FOUR SERMONS, PREACHED AND PUBLICLY TAUGHT BY RICHARD LEAKE, Preacher of the word of God at Killington, within the Baronrie of Kendal, and County of Westmoreland: immediately after the great visitation of the pestilence in the foresaid County.  Ezechiel 24. vers. 13. 
Thou remainest in thy filthiness and wickedness, because I would have purged thee, and thou wast not purged thou shalt not be purged from thy filthiness, till I have caused my wrath to fall upon thee.  
AT LONDON, Imprinted by FELIX KINGSTON, for Thomas Man. 1599   

TO THE WORSHIPFUL, M. THOMAS STIKELAND, AND M. JAMES BELLINGHAM, Esquires, and two of her majesties justices of the peace, within the Baronrie of Kendal, and county of Westmoreland, RICHARD LEAKE wisheth all grace's needful for this life, and the continual increase of all graces pertaining to eternal life, to the end of their days.  
IT is not unknown unto your worships, and to us all round about, what great and manifold dangers have overspread all our country, by the space of these two last years and more, as well by dearth, as also by strange & fearful diseases, and sicknesses. It is no less known unto us also, how little good, and small relief, all outward means of remedy and comfort brought unto the distressed ones in their extremities, and who knoweth not how lamentable and woeful was the state of the afflicted one, (especially in such places as were infected with the pestilence) and what fear came upon us all through that their affliction; what mourning amongst them, and daily devices amongst ourselves, how to avoid & escape dangers? I wish from my heart, that the original breeding, and first occasion of these lamentable times, were as well known, or hereafter may be known of us all, viz. how that it was not infection of the air, distemperature in their bodies, much less the malicious and devilish practices of witches, or yet blind fortune, or any other such like imagined causes, which were breeders of these evils. But the mass and multitude of our sins, in rebelling against the holy one of Jsrael, these (I say) have been the provokers of the Almighty, to make us drink of the cup of afflictions, these have pulled upon us all these plagues, and brought upon us all these fearful and afflicted times, wherein we have lately been: which point, that it might appear plain to the sight & view of all my neighbours (whose hearts have awaked at the beholding of the said calamities) I have laboured in this little treatise following, to make known, what hath caused all these woes, and who hath wrought and brought unto us better days, as also what duty we own to the Lord, for our gracious and long desired deliverance. Which I am bold to dedicate unto your Worships, and that for two respects: first, for that I persuade myself, that you are both favourable, and also forward to entertain, and bid welcome all that bring the glad tidings of salvation: whereby I am resolved that you will not only yourselves accept and take in good part, these my poor labours, but also patronize, countenance, and defend then against all those, who shall deride and scoff at them, as they do at all good things, in myself or others, and secondly, for that you be Magistrates, and justices within those limits and precincts, most parts whereof have been infected most pitifully, and (I am persuaded) most justly, for those great and capital sins, which rule and reign amongst us: as gross Popery, and blind superstition in very many places, in so much, that I am afraid, that that abominable Idol of indignation the Mass is used in diverse places about us, and that very boldly: add hereunto, filthy drunkenness, abominable whoredoms, open profanation of the Sabbath, unlawful pastimes, with infinite many more, which the further they be ripped into, the more filthy stinch ariseth out of them. These and such like sins (I say) being so pregnant and rise amongst us: I doubt not, but as you espied them, and heard them cried against by word and writing, you with the rest of your associates joining with you, will hold on in zeal of God's glory, the peace of God's children, and the discharge of your own duties, that these sins may have those laws executed upon them, which most christianly is provided in this land, for restraining them: which (no doubt) shall so greatly tend to the glory of God, the furthering of the couse of the Gospel, and the flourishing estate of our christian commonwealth that in short space, the excellent effects of this zealous government, shall prove the truth and uprightness thereof. And thus briefly I cease: committing this little work, and the issue thereof, for acceptance at your Worship's hands, and all other that shall read it, to the wisdom of him, who hath the disposing of the hearts, even of Kings and rulers, even one God, and three persons, the Father, the Son, and the holy Spirit, to whom be glory, majesty, dominion and praise for evermore.  
Your Worships bounden, Richard Leake.   

To the Christian Reader.  
THe occasion (good reader) of my offering this poor mite into the Lord's treasury, and of sending abroad this fruit, which the increase of my small talon bringeth forth unto the Lord's family, was this: I pleased God by the space of two years together, to give our country (in the North parts of this land) a taste of his power in judgement, being provoked thereunto by our manifold enormous sins: he visited us with many and grievous sicknesses, as first with the hot fever, after, with the bloody issue, and lastly, most fearfully with the extreme disease of the pestilence, inflicted upon many, and shaken at all in our whole country. And albeit neither I, nor any of the people under my charge, were infected therewith, yet had we all of us, the cause thereof within our sinful hearts, as well as any others: it had environed us almost round about, we had scarcely any way to turn us, but mourning might be heard; so that we expected no better than neighbours far. Furthermore, in this time, and before (as it is well known) the Lord our God▪ did chasten and punish this whole land with dearth and famine of bread, and scarcity of other victuals in divers places, since which time of tribulation, it hath pleased him (who is God, blessed for ever amen) to make known his power in mercy, as he had before manifested the same in judgement. For be gave plenty and cheapness of bread and all kind of victuals in stead of scarcity and dearth: he extinguished the heat of sicknesses in those places where it was most fervent, & withheld it from those places unto which it was most fearfully threatened, so that then might be heard amongst us, mirth in stead of mourning, songs in stead of doleful sigh; gladsome salutations in meetings, in stead of diligent shunning each of others presence, for fear of infection. The boisterous storms of afflictions now driven away, and calm showers of comfort descending: the clouds of his heavy displeasure now being dispersed, and the brightness of his favourable countenance shining upon us: sickness now ceased and health restored: famine taken away, and plenty ministered; I thought it high time not only to preach unto the people of my own charge, these sermons following (which teach plainly what use we are to make of these and such like works of God, and what duty they bind us unto) but also to publish them for the benefit of all such as the doctrine doth pertain unto. This occasion and opportunity offered (being well considered of all them who shall read these Sermons) may serve sufficiently to excuse me of all such wants as shall be espied in me: for the proverb is not more old than true: a little betime is worth much too late. How good is a word in due season? (saith Solomon) Pro. 15.25. as if he had said, Oh who is able to declare how good a word is, which cometh in due season? He himself afterward showeth whereunto it may be compared: A word (saith he) spoken in his place, is like apples of gold, with pictures of silver, Chapter 25. verse 11. Now sure am I, that there is no wise body can deny, but these Sermons were spoken in season, and also published in season, except some shall say, that they had better have come sooner, which I could not remedy: and yet I fear not their coming too late: for the dangers are lately passed, the deliverance newly obtained, the prints or marks of his correcting rods, are yet to be seen in many great towns, whose habitations are as yet scarcely replenished: the noise of their mournings and groanings, which were sore chastened, are as yet sounding in some of our ears: his gracious blessings are as yet even in our mouths; so that neither his punishments upon the wicked, his chastisements upon his children, nor his several blessings upon them both, now again multiplied, can possibly be out of memory. If any say that they (such as they are) be published over hastily, because peradventure they may seem to prevent the publishing of some more learned man's work taken in hand upon the like occasion: I answer, that even for this purpose I stayed these my Sermons a whole season, gladly desiring, and earnestly expecting the publishing of some of their labours, upon the same occasion, and to the same end, that I have published these: yea, so long I stayed, till I feared, that if I should have lingered any longer, the fitness of the time would have stolen away; and yet could I hear of none which went about or intended any such matter. Wherefore thus long I stayed, looking for some man's labours to do more good, and no longer would I defer, lest there should be no man's labours set forth upon the same occasion, which might do any good.  
