To The Right Worshipfull, Sir Iohn Cleypoole Knight, sauing health.

WOrthy Sir, I haue ventrou­sly traffiqued with my poore talent in publike, whiles I behold richer graces buried in silence: iudging it better, to hus­band a little to the common good, then to hurd much wealth in a sullen niggardize. I censure none: if al were Writers, who should be Readers? if none, idle Pamphlets would present themselues to the generall eye, and bee entertained for defect of more sober matter. If the graine bee good, it doth bet­ter in the market then in the garner. All I [Page] can say for my selfe is; I desire to [...] whereof if I faile, yet my endeou [...] [...] not my conscience without some ioifull content. To your Patronage this flies, to whom the Author is greatlie bounden, and shall yet bee indebted further for your ac­ceptance. Your loue to generall learning, singular encouragement to Students, (op­posed to the common dishartnings, which pouerty, contempt, ignorance assaults vs with) your actual beneficence to many, espe­cially to Katherine Hall in Cambridge, worthie of death-lesse memorie, lastlie, your reall kindnesse to my selfe, haue prompted mee to seale this Booke, with the signet of your name, and send it to the world. Which in humble submission I commend to your kind acceptation, and your selfe, with it, to the blessing of our gracious God.

Your Worships in all duty deuoted Tho. Adams.

ENGLANDES SICKENES.

THE First Lecture.

Ierem. Chap. 8. Ver. 22.

Is there no balme at Gilead? is there no Physitian there? why then is not the health of the daughter of my people recouered?

SIcke is the daughter of Sion; and the complexion of England giues her not to be sound. If shee feele her own pulse, and examin the Sympto­mes of her ilnes, her works of diso­bedience; shee must confesse that her health is empaired, or if shee feele it not, shee is obstupe [...]ied.

The Coast I am bound for, is Is­rael: but (like faithfull Merchants) if I can traffique or transport thence any good commodity into our own coun­try, I will venter the welcom of it. Israel & England, though they lie in a diuers climat, may be said right Paralels; not so vnfit in Cosmographicall as fit in Theologicall comparison. And sauing Israels Apostacie, and punishment for it, wee [Page 2] neede not thinke it harsh to be sampled. They could plead much of Gods mercy; if wee can speake of more, let vs thankefully embrace our transcendent happinesse.

Two maine passages are directed my discourse to saile through; which shall limit my speech, and your attenti­ons for this time. 1. The Patient. 2. The Passion. The Sicke, and the disease. The Person labouring of griefe, is the daughter of Israel: her Passion or griefe is sicknes: Why is not the health of the daughter of my people recouered? These two coastes will affoorde vs many subordinate obseruati­ons, worthy both our trauels.

The Patient, whom we must visite, is described, 1. Qu [...] sit, 2. Cuiui sit. God speaketh of her, 1. Positiuely, 2. Pos­sessiuely. Positiuely, what shee is of her selfe. The daughter of the people. Possessiuely, what shee is by relation, in regard of her owner, populi mei, Gods people.

Daughter. This title is vsuall according to Hebraisme, Daughter of Israel, for Israel. Daughter of Sion, for Slon Esa 62.11. Say yee to the daughter of Sion, Behold thy saluation commeth &c. Daughter of Iudah, for Iudah Lament. 1.15.2.13. The Lord hath troden the daughter of Iudah, as a Wine-presse. Daughter of Ierusalem, for Ierusalem, Lament, 2. Of Babilon, for Babylon, Psal. 137.8. Esa. 21.10. Aug in Psal. 72. ver. 4. Oh daughter of Babylon, who art to be destroyed, &c. So Christ cals himselfe the Sonne of man, because he tooke on him mans nature, Esay 2 1. Oh my threshing, and the sonne of my floore, for the floore it selfe, or the corne of it. And Augu­stine obserues on the 72. Psalme, that by the children of the poore, is meant the poore themselues. This is an abstractiue Phrase, and vox indulgentis; implying propense fauour in the speaker, and tendernes in the person spoken of; filia populi. It is a word of relation, simply taken: for daughter depends on the respect of Parent. Here it is Phrasicall, and therefore not to be forced. Yet because (cunctae apices) eue­ry letter and accent in holy West is diuinely significant; let vs not neglectfully passe it ouer, without some vsefull obseruation.

[Page 3]There is somewhat in it,Obseru. 1. that Filia non Filius dicitur, the name of Daughter, not of Sonne is here giuen to Israel. Iaraels offspring, must be a Daughter, that she may be mar­ried to the God of Israels Sonne. Christ is the beloued: the Church is his Spouse. Cant. 2.16. My beloued is mine, and I am his: hee feedeth among the Lillies. Betroathed to him in this life. (Hos. 2.19. I will betroth thee vnto me for euer: yea I will betroth thee vnto me in righteousnesse &c.) Solemnly maried in the next: at what time the Saints shall sing: Reuel. 19 7. Let vs be glad and re­ioyce, and giue honour to him: for the marriage of the Lambe is come, and his wife hath made her selfe ready: and verse 9. Blessed are they that are called to the marriage Supper of the Lambe. Thus God the Father, that had a Sonne by eternall generation, hath now a Daughter also by adoption. Hence the Church is called the Kings daughter, Ps. 45. (Psal. 45.13. The kings daughter is all glorious within, her clothing is of wrought gold. [...]) because shee is wedded to the Kings sonne. God is a Father in many respects.

  • 1 In Creation,
    Deut. 32.6.
    Deut. 32. Is not he thy father, that hath bought thee? Hath hee not made thee, and established thee? Hee gaue vs all essentiam & formam, subsistence and forme.
  • 2 In Education,
    Esa. 1.2.
    Esa 1. I haue nourished and brought vp children, and they haue rebelled against me. We are brought vp in this House of this world, and fed from the table of his blessings.
  • 3 In compassion,
    Psal. 103.13.
    Psal. 103, Like as a Father pittieth his children, so the Lord pittieth them that feare him. Yeeld, that a mother (which is rare and vnnaturall) can forget the Sonne of her wombe; yet God cannot forget the children of his Election.
  • 3 In Correction,
    Heb. 12.6.
    Heb. 12, Whom the Lord loueth hee chasteneth, and scourgeth euery sonne whom he receiueth. Qui excipitur à numero flagellatorum, excipitur à numero siliorum: He that scapes affliction, may suspect his adoption. Wee are not exempted from misery, that wee may not be excep­ted [Page 4] from mercy. The rod walkes ouer vs, left wee should grow wanton with his blessings.
  • Rom. 8.15.16
    5 In Adoption, and that most principally, Rom. 8. Wee haue receiued the spirite of Adoption, whereby wee cry Abba, Father:
    Gal. 4.4.5.
    God sent his sonne made of a wo­man, that wee redeemed by him, might receiue the adoption of sonnes.

Singulari [...]er. Generali [...]er. Speciali [...]er.All these may be reduced to three, God is a Father sin­gularly, generally, specially. 1. singularly, the Father of Christ, by nature, 2, generally, the Father of all men, and al things by creation. 3. specially, the Father of the Elect by adoption. The first priuiledge belongs onely to Christ. The second to many, who haue made themselues by Apostacie the children of Beliall. The third is blessed, and neuer to bee forfeited.

This is a happy aduancement, that the daughter of Sion is made the daughter of God; whom his equall and eternal sonne hath vouchsafed to marry. It was no smal preferment in Dauids ōpinion, by wedding Saules daughter, to bee made sonne in Law to a King: how farre higher doth the Churches honour transcend, that by marrying the sonne of God, is made daughter in Law to the King of Kinges? Specially, when this bond is indissoluble by the hand of death; vncancellable by the sentence of man, vndiuor­ceable by any defect or default in the Spouse: for hee that chose her to himselfe, will preserue her from all cause, why hee may not take pleasure in her beauty. And as Christ now in heauen, dwels with his Church on earth by grace: so shee, though partly now on earth, dwels with him in heauen; all her members being Burgesses of that celesti­all Corporation. Since animus est, vb [...]amat, non vb [...]animat. Philip. 3.20. Aug Our conuersation is in heauen, whence also wee looke for the Sauiour, the Lord Iesus Christ. Thus Augustine, Et ille ad­huc deorsum est, & no [...] iam s [...]sum. His mercies are still des­cending to vs, our affections ascending to him. The de­sires of the faithfull Spouse are with her Beloued. Such [Page 5] is the insolubility of that misticall vnion, which no eloquence of man can expresse, no violence of diuels shal suppresse. Therefore ascendamus interim corde, vt sequamur corpore: let vs send vp our affections before, that our per­sons may follow after. As Christ hath sent thee downe his spirit, as a pawne and pledge of this assurance: so doe thou send him vp thy heart, for a token of thy accep­tance: yea of thy hopefull expectation and desire to bee with him: Minus anima promisit se Christo, quae non praemisit se Christo: that soule hath nothing lesse then vowed it selfe to Christ, that houers and hankers about the world, and is loath to come at him.

This is ineffable, inestimable happines. Hence the daughter of Israel (vnderstand me not topically, but typi­cally; not Israel in the flesh, but the Galat. 6.16. Israel of God: chil­dren of that Ierusalem, 4.26. which is aboue, or (at least from a­boue,) doth apportion all the riches of her Husband. If it be (vox amici, Tuus sum totus) the voyce of a friend, I am wholy thine: it is more liuingly, more louingly (vox ma­riti) the speech of a husband. The Bride (among the heathen) on the first day of her marriage, challenged of the Bridegroome, vbi tu Caius, ego C [...], where you are Master, I must be mistresse. Mariage is a strong bond by Gods ordinance, and knowes no other methode but com­position. God, that increation made two of one, by mar­riage made one of two. Hence the Daughter of Israell is made one with the sonne of God; by an vnion, which the heart may feele, but no art describe. Those gracious and glorious riches, which the master of all the world, is pro­prietarie of, are in some sort communicate toys. His righ­teousnes, holinesse, obedience, satisfaction, expiation, in­heritance is made ours: as our sinne, sorrow, suffrings, death and damnation were made his not by transfusion, but by imputation.2. Cor. 5.21. His sorrow, paine, passion, for vs, was so heauy, so grieuous, so pearcing such a Sic that all the world could not match it with a Sic [...]t Our ioy by [Page 6] him is so gracious, shall be so glorious, that pro qualitate, pro aequalitate nihil in comparationem adm [...]titur: for quality, for quantity it refuseth all comparison. Oh blessed muta­tion, blessed mutuation [...] what wee had ill, (and what had wee but ill?) wee changed it away for his good: what he hath good, (and what other nature can come from good­nesse it selfe?) we happily enioy, vel in esse, vel in posse, either in possession or assurance. Our Sauiour died our death, that we might liue his life. He suffered our hell, to bring vs to his heauen.

Obseru. 2.It is somewhat, not vnworthy the noting, that Filia dici­tur, non filiae, Israel is called by the name of daughter, not of daughters. Sion hath but one daughter. The whole people is vnica, quia vnita: As she is one, shee must be at one, not [...]arring, not repugnant to her selfe. Confusion belongs to Babel: Let peace dwell in the Pallaces of Ierusalem. They are refractary spirits, vnworthy to dwell in the Daughter of Sions house, that are euer in preparation, for separation from her. The Church consists of a Communion of Saints, an vnited Flocke vnder 1. Pet. 5.4. one sheepheard, not a company of stragling sheepe, getting schisme, & forgetting their chrisme: the vnity of the spirit, that makes men bee of one mind in one house, But as the spirits in man cease to quicken any mem­ber sundred from the body, and the scattered bones in Ezech. 37.7, E­zechiels vision receiued no life, till they were incorporate into a body. So the spirit of God, which is anima corporis, the soule of his mysticall body, forbeares the derivation of grace and comfort, to those that cut off themselues from it.

Shee is one, vna vnica, that is mother of vs all. Though there bee Can. 6.8.9. threescore Queenes, and fourescore Concubines, and virgines without number: yet my doue my vndefiled is but one, shee is the onely one of her mother, the choice one of her that bare her. There is one body, many members, 1. Cor. 12.1 Cor. 12.20 The eye must not quarrell with the hand, nor the head with the foot, If we be one against another, let [Page 7] vs beware, least God be against all. We haue one Lord, whose Liuery is Loue, Iohn 15.35. Ephes. 2.17. Iohn 15. (By this shall all men know that you are my Disciples, if yee haue loue one to another:) whose doctrine is peace, Ephes. 2. (He preached peace to you that were farre off, and to them that were nigh:) Let vs then serue him, professing one truth, with one heart. It is wretched, when sects vie number with Cities; and there are so many creedes as heads; Qui conātur vel corrumpere fidem, vel disrumpere charitatem, who striue either to corrupt faith or dissolue charitie; none performing his function with­out faction. It is testified of those pure and primitiue times, that Act. 4.32. the multitude of them that beleeued were of one heart, and of one soule. Psal. 133.1. Aug in psal. illum. One mind in many bodies? Behold how good and pleasant a thing it is for brethren to dwell together in vnitie, sayth the Psalmist, when inter multa corpora, non multa corda, as August-sweetly; when among diuers men there are not diuers minds: Sic viuentes in vnum, vt vnum bominem faciant, so louing and liuing together in one, that they all make but (as it were) one man.

There is no knot of loue so sure, as that which Religion ties: It is able to draw together East and West, sea and land, and make one of two, of ten, of thousands, of all. This is that, which gathereth the saints together, not to a locall, but misticall vnion; whereby they are compacted vnder the gouernement of one Lord, tied by the bonds of one faith, washed from their sinsin one lauer, assigned, assu­red, assumed by one spirit, to the inheritance of one king­dome: but the vnity of brethren agreeing, is not more intire,Prou. 18.19. then their dissention, falling out is violent. Pro. 18. A brother offended is harder to be wonne, then a strong City: and their contentions are like the barres of a Castle: but their owne losse is the enemies gaine. It is vsually seene, that (amicorum dispen [...]a, hostium compendia) dissention is a Lent to friends, a Christmas to foes. They that so labour to vntie vnitie, that true-louers knot, which euery christian heart should weare, and neuer be weary of; finde at last [Page 8] by miserable experience, that destruction doth striue to follow, where distraction went before. When in steade of Galat. 2.9. the right hands of fellowship, strucke for consent, they like the Atheni [...]ns will sacrifice for none but themselues, and their neighbours of Chios. Needes must the Daughter of Israel be disquieted, when such opposites, like Rebeccas twinnes, struggle in her wombe. If the distraction of voices hindered the building of Babel: needes must the di­straction of hearts hinder the building of Ierusalem.

Behold yee working spirits that must be doing, though you haue no thanks for your labour; behold the daughter of Sion,-opposed on both sides, as Christ was crucified be­twixt two malefactors; straytened as the 2. Sam 10.11 Host of Israel, once betwixt the Aramites and the Syrians (when Ioab & Abishai disposed themselues to mutuall helpe, as need re­quired.) Atheists on one side, Papists on the other. Bend all your forces against them, that make breaches in the walles of Sion; and seeke, ensue, procure the Peace of Ierusalem, who is the onely Daughter of her Mother, and Spouse of her Sauiour.

Obseru. 3.I might here inferre to your obseruation (without any non-residence from the Text) that the Church is called Filia Ierusalem, the daughter of the people, for her beauty, for her purity; I desire you to interpret by Church, not only that Church, then visible in the Iewes, but the Catholike Church also, whereof theirs was but a part; many things being fi­guratiuely spoken of the particular, which properly belong to the vniuersall. The Church of God (then and euer) may bee called the daughter of Sion, for her virgine fairenesse, matchlesse by all the daughters of women. The Prophet in those solemne lamentations of Israels ruine, giues her the title of Virgin, with this of daughter, Chap. 1. The Lord hath troden the virgine, the daughter of Iudah, as in a Wine­presse, and Chapter 2. What shall I equall to thee, that I may comfort thee, oh Virgine daughter of Sion? Lam, 1.15.2.13. The holy promise of God for her restauration is recorded by the same Pro­phet. [Page 9] to her vnder this vnstained title. Ier. 31.4. Again I wil build thee Oh Virgin of Israel; thou shalt again be adorned with thy tabrets and shalt go forth in the dances of them that make merry.

This may insinuate (intemeratam pulchritudinem Eccle­siae) the vnpolluted beauty of the Church. So Christ testi­fieth of his elected Spouse, Cant. 4.7. Cant. 4. Tota pulchra es amica mea, Thou art all faire, my loue, and there is no spot in thee. Now beauty consists in a sweet variety of colours and in a concinne disposition of different parts. So the forraine congregations call her, the fayrest among women: Cant. 6,1. Whither is thy Beloued gone, oh thou fayrest among women, that wee may seeke him with thee? For her simplicity shee is called a Doue, for her fruitfulnes a vine: Mount Sion for her stedfastnesse: for her royalty, she is called a Queene, for her brightnesse and eminence, an Iuory Tower: for her beauty, the fayrest among women. As the Cedar in the for rest. the lillie among the flowers of the valleyes, Sion among the mountaines, Ierusalem among the Cities; as Di [...]a among all the daughtees of the land, so the daugh­ter of Iudah among her sisters. None so faire as the Shu­namite to content king Dauid, none else can plead that the Son of Dauid takes delight in her beauty. But Psal. 45.13. the kings daughter is all glorious within, Omnis decor ab intus. It consists not in outward face, but in inward grace. How comes shee thus faire? Here her speak of her selfe? Cant. 1.5. I am blacke O yee daughters of Ierusalem, but comely as the tents of Kedar, as the curtaines of Salomon. Blacke indeede by her owne misery, white and faire by her Sauiours mer­cy. Euery soule is blacke by nature: originally soilde, ac­tually spoyled. Wee haue all primitiuam & priuatinum cor­ruptionem, a pennary corruption, that depriues vs of all habituall goodnes. Wee are borne Moores, and haue en­creased this swarthinesse, by the continuall tanning of vn­ceased sinnes. We haue no nitre of our owne virtuall, en­ough to whiten vs. Iob had no water of snow, nor Dauid of Hysope, nor had the poole of Bethesda, though stirred [Page 10] with a thousand Angels, power to clense vs. Let Nature doe her best, we dwelt at the Signe of the Labour-in-vaine. Onely Christ hath washed [...], that wee might haue part with him. A medicine of Ioh. 19.34. Water and bloud, let out of the side of Iesus by a murdering speare hath made the daugh­ter of Sion faire. In this sacred fountain hath Christ bathed her crimson sins and vlcerated sores; till she is becom whi­ter then wooll, or the driuen snow. He made her faire, whom hee found foule, that Ephes. 5.27 hee might present it to himselfe a glo­rious church, not hauing spot or wrinckle, or any such thing; but that it should be holy and without blemish. Shee must bee pulchra, or not sponsa, to him that is higher then the hea­uens, and holier then the Angels. His Spouse must be no blowse: Shee is adorned by him, let him be adorned by her.

The vsefull benefite of this Obseruation teacheth vs, to make way through our owne naturall wretchednesse, to the admiration of our Sauiours gratious goodnesse. Hee loued vs tantillos & tales, paruos & prauos, so small in de­serts, so vile in defects; without any precedent congruity, or subsequent cond [...]gnity, in nobis, quod à nobis, in our selues, that was or is of our selues: For all the beauty of S [...]ons daughter, is deriued from Gods sonne. Ezek. 16.14. Thy renowne went forth among the Heathen for thy beauty: for it was perfect through my comelinesse, which I had put vpon thee, sayeth the Lord God. God said once to Ierusalem, Ver. 3. Thy birth and thy Nati [...]ity is of the land of Canaean, Thy Father was an Amo­rite, and thy mother as i Iustite. None eye pittied thee, but thou wast cast out in the open field, to the loathing of thy person. But when Ver. 5.6, &c. I passed by thee, and [...]wor [...] thee polluted in thine own blo [...]d, I had compassion on thee: I washed thee with water, cloathed thee with broydered wo [...]k, decked thee also with ornaments, put a Iewell on thy forehead, and a beautifull crown on thy head. We haue all an Amorite to our Father, an H [...]ne to our mother; I meane, are concei [...]ed and borne in sin; to [...]o [...]le, and full of corruption, that there could no temp­tation [Page 11] be shot from vs, to wound the breast of Christ with loue. Sported wee were, and nothing but nakednesse was left to couer vs: sicke, but without care of our own cure: deformed and luxate with the persecution of vanities; qua­drupedated with an earthly, stooping, groping, groucling, couetousnes: not onely spotted and speckled (in concre­t [...]) but spots and blemishes, (in abstracto) pollution it selfe. As Micah cals Ierusalem and Samaria, not pec [...]antes, but peccata: Mic. 1.5. What is the transgression of Iacob? Is it not Samaria and what are the high places of Iudah? are they not Ierusalem? Or as Lucan speakes of the wounded body. Totum est pro vulnere corpus. The whole body is as one wound. Bloud tou­ched bloud, and sore broke out into sore: all vleers were coagulated into one by a generall rupture; that euen Esa. 64.6. our righteousnes was as filthy ragges. Oh then how vgly were our sinnes! If olde iniquities could prouoke, or new ones reuoke his fauour, we had store to tempt him. If the raw and bleeding wounds of voluntary sinnes: if the halting foote of neuterality, the bleare eye of ignorance, the eare deafe to his word, the tongue dumbe in his praise: if the sullen brow of auersenesse, or the stinking breath of hy­pocrisie, (if these) could inflame his loue, [...]oe our beautie.

What moued thee then. Oh Sauiour to loue vs? be­sides the incomprehensible delight, and infinite content, which God hath in himselfe; thousands of Angels stand about him, and ten thousands of those glorious spirits minister vn­to him, Psal. 144.3. What then is man, Lord, that thou takest knowledge of him? or the sonne of man, that thou makest account of him? the meditation of Saint Augustine is pertinent to this con­sideration,Con [...]ess. 1. 13 cap. 1. and what sonne of man may not confesse it with him? Neque enim equistime, aut egotale bonumsum, quo tu adi [...]veris: nec minor sit potestas tun carens obsequio men. Nei­ther didst thou lacke me, Oh Lord: nor was there that good in me, whereby thou mightest bee helped: neyther is thy power lessened through the want of my seruice. If wee had been good [Page 12] yet God needed vs not: being bad, whence ariseth his loue? what a roughnesse of soule findest thou, Oh Christ, when tho [...] embracest vs? what deformity when thou be­holdest vs?B [...]rn. in Cant. what stinch of sinne when thou ku [...]est? when thou discoursest, what rotten speeches drop from vs? when thou takest vs into thy garden, what contrariety of affe­ction to thy expectation? our embraces haue been rough­er then thy crosses, our persecutions like vineger, hidden in the spunge of our sacrifices; our words swordes, our oathes as bitter as crucifige, our kisses haue been treaso­nable to thee; as Iudas his: our contempts thy thornes: our oppressions a speare to gore thy side, and wound thy bowels.

