And though so disobedient a seruant as I may be afraid to die yet to so mercifull a Master as thou I cannot be afraid to come And therefore into thy hands O my God I commend my spirit A surrender which I know thou wilt accept whether I liue or die for thy seruant Dauid made it when he put himselfe into thy protection for his life and thy blessed Sonne made it when hee deliuered vp his soule at his death declare thou thy will vpon mee O Lord for life or death in thy time receiue my surrender of my selfe now Into thy hands O Lord I commend my spirit And being thus O my God prepared by thy correction mellowed by thy chastisement and conformed to thy will by thy Spirit hauing receiued thy pardon for my soule and asking no reprieue for my body I am bold O Lord to bend my prayers to thee for his assistance the voice of whose bell hath called mee to this deuotion Lay hold vpon his soule O God till that soule haue throughly considered his account and how few minutes soeuer it haue to remaine in that body let the power of thy Spirit recompence the shortnesse of time and perfect his account before he passe away present his sinnes so to him as that he may know what thou forgiuest not doubt of thy forgiuenesse let him stop vpon the infinitenesse of those sinnes but dwell vpon the infinitenesse of thy Mercy let him discerne his owne demerits but wrap himselfe vp in the merits of thy Sonne Christ Iesus Breath inward comforts to his heart and affoord him the power of giuing such outward testimonies thereof as all that are about him may deriue comforts from thence and haue this edification euen in this dissolution that though the body be going the way oâ— all flesh yet that soule is going the way of all Saints When thy Sonne cried out vpon the Crosse My God my God Why hast thou forsaken me he spake not so much in his owne Person as in the person of the Church and of his afflicted members who in deep distresses might feare thy forsaking This patient O most blessed God is one of them In his behalfe and in his name heare thy Sonne crying to thee My God my God Why hast thou forsaken me and forsake him not but with thy left hand lay his body in the graue if that bee â—hy determination vpon him and with thy right hand receiue his soule into thy Kingdome and vnite him vs in one CoÌ„munion of Saints Amen 18. At inde Mortuus es Sonitu celeri pulsuque agitato The bell rings out and tells me in him that I am dead 18. MEDITATION THe Bell rings out the pulse thereof is changed the tolling was a faint and intermitting pulse vpon one side this stronger and argues more and better life Hiâ— soule is gone out and as a Man who had a lease of 1000. yeeres after the expiration of a short one or an inheritance after the life of a Man in a Consumption he is now entred into the possession of his better estate His soule is gone whither Who saw it come in or who saw it goe out No body yet euery body is sure he had one and hath none If I will aske meere Philosophers what the soule is I shall finde amongst them that will tell me it is nothing but the temperament and harmony and iust and equall composition of the Elements in the body which produces all those faculties which we ascribe to the soule and so in it selfe is nothing no seperable substance that ouer-liues the body They see the soule is nothing else in other Creatures and they affect an impious humilitie to think as low of Man But if my soule were no more than the soule of a beast I could not thinke so that soule that can reflect vpon it selfe consider it selfe is more than so If I will aske not meere Philosophers but mixt Men Philosophicall Diuines how the soule being a separate substance enters into Man I shall finde some that will tell me that it is by generation procreation from parents because they thinke it hard to charge thâ— soule with the guiltinesse of Originall sinne if the soule were infused into a body in which it must necessarily grow foule and contract originall sinne whether it will or no and I shall finde some that will tell mee that it is by immediate infusion from God because they think it hard to maintaine an immortality in such a soule as should be begotten and deriued with the body froÌ„ Mortall parents If I will aske not a few men but almost whole
feare of death that there was not a house where there was not one dead for therupon the Aegyptians said we are all deaâ— men the death of others should catechise vsâ— to death Thy Sonne Christ Iesus is the first begotten of the dead he rises first the eldest brother and he is my Master in this science of death but yet for mee I am a younger brother too to this Man who died now and to euery man whom I see or heare to die before mee and all they are vshers to mee in this schoole of death I take therefore that which thy seruant Dauids wife said to him to bee said to me If thou saue not thy life to night to morrow thou shalt bee slaine If the death of this man worke not vpon mee now I shall die worse than if thou hadst not afforded me this helpe for thou hast sent him in this bell to mee as thoâ— didst send to the Angelâ— of Sardis with commission to strengthen the things that remaine and that are ready to die that in this weaknes of body I mighâ— receiue spiritual strengâ—h by these occasions This is my strength that whether thou say to mee as thine Angell said to Gedeon Peace bee vnto thee feare not thou shalt not die or whether thou say as vnto Aaron Thou shalt die there yet thou wilâ— preserue that which is ready to die my soule from the worst death that of sinne Zimrie died for his sinnes saies thy Spirit which he sinned in doing euill and in his sinne which he did to make Israel sinne For his sinnes his many sinnes and then in his sinne his particular sinne for my sinnes I shall die whensoeuer I die for death is the wages of sinne but I shall die in my sinne in that particular sinne of resisting thy spirit if I apply not thy assistances Doth it not call vs to a particular consideration That thy blessed Sonne varies his forme of Commination and aggrauates it in the variation when hee saies to the Iewes because they refused the light offered you shall die in your sinne And then when they proceeded to farther disputations and vexations and tentations hee addes you shall die in your sinnes he multiplies the former expressing â—o a plurall In this sinne â— and in all your sinnes doth not the resisting of thy particular helps at last draw vpon vs the guiltinesse of all our former sinnes May not the neglecting of this sound ministred to mee in this mans death bring mee to that miserie as that I whom the Lord of life loued so as to die for me shall die and a Creature of mine owne shall be immortall â— that I shall die and the worme of mine owne conscience shall neuer die 18. PRAYER O Eternall and most gracious God I haue a new occasion of thanks and a new occasion of prayer to thee from the ringing of this bell Thou toldst me in the other voice that I was mortall and approaching to death In this I may heare thee say that I am dead in an irremediable in an irrecouerable state for bodily health If that bee thy language in this voice how infinitely am I bound to thy heauenly Maiestie for speaking so plainly vnto mee for euen that voice that I must die now is not the voice of a Iudge that speaks by way of condemnation but of a Physitian that presents health in that Thou presentest mee death as the cure of my disease not as the exaltation of it if I mistake thy voice herein if I ouer-runne thy pace and preuent thy hand and imagine death more instant vpon mee than thou hast bid him bee yet the voice belongs to me I am dead I was borne dead and from the first laying of these mud-walls in my conception they haue moldred away and the whole course of life is but an actiue death Whether this voice instruct mee that I am a dead man now or remember me that I haue been a dead man all this while I humbly thanke thee for speaking in this voice to my soule and I humâ—ly beseech thee also to â—ccept my prayers in his behalfe by whose occasion this voice this sound is come to mee â—or though hee bee by death transplanted to thee and so in possession of inexpressible happinesse there yet here vpon earth thou hast giuen vs such a portion of heauen as that though men dispute whether thy Saints in heauen doe know what we in earth in particular doe stand in need of yet without all disputation wee vpon earth doe know what thy Saints in heauen lacke yet for the consummation of their happinesse and therefore thou hast affoorded vs the dignitie that wee may pray for them That therefore this soule now newly departed to thy Kingdome may quickly returne to a ioâ—full reunion to that body which it hath left and that wee with it may soone enioy the full consummation of all in body and soule I humbly beg at thy hand O our most mercifull God for thy Sonne Christ Iesus sake That that blessed Sonne of thine may haue the comsummation of his dignitie by entring into his last office the office of a Iudge and may haue societie of humane bodies in heauen as well as hee hath had euer of soulesâ— And that as thou hatest sinne it selfe thy hate to sinne may bee expressed in the abolishing of all instruments of sinne The allurements of this world and the world it selfe and all the temporarie râ—uenges of sinne the stings of sicknesse and of death and all the castles and prisons and monuments of sinne in the graue That time may bee swallowed vp in Eternitie and hope swallowed in possession and ends swallowed in infinitenesse and all men ordained to saluation in body and soule bâ— one intire and euerlasting sacrifice to thee where thou mayest receiue delight from them and they glorie from thee for euermore Amen 19. Oceano tandem emenso aspicienda resurgit Terra vident iustis medici iam cocta mederi se posse indicijs At last the Physitians after a long and stormie voyage see land They haue so good signes of the conâ—oction of the disease as that they may safely proceed to purge 19. MEDITATION ALl this while the Physitians themselues haue beene patients patiently attending when they should see any land in this Sea any earth any cloud any indication of concoction in these waters Any disorder of mine any pretermission of theirs exalts the dâ—sease accelerates the rages of it no diligence accelerates the concoction the maturitie of the disease they must stay till the season of the sicknesse come and till it be ripened of it selfe and then they may put to their hand to gather it before it fall off but they cannot hasten the ripening Why should wee looke for it in a disease which is the disorder the discord the irregularitie the commotion and rebellion of the body It were scarce a disease if it could bee ordered and
Adam sinned for Eues sake and Salomon to gratifie his wiues it was an vxorious sinne When the Iudges sinned for Iezabels sake and Ioab to obey Dauid it was an ambitious sinne When Pilat sinned to humor the people and Herod to giue farther contentment to the Iewes it was a popular sinne Any thing serues to occasion sin at home in my bosome or abroad in my Marke and aime that which I am and that which I am not that which I would be proues coales and embers and fuell and bellowes to sin and dost thou put me O my God to discharge my selfe of my selfe before I can be well When â—hou bidst me to put off â—he old Man doest thou meane not onely my old habits of actuall sin but the oldest of all originall sinne When thou biddest me purge out the â—euen dost thou meane not only the sowrenesse of mine owne ill contracted customes but the innate tincture of sin imprinted by Nature How shall I doe that which thou requirest and not falsifie that which thou hast said that sin is gone ouer all But O my God I presse thee not with thine owne text without thine owne comment I know that in the state of my body which is more discernible than that of my soule thou dost effigiate my Soule to me And though no Anatomist can say in dissecting a body here lay the coale the fuell the occasion of all bodily diseases but yet a man may haue such a knowledge of his owne constitution and bodily inclination to diseases as that he may preuent his danger in a great part so though wee cannot assigne the place of originall sinne nor the Nature of it so exactly as of actuall or by any diligence deuest it yet hauing washed it in the water of thy Baptisme wee haue not onely so cleansed it that wee may the better look vpon it and discerne it but so weakned it that howsoeuer it may retaine the former nature it doth not retaine the former force and though it may haue the same name it hath not the same venome 22. PRAYER O Eternall and most gracious God the God of securitie and the enemie of securitie too who wouldest haue vs alwaies sure of thy loue and yet wouldest haue vs alwaies doing something for it let mee alwaies so apprehend thee as present with me and yet so follow after thee as though I had not apprehended thee Thou enlargedst Ezechias lease for fifteene yeeres Thou renewedst Lazarus his lease for a time which we know not But thou didst neuer so put out any of these fires as that thou didst not rake vp the embers and wrap vp a future mortalitie in that body which thou hadst then so reprieued Thou proceedest no otherwise in our soules O our good but fearefull God Thou pardonest no sinne so as that that sinner can sinne no more thou makest no man so acceptable as that thou makâ—st him impeccable Though therefore it were a diminution of the largenesse and derogatorie to the fulnesse of thy mercie to looke backe vpon those sinnes which in a true repentance â— I haue buried in the wounds of â—hy Sonne with a iealous or suspicious eie as though they were now my sinnes when I had so â—ransferred them vpon â—hy Sonne as though â—hey could now bee raised to life againe to condemne mee to death when they are dead in â—im who is the fountaine of life yet were it an irregular anticipation and an insolent presumption to thinkâ— that thy present mercie extended to all my future sinnes or that there were no embers no coales of future sinnes left in mee Temper therefore thy mercie so to my soule O my God that I may neither decline to any faintnesse of spirit in suspecting thy mercie now to bee lesse hearty lesse sincere than it vses to be to those who are perfitly reconciled to thee nor presume so of it as either to thinke this present mercie an antidote against all poisons and so expose my selfe to tentations vpon confidence that this thy mercie shall preserue mee or that when I doe cast my selfe into new sinnes I may haue new mercie at any time because thou didst so easily afford mee this 23. Metusque Relabi They warne mee of the fearefull danger of relapsing 23. MEDITATION IT is not in mans body as it is in the Citie that when the Bell hath rung to couer your fire and â—ake vp the embers you may lie downe and sleepe without feare Though you haue by â—â—ysicke and diet raked vp the embers of your â—isease stil there is a feare of a relapse and the greater danger is in that â—uen in pleasures and in â—â—ines there is a propriety â— Meum Tuum and a man is most affected with that pleasure which is his his by former enâ—oying and experience and most intimidated with those paines which are his his by a wofull â—ense of them in former â—fflictions A couetous â—erson who hath preoccupated all his senses filled all his capacities with the delight of gathering wonders how any man can haue any taste of any pleasure in any opennesse or liberalitie So also in bodily paines in a fit of the stone thâ— patient wonders why any man should call the Gout a paine And hee that hath felt neither but the tooth-ach is as much afraid of a â—it of that as either of the other of either of the other Diseases which we â—euer felt in our selues â—ome but to a compassiâ—â— of others that haue â—ndured them Nay â—ompassion it selfe comes â—o no great degree if wee â—aue not felt in some â—roportion in our selues â—hat which wee lament â—nd condole in another But when wee haue had â—hose torments in their â—â—altation our selues wee â—emble at a relapse â—hen wee must pant â—hrough all those fierie â—eats and saile thorow â—ll those ouerflowing sweats when wee must watch through all those long nights and mourne through all those long daies daies and nights so long as that Nature her selfe shall seeme to be peruerted and to hauâ— put the longest day and the longest night which should bee six moneths asunder into one naturall vnnaturall day when wee must stand at the same barre expect the returne of Physitians from â—heir consultations and not bee sure of the sâ—me verdict in any good Indications when we must goe the same way ouer againe and not see the same issue this is a state a condition a calamitie in respect of which any other sicknesse were a â—onualescence and any greater lesse It addes to the affliction that relapses are and for the most part iustly imputed to our selues as occasioned by some disorder in vs and so we are not onely passiue but actiue in our owne ruine we doe not onely stand vnder a falling house but pull it downe vpon vs and wee are not onely executed that implies guiltinesse but wee are executioners that implies dishonor and executioners of our selues and that implies impietie And wee fall from that