Now then (the premises considered) I pray thee Christian reader, to take in good part, this my labour, and then it shall be as an earnest penny of some riper fruits out of my poor garden, when God shall minister a fit season to gather them, and to send them abroad, I aim at nothing herein, but the glory of God, the benefiting of others, and the discharge of my own duty, if by any means I might attain thereunto, though but in some small measure: and though I miss thereof with men; yet not with God, who regardeth and accepteth the will and desire. As for the malicious and envious carpers and scorners, who have Eagles eyes to see motes in godly men's labours, but blind as moles, to see beams of wickedness in their own lives; ready to censure others of all wants, but sooth themselves in their own ways, if they envy me, it is but their property, if rashly they censure, and judge amiss of me, it is their ignorance, if they with open mouth bark at me, I have therein many to take part with me, whose books I scantly am worthy to bear after them: none whereof could ever write so learnedly, deliver the truth so zealously, or do any work so profitably, but either Atheist, Papist, sectary, one wicked person or other, was ready at hand either privily or openly, to labour by power and policy, persuasion or threatening to hinder the good success of those their labours. I therefore account all their malicious carping and scornful censuring, the fruit which their profane lips do daily bring forth. But unto such as fear God and have need to be increased by the mutual help of their brethren (I say) read these sermons diligently, & meditate upon them, that ye may see the works of god, and the use ye ought to make of them, when God hath chastened you by sicknesses or any other way, humble yourselves before God repent and turn nearer unto him, and again when he hath mercy upon you, and granteth unto you ease & comfort, then beware, sin no more lest a worse thing come unto you, which, that it may be fruitful, God for Christ his sake grant through the mighty working of his holy spirit, unto which one God, Father, Son and holy Ghost, be glory and pray for ever. Amen.  
Thine in the Lord: Richard Leake.   

THE FIRST SERMON OF THE DUTY OF OUR deliverance: drawn out of this portion of the word of God following: viz.  joh. 5. vers. 14. 
And after that jesus found him in the temple, and said unto him, Behold, thou art made whole, sin no more, lest a worse thing come unto thee.  
THese words are a speech or kind of exhortation, 
The sum of the whole verse.  made by our Lord and Saviour jesus Christ, unto the poor man, whom a little before he had healed, describing unto him the duty of his late received deliverance: as also by a loving & friendly caveat, forewarning him of the fear and danger of a relapse into sin again, and former follies. Wherein, 
The parts of it.  for the better explanation of the particulars, we have to consider these parts or special circumstances.  
First, the time when Christ uttered these words, 
The time when.  uz. a little after he had been healed of his great and grievous pain, to the end he might the better remember it: and immediately he had talked with the pharisees Christ his enemies, lest by persuasion they should have corrupted, or by threatening feared him, not to give God his due: drawn out of these words of the text: And after that.  
Secondly, the place where these words were uttered by our Saviour Christ, 
The place where.  uz. the temple: he found him in the temple: a fit place, that such heavenly and divine words might take more effect. David coming into the temple, always his zeal and earnest desire to praise God was kindled. And if there be any spark of grace, usually it will burst out, coming into the temple, the ordinary place where God is worshipped.  
Thirdly, the words of exhortation themselves in these words: 
The words of exhortation themselves.  and said unto him, Behold, thou art made whole, sin no more: a friendly and loving caveat, 
The loving caveat.  forewarning the danger of not doing the duty aforesaid, in these words: lest a worse thing come unto thee.  
Of all these parts, and their several branches in order.  
Of the first part. The time when these words were uttered, 
The time when.  was a little after our Saviour Christ had showed the great miracle upon him, in healing him of his disease, which had vexed him thirty eight years, to the intent he might the better remember it. Where first we are to note, 
Christ a careful shepherd.  the careful dealing of Christ as a true shepherd, to use all means for gathering into the fold, the lost and straying sheep; he omitteth no occasion, neglecteth no means, neither is hindered by any labour, to instruct and edify either by doctrine, or miracle. The like course must be imitated of all the faithful shepherds of Christ jesus: to be instant in season, and out of season: 
2. Tim. 4.2. 1. Cor. 8.13. and 9 ver. 21, 22, 23  to exhort, to improve, rebuke: And with Paul, to become all unto all, to the end they may win some.  
Again, we note here the duty of all God's children, when God hath bestowed his blessings upon them, even immediately thereupon to render thanks, & sing praises to the highest. 
Exo. 15.2, 3. etc. judg. 5.2, 3. etc.  Thus did Moses after the great deliverances God gave unto Israel. Thus did Deborah when God had given her victory over her cruel enemy Sisera. Thus did David for every miraculous blessing God showed upon him, using this or the like speech: 
Psal. 116.12.13.  What shall I give unto the Lord for all the benefits he hath done unto me? 
Luk. 17.16.  And finally thus did the tenth leper when Christ had cleansed him, return with speed to give God praise. So that hence I conclude this doctrine, 
Delay not thy thankfulness when God offereth his mercy.  that immediately upon the bestowing of God's blessings upon us, we ought with thanksgiving to put them in remembrance. As most of us now living in the North parts of this land, have most largely tasted the comfortable, and never stinting stream of his mercies. First, in preserving us in the pinching time of dearth. Next, 
Some particulars wherein the North-parts have found God loving to them.  in turning our poverty into plenty. Thirdly, his miraculous saving us in the vehement & overspreading time of the pestilence. So that when to man's expectation we have been within the reach of it: yet even then hath his power in mercy overreached and prevented the same. So that in regard of these late received deliverances, 
Our danger bypassed.  I may very fitly use the pathetical conclusion that David useth, after a large survey of his mercies: 
Psalm. 105.  O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men.  
Again, the time when our Saviour Christ uttered these words, was immediately after the man healed, had talked with the pharisees, Christ his utter enemies: 
The subtle dealing of the pharisees.  the pharisees dealt with him as they were accustomed to deal with all others, who they saw to favour Christ, either for his doctrine or his miracles. First to try if they could persuade them, that Christ was a seducer, 
Note. joh. 9.24. joh. 6.47.48.  and that they run into great danger if any way they did affect him. Thus dealt they with the man that was borne blind, whom Christ had healed, 
The cruelty of the pharisees, when the other would not prevail. joh. 9.22.  and with those servants they sent to attach Christ. But if by this persuasion they could not prevail, than they assayed a sharper course, even to threaten them with the law, and to cast them out of their Synagouges: by which two means they held back many, yea even of the chiefer sort, 
joh. 12.42, 43.  that they durst not openly profess any good will to Christ. Our Saviour Christ therefore espying the danger this poor man was in, after he had talked with the pharisees, 
The love and care of Christ to call upon us when we are in most danger.  thought it then a fit time, even immediately thereupon, to utter these words of the text, thereby to bring into his remembrance afresh his late received benefit: as also to make him bold and zealous in the course of a Christian, by showing him the danger that would ensue, if he did it not.  
Here may we note, 
Dangerous for weak ones to be convented before persecutors.  that it is very dangerous for weak Christians to hearken to the subtle persuasions of God's enemies: or to be called before them being in authority and to be threatened: as may appear by the often revolts and recantations of many weak Christians in the Primitive Church, & our own Church of England, when they were urged thereunto by persecuting tyrants, or bloodsucking Bishops. 