Such was our kindenesse to thee, Oh blessed Redeemer when thou offeredst thy selfe to vs, and to the Father for vs The best thing in vs, yea in the best man of vs, had nothing of merite, nothing neere it. Our Rom. 6. vlt. wages is death; thy gift is life, bona naturae, melior gratiae, optima gloriae. Thou gauest vs a good life of nature, thou gauest vs a better of grace, thou wilt giue vs the best of glory. Whether it bee pro via, or pro vita, for the way or the end, it is thy gratui­tall goodnesse, who hast promised of thy mercy, both do­naere bonatua & condonare mala nostra, both to giue vs thy good things, and to forgiue vs our euill things, Wee had miserie from our parents, and haue beene parents of our owne greater misery, [...] medit. cap. 2. Miseri miserum in hanc lucis miseri­am [...]: Miserable parents haue brought sorth a miserable offspring into the misery of this world. And for our selues, euen when we were young in yeares, wee had an [...] about vs,Colos. 3.9. Tantillus p [...]er, tantus pec [...]tor. A little child a great sinner.A [...]g. Co [...]. lib. 1. cap. 12. Sic generant pater [...] regenera [...]nt p [...]ter ca [...]sstis, So wretched our generation left vs, so blessed our regeneration hath mad vs. So beggerly were wee, till Christ enriched vs.

If you aske still, what moued Christ? I answere his owne free mercy, working on our great miserie. A fit obiect for [Page 13] so infinite a goodnes to worke on. He was not now to part a sea, or bring water out of a Rocke, or raine Bread from heauen, but to conquer Death by death, to breake the head of the Leuiathan, to ransom captiues from the power of hel to satisfie his owne iustice for sinne; and all this by giuing his owne Sonne to die for vs; by making him man, who was the maker of man. This was dignus vindice nodus, a worke worth the greatnesse and goodnesse of God. Them. in Math. 8. Decet en [...]m magnum magna facere. For it becommeth him that is All­mighty, to doe mighty works. Thus to make the Daughter of Ierusalem faire, cost the Sonne of God the effusion of his bloud.

This giues vs strong consolation. Qui dilexit pollutos, non deseret politos. He that loued vs when we were not, when we were nought, will not now loose vs, whom he hath bought with his death, interessed to his lifeIoh. 13.1. Hauing loued his own which were in the world, hee loued them vnto the end. vsque ad finem, L [...]k. 19. nay absque fine, vnto the end, in the end, without end. Hee will not neglect Dauid in the Throne, that did protect him in the folde. He that visited Zacheus a sinner will not forsake him a Saint. If he bore affection to vs in our ragges, his loue will not leaue vs, when highted with his righteousnesse, and shining with his rewels. If Ruth were louely in the eyes of Bo [...]z, gleaning after the Reapers, what is shee, made Mistresse of the Har­uest? Hee neuer meant to loose vs, that laide out his bloud to purchase vs. Sathan hath no tricke to deceiue him of vs, vs of him. As hee had no power, to preuent the first, so none against the second Redemption. Eph. 4 30. Ioh. 1.29. Christ was Agnus in passione, but R [...]u 5.5. Leo in R [...]surrectione: a lambe suffering death, but a Lion rising from death. If he could saue vs being a Lambe, hee will not suffer vs to bee lost, being a Lion. Feare not thou daughter of Sion; he that chose thee sicke, sinneful, rebellious, will preserue thee sound, holy, his friend, his Spouse. Rom. 5 8. There is neyther death, nor life, nor principal [...]itie: nor power, nor h [...]ght, [Page 14] nor depth that shall bee able to separate vs from his loue, or plucke vs out of the armes of his mercy. But tremble yee wicked; if yee haue not fought in his Campe, you shal ne­uer shine in his Court.

To presse this point too farre, 1. were but to write Ilia­des after the Homers of our Church, 2. Besides there are many that offer to sit downe in this chayre before they come at it, and presume of God, that they shall not bee forsaken, when they are not yet taken into his fauour. En­ow would bee saued by this priuiledge, if there were no more matter in it, then the pleading of it. But in vain doth the beggars sonne boast himselfe of the bloud royall, or the wicked soule of 2. Pet. 1.4. partaking the diuine nature, when hee cannot demonstrate his adoption, by his sanctification So that as we giue comfort to them that except themselues; so terror to them that accept themselues, when God doth not, make sure to thy soule, that thou art once Gods; and my life for thine, thou shalt euer be his.

Obseru 4.Lastly, from this titular phrase obserue, that the daughter of Ierusalem, is our mother Gal. 4.26. Ierusalem which is aboue is free, which is the mother of vs all: [...]. The holy Church is our mother, if the most holy God be our Father. She feedes vs with sincere milke from her two breastes, the scriptures of both the Testaments;1. Tim. 3.15. those Oracles which God hath committed to her keeping. God doth beget vs 1 Pet. 1.23. of unmortallseed, by the word which liueth and abideth for euer; but not without the wombe of the Church Ierom.. Non e­nim nascimur, [...]edrenascimur Christian [...]: wee are not Christi­ans by our first, but by our second birth. Neither is she the mother of all, but vs all, whom God hath chosen before all time, and called in time to himselfe, Aug. Qui sic sunt in dom [...] Dei, vt ipsi sint dom [...]s Dei, who are so in the House of God, that themselues are the house of God. Reuel. 3.12. He that ouercommeth I will write vpon him the name of my God, and the name of the City of my God, which is now Ierusalem, that commeth out of heauen from my God.

[Page 15]So that à quo dominatio, ab [...]o denominatio, our name is gi­uen vs, according to her name that cherisheth, and is Mo­ther vnto vs. Hence euery beleeuing soule is a daughter of Ierusalem, and a spouse of Christ. Anima credentis est sponsare­dimentis. The soule of him that beleeues, is the spouse of him that saues. As a multitude is but a heape of vnites; so the Church is a congregation of Saints. And as that which belongs to the body, belongs to euery member: so the pri­uiledges of our mother Ierusalem, are the prerogatiues of all her children: not onely the daughter of Sion her selfe, but euery daughter of hers, euery faithfull soule, 'is a pure virgin, and so to be presented to Iesus Christ. As Paul to his particular Church of Corinth 2. Cor. 11.2.: I am iealous ouer you with a godly iealousie: for I haue espoused you to one husband, that I may present you as a chast virgin to Christ. Mans soule is of an excellent nature, and like a beautious damsel hath ma­ny Sutours.

1. First, the Deuill, who comes like an old dotard, neat­ly tricked and licked vp: his wrinckled hide smoothed and sleeked with tentations; he comes euer masqu'd, and dares not shew his face. Take away his vizour, and the soule is worse then a witch that can affect him. And as when hee temptes wretched Sorceresses to some reall couenant with him, hee assumes the forme of familiar and vnfeared cre­atures; left in a horrid and strange shape they should not endure him. So in his spirituall circumuentions, for the more facile, flie and suspect [...]esse insinuation into mortall hearts; Hee Cor. 11.14 transformes himselfe into an Angell of light.

The promises of this Sutour are large and faire; hee of­fers the soule, if it will bee his spouse, a greater Ioynture. Iu­das shall haue money, Esau pleasures, Naball plenty. Math. 4.9. Christ himselfe shall bee ioyntu [...]'d in many kingdoms, but euer hee indents, that wee must loue him, and ioyne with him in marriage. Doeg shall haue a place in the court so he will maligne Gods Priests. Pilate shall be Iudge, so he [Page 16] will ply his vsury hard. The Proctor shall bee made an Eccle [...]asticall Iudge. if he will promise more conuiuence, then conscience, and suffer Master bribery to giue the censure. Euery Bal [...]am shall be promoted, that is readier to curse, then blesse the people.

These things to the wicked doth Sathan forme in spe­culation, though not performe in action. Hee is an ill wooer that wanteth wordes. Heare his voyce, and see not his face; belieue his promises, and consider him not as a lyer, as a murderer, and he will goe neere to carry thy hart from all. But he that hath two infirmities, nay enormi­ties that betray him: a stinking breath, and a halting foot.

1 For his breath, though it smell of sulphure, and the hote steame of sinne and hell, yet hee hath art to sweeten it. So hee can rellish couetice with thrift [...]nes, vo­luptuousnes with good diet, idlenes with good quiet, drun­kennes, because it is very sowre, fulsome, and odious [...]u [...]n to nature and reason, shall be season'd, sweeten'd with good fellowship. Malice is the argument of a noble Spirit, and murder the maintenance of reputation. Lust is the directi­on of nature, and swearing a gracefull testimony to the truth of our speeches. With such luscious confections he labours to conserue his lungs from stinking If it were not for those mists and shadowes, sinne would want both fau­tors and factors.

2 But his lame foot cannot bee hidden (as they once foolishly fabled among the vulgar, that his clouen foote could not bee changed) for his disobedience is manifest. If hee saith, Steale, and God saieth, Thou shalt not steale: Sweare, when God saith, Sweare not, dissemble, when hee cries, Woe against hypocrites: bee an vsurer, when God sayeth, thou shalt not then dwell in my glory: what pretences soeuer glosse his Text, his lamenesse cannot bee hidden. All his pollicy cannot deuise a boot to keepe him from this halting. This is the first & worst Sutour.

[Page 17]2 The World comes in like a blustering Captaine, with more nations on his backe, then crownes in his purse, or (at least) vertues in his conscience. This wooer is hand­somely breasted,Eccles. 1. but ill backed: better to meete, then to follow: for hee is all vanity before, all vexation behind, by the witnesse of him that tried and knew him. Some­times trouble followes him, but surely followes him. 1. Tim. 6.10 The desire of money is the roote of all euill, which while sons coueted after, they haue erred from the faith, and pierced themselues through with many sorrowes. Hee is like a Bee or an Epigram, all his sting is in his tayle. Hee is troubled with a thousand diseases, and is attended on with more plagues, then euer was Galens study. He is now growne exceeding olde, and hath but a few minutes to liue. Hee is decayed both in stature and nature: especially hee is troubled with a stooping, and a stopping, a stooping in his ioynts, a stopping in his lungs. He neither hath an vpright face, nor a light heart.

1 For the former, hee is euer poring on the earth, as if he had no other heauen, or were set to digge there for Pa­radise. His eye neuer lookes vp to heauen, but to obserue what weather it will be. This is his curuitie, hee is a war­ped, aged and decrepite Sutour. There is no straightnes in him.

2 For the other, hee cannot be lightsome, because hee neuer did giue good conscience one nights lodging which onely, truely, can make the Pro. 15.15. heart merry. He striues to be merry, but his mirth is madnesse. Hee cannot dance vn­lesse vanity be his mate, and iniquity his Minstrell. All his ioy is vel in vitys, vel in diuiti [...]s, eyther in his wealth, or his wickednesse. He cannot be merry, if God bee in the company. For the good onely keepe Christmas all the yeare in their conscience, though not at their table. Hee hath three inducements to perswade, and three defects to disswade the soule from accepting his loue. If the former induce any to him, let the latter reduce them from him.

[Page 18]1. His first allurement is a mellifluous language, able to blanch mischiefe. His words drop Nectar, as if hee had beene brought vp at Court. And by his Logicke hee can make quidlibit ex quolibet, anything of euery thing: so by his Rhetoricke hee can make (stones) hard hearted world­lings dance to his pipe, as it is fabled of Orpheus, Cusus ex ore non tam ver [...]a, quam mella fluunt, as I haue read of Origem. Euery syllable is like a drop of honey from his lips. Magicis verborum viribus, quasi transformat homines. There lies a magicke in his tempt [...]ng speech, able to in­chant, and transforme mens hearts, making a voluptuous man a hogge, an oppressor, a Wolfe, the lustfull a Goate, the Drunkard a Diuell. His arguments are not empty, but carry the weight of golden eloquence, the musicall sound of profite and pleasure.

2 Besides his captiuing elocution, hee mends the ill fabricke of his person with rich acoutrements. He weares all his cloathes,Rom. 12. as Saint Paul saith, in the fashion. Hee hath change of suites. Hee puts on pride, when he goes to the Court: Bribery, when hee goes to the Hall: Ebriety, when to a Tauerne: Prodigality, when he shufles in among Gal­lants: Vsurie, when hee would walke in the Exchange: & Oppression, when hee would ride downe into the Country. Onely, Auarice is the girdle of his loines, he is neuer with­out it. It is fashion, to be of any fashion, & to apply himselfe to thy humour, whom he courts. He hath a sute to speed of his suite, to please thy affection.

3 This is not all, he tenders thee a faire and large ioin­ture. Giue him but marriage, and he will giue thee maintenance. Iura, periura, Defraude, dissemble, sweare, for sweare, bribe, flatter, temporize; make vse of all men, loue onely thy selfe; and riches (with preferment in his company) shall seeke thee out. Thou shalt hazard no Straights, climbe no Alpes, prison not thy selfe in a study, nor ap­prentice thy life to the warres: entertaine but the worlde for thy husband, and thou art out of all hunger and cold: [Page 19] wealth shal come trolling in euē whiles thou sleepest. (But happy is hee, that can bee rich with honesty, or poore with content.) These are the glories, whereof hee would enamour thee: thus would hee possesse thee with his possessions. But hee hath three deterringes: heare them.

  • 1 He hath sore eyes, bleare and raw with cares: for hee is euer in expectation, either of remedy to griefes, or sup­ply to wants. What opulency can boast immunity from sorrow, exemption from crosses? And such is the secure worldlings impatience, when once angred with afflictions, that a little misery makes him greatly miserable He makes his yoke the more troublous to him, because he hath not learned to draw quietly in it. Though hee hath alreadie more then enough, he keepes his eyes sore, with seeking for addition. In the quest of wealth hee denies himselfe rest. Needes must his eyes be sore that sleepeth not. This is one disease incident to the world.
  • 2 He hath swolne legges, diseased with surfets. For the world comprehends more then couetousnesse, by the testi­mony of S. Iohn:
    1. Ioh. 2.15
    The lust of the flesh, the lust of the eyes, the pride of life is of the world. Wee renounced in our Baptism with the world, pompes and vanities Riot, lust, intem­perance, Epicurisme, dissolutenes are members of the world as well as auarice. Tam I say, if not tantum. And ther­fore our Sauiour by that terrible sentence against rich men intends not couetousnesse for a sole and singular obstacle, (yeelde it a principall) but pride, ambition, lust, vaine­glory, luxurie, the effects of an opulent state, as well as couetice. There are more burdens to loade the Cammell when he should passe through the smal posterne of Grace, (that needlesse eye) then onely auarous affections. What lesson of vice is not the rich man apt to learne? Therefore this makes the world haue swolne legges, as the other sore eyes. Hee is blinde, hee is lame, both ill qualities in a Sutour.
  • [Page 20]3 He hath a very weak tenur of al he possesseth, he is Gods tenant at will, & hath leasse of nothing, but durante Domi­ni bene placito, during the great Landlord of heauen & earth his fauour. At vtmost, his hold is but for terme of life; & that a warish, short, and transient life, scarce so long as the first line of an indenture. Nay, hee, hath right to nothing; for he holds not in Capite, from the Lord of all, Iesus Christ. Therefore euery wordling shall be accountant, for each crumme of bread, and droppe of water, which they haue receiued. For the right of the creatures lost in the first A­dam, cannot be recouered, but by the second. So that hee enters on them as an Intruder, and possesseth them as an Vsurper his title being so bad, his tenure is certaine in no­thing, but in being vncertaine. Sic transit gloria mundi
    1. Cor. 7.30.
    : So the fashion of this world passeth away. What soule soeuer mar­ries him, either he leaues his wife, or his wife must leaue him, without euer being satisfied.

You see then the fraudulent proffers of your personable wooer, the world. What is there in him, that any daughter of Ierusalem should affect him? Only be you simple as Doues, in not louing him, but wi [...]e as Serpents, in liuing by him. 1. Iohn 2.15. Loue not the world, saith Saint Iohn: yet make 1. Cor. 7 31 vse of it saith Saint Paule, Vtere mundo, fruero Deo: Vse the world, but enioy God: for the Heb. 1.19. world, wax [...]th old as a garment, and fadeth away; but 13.8. Iesus Christ yesterday, and to day, and the same for euer. The world, like fire, may be a good seruant, will bee an ill Master. Make it thy slaue, it is not good ynough to be thy husband. How base is it, for a freewoman to marry her seruant.

3 The third is the Flesh. This Sutour comes boldly in, like a home-borne childe, and hopes to speede for old ac­quaintance. He can plead more then familiaritie. euen in­herence, inheritance of what nature hath left vs. He is not only collaterall, but connaturall to vs. One house hath held vs, one breath serued vs, one nutriment fed vs, euer since one conception bred vs. Like Hippocrates twinnes [Page 21] we should haue inseparably liued togither, and loued toge­ther, if the prerogatiue Court of grace and mercie had not diuorced vs. And euen in the sanctified, this impudent, wooer cannot be quite shaken off, till death shall at once deliuer that to death, vs to life. For though Rom. 7.23 24. with the mind, I delight in the law of God; yet I see another law in my members rebelling against the law of my minde, and bringing me vnto cap­tiuity to the law of sinne. His companie is wearisom, his sol­licitings tedious, to the virgine-daughter of Sion. Oh wretch­ed man that I am, who shall deliuer mee from the bodie of this death? Ver. 25. I thanke God through Iesus Christ our Lord. So then with the minde we serue the Law of God, but with the flesh the law of sinne.

He will perpetually vrge his sute; and not after many re­iections be said nay. Thy soule cannot be rid of him, so long as thou holdest him in any hope of successe. And so long he will hope, as thou giuest him a cold and timerous deniall. Sutours are drawne on with an easie repulse, & take that as halfe granted, that is but faintly opposed. In whom this wooer preuailes least, he wearles him with importuni­ty, till a peremptory answere hath put him out of hart. The wauering and weakely-resisting spirit cannot sleepe in the Chamber of quiet: whiles innumerable lusts (which are the sollicitors and spokesmen of the flesh) beate at the dore with their earely knockes: pressing more impudently for audience, then instruments of villany to Machianell, or wronged Clients to an Aduocate. Remisse answeres pro­uoke his fiercer attempts. He is shamelesse, when he meetes not with a bold heart. He thinkes that though

Pugnabit primò fortassis,
Amor. lib. 1.
& improbe dicet,
Pugnando vinci se tamen illa volet.
Though at the first the Soule refuse to yeelde,
Shee meanes on further strife to loose the field.

Onely resolution can make him giue backe, giue ouer.

His insinuations are many, 1. by promises. Pollicitis diues. He is neither a begger, nor a niggard in promising [Page 22] They are the cheapest chaffer, a man can part withall, 2. By tedious and stintlesse sollicitations, as if time could win thee.

Quid magis est durum saxo: quid mollius vnda?
Dura tamen teneris saxa cauantur aquis.
The stone is very hard, the water soft,
Yet doth this hollow that, by dropping oft.

As if the strongest sort were not long able to holde out, 3. By shadow (by reall proffers) of friendship, Tut a frequensque via est, per amici fallere nomen, It is a safe and common way: by name of friendship to shew false play. It was not mine ene­my (sayth Dauid) but my familiar friend, that did mee the mischiefe. 4. By tendring to the soule, pleasing and con­tentfull obiects, as if

—non vincere possit
Flumina, si contra quàm rapit vnda, na [...]et.
The flouds would easily master him,
If he against the streame should swim.

Therefore he formes his insidious baites to our inclinati­ons, diuersifieth his lusts according to the varietie of our humours. Hic Procus innumeris moribus aptus crit. This Wooer can vary his Protean formes, obserue all straines, reserue and conceale his owne, till hee bee sure, that the pill he giues will worke.

This Sutour is dangerous, and preuailes much with the soule: a handsome fellow if you plucke off his skin: for this saith Saint Iude, is spotted all ouer. A virgin well natur'd, well nurtur'd, that sets ought by herselfe, will not fasten her loue on a lazar, leper, or vlcerous Moore. Why then. Oh why should the soule, so heauenly generate thus become degenerate, as to wed her affections to the polluted flesh. God, indeed, once married the soule to the body, the Ce­lestial to a terrene nature, but to the lusts of the body, which Paul cals the flesh, he neuer gaue his consent. This clande­stine [Page 23] match was made without the consent of Parents, of God our Father, of the church our mother; therfore most sinnefull, most intollerable. Cashier then this sawey Su­tour, who (like some riotous yonger brother, with some great heire) promiseth much, both of estate and loue; but once married, and made Lord of all, soone consumes all to our finall vndoing. He breakes open the Cabinet of our heart, and takes out all the Iewels of our graces; and stintes not his lauisning, till he hath beggerd vs. This is the third Sutour.

4 The last and best, and onely worthy to speed is Ie­sus Christ. Cant. 5.9. What is thy beloued more then another beloued, O thou fayrest among women: Say forraine Congregations to the Church.Ver. 10. To whom she answeres: My beloued is white and ruddy (he hath an exact mixture of the best colours, arguments of the purest and healthfullest complexion.) The chiefest among ten thousand; (Infinitely fayrer then all the sonnes of men;Ver. 11. who, alone may beare the standerd of comely grace, and personall goodlinesse among all.) His head is as the most fine gold; (the Deitie which dwelleth in him, is most pure and glorious,) His lockes are curled, and blacke as a Rauen, (his godhead deriuing to his humane nature such wondrous beauty, as the blacke curled locks become a fresh and well fauoured countenance) His eyes are like doues, &c. who will, let him there reade and regarde his graces: Chap. 1.3. His name is as oyntment powred forth, therefore doe the Virgins loue him.

He hath 1 a rich Wardrobe of righteousnesse to appar­rell vs,Reuel 21. 2. a glorious house, a City of golde to entertaine vs; whose foundation is Iasper and Saphire, and such precious stone; the least of them richer then ten Escurials, 3. His Ioynture is Glory, Ioynture I may call it, for so we are with him ioin'd heires, though not ioyn'd purchasers. If the house of this World be so esteem'd,Rom. 8.17. wherein God lets his e­nemies dwell; what is the mansion hee hath prouided for himselfe, and his Spouse, the daughter of Sion [...] 4. His frui­tion [Page 16] is sweet and blessed, ob eminentiam, ob permanentiam, for perfection, for perpetuity, a Kingdome, and such a one, as cannot be shaken, which no sinne, like a polliticke Papist shal blow vp,Heb. 12. no sorrow like a turbulent Atheist shal inuade.