DEVOTIONS VPON Emergent Occasions and seuerall steps in my Sicknes Digested into 1. MEDITATIONS vpon our Humane Condition 2. EXPOSTVLATIONS and Debatements with God 3. PRAYERS vpon the seuerall Occasions to him By IOHN DONNE Deane of S. Pauls London LONDON Printed for THOMAS IONES 1624. TO THE MOST EXCELlent Prince Prince CHARLES Most Excellent Prince I Haue had three Births One Naturall when I came into the World One Supernatural when I entred into the Ministery and now a preter-naturall Birth in returning to Life from this Sicknes In my second Birth your Highnesse Royall Father vouchsafed mee his Hand noâ— onely to sustaine meâ— in it but to lead mee to it In this last Birth I my selfe am borne a Father This Child of mine this Booke comes into the world from mee and with mee And therefore I presume as I did the Father to the Father to present the Sonne to the Sonne This Image of my Humiliation to the liuely Image of his Maiesty your Highnesse It might bee enough that God hath seene my Deuotions But Examples of Good Kings are Commandements And Ezechiah writt the Meditations of his Sicknesse after his Sicknesse Besides as I haue liu'd to see not as a Witnesse onely but as a Partaker the happinesses of a part of your Royal Fathers time so shall I liue in my way to see the happpinesses of the times of youâ— Highnesse too if this Child of mine inanimated by your gracious Acceptation may so long preserue aliue the Memory of Your Highnesse Humblest and Deuoâ—edst IOHN DONNE Stationes siue Periodi in Morbo ad quas referuntur Meditationes sequentes 1 INsultus Morbi primus 2 Post Actio loesa 3 Decubitus sequitur tandeÌ„ 4 Medicusque vocatur 5 Solus adest 6 Metuit 7 Socios sibi iungier instat 8 Et Rex ipse suum mittit 9 Medicamina scribunt 10 Lentè Serpenti sataâ—unt occurrere Morbo 11 Nobilibusque trahunt a cincto corde venenum Succis Gemmis quae Generosa ministrant Ars Natura instillant 12 Spirante Columbâ Suppositâ pedibus reuocantur ad ima vapores 13 Atque Malum Genium numeroso stigmate fassusâ— Pellitur ad pectus Morbique Suburbia Morbus 14 Idque notant Criticis Medici euenisse diebus 15 Interâ—a insomnes Nocteâ— ego duco Diesque 16 Et properare meum clamant e turre propinqua Obstreperae Campanae aliorum in funere funus 17 Nunc lento sonitu dicuntâ— Morieris 18 At indeâ— Mortuus es sonitu celeri pulsuque agitato 19 Oceano tandem emenso aspicienda resurgit Terra vident iustis Medici iam cocta mederi Se posse indicijs 20 Id agunt 21 Atque anâ—uit Ille Qui per eos clamat linquas iam Lazare lectum 22 Sit Morbi Fomes tibi Cura 23 Metusque Relabi Erraâ—a Pag. 40. pro 2.3 Meditat. Pag. 43. vlt. pasture posture Pag. 96. lin penult flesh God Pag. 158. in Marg. Buxdor Pag. 173. li. 13. add hast Pag. 184. in marg Augustin Pag. 185. lin 17. blow flow DEVOTIONS 1. Insultus Morbi primus The first alteration The first grudging of the sicknesse 1. MEDITATION VAriable and therfore miserable condition of Man this minute I was well and am ill this minute I am surpriz'd with a sodaine change alteration to worse and can impute it to no cause nor call it by any name We study Health and we deliberate vpon our meats and drink and Ayre and exercises and we hew and wee polish euery stone that goes to that building and so our Health is a long a regular work But in a minute a Canon batters all ouerthrowes all demolishes all a Sicknes vnpreuented for all our diligence vnsuspected for all our curiosiâ—ie nay vndeserued if we consider only disorder summons vs seizes vs possesses vs destroyes vs in an instant O miserable condition of Man which was not imprinted by God who as hee is immortall himselfe had put a coale a beame of Immortalitie into vs which we might haue blowen into a flame but blew it ouâ— by our first sinne wee beggard our selues by hearkning after false riches and infatuated our selues by hearkning after false knowledge So that now we doe not onely die but die vpon the Rack die by the torment of sicknesse nor that onely but are pre-afflicted super-afflicted with these ielousies and suspitions and apprehensions of Sicknes before we can cal it a sicknes we are not sure we are ill one hand askes the other by the pulse and our eye askes our own vrine how we do O multiplied misery we die and cannot enioy death because wee die in this torment of sicknes we are tormented with sicknes cannot stay till the torment come but pre-appreheÌ„sions and presages prophecy those torments which induce that death before either comeâ— and our dissolution is conceiued in these first changes quickned in the sicknes it selfe and borne in death which beâ—res date from these first changes Is this the honour which Man hath by being a litle world That he hath these earthquakes in him selfe sodaine shakings these lightnings sodaine flashes these thunders sodaine noises these Eâ—clypses sodain offuscations darknings of his senses these blazing stars sodaine fiery exhalations these riuers of blood sodaine red waters Is he a world to himselfe onely therefore that he haâ—h inough in himself not only to destroy and execute himselfe but to presage that execution vpon himselfe to asâ—ist the sicknes to antidate the sicknes to make the sicknes the more irremediable by sad apprehensions and as if hee would make a fire the more vehement by sprinkling water vpon the coales so to wrap a hote feuer in cold Melancholy least the feuer alone shold not destroy fast enough without this contribution nor perfit the work which is destruction except we ioynd an artificiall sicknes of our owne melancholy to our natural our vnnaturall feuer O perplex'd discomposition O ridling distemper O miserable condition of Man 1. EXPOSTVLATION IF I were but meere dust ashes I might speak vnto the Lord for the Lordes hand made me of this dust and the Lords hand shall recollect these ashes the Lords hand was the wheele vpon which this vessell of â—lay was framed and the Lordes hand is the Vrne in which these ashes shall be preseru'd I am the dust the ashes of the Temple of the H. Ghost and what Marble is so precious But I am more then dust ashes I am my best part I am my soule And being so the breath of God I may breath back these pious expostulations to my God My God my God why is not my soule as fensible as my body Why hath not my soule these apprehensions these presages these changes those antidates those iealousies those suspitions of a sinne â— as well as my body of a sicknes why is there not alwayes a pulse in my Soule to beat at the approch of a tentation to sinne why are there not alwayes waters in mine
eyes to testifie my spiritual sicknes I stand in the way of tentations naturally necessarily all men doe so for there is a Snake in euery path tentations in euery vocation but I go I run I flie into the wayes of teÌ„tation which I might shun nay I breake into houses wher the plague is I presse into places of tentation and tempt the deuill himselfe and solicite importune them who had rather be left vnsolicited by me I fall sick of Sin and am bedded and bedrid buried and putrified in the practise of Sin and all this while haâ—e no presage no pulse no sense of my sicknesse O heighth O depth of misery where the first Symptome of the sicknes is Hell where I neuer fee the feuer of lust of enuy of ambition by any other light then the darknesse and horror of Hell it selfe â— where the first Messenger that speaks to me doth not sayâ— Thou mayst die no nor Thou must die but Thou art dead and where the first notice that my Soule hath of her sicknes is irrecouerablenes irremediablenes but O my God Iob did not charge thee foolishly in his temporall afflictions nor may I in my spirituall Thou hast imprinted a pulse in our Soule but we do not examine it a voice in our conscience but wee doe not hearken vnto it We talk it out we iest it out we drinke it out we sleepe it out and when wee wake we doe not say with Iacob Surely the Lord is in this place and I knew it not but though we might know it we do not we wil not But will God pretend to make a Watch and leaue out the springe to make so many various wheels in the faculties of the Soule and in the organs of the body and leaue out Grace that should moue them or wil God make a springe and not wind it vp Infuse his first grace not second it with more without which we can no more vse his first grace when we haue it then wee could dispose our selues by Nature to haue it But alas that is not our case we are all prodigall sonnes and not disinherited wee haue receiued our portion and mis-spent it not bin denied it We are Gods tenants heere and yet here he our Land-lord payes vs Rents not yearely nor quarterly but hourely and quarterly Euery minute he renewes his mercy but wee will not vnderstand least that we should be conuerted and he should heale vs. 1. PRAYER O Eternall and most gracious God who considered in thy selfe art a Circle first and last and altogether but considered in thy working vpon vs art a direct line and leadest vs from our beginning through all our wayes to our end enable me by thy grace to looke forward to mine end and to looke backward to to the coÌ„siderations of thy mercies afforded mee from the beginning that so by that practise of considering thy mercy in my beginning in this world when thou plaÌ„tedst me in the Christian Church and thy mercy in the beginning in the other world wheÌ„ thou writest me in the Booke of life in my Election I may come to a holy consideration of thy mercy in the beginning of all my actions hereâ— That in all the beginâ—nings in all the accesses and approches of spiriâ—tuall sicknesses of Sinn may heare and hearkeâ— to that voice O thou Maâ— of God there is death in thâ— pot and so refraine from that which I was so hungerly so greedily flying to A faithfull Amâ—bassador is health says thy wise seruant Solomon â— Thy voice receiued in the beginning of a sicknesse of a sinne is true health If I can see that light betimes and heare that voyce early Then shall my light breake forth as the morning and my health shall spriug foorth speedily Deliuer mee therefore O my God from these vaine imaginations that it is an ouercurious thing a dangerous thing to come to that tendernesse that rawnesse that scrupulousnesse to feare euery concupiscence euery offer of Sin that this suspicious iealous diligence will turne to an inordinate deiection of spirit and a diffidence in thy care prouidence buâ— keep me still establish'd both in a constant assurance that thou wilâ— speake to me at the beginning of euery such sicknes at the approach of euery such Sinne and that if I take knowledg of that voice then anâ— flye to thee thou wilâ— preserue mee from falling or raise me againe when by naturall infirmitieâ— I am fallen doâ— this O Lord for his sake who knowes our naturall infirmities for he had them and knowes the weight of our sinns for he paid a deare price for them thy Sonne our Sauiour Chr Iesus Amen 2. Actio Laesa The strength and the functioÌ„ of the Senses other faculties change and faile 2. MEDITATION THe Heauens are not the lesse constant because they moue continually because they moue continually one and the same way The Earth is not the more constant because it lyes stil continually because continually it changes and melts in al the parts thereof Man who is the noblest part of the Earth melts so away as if he were a statue not of Earth but of Snowe We see his owne Enuie melts him hee growes leane with that he will say anothers beautie melts him but he feeles that a Feuer doth not melt him like snow but powr him out like lead like yron like brasse melted in a furnace It doth not only melt him but Calcine him reduce him to Atomes and to ashes not to water but to lime And how quickly Sooner then thou canst receiue an answer sooner then thou canst conceiue the question Earth is the center of my body Heauen is the center of my Soule these two are the naturall place of these two but thoâ— goe not to these two iâ— an equall place My bâ—â—dy falls downe withouâ— pushing my Soule doâ—â— not go vp without puâ—ling Ascension is mâ— Soules pace measurâ— but precipitation my bâ—dies And euen Angellâ— whose home is Heaueâ— and who are wingeâ— too yet had a Ladder 〈◊〉 goe to Heauen by stepâ— The Sunne who goes 〈◊〉 many miles in a minuâ—â— The Starres of the Fiâ—â—mament which go so very many more goe not so fast as my body to the earth In the same instant that I feele the first attempt of the disease I feele the victory In the twinckling of an eye I can scarse see instantly the tast is insipid and fatuous instantly the appetite is dull and desirelesseâ— instantly the knees are sinking and strengthlesse and in an instant sleepe which is the picture the copy of death is taken away that the Originall Death it selfe may succeed and that so I might haue death to the life It was part of Adams punishment In the sweat of thy browes thou shalt eate thy bread â— it is multiplied to me I haue earned bread in the sweat of my browes in the labor of my calling and I haue itâ— and I sweat againe
againe from the browâ— to the sole of the footâ— but I eat no bread I tast no sustenance Miserable distribution of Mankind where one halfe lackes meat and the other stomacke 2. EXPOSTVLATION DAuid professes himself a dead dog to his king Saul so doth Mephibosheth to his king Dauid yet Dauid speaks to Saul and Mephibosheth to Dauid No man is so little in respect of the greatest man as the greatest in respect of God for here in that wee haue not so much as a measure to try it by proportioÌ„ is no measure for infinitie He that hath no more of this world but a graue hee that hath his graue but lent him til a better man or another man must bee buried in the same graue he that hath no graue but a dung-hill hee that hath no more earth but that which he carries but that which hee is hee that hath not that earth which hee is but euen in that is anothers slaue hath as much proportion to God as if all Dauids Worthies and all the worlds Monarchs and all imaginations Gyants were kneaded and incorporated into one and as though that one were the suruiuor of all the sonnes of men to whom God had giuen the world And therefore how little soeuer I bee as God calls things that are not as though they were I who am as though I were not may call vpon God and say My God my God why comes thine anger so fast vpon me Why dost thou melt me scatter me powre me like water vpon the ground so instantly Thou staidst for the first world in Noahs time 120 yeres thou staidst for a rebellious generation in the wildernesse 40 yeares wilt thou stay no minute for me Wilt thou make thy Processe and thy Decree thy Citation and thy Iudgement but one act Thy Summons thy Battell thy Victorie thy Triumph all but one act lead me captiue nay deliuer me captiue to death assoon as thou declarest mee to be enemy and so cut me off euen with the drawing of thy sword out of the scabberd and for that question How long was he sicke leaue no other answere but that the hand of death pressed vpon him from the first minute My God my God thou wast not wont to come in whirlwinds but in soft and gentle ayre Thy first breath breathed a Soule into mee and shall thy breath blow it out Thy breath in the Congregation thy Word in the Church breathes communion and consolation here and consummation heereafâ—er shall thy breath in this Chamber breathe dissolution and destruction diuorce and separation Surely it is not thou it is not thy hand The deuouring sword the consuming fire the winds from the wildernes the diseases of the body all that afflicted Iob were from the hand of Satan it is not thou It is thou Thou my God who hast led mee so continually with thy hand from the hand of my Nurce as that I know thou wilt not correct mee but with thine own hand My parents would not giue mee ouer to a Seruants correction nor my God to Satans I am fallen into the handes of God with Dauid and with Dauid I see that his Mercies are great For by that mercy I consider in my present state not the haste the dispatch of the disease in dissoluing this bodyâ— so much as the much more hast dispatch which my God shal vse in recollectingâ— and reuniting this dust againe at the Resurrection Then I shall heare his Angels proclaime the Surgite Mâ—rtuiâ— Rise yee dead Though I be dead I shall heare the voice the spunding of the voice and the working of the voice shall be all one and all shall rise there in a lesse Minute then any one dies here 2. Prayer O Most gracious God who pursuest and perfitest thine own purposes and dost not only remember mee by the first accesses of this sicknes that I must die but informe me by this further proceeding therin that I may die now who hast not only waked mee with the first but cald me vp by casting me further downe and clothd me with thy selfe by stripping me of my selfe and by dulling my bodily senses to the meats and eases of this world hast whet and sharpned my spirituall senses to the apprehension of thee by what steps degrees soeuer it shal please thee to go in the dissolution of this body hasten O Lord that pace and multiply O my God those degrees in the exaltation of my Soule toward thee now to thee then My tast is not gone away but gone vp to sit at Dauids table To tast see that the Lord is good My stomach is not gone but gone vp so far vpwards toward the Supper of the Lamb with thy Saints in heauen as to the Table to the CoÌ„munion of thy Saints heere in earth my knees are weak but weak therfore that I should easily fall to and fix my selfe long vpon my deuotions to thee A sound heart is the life of the flesh a heart visited by thee and directed to thee by that visitation is a sound hart There is no soundnesse in my flesh because of thinâ— anger Interpret thinâ— owne worke and call this sicknes correction and not anger there is soundnes in my fleshâ— There is no rest in my bones because of my sinne transferâ—e my sinnes with which thou arâ— so displeased vpon him with whome thou art so well pleased Christ Iesus and there will be rest in my bones And O my God who madest thy selfe a Light in a Bush in the middest of these brambles thornes of a sharpe sicknesse appeare vnto me so that I may see thee and know thee to be my God applying thy selfe to me euen in these sharp and thorny passages Doe this O Lord for his sake who was not the lesse the King oâ— Heauen for thy suffering him to be crowned with thornes in this world 3. Decubitus sequitur tandem The Patient takes his bed 2. MEDITATION WEe attribute buâ— one priuiledge and aduantage to Mans body aboue other mouing creatures that he is not as others grouelingâ— but of an erect of an vpright form naturally built disposed to the contemplation of Heauen Indeed it is a thankfull forme and recompences that soule which giues it with carrying that soule so many foot higher towards heauen Other creatures look to the earth and euen that is no vnfit obiect no vnfit contemplation for Man for thither hee must come but because Man is not to stay there as other creatures are Man in his naturall forme is carried to thâ— contemplation of thaâ— place which is his homâ— Heauen This is Man prerogatiue but whaâ— state hath he in this diâ—â—nitie A feuer caâ— filliâ— him downe a feuer caâ— depose him a feuer caâ— bring that head whicâ— yesterday caried a crouâ— of gold fiue foot toâ—wards a crown of glory as low as his own fooâ— to day When God camâ— to breath into Man
thâ— breath of life he founâ— him flat vpoÌ„ the grouÌ„â— when hee comes to withdraw that breath from him againe hee prepares him to it by laying him flat vpon his bed Scarse any prison so close that affords not the prisoner two or â—hree steps The Anchorites that barqu'd themselues vp in hollowe trees immur'd themselues in hollow walls That peruerse man that barrell'd himselfe in a Tubb all could stand or sit and enioy some change of pasture A sicke bed is a graue anâ— all that the patient saieâ— there is but a varying oâ— his owne Epitaph Eueâ—ry nights bed is a Typâ— of the graue At nighâ— wee tell our seruants aâ— what houre wee wilâ— rise here we cannot telâ— our selues at what day what week what moâ—neth Here the head lieâ— as low as the foot thâ— Head of the people aâ—lowe as they whom those feete trod vpon And that hande thaâ— signed Pardons is toâ— weake to begge his owne if hee might haue it for lifting vp that hand Strange fetters to the feete strange Manacles to the hands vvhen the feete and handes are bound so much the faster by how much the coards are slacker So much the lesse able to doe their Offices by how much more the Sinnewes and Ligaments are the looser In the Graue I may speak thorough the stones in the voice of my friends anâ— in the accents of thosâ— wordes which theiâ— loue may afford my meâ—mory Here I am minâ— owne Ghost and ratheâ— affright my beholders then instruct them theâ— conceiue the worst oâ— me now and yet feaâ—â— worse they giue me foâ— dead now yet wonâ—der how I doe wheâ— they wake aâ— midnight and aske how I doe â—â—â—morrow Miserable and though common to all in human postuâ— where I must practise â—y lying in the graue by â—ying still and not practise my Resurrection by â—ising any more 3. EXPOSTVLATION MY God and my Iesus my Lord and my Christ my Strength and my SaluatioÌ„ I heare thee and I hearken to thee wheÌ„ thou rebukest thy Disciples for rebuking â—hem who brought â—hildren to thee Suffer little children to come tâ— mee saiest thou Is therâ— a verier child then I aâ— now I cannot say witâ— thy seruant Ieremy Lorâ— I am a child and cannâ— speake but O Lord I aâ— a sucking childe anâ— cannot eat a creepinâ— childe and cannot goâ—â— how shall I come tâ— thee Whither shall 〈◊〉 come to thee To thiâ— bed I haue this weake and childish frowardâ—nes too I cannot sit vpâ— and yet am loth to go tâ— bed shall I find thee 〈◊〉 bed Oh haue I alwaies done so The bed is not ordinarily thy Scene thy Climate Lord dost thoâ— not accuse me dost thou not reproach to mee my former sinns when thou layest mee vpon this bed Is not this to hang a man at his owne dore to lay him sicke in his owne bed of wantonnesse When thou chidest vs by thy Prophet for lying in beds of Iuory is not thine anger vented not till thou changest our bedds of Iuory into bebs of Ebony Dauid sweares vnto thee that hee will not goâ— vp into his bed till he haâ— built thee a House To goâ— vp into the bed denoteâ— strength and promiâ—eâ— ease But when thoâ— saiest That thou wilt caâ— Iesubel into a bed thoâ— mak'st thine own comâ—ment vpon that Thoâ— callest the bed Tribulâ—â—tion great Tribulation â— How shal they come tâ— thee whom thou haâ—â— nayled to their bedâ— Thou art in the Congrâ—â—gation I in a solitude when the Centurions seruant lay sicke at home his Master was faine to come to Christ â—he sicke man could not Their friend lay sicke of the Palsey and the four charitable men were faine to bring him to Christ he could not come Peters wiues mother lay sicke of a feuer Christ came to her shee could not come to him My friends may carrie mee home to thee in their prayers in the Congregation Thou must comâ— home to me in the visiâ—tation of thy Spirit anâ— in the seale of thy Sacraâ—ment But when I aâ— cast into this bedd mâ— slacke sinewes are yroâ— fetters and those thiâ— sheets yron dores vpoâ— me And Lord I haue loâ—ued the habitation of thâ— house and the place wheâ— thine honour dwelleth lye here and say Blesse are they that dwell in thâ— house but I cannot say I will come into thy housâ— I may say In thy feaâ— will I worship towards thy â—oly Temple but I cannot â—ay in thy holy Templeâ— And Lord the zeale of thy House eats me vp as fast as my feuer It is not a Recusancie for I would come but it is an ExcoÌ„munication I must not But Lord thou art Lord of Hosts louest Action Why callest thou me from my calling In theâ— graue no man shall praise thee In the doore of the graue this sicke bed no Man shal heare mee praise thee Thou hast not opned my lips that my mouth mighâ— shew thee thy praise buâ— that my mouth mighâ— shew foorth thy praise But thine Apostles fearâ— takes hold of mee thâ—â— when I haue preached to â—â—thers I my selfe should be cast-way and therefoâ—â— am I cast downe that might not be cast awaâ— â— Thou couldst take mâ— by the head as thoâ— didst Abacuc and carrâ—â— mee so By a Chariot 〈◊〉 thou didst Eliah caâ—â—rie me so but thou caâ—â—riest me thine own priuate way the way by which thou carryedst thy Sonne who first lay vpon the earth praid and then had his Exaltation as himselfe calls his Crucifying and first descended into hell and then had his Ascension There is another Station indeed neither are stations but prostrations lower then this bed To morrow I may be laid one Story lower vpon the Floore the face of the earth and next day another Story in the graue the wombe of the Earth As yet God suspends mee betweene Heauen and Earth as a Meteor and I am not in Heauen because an earthly bodie clogges me and I am not in the Earth because a heauenly Soule sustaines meeâ— And it is thine owne Law O God that if a man bee smitten so by anoâ—ther as that hee keepe hiâ— bed though he dye not hee that hurt him must take care of his healing and recompence him Thâ— hand strikes mee into this bed and therefore if I rise againe thou wilt bee my recompence all the dayes of my life in making the memory of this sicknes beneficiall to me and if my body fall yet lower thou wilt take my soule out of this bath present it to thy Father washed againe and againe and again in thine own teares in thine owne sweat in thine owne blood 3. PRAYER O Most mightie anâ— most merciful God who though thou hauâ— taken me off of my feet hast not taken me off oâ— my foundation whicâ— is thy selfe who thougâ— thou haue remoued mâ— froÌ„ that vpright forme in which I could stand and see thy throne thâ—