A special remedy against fear and fainting in our troubles for the gospel sake.  Therefore that neither the one may deceive them, nor the other terrify them, they are themselves to use incessant prayer, that God would give them his spirit, to lead them into all truth: and being in the truth, that he would in his mercy vouchsafe them the spirit of boldness, to profess his name even before kings and princes, and never be ashamed.  

The duty of good pastors.  Secondly in Christ we are here to note the duty of good shepherds over their flocks, as also of stronger Christians to their weaker and new converted brethren, 
The duty of one Christian to another.  uz. where they espy the intruments of Satan so busy, both by persuasions and threatenings, to quench the spirit of God in new converts, 
1. Thess. 5.19. 1. Pet. 22.  even then to be as ready as Christ was here, whensoever they meet with them, 
Exhort one another daily. Esay. 2.3, 4.  either in public exhortations, or private conferences, with Christ to put them in mind of their late deliverances out of the claws of Satan, and kingdom of darkness, & of the danger that will ensue, if ever they fall away. And thus much for the first part of the text, drawn out of these words, and after that.  

The second part.  The second part, uz. The place where. The place where our master Christ uttered these words to the man whom he had healed before, was the temple. jesus after the miracle showed in healing the man, got him out of the way for a certain space: and coming into the temple, there he found the man upon whom the miracle of healing had been showed, lately come from talking with the pharisees: whereupon Christ, what in regard of the urgent occasion, and what in regard of the fitness of the place, uttereth the words of exhortation in my text: Behold, thou art made whole. The temple was the place where God had promised his presence, when they came either to pray, or to persuade unto Christianity: as the Lord promised unto Solomon the builder of the temple in these words: And the Lord said unto him, 
1. King. 9.3.  I have heard thy prayer and thy supplication that thou hast made before me. I have hallowed this house (which thou hast built) to put my name there for ever: and mine eyes, and mine heart shall be there perpetually. Christ therefore in this temple persuading unto newness of life, had the promise of his father's presence, to make his persuasion powerful, as also to print in the heart of the hearer, a more reverend regard and estimation thereof being delivered. 
David a type of the militant Church. Read Psal. 84. & Psa. 122.1.2 1. Chon. 29.9.  David being a true type and figure of the Militant Church here on earth, never came into the temple but his heart leapt for joy, his joy was increased, and his zeal kindled: yea that which being out of the temple he could never attain unto, was in the temple made partaker of. 
Salomon's temple a type of the spiritual temple.  Though that temple was a type and figure of the spiritual temple never made with hands: and there is not the same use of it now, as there was then, yet have we at this day two things, 
Two things now resembling salomon's temple. joh. 4.24.  that may fitly resemble that temple, and where God will as well hear the prayers, and receive the sacrifices of his Church, being done in spirit and truth, as he would then.  
The first is the godly societies and assemblies of the righteous, 
Godly societies meet together for exhorting one another. Matth. 18.20.  wheresoever and whensoever they meet together, according to the rule and warrant of God's word: to such Christ hath promised his presence, saying: Where two or three are gathered together in my name, there am I in the midst of them.  
The second is our ordinary assemblies and meetings together at the house of prayer, 
Public assemblies of the faithful at the house of prayer.  to power forth prayers to the Lord, be partakers of the word preached, and administration of the Sacraments. Where such assemblies are employed to these aforesaid uses, they are not as the Prophet calleth the temple in his time, the den of thieves: 
Esay 56.7. jerem. 7.11. Mar. 11.17.  but they are even the blessed throne & kingdom of Christ jesus, to whose faith and constancy Christ hath promised such power, that even the gates of hell shall never be able to prevail against them. In these two temples (as I may call them) when we meet with our brethren, it is not our duties to prate and chat of worldly matters, but rather every one of us, 
Heb. 3.13.  to exhort one another while it is called to day, lest we be hardened through the deceitfulness of sin. Yea, to keep the profession of our hope without wavering, and to provoke one another unto love and to good works: 
Heb. 10.23, 24, 25.  not forsaking the godly fellowship that ought to be amongst God's children. And to be careful always to cherish and embolden the weak, putting them in mind of their miraculous deliverance out of the kingdom of darkness, into the kingdom and clear light of the Gospel. And thus much of the second part.  
Of the third part, which is the words of exhortation themselves: wherein we have to consider these three branches following.  
First, a rehearsal of the benefit done to the man: behold thou art made whole.  
The principal cause of his long sickness, from which Christ had now delivered him, was his sins and iniquities, which I gather out of these words: Sin no more. As if he should say, sin hath been the cause of thy former sickness: if therefore hereafter thou wilt remain a sound man, sin no more.  
Thirdly, what must be the effect of this miracle by Christ, or the duty of his deliverance, which is the subject of this treatise, even true repentance, set down here by the former part of true repentance: which is, to sin no more, or to cease from sin. 
Rom. 2.4.  The bountifulness of God ought to lead us to repentance.  
Of the first branch: Behold, thou art made whole. Where first we are to consider that our Saviour useth a word of attention, or to make the matter he hath in hand take more effect, saith: Ecce, Behold. 
Psal. 32. v. 5.7.  The Prophet David speaking of any extraordinary matter, always useth an hebrew verb, importing the like, which is Selah: so likewise the servant of God Moses, using any vehement exhortation, commonly hath this word, behold or remember, as thus: Behold, 
Deut. 30.19. Exod. 20.  I set before thee this day, life and death, blessing and cursing. The Prophets of the Lord speaking either of the manifestation of Christ in his human nature, or of his second coming again to judgement, or of any such great matter, useth this word behold. As Esay: Tell the daughter Zion, 
Esay. 62.11. Zach. 9.9. Matth. 21.5. Mal. 4.1.  Behold, thy King cometh, meekly riding on an ass, etc. And Malachi: Behold, the day cometh that shall burn like an oven, and all the proud, yea and all that do wickedly shall be stubble. 
Apoc. 1.7.  Behold, be cometh with clouds, and every eye shall see him, etc. 
and 22.7.  Behold I come shortly. Even so here as a preface to the declaration of the benefit done to him, Christ saith, Behold: give ear, consider well what I have done for thee, pass not lightly over that miracle I have showed upon thee, in giving thee health. Where we are to note, 
Receive his word, miracles and mercies with attention.  that GOD would have us receive his word, his exhortations, threatenings, blessings and miracles, with attention, heed taking, and weighing well, who it is that doth such things for us, and what is done, as we ourselves.  
O my countrymen, and dear brethren in Christ jesus, (for whose sake the Lord hath moved me to pen this little treatise) have just occasion to give ear what the Lords Echo soundeth in our ears daily, 
Above many others the North parts.  after our great and late received deliverances: even thus, Behold thou art made whole, etc. Whereunto let every one of us fill our families, our meetings, and conferences with this heavenly harmony and sweet sounding melody, answering the former behold, saying then, sith it is so indeed: My soul praise thou the Lord, 
Psal. 13.1.2. Psal. 57.7.8.  and all that is within me praise his holy name. Awake thou my glory, awake lute and harp, I myself will awake right early. And let us one provoke an other to praise the Lord of might, for his miraculous mercies, as Deborah stirred up her own soul, and Barake, to sing praise to God for their triumphant victories: Up Deborah, 
judg. 5.12. etc.  up, arise sing a song: arise Barak, etc. Even so, up O Westmoreland, Comberland, and Northumberland: up ye several towns, congregations and families, & every particular soul; whose safety the living Lord, by the shadowing wings of his mercy hath preserved, and sing a song: cease not, but make the earth sound again with the voice of thanksgiving, and provoking one another with such pathetical speeches as this: O behold how greatly the Lord hath loved us, how mightily he hath delivered, and hath shadowed us under the wings of his mercy, until the dangers were over past. And thus much for this word behold.  