This Sutour is onely beautifull, onely bountiful: let him possesse your soules, which with his bloud he bought out, and with his power brought out from Captiuitie, for him am I deputed wooer at this time, (for as 2. Cor. 5.20. though God did beseech you through vs wee pray you in Christes stead, bee yee reconciled to God,) who would faine [...] Chap. 11.2. present your soules pure Virgins to Iesus Christ Forbeare the prostitution: of them to any rauisher, to any sinne: For peccare to sinne, in the literall word, is to commit a­dulterie: quasipellicare, id est cum pellice c [...]ire. Christ layes iust Title to you: giue your selues from your selues to him: you are not your own, vnlesse you be his.

We haue heard the Daughter of Sion described, qua sit: let vs now heare cu [...]us sit, the daughter of my people saith the Lord. God was pleased with that Title, the God of Israel His owne Scriptures frequently giue it him,Ier. 32.36. Ierem. 32. Thus saith the Lord, the God of Israel, &c. The children are vsually called after the name of then Father: here the Father is content to bee called after the name of his chil­dren.Dan. 6.26. The God of Abraham, the God of Isaacke, &c. So Darius proclaimes in his decree:Esa. 44.5. The God of Daniel, Esa. 44 One shall say, I am the Lords, and another shall call himselfe by the name of Iacob, and another shall subscribe with his hand vn­to the Lord, Chap. 45.4. and surname himselfe by the name of Israel. Thus sayth the King of Israel, &c. And Esa. 45. For Iacob my ser­uants sake, and Israel mine Elect, I haue euen called thee by thy name: I haue surnamed thee, though thou hast not known me. Here might be inferred the inutterable compassion of God to Israel. It is my people, that is thus sicke. But I haue not scanted this obseruation before.Obseru.

That which I would now direct my speech, and your [Page 25] attention to, is the strangenesse of this complaint; agrotat Israel. Others to haue been sicke, not so rare. It had beene no wonder in Aegypt, Ammon, Edom, Babilon, Israel hath the best meanes for health, therfore the more inexcusable her sicknes. They should haue beene so maner'd, as they were manur'd; and brought forth grapes according to their dressing: Sidon shall iudge Chorazin; Niniuch Ierusalem; In Sidon where was no Prophet, was lesse wickednesse: in Niniueh, where lesse prophesying, greater repentance. This conuiction was demonstrated in many particulars. The prayse of the Centurion, is the shame of Israel. The mer­cy of the Samaritan, the Priests and Leuits condemnation. The very dogges licking Lazarus fores, confute the sto­ny bowels of Diues. The returning of the strange Leper, with a song of thanksgiuing in his mouth, was an expro­bration to all the nine; when Christ had the tythe of a per­son, he least expected.

God reproacheth this daughter of Sion, Ezek. 16.46. Ezek. 16: that Samaria and Sodo [...]e were of her Sisterhood, yea, as if their abominations were a very little thing, thou wast corrupted more then they in all thy wayes. Ver. 47. Nay; thou hast iustified thy sisters, in that their abominations came short of thine, Ver. 51. by the one half? Esa. 63.18. The people of thy holines, as the Prophet Esay cals them, are become by the same Prophets testimony, Chap. 1.4. a sinfull nation, a people laden with iniquity. Chap. 63.19 They that were not called by thy name, are not so rebellious. E [...] sunt deteriores, quo meliores Deus reddere conatus est. It is grieuous, that Gods goodnes should make men worse; and the more kinde God hath beene to them, the more vnkind they should be to them­selues, the more vnthankefull to him. Christ for the Iewes turned their Iohn 2. water into wine: the Iewes for Christ, turned their wine into Math. 27.34. vineger, & offered it him to drinke. They that were the richest of Gods own making, became the most bankroute sin religion. They changed Cathedrā ma­gistery, wherin God placed their Doctors, in sodem pestilen­tiae, into the scorners chayre, contemning his benefits: they [Page 26] had a Vineyard at an easie rate, yet payed no fruites of obe­dience. It is hard to say, whether God was more gracious to them, or they more greeuous to him. This boldly, neuer was more piery required with lesse piety. God sowed mercy, and reaped a crop of iniquity.

God can brooke this in none, but as hee forsooke his Temple in Sion, when it became a denne of theeues, so he will take out his ornaments where with he graced the temple of the soule, when we set vp the Dagon of this world in it; and withdraw his riches, as from a diuorced Spouse, running after other louers. Whiles Adam serued God, God serued him; he prouides for him a [...] a companion, and sustentation. We read of nothing, that God did sixe dayes together (and his works were not small nor few) but work for Adam; as if hee had beene hired to labour for him: Is it not strange that such a childe should rebell to such a fa­ther? Let none thinke, his fault was small, in eating an apple, or that his punishment waighed heauier then his trespasse. His sinne was so much the greater, because a­gainst a God(and) so good vnto him. The more gloriou­sly the Sunne and Summer haue apparrelled a tree, the more wee admire the blazing; when God hath planted a soule in his owne holy ground, watered it with those sa­cred, purifying dewes of his graces, shone on it with the radiant beames of his soule reuiuing mercies, spent much (& opera & olei) both of care and cost vpon it; and hath his expectation required, abused with a meere flourish of seaues; with eyther (anequam, ornequic quam fructus) none or euill fruites; there goes out a curse, Neuer fruit grow on thee more. When God hath put his grace into our vnwor­thy vessels, how abusiue is it, to empty our selues of that precious liquor, and swell our spirites with the poyson of hell? How iust is it with him to take away, what hee gaue, Luke 8.Luke. 8.18. and to put a consumption into our vitall parts? Hence (without wonder) our iudgement rusts, like a neuer drawne sword: our knowledge looseth the rellish, like the [Page 27] Iewes putrified Manna. Our faith dissolues as a cloud, our zeale trembles, as if held with a palsie; our loue freezeth the harder, as water that once was warme. Our repentance turns to yce, & our hope to snow: which the heat of afflicti­on melts to water, not to be gathered vp; the image of death is vpon all our religion.

Was this strange in Israel; and is it nothing in England: Looke vpon the inhabitants of the earth, somwhat remote from vs, to whose face the Sunne of the Gospell hath not yet sent his rayes; people blinded with ignorance, blended with lusts. What were our desires or deserts, former ma­ter or latter merite, congruity before conuersion, or con­dignity after, more then they might shew; that God should put vs into the Horizon of his Grace? whiles they sit in darkenesse and shade of death? Want they nature, or the strength of flesh? are they not temperd of the same mor­ter? are not their heads vpward toward heauen? haue they not reasonable soules, able for comprehension, apt for im­pression,Eph. 4.230. if God would set his Seale on them, as well as we? Are they not as likely for flesh and bloude, prouident to forecast, ingenuous to inuent, actiue to execute, if not more then we? Why haue wee that starre of the gos­pell, to light vs to Christ Iesus, standing ouer our Coun­try, whiles they neither see it, nor seeke it: It is clearely, meerly Gods mercy. Now why are our liues worse, our knowledge is better? Why deuoure wee their ve­nome, refusing our owne healthfull foode; whiles they would feed on our crums, and haue it not. Woe vnto vs, if we scant God of our fruites, that hath not scanted vs of his blessings.

Bring presents to the King of glory; yee childrn of his ho­linesse, and worship before him. Indanger not your selues to the greater misery, by abusing his great mercy. Hee hath loued vs much and long in our election, Tantum, tam­diu, dilexit in­dignos, &c. when we could not loue him: in our redemption, when wee would not loue him. His loue was not merited by ours: let our loue bee [Page 28] deserued, inflamed by his. If God preuent vs with loue, we can doe no lesse then answere him in the same nature, though not (it is impossible) in the same measure.Math. 5.46. Publi­cans will loue those, that loue Publicans. The Poet could say,

Martial. lib 6 Epigr. 11
Ut prastem Pyladen, aliquis mihi praestet Oreslen,
Hoc non sit verbis: Marce, vt ameris [...].
Giue me Orestes, I shall Pylades proue,
Then truely, that thou mayest be loued, loue.

But God loued vs, euen being his enemies, Bern. Ep. 11. Eitu charitas est substantia, nostra accidextalis. His loue is a substance, ours onely accidentall. His, ignis accendens, ours ignis accensu [...]. His loue is that holy fire, that inkindles ours. If wee returne not our little mite of loue for his great treasures, his great loue shall turne to great anger; and wee shall fare the worse that euer, we fared sowel. God (as he hath aduanced vs into his fauor) so hath he set vs as a light on a hill; among the Nations: if darknesse bee on the hill, what light can bee in the valley? A small scar on the face is eminent. If one eye-brow be shaued,August. how little is taken from the body, how much from the beauty? We are now the worlds enuy; oh let vs not become their declamation.

Is the daughter of Gods people sicke? it may then bee in ferred,Obser [...]. that the Church may be sicke, though not die and perish; die it cannot. The bloud of an eternal king bought it, the power of an Heb. 9.14. eternall spirit, preserues it; the mercy of an eternall God shall crowne it. The heathens haue ima­gined to vaunt themselues and daunt vs, with the downfall of our Church. Aug. in Psal. 70. Ad certum tempus sunt Christiani, postea perihunt, r [...]dibunt Idola, & quod fuit antea. These Christi­ans are but for a time, then they shall perish, and our Idols shal bee returned to their former adoration. To whom that father replies: Verum in cum expectas, miser Infidelis, vt transeunt Christiani, trāsis ipse sine Christianis. But whilst thou O wretch­ed Insulei, exp [...]test the Christians to perish, thou doest perish thy [Page 29] selfe, and leaue them safe behinde thee. Whiles they boast in their selfe flatteries, that we had a time to begin, and shall haue a time to continue, themselues vanish and wee remaine to prayse the Lord our God from generation to generation. Indeed, Matth. 15. Math. 15.13. Euery plant which my hea­uenly Father hath not planted, shall bee rooted vp: But Ioh. 13.1. whom he loues, for euer he loues. Yet may his Church whiles it is not freed from militancy bee very sicke in the visible body of it. Aegrotat Israel, yet in Israel was the true Church of God. It was so sicke in Elias time, that Rom. 11. he com­playneth, Rom. 11.3. Lord they haue killed thy Prophets, and digged downe thine altars, and I am left alone, and they seeke my life. The Church was sicke you see; yet the next verse of Gods answere frees it from being dead, I haue reserued to my selfe seuen thousand men, that neuer bowed the knee to the Image of Baal.

What Church since hath been so happy, as to ioy in her freedome from this cause of complaint? The Church was from the beginning, shall be to the end without limitation of time,Cant. 4.12. of place. Yet she is a Garden, (Cant 4. A garden inclosed is my sister, my spouse) sometime by diligence kept neate and cleane, sometimes by negligence ouer-run with weedes. She is a Moone, est cleare and beautifull, est waning and waxing dark esome.Chap 6.10. Die then it cannot, be sicke it may. Time was,In 1. Cor. saith Chrysostome, that Ecclesiacalum fuit, spiritu cuncta administrante &c. Hou [...]. 36. The Church was a heauen, the ho­ly Spirit gouerning all things &c. Now the very steps and tokens thereof doe but scarcely remaine. Mali prosiciunt, boni deficiunt:Bern. Wickednesse grows strong, goodnesse faints. The lambes are few, the goates swarme,

Little faith shall be found,
When the last trumpe shall sound.

We haue read often the Church compared to a body, Ephes. 4 13 Cuius caput Christus, whose head is Iesus Christ. In the 4. 10 the Ephesians, we haue it likened to a man, Cuius anima Chri­stus, whose soule is Christ. Till we all come to a perfect man &c. [Page 30] Now the soule encreaseth in a man, not augmentatiuely, but secundum vigorem; transfusing into the body her virtuall powers and operations more strongly. Heb. 13.8. Christ is (semper Idem obiectiuè, subiectiuè, effectiuè, euer the same in himselfe, and to vs: but this body growes vp with the head, this man with the soule, this Church Coloss. 2.19. encreaseth with the encreasing of God. Sickenesse then to the Church cannot be mortall, yet may the body be distempered: her doctrine may be sound, her members want health. Why is not the health of the daughter &c.

But to descend from the vniuersall to a particular, from the inuisible to a visible Church; this may be sicke, 1. Either by some inbred distemperature, 2. or by the accession of some outward malady. There may be grieuances in eyther respect, to afflict the daughter of Israel.

1 Inwardly, Corruption may gather on it by degrees, & put it in neede of physicke. For as the naturall body of man, when it is ouer charged in the veines and parts with ranke and rotten humours, which it hath gathered by mis­diet, surfetting, or infest ayres; the man growes dange­rously sicke, til by some fit euacuation he can be discharged of that burthen. So the body of a Church being infected with humours, and swolne with tumours of vnsound do­ctrine, of vnsounder life, superstitious ceremonies, cor­rupting the vitall pores and powers therof: troubled with the colde shakings of indeuotion, or taken with the num­nesse of induration, or terrified with windy passions of turbulent spirits. cannot be at ease, till due reformation hath cured it. Now such a Church sometimes is more swelling in bignes, & oftents a more bulky shew; but once truly purged of such crude superfluities, it becomes lesse great and nu­merous, but withall more sound, apt and fit for spirituall promotions.

Our particular Church of England, now fined from the drosse of Rome, had a true substantiall beeing before, but hath gotten a better being, by the repurgation wrought [Page 31] by the Gospell, maintained of our Christian Princes, the true defenders of the faith of Christ. God had doubtlesse his Church among vs before; for it is Catholike and vniuer­sall: but his floore was full of chaffe. The Papists demand where our Church was before Luthers time. We answere, it lay hid vnder a great bulke of chaffe: and Mat. 3. since Christ vouchsafed to come with his fanne to purge it of the chaffe, it now shewes it selfe with greater eminence, and is clearer both in shew and substance. It was before a wedge of pure gold, but comming into the hands of impostors, was by their mixtures & sophistications, for gain and such sinister respects, augmented into a huge body and masse, retaining still an outward faire shew and tincture of golde. They demand, where was the golde? demonstrate the place. I answere in that Masse. But for the extracting ther­of, and purifying it from drosse, God hath giuen vs the true touchstone, his sacred Word, which can onely mani­fest the true Church: and withall reuerend Bishops, and worthy Ministers, that haue beene instruments to refine & purge it from the drosse of superstitions, foule ceremonies, and iugling inuentions.

The Papists brag themselues the true ancient Church, and taxe ours of nouelty, of heresie. But wee iustly tell them, that Leo ad Palest. Eccles [...]enomen tenent, & contra Ecclesiam dimi­cant; that they vsurpe the name of the Church, yet perse­cute it. For the truth of our Church, wee appeale to the Scriptures. Aug. de vnit. Eccl. Nolo humanis documentis, sed diuinis oraculis sanctam Ecclesiam demonstrari: It is fit the holy Church should be proued rather by diuine oracles, then humane precepts or traditions. We stand not vpon numbers (which yet, wee blesse God, are not small) but vpon truth. You see, as the Church of the Iewes, so any particular Church may be sicke inwardly. To describe these internall diseases, I will limite them into 4.

  • 1 Error,
    August.
    indeed Heresie cannot possesse a Church, but it giues a subuersion to it. Errare possum, Hereticus esse non [Page 32] Possum, sayth that Father, I may erre, an heretike I cannot be. Now, Quic quid contra veritatem sapit, heresis est, etiam vetus consuctudo. What is diametrally opposed against the Truth,
    Tertul.
    is heresie, yea though it be an ancient and long re­ceiued custome. But Logicke, which is a reasonable dis­course of things, shewes a great difference betweene diuer­sae and contraria. A Church may bee sicke of errour, and yet liue: but heresie (a wilfull errour against the funda­mentall truth, violently prosecuted and persisted in, kils it. Therefore Haeresis potius mors, quam morbus: Heresie is rather death then sickenesse. When the truth of doctrine or rather doctrine of truth, hath beene turned to the fal­shood of Heresie. God hath remoued their Candlesticke, & turned their light into darkenes. Error may make it sicke, but so that it may be cured. The Churches of Corinth, Galatia, Pergamus had these sicknesses: the holy Ghost by Paul and Iohn prescribeth their cures. If they had been dead, what needed any direction of Physicke? If they had not beene sicke, to what tended the prescription of their remedy.

    To God alone, and to his maiesticall word, bee the im­possibility of erring.Quisquis cogi­tando se errar [...] non posse, in hoc maxime errat. That Church that man shall in this erre palpably, that will challenge an immunity: whosoe­uer thinkes, he cannot erre, doth in this very perswasion erre extreamely. I know there is a man on earth, a man of earth, (to say no more) that challengeth this priuiledge. Let him proue it. Giue him a term ad exhibendum, and then for want of witnesse ho may write, Teste meipso, as Kinges doe, Witnesse our selfe, &c. Nay aske his Cardinals, Fryers, Iesuites. This is somewhat to the Prouerbe, Aske the son [...] if the Father be a thiefe. But hee cannot erre in his defini­tiue sentence of Religion. Then belike hee hath one spi­rite in his consistory, and another at home: and it may in some sort be said of him, as Salust of Cicero. Al [...]d stan [...], a­liud sedens de Republica loquitur. He is of one opinion sitting, of another standing. Rom. 3.4. Let God bee true, but euerie [Page 33] man a lier. One of their owne said; Omnis homo errare potest in side, etiamsi Papa sit: Any man may erre in faith, yea though hee were the Pope. If they will haue Rome a sanctuary, let them take along with them Petrarcha's ca­tachresicall speech,Asylum erro­rum. calling it a Sanctuary of Errors. What particular Church then may not erre? now can it erre, and be sound? Bee the errour small, yet the ache of a finger keepes the body from perfect health. The greater it is the more dangerous. Especially, 1. either when it posses­seth a vitall part, and affecteth, infecteth the Rulers, of the Church. It is ill for the feet, when the The Pope cals himselfe the head of the Church. Head is giddy, 2. or when it is infectious and spreading, violently communica­ted from one to another, 3. or when it carries a colour of truth. The most dangerous vice, is that which beares the countenance, and weares the cloake of vertue, 4. or when it is fitted to the humor, and seasoned to the rellish of the people. Sedition, affectation, popularity, couetousnesse, are enough to driue an errour to an heresie. So the disease may proue a Gangrene, and then enserecidendum, ne pars sinceratrabatur: no meanes can saue the whole, but cut­ting off the incurable part: Pereat vnus potius quam v­nitas.

  • 2 Ignorance is a sore sicknesse in a Church, whether it bee in the superiour or subordinate members. Especially when the Priests lippes preserue not knowledge. Ill goes is with the body when the [...] are blind. Deuotion without instru­ction often windes it selfe into superstition. When lear­nings head is kept vnder Auarices girdle, the land growes sicke. Experience hath made this conclusion too mani­fest. Our fore-fathers felt the terrour and tyranny of this affliction; who had golden Challices, and wodden Priests, that had either no Art, or no hart to teach the peo­ple. Sing not, thou Romane Syr [...]n, that Ignorance is the damme of deuotion, to breed it: it is rather a damme to sti­fle, restraine and choke it vp. Blindnesse is plausible to please men, not possible to please God. Grant that our [Page 34] faults in the light, are more hainous then theirs who wan­ted true knowledge.
    Chrysest, in Psal. 9
    Ex furibus enim leges eos grauius puni­unt, qui interdiù furantur: For the lawes doe punish those theeues most seuerely, that feare not euen by day to com­mit outrages. Yet in all reason, their sinnes did exceede in number, who knew not when they went awry or what was amisle.

    Rome hath (by a strange and incredible kinde of do­ctrine) gone about to proue that the health, which is in­deede the sicknesse, of a Church, Ignorance. Their Cardinal Cusaen faith, that Obedientia irrationalis est consummata obe­dientia & perfectissima, &c. Ignorant obedience, wanting reason, is the most absolute and perfect obedience. Chry­sostome giues the reason, why they so oppose themselues against reason, In opere im­perf. Hom. 44. Sciunt enim, si manifestata essis veritas, quod ipsorum Ecclesia relin­quenda esset. Haeretici sacerdotes Claudunt ianuas verita­tis, &c. Hereticall Priestes shut vp the gates of Truth: For they know that vpon the manifestation of the Truth, their Church would be soone forsaken. If the light which maketh all things plaine, should shine out, Hierom. in Esa. Tunc hi qui prius deci­piebant: nequaqua [...] ad populum accodere valebunt, post quam se senserint intellectos: then they who before cosoned the people, could preserue their credits no longer, being now smelt out and espied. Hence the people aime at Christ, but either short or gone, and not with a iust Ieuell. But Aug. de tem. Serm. 145. Nemo de Christo credat nisi quod Chr [...]stus de se credi voluit. Let no man beleeue other thing of Christ then what Christ would haue beleeued of himselfe. Non minus est Deum fingere, quam negare, saith Hylary. It is no lesse sin to faine a new God, then to deny the true God. The Priestes call the people Swine, and therefore must not haue those precious pearles. And so the people (Tertul. in Apologes. A­mant ignorare, malunt nescire, quod iam oderunt,) had ra­ther continue ignorant, as not louing to know those things, which they cannot loue, because they know not.

    But alas, Ignorance is so farre from sanity and sanctity, [Page 35] that it is a spilling and killing sicknesse. Men are vrged to reade the Scriptures, that neuer emptied Treasur-house of knowledge: they answere, Chysost in Math. Hom. 2. Non sum. Monachus, vxorem habeo, & curam domus, I am no Priest, I haue a wife, and a domesticall charge to looke to. This is that Pestilence (no ordinary sicknes) that infects to death many soules; to thinke that knowledge belongs onely to Priestes. Ho [...] Diaboli­cae inspiration is opus. st, non si­nentu no [...] aspi­cere Thesau­rum, ne' diuitias acquitamus. Chrys [...]st, ad Hebraos. Hom. [...] 17. This is a worke of the Diuels inspiration, not suffering vs to beholde the treasure, least wee grow rich by it. Dices non legi, non est haec excusario, sed crimen: Thou sayest I haue not read: this is no excuse but a sin. The Romists sticke not, as once the Valentinian heretikes (veritatis ignorantiam, cognitionem vo­care) by a Paradoxe, Pseudodoxe, to call the ignorance of the truth, the true knowledge thereof. Like those, Wisd. 14. that liuing in a warre of ignorance, those so great plagues they called peace. But Greg. 1 Cor. 8.1. Quiea quae sunt Domini nesciunt, a Domino nesciuntur: They that will not know the Lord, shall not be knowne of the Lord. It is obiected, 1. Cor. 8, Know­ledge puffeth vp. Let Iraeneus expound it. Non quod veram scientiam de Deo culparet, alioquin seipsum primum accusaret, Not that he blamed the true knowledge of God, for then he should first haue excused himselfe.