Heauens yet hast not remoued from mee thaâ— light by which I can liâ—â— and see thy selfe who though thou haue weakened my bodily knees that they cannot bow to thee hast yet left mee the knees of my heart which are bowed vnto thee euermore As thou hast made this bed thine Altar make me thy Sacrifice and as thou makest thy Sonne Christ Iesus the Priest so make me his Deacon to minister to him in a chereful surrender of my body soule to thy pleasure by his hands I come vnto thee O God my God I come vnto thee so as I can come I come to thee by imbracing thy comming to me I come in the confidence in the application of thy seruant Dauids promise That thou wilt make all my bed in my sicknesse All my bedd That which way soeuer I turne I may turne to thee And as I feele thy hand vpon all my body so I may find it vpon all my bedde and see all my corrections and all my refreshings to flow from one and â—he same and all from thy hand As 〈◊〉 hast made these featherâ—â—â—hornes in the sharpnes of this sicknes so Lord make these thornes feathers againe feathers of thy Doâ—e in the peace of Conscience and in a holy recourse to thine Arke to the Instruments of true comfort in thy Institutions and in the Ordinances of thy Church Forget my bed O Lord as it hath beene a bedde of sloth and worse then sloth Take mee not O Lord at this aduantage to teâ—â—rifie my soule with sayâ—ing now I haue me thee there where thoâ— hast so often departe from me but hauinâ— burnt vp that bed bâ— these vehement heate and washed that bed iâ— these abundant sweatâ— make my bed againe Lord and enable me aâ—â—cording to thy coâ—â—mand to commune wiâ—â— mine owne heart vpon 〈◊〉 bed and be still To prâ—â—uide a bed for all mâ— former sinnes whilest I lie vpon this bed and a graue for my sins before I come to my graue and when I haue deposed them in the wounds of thy Sonn to rest in that assurance that my Conscience is discharged froÌ„ further anxietie and my soule from farther danger and my Memory from further calumny Doe this O Lord for his sake who did and suffered so much that thou mightest as well in thy Iustice as in thy Mercy doe it for me thy Sonne our Sauiour Christ Iesus â— 4. Medicusque vocatur The Phisician is sent foâ—â— 4. MEDITATION IT is too little to calâ— Man a little World â— Except God Man is diminutiue to nothing Man consistes of morâ— pieces more parts theâ—â—he world then the world doeth nay then the world is And if those pieces were extended and stretched out in Man as they are in the world Man would bee the Gyant and the world the Dwarfe the world but the Map and the man the World If all the Veines in our bodies were extented to Riuers and all the Sinewes to vaines of Mines and all the Muscles that lye vpon one another to Hilles and all the Bones to Quarries of stones and all the â—â—ther pieces to the prâ—â—portion of those whicâ— correspond to them iâ— the world the aire wouâ—â— be too litle for this Orâ—â— of Man to moue in tâ—â— firmament would bâ— but enough for this staâ—â— for as the whole worâ—â— hath nothing to whicâ— something in man doâ—â— not answere so haâ—â— man many pieces 〈◊〉 which the whol worâ—â— haâ—h no representatioâ— Inlarge this Meditatioâ— vpon this great worlâ— Man so farr as to consider the immensitie of â—he creatures this world produces our creatures are our thoughts creatures that are borne Gyants that reach from East to West from earth to Heauen that doe not onely bestride all the Sea and Land but span the Sunn and Firmament at once My thoughts reach all comprehend all Inexplicable mistery I their Creator am in a close prison in a sicke bed any where and any one of my Creatures mâ— thoughts is with tâ—â— Sunne and beyond tâ—â— Sunne ouertakes tâ—â— Sunne and ouergoes tâ—â— Sunne in one pace oâ— steppe euery wherâ—â— And then as the othâ—â— world produces Serpenâ— and Vipers malignanâ— venimous creatureâ— and Wormes and Cateâ—â—pillars that endeauoâ—â— to deuoure that worlâ— which produces theâ— and Monsters compileâ— and complicated of dâ—â—uers parents kinds 〈◊〉 this world our selues produces all these in vs 〈◊〉 producing diseases â—â—cknesses of all those â—orts venimous and infectious diseases feeding consuming diseases and manifold and entaÌ„gled diseases made vp of many seueral ones And can the other world name so many venimous so many consuming so many monstroâ—s creaâ—ures as we can diseases of all these kindes O miserable abuÌ„dance O â—eggarly richesâ— how much doe wee lacke 〈◊〉 hauing remedies for euâ—â—rie disease when as yâ—â— we haue not names fâ—â— them But wee hauâ— Hercules against theâ— Gyants these Monsterâ— that is the Phisician 〈◊〉 musters vp al the forâ—â— of the other world â— succour this all Natuâ—â— to relieue Man We haâ—â— the Phisician but we 〈◊〉 not the Phisician Hee we shrinke in our pâ—â—â—portion sink in our dâ—â—â—â—nitie in respect of veâ—â— meane creatures wâ—â—â— â—re Phisicians to themâ—elues The Hart that is â—ursued and wounded they say knowes an Herbe which being eaâ—en throwes off the arrow A strange kind of vomit The dog that pursues it though hee bee subiect to sicknes euen prouerbially knowes his grasse that recouers him And it may be true that the Drugger is as neere to Man as to other creatures it may be that obuious and present Simples easie to bee had would cure him bâ—â— the Apothecary is not 〈◊〉 neere him nor the Pâ—â—â—sician so neere him 〈◊〉 they two are to othâ—â— creatures Man hath nâ—â— that innate instinct to aâ—â—ply those naturall meâ—â—â—cines to his present daâ—â—ger as those inferioâ—â— creatures haue he is nâ—â— his owne Apothecary hâ—â— owne Phisician as thâ—â— are Call back therefoâ—â— thy Meditations agaiâ—â—â— and bring it downâ—â— what 's become of maâ—â— greâ—t extent propoâ—â—â—tion when himselfe shrinkes himselfe and consumes himselfe to â— handfull of dust what 's become of his soaring thoughts his compassing thoughts when himselfe brings himselfe to the ignorancâ— â—o the thoughtlesnessâ— of the Graue His diseases are his owne but the Phisician is not hee hath them at home but â—ee must send for the Phisician 4. EXPOSTVLATIONâ— I Haue not the rightâ—ousnesse of Iob but haue the desire of 〈◊〉 I would speake to the â— mightyâ— and I would reasâ—â— with God My God 〈◊〉 God how soone wouâ—â—dest thou haue me goâ—â— to the Phisician hoâ—â— far wouldest thou haâ—â— me go with the Phisiâ—â—â—an I know thou hâ—â— made the Matter aâ—â— the Man and the 〈◊〉 and I goe not from thâ—â— when I go to the Phisician Thou didst not make clothes before ther was a shame of the nakednes of the body but thou didst make Phisick before there was any grudging of any sicknes for thou didst imprint a medicinall vertue in
many Simples euen froÌ„ the beginning didst thou meane that wee should be sicke wheÌ„ thou didst so when thou madest them No more then thou didst meane that we should sinne when thou madest vs thoâ— fore-sawest both buâ— causedst neither Thoâ— Lord promisest heeâ— trees whose fruit shall bâ—â— for meat and their leaâ—â— for Medicine It is thâ— voyce of thy Sonn Wâ—â— thou bee made whole That drawes from thâ—â— patient a coÌ„fession thaâ— hee was ill and coulâ— not make himsâ—lfe wâ—â— And it is thine ownâ— voyce Is there no Phisiâ—cian That inclines vs disposes vs to accepâ— thine Ordinance Anâ— â—t is the voyce of the Wise man both for the matter phisicke it selfe The Lorde hath created Medicines out of the Earth and hee that is wise shall not abhorre them And for the Arte and the Person The Phisician cutteth off a long disease In all these voyces thou sendest vs to those helpes which thou hast afforded vs in that But wilt not thou auowe that voyce too Hee that hath sinned against his Maker let him fall into thâ— hands of the Phisician anâ— wilt not thou affoorâ— me an vnderstanding oâ— those wordes Thoâ— who sendest vs for â— blessing to the Phisicâ—â—an doest not make it â— curse to vs to go wheâ— thou sendest Is not thâ— curse rather in this thâ—â— onely hee falls into thâ— hands of the Phisician that casts himself whoâ—ly intirely vpon the Phiâ—sician confides in him relies vpon him attend all from him and negâ—lects that spirituall phiâ—icke which thou also hast instituted in thy Church â— so to fall into the â—ands of the Phisician is a sinne and a punishment of â—ormer sinnes so as Asaâ—fell who in his disease sought not to the Lord butâ—â—o the Phisician Reueale therefore to me thy meâ—hod O Lord see whether I haue followed it â—hat thou mayest haue glory if I haue and I pardon if I haue not helpe that I may Thy Method is In time of thy sicknesse be not negligent â— VVherein wilt thou haue my diligence expressed Pray vnto thâ— Lord and hee will makâ— thee whole O Lord â— doe I pray and pray thy Seruaunt Dauidâ— prayer Haue mercy vpâ—on mee O Lord for I aâ— weake Heale mee O Lord for my bones arâ— vexed I knowe that euen my weakenesse is a reason a motâ—ue to induce thy mercie and my sicknes an occasion of thy sending health When art thou so readie when is it so seasonable to thee to commiserate as in miserie But is Prayer for health in season as soone as I am sicke Thy Method goes further Leaue off from sinne and order thy handes aright and cleanse thy heart from all wickednesse Haue I O Lord done so O Lord I haue by thy grace I am come to a holy detestation of my former sin Is there any more In thy Methode there is more Giue a sweet sauorâ— and a memoriall of finâ— flower and make a fat ofâ—fering as not being And Lord by thy grace I haue done that sacrificed â— little of that litle whicâ— thou lentst me to them for whoÌ„ thou lentst it and now in thy methoâ— and by thy steps I am come to that Then giâ—â— place to the Phisician foâ— the Lord hath created him let him not goe from theâ— for thou hast need of him I send for the Phisiciaâ— but I will heare him enâ—ter with those wordes of Peter Iesus Christ maketh thee whole I long for his presence but I lookâ— that the power of the Lord should bee present to heale mee 4. PRAYER O Most mightie and most merciful God who art so the God of health strength as that without thee all health is but the fuell and all streÌ„gth but the bellows of sinne Behold meâ— vnder the vehemencâ— of two diseases and vnâ—der the neceâ—sity of twâ— PhisiciaÌ„s authorized bâ— thee the bodily and thâ— spiritual Phisician I comâ— to both as to thine Ordiâ—nance blesse and gloâ—rifie thy Name that iâ— both cases thou hast afâ—forded help to Man by the Ministery of manâ— Euen in the new Ierusaâ—lem in Heauen it selfe iâ— hath pleased thee to discouer a Tree which iâ— a Tree of life there buâ— the leaues thereof are for the healing of the Nations Life it selfe is with thee there for thou art life and all kinds of Health wrought vpon vs here by thine Instruments descend from thence Thou wouldest haue healed Babylon but she is not healed Take from mee O Lord her peruersenesse her wilfulnesse her refractarinesse and heare thy Spirit saying in my Soule Heale mee O Lord for I would bee healed Ephraim saw his sickenesse and Iudah his wound then went Ephraim to the Assyrian and sent to King Iareb yet could noâ— hee heale you nor cure you of your wound Keepe me back O Lord from them who mis-professe artes of healing the Soule or of the Body by meanes not imprinted by thee in the Church for the soule or not in nature for the body There is no spirituall health to be had by superstition nor bodily by witchcraft â— thou Lord and onely thou art Lord of both Thou in thy selfe art Lord of both and thou in thy Son art the Phisician the applyer of both With his stripes wee are healed sayes the Prophet there there before hee was scourged wee were healed with his stripes how much more shall I bee healed now now when that which he hath already suffred actually is actually and effectually applied to me Is there any thing incurable vpon which that Balme dropps Any vaine 〈◊〉 emptie as that that bloâ—â— cannot fil it Thou proâ—misest to heale the earâ—â— but it is when the iâ—â—habitants of the eartâ— pray that thou wouldeâ—â— heale it Thou promiâ—sest to heale their Wâ—â—ters but their miery plâ—â—ces and standing waters â— thou sayest there Thoâ— wilt not heale My retuâ—â—nâ—ng to any sinne if should returne to the aâ—bilitie of sinning ouer all my sins againe thou wouldest not pardonâ— â—eale this earth O my â—od by repentant tears â—nd heale these waters â—hese teares from all bitâ—â—rnes froÌ„ all diffidence â—rom all deiection by eâ—â—ablishing my irremoâ—able assurance in thee â—hy Sonn went about heaâ—â—ng all manner of sickeâ—esses No disease incuâ—able none difficult he â—ealed them in passing â—ertue went out of him â—nd he healed all all the â—ultitude no person inâ—urable he healed them â—uery whit as himselfe speaks he left no relike of the disease and wiâ—â— this vniuersall Phisiciâ—â— passe by this Hospital and not visit mee noâ— heale me not heale mâ— wholy Lord I lookâ— not that thou shouldeâ— say by thy Messenger tâ— mee as to Ezechias Bâ—â—hold I will heale thee anâ— on the third day thou shaâ—â— goe vp to the house of thâ— Lord. I looke not thâ—â— thou shouldst say to mâ—â— as to Moses in Miriamâ— behalfe when Mosâ—â— would haue had heâ—â— heald presently If her â—ather had but spit in her â—ace
vnto me if I bee aloneâ— Elias himselfe fainteâ— vnder that appreheÌ„sionâ— Loe I am left alone anâ— Martha murmured at that and said to Christ Lord doest not thou care that my sister hath left me to serue alone Neither could Ieremiah enter into his LameÌ„tations from a higher grouÌ„d then to say How doth the citie sit solitary that was full of people O my God it is the Leper that thou hast coÌ„demned to liue alone Haue â— such a Leprosie in my Soule that I must die alone alone without thee Shall this come to such a Leâ—rosie in my body that I must die â—â—lone Alone withoâ—â— them that should assiâ—â— that shold comfort mâ—â— But comes not this Eâ—â—postulation too neere murmuring Must I bâ—â— coÌ„cluded with that thâ—â— Moses was commaunded 〈◊〉 come neere the Lord alonâ—â— That solitarines dâ—â—reliction and abandoâ—ning of others disposeâ— vs best for God who acâ—coÌ„panies vs most alonâ—â— May I not remember apply to that thoghâ— God come not to Iacob till he found him alone â—et when he found him alone hee wrestled with him and lamed him That when in the dereliction and forsaking of friends and Phisicians a man is left alone to God God may so wrestle with this Iacob with this Conscience as to put it out of ioynt so appeare to him as that he dares not looke vpon him face to face when as by way of reflection in the consolation of his temporall or spirituall seruants and ordinances hee durst 〈◊〉 they were there But â— faithfull friend is the phisicke of life and they thâ— feare the Lord shall find him Therefore hath thâ— Lord afforded me boâ—â— in one person that Phâ—â—sician who is my faithâ—full friend 5. PRAYER O Eternall and moâ—â— gracious God whâ—â— calledst down fire from Heauen vpon the sinfuâ—â— Cities but once and opâ—â—nedst the Earth to swallow the Murmurers but once â— and threwst down the Tower of Siloe vpon sinners but once but for thy workes of mercie repeatest them often still workest by thine owne paternes as thou broghtest Man into this world by giuing him a helper fit for him here â—o whether it bee thy will to continue mee â—ong thus or to dismisse me by death be pleased to afford me the helpes fit for both conditions either for my weak staâ— here or my finall tranâ—â—migration from henceâ— And if thou mayest râ—â—ceiue glory by that waâ—â— and by all wayes thoâ—â— maist receiue glory glâ—â—rifie thy selfe in preserâ—uing this body from sucâ— infections as mighâ— withhold those whâ— would come or in daâ—â—ger theÌ„ who doe comeâ— and preserue this soule 〈◊〉 the faculties thereof frâ—â— all such distempers 〈◊〉 might shake the assuâ—rance which my selfe others haue had that because thou hast loued me thou wouldst loue me to my end and at my end Open none of my dores not of my hart not of mine eares not of my house to any supplanter that would enter to vndermine me in my Religion to thee in the time of my weaknesse or to defame me magnifie himselfe with false rumors of such a victory surprisall of me after I am dead Be my saluation and plead my saluation work it and declaâ—â— it and as thy triumphaâ—â— shall be so let the Mâ—â—tant Church bee assureâ— that thou wast my 〈◊〉 and I thy seruant to anâ— in my consummatioâ— Blesse thou the learning and the labours of thâ—â— Man whoÌ„ thou sendeâ—â— to assist me and sincâ— thou takest mee by thâ— hand puttest me intâ— his hands for I come tâ— him in thy name who in thy name comes tâ— me since I clog not mâ— hopes in him no nor my â—â—ayers to thee with any â—â—mited conditions but â—wrap all in those two â—etitions Thy kingdome â—â—me thy will be done proâ—er him and relieue â—â—e in thy way in thy â—â—me and in thy meaâ—â—re Amen 6. Metuit The Phisician is afraid 6. MEDITATION â— Obserue the Phisician with the same â—iligence as hee the disâ—ase I see hee feares â—nd I feare with him I ouertake him I ouem him in his feare anâ— go the faster becauseâ— makes his pace slowâ— feare the more becaâ—â—â— he disguises his fear 〈◊〉 I see it with the moâ—â— sharpnesse because 〈◊〉 would not haue me 〈◊〉 it He knowes that 〈◊〉 feare shall not disordâ—â—â— the practise and exerciâ—â—â— of his Art but he knoâ—â— that my fear may disoâ—â—der the eâ—fect and woâ—â—king of his practise 〈◊〉 the ill affections of 〈◊〉 spleene complicate anâ— â—ingle themselus with â—â—ery infirmitie of the â—â—dy so doth feare insiâ—â—at it â—elf in euery actiâ—â— or passion of the mind â—nd as wind in the body â—ill counterfet any disâ—ase and seem the Stone â—eem the Gout so feare will counterfet any disâ—ase of the Mind It shall â—eeme loue a loue of hauing and it is but a fear a iealous and suspitious â—eare of loosing It shall â—eem valor in despising and vnderualuing danger and it is but feare in an ouer-valuing of â—â—â—â—nion and estimation and feare of loosing that man that is not afraidâ— a Lion is afraid of a 〈◊〉 not afraid of staruiâ—â— yet is afraid of soâ—â— ioynt of meat at the tabâ—â— presented to feed hiâ— not afraid of the soâ—â—â— of Drummes and Truâ—â—pets and Shot and thoâ—â— which they seeke 〈◊〉 drowne the last cries oâ— men and is afraid 〈◊〉 some particular harmâ—â—nious instrument â— so mucâ— afraid as that with anâ— of these the enemy might â—riue this maÌ„ otherwise â—aliant enough out of â—â—e field I know not what fear is nor I know â—ot what it is that I fear â—ow I feare not the hastening of my death and yet I do fear the increase â—f the disease I should â—elie Nature if I should deny that I feard this â—f I should say that I feaâ—ed death I should belye God My weaknesse is â—rom Nature who hath â—ut her Measure my â—trength is from God who possesses distriâ—butes infinitely As the euery cold ayre is noâ— dampe euery shiuering not a stupefaction so eueâ—ry feare is not a feareâ—â—â—nes euery declinationâ— not a running away â—â—uery debating is not resoluing euery wisâ— that it were not thus â— not a murmuring noâ— deiection though it bâ—â— thus but as my Phisiciâ—â— fear puts not him froâ— his practise neither doâ—â— mine put me from râ—â—ceiuing from God anâ— Man and my selfe spirituâ—ll and ciuill and morall â—ssistances and consoâ—ations 6. EXPOSTVLATION MY God my God I find in thy Booke that â—eare is a stifling spirit a spirit of suffocation That â—â—shbosheth could not speak not reply in his own defence â—o Abner because hee was â—fraid It was thy seruaÌ„t â—obs case too who before hee could say any â—hing to thee saies of thee Let him take his rod awaâ— froÌ„ me and let not his fearâ— terrifie mee then would speake with him and 〈◊〉 feare him but it is not â—â— with mee Shall a feare 〈◊〉 thee take away my dâ—â—uotioÌ„ to thee Dost