Of the benefit itself. In the manifestation of the benefit, we have to consider four circumstances. First, what his sickness was. Secondly, how long he had been infected therewith. Thirdly, what means he used himself for his recovery, and yet found none. Fourthly, by what means at length he was made whole.  

The first circumstance.  Of the first circumstance. Although it can not be gathered by express words in the text what manner of disease it was that troubled him: 
Not expressly, but by circumstances.  yet by circumstances it may probably be conjectured. In the 3. verse of this chapter is set down, that blind, lame, and withered resorted to the pool, waiting for the moving of the water: so that it is very likely, that one of these he was. To set down which he was, I gather that a certain lameness or witherednes did occupy & possess his whole body, which is proved by his answer to Christ, vers. 7. Sir, I have no man when the water is troubled to put me into the pool. And the Greek word signifieth, to be carried by the help of another.  

The second circumstance.  Of the second circumstance. The text setteth down that he had been diseased 38. years, vers. 5. a long time, and if a man should consider of it with mortal eye, it were able to make him think God either had forgotten him, 
Though long we languish, yet still wait with patience.  or given him over. Yet hence if we rightly weigh it, we may consider many excellent points. First, we are here instructed to patience: for the time of thirty eight years was very long, 
Caluin. in joh. cap. 5. ver. 7. quantumuis diù nos suspensos teneat, sic anxiè gemamus sub nostris arumnis, ut longi temporis taedium numquam nos exanimet.  wherein God deferred his helping hand in healing this miserable man: which notwithstanding God had decreed from the beginning to do. The like patience ought Gods children to have in bearing any other afflictions of the body whatsoever: for as he dealt here with this poor soul, so dealeth he for the most part with his whole Church, and every particular member of the same. He deferred the deliverance of his people Israel, 
Exod. chap. 1. to chap. 12.  from under the captivity and bondage of Pharaoh, even for the space of four hundred and odd years, yea so long, till the enemies thought to have them their bondslaves for ever, and his poor Church despaired of their deliverance. 
Read 1. Sam. chap. 17. to chap. 31. where is set down the death of Saul.  He suffered David (after he was anointed king over Israel) to be for many years tossed to and fro as an abject, and at every turn to be in danger, yea even forsaken and hated of all, like a forlorn creature: so that David (if he had not possessed his soul with patience, and relied on the promises of the Lord) might have thought God's mercies turned into mere mockery, and his promise no better than a vanishing puff of wind. 
2. King. 38.  He suffered his rebellious Israel to lie so long weather beaten under the captivity of the Babylonians, that though there was extant a promise from his own mouth, that a remnant should return: 
Ezek. 14.22. & 39.25.  yet were they out of all hope ever to return, but even in that strange land to lie buried in the dust & ashes of everlasting ignominy & reproach. Yea so hopeless were they of any return, that the Lord God was enforced to send his Prophet unto them, and to demonstrate their deliverance, 
Ezek. 32. ver. 1. to vers. 14.  (though now in their judgement desperate) by the similitude of giving life to a great number of dead men's bones dispersed and scattered here and there.  
To conclude and come nigher our own times: the Lord suffered for many hundred years this land of ours, wherein we live, to lie fallow and overgrown altogether first with Paganism, and then with the brambles and bushes of Popery and superstition, small hope that ever it should have been a well tilled field, and sweet garden to the Lord. Many the like proofs might I bring, yea even from the head of the Church Christ himself: but the former already alleged, are sufficient to prove my propounded proposition, uz. that as Christ deferred for the space of thirty eight years to cure this lame man, the like he hath done, and doth now, in afflicting his Church generally, or any particular member thereof, be it of the body or the soul.  
Now followeth the second branch of my proposition: which is, that for all this long delay of the Lord, yet was it decreed with him from the beginning in the fullness of time, and his own appointed season, to work their deliverances. So when the four hundred and thirty years were expired, the length and date of time, he had decreed the Israelites should be in captivity and bondage under Pharaoh: 
Exod. 12.41.  even the very same day did the Lord bring his people Israel out of Egypt, 
Exod. 12.4.  even with the spoil of their enemies, and the enriching of themselves. So did he with his servant David, when he had a long time soaked him in afflictions, and fined him in the furnace of adversity, so that thereby he had fitted him for such a future dignity: even than did the Lord take Saul out of the way, 
2. Sam. 2.  and with great pomp crowned David King of Israel.  
The like may be said of the captivity of judah and jerusalem under the Babylonians: who when they thought they should never return to the temple any more, to build up the breaches thereof, and to sing praises to jehovah in their own land: yet then, when they least looked for it, did the Lord bring them again, 
Ezra. 1. v. 1, 2, 3, 4, etc.  and gave them power to repair the breaches of the temple, and to build up the broken walls of jerusalem. And withal, those rods of his indignation (I mean the Babylonians) he cast into the fire, and utterly consumed, with the breath of his nostrils. And how true find we this by the experience of our own nation, that when the Gospel and the light thereof was even as it were quite buried, God's glory defaced, his Saints (if any were raised up) cruelly murdered, and in stead thereof, first the stinking dung of Paganism, and after that the perilous poison of popery planted, small hope that ever any redress should be had: yet even then did the Lord put into the heart of King Henry the 8. of famous memory, to begin a reformation, King Edward the 6. painfully to prosecute the same, and now our gracious Deborah to finish and build up that which the other two in their own did not: whose glorious and gracious government God long prosper, with increase of knowledge, zeal and power, for the glory of his great name, the propagation of the crown and kingdom of Christ jesus, and the utter defacing and racing out of the traces of Antichrist. Amen, Amen.  
And to conclude by the example of this poor man, he had been diseased 38. years, old, and so the less hope, withered and dried up, so as to the judgement of all he was like to die so, as long he had lived. Yet when Christ saw his appointed and due time, he came and made him a sound man as ever he was. Hence (as I said before) let us learn patience in our greatest miseries: and though our burdens which the Lord hath laid upon us be such, as oft they make us groan, yet still let us sigh and groan under hope, 
The burdens of the faithful upholden by the Lord.  with full assurance grounded upon God's promise, that when he seethe it most meet, he will work our deliverance. Let the due consideration hereof, take away from us all murmurings, grudge, or malcontented hearts in all our troubles, whether they be troubles of the body, or anguishs of the mind, still grounding our patience upon Gods revealed promise in his word, as thus: All things shall fall out for the best, 
Rom. 8.28. Vers. 38. 1. Cor. 10.13.  to them that love God. Nothing shall separate us from the love of God in Christ. And, God is faithful, who hath promised he will lay no more upon his children, than he will make them able to bear: but in the midst of the temptation he will give them a happy issue and joyful deliverance. And when thou art weary therewith, have recourse unto Christ, 
Matth. 11.28.  and he will take thy burden upon his back, and relieve thee.  