    Beloued, Coloss. 3.16 Let the word of God dwell in you plenteously. Do not giue it a colde intertainement, as you would doe to a stranger, and so take your leaue of it; but esteeme it as your best familiar, and domesticall friend: making it (as our Postill sweetly) your chamber fellow, study-fellow, bed­fellow. Let it haue the best roome, and the best bed, the parlour of our conscience, the resting place in our heart. Neglected things are without the doer, lesse respected with in, but neere the dore; Sed quae pretiosae sunt, non vno ser­uantur ostio: the more worthy things are not trusted to the safety of one dore, but kept vnder many lockes and keyes. Giue terrene things not onely regard, preserue them with a more remoued care.Math 13.40 Psal. 119.127. But this pearle of inesti­mable value, this Iewell purer then the golde of Ophir; [Page 36] lay it not vp in the Porters lodge, the outward eare, but in the Cabinet, and most inward closure of thy heart, Deut. 11. Therefore shall yee lay vp these my words in your heart & in your soule Mary thought that place the fittest recepta­cle for such Oracles.Deut. 11.28 Luk. 2.51. This is that Physicke, which can onely cure the sicknesse of Ignoranc [...]s Chry [...] in Math. 22. Vbi ignorans in­ [...]: nit quod [...], contum [...]x quid timeat, laborans quo prae­miaetur, [...] quo nutri [...]tur, famelicus conuiuium, vulne­raetus remidium: where the ignorant may find what to learn the refractary what to feare, the labourer wherewith to bee rewarded the weake nourishment, the guest a ban­ker, the wounded a remedy to cure him. Be not ignorant be not sicke: Search the Scriptures, reade, obserue. This is not all. Non prodest Cibus, qui statim sumptus emittitur, the meate nourisheth not, which tarrieth not in the stomack, It must bee digested by meditation and prayer. Bern. Medita­tio docet quid desit, oratio obtinet ne desit. Meditation shewes our want; praier procureth supply. Let it not be said of our perfunctory reading, as it was of the Delphian Oracle, Quoties legitur, toties negligitur, that wee disregarde what we read; Read to learne, learne to practise, practise to liue and liue to prayse God for euer.

  • 3 A third sicknesse, which may inwardly afflict a Church is Dissention: a sore shaking to the ioyntes, an eueruating the strength, and a dangerous degree to dissolution. The world being but one, teacheth that there is but one God, that gouernes it, one God; that there is but one Church, one truth.
    1 Tim-3.15. Cant. 6.10.
    The Church is not onely (Columna veritatis, sed columba vnitatis) the pillar of truth, 1. Tim. 3.15. but also the Doue of Vnitie. Cant. 6. My Doue, my vndesi­led is al [...]ne. Dissentions like secret and close Iudasses haue giuen aduantagious meanes to our common enemies, both to scorne and scourgethe Church. Clemens Alexand [...] brings in the Heathen, exprobrating our Religion for vntrue, vnwarrantable, [...] Quia omnis Secta Christianismit [...] ­tulum sibi vendicat,
    1. S [...]roma [...] 1.7
    tameu aliae aliam execratur & condemnat. [Page 37] Because euery sect challengeth to it selfe the citie and right of true Christianity, yet one curseth and condemneth an­other. Within how much the narrower limits this di­straction is pent, it so much the more violently bursteth forth and striues to rend the bowels of a Church. Like som angry and furious vapour, or exhalation restrained. that shakes the very earth for vent and passage. Such hath been the distractednesse of some times, that men haue labou­red to be newters, and studied more to be indifferently dis­posed to eyther side, then to be religious at all. Such a time doth Erasmus mention,
    In praesat. in Tom. 2. Ieron.
    Quando ingeniosares fuit esse Christianum, when it was a point of policy, and wit to bee a Christian.

    I confesse indeed, that Vnity is no inseparable and vn­doubted marke of the Church, for there was an vnity in those murdering voyces, Crucifie him, Crucifie him, The Kings of the earth haue banded themselues together against the Lord. Psal. 2.2. Those fauourers and factors of Antichrist, Reu. 17.Ren. 17.13. that make warre against the Lambe, are all saide to haue one mind. Nay Chrysostomo saith, that In Math. Hom 23. Expedit ipsis Daemonibus obaudire sibi inuicem in Schismate. It is necessa­ry for the very Diuels to hearken one to another, and to haue some mutuallity in their very mutiny, an vnion in their distraction; yet cannot it not bee denied, but that dissention in a Church, is a sicknesse to it. It goes ill with the body when the members agree not. Those that dwell in one house should be of one mind. It indangers the whole building to ruine, when the stones square and [...] one with another. What detriment this hath been to whole Christendome, hee hath no mind, that considers not no heart that condoles not, wee may say with the Athe­nians, Auximus Philippum nos ipsi Athenienses. We haue strengthned King Philip against vs by our owne conten­tions. Christian Nation fighting with Christian, hath laid more to the possession of the Turke, then his owne sworde. Where is the Greeke Church once so fa­mous? [Page 38] i Graeciam in Graecia quaerimus, saith Aeneas Syluitu, We seek for Greece in Greece, & scarse find the remaining ruines. Behold wee haue laide wast our selues, who shall pitty vs? our owne seditions haue betraied the peace of our Ierusalem. He hath no teares of Christian compassion in his eies, that will not shed them at this losse. If you aske the reason, why the wild Bore hath spoiled the Vineyard: why the Iim and Zym, filthy and vncleane Birdes roost themselues in those sanctified dominions; Why Maho­met is set vp like Dagon, where the Arke once stood, and Paganisme hath thrust Christianity out of her seat, it is an­swered; Israel is not true to Iudah, the renting of the ten Tribes, from the two, hath made both the two, and the ten miserable.

    It is one of the forest plagues, (oh rather let it fall on the enemies of God and his Church; let his owne neuer feele it) when men shall bee Esa. 49.26. fed with their owne flesh, and shall be drunke with their owne blood, as with sweet wine. frigh­ting and fighting one against another, till an vtter extirpa­tion deuoure and swallow all. The malignity of this sickenesse hath been terrible to particular Churches. They that haue beene least endamaged, haue little cause to ioy in it. Our owne home-bred iarres, haue lately more preiu­diced our peace then forraine wars. The Spanish blades haue done lesse hurt to vs, then English tongues. Our contentions haue laboured about trifles, our damage hath beene no trifle, but (I know not whether more) to our losse, or our enemies gaine. Looke but one the effects, and you wil confesse this a dangerous sickenesses. Rome laughes, Amsterdam insults, whiles the brethren scufle in the Vine­yeard, Atheists and persecutors shuffle in to spoile it. Gods Sabbath, his worship, his Gospell is neglected. Some will heare none but the refractary, and refusers of conformity: others take aduantage of their disobedience, to contemne their Ministry. Witched hearts are hardned. good ones greieued, weake offended. Is this no sickenesse? is it vnwor­thy [Page 39] our deploring, our imploring redresses.

    We are all brethen, both by fathers and mothers side. It is more then enough, that our fallings out haue beene a griefe to both our parents. If wee proceede, the brethren shal smart for al. Whither we be victour or vanquished, we may beshrew our selues. Let vs thinke, wee behold our Mother calling to vs, to stay our quarrels, and to lay down the cause at her feete. Otherwise, as Iocasta told her two sonnes,

    Bella geri placuit, nullo; habitura triumphos.

    We vndertake a warre, whose victorie shall haue a sory triumph. Let euery Starre in our Orbe know his station and runne his course without erring: the inferiour subie­ting themselues to the higher powers; whiles the courses of Superiours be wisely tempered whith moderation and clemency. For Caluin. Et si omnibus verbis ministris commune idem­que sit officium, sunt tansen honoris gradus. Though the office of all Gods ministers be common, and the same, yet they haue different degrees and places.

    We haue aduersaries enow at home, to moue our tongs and pens against. (Oh that arguments of steele and yron might supply the weakenesse of the other.) Wee haue the Edomites with their no god, and the Babilonians with their new god; dissolute Atheists, resolute Papists: the former scoffing vs for beleeuing at all; the latter, for beleeuing as we doe, as we ought. These oppose (with vs though vnder the pent-house of night) Masse against Seruice, Sacra­ment against Sacrament, Praier against Praier; confoun­ding the language of England, as the Iewes once of Israel. Whiles we are praying in one place, Oh Lord God of Abra­ham, &c. they are mumbling in another place, Oh Baal heare vs. Whiles we pray for fire to consume the sacrifice, they for water to consume the fire: we for the propagati­on, they for the extirpation of the Gospell; hating vs, and our Christian Princes more mortally, then if we were Sa­racens. For as no bond is so strong, as that of Religion: so [Page 40] no hostility is so cruell and outragious, as that which diffe­rence in Religion occasioneth. Hence they crosse, they curse, they persecute, they excommunicate. Nothing but our bloud can stay their stomackes.

    We know, they hate vs: let vs the more dearely loue one another. The manifestation of enemies should con­firme the mutuall league and amity of Brethren. Oh pray for the peace of Ierusalem. Pray wee that the deceiued may finde their error, correct their opinions, and submit their iudgements and affections to the rule of truth. Yea, that the wandring sheepe; yea that those, who are yet goates may become sheepe, and brought into one fold, vnder one Shepheard, whiles they continue cokle, there is smal hope. Yet Paul was once a rare, who after proued good wheate, and is now in the Garner of heauen: Recte dicitur glacialem niue calidam esse non posse: nullo enim pacto quamdiu nix est, calida esse pot [...]st:August.It is truly said: that the frozen snow can by no meanes be made hot [...]: for so long as it is snow, and frozen it admits not to be cal [...]fied: Yet if that snow bee melted, the liquidity thereof may be made hote. God that is able to turne a stony heart into a heart of flesh, worke this change vpon them; vnite all our heats to himselfe; [...]o one another and heale our soules of this sickenesse.

  • 4 To omit many; (for sinnes as they are innumerab [...]e for multitude so diuers for quality; and many [...]an def [...]ne sinne, but few decline sinne.) The last of these in [...]ard sick­nesses is irreligious Profanenesse: a griefe of all time, a disease of all Churche. Other time haue beene nota­ble for this, our [...] notorious. Not that I praise the for­mer, which doubtlesse were conscious of euils enough. They know theirs, we our owne. The deedes of the flesh (if euer) are now
    Gal. 5.19.
    manifest, not onely to God,
    Heb. 4.13.
    b [...]f [...]re whom all things lye naked, a [...] a dissected Anatomy: b [...]t euén to the obseruing e [...]e of man. Oppression the [...] [...] selfe in open field, depopulating, ruining City, Country Church, Drun­kenne re [...]les in the street; and Gluttony desire, not to bee [Page 41] hous'd. Malice not onely discouers, but
    Et ostendis, & ostentat.
    oftenteth hir deuillish effects. Briberie opens his hand to receiue in in the very Courts. Robberie and murther swagger in the high waies. There is emulation in open schoole: Super­stition in open Temple: Sects in open Pulpit. Brokerie stands, like a signe, at the vsurers doore, and invites foolish want to turne in thither, for a (miserable) supply. Whore­dome begins to neglect curtaines, and growes proud of an impudent prostitution. Pride holdes the restraint of con­cealement a plague; and rather would not be, then bee vn­noted. Oathes are lowder then prayers; men scarce spend two howres of seuen dayes at their supplications, whiles they sweare away the whole weeke. If profanenes be not our sicknes. I will almost say, we are sound.
    —Niger omnibus aris,
    Sta [...] Theb. 5.
    Ignis & in nullis spirat deus integer extis.

If this sicknesse be not lamentable, reioyce triumph, and say, you haue no need to mourne. If a temporall losse sa­lure vs, we intertaine it with vlulations and teares. Let Pi­rates and rockes spoile vs at sea, the oppressing Sabeans in the field, the fire at home: see we our houses and townes [...], our gold and goods (worldlings gods) transporting our wiues, children, friends shrieking vnder the hand of slaughter, we need not Ier. 9.17. call for mourning women, Ier. 9. to waile for vs, Ve [...]. 18. our owne eyes would run downe with teares, and our eye lids gush out with waters. Let profanenesse lift vp his wicked hand against God, to blaspheme his name, de­spise his truth, disallow his Saboaths, abuse his patience, de­ride his treatinges, his threatnings, his iudgements; this we see and suffer without compassion, without opposition But Rom. 1.32. knowing the iudgement of God (that they which commit such things are worthy of death) not onely doe the same, but haue pleasure in them that do them.

These Sicknesses may afflict a Church inwardly. Shee may be sicke outwardly. 1. by the persecution of man. 2. by the affliction of God.

[Page 42]By persecution of man, I need not call your thoughts back to elder times, & weary you with antiquities, to iustifie this assertion. This Church of ours so well remembers this sick­nes in Q. Maries dayes, as if she were but newly recouered; whence discended those euils, but à culmine Pontifieio, as one cals it, from the top tower of the Pope: yet the Romists stick not to answere this laid to their charge, by auerring para­doxically, that their persecution was in loue, as Sara to Ha­gar. In loue they tyranized, slandered, beat, imprison'd, ma­nacled, massacred, burned vs; all in loue. As Philippides cudgelled his father, & pleaded it was in loue. If this were charity, then sure the very mercies of the wicked are cruell: their loue is worse then others hatred, Chry [...]. in Math. Hom. 19. Nunquid ouis lupum persequitur aliqnando? non, sed lupus ouē. Quem videris in san­guine persecutionis gaudentē, lupus est, saith Chrysost. doth the sheep euer persecute the wolfe? no, but the wolfe the sheep? whom thou seest delighting in the bloud of persecution, let him plead what he will, he is a very wolfe Wee tell the Papists, as Augustine told the Donatists, notwithstanding their distinguishing by tenses and pretenses, that their per­secution exceeded in cruelty the very Iewes. For the Iewes persecuted (Christicarnem ambulantis interra: these Christi evangelium sedentis in caelo. Aug.) the flesh of Christ walking on earth; the Papists the Gospell of Christ sitting in heauen. But their cruelty is our glory, we haue sprung vp the thic­ker; for their cutting vs downe, Tertul. Plures efficimur, quoties matimur: Contrary to the rules of Arithmeticke, our sub­straction hath beene our multiplication: The Church of God ( [...]. morte vinit, vulnere nascitur) receiueth birth by woun­ding, life by dying, Cyp [...]. Occidi possumus, vinci non possumus; as the ineuitable inuincible truth hath manifested. Wee may be killed, we cannot be conquered, Rom 8.36. For thy sake we are killed all the day long, as Paul saith from the Psalmist (to shew that both the Church of the old Testament, and of the new giue experimental testimony of the truth) yet Psal. 44 22 in althese thing we are more then conquerours, Ver 37. through him that loued vs If our [Page 43] plant had not beene set vp by the all-prospering hand of God, the malignancie of these enemies would haue soone rooted it vp. They haue verefied in their persecutions a­gainst vs,Cusan. what one of their own writes of the Turkish Alco­ran. Omnium, quae in Alchorano continentur, vltima resolutio est gladius. The last resolution, propagation, propugnation of althings contained in the Alchorā, (in the Popes decretals) is (not the word, but) the sword. But blessed be our God, that hath limited this rage, and sealed vs our Quietus est. Though they will haue no peace with vs, wee haue peace with him, that can ouer-rule them.

But haue we no persecutors still? Oh that no Israelite would euer strike his brother. There are two sorts of Por­secutors remaining, Esau's and Ismaels; nourished with the same ayre, borne on the same earth, and caried in the in­dulgent bosome of the same Church. But Cypr. lib. 1. op. 3. nobis ignominia non sit, patià fratibus, quod. passius est Christus; ne (que) illis glo­ria, facere quod fecit Iudas. Let it be no more shame for vs, to suffer of our brethren, what our Sauiour suffered of his; then it is glory for them, to do the workes of Iudas. Some persecute with the hand, others with the tongue. Exercent hi sapientiam, illi patientiam Ecclesiae. The latter exercise the wisdome, the former the patience of the Church. We are secured from Ahabs, and Herods, and Neroes; the teeth of the dogges be broken, and the iawes of the wolues pulled out: the Bonners and butchers of the Church are husht in their graues. Oh that the Serpents also, which hisse and spet their venime at our peace, when all the birds of our ayre sing acclamations to it, were at quiet. Gal. 4.29. But as then be that was borne after the flesh, persecuted him that was borne after the spirit, euen so it is now. Now so, and will be so. We cannot see an end of these things, without the end of all things. Our turne is still to suffer, we returne not blow for blow; but in stead of sounding a point of warre, we cry one to another, patiamur potius, Let vs rather suffer. Let the Ro­mane affections, like so many pestilent riuers, runne all [Page 44] (in mare rubrum, or rather in mare mortuum,) into the red Sea, into the dead sea, and snatching the Rom. 1 [...].19. sword of vengeance out of his hand that owes it, quit themselues on their (ima­gin'd) enemies, with [...]loud and death. Let him that is sti­led the Seruant of seruants, shew himselfe the Tyrant of ty­rants. Philosophy teacheth, that externall accidentes change inward quality [...]s. but without an absolute mutati­on ipsius speciei, they change no substances. A Church may indeed at one time be better or worse disposed, then at another; more hote or more cold; more sicke or more whole. But as it were a strange fitte, that should transform Apuleius into an Alie: so it were a strange variation of accidents in a Church, that should turne patience into cruelty, humili [...]y into pride, a Tutour into a tormen­tour. Let their motto be ferio; (the terme whereon all their arguments r [...]lf) let ours be fero. It is far better to suffer, then to offer wrong. Let sauage persecution sit vnder the Ensignes of wolues; meekenes and patience be our armes and armours.

This outward malady of a Church, Persecution discouers the malignity of it selfe in many extentions. Especially, 1. in martyring her professors 2. in treason against her Soue­raignes, 3. in seducing her Seers.

1 Martyrdome, God hath in all ages of his Church suf­fred som witnesses of his holy truth to be purified like gold in the fire. Though they are blessed that haue so suffered, & the Church hath in conclusion gained by this losse. yet du­ring the turbulent working of these thunder exhalations in our ayre, we haue lamented miseram regionis f [...]ciem, the miserable state of our country, whose face hath bin scratcht and torne by the bloudy nailes of these persecuting beares, Needs must the land be sicke, where the Gouernors, like ill Physitians haue purged away the good humour, and left the bad behind them. When they haue imprison'd strip­ped, scourged, famished, drowned, burnt the innocent, and rewarded the wretched instruments of such deces. When [Page 45] the poore infant falling out (by the midwifery of fire) from the mothers wombe. hath been call backe againe into the [...]others flames. When the bodies and bones of the dead, which by the law of nature should rest in quiet haue beene digged out of their Sepulchres,Molli [...]ressa cubent. violated, curled, burnt, as if (saith their Prouerbe) they would kill god-haue-mercie on's soule. When women haue beene dragged out of their [...]ous [...]s sick men from their beds: & the woods haue aboun­ded with saints, whiles the temples with their persecutors Heb. 11.38. wild desar [...]s haue been frequented with true worshippers, & the consecrated Churches with Idolaters. When the ho­y boo [...] was either not had or must be hid. It is no impeach­ment of a churches health to haue these assaults go [...]ing her sides? Such a time will giue cause to complain with Israel, Lamen. 1. 120 I [...]m in distresse, my bowels are troubled: mine hart is turned with in me, for I haue grieuously rebelled. Abroad the sword berea­ueth, at home ther is death. This is the main blow of persecutiō

2 Treason is a fearefull and prodigious euill. Needs must the body of that Realme be in hazard, whose head is bro­ken. They meane Israel no good that strike at the life of Dauid. I confesse that this euill is not so properly (in strict termes) a sickenes as a danger. Yet as a man that hath ill humours in him, though by good diet & strength of na­ture they are kept from vniting their forces, and casting him down cannot be said in health, whiles those enemies [...]emaine within him, watching their time of mischiefe. So the Church, though it bee not s [...]nsit us of the seuer, which (such raw & vndigested crudities as) traitors can put her into, til it be vpon her, vet can the nor be perfectly well, till purged of such pernicious and malignant aduersaries: were not the Faeux [...]s of that horrid treason a disease & burden to the stomacke of the land, till it had spewed them [...]ut? did not those pray against her & prey [...]other? Would they not as willingly haue [...], through the fire to than Moloe [...] of Rome the whole church, as those principal [...]llars of it, they plotted to blow vp [...]t [...]y wanted not wil but power [Page 46] They would haue swell'd their vengeance, till it had runne ouer the verges, and comprised in one worke (Mille actus vetitos, & milie piacula) innumerrble stratagems, the easiest whereof was the intention of murther; till they had made a Catholicke end with an hereticke church, as they call it: But the God of Ierusalem preuented the children of Edom: who is blessed for euer. It appears then Regicides are no lesse then Regnicides; for the Lamen. 4.20 life of a king containes a thousand thousand liues) and traytors make the land sicke which they liue in. This is the second dangerous blow of persecution.

3 The third is, Seducing a Churches Seers, and peruer­ting the children of the Prophets, which is most common­ly done, rather with error then with terror; by beguiling, then affrighting them, I haue read, that Iulians cruellest persecution was with rewards. How many haue been wasted ouer the seas with golden hands? Promotion rather then deuotion hath cast many on the shores of Rome. There lies an exorcisme, an inchanting power in golde, that coniures many weake spirits into that superstitious circle. Then at last home they come, and proue calthropes to wound the Countries sides, that breed and feede them. Antichrists spel is gold; and they that will worshippe a peece of red earth, will not sticke to adore that glorious Beast. Selfe-conceite blowes them vp with a swelling imagination of their owne worth & if our church doth not (& numerare & munerare inter dignissimos) giue regard & reward, estimation and recō ­pence according to their proude desires, they will shift Realme and Religion too, for a hoped guerdon. You will say, there is little losse to the body, in dropping off of such rotten members. It is true, that the dammage is princi­pally their owne: yet what mother doth not grieue at the Apostacy of her children? There is some hope, whiles they are at home; little, when reuolted to the enemy. Meanetime, let it not be denied, but the seducers are per­secutors, and great enemies to the Churches health.