the wildernes thy Manâ—a bread so conditiond qualified so as that to euery man Manna tasted like that which that man liked best I humbly beseech thee to make this correction which I acknowledg to be part of my daily bread to tast so to me not as I would but as thou wouldest haue it taste and to conform my tast and make it agreeable to thy willâ— Thou wouldst haue thâ— corrections tast of humâ—â—liation but thou wouldest haue them tast â— consolation too taste oâ— danger but tast of assâ—â—rance too As therefore thou hast imprinted in all thine Elements of which our bodies consist two manifest qualities so that as thy fire dries so it heats too and as thy water moysts so it cooles too so O Lord in these corrections which are the elements of our regeneration by which our soules are made thine imprint thy two qualities those two operations that as they scourge vs they may scourge vs into the way to thee that when they haue shewed vs that we are nothing in our selues they may also shew vs that thou art all things vnto vs. When therfore in this particular circuÌ„stance O Lord but none of thy iudgements are circumstances they are all of the substance of thy good purpose vpon vsâ— wheÌ„ in this particular that he whoÌ„ thou hasâ— sent to assist me desires assistants to him thou hast let mee see in how few houres thou cansâ— throw me beyond the helpe of man let me by the same light see that no vehimence of sicknes no tentation of Satan no guiltines of sin no prison of death not this first this sicke bed not the other prison the close and dark graue can remooue me from the determined and good purpose which thoâ— sealed concerning mee Let me think no degree of this thy correction casuall or without signification but yet when I haue read it in that language as it is a correction let me translate it into another and read it as a mercy and which of these is the Originall and which is the Translation whether thy Mercy or thy Correction werâ— thy primary and original inteÌ„tion in this sicknes I cannot conclude though death concludâ— me for as it must necessarily appeare to bee â— correction so I can hauâ— no greater argument oâ— thy mercy then to die iâ— thee and by that death to bee vnited to him who died for me 8. Et Rex ipse suum mittit The King sends his owne Phisician 8. MEDITATION STil when we return to that Meditation that Man is a World we find new discoueries Let him be a world and him self will be the land and misery the sea His misery for misery is his his own of the happinesses euen of this world hâ—e is but tenant but of misery the free-holder of happines hee is but the farmer but the vsufructuary but of misery the Lord the proprietary his misery as the sea swells aboue all the hilles and reaches to the remotest parts of this earth Man who of himselfe is buâ— dust and coagulaâ—ed and kneaded into earth by teares his maâ—teâ— is â—arth his forme misery In this world that is Mankinde the highest ground the emineÌ„test hils are kings and haue they line and lead enough to fadome this sea and say My misery is but this deepe Scarce any misery equal to sicknesse and they are subiect to that equally with their lowest subiect A glasse is not the lesse brittle because a Kings face is represented in it nor a King the lesse brittle because God is represented in him They haue Phisicians continually about them therfore sicknesses or the worst of sicknesses continuall feare of it Are they gods He that calld them so cannot flatter They are Gods but sickâ— gods and God is presented to vs vnder many human affections as faâ— as infirmities God is called angry and sorry and weary and heauy buâ— neuer a sicke God for then hee might die like men as our gods do The worst that they could say in reproch scornâ— of the gods of the HeatheÌ„ was that perchance they were asleepe but Gods that are so sicke as that they cannot sleepe are in an infirmer condition A God and need a Phisician A Iupiter need an Aesulapius that must haue Rhâ—ubarbe to purge his Choller lest he be too angry and Agarick to purge his sâ—â—gme lest he be too drowsie that as Tertullian saies of the Aegyptian gods plants and herbes That God was beholden to Man for growing in his garden so wee must say of these godsâ— Their eternity an eternity of threescore ten yeares is in the Apothecaryes shop and not in the Metaphoricall Deity But their Deitye is betten expressed in their humility then in their â—eighth when abounding and ouerflowing as God in means of doing good they descend as God to a communication of their abundaÌ„ces with men according to their necessities then they are Gods No man is well that vnderstands not that values not his being well that hath not a cheerefulnesse and a ioy in it and whosoeuer hath this Ioy hath a desire to communicate to propagate that which occasions his happinesse and his Ioy to others for euery man loues witnesses of his happinesse and the best witnesses are experimentall witnesses they who haue tasted of that in themselues which makes vs happie It consummateâ— therefore it perfits the happinesse of Kings to confer to transfer honor and riches and as they can health vpon those that need them .8 EXPOSTVLATION MY God may God I haue a warning from the Wise man thaâ— when a rich man speaketh euery man holdeth his tongâ— and looke what hee saith they extoll it to the clouds but if a poore man speake they say what fellowe is this And if hee stumble they will help to ouerthrow him Therefore may my words be vnderualued and my errors aggrauated if I offer to speak of Kings but not by thee O my God because I speak of them as they are in thee of thee as thou art in them Certainly those men prepare a way of speaking negligently or irreuerently of thee that giue themselues that liberty in speaking of thy Vice-gerents Kings for thou who gauest Augustus the Empire gauest it to Nero to and as Vespasian had it from thee so had Iulian Though Kings deface in themselues thy first image in their owne soule thou giuest no man leaue to deface thy second Image imprinted indelibly in their power But thou knowest O God that if I should be slacke in celebrating thy mercies to mee exhibited by that royall Instrumentâ— my Souâ—raigne to many other faults that touch vpon Allegiance I should add the worst of all Ingratitude which constiâ—utes an il man faults which are defects in any particular sunction are not so great as those that destroy our humanitie â— It is not so ill to bee an ill subiect as to be an ill man â— for he hath an vniuersall illnesse ready to blowâ— and powre out it selfe into any
mold any form and to spend it selfe in any function As therfore thy Son did vpon the Coyne I look vpon the King and I askâ— whose image whose inscription hee hath and he hath thine And I giue vnto thee that which iâ— thine I recommend his happines to thee in alâ— my sacrifices of thanks for that which hee enioyes and in al my praiers for the continuance and inlargement of theÌ„ But let me stop my Gâ—d and consider will noâ— this look like a piece of art cunning to conuey into the world an opinion that I were more particularly in his care then other men And that heerein in a a shew of humilitie and thankefulnesse I magnifie my selfe more then there is cause But let not that iealousie stopp mee O God but let me go forward in celebrating thy mercy exhibited by him This which hee doth now in assisting so my bodily health I know is common to me with many Many manyâ— haue tasted of that expression of his gracioâ—snes Where hee â—an giue health by his owne hands hee dothâ— and to more then any of his predecessors haue done Therefore hath God reserued one diseasâ— for him that hee onely might cure it though perchance not onely by one Title and Interest nor only as one king To those that need it not in that kind and so cannot haue it by his owne hand he sends a donatiue of health in sending his Phisician The holy King S. Lewis in France our Maud is celebrated for that that persoÌ„ally they visited Hospitals assisted in the Cure euen of loathsome Diseases And when that religious Empress Placilla the wife of Theodosius was told that she diminished her â—elfe to much in those personal assistances might doe enough in sending â—eliefe shee said Shee would send in that capacitie as Empresse but shee would go to in that capacitie as a Christian as a fellow member of the body oâ— thy Son with them So thy seruaÌ„t Dauid applies him selfe to his people so he incorporates himselfe in his people by calling them his brethren his bones his flesh and when they fel vnder thy hand euen to the pretermitting of himselfe he presses vpon thee by prayeâ— for them I haue siâ—â—ned but these sheepe what haue they donne let thine hand I pray thee be against me and against my fathers house It is kingly to giue wheÌ„ Araumah gaue that great free present to Dauid that place those instrumeÌ„ts for sacrifice and the sacrifices themselues it is said there by thy Spirit Al these things did Araumah giue as a King to the King To giue is an approaching to the Condition of Kings but to giue health an approching to the King of Kings to thee But this his assisting to my bodily health thou knowest O God and so doe some others of thine Honorable seruants know is buâ— the twy-light of that day wherein thouâ— thorow him hast shind vpon mee before but the Eccho of that voyce whereby thou through him hast spoke to mee before Then when he first of any man conceiu'd a hope that I might be of some vse in thy Church and descended to an intimation to a perswasioÌ„ almost to a solicitatioÌ„ that I would embrace that calling And thou who hadst put that desire into his heart didst also put into mine an obedience to it and I who was sicke before of a vertiginous giddines and irresolution and almost spent all my time in consulting how I should spend it was by this man of God and God of men put into the poole and recouerd when I asked perchaÌ„ce a stone he gaue me bread when I asked perchaÌ„ce a Scorpion he gaue me a fish wheÌ„ I asked a temporall office hee denied not refused not that but let mee see that hee had rather I took this These things thou O God who forgettest nothing hast not forgot though perchance he because they were benefits hath but I am not only a witnesse but an instance that ouâ— Iehosophat hath a care to ordaine Priests as well as Iudges and not only to send Phisicians foâ— temporall but to bee the Phisician for spirituall health 8. PRAYER O Eternall and most gracious God who though thou haue reserued thy tresure of perfit ioy and perfit glory to be giuen by thine own hands then wheÌ„ by seeing thee as thou art in thy selfe and knowing thee as we are known wee shall possesse in an instant and possesse for euer all that can any way coÌ„duce to our happinesses yet here also in this world giuest vs such earnests of that full payment as by the value of the earnest we may giue some estimat of the tresure humbly and thaÌ„kfully I acknowledge that thy blessed spirit instructs mee to make a differeÌ„ce of thy blessings in this world by that difference of the Instruments by which it hath pleased thee to deriue them vnto me As we see thee heere in a glasse so we receiue froÌ„ thee here by reflexion by instruments Euen casual things come from thee and that which we call Fortune here hath another name aboue Nature reaches out her hand and giues vs corne and wine and oyle and milk but thou fillest her hand before and thou openest her hand that she may rain down her showres vpon vs. Industry reaches out her hand to vs and giues vs fruits of our labor for our selues our posteritie but thy hand guides that hand when it sowes and when it waters and the increase is from thee Friends reach out their hands prefer vs but thy hand supports that haÌ„d that supports vs. Of all these thy instruments haue I receiued thy blessing O God but bless thy name most for the greatest that as a member of the publike and as a partaker of priuate fauours too by thy right hand thy powerfull hand set ouer vs I haue had my portion not only in the hearing but in the preaching of thy Gospel Humbly beseeching thee that as thou continuest thy wonted goodnes vpon the whol world by the wonted meanes instruments the same Sun and Moon the same Nature and Industry so to continue the same blessings vpon this State and this Church by the same hand so long as that thy Son when he comes in the clouds may find him or his Son or his sonnes sonnes ready to giue an account able to stand in that iudgmeÌ„t for their faithfull Stewardship and dispensation of thy taleÌ„ts so abuÌ„dantly coÌ„mitted to them be to him O God in all disteÌ„pers of his body in all anxieties of spirit in all holy sadnesses of soule such a Phisician in thy proportion who art the greatest in heauen as hee hath bin in soule body to me in his proportioÌ„ who is the greatst vpon earth 9. Medicamina scribuÌ„t Vpon their Consultation they prescribe 9. MEDITATION THey haue seene me and heard mee arraign'd mee in these fetters and receiu'd the euidence I haue cut vp mine own Anatomy diffected my selfe and they
are gon to read vpon me O how manifold and perplexed a thing nay how wanton and various a thing is ruine and destruction God presented to Dauid three kinds War Famine and Pestilence Satan left out these and brought in fires froÌ„ heauen and windes from the wildernes If there were no ruine but sicknes wee see the Masters of that Art can scarce nuÌ„ber not name all sicknesses euery thing that disorders a faculty the function of that is a sicknesse The names wil not serue theÌ„ which are giuen froÌ„ the place affected the Plurisâ—â— is so nor from the effect which it works the falling sicknes is so they caÌ„not haue names ynow from what it does nor where it is but they must extort names froÌ„ what it is like what it resembles bâ—t in some one thing or els they would lack names for the Wolf and the Canker and the Polypus are so and that question whether there be more names or things is as perplexd in sicknesses as in any thing else except it be easily resolud vpon that side that there are more sicknesses theÌ„ names If ruine were reduc'd to that one way that Man could perish noway but by sicknes yet his danger were infinit and if sicknes were reduc'd to that one way that there were no sicknes but a feuer yet the way were infinite still for it would ouerlode oppress any naturall disorder and discompose any artificiall Memâ—ry to deliuer the names of seuerall Feuers how intricate a worke then haue they who arâ— gone to consult which of these sicknesses mine is and then which of these feuers and then what it would do and theÌ„ how it may be countermind But euen in ill it is a degree of good wheÌ„ the euil wil admit consultation In many diseases that which is but an accident but a symptom of the main disease is so violeÌ„t that the phisician must attend the cure of that though hee pretermiâ— so far as to intermiâ— the cure of the disease it self Is it not so in States too somtimes the insoleÌ„cy of those that are great put the people into commotions the great disease the greatest danger to the Head is the insolency of the great ones yet they execute Martial law they come to present executions vpoÌ„ the people whose commotion was indeed but a simptom but an accident of the maine disease but this symptom grown so violent wold allow no time for a consultatioÌ„ Is it not so in the accidents of the diseases of our mind too Is it not euidently so in our affections in our passions If a cholerick man be ready to strike must I goe about to purge his choler or to breake the blow But where there is room for consultatioÌ„ things are not desperate They consult so there is nothing rashly incoÌ„sideratly done and then they prescribe theâ— write so there is nothing couertly disguisedly vnavowedly done In bodily diseases it is not alwaies so sometimes assoon as the Phisicians foote is in the chamber his knife is in the patients arme the disease would not allow a minutes forbearing of blood nor prescribing of other remedies In States matter of gouernmeÌ„t it is so too they are somtimes surprizd with such accideÌ„ts as that the Magistrat asks not what may be done by law but does that which must necessarily be don in that case But it is a degree of good in euill a degree that caâ—ies hope coÌ„fort in it when we may haue râ—â—course to that which is written and that the proceedings may bee apert and ingenuous and candid and auowable for that giues satisfaction and acquiescence They who haue receiued my Anatomy of my selfe consult and end their consultatioÌ„ in prescribing and in prescribing Phisick proper and conuenient remedy for if they shold come in again and chide mee for some disorder that had occasion'd and inducd or that had hastned and exalted this sicknes or if they should begin to write now rules for my dyet and exercise when I were well this were to antidate or to postdate their Consultation not to giue phisick It were rather a vexation then a reliefe to tell a condemnd prisoner you might haue liu'd if you had done this if you can get your pardon you shal do wel to take this or this course hereafter I am glad they know I haue hid nothing from them glad they consult they hide nothing froÌ„ one another glad they write they hide nothing froÌ„ the world glad that they write and prescribe Phisick that there are remedies for the present case 9. EXPOSTVLATION My God my God allow me a iust indignation a holy detestation of the insoleÌ„cy of that Man who because he was of that high raÌ„ke of whoÌ„ thou hast said They are gods thought himselfe more then equall to thee That king of Aragon Alfonsus so perfit in the motions of the heauenly bodies as that hee aduentured to say That if he had bin of councell with thee in the making of the heauens the the heauens should haue bin disposed in a better order then they are The king Amasiah would not indure thy prophet to reprehend him but asked him in anger Art thou made of the kings councellâ— When thy Prophet Esaias askes that questioÌ„ who hath directed the spirit of the Lord or being his councellor hath tought him It is after hee had setled and determined that office vpon thy sonne and him onely wheÌ„ he ioyns with those great Titles The mighty God and the prince of peace this also the Councellor and after he had setled vpon him the spirit of might and of councell So that theÌ„ thou O God thogh thou haue no councell from Man yet doest nothing vpon man without councell In the making of Man there was a consultation let vs make man In the preseruing of Man O thou great preseruer 〈◊〉 men thou proceededst by councell for all thy externall workes are the workes of the whole Trinity and their hand is to euery action How much more must I apprehend that al you blesâ—sed glorious persons of the Trinitie are in Consultation now what you wil do with this in firm body with this leprous Soule that attends guiltily but yet comfortably your determination vpoÌ„ it I offer not to counsell them who meet in consultatioÌ„ for my body now but I open my inâ—â—rmities I anatomise my body to them So I do my soule to thee O my God in an huÌ„ble confession That there is no veine in mee that is not full of the bloud of thy Son whoÌ„ I haue crucified Crucified againe by multiplying many and often repeating the same sinnes that there is no Artery in me that hath not the spirit of error the spirit of lust the spirit of giddines in itâ— no bone in me that is not hardned with the custoâ—e of sin and nourished and soupled with the marrow of sinn no sinews no ligameÌ„ts that do not tie chain sin and