Now, if any demand of me the reason why the Lord doth so sore, and for so long a space afflict his children before he work their deliverance: my answer is this. The Lord doth it for divers ends: some whereof I have here (for the comfort of his afflicted once) set down as followeth.  
First the Lord doth sore afflict his people, 
1 Reasons alleged, why God doth so long & largely afflict his own people.  and long delay before he work their deliverance, to teach them humility, lest they should out of measure be puffed up. For this cause did he sore afflict and buffet the Apostle Paul.  
Secondly, to teach them obedience, lest they should be too stiffnecked: thus did he tame the Israelites.  
Thirdly, to make them more carefully learn his law, and continually study therein. Thus dealt the Lord with David, in afflicting him so long, till David could say from his very heart, It is good for me that I have been afflicted, that I might learn thy law.  
Fourthly, he afflicteth them, lest they err and go astray in the dark desert of this world: for this end also did David make of his affliction, saying: Before I was afflicted I went wrong.  
Fiftly, to make us become obedient spouses unto our husband Christ jesus, that in matters for God's glory, and our salvation, we admit of none else, neither in part or whole, for the foundation and cornerstone of our salvation. Thus afflicted he judah and jerusalem, who were wont to play the harlots under every green tree.  
Lastly, he continueth his afflictions upon us, to teach us that our sins are the cause of all our sorrow, and therefore to sin no more, lest a worse thing come unto us. Thus afflicted he for a long time this poor man, whom he now had healed.  
The Lord grant for his infinite mercy's sake, 
The application.  that the long and late afflictions laid upon us and our country, may work these aforesaid effects in us, even to pull down our proud hearts, to mollify our hard hearts, to instruct and teach our ignorant hearts, to direct aright our unstable and wandering hearts, to make chaste and pure our unchaste and whorish hearts, and to redress and amend our wicked and transgressing hearts: that so our pride being turned into humility, stiffeneckednes into circumcision, instability into certainty, dishonesty against our husband Christ, into loyalty of a conscience unspotted: and to conclude, our daily sinning into a continual godly sorrowing for the same: we may then say with David, (as many I mean as have these aforesaid effects wrought in them by their afflictions) glad are we, and good hath it been for us, that long, largely, and yet most lovingly, the Lord hath afflicted us, seeing they have taught us the misery of our days, the danger of our sins, the loathing of this wretched world, and a love of the life to come.  
Doctrine. In this course of continued afflictions upon the Church of God, note every profitable and necessary doctrine, uz. It is the usual manner of dealing with the Lord, to defer his helping hand and full deliverance, till all means of help invented by man be frustrate, and the case in the judgement of many seemeth desperate: 
God helpeth when all other means are helpless. The end of the Lord so long deferring.  thus did he with this poor man, and in all the aforenamed proofs. And he doth it for this especial end, that in victories, conquests, or deliverances, God might have his own, which is even the whole glory. If we had no warrant out of God's word, for the confirmation of this point: yet our own experience these two years bypassed, 
Our country's late visitation approve it.  in the most places of our country, is of sufficiency to testify and witness how true a doctrine his is, seeing that no watching, no government, great multitudes or careful keeping could prevent his punishments, but they came upon us: no physic could stint it, but it increased and continued: yea when all man's remedies were administered, yet were the poor afflicted once still remediless: so that great towns, many congregations, and infinite families espying all these hopes, now hopeless: and though by some called comforts, yet comfortless now, have in utter despair of them all, let go the anchor, pulled down the sail, and committed the whole custody of their poor tossed ship to him, who first raised up the tempest against it, and he, even that mighty God jehovah, (who justly for our country's rebellion against his almighty majesty, did wound the hairy scalp of his enemies, and the transgressions of his rebellious Israel) did in the end (O admire his mercies) heal that which before he had wounded, saved us, that in the sight and judgement of many seemed as forlorn: and in stead of many black and gloomy days, tokens of his anger, hath at last spoken peaceably unto us again, and granted us more than we expected, or our hearts could desire. O my countrymen dear, then le●●●●●…rge the pathetical exhortation that 〈◊〉 ●oth in his Psalm, to all men in his t●… 〈◊〉 ●…red out of dangers: O that we would therefore praise the Lord for his goodness, 
Psal. 107.5.  and declare abroad the works that he doth for us most sinful men.  
Further, in that he healed this man, which had been possessed with a lameness or numbness so long a space as thirty eight years in his whole body, appeareth the exceeding great power of almighty God: for in that the disease was universal over the whole body, and besides had continued so long till he was old, 
The power of the Lord set forth.  there is no rule in physic that ever could give him any hope of recovery: yet herein note the unspeakable power of the Lord, that by speaking a word or two, he healed him perfectly: in man's hope past healing. By the like power he healed the woman of the bloody issue, 
Luk. 8.42.  who had spent all her substance upon Physicians, and could not be healed. By this power he healed the woman who had a spirit of infirmity eighteen years, and was bowed together. 
joh. 11.43, 44. Mar. 7.32. and 9.26. Matth. 11.5. & 24.36. Mar. 1.42. joh. 6. Matth. 14.19.  By this power he raised Lazarus from death to life, who had lain in his grave four days. By this power he made the deaf to hear, the dumb to speak, the lame to go, and cleansed the leper. By this power he fed five thousand with five barley loaves and two fishes. I may in like sort speak of this mighty and exceeding great power towards all those that are translated and delivered out of the kingdom of darkness and Satan, into the kingdom and clear light of the Gospel of jesus Christ. What a great power of the Lord was it, 
Act. 9.1.20.  that persecuting Saul was healed of his sin, & made zealous Paul, preaching Christ jesus and him crucified? What a great power was it, that Mary Magdalene, in whom reigned & dwelled 7. 
The true conversion of a sinner manifesteth God's power. Luk. 7.37.38. etc.  devils was cleansed, made whole, and a woman ever after to weep for her sins, and to wash Christ his feet with her tears? But greater was the manifestation of his power, when he healed the man which had a legion of devils in him. And at this day may every true convert say: oh the exceeding greatness of God's power towards me poor wretch, who being under the bondage of sin, and thereby the bondslave of Satan, all the power that was in me, or that I was able to make, could never make me free from that thraldom, till that the exceeding power of GOD, by the sounding ministery of his word, cried unto me: Awake thou that sleepest, 
Ephes. 5.14.  and stand up from the dead, and Christ shall give thee light. Such a miraculous power, and a powerful miracle is the raising up of a sinner from his snorting in iniquity, to walk and run the race of a Christian.  