[Page 47]Thus may a Church be outwardly sicke by mans Persecu­tion; she may bee sicke also by Gods affliction. This is di­uerse, accordingly as our sinnes deserue, and his iudgement thinkes fit to punish vs; 1. By warre, 2. by famine, 3. by pestilence; the easiest of them heauy inough, and able to depriue a Church of health. Though the first might seeme to be mans weapon, and so fitter to haue beene inserted a­mong the former persecutions; as Israel tearmed her enemies, Lam. 4.19 Our persecutors are swifter then the Eagles of the hea­uen, they pursued vs vpon the mountaines; they laide waite for vs in the wildernesse: yet because God cals Ashur his rod: and it is He that sends eyther peace or warre; and no ad­uersary sword can be lifted vp against vs; but by (more thē) his permission; for he hath a punishing hand in it. Let vs see how he can make his Church of Israel sicke.

  • 1 Warre is that miserable desolation, which finds a land before it like Eden, and leaues it behind like Sodome, and Gomorrah, a desolate and forsaken wildernesse. Happy are we that cannot iudge the terrors of war, but by report & heare-say. That neuer saw our towns and Cities burning, whiles the flame gaue light to the Souldiers to carry away our goods. That neuer saw our houses rifled, our temples spoyled, our wiues rauished, our children bleeding dead on the pauements, or sprawling on the mercilesse pikes. Wee neuer heard the grones of our own dying and the clamors of our enemles insulting, confusedly sounding in our di­distracted eares: the wife breathing out her life in the armes of her husband, the children snatched from the breasts of their mothers, as by the terrour of their [...]laughters to aggrauate the ensuing torments of their owne. Wee haue been strangers to this misery in passion; let vs not be so in compassion. Thinke you haue seen these miseries with your neighbors eyes, and felt them through their sides.

    Let it somewhat touch vs, that we haue been threatned: Octog [...]simus octanus mirabilis annus, Haue we forgotten the [Page 40] wonderfull yeare of 88? an enemie of a sauage face and truculent spirit; whose armes were bent to harmes, to ruine, to bloud, to vastation: whose numbers were like lo­custs, able to licke vp a countrey, as the oxe grasse: the Ensignes of whose shippes were Assurance and Victorie: whiles they cast lottes vpon our nation, and easily swallow­ed the hope of our destruction: a mortall enemie, an im­placable furie, an invincible nauy. Loe in the heate and height of all, our God laughed them to scorne, sunke them, drunke them vp with his waues; tottered, sca [...]tered them on the waters, like chaffe on the face of the earth, before the wind and tempest of his indignation. All their intentions, their contentions, their presumption of con­quest were disappointed, dissolued, discomfited. These things, though they haue not seene, let our childrens chil­dren to the last generation, that shall inhabite this land, neuer forget: that we and they may praise God, who Psal. 147.13 hath made fast the barres of our gates, and hath setled peace in our borders.

  • 2. Famine is a sore outward sickenesse; an affliction sent by the immediate hand of God. For it is he that withhol­deth the influence of heauen, and the kindly heate of the Sunne, and the nourishing sappe of the earth.
    Amos 4.6.
    I haue gi­uen you cleannesse of teeth in all your cities, and want of bread in all your places, saith the Lord. As it is his blessing, that
    Psal. 65.13.
    our valleies are couered ouer with corne: so it is his plague, that
    Hag. 1.6.
    we haue sowen much, and bring in little; that
    Psal. 129.7
    the mower fil­leth not his hand, nor he that bindeth sheaues, his bosome. When he is pleased,
    Hos. 2.21.
    he will heare the heauens, and they shall heare the earth, and the earth shall heare the corne and wine and oyle, and they shall heare vs. England hath felt the smart of this sickenes; and she that out of her abundance hath been able to lend others, hath also been glad to borrow of her neighbours. The
    Amos 6.
    satte kin [...] of Bashan, rich gormon­dizers haue not been acquainted indeed with this miserie; and therefore haue not sorrowed for the affliction of Ioseph. [Page 49] But the poore, the poore haue greeued, groned vnder this burden: whiles cleannesse of teeth, and swarthinesse of looke were perceiued in the common face. Whiles these
    Ezec 5 16.
    arrowes of famine wounded our sides, and our staffe of bread, whereon our very life leanes, was broken, we could then cry, hic digitus dei: here is the finger of God. In our plenty, saturity, satietie of these earthly blessings, we ac­knowledge not (manum expansam) his whole hand of bountie opened to vs; though then we confessed (digitum extensum) his finger striking vs, and bewailed the smart.

    Famine is terrible ynough of it selfe; more dire and te­tricall in regard of the company she bringes along with her. For

    Saua farmes semper magnorum prima malorum
    Est comes.
    Lucan. 1.4.

    Raging famine is the prime companion of many fellow­mischiefes. Ex vno grano oritur aceruus: of one graine of this staruing misery, ariseth a whole heape of lamentable woes. The attendants of famine are murthers, robberies, rapes, killing of children, that the same vessels become the wombes and toombs of little ones; and innumerable stretchings of conscience, to the reuoking of former, and prouoking of future iudgements. No maruell if hunger disregard the mounds and fences of Gods laws and mans, when it breakes through stone walls. The Poet, somwhat morally describes Famine.

    Qu [...]esit am que famem lapidoso vidit in antro,
    Metam. lib 8.
    &c.

    Behold hunger in her stony denne, tearing vp the grasse with her long nayles and sharpe teeth, her neglected haires growne rough and tangled, her eyes hollow, her cheekes pale, her skinne rugged and swarthy, left onely as a thinne scarse to hide her lanke entrals; nothing cleane about her but her teeth, her dry bones starting vp, her breasts han­gi [...]g [Page 50] ouer in the aire, her ioynts swolne bigge and huge, her sinewes shrunke, as vnwilling to hold her limbes to­gether. This is that monster, that turnes men into Cani­bals, vnnaturally to deuoure one anothers flesh. I haue read, that at Turwyn in France, the famine was so deadly, that mans flesh was solde for food. This sicknesse is worse then death. Happy are we, that Gods mercy hath bani­shed this plague from our land, Oh let not our iniquities reuoke it.

  • 3 The Pestilence wee better know, as one that hath but a little while bin kept out of our dores; and watcheth when our iniquities shall againe let him in. Hee sculkes about, and will not be rid away, till repentance hath made our coast cleare. This is Gods Purseuant, that hath rode cir­cuit in our land, and to whomesoeuer God hath sent him, he neuer returned with a non est muentus, but alwaies brought (Si non corpus taemen animam sum causa) if not the body, yet the soule with the cause before his iudgement seate. This is he that rides on the pale horse, Reu. 6. and catcheth men as with a snare, perhaps when they haue most hasted from him. How hath this plague left the verie streetes of our Cities emptie, when they seemed to haue beene sowed with the seed of man; how astonied the li­uing, frighted the dying; disioyned the mutuall societie and succour of friend to friend, and that in a time, when comfort would haue been most seasonably welcome, trembling hands, pulling dead bodies into the graues with hookes, or rolling them into pits.

Turne backe your eyes, that now liue in the Appeniue height of peace and health, and thinke you see the lamen­table state of your Country, as few years past discouered it. Imagine you behold the hand-wringing widdowes, bea­ting their bosomes ouer their departing husbands: the distracted mothers falling into swounes, whiles they kisse the insensible colde lippes of their breathlesse Infants: poore desolate Orphanes, that now mourne the vntime­ly [Page 51] losse of their parentes, as being made by yeares more sensible, of their want, then when deathes pestilentiall hand tooke them away: the loude grones and strug­ling pangs of soules departing: seruants crying out for Masters, Wiues for Husbands, parents for children, children for mothers; griefe in euery house, striking vp alarums; belles heauily tolling in one place, ring­ing out in another: Numbers of people, that not many howres before had their seuerall Chambers delicatelie highted, now confusedly thrust together into one close roome, a little noysome hole, not twelue foote square. They haue marble bosomes that will not be shaken with these terrors, and haue sucked Tygresses in the wilder­nesse that cannot compassionate these calamities. How did they grieue a Church to feele them, when they af­fect, afflict, and make vs Sicke to heare them?

I know you haue long looked for an end. I ne­uer delighted in prolixity of speech. What remaines? but the more terrible wee conceiue these sicknesses of a Church, the more wee blesse GOD for the present health of ours. Let not our sinnes call backe these plagues: let vs not prouoke our GOD, least earth, ayre, heauen renew their strokes vpon vs. Warres and famines from the earth, plagues from the ayre, iudgementes from the Cloudes; they are all restray­ned at our repentance, let loose at at our rebellions. Oh serue wee the Lord our God with feare and obedi­dience; that hee may delight to doe vs good, and wee to prayse his name. That wee our selues, and our Children after vs, and the generations yet vnborne, may see the Peace of Ierusalem all their dayes. That the golden Belles of Aaron may bee freely rung; and the Trophees of Victory ouer all Antichristian enemies may still bee seene amongst vs. Euen till this Easter & Feast of the Resurrection of our Sauiour Iesus, ouer­take [Page 52] take the Resurrection of all his Saintes.

Grant this O Father for thy mercies, Oh Christ for thy merites; Oh blessed Spirite for thy holy names sake: To whom, three persons in glorious Trinity, one onely true and immortall God in vnity be all power, prayse, maiesty and mercy acknow­ledged for euer, Amen.

ENGLANDES SICKENES. THE Second Lecture.

IEREM. CHAP. 8. VER. 22.

Why is not the health of the daughter of my people re­couered?

WE haue described the Person, the Church of Israel, as she is her own, as shee is her owners: what in re­garde of her selfe, what in respect of her God. It remaines now on­ly to enquire, how shee is affected. Shee is Sicke; which is necessarily implied from Gods complaint. Why is not the health of my daughter reco­uered? She was sicke, and so sicke, that the Prophet com­plaines, Micah. 1.9. Her wound is incurable, for it is come (euen to the heart) vnto Iudah. Incurable, in regard of her owne misery, not of her Sauiours mercy. She was low brought in the Babilonish Captiuity. Esay. 1.9. Except the Lord of hostes had [Page 54] left vnto vs a very small remnant, wee should haue beene as Sodome,Lam. 3.22.and like vnto Gomorrah? It is of the Lords mercies, that wee are not consumed, because his compassions (though our obedience) faile not. But her honour lay in the dust, when her Apostacie had forfeited her happinesse: Superstition taking the vpper hand of Deuotion, and the traditions of man getting the start and ascendency of Gods precepts; When her disease grew too frenzy, and her sicknesse so excluding from it selfe all recouerable hope, that shee had slaine her Physitian, and killed him that should haue carried her.

Whence it appeares, that a particular visible Church might and may fall away from grace, and haue the Reuel. 2.5. Can­dlesticke remooued. The Papists bragge of their numerous multitude, and promontorious celsitude. Rome boasts that their Church stands vpon an Nath. 5, 14 hill. So it doth on Reuel. 17.9 six hilles too many. Shee is mounted high enough, if this could iustif [...]e her. She had better bate of her height, and [...]ise in her goodnesse. There may be a locall succession, but if not in faith and doctrine, mole ruit sua, her toppe-heauy weight ouerthrowes her. May it not be said of her, as Ieremie of Egipt? Ier. 46.11. Goe vp into Gilead and take balms, Oh virgin the daughter of Egipt: in vaine shalt thou vse many me­dicines, for thou shalt not be cured. It is no wonder then, no wrong, if we depart from her, that hath departed from the truth of the Gospell, and faith of Christ.

I will not descend into the view of her apostacie, though iust occasion may seeme heere offred; but turne my selfe and speech to our selues, who are sound in doctrine, sicke in conversation; but (I trust) not without good hope of recouerie.

But so soone as the Romish malignancie heares me say, wee are sicke; they instantly insult, reproching our do­ctrine. But doe Tertul. men try the faith by the persons, or the per­sons by the faith? It is a silly argument (à moribus ad doctri­nam) from the life to the doctrine. Yet (though we desire [Page 55] and striue to haue our owne liues better) we feare not to match them with theirs. Our sicknesse would be esteemed lesse, if we would goe to Rome for a medicine. (For the Papist may better steale the horse, than the Protestant looke on.) But so long as we haue approoued Phisitions at home, what need we walke so farre to a Mountebanke? It is a false rumour, there is no sound ayre but the Romish. Is it not rather true, that thence comes all infection? And that they who haue forsaken vs to seeke health there, haue gone out of Gods blessing into the warme Sunne?

Our liues trouble them: this they obiect, this they ex­probrate ad nauseam vsque. But do they not stumble at our strawes, and leape ouer their owne blockes? cauill at our motes, and forget (or iustifie) their owne beames? The swelling on the Foxes head shall be a horne, if the Pope will so iudge it: a Catiline, Lopus, Garnet, Faulx, an honest man, a Catholike, a Saint, if hee will so interpret, so cano­nize him. If I should but pricke this ranke vein, how would Rome bleed?i Ia vita Aug. Would not (haec prodidisse, be vicisse, as Eras­mus said of Augustines dealing against the Maniches) the very demonstration of these things, be a sufficient conuic­tion? Vnnaturall and hideous treasons, conspiracies a­gainst whole kingdomes, deposing, dethroning, touching with a murderous hand (Christos Dei) the Annointed of God; oathes, vncleannesses, periuries from whom are they produced, by whom practised, if not mostly, if not onely by Papists? They prie, search, deride, censure the forepart of their Wallet, wherein they put our iniquities: whiles their owne sinnes are ready to breake their neckes behinde them. The greatest euils wee haue are theirs; fa­ther'd by those that will not be mother'd of our Church: Aug. d. vn [...]t Eccles. cap. 16 Haec non ad frument a Christi, sed ad eorum paleam pertinent: These belong not to Christs wheate, but to the ch [...]ffe of Antichrist. These are [...]onsters bred of that viperous dam, that haue shooke hands with huma [...]ity, with ciuility, though they reserue the forme of Religion.

[Page 56] Si quid in his possem, facerem sterilescere matrem; as one of their owne said. It were well, if either the children would forsake their kind or the mother become barren: Yet must these men be Saints, and stand named with red letters, in the Popes Calendar; red indeed, so dyed with the Martyr'd bloud of Gods seruants.

But I am not delighted to stand vpon comparisons, if their exclamations had not put me to them, that like blown Pharisies, they cry out with ostentation of sanctity, Luk. 18.11 God, I thanke thee, that I am not as other men are, or as this Pub­lican, What age, people, Church were euer yet so holy, that the Preachers found no cause of reproofe, of com­plaint against it? Chrysostome speaketh of his times: In oper. imp. Chri­stians now are become like Pagans or worse: Yet who will say that the Religion of Pagans was better then the Christi­ans. The Priest and Leuite had no mercy, the Samaritane had: yet their Religion was the true, and not the Sama­ritans. If some Papists amongst vs (and those very few) liue in more formall and morall honesty; et this commendeth not their whole Church. They are now in the time of their persecution as they take it, (though their prosperity and numbers euince the contrary) wee are in our peace, and who knowes not that, an easie occasion of wan­tonnesse.

I deny not, that wee haue grieuous offenders: wee mourne and pray for them. Doe the Papists reioyce at this? Woe to him that is glad of Gods dishonour. Let them brag their peruersion of some which were ours, but such and so affected to viciousnesse. If wee had lost more of Atheists, sacrileg [...]ous Adulterers, l [...]centious hypocrites we had as little reason to complaine, as they to be proud. We are the fewer, they not the better. We desire, endea­uour reproue, exhort, instruct all, with purpose of heart to saue them in the day of the Lord Ie [...]u [...]; if they wish not the same. Wee are content to differ as far from them in our desires, as wee doe in our doctrines. If there were none [Page 57] sicke, we might lay aside our Physicke,Iam 3 2. but there are ma­ny, too many, all in some measure, some in all measure, be­yond measure, therefore we must proceed.

Sicknesse is the Subiect, and the obseruations that shal limite my short ensuing speech, are quadruple. 1. The pre­cious benefite of spirituall health, which we shall the better discerne, if wee compare it with corporall, 2. What sicke­nesse is incident to man, 3. That the Sickenesse of the Soule is most dangerous, 4. Lastly, who are the sicke?

1 Health is precious,S [...]neca. Cara est cui (que) salus, Euery mans health is deare to him. Exclude from this comparison the gifts of the minde, which are truely of a more pure and changelesse condition, and then what earthly benefite will not giue place to health? It is one of the positiue vertues, grafted in mans nature with the creation. Weigh it in the ballance with some riuals.

1 Riches are the desire of many hearts, the speciall fruit which their hands reach to gather (passing by all the bet­ter trees in Gods orchard) the obiect of most endeuours: How vaine, how tedious, how odious are they without health? Let them binde gold to their a king head, drinke Cleopatras draught, (precious stones dissolued) to ease their rasping stomacke, inuolue and wrappe their conu [...]lsed ioyntes in furres and silkes, empty their coffers in the Phy­sitians study; if (nature and her Ordinatour) God deny health, how vnualuable are their riches, how vnauaileable their proiects! How complain they (after all experimen­ted succours) their vnabated anguish! Therefore the son of Sirach truly saith;o Eccles. 30 14.15 16. Better is the poore being sound and strong of constitution, then a rich man that is afflicted in his body. Health and good state of body are aboue all gold, a strong body aboue infinite wealth. There is no riches aboue a sound body, and no ioy aboue the ioy of the heart.

The poore man well, onely admireth wealth,
The rich man sicke, onely commendeth health.

[Page 58] Health giues meanes to bee rich, riches giue no meanes to be healthfull. Nay, they are rather traitours and aduer­saries to it: Not scaffols whereby health is built vp, but staires to descend by to the graue. The Rich mans quoti­dian dilicacies rotted him for death. Where there is a full purse, and an esurient ambitious appetite, there is a close and vnsuspected conspiracy against the health. Thus we doe not more eagerly pursue opulency in our soundnes then in our sicknes wee contemptibly despise, loathingly dislike it.

2 Is there any ascendency in Pleasure aboue health? will not that carry vp a braue forehead without being be­holding to it?Sen. Alas! cold is the entertainement of delight to a warish and sickly carcase. Misera est voluptas, vbi pe­riculi memoria adest: Pleasure is vnpleasant to the memo­ry guilty of instant danger. It is Epicurean, profane, and idle physicke to sorrow.

The l [...]ying wine on eares to make them sincke,
Who feares the threates of fortune, let him drinke.

Why doth not, then that Chaldean Monarch continue his carowsings, and wash away the Characters of that fatall Dan. 5.5 hand from his heart, with flouds of wine? alas! sor­row will keepe a man sober, and restraine him from any drunkennesse but it owne. To omit, that mortem dabit ip­sa voluptas, and the end of mirth is heauinesse, what pleasure can fasten her slippery holde on the afflicted heart E [...]stidit obie­ct [...], quo auidius haust a [...]st, [...]o c [...]tius in con­trarium recidit. Sen. de benef. lib 7. cap. 2. It is loathed while it obiects and prostitutes it selfe to our sight, cour­ting and wooing our affections: the more greedily we draw on Pleasure, the sooner it looseth the nature, and is turned in­to the contrary. Miserable Comforter; as Iobs friend were iustly called) whose requested mitigation turnes to aggra­uation of our misery. When Pleasure opens the shoppe of all her delectable wares, and prayes the sicke hand to chuse what best affects it, shewes perfumes, colours, wine, [Page 59] iunkets, sports, company, musicke, she is answered with no­thing, but Away with them, away with them; they are no me­dicines for the head-ach, one dram of health is worth a ta­lent of pleasure.

How dotingly do men (in their wanton dayes) take it vp? nay how doth it take vp them? as the Philosopher tru­ly. Sen. de beat. vit. l. 1. c. 14. Non nos voluptaetem, sed voluptas nos habet; cuius aut inopia torquemur, aut copia strangulamur: miseri, side serimur ab illa, miseriores, si obruimur: We possesse not pleasure, but pleasure vs; whereof wee are eyther perplexed with the want; or strangled with the abundance, we are wret­ched if it leaue vs, more wretched if it ouerwhelme vs. But sicknesse when it comes, marres the rellish of it to the mind, as of meates to the palate, and sends it away without a wel­come, not without a checke and defiance. Sicknesse a stronger power (if weakenesse may bee called strength) then pleasure hath gotten possession of a man and laughes at the vaine endeuour of vanity to remoue it. This is the time to say to Laughter, thou art mad, and to esteem mirth a tedious, odious, irksome guest. They that (non voluptates sibi emunt, sedse voluptatibus vendunt) buy not pleasure to themselues, but sell themselues to pleasure, as Esau did his birthright for it, finde in sicknesse the memory of what they doe loue and must leaue, an addition to their present malady. So (foelicitas hath no more left but the first sillable, fel gall, and) pleasure hath no pleasure but this, that it is short during the sweetnesse, long in the bitter­nesse necessarily following it.Sine qua aut non d [...]lectat voluptas, aut non est. Health then is beyond plea­sure also, without which, it is eyther not delightfull, or is not at all.

3 Both these haue lost the prize, let vs see if Honour can winne it, Alassed what is it to sit groaning in a Chaire of State? or to lie panting on a bed of downe? It is little content to haue many knees bow to thee, whiles thine bow to sickenesse, to haue many vncouered heades attend thee, and thine owne (though couered) find no ease. How [Page 80] wouldest thou bee glad to change places with thy meanest seruant, on condition thou mightest change bodies with him. How much of thine honour wouldest thou lay out, for a little of his health? He that liues in the height of ho­nour and wealth, repines at nothing more, then to see the hungry labourer feede on a crust, whiles his own nice and queasie stomacke (still weary of his last meale) puts him into a study, whether hee should eate of his best dish or nothing.

How poore, how weake, how nothing besides, a name is honour, when sicknesse hath dismounted it? when the Coach is turned to a littour, the feather to a kercheffe, publike and popular magnificence, to the close limits of a Chamber, whether sicknesse (like a great commander) hath confined him, the imperious tongue fainting and failing in the wonted tunes, of goe, come, doe, &c. as the Math. 8.9 Centu­rion spake: the curious attire throwne by with neglect: a­las, now what is honour? but a meere property, a Page­ant, which health like the day sets out, and the night of sickenesse takes in againe? Iob. 33.17. Sicknesse hides pride from a man, saith Elihu,

What inferiour benefit shall we then match with health that it may glory of the priority or equality, in comparison This is precious and desirable, whether to body or soule. To the S [...]ule simply, to the body (but secundum quid in re­spect) if it may not preiudice the health of the soule. For though corporall health be so good, that all other world­ly good things are but troublesome without it; yet it is of­ten seene, that the worse part drawes away the better, and a vigorous strong able body, without any difficulty makes a wanton and diseased soule.