sin together Yet O blessed and glorious Trinity O holy whole Colledge and yet but one Phisician if you take this confession into a consultâ—â—â—on my case is not despâ—rate my destructioÌ„ is not decreed If your consultation determin in writing if you refer mee to that which is written you intend my recouery for al the way O my God euer constant to thine owne wayes thou hast proceeded opeÌ„ly intelligâ—bly manifestly by the book From thy first book the book of life neueâ— shut to thee but neuer throughly open to vs froÌ„ thy second book the booke of Nature wher though subobscurely and in shadows thou hast expressed thine own Image froÌ„ thy third booke the Scriptures where thou hadst writteÌ„ all in the Old and then lightedst vs a caÌ„dle to read it by in the New Testament To these thou hadst added the booke of iust and vsefull Lawes established by them to whom thou hast committed thy people To those the Manualls the pocket the bosome books of our own Consciences To â—hose thy partcular books of all our particular sins and to those the Booke with seuen seales which only the Lamb which was slaine was found worthy to opeÌ„ which I hope it shall not disagree with the meaning of thy blessed Spirit to interpreâ—e the promulgation of their pardon and righteousnes who are washed in the blood of that Lambe And if thou refer me to these Bookes to a new reading a new triall by these bookes â— this feuer may be but a burning in the hand and I may be saued thogh not by my book mine own conscience nor by thy other books yet by thy first the book of life thy decree for my election and by thy last the book of the Lamb and the shedding of his blood vpon me If I be stil vnder coÌ„sultation I am not coÌ„demned yet if I be sent to these books I shall not be condem'd at all for though there be somthing written in some of those books particularly in the Scripturâ— which some men turne to poyson yet vpon these consultations these confessions these takings of our particular cases into thy consideration thou intendest all for phisick euen from those Sentences from which a tooâ—late Repenter will sucke desperation he that seeks thee early shall receiue thy morning dew thy seasonable mercy thy forward consolation 9. PRAYER O Eternall and most gracious God who art of so pure eyes as that thou canst not look vpon sinn and we of so vnpure constitutions as that wee can present no obiect but sin and therfore might iustly â—eare that thou wouldst turn thine eyes for euer from vs as though we cannot indure afflictions in our selues yet in thee we canâ— so thogh thou canst not indure sinne in vs yet in â—hy Sonn thou canst and he hath taken vpon him seâ—fe and presented to thee al those sins which might displease thee in vs. There is an Eye in Nature that kills assoon as it sees the eye of a Serpent no eye in Nature that nourishes vs by looking vpon vs But thine Eye O Lord does so Looke therefore vpon me O Lord in this distresse and that will recall mee from the borders of this bodily death Look vpon me and that wil raise me again from that spirituall death in which my parents buried me when they begot mee in sinne and in which I haue pierced euen to the lawes of hell by multiplying such heaps of actuall sins vpon that foundation that root of originall sinn Yet take me again into your Consultation O blessed and glorious Trinitie thogh the Father know that I haue defaced his Image receiued in my Creation though the Son know I haue neglected mine interest in the Redemption yet O blessed spirit as thou art to my ConscieÌ„ce so be to them a witnes that at this minute I accept that which I haue so often so often so rebelliously refused thy blessed inspirations be thou my witnes to them that at more poores then this slacke body sweates teares this sad soule weeps blood and more for the displeasure of my God then for the stripes of his displeasure Take me then O blessed glorious Trinitie into a RecoÌ„sultation and prescribe me any phisick If it bee a long painful holding of this soule in sicknes it is phisick if I may discern thy hand to giue it it is phisick if it be a speedy departing of this Soule if I may discerne thy hand to receiue it 10. Lentè Serpenti satagunt occurrere Morbo They find the Disease to steale on insensibly and endeauour to meet with it so 10. MEDITATION THis is Natures nest of Boxes The Heauens containe the Earth the Earth Cities Cities Men. And all these are Concentrique the common center to them all is decay ruine only that is Ecoentrique which was neuer made only that place or garment rather which we can imagine but not demonstrate That light which is the very emanation of the light of God in which the Saints shall dwell with which the Saints shall be appareld only that bends not to this Center to Ruine that which was not made of Nothing is not threatned with this annihilation All other things are euen Aâ—gels eueÌ„ our soules they moue vpon the same poles they bend to the same Center and if they were not made immortall by preseruation their Nature could not keepe them from sinking to this center Annihilation In all these the frame of the heuens the States vpoÌ„ earth Men in them comprehend all Those are the greatest mischifs which are least discerned the most insensible in their wayes come to bee the most sensible in their ends The Heauens haue had their Dropsie they drownd the world and they shall haue their Feuer and burn the world Of the dropsie the flood the world had a foreknowledge 120 yeares before it came and so some made prouision against it and were sauâ—dâ— the feuer shall break out in an instant consume all The dropsie did no harm to the heauens froÌ„ whence it fell it did not put out those lights it did not quench those heates but the feuer the fire shall burne the furnace it selfe annihilate those heauens that bâ—eath it out Though the Dog-Starre haue a pestilent breath an infectious exhalation yet because we know when it wil rise we cloâ—he our selues wee dieâ— our selues and wee shadow our selues to a sufficient preueÌ„tion but Comets and blazing starres whose effects or significations no man can interrupt or frustrat no man foresaw no Almanack tells vs when a blazing starre will breâ—k out the matter is carried vp in secret no Astrologer tels vs when the effects wil be accomplishd for that 's a secret of a higher spheare then the other and that which is most secret is most dangerous It is so also here in the societies of men in States CommoÌ„wealths Twentie rebellious drums make not so daÌ„gerous a noise as a few whisperers and secret plotters in corners The Canon
vnder the Southern Pole Wee say the Elements of man are misery and happinesse as though he had an equal proportion of both and the dayes of man vicissitudinary as though he had as many good daies as ill and that he liud vnder a perpetuall Equinoctial night and day equall good and ill fortune in the same measure But it is far froÌ„ that hee drinkes misery he tastes happinesse he mowes misery and hee gleanes happinesse hee iournies in misery he does but walke in happinesse and which is worst his misery is positiue and dogmaticall his happinesse is but disputable and problematicall All men call Misery Misery but Happinesse changes the name by the taste of man In this accident that befalls mâ—e now that this sicknesse declares it selfe by Spots to be a malignant and pestilentiall disease if there be a comfort in the declaration that therby the Phisicians see more cleerely what to doe there mâ—y bee as much discomfort in this That the malignitie may bee so great as that all that they can doe shall doe nothing That an enemy declares himselfe then when he is able to subsist and to pursue and to atchiue his ends is no great comfort In intestine Conspiracies voluntary Confessions doe more good then confessions vpon the Rack In these Infections when Nature her selfe confesses and cries out by these outward declarations which she is able to put forth of her selfe they minister comfort but when all is by the strength of Cordials it is but a Confession vpon the Racke by which though wee come to knowe the malice of that man yet wee doe not knowe whether there bee not as much malice in his heart then as before his confession we are sure of his Treason but not of of his Repentance sure of him but not of his Complices It is a faint comfort to know the worst when the worst is remedilesse and a weaker then that to know much ill not to know that that is the worst A woman is comforted with the birth of her Son her body is eased of a burthen but if shee could prophetically read his History how ill a man perchance how ill a sonne he would proue shee should receiue a greater burtheÌ„ into her Mind Scarce any purchase that is not cloggd with secret encumbraÌ„ces scarce any happines that hath not in it so much of the nature of false and base money as that the Allay is more then the Mettall Nay is it not so at least much towards it euen in the exercise of Vertues I must bee poore and want before I can exercise the vertue of Gratitude miserable and in torment before I can exercise the vertue of patience How deepe do we dig and for how course gold And what other Touch-stone haue we of our gold but comparison Whether we be as happy as others or as our selus at other times O poore stepp toward being well when these spots do only tell vs that we are worse then we were sure of before 13. EXPOSTVLATION MY God my God thou hast made this sick bed thine Altar and I haue no other Sacrifice to offer but my â—elf and wilt thou accept no â—potted sacrifice Doeth â—hy Son dwel bodily in this flesh that thou shouldst looke for an vnspottednes here Or is the Holy Ghost the soule of this body as he is of thy Spouse who is therfore all faire and no spot in her or hath thy Son himself no spots who hath al our stains deformities in him Or hath thy Spouse thy Church no spots when euery particular limbe of that faire spotles body euery pâ—rticular soule in that Church is full of staines and spots Thou bidst vs hate the garment that is spotted with the flesh The flesh it selfe is the garment and it spotteth it selfe with it self And if I wash my selfe with snow water mine own clothes shall make me abominable and yet no man yet euer hated his owne flesh Lord if thou looke for a spotlesnesse whom wilt thou looke vpon Thy mercy may goe a great way in my soule yet not leaue me without spots Thy corrections may go far burn deepe and yet not leaue me spotles thy children apprehended that wheÌ„ they said From our former iniquitie wee are not cleansed vntill this day though there was a plague in the Congregation of the Lord Thou râ—inâ—st vpon vs and yet doest not alwaies mollifie all our hardnesse Thou kindlest thy fires in vs and yet doest not alwayes burne vp all our drosse Thou healst our wouÌ„ds and yet leauest scarres Thou purgest the blood and yet leauest spots But the spots that thou hatest are the spotts that we hide The Caruers of Images couer spotts sayes the Wise man When we hide our spotts wee become Idolatrers of our owne staines of our own foulenesses But if my spots come forth by what meanes soeuer whether by the streÌ„gth of Nature by voluntary confessioÌ„ for Grace is the Nature of a Regenerate man and the power of Grace is the strength of Nature or by the vertue of Cordialls for eueÌ„ thy Corrections are Cordials if they come forth either way thou receiuest that Confession with a gracious Interpretation When thy seruant Iacob practised an Inuention to procure spotts in his sheepe thou diddest prosper his Rodds and thou dost prosper thine owne Rodds when corrections procure the discouery of our spotts the humble manifestation of our sinns to thee Till then thou maist iustly say The whole need not the Phisician Till wee tell thee in our sicknes wee think our selues whole till we shew our spotts thou appliest no medicine But since I do that shall I not Lord lift vp my face without spot and be stedfast and not feare Euen my spotts belong to thy Sonnes body and are part of that which he came downe to this earth to fetch and challenge and assume to himselfe When I open my spotts I doe but present him with that which is His and till I do so I detaine withhold his right VVhen therfore thou seest them vpon me as His and seest them by this way of Confession they shall not appear to me as the pinches of death to decline my feare to Hell for thou hast not left thâ— holy one in Hell thy Sonne is not there but these spotts vpon my Breast and vpon my Soule shal appeare to mee as the Constellations of the Firmament to direct my Contemplation to that place where thy Son is thy right hand 13. PRAYER O Eternall and most gâ—atious God who as thou giuest all for nothing if we consider any precedent Merit in vs so giu'st Nothing for Nothing if we consider the acknowledgement thankefullnesse which thou lookest for after accept my humble thankes both for thy Mercy and for this particular Mercie that in thy Iudgement I can discerne thy Mercie and find comfort in thy corrections I know O Lord the ordinary discomfort that accompanies that phrase That the
house is visited And that that thy markes and thy tokens are vpon the patient But what a wretched and disconsolate Hermitage is that House which is not visited by thee and what a Wayue and Stray is that Man that hath not thy Markes vpon him These heaâ—es O Lord which thou hast broght vpon this body are but thy chafing of the wax that thou mightest seale me to thee These spots are but the letters in which thou hast written thine owne Name and conueyed thy selfe to mee whether for a present possession by taking me now or for a future renersion by glorifying thy selfe in my stay here I limit not â— condiâ—ion not I choose not I wish not no more then the house or land that passeth by any Ciuill conueyance Onely be thou euer present to me O my God and this bed-chamber thy bed-chamber shal be all one roome and the closing of these bodily Eyes here and the opening of the Eyes of my Soule there all one Act. 14. Idque notant Criticis Medici euenisse Diebus The Phisicians obserue these accidents to haue fallen vpon the criticall dayes 14. MEDITATION I Would not make Man worse then hee is Nor his Condition more miserable then it is But could I though I would As a Man cannot flatter God nor oueâ— prayse him so a Man cannot iniure Man noâ— vnderualue him Thus much must necessarily be presented to his remembrance that those false Happinesses which he hath in this World haue their times their seasons and their Critical dâ—yes they are Iudged and Denominated according to the times when they befall vs. What poore Elements are our happinesses made off if Tyme Tyme which wee can scarce consider to be any thing be an essâ—ntial part of our hâ—pines All things are done in some place but if we consider place to be no more but the next hollow Superficies of the Ayre Alas how thinne fluid a thing is Ayre and how thinne a filme is a Superficies and a Superficies of Ayre All things are done in time too but if we consider Tyme to be but the Measure of Motion and howsoeuer it may seeme to haue three stations past present and future yet the first and last of these are not one is not now the other is not yet And that which you call present is not now the same that it waâ— when you began to call it so in this Line before you sound that word present or that Monosyllable now the present the Now is past if this Imaginary halfe-nothing Tyme be of the Essence of our Happinesses how can they be thought durable Tyme is not so How can they bee thought to be Tyme is not so not so considered in any of the parts thereof If we consider Eternity into that Tyme neuer Entred Eternity is not an euerlasting flux of Tyme but Tyme is as a short parenthesis in a longe period and Eternity had bin the same as it is though time had neuer beene If we consider not Eternity buâ— Perpetuity not that which had no tyme to beginne in but whicâ— shall out-liue Tyme anâ— be when Tyme shall beâ— no more whâ—t A Minuâ—â— is the life of the Durablest Creature compareâ— to that And what â— Minute is Mans life iâ— respect of the Sunnes oâ— of a tree and yet how little of our life is Occasionâ— opportunity to receyuâ— good in and how litle of that occasion doe wee apprehend and lay hold of How busie and perplexed a Cobweb is the Happinesse of Man here that must bee made vp with a Watchfulnesse to lay hold vpon Occasion which is but a little peece of that which is Nothing Tyme And yet the best things are Nothing without that Honors Pleasures Possessions presented to vs out of time in our decrepit and distasted vnapprehensiue Age loose their office loose their Name They are not Honors to vs that shall neuer appeare nor come abroad into the Eyes of the people to receiue Honor from them who giue it Nor pleasures to vs who haue lost our sense to taste themâ— nor possessions to vs who are departing from the possession of them Youth is their Criticall Day that Iudges them that Denominates them that inanimates and informes them and makes them Honors and pleasures and possessions when they come in an vnapprehensiue Age they come as a Cordiall when the bell rings out as a Pardon when the Head is off We reioyce in the Comfort of fire but does any Man cleaue to it at Midsomer Wee are glad of the freshnesse coolenes of a Vault but does any Man keepe his Christmas there or are the pleasures of the Spring acceptable in Autumne If happinesse be in the season or in the Clymate how much happier then are Birdes then Men who can change the Climate and accompanie and enioy the same season euer 14. EXPOSTVLATION MY God my God wouldest thou cal thy selfe the Ancient of dayes if we were not to call our selues to an account for our dayes wouldest thou chide vs for standing idle heere all the day if we were sure to haue more dayes to make vp our haruâ—st When thou biddest vs take no thought for tomorrow for sufficient vnto the day to euery day is the euill thereof is this truely absolutely to put of all that concernes the present life When thou reprehendest the Galatians by thy Message to them That they obserued dayes and Moneths and Tymes and Yeares when thou sendest by the same Messenger to forbid the Colossians all Criticall dayes Indicatory dayes Let no Man Iudge you in respect of a holy-day or of a new Moone or of a Saboth doest thou take away all Consideration all destinction of dayes Though thou remoue them from being of the Essence of our Saluation thou leauest them for assistances and for the Exaltation of our Deuotion to fix our selues at certaine periodicall stationary times vpon the consideration of those things which thou hast done for vs and the Crisis the triall the iudgment how those things haue wrought vpon vs and disposed vs to a spirituall recouery and conualescence For there is to euery man a day of saluation Now is the accepted time now is the day of saluation And there is a great day of thy wrath which no man shal be able to stand in And there are euill dayes before and therfore thou warnest vs and armest vs Take vnto you the whole armor of God that you may be able to stand in the euill day So far theÌ„ our daies must be criticall to vs as that by consideration of them we may make a Iudgment of our spiritual health for that is the crisis of our bodily health Thy beloued seruant S. Ioh. wishes to Gaius that he may prosper in his health so as his soule prospers â—or if the Soule be leane the marrow of the Body is but water if the Soule wither the verdure and the good estate of the body