Moreover, 
Note his mercy.  as we note his power in healing him of such a long continuing sickness: so note we his compassionate mercy, in having a feeling and before touched with our infirmities We have an high Priest, 
Heb. 4.15.  who cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort as we are, sin only excepted. This his compassion and mercy, made him to weep over jerusalem, 
Luk. 19.41.  viewing their great sins, and his father's wrath ready to fall upon them for the same. It made him pity the great multitude of people that came pressing upon him, when he saw them as sheep without a shepherd. It made him to sigh and groan at the hardness of the people's hearts: yea so forcible and plentiful was it in him, that he never denied help to the miserable, comfort to the comfortless, nor heavenvly counsel to them that carefully sought for it. His love to us for our salvation, is as large as the East is from the West, 
Psal. 103.12.13.  and the North from the South, as great and greater than the love the father hath to his son, or the mother to the babe sucking her breasts: for that he even spreadeth out both his arms of mercy, ready to embrace every sinner, truly turning unto him: and clocketh us unto him by his liberal mercies, 
Matth. 23.37. Deut. 32.11, 12, 13.  even as the hen gathereth her chickens under her wings. Yea, this one thing doth greatly extol the largeness of his love and favour, in that he extendeth it to us, without any of our merits or deserts. For he loved his own, before ever the foundation of the world was laid: 
Rom. 9.23.  ere ever jacob had done good or evil, he loved him, and hated Esau. The Apostle Paul saith: 
Rom. 10.12.  He that is Lord over all, is rich unto all that call upon him. Rich he is in power, able to help; rich he is in mercy, most willing and ready to hear all those that call on him faithfully. I should be endless, if I should repeat the proofs of this great love & mercy of God, 
The love of God to us in his son Christ is endless.  in and by his Son Christ jesus. But because his love to us is endless, I will here end the speaking of it with that admiration, wherewith the Apostle Paul endeth his speech of God's election and reprobation: O the deepness of the riches, both of the power and mercies of God, 
Rom. 11.33.  how infinite is the one and the other, not able sufficiently to be expressed by the tongue or pen of any man?  

Our duty hence.  Our duty hence that we must learn, is regeneration and true repentance: otherwise we shall treasure and hoard up wrath and clouds of witnesses against the day of wrath, and declaration of the just judgement of God: 
Rom. 2.3.4.  Seeing the bountifulness of God ought to lead us to repentance.  
The comfort we may hence reap is great: 
The comfort  Art thou sick? art thou afflicted? art thou pressed down with the sight of thy sins? criest thou after Christ, and desirest with blind Bartimeus, to be healed of thy infirmity? 
No sore to the Christian but Christ will serve it.  then continue thy crying, labour that thy sighs and groans may be increased, yea (if it were possible) even to pierce into the heavens. And though thou findest not present remedy, despair not; consider God's power is able to raise thee up when thou art fallen; consider also his mercy to be such, that although the wife play the harlot, and her husband give her a bill of divorcement, he will never receive her again: yet saith our gracious and merciful God unto our sick souls, turn again thou disobedient man, whosoever thou be, and though thou hast committed whoredom with thy lovers, 
jerem. 3.2, 3, 4.  yet will I receive thee into my favour again. And thus much for the second circumstance to be considered in healing of the man, uz. how long he had been grieved with his sickness.  
Of the third circumstance, uz. what means the poor man used for his recovery himself, and yet all in vain. Here we must consider, that there was in jerusalem a pool or pond at the South side of the city, 
Tremelius and junius in joh. 5. Hebr. Syr.  near unto the Sheep-market, the name whereof was Bethesda, or in the Syrian language Bethchesda, which signifieth the house of bountifulness: for because in that place God most mercifully showed his power, in healing many of their infirmities. Hierom greatly erreth in calling it Betheder, 
Gregis domus.  which signifieth the house for beasts & cattle: for mention is made here of a pond, which was near unto the Sheep-market. Caluine affirmeth those to want all reason, 
Cal. in joh. c. 5. ver. 2.  who call it Bethseda, as though it were a place of fishing, adjudging them to determine of the word more probably, who do expound it locus effusionis, the place of pouring out water. The Hebrew word signifieth a falling downward: for I think the water was drawn from it by conduits, that the priests might draw thence water. The virtue of the pool was this, that always at a certain season an Angel descended into it and troubled the water, and whosoever then first after the moving of the water stepped in, was made whole of whatsoever disease he had.  
Here by the way we may not think, that the virtue of healing consisted in the water: for saith Caluine: 
Cal. ibid.  Sic externum symbolum commendat, ut symboli aspectu, ad ipsum unicum gratiae authorem aegrotire spicere cogantur: For this cause doth he commend the outward sign, that by the sight thereof, all sick men may be enforced to have respect by recourse unto God, the sole author of all grace. Yea herein we must acknowledge God's power to be such, as that he is able at his pleasure to use the very clements to be instruments of health, 
God can use the very clements to stand for the good of his own.  or any other blessing in his own appointed time, unto such as are his own in Christ jesus: as on the contrary, he is able to make them all serve for the manifesting of his power in wrath, against all such as rebel against him, 
Every creature against the wicked.  or his Church: as may be seen in Pharaoh, and the congregation of Choree, Dathan, and Abyram, where the water drowned the one, and the earth opened her mouth to swallow up the other. And to conclude, (this being but spoken by way of digression) in that he made the muddy and troubled water to heal, 
Digression, yet necessary.  we note that the Lord oftentimes doth execute his will, and manifest his power in mercy, by contrary and unlikely means in our judgement. 
The Lord often healeth by contrary and unlikely means  So Helisha healed the waters by casting salt into them: whereas naturally salt mixed with water bringeth barrenness. Here by the muddy water in this pond was many a man healed: whereas naturally a clear and crystalline water is more apt for man's health. The like course the Lord useth in spiritual things, he worketh life by death, joy by sorrow, exaltation by humiliation, comforts by the cross, peace by war: 

He sendeth to hell before he bring to heaven.  
The end of his so doing.   yea those that he bringeth to heaven, he first maketh them sail by hell. And the Lord doth thus for this especial end, that God's Church may be assured, that the Lord is able to execute his will and perform his promise, although the means or instruments of executing the same, seem unto them never so base or unlike, yea though there appear to man's judgement no means at all, yet even then can the Lord our God perform and execute that, which he in his eternal wisdom hath already decreed.  
Now to return again into the way from whence we have digressed, this lame man hearing of so many to be healed in this pond, came by help thither, but being there he was never a whit the better: for lying there a long time, still he was prevented of the benefit of the water, because other went down before him. Here we see he used the likely means and the lawful means, 
Outward, likely, and lawful means always prevail not.  and yet had no redress thereby: because it was the purpose of God to heal him after a more miraculous manner, for the more speedy conversion of the party healed, and further manifestation of his own glory. Let us a little further consider this matter. This sick man used the lawful and likely mean to be healed of his infirmity: so is it lawful for those that are sick, to use the advice of the Physician, and receive the herbs for medicine, 
The sick may receive the herbs for medicine in the Lord, not otherwise.  so far forth as they are the Lords instruments, but no further: and if health come thereby, to give God the whole honour, as his own due. Again, in that he used the likely and lawful mean to be healed, and yet could not, because God had delayed his recovery for another end: let every one of us make this use of it, and think, that when we are sick, or otherwise troubled, and do use the lawful and outward means appointed by God for our deliverance, and yet find no recovery thereby, not to murmur, 
A necessary consideration.  grudge, or think with the Atheist, God hath forgotten us: but by the example of this man, to rest contented, resolving with our own souls, that God doth defer our recovery for some better end, known and already decreed upon with the Lord, though hidden and unknown to our blind eyes, even either more miraculously to restore us to health again, for our greater repentance, and more manifestation of his own power, or else fully and finally to work our deliverance, by making a dissolution of our frail tabernacle, and conveying our soul into the bosom of Abraham, I mean the eternal and unspeakable joys of God's kingdom.  
Furthermore, in that this man used the likely and lawful outward mean for his health, and found none, we may note a most profitable doctrine, 
Man may purpose, but God disposeth.  uz. that Paul may plant, and Apollo may water, but it is God that must give the increase. The fishermen may take great pains in fishing all night, and catch just nothing, till Christ come and command them to launch into the deep and make a draft: which done, though before they had tried that place, yet at Christ's command shall they catch an innumerable multitude of fishes. 