Corporall.1 Bodily health is generally desired; (farre more then endeuoured) it being an action of that naturall propense­nesse, ingraffed in all men, to their owne good. Parents are prouident to the bodies of their children, euen those who set to slight a thought on their soules (shewing here­in [Page 81] plainely that they brought forth their bodies, not their soules). Large and lauish is our indulgence, at all partes to this fraile Tabernacle; yea so profuse, and not withhol­ding, that whiles we seeke more health, we loose that wee had. Quaerendo perdimus, we seeke it in full dishes, and be­hold there we lose it. For prohibent grandes patinae. Would we know how to preserue health? I am no Physitian, nor will I wade further in this argument, then diuinity & rea­son leades me Let vs obserue moderation, labour in our calling, abstinence.

1 Moderation, as the Philosopher said, that hee neuer corrected himselfe with repentance for his silence, but of­ten for his speech: so our forbearing of iunkets should not grieue vs, but our immoderate deuouring them, Sen. Ep 8, ad Lucil. Haec est sana & salubris forma vitae, vt corpori tantum indulgeas, quantum bonae valetudini satis est. This is a wholesome form of liuing that the body be so far pleased, as the health be not displeased. It is certain, that surfet kils more then fa­mine. It was one of Hippocrates Aphorisines; Allimmo­derations are enemies to health. It was one of Platoes mon­sters of nature that he found in Sicilia; a man eating twice a day. A thing of so little admiration with vs, that it is wonderfull in him that doth not. Perhaps a breakefast goes before, and a banket followes after both these. Ney­ther is the variety lesse then the quantity. Wee plead; Na­ture bids vs eate and drinke. It is granted, Yea, a solemne Festiuall inuites vs to more liberall feeding. It is not much denied, if rare, if seasonable for thy appetite if reasonable for the measure. But many content not themselues (onely to steale the halter, except there be a horse at end of it, as the shriuen thiefe said in his confession to the Priest) on­ly to feede and drinke, to pleasure, but to sle [...]pe [...]o sur­fet, to ebriety, disabling themselues to any sober exer­cise. Turpe est stomachum non nosse modum [...]: It is vile, (and worse then bestiall) when the stomache [...] measure.

Seneca's rule is good, Dandum ventri quod debes non quod potes: Allow thy belly what thou shouldst, not what thou mayest. I shame not to conuince this errour, euen from the example of Heathens; that if Religion cannot rule vs as Christians, yet nature may correct vs as men. Whiles others (saith Socrates, viuunt vt edant, ego edam vt viuam) Liue to eate, I will eate to liue. It is perhaps easie to finde some that abstaine, but how few for conscience of Gods precept? The sicke, the poore, the couetous, the full, all moderate, but to vvhat purpose? The sicke man for his healthes sake,AEger. Egens. Cupidus. Satur. the poore man for his purse sake: the coue­tous for miserablenes, the full for the loathing of his sto­mach. But let vs that are Christians moderate our selues in conscience of Gods commandement; because Gluttonie is a Rom. 13.12. 13. Worke of darkenes; and the night is now past. So shall we at once, prouide well for our bodies, and better for our soules.

2 Labour in our callings is no small furtherance of our healthes. The bread Eccl. 5.12. of him that laboureth (as Salomon sayes of his sleepe) is sweet and rellishable, whether he eate little or much. Therfore Pro. 5.15. drinke waters out of thine owne ci­sterne: liue of thine owne labours: the bread thou hast earned shal neuer be grauel in thy throte. Prou. 12.11 He that tilleth his land shall be satisfied with bread, whereas others shall eyther Hag. 1.6. eate, and not haue enough; or haue enough and not eate: Hence surfets light so frequently on the rich, and the gen­tle bloud growes so quickly fowle: because they thinke themselues bound to no labours, so long as they may liue on their lands. It was the Fathers charge to his Math. 21.28. eldest son, Sonne goe and worke to day in my Vineyard. The priuiledge of primogeniture must not exempt him from labour. Hee sends him to the Vineyard, to dresse it before he hath it, hee will keepe it the better when hee hath it: Industry in our vocation is not onely a meanes in na­ture, but euen by the ordinance and blessing of God, to the conseruation of health.

[Page 63]3 Abstinence. I meane more than moderation, that which we call Fasting. Ie [...]unium ieiunantis, a free and voluntary fast, when the body refraineth such refections as nature taketh pleasure in, and that onely for healths sake. As the tree by a gentle shaking knits faster at the roote: this moderate weakning begets strength. So that at once, it may be a helpe to deuotion, (for repentance comes not before God with a full belly, and meat between the teeth) and a preseruatiue to health, physicke to defend from the need of physicke, a voluntarie medicine to preuent a ne­cessary trouble. Thus of the Body.

2. The Soules sanitie is not lesse precious, though more neglected.Spirituall. It was made in the image of the most high God. which Image consisted (in lumine mentis, reclitudine cordis, affectuum moderatione, as some.) in the brightnesse of the minde, rightnesse of the heart, and iust gouernance of the affections. Or as others: It was (Bern. libertas arbitrij, intellectus sapientiae, & potentia obedientiae.) freedom of will, wisedome of vnderstanding, (kingdome or) power of obedience: Seruire Deo, regnars est. for heere to serue was to raigne. Heerein consisted the health. The priuation of these perfect ha­bites, is not lesse than the sicknesse of it. This health thus lost, cannot be recouered, but by him that was sicke to the death for vs: neither is it hindred!, when he will bestow it. For Gratia non respuitur à cor [...]ed [...]ro, &c. August. grace is not refused of the hard heart, because it takes a­way the hardnesse of that heart it lights on. Christ madefies it with his water, and mollifies it with his bloud, both which issued out of his Ioh. 19.34. side at one wound, and followed the murdering speare of a Souldiour, to saue them which fight vnder his Standard.

Thus from mans sicknesse ariseth his better health, and he now stands surer by his first fall. Such is the greatnesse and goodnesse of God, such his power and mercy concur­ring, that it workes health out of sicknesse, good out of euill. There is an infinite Good, but not an infinite euill. For the Good cannot by any meanes be diuerted into euill. [Page 84] but the euill may be converted to good. By the conspiracie of Iewes, Gentiles, Iudas, Deuils, against Christ, is our sal­uation wrought. From the horridst and most vnnaturall treasons, God hath aduanced his owne glory, aduantaged his childrens security. We labour of three diseases, birth, life, death: all these are cured by those three answerable in Christ. Our vncleane birth is sanctified by His so pure from the least spot of sinne. Our transgressing life is refor­med by the vertue, enformed by the example of His. That tyrannizing, wounding1 Cor. 15. Serpent, Death hath the sting pulled out by His death, that we may embrace him in our secured armes. The Conquerour of vs all is conquered for vs all, by Him that foiled the Gyant in his owne denne, the Graue. Ver. 57. Thankes be to God which giueth vs the victory through our Lord Iesus Christ. Oh death where is thy sting. Oh graue where is thy victory? This is our insultation and holy tri­umph. Prouided euer, that He be beleeued of vs, that hath thus relieued vs. Beleeue and feare not. A good conscience is neuer faild of a good confidence, of a good consequence. Hence ariseth the soules sanity.

What can indanger, in dammage this health? no losses to the estate, no crosses to the flesh. The spiritually-sounde man, values all the fortunes of the world, lesse then the freedome and health of the mind. Hee that wants this ar­mour is wounded by euery blow of affliction. Other secu­rity is but a shield of waxe against a sword of power. They cannot chuse but feare, euen where no feare is, and testifie their inward guilt and sicknesse, by their pale and trembling lookes. Timida nequitia dat testimonium condemnations, & semper praesumit saeua, perturbata conscientia. Fearefull wicked­nesse giues testimony of it owne damnation; and the trou­bled conscience imposeth and presumes to itselfe terrible things, but the health of faith is health indeed; yea this health is life, a life Angelical, a life Euangelical, whether for obedience or peace: inspired, spirited, sealed, assured by the word of Truth: Pallor in ore sedet, &c.Which is life to all that find it, and health to all [Page 65] their flesh, No feare shall inuade him, no troubles inuolue him, so that he cannot be extricated. For Pro. 19.23. the feare of the Lord tendeth to life, and he that hath it, shall not be visited with euill, His innocency may speed in the world, as de­serts in a lottery, be rewarded with a blank. But he in whom he affies, shall put the marrow of health into his bones, di­still the sap of grace inio his spirit.

Low in the world; lowly in himselfe, in his estimation, who sees not that the clambring goates get vpon rockes and promontory places, whiles the humble sheepe feed in the bottomes and deiected vallies. Onely one day, the Sheepe shall bee aduanced aboue the Sunne and starres, and set in heauen with Christ; when the goates shall be cast downe to the depth of depthes. Rich Diues was well en­ough knowne to the world, yet nameles in the sacred Re­cords. So we brand our sheepe, let the Goates goe vn­marked.) God sets his seale on his chosen: Tim. 2.19 Nouit qu [...] sui sunt, lets the wicked run without his cognisance.

Thus different is the state of Gods seruants, and the worlds slaues. They thinke none sicke but wee: wee know none sicke but they. If equall crosses befall vs both, our estate is soone descried. Wee differ as the Cammell and the Camomell: the one is stunted, the other thriues by his burthen. Afflictions that so scatter them, and loosen the ioyntes of their vaine hopes, doe more knit and con­solidate our healthes. As soone as they take themselues it is as easie to proue, as to reproue their diseases. Though I confesse in the dayes of their Iouialty; hee hath greate wisdom, that can make them sensible of their sicknes. Were Solon, nay Salomon aliue to declare it, they see t not, 'they will not feele it. If the want of health were perceiued, how amiable, admirable would the benefit appear? Gratior est saint as redita, quā retenta, vix aliter quā perdendocognoscimus. Returning health is more welcome, then if it had not beene lost. We scarse know what health is, but by the want. Let others spend their times, wits treasures, to pro­cure [Page 66] health to their bodies, which I embrace when it is of­fered, and would not loose by my owne errors) giue mee a sound and cleare conscience, and let mee not want this health, till I enuy theirs.

2. Thus hauing enquired what health is, leauing a while the consideration therof as it is in it selfe; let vs descend in­to it as respectiuely; casting an oblique eye vnto that which is diuers from it, or aduerse to it. There is a significant and lightfull demonstration or commentarie, which one con­trary nature giues to another, when they are diametrally opposed. The day would not seeme so cleare, if the de­parting Sunne should not leaue night to follow it. The foile addes grace to the Iewell. It (no lesse then) glorifies learning, that the malitious tong of ignorance barkes at it. He knowes the benefite of heate, that hath felt the sharpe­nes of a freezing colde. If there were no sicknesse to trouble vs, health it selfe would be thought sicknesse. The very enmity of these repugnances helpe the beholders iudge­ment, eyther to embrace or reiect them. Euen their op­position is an exposition of their natures, deformity, dark­nes, sicknesse, sinne, all those priuatiue, corruptiue. de­structiue things, which as they had no creation from God so giue no direction to the good; yeeld (by a sober medita­tion) an vnwilling lustre to those vertues, graces, and happy habites; against which they vaunt their contrarie­ty. That if any lewde, vaine, ill iudging, worse affecting mind, shall still loue the desolation of sinne, rather then the consolation of spirituall health: it may appeare to bee, not because this obiect is not wretched, but because hee is blind and bewitched.

There is a twofolde Sicknesse incident to man, 1. in sinne, 2. for sinne. The former of these is only spiritual: the latter is not onely corporall, but sometimes spirituall also: and of all the Vials of Gods wrath, holden to the mouth of miserable men by the hand of iustice, it is the forest, when sinne shall bee punished with sinne, and the [Page 67] destitution of grace, shall permitte a lapse to impeni­tency.

1 The Sicknesse in sinne is double, according to the cause, which is a defect either of right belieuing, or straight liuing, a debility of confidence, a sterility of good works: lacke of faith, wracke of charity. These effects (or rather defects) are produced by two errors in our Soules diet: the one excessiue, the other deficient, 1. By Fasting too much from Christ, 2. By feeding too much on the world. In what wee should affect, we are abstinent, in what auoide, very indulgent.

1 The first cause is,Ioh. 6. by forbearing that sacred meat, li­uing and life giuing bread, which came downe from heauen, to translate thither those that eate it. This is the Sonne of the most high God, not disdaining to become the foode of the affamished sonnes of men. Iudg. 14.14. Out of the strong came sweetnesse: the mighty is become meat: the Lyon of Iudah yeeldes honey, such as neuer came out of any earthly Hiue, He is our inuincible Captaine, to him we supplicate (as distressed Nerua to Traian.)

Telis Phoebe tuis lachrimas vlciscere nostras.

Oh Sauiour defend and keepe vs, yet hee that is (Victor) a conquerour for vs, is also (victus) foode to vs. But this is (Cibus non dentis sedmentis) meate for our faith,Aug. [...]ract. in Iohan. 16. not for our teeth, manducaemus intus non foris, Wee eate it in­wardly, not outwardly. Christ is verily (panis verus, non panismerus) true, not meere naturall bread. Thus our Feeder is become our Food, our Physitian, our Medicine. He doth all things for vs, guide, feede, mediate, medieate: let vs meditate on him, and noi disappoint the intention of his mercies by our auersenesse. No hope but in him, no helpe but by him. The Law could not satisfie our hunger (not through it own, but our insufficiency) the Gospel giues not onely present satisfaction; but euen impossibility of fu­ture [Page 68] Iohn 6.35. famine. There is no abiding the law, except the Gos­pell be by: not of that thunder, without his raine of mercy to quench it.

Who giues this foode to vs, but He that gaue himselfe for vs? that shepheard that feedes his Lambes (not on his grounds, but) with his wounds▪ his broken flesh, and sluced bloud, Hence from this great Parliament of Peace, made in that once acted, and for euer-virtuall sacrifice) deriue we pardon for our sinnes, without impeachment to the iustice of so high a Iudge, as wee had offended. Thus the King of eternall glory, to the worlds eye, destating him­selfe (though indeed not by putting off what he had,Non ex [...]endo quod habuit, sed iud [...]endo quod non habuit. but by putting on what he had not) was cast downe for vs, that we might rise vp by him. Learne of me to be humble, wherein he giues vs a precept and a patterne:Math. 21.29. the one requiring our obedience, the other our conformity. The Pelican rather then her young ones shall famish, feedes them with her owne bloud. Christ for the better incorpo­rating of his to himselfe, feedes them with his owne flesh, but spiritually. So that we eate (not onely panem Domini, as the wicked, but panem Dominum) not only the bread of the Lord, but the bread the Lord, in a Sacramentall truth.

They that haue ransacked the riches of nature, search­ed earth, sea, ayre for beastes, fishes, birds, and bought the rarest at an inestimable price, neuer tasted such a iunket. The fluid transient, passing, perishing, meates of earth, neither preserue vs, nor wee them from corrupti­on. This banket of His flesh, richer then that Belshazzer made to his thousand Princes, this cup of his bloud more precious then Cleopatra's draught, shal giue (vitam sine mor­te) life without death to them that are receiued, to re­ceiue it.Dan. 5.1. Wee perceiue a little the vertue of this meat.

Now then, as the withdrawing of competent meat and drinke from the body, lessoneth that radicall moisture [Page] (which is the oyle whereon the Lampe of life feedes) and makes way for drines: whence the kindly heate (which like other fire might be a good seruant, must needes bee an ill master) getting more then due and wonted strength▪ for want of resistance, tyrannizeth, and not finding where­upon to worke, turnes vpon that substantiall viuiditie, exciccating & consuming it This ouersparing abstinence wastes, weakenes, sickens the body, dangers it to an Ecticke or some worse disease, of no lesse hurt, then too great re­pletion, So when the Soule (eyther through a mad frenzy of wickednesse, or dull melancholy darkenes of ignorance or sensuall peruersenesse of affections) forbeares, forbids herselfe to feed on that sacred and vitall substance, Iesus Christ the viuid sappe of grace and vertue, (which keepes true life and soule together; stilled into the heart by the holy Ghost) beginnes to drie vp, as a Hos. 6.4 morning dewe: shrinking at the thirsty beames of the rising Sunne, and the fire of sinne; gets the predominance. Now where that vnruly Element Rom 6.12 raignes in a mortall body, it hazardes the immortall soule to death. There is then no maruell, if the soule descends into the fall of sicknesse, into the val­ley of death, when she shall refuse the sustentation, health and very life thereof, her Sauiour: who is not onely (ci­bus, but ipsa salus) meate, but health it selfe, as Paul cals him ipsam vitam, qua viuimus, quam viuimus, the very life whereby we liue, which we liue, Act. 17.28 We liue in Christ, we liue by Christ, nay, we liue Christ, for our very life is Christ. G [...]l. 5.20 Now liue not I, but Christ liueth in me.

This is He, that once 1. Pet. 3.18 suffred for our sinnes, the iust for the uniust, that hee might bring vs to God. Hee suffered our sinnes, the cause most odious: the iust for the vniust, the persons most vnequall, that hee might bring vs to God, the end most absolute How well then may wee yeelde (and if there might b [...] any pride or glory in vs, it shoulde bee in our sufferings) to suffer for him. The Act. 5 41. Apostles did so reioycing, O Iesu, S [...] adeo dulce est st [...]re pro [...]e, quam dulce e­rit [Page 70] gaudere de te? Oh Christ, if it be so happy to suffer for thee, what will it be to reioyce in thee? It cost him much, (oh how much!) trouble, sorrow, beating, grinding, be­fore he became bread for vs. There may bee a scarsity of other bread, there is none of this, to those that right­ly seeke it. It is deare in regard of the preciousnesse (they that haue it will not part with it) not deare in regard of the price we pay nothing for it, but faith and loue. Though thousands pray at once with the Disciples. Iob 6.34. Lord euermore giue vs this bread (Iosephes Gen 41.36 may) Iesus his store-house can neuer be emptied, Least the world perish through famine. He onely (nec accipiendo proficit; nec dando deficit) growes not r [...]ch with receiuing, neither growes poore with giuing. Reioyce then, Beloued, in done, in Domino. The Lord is the giuer, the Lord is the gift. Let not your soules bee star­ued w [...]th those inferiour things, which are (pauca, parua praua) few in number, small in measure, bad in nature, Luk. 15.17. Whiles there is bread inough in your Fathers house. Why should wee sicken [...]ur spirits in a voluntary want; and fast from that which is able to feast a world of faithfull guestes. This is the first degree of our spirituall sick­nesse.

2 The excessiue occasion to procure ill health to our soules, is by feeding too heartily too hastily on the world. This is that too much oyle, which quencheth our Lampe. For as in a body ouercharged with immoderate quantitie of meates or drinkes, when the moisture swels (like a tide aboue the verges) and extinguisheth the digestiue heate: that their kindely embraces are turned to conflictes, and the superfluities want their former dissolution, and e­gestion, the necessary euent is distemperature and sicknes. So the aff [...]ctions of the soule ouerloaden with the deuou­red burden of worldly things, suffer the benigne and li­uing fire of grace to be quenched. Hence the fainting spi­rits of vertue swoune and fall sicke,1. Thes. 5.19 and after some weake resistance (as a cole of fire in a great showre,) yeelde the vi­ctorie [Page 71] to the floudes of sinne, and are drowned. Neyther are the affections onely (which they call the neither part of the soule, as if this dropsie were onely in the feet) thus dis­eased; but the sickness [...] taketh the head of the soule, the vnderstanding and the heart of it, the conscience: that faith (which is religious reason) is empaired, and the in­strument, the tongue, the Organ of Gods prayse is hinde­red. As wee see it in these corporall effects by drunken men, the feete are too light, and the head too heauy: the legges cannot stand, the tongue cannot speake: so both vnderstanding and affections are stifled in this deluge, inward faith, and outward profession falling sicke to the death.

For how can it be otherwise, that the soule (of so high and celestiall a creation) should thriue with the grosse and homely diet of vanity? Plato deleg. 5. Man is, saith the Philosopher, [...], Gods kinsman. And Paul taking such a sense from theAratus in Phaino Poet, makes of a conceit of nature a sanctified truth, [...], Act. 17.28 For we are also his offspring. And Peter sayth, that (though not really, but in regard of re­nouation) 2. Pet. 1.4. Wee are partakers of the diuine nature. Why then contemne we not with a holy disdaine, the rude, crude and vnwholesome morsels of the world; sensuall pleasures? I [...] we considered aright the natures; eyther [...], or [...], of the things nourishing, or things nourished, we would striue (aut non admittere, aut cito emittere) eyther not to let in, or soone to throw out such vnsauory re­past. For the nourishment of the body, if it be alienum, it is vene [...]um, if strange and contrary to nature, it is as poyson to him that eates it, Quae nutriuntur, familiari­bus & naturalibus rebus nutriuntur, contrarijs corrumpuntur: for creatures that liue by nourishment, with naturall and familiar things are nourished, corrupted with their con­traries. Otherwise the food makes worke for the Physitian and his elder brother death.

Spirituall and celestiall delicates, the dyet of grace, [Page 72] and sanctification, nourish and cherish the soules health, and put the good bloud of holin [...]sse into her veines, giue her a fresh and cheerefull look, roses and lillies, (the pride of nature in their colours) make not so beautifull a mixtur. But the world-affected, and sinne infected delights pale her cheekes, drinke vp her bloud, and sappe of vertue, dimme her intellectuall eyes, lame her feete the affe­ctions, crase her health, crush her strength, and which is most wonderfu [...]l, for morte carent animae, euen kill her immortality.

Now they are not simply the thinges of this world, that thus sicken the Soule, but our extrauagant desires and corrupt vsage. For all these were made for mans de­light and comfort in the second place, yeelde them im­mediately for the makers glory, and wee offend not to serue our necessities in them it is their abuse which brings this sicknesse. It is with nutritiue thinges to the soule, (in some sort) as with all meates to the body. They are of three kindes,Contraria ob­sunt, naturalia prosunt, Neu­tralia vel ob­sunt, vel pro­sunt vt recipi­antur. Contraria, naturalia, neutralia, con­trary, naturall, indifferent. Contraires hurt, naturall and kindly helpe, neutrall or indifferent, eyther hurt or helpe as they are receiued, 1. Food meerely contrarie to the soule is, Sinne, this kils, 2. naturall and proper to it is grace, this saues, 3. indifferent, or of a middle nature, are the inferiour things of this world, house, lands, riches, &c. these ey­ther hinder or further our soules health, as they are vsed or abused. They may be consolations, they may be deso­lations, ladders of ascent, or staires of descent, as our re­generate or degenerate minds shall embrace them. Now the reason why earthly things doe neyther strengthen our spirits, nor lengthen our ioyes is doub [...], 1. They be transi­tory, 2. They be not satisfactory.