is but an iâ—lusion the goodliest man a fearefull ghost Shall wee O my God determine our thoughts shal we neuer determin our disputations vpon our Climaclericall yeares for particular men and periodical yeres for the life of states and kingdoms and neuer coÌ„sider these in our long life our interest in the euerlasting kingdome We haue exercisd our curiosity in obseruing that Adam â— the eldest of the eldest world died in his climactericall yere Sem the eldest son of the next world in his AbrahaÌ„ the father of the faithfull in his the blessed Virgin Mary the garden where the root of faith grew in hers But they whose Climacteriques wee obserue imployd their obseruation vpon their critical dayes the working of thy promise of a Messias vpoÌ„ them And shall we O my God make lesse vse of those dayes who haue more of theÌ„ Weâ— who haue not only the day of the Prophets the first dayes but the last daies in which thou hast spoken vnto vs by thy Son We are the children of the day for thou hast shind in as ful a Noone vpon vs as vpon the ThessaloniaÌ„s They who were of the night a Night which they had superinduc'd vpon theÌ„selues the Pharises pretended That if they had bin in their Fathers daies those indicatory and iudicatory those Criticall dayes they would not haue been partakers of the bloud of the Prophets And shal we who are in the day these Daies not of the Prophets but of the Son stone those Prophets againe and crucifie that Son againe for all those euident Indications and critical Iudicatures which are afforded vs Those opposd aduersaries of thy Son the pharises with the HerodiaÌ„s watch'd a Critical day Then wheÌ„ the State was incensd against him they came to tempt him in the daÌ„gerous question of Tribute They left him that day was the Critical day to the Saduces The same day saies thy Spirit in thy word the Saduces came to him to question him about the Resurrection and them hee silenc'd They left him this was the Criticall day for the Scribe expert in the Law who thoght himselfe learneder then the Herodian the Pharise or Saduce and he teÌ„pted him about the great CommaÌ„dement himâ— Christ left without power of replying When all was done that they weÌ„t about to begin their circle of vexation and tentation again Christ sileÌ„ces them so that as they had taken their Criticall dayes to come in That and in that day so Christ imposes a Criticall day vpon them From that day forth saies thy Spirit no man durst aske him any more questions This O my God my most blessed God is a fearefull Crisis a fearefull Indication when we will study and seeke and finde what dayes are fittest to forsake thee in To say Now Religion is in a Neutralitie in the world and this is my day the day of libertie Now I may make new friends by changing my old religioÌ„ and this is my day the day of aduancement But O my God with thy seruaÌ„t Iacobs holy boldnes who though thou lamedst him would not let thee goe till thou hadst giuen him a blessing Though thou haue laid me vpon my hearse yet thou shalt not depart from mee from this bed till thou haue giuen me a Crisis a Iudgment vpon my selfe this day Since a day is as a thousand yeres with thee Let O Lord a day be as a weeke to me and in this one let me coÌ„sider seuen daies seuen critical daies and iudge my selfe that I be not iudged by thee First this is the day of thy visitatioÌ„ thy comming to me and would I looke to be welcome to thee and not entertaine thee â—n thy comming to me We measure not the visitations of great persons by their apparel by their equipage by the solemnity of their coÌ„ming but by their very coÌ„ming and therefore howsoeuer thou come it is a Crisis to me that thou wouldest not loose me who seekst me by any means This leads me from my first day thy visitation by sicknes to a secoÌ„d to thâ— light and testimony of my Conscience There I haue an euening a morning a sad guiltinesse in my soule but yet a cheerfull rising of thy Son toâ— Thy Euenings and Mornings made dayes in the Creation and there is no mention of Nights My sadnesses for sins are euenings but they determin not in night but deliuer me ouer to the day the day of a Conscience deiected but then rectified accused but then â—cquitted by thee by him who speaks thy word who is thy word thy Son From this day the Crisis and examinatioÌ„ of my CoÌ„science breaks out my third day my day of preparing fitting my selfe for a more especial receiuing of thy Sonne in his institutioÌ„ of the Sacrament In which day though thâ—re be many dark passages slippry steps to them who wil entangle and endanger themselues in vnnecessary disputations yet there are light houres inough for any man â—o goe his whole iourney intended by thee to know that that Bread and Wine is not more really assimilated to my body to my blood then the Body and blood of thy Sonne is communicated to me in that action and participation of that bread and that wine And hauing O my God walkd with thee these three dayes The day of thy visitation the day of my Conscience The day of preparing for this seale of Reconciliation I am the lesse afraid of the clouds or storms of my fourth day the day of my dissolution traÌ„smigratioÌ„ froÌ„ hence Nothing deserues the name of happines that makes the remeÌ„braÌ„ce of death bitter And O death 〈◊〉 bitter is the remeÌ„brance of thee to a man that liues at rest in his possessions the Man that hath Nothing to vexe him yea vnto him that is able to receiue meat Therefore hast thou O my God made this sicknes in which I am not able to receiue meate my fasting day my Eue to this great festiual my dissolution And this day of death shall deliuer me ouer to my fift day the day of my Resurrection for how long a day soeuer thou make that day in the graue yet there is no day between that and the Resurrection Then wee shall all bee inuested reapparelled in our owne bodies but they who haue made iust vse of their former dayes be super-inuested with glorie wheras the others condemned to their olde clothes their sinfull bodies shall haue Nothing added but immortalitie to torment And this day of awaking me and reinuesting my Soule in my body and my body in the body of Christ shall present mee Bodie and Soule to my sixt day The day of Iudgement which is truely and most literally the Critical the Decretory day both because all Iudgement shall bee manifested to me then and I shall assist in iudging the world thenâ— and because then that Iudgement shall declare to me and possesse mee of my
and â—hen they can and wee can tell that the rich man cannot sleepe because his abundance will not let him The tares were sowen when the husbandmen were asleepe And the elders thought it a probable excuse a credible lie that the waâ—chmen which kept the Sepulchre should say that the bodie of thy son was stolne away when they were asleepe Since thy blessed Sonne rebuked his Disciples for sleeping shall I murmure because I doe not sleepe If Samson had slept any longer in Gaza he had beene taken And when he did sleepe longer with Delilah he was taken Sleepe is as often taken for naturall death in thy Scriptures as for naturall rest Nay sometimes sleepe haâ—h so heauy a sense as to bee taken for sinne it selfe as well as for the punishment of sinne Death Much comfort is not in much sleepe when the most fearefull and most irreuocable Malediction is presenâ—ed by thee in a perpetuall sleepe I will make their feasts and I will make them drunke and they shall sleepe a perpetuall sleepe and not wake I must therefore O my God looke farther than into the very act of sleeping before I mis-interpret my waking for since I finde thy whole hand light shall any finger of that hand seeme heauy since the whole sicknesse is thy Physicke shall any accident in it bee my poison by my murmuring The name of Watchmen belongs to our profession Thy Prophets are not onely seers indued with a power of seeing able to see but Watchmen euermore in the Act of seeing And therefore giue me leaue O my blessed God to inuert the words of thy Sonnes Spouse she said I sleepe but my heart waketh I say I wake but my heart sleepeth My body is in a sicke wearinesse but my soule in a peacefull rest with thee and as our eies in our health see not the Aire that is next them nor the fire nor the spheares nor stop vpon any thing till they come to starres so my eies that are open see nothing of this world but passe through all that and fix themselues vpon thy peace and ioy and glory aboue Almost as soone as thy Apostle had said Let vs not sleepe lest we should be too much discomforted if we did he saies againe whether we wake or sleepe let vs liue together with Christ. Though then this absence of sleepe may argue the presence of death the Originall may exclude the Copie the life the picture yet this gentle sleepe and rest of my soule betroths mee to thee to whom I shall bee married indissolubly though by this way of dissolution 15. PRAYER O Eternall and most gracious God who art able to make and dost make the sicke bed of thy seruants Chappels of ease to them and the dreames of thy seruants Prayers and Meditations vpon thee let not this continuall watchâ—ulnes of mine this inabilitie to sleepe which thou hast laid vpon mee bee any disquiet or discomfort to me but rather an argument that thou wouldest not haue me sleepe in thy presence What it may indicate or signifie concerning the state of my body let them consider to whom that consideration belongs doe thou who onely art the Physitian of my soule tell her that thou wilt afford her such defensatiues as that shee shall wake euer towards thee and yet euer sleepe in thee that through all this sicknesse thou wilt either preserue mine vnderstanding from all decaies and distractions which these watchings might occasion or that thou wilt reckon and account with me from before those violencies and not call any peece of my sicknesse a sinne It â—s a heauy and indelible sinne that I brought into the world wiâ—h meâ— It is a heauy and innuâ—merable multitude of sins which I haue heaped vp since I haue sinned behind thy backe if that can be done by wilfull absteining from thy Congregations and omitting thy seruice and I haue sinned before thy face in my hypocrisies in Prayer in my ostentation and the mingling a respect of my selfe in preaching thy Word I haue sinned in my fasting by repining when a penurious fortune hath kept mee low And I haue sinned euen in that fulnesse when I haue been at thy table by a negligent examination by a wilfull preuarication in receiuing that heauenly food and Physicke But as I know O my gracious God that for all those sinnes committed since yet thou wilt consider me as I was in thy purpose when thou wrotest my name in the booke of Life in mine Election so into what deuiations soâ—uer I stray and wander by occasion of this sicknes O God returne thou to that Minute wherein thou wast pleased with me and consider me in that condition 16. Et properare meum clamant è Turre propinqua Obstreperae Campanae aliorum in funere funus From the bels of the church adioyning I am daily remembred of my buriall in the funeralls of others 16. MEDITATION WE haue a Conuenient Author who writ a Discourse of Bells when hee was Prisoner in Turky How would hee haue enlarged himselfe if he had beene my fellow Prisoner in this sicke bed so neere to that steeple which neuer ceases no more than the harmony of the spheres but is more heard When the Turkes tooke Constantinople they melted the Bells into Ordnance I haue heard both Bells and Ordnance but neuer been so much affected with those as with these Bells I haue lien neere a steeple in which there are said to be more than thirty Bels And neere another where there is one so bigge as that the Clapper is said to weigh more than six hundred pound â— yet neuer so affected as here Here the Bells can scarse solemnise the funerall of any person but that I knew him or knew that hee was my Neighbour we dwelt in houses neere to one another before but now hee is gone into that house into which I must follow him There is a way of correcting the Children of great persons that other Children are corrected in their behalfe and in their names and this workes vpon them who indeed had more desâ—rued it And when these Bells tell me that now one and now another is buried must not I acknowledge that they haue the correction due to me and paid the debt that I owe There is a story of a Bell in a Monastery which when any of the house was sicke to death rung alwaies voluntarily and they knew the ineuitablenesse of the danger by that It rung once when no man was sick but the next day one of the house fell from the steeple and died and the Bell held the reputation of a Prophet still If these Bells that warne to a Funerall now were appropriated to none may not I by the houre of the funerall supply How many men that stand at an execution if they would aske for what dies that Man should heare their owne faults condemned and see themselues executed by Atturney
We scarce heare of any man preferred but wee thinke of our selues that wee might very well haue beene that Man Why might not I haue beene that Man that is carried to his graue now Could I â—it my selfe to stand or sit in any Mans place not to lie in any mans graue I may lacke much of the good parts of the meanest but I lâ—cke nothing of the mortality of the weakest Thâ—y may haue acquired better abilities than I but I was borne to as many infirmities as they To be an incumbent by lying down in a graue to be a Doctor by teaching Mortiâ—ication by Example by dying though I may haue seniors others may be elder than I yet I haue proceeded apace in a good Vniuersity and gone a great way in a little time by the furtherance of a vehement feuer and whomsoeuer these Bells bring to the ground to day if hee and I had beene compared yesterday perchance I should haue been thought likelier to come to this preferment then than he God hath kept the power of death in his owne hands lest any Man should bribe death If man knew the gaine of death the ease of death he would solicite he would prouoke death to assist him by any â—and which he might vse But as when men see many of their owne professions preferd it ministers a hope that that may light vpon them so when these hourely Bells tell me of so many funerals of men like me it presents if not a desire that it may yet a comfort whensoeuer mine shall come 16. EXPOSTVLATION MY God my God I doe not expostulate with thee but with them who dare doe that Who dare expostulate with thee when in the voice of thy Church thou giuest allowance to this Ceremony of Bells at funeralls Is it enough to refuse it because it was in vse amongst the Gentiles so were funeralls too Is it because some abuses may haue crept in amongst Christians Is that enough that their ringing hath been said to driue away euill spirits Truly that is so farre true as that the euill spirit is vehemently vexed in their ringing therefore because that action brings the Congregation together and vnites God and his people to the destruction of that Kingdome which the euill spirit vsurps In the first institution of thy Church in this world in the foundation of thy Militant Church amongst the Iewes thou didst appoint the calling of the assembly in to bee by Trumpet and when they were in then thou gauest them the sound of Bells in the garment of thy Priest â— In the Triumphant Church thou imploiest both too but in an inuerted Order we enter into the Triumphant Church by the sound of Bells for we enter when we die And then we receiue our further edification or consummation by the sound of Trumpets at the Resurrection The sound of thy Trumpets thou didst impart to secular aâ—d ciuill vses too but the sound of Bells onely to sacred Lord let not vs breake the Communion of Saints in that which was intended for the aduancement of it let not that pull vs asunder froÌ„ one another which was intended for the assembling of vs in the Militant and associating of vs to the Triumphant Church But he for whose funerall these Bells ring now was at home at his iournies end yesterday why ring they now A Man that is a world is all the things in the world Hee is an Army and when an Army marches the Vaunt may lodge to night where the Reare comes not till to morrow A man extends to his Act and to his example to that which he does and that which he teaches so doe those things that concerne him so doe these bells That which rung yesterday was to conuay him out of the world in his vaunt in his souleâ— that which rung to day was to bring him in his Reare in his body to the Church And this continuing of ringing after his entring is to bring him to mee in the application Where I lie I could heare the Psalme and did ioine with the Congregation in it but I could not heare the Sermon and these latter bells are a repetition Sermon to mee But O my God my God doe I that haue this feauer need other remembrances of my Mortalitie Is not mine owne hollow voice voice enough to pronounce that to me Need I looke vpon a Deaths-head in a Ring that haue one in my face or goe for death to my Neighbours house that haue him in my bosome We cannot wee cannot O my God take in too many helps for religious duties I know I cannot haue any better Image of thee than thy Sonne nor any better Image of him than his Gospell yet must not I with thanks confesse to thee that some historicall pictures of his haue sometimes put mee vpon better Meditations than otherwise I should haue fallen vpon I know thy Church needed not to haue taken in from Iew or Gentile any supplies for the exaltation of thy glory or our deuotion of absolute necessitie I know â—hee needed not But yet wee owe thee our thanks that thou hast giuen her leaue to doe so and that as in making vs Christians thou diddest not destroy that which wee were before naturall men so in the exalting of our religious deuotions noâ— we are Christians thou hast beene pleased to continue to vs those assistances which did worke vpon the affections of naturall men before for thou louest a good man as thou louest a good Christian and though Grace bee meerely from thee yet thou doest not plant Grace but in good natures 16. PRAYER O Eternall and most gracious God who hauing consecrated our liuing bodies to thine owne Spirit and made vs Temples of the holy Ghost doest also requirâ— a respect to bee giuen to these Temples euen when the Priest is gone out of them To these bodies when the soule is departed from them I blesse and glorifie thy Name that as thou takest care in our life of euery haire of our head so doest thou also of euery graine of ashes after our death Neither doest thou only doe good to vs all in life and death but also wouldest haue vs doe good to one another as in a holy life so in those things which accompanie our death In that Contemplation I make account that I heare this dead brother of ours who is now carried out to his buriall to speake to mee and to preach my funerall Sermon in the voice of these Bells In him O God thou hast accomplished to mee euen the request of Diues to Abraham Thou hast sent one from the dead to speake vnto mee He speakes to mee aloud from that steeple hee whispers to mee at these Curtaines and hee speaks thy words Blessed are the dead which die in the Lord from henceforth Let this praier therfore O my God be as my last gaspe my expiring my dying in thee That if this bee the houre of my transmigration I may die the