Luk. 5.6. Psal. 127.1.2. Psal. eodem.  Unless the Lord keep the house, the watchmen wake but in vain. It is but lost labour to rise early, and go late to bed, unless God bless our labour. And therefore all our duties in physic for health, 
What course we ought to take in all our dealings.  in matters for wealth, and in going about such occasions as are beseeming our calling in this evil world, to commend the beginning, middle, and issue thereof by prayer to almighty God, that he would so direct us in them, as may stand with his glory, & redound to the comfort of our own consciences. Further, 
Note well all the profane and graceless Atheists.  note another excellent point, which is, that if men walk in their lawful trades and callings, using lawful and ordinary means of deliverances out of any danger, do notwithstanding prevail or profit nothing at all, till God of his mercy give the blessing; what shall we think of them, that in sickness counsel with witches and sorcerers, 
The practices 〈◊〉 such very dangerous.  in troubles raise up spirits, for things lost use enchantment, for to have their suits go forward use bribery, for their benefices use simony, for preferment use flattery, with the Herodians? Yea to conclude, what shall we think of all such, as make gain wrongfully gotten, their god, and wicked and ungodly practices the whole course of their life; but that even the heavy judgement of God hangeth over their heads: and as their beginnings and proceed are in sin, so let them assure themselves, without speedy repentance, their end shall be in same, even sudden confusion both of body & soul, with all the reprobates and castaways mentioned in the Scriptures. 
A caveat.  Let all bold hardy men therefore take heed, who enterprise many actions without either prayer to the Lord, or warrant of his word.  
Lastly, it might (in regard of the flesh) have been a matter of great grief unto this poor soul, to see all others that came to this pool to be helped, yet he lie still, expecting remedy and found none. Yet hence let us learn this for our own use, that though we be sick, and our neighbours likewise, we in trouble, they so likewise, they are made whole and delivered, yet we still tossed to and fro, not likely any deliverance: and it may be this befalleth us, when we are more careful to serve our God then they were, not to be hereat dismayed, seeing the Lord (as I have said before) hath secret ends in his eternal purpose, of our continued afflictions or sickness, yea even such (if we abide with patience) as shall be to our greater comfort both inwardly and outwardly. And thus much for the third circumstances to be noted in his healing, uz. what means the man used himself for his recovery, and found none.  
Of the fourth circumstance, vz by what means at length he was made whole. 
The author of his health.  The Israelites (as it is recorded, Numb. 21.) for their rebellion against the Lord, were stung and venomed with fiery Serpents, a pain most intolerable, which neither plaster or medicine could abate: till at the length upon the earnest cry of the people, and Moses, the Lord commanded Moses to make a brazen Serpent, 
Numb. 21.6.  and set it up upon a pole, with this promise, that as for sin they were stung with a Serpent, so whosoever looked up upon that Serpent which Moses so up, should presently be healed, and no other way. 
Genes. 3.  Our first parent Adam transgressed God commandment: for a punishment whereof, God inflicted upon him sickness both in his soul and body, and which should continue from generation to generation in his whole posterity: which sicknesses and diseases, as they came upon us for the disobedience of one, so can they never truly be healed and taken away, but by the obedience of one man. The first man sinning, and so bringing condemnation upon all, was Adam. The second man fulfilling the law, and thereby bringing salvation to all, that by faith and true repentance accept it, was the man jesus Christ, a man in all points as the first Adam was, sin only excepted. 

Donec coelestum medicus opem nobis fert, nos non tantum intùs fovemus multos morbos, sed etiam mortar.  
Caluin in Psal. 103. ver. 3. 1. joh. 1.7. 1. Pet. 1.19. Rom. 5.4. joh. 14.6.   He was that immaculate lamb of God that taketh away the sins of the world, and who was the author and sole worker of this poor man's health. He it is who is the true Physician for every diseased soul & body: the plaster and very purgation itself which must cleanse and clear us from all our sins whatsoever. And who alone is all sufficient, and able to present us holy and pure to God his father: by whom also we have access unto the throne of God in our prayers. It is this Christ jesus, who is the way, the truth, and the life: unto whom is given a name, in whom must be saved all that are registered and written in the book of life. Here then do we see, whether all sick men, all sore men, all troubled and distressed men, yea to conclude, all prodigal and sinful men must resort to be healed of their sickness, eased of their griefs, and receive forgiveness of their sins, even to Christ jesus, the top and root, beginning and ending, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Apocal. 1.  and the corner stone of our salvation: and with the halt and lame in the Gospel, to cry out unto him, 
Luk. 17.15.  O jesus thou son of David have mercy on me. Let the Pope promise health by his pardons, the justiciaries by their works, 
All means of health by man mere mockery, without Christ jesus.  the Votaries by their vows, the Heathen by their blind mentions: yet when it comes to the hammering, and the day that every man's works shall be tried by fire, they shall then find that all these invented means of health, are even a potion of rank poison prepared by the devil: and that it is only the blood of Christ jesus that must purge out the poison of the Dragon, & cleanse us from all our leprosy whatsoever.  
This point being most pregnant, I might be very plentiful in proofs out of the word of God for confirmation, in gathering profitable doctrines for instruction, and in laying down many duties for edification: but seeing it is so plain a point, 
Christ our salvation a plain point.  that proposuisse is confirmasse, so manifestly in the word described, that he that runneth may read it: so sensible a matter, that they are passed feeling who are not touched with it: and finally to all the elect ones of the Lord, a matter of such certainty, that whosoever doubteth of it, 
A most certain point for truth  he is puffed up in the raging bellows of his own imaginations: and without speedy repentance, it shall be a stone to fall upon them all, of such weight that it shall grind them all to powder. Therefore I will here end it, 
Matth. 18. 1. Pet. 2.8. Matth. 11.28, 29.  with Christ his large offer to all that lack help: Come unto Christ all ye that labour and are heavy laden & he will refresh you. Cast your cares and your distressed causes upon his back, and rest contented that he careth for all his own. And thus much for the fourth circumstance to be considered in healing the man, which was the means, or party by whom he was healed.   

THE SECOND SERMON OF THE DUTY OF OUR DELIVERANCE. 
The second Sermon.   
THe second branch of the exhortation, uz. what was the cause of his sickness, drawn out of these words, sin no more: It appeareth here that sin was the cause of his sickness, and sin is the cause of our troubles, griefs, losses, hurts, dangers, or damages whatsoever, yea of sickness, be it of body or of mind. That this may better appear, let us search out the original of sickness, sorrow and grief, and we shall find that before sin entered, there was neither sickness; sorrow, nor grief: but as soon as ever sin entered, the other were inflicted, as a just reward for sin. When, where and how sin entered, you may find plainly in Genes. 3. 
When.  It entered even then when our first parents were created in their happy estate of innocency, like to the image of their Creator, perfectly righteous in the soul, and all the parts thereof thoroughly sound in the body, and the constitution thereof, yea both in body and soul free from any grief, vexation or sorrow. Sin entered in Paradise, 
Where.  our parents being placed there. 
The means.  The means whereby he entered, was by the subtle persuasion of the Serpent, the devils instrument, and by our parents voluntary hearkening and yielding thereunto, to disobey and break the commandment of their Creator: which so soon as ever they had done, the curse of God for the same fell upon our parents for sin. If we will set down what it is, it is nothing else but the transgression of the law of God. 