1 They be transient. Meates of a washy and fluid nature, that slippe through the stomacke, and tarry not for concoction, doe no more feede a mans health, then al­most if he liued on ayre. They that haue no other su­stentation [Page 73] to their soules, but such light, sleight, and empty foode, (except they liue by miracle) cannot be like Dauid, ore rubicundo, nor like Daniel of a fresh hew, and cheare­full complexion, I meane the constitution of their soule, cannot thriue. The Soule fed only with the fraile circum­stuous, humid, cloudy vanities of this world, is so far from remaining sound, and retaining health, that she pines, lan­guisheth, dwindleth away, as a tree, whose life-feeding sap is dried vp: So perishable are all the things of this world. Pro. 23.5. Wilt thou set thine eyes vpon that which is not? for riches cer­tainely make themselues wings, they flie away like an Eagle to­ward heauen. Not like a tame birde that returns, nor like a Hawke, that will shew where shee is by her bels, but like an Eagle, whose wings thou canst neither clip nor pini­on. Aut deserunt, aut deseruntur: eyther they forsake, or are forsaken. All their certainety is their vncertainety; and they are onely stable in this, that they cannot bee stable.

Pro. [...]7. [...]4 Riches are not for euer, and doth the Crowne endure to euery generation? Hence they are called 1 Ioh. 3.17 Riches of the world; which is a barre in the Armes of Riches, to demonstrate their slippery hold: for the 1. Tim. 6.17 world it selfe being transito­ry, they must needs sauour of the soile. Our iudgements must of necessity be conuinced to confesse this, though our affections will not yeelde it: wherefore tend all those Writings for couenants, if these earthly thinges were not vncertaine? What are those labours and appendances, but bands and ties, to keepe close to vs madde and star­ting Riches? We pleade, it is for the mortality of men, but wee meane the mortality of riches. If then these earth­ly things will boast of any thing, let them boast (as Paul did) their 2. Cor. 11.30 Ver. 26. fraileties. They are eyther i [...] Iourneying, not got without labour, or ventur'd on the Sea, (yea, together with goods) bodies and soules too, to make such ill Mer­chants full aduenturers. In perill of robbers, publike and notorious theeues: In perill of false brethren, secret & tame [Page 74] theeues, Lawyers, Vsurers, flatterers. Fire in the City Free-booters in the Wildernesse, Pyrates on the S [...]; for weari­nesse, Ver. 27. painefulnesse, watchings, &c. who doubts the misera­ble partnership twixt them and riches.

Could the world be thought thy Seruant, (which is in­deed thy Master. Oh Worldlings, as Christs Maxime in­ferreth. No man can serue two masters: none indeed; for he that hath God for his obeyed Master, hath for his o­beying Seruant the world;) yet is it but a vagrant and run­nagate seruant. It hath a madding mind, and a gadding foote. And though by the greatnesse of the stature and proportion, it may promise able seruice, yet it will bee gone when thou hast most neede of it. Neither will it slippe away empty, but robbe thee of thy best Iewels, car­ry away thy peace, content, ioy, happinesse, soule with it. Behold the Cosmopolite;Luk. 12.17. Luke 12. planting, transplan­ting, rebuilding, s [...]udying for roome to lay vp his fruites; Non in visceribus pauperum, not in the bowels of the poore, but in his enlarged Barnes, if euer their capacity could an­swere his enlarged hart. He buildes neither Church nor Hospitall (eyther in cultum Christi, or culturam Christiani, to the seruice of Christ, or comfort of any Christian) but Barnes. He minds onely Horreum suum, & Hordeum suum, His barne and his Barley. Behold at last he pro­miseth his Soule peace,Ver. 19. ease, mirth, security: but when his Chickens were scarse hatch'd, whereon he long [...]ate & thought to sit long brooding, he heares a fatall voyce con­fiscating his goods, and himselfe too. Thou foole, this night shall thy soule bee required of thee: Ver. 20. then whose shall those things bee which thou hast prouided? No maruell then if the Soule be famished, when she is onely fed with such fugitiue meat which vanisheth like Tantalus Apples, or Ixions cloud in the Poet: and like Medicines rather then food, or like poysons rather then medicines, wash away the good they finde, and leaue the bad (made yet worse by their accessi­on) behind them.

[Page 75]2 They be not satisfactory, and therefore conferre no true content to the mind: no more then the dreamed bread of the Sluggard, who walkes with an empty stomacke. Micah. 6.14 Thou shalt eate, but not bee satisfied. Eccl. 1.8. All things are full of labour, man cannot vtter it, the eye is not satisfied with seeing, nor the eare filled with hearing. There is nothing but emptinesse, vanity, vacuity in them: Simuloriuntur & moriuntur, they at once are borne, and die, as Plutarch said of the Light­ning, as Ionas found in his gourde. Like the Mer­maide,

Virgo formosa supernè,
Desinit in turpem piscem malesuada voluptas.
Face flattering Pleasure, that so much deludes,
Like that Sea-monster with sad ruth concludes.

The motion of the minde following these wandring Pla­nets of earthly delights, is euer errant, euer vncessant, A­hab is sicke of his neighbors field, though he haue a whole Kingdome to walke in. And Alexander finding him­selfe Lord of the whole world, is discontent, as if hee wan­ted elbow roome.Luk. 12.17. The poore man is not more perplex'd because he hath neither barne nor graine, then the coue­tous wretch, because hee hath not barne enough for his graine. What Cosmopolite euer grasped so much wealth in his gripulous fist, as to sing to himselfe a Sufficit. Eccl. 5.10. He that loueth siluer shall not be satisfied with siluer, nor hee that lo­ueth abundance with encrease. His cares fill vp as fast as his coffers. He hath much in his keeping, yet doth neither inioy it, nor ioy in it.

It breedes a disease in the soule, like that in the body, which they call Caninum appetitum, an immoderate desire of meate; whereafter the body lookes thinne, wan, sickly, as if it were starued. The colde, feculent, viscous, vicious humours of couetousnesse, desire an vnreasonable quan­tity of worldly goods; yet leaue the soule more weake, wa­rish, [Page 76] sickly, then if shee neither had, nor had will to doe any thing. This is the infallible effect of these coueted vanities, vel sequendo labimur, vel assequendo laedimur, the soule eyther fals in the seeking, or failes in the finding. She is not the better, nay, shee is the worse for her longing after them.

Ouid.
Luxuriant animi rebus plerunq, secundis.

The mind may riot and grow ranke for a while with these puffings vp, but how soone doth a tabe and consumpti­on take it down, when the ioy answers not to the expectation of the heart? i. Pro. 19.4 The world may set such a man in high estima­tion, The rich hath many friends, but the poore is separated from his neighbours.

Aspicis vt veniant ad candidatecta Columbae,
Accipiet nullas sor dida turris aues.

But all this while others are more satisfied with the sight, then hee with the possession of his owne Still his soule is hungry, and he knowes not how to appease it.

I perswade not all abiuration of the world, as if it could not bee vsed.Ego niergam te, ne mergar à te. but it must be abused. As the Philosopher of olde, that threw his money into the sea, purposing to drowne that, least that should drowne him. Or as the new found and fond Votaries, that professe a voluntarie want, as if all coyne were diseased, and had for the cir­cumscription, à noli me tangere. So the Empiricke to cure the feuer, destroyes the patient: so the wise man to burn the mise, set on fire his barne. Is there no remedy, but a man must make his medicine his sicknesse? I speake of things as they are, not as they should bee. Hee that feeds too hungerly on the world, fals with much ease to neg­lect Christ. As hee that was once following him, no sooner heard of his fathers death, but presently left him; thinking perhaps that hee should get more by his fathers [Page 77] Executorship, then by his Sauiours Discipleshippe, and therefore would leaue to minister in Christs seruice, that he might administer on his Fathers goods. Hence fall many soules into this spirituall sicknesse, when they for­sake the solide and substantiall nutriment of Iesus Christ, to gape for the fugitiue and empty ayre of worldly riches: which if they do carry to their deathes, yet they must then leaue all, exuendo, expnendo, donec nihil vel intus vel foris māserit, by putting off, by spuing vp whatsoeuer their coue­tousnes hath deuoured. Nature shal turn thē out naked & empty.Prou. 13.25. Thus the righteous eateth, to the satisfying of his soule, but the belly of the wicked shal want. They are not satisfactory.

In a word, that we may a little perpend the effects, as wee haue perceiued the causes; al spirituall sicknes is either in faith or conuersation.

1. In Faith. This is a generall & dangerous sicknesse. Ge­nerall, AEgrotat sides iam proxima morti. Faith is so sicke, that it is ready to die. These are those last and Apostate times, wherein faith is become so litle, that the scarsity giues expectation of the generall doome. We sweare away our faith at euery trifle, and then no maruell (beeing so pro­digall of such oathes,) if our stocke of faith be sworne and worne out. Dangerous, wee affie the world, which wee haue vowed to defie; and loosing that confidence we should liue by, (for theHeb. 10.38 Iust liues by faith) How can it bee, but the Soule must become Sicke? Whiles the Eph 6.16. shield of faith is lost, wee lie naked to the fiery darts of Sathan: and many wounds will let out the life bloud. The Sun in the heauen passeth through the 12. Signes of the Zo­diacke. Christ is our Sun, the 12. Articles of our Creed, the 12. Signes,Mal. 4. Faith is our Zodiacke; do you wonder why in this day of the Gospell, the Sunne beames of grace liu'd in so few hearts? They haue lost their Zodiacke. Their faith is forme, and the cloudes of infidelity haue ec­clipsed those Signes. They beliue not beyond the ex­tension of sense, they haue a sensuall, a senseles faith. It is [Page 78] the forest shipwracke, which the vast sea of this world and the Pyrates of sinne can put men to, the sinking of their faith; It was Pauls happy triumph that he had 2 Tim. 4.7. kept the faith, though Gal. 6.17. he bore about in his body the market of our Lord Iesus. Needes must the soule bee sicke, whose faith is not sound.

2 The other degree of our spirituall sicknesse is, in con­uersation, Our liues are diseased? the ill beating of those pulses shew wee are not well Math. 7.20 The fruites manifest the tree, Vbicaro est regnant, peccatum est praegnans: Sinnes are rife, where the flesh raignes: plentifull effects will arise from such a working cause. In vaine, (and not without the more hazard) doe we plead our soundnesse, when the infallible symptomes of our disobedience euince the contrary. Saul stands vpon his obseruation of Gods charge: 1 Sam. 15.14 What then (saith Samuel) meaneth the bleating of the sheepe in mine eares, and the lowing of the oxen which I heare? Whence flow those streames of impiety; mercilesse oppressions, Church-deuouring sacriledges, bestiall luxuries, cunning circumuentions, detracting slaunders, heauen-threatning blasphemies, malicious fires of rage & hatred, monstrous treacheries, behauiours compounded of scorne and pride, close Atheisme, open profanenesse, guilded hypocrisie. Whence if these vitious corruptions, if not from our vlcerous conuersations? Shame wee not to call sicknesse health; and to maintaine that Atheisticall Paradox, A­doxe, Pseudodox,Esa. 5.20. which iudgeth euill good, and darknes light? If thy life be so vnsound suspect thy selfe, thou art not well.

2 Now (not vnfitly) after the sicknes in sinne, followes the sicknes for sinne, which distributes it selfe into a double passion, corporall and spirituall.

Io [...]. 5.15.1 All corporall sickenesse is for sinne. The sicke man heard it from his heauenly Physitian, Goe thy wayes sinne no more least a worse thing come vnto thee. So sung Dauid in the Psalme; Psa. 107.17.18. Fooles, because of their iniquities are afflicted, their [Page] soule abhorreth all manner of meat, and they draw neer to the gates of death. This Elihu grounds against Iob, that sinne causeth sicknesse: Iob. 33.20.21. So that his life abhorreth bread, and his soule dainty meat. His flesh is consumed away, that it cannot be seene, and his bones that were not seene, sticke out. Weakenes proceedeth from wickednesse: if the Soule had not sinned his body should not haue smarted. Indeede this blow is easie, if wee respect the cause that drew it on vs. For if the Rom. 6.23. Wages of sinne be death, Sicknes is a gentle payment, Sick­nesse is the maladie of the body, Death is the malady of sicknesse. But such is Gods mercy, that hee is content to punish sometimes corporaliter, non mortaliter; and to put into our hearts a sense of our sinnes, by casting vs downe, not by casting vs out. But whether the affliction be quoad introitum, or quoad interitum, a more gentle entrance or more piercing to death, all is produced by our sinne.

You will say, that many afflictions, wherewith God scourgeth his children, are the Heb. 12.6 Fatherly corrections of loue; yet they are corrections, and their intention is to better vs. Now what need the bestowing such paines on vs, to make vs good, if sinne had not made vs euill. Still Sinne is the cause, whether it be sickenesse: Mic. 6.13. therefore I will make thee sicke in smiting thee, because of thy sinnes. Or whether more despairefull calamity, Mic. 1.8 9 I will waile and howle, I will make a wailing like the Dragons, mournings as the owles: for her wound is incurable. Still the reason is, verse 5. For the trans­gression of Iacob is all this, and for the sinnes of the house of Israel. Oh that our sicke bodies, when the hand of Visita­tion hath cast them down) would conuey this lesson to our soules, All is for our wickednesse. Our stomackes loath meate, because we haue ouerburdened them with Gods abused blessings. Wee haue made the Creatures (ordained for our comforts) Psal. 69.22 an occasion of our falling. And now, loe, wee abhorre to be cheered by those things, wherewith we haue earst oppressed our selues. That Eccl. 30.18. delicates powred [Page 80] vpon a mouth shut vp, are as messes of meate, set vpon a graue.

Our sinnes, that remaine vnpurged by repentance in our bosomes, are not only diseases themselues to our con­sciences; but vigorous and rigorous enough, to engender diseases in our carcases. Wee are framed and composed of foure Elements, Fire, Ayre, Water, Earth; and haue the kindly concurrence of those foure originall and principal qualities, heate and colde, moysture and drinesse to our making vp. Their harmony and peacefull content pre­serue our little world in health; but if those brethren of one house fal at variance with themselues, their strife will vndoev [...]. So easie is it for God to take roddes from our owne bodies, wherewith to whip vs. Though those outward Elements fire, water, and the rest, forbeare to lay on vs the strokes of vengeance: yet wee haue those (primordial) humours within vs, whose redundance, defect, or distem­perature are meanes able enough to take our breath from vs. How euident is this, when

Fire.Some haue beene burned in the pestilent flames of their hote diseases; the violence whereof hath set their bloud on fire, wasted their bowels, scorched their veines, withered away their vitall spirites, and left the whole body (flagrantem rogum) as it were a burning pyle.

Ayre.Some haue beene choked vp with the fumes and vapours ascending from their owne crude and corrupted stomackes, and poysoned their spirites no lesse then with the contagion of infected ayres. How many ob­structed lungs sucke in farre better ayre then they breath out.

Water.Others haue beene drowned with a deluge of waters in their owne bodies, a [...]oud running betwixt their skin and bowels, glutting and ouercharging nature so violent­ly, that the life hath not been able to hold vp her head: and the soule (like Noahs Doue) returnes vnto God the Arke of her strength, as not able to set her foote drie in [Page 81] her former habitation.

Earth.And yet others haue buried themselues aliue in the graue of their owne earthly melancholy; which casteth such a thicke fogge and darke obscurity ouer the braine, that it not onely chokes vp the spirits of life, like the damp in a vault that extinguisheth the lightes, but euen offers offensiue violence to the Soule. Melancholy men are (as it were) buried before they be dead; and as not staying for a graue in the ground, make their owne heauy, dull, cloudy, cloddy, earthen cogitations their owne Sepul­chres. From what sinke arise all these corrupt steames, but from the sinnes in our owneselues, as proper and fit to in­gender these sicknesses, as these sickenesses are to bring de­solution? It is our owne worke to make Eccl. 30.17. Ver. 19. death better then a better life, or continuall sicknesse, that our meate giues no more sent nor sauour, then an offering doth to an Idoll. Eccl. 38.15. He that sinneth before his maker, let him fall into the hands of the Physitian.

6 Spirituall sicknesse for sinne, is yet farre more perilous and mortall: nay, well were it for some thus sicke, if it were mortall. If the disease would decease, the soule might re­uiue and liue. It varies (as some diseases doe in the bo­dy according to the constitution of the sicke) thereafter as the soule is that hath it: whether regenerate or reprobate. The malignancie is great in both, but with far lesse danger in the former.

1 In the Elect this spirituall sicknes is an afflicted con­science, when God wil suffer vs to take a deepe sense of our sinnes, and bring vs to the life of grace through the valley [...]f death, as it were by hell gates vnto heauen. There is no anguish to that in the conscience: Pro. 18.14. a wounded spirite who can beare? They that haue been valiant in bearing wrongs, in forbearing delights, haue yet had womannish and cow­herd spirits, in sustaining the terrors of a tumultuous con­science. If our strength were as an army, and our landes not limitted saue with East and west, if our meat were man­ [...]a, [Page 82] and our garments as the Ephod of Aaron; yet the affli­cted conscience would refuse to be cheared with all these comforts. When God shall raise vp our sinnes, like dust and smoake in the eyes of our soules, and the Iob. 6. [...]. arrowes of his displeasure drinke vp our bloud, and his terrors, seeme to fight against vs; when he buffets vs from his presence, and eyther hides his countenance from vs, or beholds vs with an angry looke; loe then! if any sicknes be like this sicknes, any calamity like the fainting soule. Many offences touch the body which extende not to the soule; but if the soule be grieued, the sympathizing flesh suffers deepely with it. The bloud is dried vp, the marrow wasted, the flesh pined as if the powers and pores of the body opened themselues, like so many windowes to discouer the passions of the di­stressed Prisoner within. It was not the sense of outward suf­ferings,) for meere men haue borne the agonies of death vndaunted) but the wrastling of Gods wrath with his spi­rite, that drew from Christ that complaint, able to make heauen and earth stand agast: Mat. 26.38 My soule is heauy vnto the death.

There is comfort euen in death, when the clocke of our life runs vpon her last minutes: but is there any dis­ease during the torments of a racked conscience? This wearisome guest doth God often lodge with his owne children, suffring the eye of faith to be shut, and the eyes of flesh and bloud open, that sorrow is their bread, and teares their drinke, and the still perplexed mind knows not where to refuse it selfe. Alwayes reseruing and and pre­seruing his Children (but neuer d [...]ing) grace of his Spirite in their hearts: Esa. 6, [...]3. a substance of bl [...]ssing [...] the oke, though it hath cast the leaues, though the barrennes of the boughes, drines of the barke giue it for dead and withered. Faith being in a swoune may draw the breath inwardly, not per­ceiued: but Esa 65.8. destroy it not, for there is a bl [...]ssing in it.

Neyther is this sicknesse and trouble of conscience pro­perly good in it selfe, nor any grace of God, but vsed by [Page 83] God as an instrument of good to his, as when by the Rom 8. spi­rite of bondage he brings vs to adoption. So the Needle that drawes the thread through the cloth, is some meanes to ioyne it together. This is the godly soules sicknesse for sin, full of sharpe and bitter ingredients, but neuer destitute of a glorious euent and victorious triumph. I may say of it as Physitians speake of agues, (which make a man sicke for a while, that hee may bee the sounder a long time after.) This sickenesse is physicke to procure better health.

2 Spirituall sickenesse for sinne in the reprobate hath o­ther effects. To restraine their number, they principall appeare in two diseases, or disasters rather, Impenitency and Despaire.

1. Impenitencie, the symptome of an obdurate and re­morselesse heart. Eph. 4.19 Who being past feeling, haue giuen them­selues ouer vnto lasciuiousnes, to worke all vncleannesse with gre­dinesse. Saint Paul cals it a Rom. 1.28. reprobate minde: a death rather then a sickenesse. He that labours hereof, is rather decea­sed, then diseased. This is a heart so hard and impenetra­ble, that all the holy dewes of instructions cannot soften it; all the blowes of Gods striking rod put no sense into it. It is inuulnerable to any stroke, saue that which makes a fatall and finall end with it. Ier. 5.3. Thou hast stricken them, but they haue not grieued, &c. It is iust with God, but fearefull on whom soeuer this iu [...]gement lights, to plague sin with sinne, that peccatum sit paena peccantis. For there is euermore some precedent impietie in those vngratious persons, pro­curing God to deale thus with them. 2 Thes. 2.11 12. For this cause God shall send them strong delusion, that they should beleeue a lie. That they all might be damned that beleeued not the truth, but had pleasure in vnrighteousnesse. First Pharaoh hardens his owne heart &c. God all this while holds his peace, giues him the hearing and looking on. In the end he saith I will harden Pharaohs heart; and then puts yron to yron, adamant to adamant, and there is perfected a relentlesse re­pentlesse [Page 84] obduracy.

This is that retaliation of sinne, which God returnes into their bosomes that foster it, that since Psal. 109.17. they loued cur­sing, it shall be vnto them. So Dauid in the Psalme. (Though indeed it was not in him Precantis votum, but Prophetantis vaticinium: he did not desire it should be so, but he knew it would be so.) Psal. 69.27. Adde iniquitieto their iniquitie. Neither doth God this by infusion of wickednesse, but by substra­ction of his spirit. He is causa deficiens, not efficiens; as the reuoking of the sunne from vs causeth darkenesse: the pri­uation of grace, the position of all vngodlines. It is in him (not peccatum, sed iudicium) not sinne, but iudgement. When he leaues vs to our selues; it is no wonder if we fall into horrid and prodigious sinnes. Peccatum est malum in se: effectum prioris mali, & causa subsequentis: est & supplici­um, & causa supplicij. Sinne is euill in it selfe, the effect of former euill, the cause of future▪ It is both punishment it selfe, and the cause of punishment. In all the store house of Gods plagues there is not a greater vengance. With o­ther punishments the body smarteth, the soule groneth vn­der this. Hence sinnes multiply without limits, that the plagues may be without end. Euery affliction is sore that offends vs; but that is direfull which withall offends God. Such do at once act and suffer: it is both an actiue and a passiue sinne. The punishment they suffer, is (in them) sinne; the sinne they doe, is (from God) a punishment.