bodies whole Churches what becomes of the soules of the righteous at the departing thereof from the body I shall bee told by some That they attend an expiation a purification in a place of torment By some that they attend the fruition of the sight of God in a place of rest but yet but of expectation By some that they passe to an immediate possession of the presence of God S. Augustine studied the Nature of the soule as much as any thing but the saluation of the soule and he sent an expresse Messenger to Saint Hierome to consult of some things concerning the soule But he satisfies himselfe with this Let the departure of my soule to saluation be euident to my faith and I care the lesse how darke the entrance of my soule into my body bee to my reason It is the going out more than the comming in that concernes vs. This soule this Bell tells me is gone out Whither Who shall tell mee that I know not who it is much lesse what he was The condition of the Man and the course of his life which should tell mee whither hee is gone I know not I was not there in his sicknesse nor at his death I saw not his way nor his end nor can aâ—ke themâ— who did thereby to conclude or argue whither he is gone But yet I haue one neerer mee than all these mine owne Charity I aske that that tels me He is gone to euerlasting rest and ioy and glory I owe him a good opinion it is but thankfull charity in mee because I receiued benefit and instruction from him when his Bell told and I being made the fitter to pray by that disposition wherein I was assisted by his occasion did pray for him and I pray not without faith so I doe charitably so I do faithfully beleeue that that soule is gone to euerlasting rest and ioy and glory But for the body How poore a wretched thing is that wee cannot expresse it so fast as it growes worse and worse That body which scarce three minutes since was such a house as that that soule which made but one step from thence to Heauen was scarse thorowly content to leaue that for Heauen that body hath lost the name of a dwelling house because none dwels in it and is making haste to lose the name of a body and dissolue to putrefaction Who would not bee affected to see a cleere sweet Riuer in the Morning grow a kennell of muddy land water by noone and condemned to the saltnesse of the Sea by night And how lame a Picture how faint a representation is that of the precipitatioÌ„ of mans body to dissolution Now all the parts built vp and knit by a louely soule now but a statue of clay and now these limbs melted off as if that clay were but snow â— and now the whole house is but a handfull of sand so much dust and but a pecke of Rubbidge so much bone If he who as this Bell tells mee is gone now were some excellent Artiâ—icer who comes to him for a clocke or for a garment now or for counsaile if hee were a Lawyer If a Magistrate for iustice Man before hee hath his immortall soule hath a soule of sense and a soule of vegitation before that This immortall soule did not forbid other soules to be in vs before but when this soule departs it carries all with it no more vegetation no more sense such a Mother in law is the Earth â— in respect of our naturall Mother in her wombe we grew and when she was deliuered of vs wee were planted in some place in some calling in the world In the wombe of the Earth wee diminish and when shee is deliuered of vs our graue opened for another wee are not transplanted but transported our dust blowne away with prophane dust with euery wind 18. EXPOSTVLATION MY God my God if Expostulation bee too bold a word doe thou mollifie it with another leâ— it be wonder in my selfe let it bee but probleme to others but let me aske why wouldest thou not suffer those that serue thee in holy seruices to doe any office about the dead nor assist at their funerall Thou hadst no Counsellor thou needest none thou hast no Controller thou admittest none Why doe I aske in Ceremoniall things as that was any conuenient reason is enough who can bee sure to propose that reason that moued thee in the institution thereof I satisfie my selfe with this that in those times the Gentiles were ouerfull of an ouer-reuerent respect to the memory of the dead a great part of the Idolatry of the Nations flowed from that an ouer-amorous deuotion an ouer-zealous celebrating and ouer-studious preseruing of the memories and the Pictures of some dead persons And by the vaine glory of men they entred into the world and their statues and pictures contracted an opinion of diuinity by age that which was at first but a picture of a friend grew a God in time as the wise man notes They called them Gods which were the worke of an ancient hand And some haue assigned a certaine time when a picture should come out of Minority and bee at age to bee a God in 60. yeeres after it is made Those Images of Men that had life and some Idols of other things which neuer had any being are by one common name called promiscuously dead and for that the wise man reprehends the Idolatrer for health he praies to that which is weake and for life he praies to that which is dead Should we doe so saies thy Prophet should we goe from the liuing to the dead So much ill then being occasioned by so much religious coÌ„plement exhibited to the dead thou ô God I think wouldest therefore inhibit thy principall holy seruants from contributing any thing at all to this dangerous intimation of Idolatry and that the people might say surely those dead men are not so much to bee magnified as men mistake since God will not suffer his holy officers so much as to touch them not to see them But those dangers being remoued thou O my God dost certainly allow that we should doe offices of piety to the dead and that we should draw instructions to piety from the dead Is not this O my God a holy kinde of raising vp â—eed to my dead brother if I by the meditation of his death produce a better life in my selfe It is the blessing vpon Reuben Let Reuben liue not die and let not his men be few let him propagate many And it is a Malediction That that dieth let it die let it doe no good in dying for Trees without fruit thou by thy Apostle callst twice dead It is a second death if none liue the better by me after my death by the manner of my death Therefore may I iustly thinke that thou madest that a way to conuay to the Aegyptians a feare of thee and a
who sees thâ—â— who fâ—â—rches those Rollsâ— whether I doe beleeue or no is it not therefore O my God that thou dost so frequently so earnestly referre vs to the hand to the obseruation of actions There is a little suspition a little imputation laid vpon ouer-tedious and dilatorie counsels Many good occasions slip away in long consultations and it may be a degree of sloth to be too long in mending nets though that must bee done He that obserueth the wind shall not saw and he that regardeth the â—â—ouds shall not reape that is he that is too dilatorie too superstitious â—n these obseruations and â—tudies but the excuse of his owne idlenesse in â—hem But that which â—he same wise and royall seruant of thine saies in â—n other place all accept â—nd aske no comment vpon it He becommeth poore that dealeth with a slacke handâ— but the hand of the diligent maketh rich All euill imputed to the absence all good attributed to the presence of the â—and I know my God and I blesse thy name for knowing itâ— for all good knowledge is from thee that thou considerest the heart but thou takest not off thine eie till thou come to the hand Nay my God doth not thy spirit intimate that thou beginnest where wee beginne at least that thou allowest vs to beginne there when thou orderest thine owne answer to thine owne question Who shall ascend into the hill of the Lord Thus he that hath cleane hands and a pure heart Doest â—â—ou not at least send 〈◊〉 first to the hand â—nd is not the worke of â—heir hands that declaâ—â—tion of their holy zeale 〈◊〉 the present execution â—f manifest Idolatrers â—â—lled a consecration of â—â—emselues by thy holy â—pirit Their hands are â—alled all themselues for â—uen counsell it selfe goes â—nder that name in thy word who knowest best â—ow to giue right names â—ecause the counsell of the â—riests assisted Dauid Saul saies the hand of the Priest is with Dauidâ— And that which is often said by Moses is very often repeated by thy other Prophets These and these things the Lord spake and the Lord said and the Lord commanmanded not by the counsels not by the voice but by the hand of Moses and by the hand of the Prophets Euermore we are referred for our Euidence of others and of our selues to the hand to action to works There is something before it beleeuing and there is some thing after it suffering but in the most eminent and obuious and conspicuous place stands doing Why then O my God my blâ—ssâ—d God in the waies of my â—pirituall strength come â—l so slow to action I was whipped by thy rod before I came to consultation to consider my state and shall I goâ— no farther As hee that would describe a circle in paper if hee haue brought that circle within one inch of finishing yet if he remoue his compasse he cannot make iâ— vp a perfit circle excepâ— he fall to worke againe to finde out the samâ— center â— so though setting that foot of my compassâ— vpon thee I haue gonâ— so farre as to the consideration of my selfe yet iâ— I depart from thee my center all is vnperfitâ— This proceeding to action therefore is a returning to thee and a working vpon my selfe by thy Physicke by thy purgatiue physicke a free and entire euacuation of my soule by confession The working of purgatiue physicke is violent and contrary to Nature O Lord I decline not this potion of confession how euer it may bee contrary to a naturall man To take physâ—cke and not according to the right method is dangerous O Lord I decline not that method in this physicke in things that burthen my conscience to make my confession to him into whose hands thou hast put thâ— power of absolution â— know that Physicke may be made so pleasant as thaâ— it may easily be taken buâ— not so pleasant as the verâ—tue and nature of the meâ—dicine bee extinguished I know I am not subâ—mitted to such a confession as is a racke and torâ—ture of the Conscience but I know I am not exempt from all If it were meerely problematicall left meerely indifferent whether we should takâ— this Physicke vse thiâ— confession or no a great Physitian acknowledges this to haue beene his practise To minister many things which hee was not sure would doe good but neuer any other thing but such as hee was sure would doe no harme The vse of this spirituall Physicke can certainly doe no harme and the Church hath alwaies thought that it might and doubtlesse many humble soules haue found that it hath done them good I will therefore take the cup of Saluation and call vpon thy Name I will fill this Cup of compunction as full as I haue formerly filled the Cups of woâ—ldly confections that so I may scape the cup of Malediction and irrecouerable destruction that depends vpon that And since thy blessed and glorious Sonne being offered in the way to his Execution a Cup of Suâ—pefaction to take away the sense of his paine a charity afforded to condemned persons ordinarily in those places and times refused that ease and embraced the whole torment I take not this Cup but this vessell of mine owne sinnes into my contemplation and I powre them out here according to the Motions of thy holy Spirit and any where according to the ordinances of thy holy Church 20. PRAYER O Eternall and most gracious God who hauing married Man and Woman together and made them one flesh wouldest haue them also to become one soule so as that they might maintaine a simpathy in their affections and haue a conformity to one another in the accidents of this world good or bad so hauing married this soule and this body in me I humbly beseech thee that my soule may looke and make her vse of thy mercifull proceedings towards my bodily restitution goe the same way to a spirituall I am come by thy goodnesse to the vse of thine ordinary meanes for my body to wash away those peccant humors that endangered it I haue O Lord a Riuer in my body but a Sea in my soule and a Sea swoln into the depth of a Deluge aboue the Sea Thou hast raised vp certaine hils in me heretofore by which I might haue stood safe from these inundations of sin Euen our Naturall faculties are a hill and might preserue vs from some sinne Education study obseruation example are hills too and might preserue vs from some Thy Church and thy Word and thy Sacraments and thine Ordinances are hills aboue these thy Spirit of remorse and compunction repentance for former sin are hills too and to the â—op of all these hils thou hast brought mee heretofore but this Deluge this inundation is got aboue all my Hills and I haue sinned and sinned and multiplied sinne to sinne after all these thy assistances against sinne and where is there water enough to wash away
this Deluge There is a red Sea greater than this Ocean and there is a little spring through which this Ocean may powre it selfe into that red Sea Let thy Spirit of true contrition and sorrow passe all my sinnes through these eies into the wounds of thy Sonne and I shall be cleane and my soule so much better purged than my body as it is ordained for a better and a longer life 21 Atque annuit Ille Qui per eos clamat Linquas iam Lazare lectum God prospers their practise and he by them calls Lazarus out of his tombe mee out of my bed 21. MEDITATION IF man had beene left alone in this world at first shall I thinke that he would not haue fallen If there had beene no Woman would not Man haue serued to haue beene his owne Tempter When I see him now subiect to infinite weakenesses fall into infinite sinne without any forraine tentations shall I thinke hee would haue had none if hee had beene alone GOD saw that Man needed a Helper if hee should bee well but to make Woman ill the Deuill saw that there needed no third When God and wee were alone in Adam that was not enough when the Deuill and wee were alone in Eue it was enoughâ— O what a Giant is Man when hee fights against himselfe and what a dwarfe when hee needs or exercises his owne assistance for himselfe I cannot rise out of my bed till the Physitian enable mee nay I cannot tel that I am able to rise till hee tell me so I doe nothing I know nothing of my selfe how little and how impotent a peâ—ce of the world is any Man alone and how much lesse a peece of himselfe is that Man So little as that when it falls out as it falls out in some cases that more misery and more oppression would bee an ease to a man he cannot giue himselfe that miserable addition of more misery â— A man that is pressed to death and might be eased by more weights cannot lay those more weights vpon himselfe Hee can sinne alone and suffer alone but not repent not bee absolued without another Another tels mee I may rise and I doe so But is euery raising a preferment or is euery present preferment a station I am readier to fall to the Earth now I am vp than I was whâ—n I lay in the bed O peruerse way irregular motion of Man euen rising it selfe is the way to Ruine How many men are raised and then doe not fill the place they are raised to No corner of any place can bee empty there can be no vacuity If that Man doe not fill the place other men will complaints of his insufficiency will fill it Nay such an abhorring is there in Nature of vacuity that if there be but an imagination of not filling in any man that which is but imagination neither will â—ill it that is rumor and voice and it will be giuen â—ut vpon no ground but Imagination and no man knowes whose imagination that hee is corrupt in his place or insufficient in his place and another prepared to succeed him in his place A man rises sometimes and stands not because hee doth not or is not beleeued to fill his place and sometimes he stands not because hee ouer-fills his place Hee may bring so much vertue so much Iustice so much integrity to the place as shall spoile the place burthen the place his integrity may bee a Libell vpon his Predecessor and cast an infamy vpon him and a burden vpon his successor to proceede by example and to bring the place it selfe to an vnder-value and the market to an vncertainty I am vp and I seeme to stand and I goe round and I am a new Argument of the new Philosophie That the Earth â—oues round why may â— not beleeue that the â—hole earth moues in a round motion though that seeme to mee to stand when as I seeme â—o stand to my Compaâ—y and yet am carried in a giddy and circular motion as I stand Man hath no center but misery there and onely there hee is fixt and sure to finde himselfe How little soeuer he bee raised he moues and moues in a circle giddily and as in the Heauens there are buâ— a few Circles thâ—t goe about the whole world but many Epicicles and other lesser Circles but yet Circles so of those men which are raised and put into Circles few of them moue from place to place and passe through many and beneficiall places but fall into litâ—le Circles and within a step or two are at their end and not so well as they were in â—he Center from which â—hey were raised Eueâ—y thing serues to exemâ—lifie to illustrate mans â—isery But I need goe â—o farther than my selfe â—or a long time I was not â—ble to rise At last I â—ust bee raised by oâ—hers and now I am vp I am ready to sinke lower than before â—1 EXPOSTVLATION MY God my God how large a glasse of the next World is this As wee haue an Art to cast from onâ— glasse to another and so to carry the Species a great way off so hast thou that way much more wee shall haue a Resurrection in Heauen the knowledge of that thou castest by another glasse vpon vs here we feele that wee haue a Resurrection from sinne and that by another glasse too wee see wee haue a Resurrection of the body from the miseâ—ies and calamities of â—his life This Resurreâ—tion of my body shewes me the Resurrection of â—ny soule and both â—ere seuerally of both â—ogether hereafter Since â—hy Martyrs vnder the Altar presse thee with â—heir solicitation for the Resurrection of the body to glory thou wouldest pardon mee if I should presse thee by Prayer for the accomplishing of this Resurrection which thou hast begunne in me to blessed and glorious Trâ—â—nity was none to heare but you three and yoâ— easily heare one anoâ—ther because you saâ— the same things Buâ— when thy Sonne camâ— to the worke of Reâ—demption thou spokest and they that heard it tooke it for Thunder and thy Sonne himselfâ— cried with a loud voice â— vpon the Crosse twiceâ— as hee who was to prepare his commingâ— Iohn Baptist was thâ— voice of a cryer and â—ot of a Whisperer Still â—f it be thy voice it is a loud voice These words â—aies thy Moses Thou â—okest with a great voice â—nd thou addest no more â—aies hee there That which thou hast said is â—uident and it is euident â—hat none can speake so â—oud none can binde vs â—o heare him as wee â—ust thee The most high vttered his voice what was his voice The Lord â—â—undred from heauen it might bee heard But â—his voice thy voice is also a mightie voice not onely mightie in power it may be heard nor mightie in obligation it shoulâ— be heard but mightie in operation it will beâ— heard and therefore hasâ— thou bestowed a wholâ— Psalme vpon vs to leadâ—
vs to the consideration of thy voice It is such a voice as that thy Sonne saies the dead shall hearâ— it and that 's my state â— And why O God doest thou not speake to meâ— in that effectuall loudnesse Saint Iohn heard a voice â—â—d hee turned about to see â—he voice sometimes we â—â—e too curious of the â—â—strument by what man â—od speakes but thou â—peakest loudest when â—hou speakest to the â—eart There was silence â—nd I heard a voice saies â—ne to thy seruant Iob. I â—earken after thy voice 〈◊〉 thine Ordinances and â— seeke not a whispering â—n Conuenticles but yet O my God speake louder â—hat so though I doe â—eare thee now then I may heare nothing but thee My sinnes crie aloud Cains murther diâ— so my afflictions criâ— aloud The flouds hauâ— lifted vp their voice anâ— waters are afflictions buâ—â—hou O Lord art mighâ—tier than the voice oâ— many waters than maâ—ny temporall many spiâ—rituall afflictions thaâ— any of either kinde and why doest thou noâ— speak to me in that voice What is man and whereto serueth he what is hiâ— good and what is his euill My bed of sinne is noâ— â—uill not desperatly euill for thou doest call mee out of it but my rising out of it is not good not perfitly good if thou call not louder and hold me now I am vp O my God I am afraid of a fearefull application of â—hose words when a man â—ath done then hee beginâ—eth when his body is vnable to sinne his sinfull memory sinnes ouer his old sinnes againe and that which thou wouldest haue vs to remember for coÌ„punction wee remember with delight Bring him to me in his bed that I may kill him saies Saul of Dauid Thou hast not said so that is not thy voice Ioasb his owne seruants slew him when hee was sicke in his bed Thou hast not â—uffered that that my seruants should so much as neglect mee or be wearie of mee in my sicknesse Thou threatnest that as a shepheard takes out of the mouth of the Lion two legs or a peecâ— of an eare so shall the children of Israel that â—well in Samaria in the corner of a bed and in Daâ—ascus in a couch bee taâ—en away That euen they that are secure from danger shall perish How much more might I who was in the bed of death die But thou hast not dealt so with mee As they brought out sicke persons in beds that thy seruant Peters shadow might ouer-shadow them Thou hast O my God ouer-shadowed mee refreshed mee But when wilt thou doe more when wilt thou doe all when wilt thou speake in thy loud voice when wilt thou bid mee take vp my bed and walke As my bed is my affections when shall I beare them so as to subdue them As my bed is my afflictions when shall I beare them so as not to murmure at them When shall I take vp my bed and walke not lie downe vpon it as it is my pleasure not sinke vnder it as it is my correction But O my God my God the God of all flesh and of all spirit too let me bee content with that in my â—ainting spirit which thou declarest in this decaied flesh that as this body is content to sit still that it may learne to stand and to learne by standing to walke and by walking to trauell so my soule by obeying this thy voice of rising may by a farther and farther growth of â—hy grace proceed so and bee so established as may remoue all suspitions all iealousies betweene thee and mee and may speake and heare in such a voice as that still I may bee acceptable to thee and satisfied from thee 21. PRAYER O Eternall and most gracious God who hast made little things to signifie great and conuaid the infinite merits of thy Sonne in the water of Baptisme and in the Bread and Wine of thy other Sacrament vnto vs receiue the sacrifice of my humble â—hanks that â—hou hast not onely afâ—orded mee the abilitie â—o rise out of this bed of wearinesse discomâ—ort â—ut hast also made this bodily rising by thy grace an earnest of a second resurrection from sinne and of a third to euerlasting glory Thy Sonne himselfe alwaies infinite in himselfe incapable â—f addition was yet pleased to grow in the Virgiâ—s wombe to grow in stature in the sight of men Thy good puâ—poses vpon mee I â—now haue their determination and perfection in thy holy will vpon mee there thy grace is and there I am altogether but manifest theÌ„â—o vnto me in thy seasons and in thy measures and degrees that I may not onely haue that comfort of knowing thee to be infinitely good but that also of finding thee to bee euery day better and better to mee and that as â—hou gauest Saint Paul â—he Messenger of Satan to humble him so for my â—umiliation thou maiest giue me thy selfe in this â—nowledge that what â—race soeuer thou afâ—ord mee to day yet I â—hould perish to morrow if I had not to morrowes grace too Therefore I begge of thee my daily bread and as thou gauest mee the bread of sorrow for many daies and since the bread of hope for some and this day the bread of possessing in rising by that strength which thou the God of all strength hast infused into me so O Lord continue to mee the bread of life the spirituall bread of life in a faithfull assurance in thee the sacramentall bread of life in a worthy receiuing of thee and the more reall bread of life in an euerlasting vnion to thee I know O Lord that when thou hadst created Angels and they saw thee produce fowle and fish and beasts and wormes they did not importune thee and say shall wee haue no better â—reatures than these no better companions than these but staid thy leisure and then had man deliuered ouer to them not much inferiour in nature to themselues No more doe I O God now that by thy first mercie I am able to rise importune thee for present confirmation of â—ealth nor now thaâ— by thy mercie I am brought to see that thy correction hath wrought medicinally vpon mee presume I vpon that spirituall strength I haue but as I acknowledge that my bodily strength is subiect to euery puâ—â—e of wind so is my spirituall strength to euery blast of vanitie Keepe me therefore still O my gracious God in such a proportion of both strengths as I may still hâ—â—e something to thanke thee for which I haue receiued still something to pray for and aske at thy hand â—â— Siâ— morbi fomes tibi cura â—he Physitians consider the root and occasion the embers and coales and fuell of the disease and seeke to purge or correct that â—2 MEDITATION HOw ruinous a farme hath man taken in â—aking himselfe how â—eady is the house eueâ—y day to fall downe and how is all the grounâ— ouer-spread with weeds â— all the
body with diseases where not onely euery turfe but euery stone â— beares weeds not onely euery muscle of the flesh but euery bone of the body hath some infirmitie â— euery little flint vpon the face of this soile hath some infectious weede euery tooth in our head such a paine as a constant man is afraid of and yet ashamed of that feare of that sense of the paine How deare and how ofâ—â—n a rent doth Man â—ay for this farme hee â—ies twice a day in â—ouble meales and how â—â—tle time he hath to raise 〈◊〉 rent How many hoâ—â— daies to call him from â—s labour Euery day is â—alfe-holy day halfe spent â—n sleepe What reparaâ—ions and subsidies and â—ontributions he is put to â—esides his rent What â—edicines besides his diâ—â— and what Inmates â—e is faine to take in besides â—is owne familie what infectious diseases from other men Adam might haue had Paradise for dressing and keeping it and then his renâ— was not improued to such a labour as would haue made his brow sweat and yet he gaue it ouer how farre greater a rent doe wee pay for this farme this body who pay our selues who pay the farme it selfe and cannot liue vpon it Neither is our labour at an end when wee haue cut downe some weed as soone as it sprung vp corrected some violent â—nd dangerous accident of a disease which would â—aue destroied speedily â—or when wee haue pulled vp that weed from the very root recouered â—ntirely and soundly from that particular disease but the whole ground is of an ill naâ—ure the whole soile ill disposed there are â—nclinations there is a propensnesse to diseases in the body out of which without any other disorder diseases will grow and so wee are put to a continuall labour vpon this farme to a continuall studie of the whole complexion and constitution of our body In the distempers and diseases of soiles sourenesse drinesse weeping any kinde of barrennesse the remedy and the physicke is for a great part sometimes in themselues sometime the very situation releeues them the hanger of a hill will purge and vent his owne malignant moisture and the burning of the vpper â—urfe of some ground as â—ealth from cauterizing â—uts a new and a vigorous youth into that soile â—nd there rises a kinde of Phoenix out of the ashes â— fruitfulnesse out of that which was barren before and by that which is the barrennest of all ashes And where the ground cannot giue it â—elfe physicke yet it receiues Physicke from other grounds from other soiles which are not the worse for hauing contributed that helpe to them froâ— Marle in other hils oâ— from slimie sand in otheâ— shoares grounds help themselues or hurt no other grounds froâ— whence they receiuâ— helpe But I haue takeâ— a farme at this hard rent and vpon those heauâ—â— couenants that it can afford it selfe no helpe no part of my body if it were cut off would cure another part in somâ— caâ—es it might preserue a sound part but in no case recouer an infected â—nd if my body may haue â—ny Physicke any Mediâ—ine from another body one Man from the flesh of another Man as by Mummy or any such composition it must â—ee from a man that is dead and not as in other soiles which are neuer the worse for contributing their Marle or their fat slime to my ground There is nothing in the same man to helpe man nothing in mankind to helpe one another in this sort by way of Physicke but that hee who ministers the helpe is in as ill case as he that receiues it would haue beene if he had not had it for hee from whose body the Physicke comes is dead When therefore I tooke this farme vndertooke this body I vndertooke to draine not a marish but a moat where there was not water mingled to offend but all was water I vndertooke to perfume dung where no one part but all was equally vnsauory I vndertooke to make such a thing wholsome as was not poison by any manifest quality intense heat or cold but poison in the whole substance and in the specifique forme of it To cure the sâ—arpe accidents of diseases is a great worke to cure the disease it selfe is a greater but to cure the body the root the occasion of diseases is a worke reserued for the great Physitian which he doth neâ—er any other way but by glorifying these bodies in the next world 22. EXPOSTVLATION MY God my God what am I put to when I am put to consider and put off the root the fuell the occasion of my sicknesse What Hypocrates what Galen could shew mee that in my body It lies deeper than so it lies in my soule And deeper than so for we may wel consider the body before the soule came before inanimation to bee without sinne and the soule bâ—fore it come to the body before that infection to be without sinne sinne is the root and the fuell of all sicknesse and yet that which destroies body soule is in neither but in both together It is in the vnion â— of the body and soule and O my God could I preuent that or can I dissolue that The root and the fuell of my sicknesse is my sinne my actuall sinne but euen that sinne hath another root another fuell originall sinne and can I deuest that Wilt thou bid me to separate the leuen that a lumpe of Dowe hath receiued or the salt that the water hath contracted from the Sea Dost thou looke that I should so looke to the fuell or embers of sinne that I neuer take fire The whole world is a pile of fagots vpoÌ„ which wâ—e are laid and as though there were no other we are the bellowes Ignorance blowes the fire He that touched any vncleane thing though he knew it not became vncleane and a sacrifice was required therefore a sin imputed though it were done in ignorance Ignorance blowes this Coale but theÌ„ knowledge much more for there are that know thy iudgements and yet not onely doe but haue pleasure in others that doe against them Nature blowes this Coale By nature wee are the children of wrath And the Law blowes it thy Apostle Saint Paul â—ound That sinne tooke occasion by the Law that therefore because it is forbidden we do some things If wee breake the Law wee sinne Sinne is the transgression of the Law And sinne it selfe becomes a Law in our members Our fathers haue imprinted the seed infused a spring of sinne in vs As a fountaine casteth out her waters wee cast out our wickednesse but we haue done worse than our fathers We are open to infinite tentations and yet as though we lacked we are tempted of our owne lusts And not satisfied with that as though we werâ— not powerfull enough or cunning enough to demolish or vndermine our selues when wee our selues haue no pleasure in the sinne we sinne for others sakes When
God why is it so so odious It must bee so because hee that hath sinned and then repented hath weighed God and the Deuill in a ballance hee hath heard God and the Deuill plead and after hearing giuen Iudgement on that side to which he adheres by his subsequent practise if he returne to his sinne hee decrees for Satan he prefers sinne before grace and Satan before God and in contempt of God declares the precedency for his aduersary And a contempt wounds deeper than an iniury a relapse deeper than a blasphemy And when thou hast told me that a relapse is more odious to thee neede I aske why it is more dangerous more pernitious to me Is there any other measure of the greatnesse of my danger than the greatnesse of thy displeasure How fitly and how fearefully hast thou expressed my case in a storm â—t Sea if I relapse They mount vp to Heauen and they goe downe againe to the depth My sicknesse brought mee to thee in repentance and my relapse hath cast mee farther from thee The end of that man shall be worse than the beginning saies thy Word thy Sonne My beginning was sicknesse punishment for sin but a worse thing may follow saies he also if I sin againe not onely death which is an â—nd worse than sicknesse which was the beginning but Hell which is a beginning worse than that end Thy great seruant denied thy Sonne and he denied him againe but all before Repentance here was no relapse O if thou haddest euer re-admitted Adam into Paradise how abstinently would hee haue walked by that tree and would not the Angels that fell haue fixed themselues vpon thee if thou hadst once re-admitted them to thy sight They neuer relapsed If I doe must not my case be as desperate Not so desperate for as thy Maiestie so is thy Mercie both infinite and thou who hast commanded me to pardon my brother seuenty seuen times hast limited thy selfe to no Number If death were ill in it selfe thou wouldest neuer haue raised any dead Man to life againe because that man must necessarily die againe If thy Mercy in pardoning did so farre aggrauate a Relapse as that there were no more mercy after it our case were the worse for that former Mercy for who is not vnder euen a necessity of sinning whilst hee is here if wee place this necssity in our own infirmity and not in thy Decree But I speak not this O my God as preparing a way to my Relapse out of presumption but to preclude all accesses of desperation though out of infirmity I should Relapse 23. PRAYER O Eternall and most gracious God who though thou beest euer infinite yet enlargest thy selfe by the Number of our prayers and takest our often petitions to thee to be an addition to thy glory and thy greatnesse as euer vpon all occaâ—ions so now O my God I come to thy Maiestie with two Prayers two Supplications I haue Meditated vpon the Ielouzie which thou hâ—st of thine owne honour and considered that Nothing can come neerer a violating of that hâ—nor neerer to the Nature of a scorne to thee then to sue out thy Pâ—rdon and receiue the Sealâ—s of Reconciliation to thee and then returne to thâ—t sinne for which I needed and had thy pardon before I know that this comes to neare to a making thy holy Ordinances thy Word thy Sacraments thy Seales thy Grace instruments of my Spirituall Fornications Since therefore thy Correction hath brought mee to such a participation of thy selfe thy selfe O my God cannot bee parted to such an intire possession of thee as that I durst deliuer my selfe ouer to thee this Minute If this Minute thou wouldst accept my dissolution preserue me O my God the God of constancie and perseuerance in this state from all relapses into those sinnes which haue induc'd thy former Iudgements vpon me But because by too lamentable Experience I I know how slippery my customs of sinne haue made my wayes of sinne I presume to adde this petition too That if my infirmitie ouertake mee thou forsake mee not Say to my Soule My Sonne thou hast sinned doe so no more but say also that though I doe thy Spirit of Remorce and Compunction shall neuer depart from mee Thy Holy Apostle Saint Paul was shipwrackd thrice yet stil saued Though the rockes and the sands the heights and the shallowes the prosperitie and the aduersitie of this world do diuersly threaten mee though mine owne leakes endanger mee yet O God let mee neuer put my selfe aboard with Hymeneus nor make shipwracke of faith and a good Conscience and then thy long-liud thy euerlasting Mercy will visit me though that which I most earnestly pray against should fall vpon mee a relapse into those sinnes which I haue truely repented and thou hast fully pardoned FINIS Gen. 28.16 Mat. 13â— 16. 2 Reg. 4.40 Prou. 13.17 Esa. 58.8 1 Sam. 24 15. 2 Sam. 9.8 2 Sam. 24.14 Psa. 34.8 Prou. 14.30 Psa. 38.3 Ibid. Mat. 19.13 Amos 6 4. Psal. 132 3. Apoc. 2.22 Mat. 8.6 8.4 8.14 Psa. 26.8 84.4 5.8 69.10 1 Cor. 9.27 2. Reg. 2.11 Exod. 21 18. Psa. 41.3 Psal. 4.4 Iob 13.3 Ezâ—c 47.12 Ioh. 5.6 Ier. 8.22 Ecclus. 38.4 Ecclus. 38.15 1. Chro. 16.12 Ecclus â—8 9 Ps. 6.2 v. 10. v 12. Act. 9. â—4 Luc. 5.17 Apo. 22 2â— Ier. 51.9 Ose 5.13 Esa. 2 Châ—o 7.14 Ezech 47.11 Mat. 4.23 Luc. 6.19 Io 7.23 2. Reg. 20. â— Num 12.14 Io 13.23 Num 23.9 Deu 33.28 Eccles. 4.10 Sap. 1.9 Mat. 14.23 Mat. 26.13 Io. 8.16 Psa. 38.11 Esa. 63.3 1. regâ— â—4 14 Luc. 10.40 Ier. 1.1 Leu 13.46 Exo 14.2 Gen. 32.24 Ecclus. 6.16 2 Sam 3.11 9.34 Iob 9.34 Luc 18.1 Luc. 11.5 Psa. 27.1 Num 14.9 Ps 35.70 46.5 Ecclus 41 3. Mar. 6.20 Psa 25.14 Pro 2.5 Act. 9.31 Gen. 3.10 Pro 1.26 10.24 Ps 14.5 53 6. Io 7.13 19.38 29.19 Esai 33.6 Mat. 8.26 Iud 7.3 Apo 21.8 Iob. 6.20 Mat. 28.8 Ps 111.10 Pro. 1.7 Ecclus. 1.20.27 Deu 4.10 Heb 11.7 Ecclus 18.27 2 Sam. 18 25. So al but our Translation takes it Euen Burcdorf Schindler 2.4.11 Exod. 18 13. Num. 11 16. Heb. 1.6 Mat. 26.53 Mat. 25.31 Luc. 21.15 Io. 20.12 Gen. 28.12 Psa. 91.13 Gen. 19.15 Apo. 1.20 Apo. 8.2 Mat. 13.39 Luc. 16.22 Apoc. 21.12 1. Reg. 19.35 Luc. 4.18 Eph. 4.11 1. Pet 2.25 Io. 20.22 Ecclus. 13.23 Augustus 2 Sam. 19.12 2 Sam. 24. â—â— v. 17. 2 Chro. 14.8 2. Chro. 25.16 42.13 9.6 11.2 Gen. 1.26 Iob. 1. Tim. 4.1 Ose. 4.12 Esa. 19.14 Apoc. 7.1 Iosephus Iere. 9.21 Io. 8.44 Ioh. 6.70 Ps. 19.12 Esay 47.10 Gen. 4.10 Ier. 20.27 Eccle. 10.20 Gen. 3.8 Eccles. 12.14 Mat. 10.26 Psal. 32.34 8.5 Prou. 23.26 Iob. 1.8 Ier. 17 9 Gen. 6.5 Amos 4.14 1 Sam. 13 14. Ier. 3.15 Ezech. 11 19. Eccles. 7.26 Prou. 28.26 Io. 13.2 Ecclus. 50.23 Leuit. 26 36. Ios. 2.11 1 Sam. 7.3 2. Cor. 1.22 1. Sam. 25.37 24.5 1. Sam. 24.10 1. Reg. 8.38 Phil. 4.7 Coma latro in Val. Max. Ardionus 4.14 Gen. 2.6 Leuit. 16 23. Ezech. 8.11 Sap. 7.24 Sap. 11.18 Ioel. 2.30 Act. 2.19 Psa. 78.8 Esa. 6.4 Apo. 9.2 Psa. 91.13 Eze. 7.16 37.3 Can. 4.7 Iud. 23. Iob 9.30 Ephes. 5.29 Iosua 22.17 Sap. 13.14 Gen. 30.33 Mat. 9.12 Iob 11.15 Dan. 7 9. Mat. 20.6 6â—34 4.10 2 16â— 2. Cor. 6.2 Apoc. 6.17 Eph. 6.1 3. Ioh. v. 2. Heb. 1.2 2. Thes. 5.8 Mat. 23 30â— Mat. 22.15 V. 23. V. 34. V. 46. Gen. 32.26 2 Pet. 3.8 Ecclus. 41.1 Mat. 28.20 Psa. 121.1 2 Pet. 2.3 Psa. 127 1. Leu. 26.6 Ion. 1.5 Mat. 8.24 Io. 11.12 Eccles. 8.16 Pro. 4.16 Eccles. 5.12 Mat. 13.25.28.13 26.40 Iud. 16.3 vers 19. Eph. 5.14 1 Thes. 5.6 Ier. 51.59 Can. 5.8 1 Thes. 5.6 vers 10. Magius Antwerp Roan Roccha Num. 10 1. Exo. 18. Apoc. 14 13. Gen. 49.1 Deut. 33 1. 2 Reg. 20.1 2 Pet. 2.13 Ioh. 14.1 Psal. 31.5 Leuit. 21 1. Sap. 14.14 Sap. 13.9 Sap. 13.18 Esay 8.14 Deu. 33.6 Zechar. 11.9 Iud. 12. Exo. 12.30 Apo. 1.5 1 Sam. 19.11 Apoc. 3 2â— Iud. 6.23 Num. 20.26 1 Reg. 16 18. Ioh. 8.21 Vers. 24. Esay 66.14 Psal. 46.3 Psa. 33.7 Psa. 8.29 Ios. 3.17 Ecelus 43.24 vers 27. Sap. 14.3 Act. 17.11 Luc. 5.3 Act. 27.24 Mar. 5.2 Act. 27.31 Iac. 3.4 Apo. 8.9 Io. 6.21 Lam. 3.26 Exo. 13.21 16.10 1 Reg. 19.43 August Eccles. 11.4 Prou. 10 4. Psal. 24.3 Exod. 31.29 1 Sam. 22.17 Leuit. 8.36 Galâ—n Galen Galen Psa. 106 12. Mar. 15 23. Io. 12.28 Mat. 27 46.50 Deut. 5.22 2 Sam. 22.14 Psal. 68 33. Psal. 29. Io. 5.25 Apo. 1.12 Iob. 4.16 Psa. 93.3.4 Ecclus. 8.8 Ibid. v. 7. 1 Sam. 19.15 2 Chro. 24.25 Amos 3.12 Act. 5.15 Mat. 96 Leu. 5.2 Num. 15 22. Rom. 1.32 Eph. 2.3 1 â—o 3.4 Rom. 7.23 Ier. 6.7 7.26 Iacob 1.14 Gen. 3.6 1 Reg. 1â— 3 1 Reg. 21 1 Par. 22 3. Luâ— 23.23 Act. 12.3 Eph. 4.22 1 Cor. 5.7 Psal. 78.41 Num. 14 22. Ios. 23.12 Deut. 13 12. Iâ—s 22.11 1.12 Num. 25 4. Tertull. Psa. 107 26. Mat. 12.45 Io. 8.14 Mar. 14 70. Ecclus. 2.18 Ecclus. 21.1 2. Cor. 11.25 Timo. 1.19