There is nothing more wretched, then a wretched man recking his owne wretchednesse. Eyther they do not feele as blockes, or they will not feele as Stoickes. You know a seared conscience is not sensible: and vsuall whipping makes some carelesse of the rodde; except it bee a stroke that shall fetch bloud of the soule. Indeed we are all of one mould, but some are more cloddy and hard, others more soft and relenting. The best in their sorrowes, may be more then Miserius nihil est miserose non miserante. Conquerors, not more then men. And let the Stoicke bragge his tetricall conclusions to the world, that [Page 85] no paine can bring sorrow to a Wise man; &c.. Let him (being put into that torturous engine of burning brasse, called the In Equaleo. Horse) bite in his anguish; smother his grones, sigh in­wardly, and cry to the Spectators, non sentio, I feele not. The wicked may laugh out lighter punishments; and like the surde deafe, and dead rockes of the sea, not regarde the waues of easier iudgements beating on them; letting fall no teares of repentance for so many blowes. But when God sees that thou digestest his Physicke as dyet, and with a strange kinde of indulgencie, wilt neither grieue that thou hast offended, nor that thou art offended: God will strike home, and sharpen at once both his blow & thy sense. Now thou shalt feele; euen thy seared heart shall bleed. In a word, the wicked may be senseles Stoicks, they cannot be insensible stones. There is in all men an impossi­bility of impassibility.

But these remorseles wretches, so spiritually sicke (not of the stone in the raines, but) in the heart, at least re­garde not to offend God, whiles God forbeares to offend them. Psal. 73.9. They speake softly, they set their mouth a­gainst the heauens. The reason is, Ver. 5 They are not in trou­ble, nor plagued as other men. At first they liberally sinne and spare not: God lets them alone. loe, now they sinne and care not. Impiety, impunity, impenitency thus swift­ly follow one at the heeles of another. There are some sicke of this disease, but not so far gone; of whose recouery there is a little (& but a little) more hope. These haue by the chi­dings of their accusing conscience, a notion, a rellish, a ghesse of the number and nature of their own sins, which because they suspect to be monstrous, they would by no means ad­mit a sight of. Hence they flie the temple, the society of the good, the voice of exhortation, whence soeuer it soundeth: lest it should call the Soules eye home, to glance at the own estate, and so leaue it amazed. Hence he hath (animum in­scium, inscitum) an ill sight, an ill-sighted mind.

So timorous is this Patient, that because he knows his [Page 86] wound deepe, he will not suffer the Chirurgion to search it, willing rather to kill his soule, then to [...]isquiet it. Such is the folly of his partiall indulgence to his conscience, that whiles hee would softer it, he doth fester it. They write of the Elephant, that (as if guilty of his owne defor­mity, and therfore not abiding to view his snowt in a cleare spring:) he seekes about for troubled and muddy waters to drinke in, This sicke wretch (without question induced by the like reason) refuseth to looke into the glasse of the Law, or to come to the cleare springs of the Gospell, or any perspectiue that may represent his euill conscience to his eyes, but seekes to muddy and polluted channels, Tauerns, Theaters, societies of sinne, to drowne the thought of former iniquities with floudes of new. (And if he be en­forced to any such reflection, hee spurnes and tramples that admonition, as Apes breake the glasse that repre­sents their deformity, He runs himselfe prodigally into so deepe arrerages and debts, that hee cannot endure to heare of a reckoning. Whiles he despaires of sufficiency to pay the old, h [...]e reckes not into what new desperate courses and curses he precipitates himselfe. And as it was in the Fable with the blind woman and the Physitian: the Physitian comming often to her house, euer carried away a portion of her best goods; so that at last recouered, by that time her sight was come againe, her goods were gone. So this wretch will not see the ransacking of his soule, and spoile of his graces, till his conscience be left empty, and then hee sees, and cries too late, as Esau for his blessing.

2 That other spirituall sicknesse for sinne, befalling a re­probate soule, is finall and totall desperation. This is that fearefull consequent, which treades vpon the heeles of the former sicknesse. Presumption goes before, Despaire followes after. Cains fratricide, Iudas treacherie, presump­tuous, aspiring, heauen-daring sinnes, find this desperate catastrophe, to cut themselues off from the mercy of [Page 87] God. This is insanabilis plaga, when the Physitian promi­sing helpe of the disease, the patient shall thrust [...]is nayles into it, and cry, Nay, it shall not be healed. As if the goodnes of God, and the value of Christs-all sufficient ransom, were below his iniquity. As if the pardon of his sinnes would empty Gods storehouse of compassion, and leaue his stocke of mercy poore. This is that agony, whose throbs and throwes, restles, turbulent, implacable cogitations cannot be quieted. Let riuers of those waters of comfort, which glad the City of God, run with full streames vnto it, they are resisted and driuen backe.

This is that sinne, which not onely offers iniury and in­dignity to the Lord of heauen and earth,Flagitium per­peirare mors animae, veniam de [...]perare est au ins [...]rn [...]m des­cendere. but euen breakes that league of kindnes, which wee owe to our owne flesh. To commit sinne is the killing of the soule, to refuse hope of mer­cy, is to cast it downe into hell. Therefore Saint Ierom affirms that Iudas sinned more in despairing of his masters par­don, then in betraying him. Since nothing can bee more derogatory to the goodnesse of God, which he hath gran­ted by promise and oath (two immutable witnesses) to penitent sinners, then to credite the Father of lies before him Ianuas aeternae foelicitatis spes aperit, desperatio claudit: Hope opens the dore of heauen, desperation shuts it. As faith is hea­uen before heauen, so despaire is damnation before the time.

Shall the bloud and death of Christ put sense into rockes and stones, and shall man tread it vnder his desperate feet, eneruate his cross [...], annihilate his ransome, and die past hope? did he raise three dead men to life, one newly depar­ted, an other on the Beare, a third swelling, in the graue: to manifest that no dgree of death is so desperate, that it is past his recouery? And shall these men; as ifIude ver. 12. twice, dead and pulled vp by the routes, deny to the grace and glory of God, a possibility of their reuiuing? [...], God (and the vnfained repentance of their owne hearts) forbidde it.

[Page 88]3 Thus we haue heard the malignancy of spirituall sick­nesses, whetherin sinne, or for sinne. Now let vs take a short consideration, how farre spirituall sicknesses, are more dange­rous then corporall.

The Soule is; at all parts, more precious then the Body. It is that principall, most diuine, and excellent halfe of man. Dum viuisicat, anima: dum vult, animus, dum scit, mens: dum recolit, memoria, dum iudicat ratio, dum spirat spiritus: dum sentit sensus. It is called for quickning, a soule, for know­ing, mind, for remembring, memory, for iudging, reason, for breathing, spirit, for feeling, sense, when the soule is sicke: all these are sicke with it. The soule is compared to heauen, the body to earth. The heauen is glorious with Sun, Moon Starres; so the soule with vnderstanding, memory, reason, faith, hope, &c. The body like the earth, whereof it was made, is squallid with lusts. The earth hath no heate nor nourishment, but from heauen, nor the body comfort, but from the soule. How then? oh how terrible is the soules sicknes, or death?

How indulgently should wee tender the health thereof? Wee keepe our chicken from the kite, our lambe from the Wolfe; our fawne from the hound, our doues from the vermine; and shall wee yeeld our darling to the Lyons, our soule to those murdering spirits, which endeuour to deuoure them? The Soule may bee well, when the body is full of griefes: but ill goes it with the body, when the soule is sicke. Nay euen corporall diseases are ofen a means to procure spirituall soundnesse. Therefore one cals it Plutarch. d [...] remed. vtrius (que) fortu. Dial. li. 4. (optabile malum, cum mali remedium sit maioris,) a happy euill, which is the remedy of a greater euill. Wee may say of many healthfull bodies, tutius aegrotassent, they might with lesse danger haue beene sicke. Nusquam peius quam in sano corpore, ager animus habitat. A sicke minde dwels not rightly in a sound body. But to find a health­full and sound soule in a weake, sickly body is no wonder. Since the Soule (before smothered with the cloudes of [Page 89] health) is now suffered to see that through the breaches of her prison, which former ignorance suspected not.

Corporall sickenes is a perpetuall Monitor to the consci­ence, euery pang a reproofe, and euery stitch reades a lesson of mortality; ready euer to checke for euill, or to inuite to good, which duty weighed, a man hath lesse rea­son to be ouer feareful of sicknesse, Sen. then ouer glad of health. The Spirituall detriment that may ensue on health, is more dangerous then the bodily paine that pursues sicknes. If a man feare not death, what power hath sicknes to make him miserable? Tolerabilis est morbipraesentia, si contempse­ris id quod extre [...]um minatur. Sicknesse hath little terrour in it, if thou shall contemne that which it threatneth, Death. If it teach thee by the sight of the first death instant, to preuent the fury of the second; behold it makes thee bles­sed. Such good vse may the wise Soule make of the bodies enemie. I haue read it said, that singulus morbus, paruula mors, euery disease is a little death. Therefore God sends vs many little deathes, to instruct our preparation for the great death. The oftner a man dies, the better hee may know to die well.

I yeelde, if in sicknes we contract and narrow vp the powers of our soule, and direct them (as our finger) to the griefe of our bodies only; forgetting either that God strikes vs, or that we haue first stricken God: eyther flying to ill meanes, or affying to good meanes more then to God; our sicknesse may be deadly to body and soule too. 2. Chr. 16.22 Asa was sicke but of his feete, his feet stood far from his hart, yet because he relyed more on his Physitians, then on his Maker, he died. Or if there shall bee no lesse confusion and hurly butly in the faculties of the Soule, then there is distemperature in the partes of the body: when Rea­son which should be the Queene, and dwell in the highest and choisest roome, is deposed from her gouernement, When the Senses, which are the Court-guardes, and the Princesses attendants, that giue all admission into the Pre­sence; [Page 90] are corrupted: when the supreme faculties, which are the Peeres, are reuolted; and the Affections which are the Commons peruerted: and all this insurrection and disturbance, dethroning the Queene, corrupting the Guard, drawing from fealty the Peeres, and the Com­mons from alleageance, wrought by those violent passi­ons which are refractory and headstrong Rebels, hauing once gotten head. Alas, how far is this miserable distem­per and perturbation of these spirituall parts, aboue the distresse or distraction of the corporall members? neither is the future perill hereof onely more full of prodigious desolation, but euen the present sense is also more tetricall, piercing, and amazing with horror.

We shall finde the perplexity of this spirituall sicknesse; (how far?) exceeding the corporall, if wee either compare them generally, or particularly, instance in any speciall disease.

1 Generally, The excellency of health, is measured ac­cording to the Life, which holds it: and the dignity of Life is considered by the cause that giues it,Vita vegetabi­lis. 1. The Life of the Plant is basest, because it consists but in the iuyce which is administred by the earth to the root thereof, and thence deriued and spred to the parts,Sensitiu [...]. 2. The Life of the brute creature excels, because it is sensitiue, and hath pow­er of feeling,Rationali [...]. 3. The Life of man is better then both, because it is reasonable, conceiuing & iudging of things by vnder­standing 4.Gratiae. The Life of a spirituall man is better then all the former, and it hath two degrees, 1. The life of inchoate regeneration, and it consists in grace, 2. the perfect life of imputed righteousnes,Gl [...]riae. conferred and confirmed by Iesus Christ, 5. The Life of Glory exceedes all, whereof there are also two degrees, 1. the fruition of glory in soule, 2. the ful possession in the vnion of the body to it. These two last sorts of Life transcend the former in two maine respects, 1. Because the other may die, must die; these haue a patent of eternity sealed them, 2. Because the other haue transient [Page 91] causes: These haue the Grace and Glory of God.

Now as by all consent, the Life of reasonable man is better then the vegetable of plants, or sensitiue of beasts; so the health of man must needes be more preci­ous: and as that vertue excels in goodnesse, so doth the defect exceede in miserablenesse. Respect man distinctiu­ly, as hee is a Body onely, and then to bee sicke, and die are common to him with plants and beastes; and what suffering is there in the one, more then in the other, saue that as the Beast is more sensible of paine then the tree; so man is more apprehensiue then the beast, the bodies of all returne to the earth. But man hath a soule, wherein his reason is placed; which fainting or sickening through sinne, or the punishment for sinne, there is offe­red a passion and griefe, whereof the other are not ca­pable. Death to the rest is not so terrible, as this sicke­nesse. The goodlier the building is, the more lamentable the ruine.

2 Particularly, This will best appeare, if wee single out some speciall disease, and conferre the perplexity it can offer to the body, with the sickenesse of the soule. Take for instance, the plague of the Leprosie. It was a fearefull and vnsupportable sicknesse, euery way miserable, as you may finde it described, Leuit. 13. &c. ver. 45.46. His cloathes shall bee rent, Leu. e. 23.14 and his head bare, and hee shall put a couering vpon his vpper lippe, and shall cry, Vncleane, vncleane. Hee shall dwell alone, without the Campe shall his habitation be.

The Leprosie infected their very garments and hou­ses, sticking contagion in the very wooll and wals. But our Leprosie of sinne hath (with a more vast extention) infected the Elements, Ayre, Earth, beasts, plants, &c. sticking scarres on the brow of nature, and making the whole Rom 8.22 Creature groane vnder the burthen of cor­ruption.

2 The Leaprosie was violent in spreading, running [Page 92] eftsoones ouer all the body, as in Gehizi, and making it all as one vlcer; yet could it not penetrate and enter the soule; the minde might be cleane in this generall defiling of the carcase. Behold the Laeprosie of sinne hath not content it se [...]fe to insult, pollute and tyrannize ouer the body, but it defiles the Soule also, and turnes that purer parte of Man into a Lazar. Esa. 46.6. Our righteousnesse is become fil­thy ragges, our heart is poisoned,Tit. 1.15. our Consciences de­filed.

3 The Leaprosie was an accidentall disease, casuall to some, whiles other escaped it. It was Gods Pursuiuant to single out and arrest some for their sinnes, his mercy spa [...]ing the rest. But the Leaprosie of sinne is (haereáitari­us morbus) an hereditary sicknesse. Wee deriue it from our great Sire Adam, with more infallible conueyance then euer sonne inherited his fathers lands. It is originall to vs, borne with vs, borne before vs. So that (natalis would bee fatalis) the birth day would bee the death day, if the bloud of that immaculate Lambe should not clense vs.

4 The Leaprosie was a dangerous disease, yet curable by naturall meanes: but ours is by so much the worse, as it admits not man as Physitian, nor nature it se [...]fe as Physicke, sufficient to cure it. The medicine is super­naturall; the Bloud and Water of that man, who is God. Faith must lay hold on mercy: Mercy alone can heale vs.

5 The Leaprosie is a sore disease, so entring and ea­ting, that it is euen incorporate to the flesh: yet still (cum carne exuitur) it is put off with the flesh. Death is a Phisitian able to cure it. Mors vna inter [...]t & le­prosum & Lepram. Death (the best Empericke) kil [...] at once the Leaper and his Leprosie. But the Leprosie of sinne cleanes so fast (not onely to the flesh, but) to the Soule, that if spirituall death to sinne doe not slay it, Corporall death shall neither mende it nor end it.Heb. 12.1. It [Page 93] shall not flie the Soule, when the soule doth flie the body: but as it accompanies the one to the iudgement feare of God, so it shall meet the other in hell, if they both cannot be rid of it, through Christ on earth,

6 The Leaprosie makes man loathsome to man, that (seorsim habitaturus sit) hee must dwell alone. So was the Leuit. 13.46 Law, Hee is vncleane, hee shall dwell alone; without the Campe shall his habitation bee. Yea, though hee were a 2 Reg. 15.5. King, he must content himselfe with an vnvisited and re­moued lodging; yet what is it to be secluded from mans (and not to bee destitute of the Lords) company? God for­sakes not the cleane heart, though man abhorres the lea­prous flesh.Psal. 73.1 God alone is a thousand companions; God a­lone is a world of friends. He neuer knew what it was to be familiar with heauen, that complains the lacke of friends whiles God is with him. Were thy Chamber a prison, thy prison a Dungeon; yet what Walles can keepe out that infinite Spirite? Euen there the good soule findes the Sunne of heauen to enlighten his darkenesse, in com­parison of whom all the starres in the skie are the snuffe of a dimme candle. Euery cloude darkens our Sunne, nothing can ecclipse that. But the Leprosie of sin separates a soule from Gods fellowship, from the company of An­gels. 1 Ioh. 1.6. We lie, if we say wee haue fellowship with him, and walke in darkenesse. Your sinnes haue separated betwixt mee and you saith the Lord of hostes. They vnhouse our hearts of Gods spirite, and expell him from the temple of our soules, who will no longer stay there, when the Dagon of sinne is aduanced, adored. It is customable with men to es­chew the society of their poore, maimed, afflicted, dis­eased Brethren, and to shew some disdain [...] by their a­uersenes: but to keepe company with drunkardes, adul­terers, swearers, vsurers, &c. of whom alone wee haue a charge, de non tangendo, they recke not, 1 Cor 5.11 E [...]te not with them? Turne away from them, saith the Apostle,2. Timi 2.5. from those so diseased in Soule, not in body. But [Page 94] now d (melior est conditio vitij, quam morbi.) the estate of sinne is better then of sickenesse. But God looks vnto (and is with) Lazarus liuing, and takes him into his bo­some dying, though he was full of sores: and lets healthy, wealthy, flourishing Diues go by vnnamed, vnaccepted.

7. The Leaprosie kept men but from the fading citie, terrestriall Ierusalem. This Leaprosie vnpurged by repen­tance, restraines men from that Ierusalem which is aboue; Reu. 21.19. ser. 2 [...] a city built vpon Iaspers and Saphyres and pretious stones; flowing (in stead of milke and hony) with blisse and glory. For into f it shall enter nothing that defileth, nor whatsoeuer worketh abhomination or lies. Now as the pleasures and treasures of this City are more, so much worse is the cause hindring our entrance. You may iudge by this taste, how farre spirituall sickenesse is more bitter then corporall. Euerie circumstance before hath reflected on this; but nunquam satis dicitur, quod nunquam satis addiscitur, it is neuer taught enough, that is not enough learned.

4 I should now lastly inquire who are the sicke, wherein (as the Philosopher said of men; Non vhi sunt, sed vhi non sunt, faoilè demonstratur, I can easily shew you where they are not, not where they are.) It is a small matter to finde out the sicke, the difficulty is to finde any sound. I know g there are a few names in our Sardis, Rgen. 3.4. that haue not desiled their garments; but they are so few, that it is harde to find them. Ier. 5.2. Runne to and fro through the streetes, and seeke in the broad places of our Cities, if you can finde a man, if there bee a­ny that executes iudgement, and seeketh the truth. The whole World is very old and sicke, giuen ouer, as man in his do­tage to couetousnesse.

Huius aedest aet as extremae & ferre a mundi,
Alget amor dandi, praeceps amor ardet habendi.
Needs must the world be sicke and old
When lust growes hote, and charity cold.

[Page 95] Wonder you at this? [...]nder is the daughter of igno­rance, ignorance of nature. God hath foretold it, euent hath fulfill'd it. Saint Paul giues the symptomes of this generall sicknesse. Eph. 5.16. Redeeme the time, for the daies are euill. Our Sauiour premonish [...]th the great decay of faith and loue, to insue the Apostacie of the latter times. His 2. Tim. 3.1.Apostles testifie no lesse. Paul to Timothie, Know that in the last daies perilous times shall come. Men shall be louers of their owne selues, couetous, boasters, proud, &c. (read and obserue.) 2. Pet. 3.3. Iude ver. 18. Peter (with others) to make vp a cloud of wit­nesses, prophecieth the like, if not with addition; that men shall be so debauched, as euen to deride and scoffe at good­nesse, as a thing rather derisory, than necessary. The plague of sinne ranckles, and (helped with fit instruments of dispersion) infects the times.

The Scribe points to the Publican, and thinkes that de­struction comes on the citie for his sake. The vngodly Protestant layes the fault on the profane Gallant, that the daies are euill, and sayes that pride deuoures all. The proud on the couetous Churle: the well conceited Hy­pocrite on the dissolute; the dissolute on the Hypocrites. Euen the wicked thinke the godly the cause, but the godly know the wicked the cause. Atheists will liue as they list. Loquuntur grandia. They lift vp their mouthes against heauen, and acknowledge no other deitie then their owne guttes. If good cheere may be their sicknesse, they care not though gluttonie be their graue. Grace is faine to giue place to wantonnesse, Religion to Idolatry, honestie to profanenesse. Many liue, as the 2. Tim. 2.18 Apostle saith of Hime­neus and Philetus, as if the resurrection was past, or would neuer come.

I know, there was neuer age not complained of, not iudged as worst. Laudamus veteros &c. We see what is, not what hath been.Eccl. 7.10. Some times haue been euill, others worse, ours worst of all. We are so much worse than all, because we haue more meanes to be better. We haue [Page 96] Atheists that serue no God, [...] that serue their money, Idolaters that serue creatures, Apostates that for­sake God, worldlings, temporizers, neuters, that serue ma­ny, serue all, serue none. Loue is banished, temperance giues place to drunkennesse, humilitie stoopes to pride, hope yeelds to sense, and religion it selfe is vsed either for a shew of good, or for a cloake of euill. Mens words disa­gree from their deeds, their hearts from their words. If any say this world is not so sicke, as we giue it, I durst tell them that they are a great part of the sicknesse; and but for such we had lesse need to complaine.

Satans violence now doubling his forces, shewes it to be the last and worst time. For the Diuell then rageth most when he knowes he shall rage but for a while. The world is sicke, the dayes are euill. You heare what makes them so. Shortly, eyther doing or suffering ill: sinne originally, mi­sery by consequent. If we would bate of our sinnes God would decrease our miseries. What plagues the world with the sword, but malice and ambition? What turns the poore from their right, but iniustice? What brings famine but couetousnesse? Proud Courtiers make rich Merchants and both make miserable Commons. We multiply sinnes against God, Gods punishmens vpon vs: the former from our vnrighteousnes, from his righteousnesse the latter: both together make the worlde sicke, the dayes euil. I would hope, it were now vaine to bid you loath the world. Is he lesse then mad, that can loue and dote on such a cheeke? The beauty of it is blacke without by the miseries, and more foule within by the sinnes: if any wretch shall now make it his choice, he is not worthy of enuy, if of pity, now as a moderne Poet well.

Ther's onely one way left, not to admit,
The Worlds infection, to be none of it.

Conclusion.Seeing we are thus sicke, why speede wee not to meanes of

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