1. joh. 3.4.  Presently after the transgression of the law of God, entered the reward or punishment of this their transgression, which was mortality in stead of immortality, 
Man's miserable case after his fall.  weakness in stead of strength, sickness in stead of health, toil and travel in stead of continual rest and peace, sorrow and sadness in stead of joy and comfort: the earth to yield nothing but brambles, briars and bushes (though it be tilled) in stead of plenty of good fruit; to travail up and down as pilgrims upon the face of the earth, in stead of perpetual possession of Paradise: and though they thus prolong their toiling days for a time, yet at length enforced to yield to nature's course and to die, in stead of living for ever the life of the Angels. All this is apparent in the third of Genesis.  
You have heard now the first man that ever sinned, even Adam, the first man (that as a merit for his sin) ever was sick or troubled, even Adam. You have heard what happy case he was in before he sinned, and what woeful estate he was in after his fall, a creature full of sorrow, toil, trouble, fear, grief, vexation, digging and delving, planting and sowing, and yet but to reap little increase: and though he was before a most pleasant plant of the Lord, seated in a most fertile soil, yet now through sin, is he even become a filthy puddle and standing pool of all iniquity, a servant to Satan, and a poor prisoner to the devil.  
Hence let all God's children learn to affect holiness of life, 
The use.  and loath the life of the wicked: yea even all the motions, objects and occasions of wickedness, so far as the very garment stained with sin, shall be unto them odious and loathsome. You have heard now the root to be infected, and the bowl poisoned, and withal you have heard the cause of this infection. The root and bowl are our first parents, they sinned, and presently upon their sin came shame for a fault, and all kind of troubles and diseases as their due desert. Let us now examine a little whether this poison hath not infected all the branches, I mean Adam's posterity, which posterity we ourselves are. Herein let us consider that Adam and Eva were not private persons, 
Caluin. in Psal. 51. ver. 7.  but such as had in them the state of the whole world: what good Adam had, he had it for his whole posterity: 
All men in Adam have sinned.  what evil soever he brought upon him through sin, it was to be propagated upon his whole posterity. Therefore it is that David crieth and saith: 
Psal. 51.6. Contra Pelag. qui dicunt peccatum non esse haereditarium, sed sola imitatione ex Adamo profectum. Genes. 6.5.  Behold, in sin my mother conceived me. We bring sin with us from our mother's womb, and therefore sickness and sorrow the stipend of sin. And the Lord saith, that the imaginations of man's heart are evil continually. Hereupon it plainly followeth, that even all of us may impute our sickness, our sorrow, weakness and wants, troubles and torments, dangers, and finally death itself, to our sins, as the original and first cause of them. That sickness and death did take hold upon all Adam's race, even every one of us for sin, Paul maketh very plain thus: By one man sin entered into the world, and death by sin, 
Rom. 5.12.  and so death went over all men, for as much as all men have sinned. 
Vers. 18.  And by the offence of one man the fault came over all unto condemnation. 
Vers. 19  And by one man's disobedience many were made sinners.  
Now let us come to prove by example out of the word, how in Adam his posterity for sin, God hath inflicted sometime sickness, sometime sores, sometime troubles of body, sometime grief of mind. Upon his own children, as loving corrections, to make them more diligent scholars in Christ's school. Upon the wicked, either to draw them to repentance, (if they belong unto God's kingdom) or if they hardened their hearts as Pharaoh, then to make them even beginnings of the flashings of hell fire. And first let us see out of the word, how for sin the Lord hath afflicted his own Church, with sickness, trouble, danger, etc. In Genes. 6. appeareth, that because the sons of God, contrary to his commandment, joined in marriage with the daughters of men, I mean the wicked seed, and for other great sins amongst them committed: when after a long time of repentance given them by the Lord, they would not amend, the Lord destroyed them, and the whole world (Noah and his family excepted) with water. When David had grievously offended the Lord, with Berthshebah the wife, 
2. Sam. 11.4.17.  murder upon Vriah the husband, and after all this by labouring to cloak his sin, the Lord therefore inflicted upon him these troubles. 1. His own son Ammon to defile his sister Tamar, 
2. Sam. 13.14. Vers. 29.30, 31, 32. 2. Sam. 16.22.  and commit incest with her. 2. One of his sons to kill another. 3. And in the end as a just recompense for his adultery, the Lord suffered his own son Absalon to rebel against him, take away his father's concubines, and to lie with them. Again, when David in pride of heart numbered his people, contrary to the Lords mind, the Lord for a reward of his sin, infected the whole land of Israel with the disease of the pestilence, 
1. Chro. 21.14.  in so much that there died of the sickness 70. thousand men.  
O my countrymen, in the Lord jesus, I beseech you thoroughly and sound let us search to the bottom, the original and chief occasion of our so great and long a visitation, and I am afraid we shall find, that not David's adultery, murder, and proud heart alone, have procured these afflictions to fall upon us, but a huge mass of many infinite sins more, 
A mass of sins amongst us crying for vengeance.  which this 40. years bypassed, we have till now hoardward and treasured up against ourselves, till they made such a cry in the Lords ears for vengeance, that (though his mercy be great) yet they have enforced him at length, to power out upon us the viol of his wrath and by these afflictions to manifest unto us his indignation kindled against us. The Lord give us eyes to see this, hearts to be sorry, and a care and continual conscience, ever hereafter to walk more carefully, as in the Lord's presence.  
To return again to David: as you have heard the Lord to have dealt sharply with him in outward troubles, for his sins: so how he dealt with him by inward troubles, griefs, and sickness of the mind: 
Psal. 6. and 38. and 55. and 77.  his often complaining in these Psalms quoted in the margin, sufficiently doth witness. Which Psalms I wish the gentle reader to peruse and ruminate upon them, assuring him (if he be distressed in soul for sin) thereby he may receive and find comfort. The Israelites offending God, 
Num. 21.4, 5, 6.  in murmuring against Moses and Aaron, the Lords messengers, were stung with fiery Serpents, and destroyed with the meat in their mouths. Yea, that excellent woman Myriam, Aaron's sister, but once murmuring against Moses, 
Exod. 12.1.2.  for marrying a woman of Aethiopia, and because the Lord talked more familiarly with her, than he did with Aaron and herself, 
Vers. 10.  the Lord for this sin smote her with the disease of the leprosy, that she was all over as white as snow, 
Vers. 14.  till that Moses made earnest suit & intercession to the Lord for her health. Hezekiah was grievously sick both in body and soul, 
2. King. 20. Esay. 38.1. 2. Chro. 32.14. Hosea. chap. 8. and chap. 9  till in mercy God restored both to health. Sin and iniquity was the cause of famine and sword, threatened to the rebellious jews. Often we find in the Gospel, that our Saviour Christ giving sight to the blind, or health to the sick, useth this speech, Go thy way, 
Mar. 2.5.  thy sins are forgiven thee: as if he should say, sin hath been the cause of thy long sickness, but now thy sins being pardoned, which before as fetters chained thy feet, thou mayest rise up and walk as a sound man. And of all other most excellent and memorable is that of the Apostle Paul to the Corinthians, 
1 Cor. 11.30.31  where he telleth them, that for the abuse and profanation of the Lords Supper amongst them, 
Profaning of the Lords Supper caused death.  many of them are weak, many sick, and many fallen asleep, that is, dead. Truly I am persuaded, that one of the greatest and capital crimes, that hath pulled these plagues upon our country, 
This holy Sacrament greatly profaned in our North parts of this land. First by the pastor, & how.  and hath made us a talk in the mouths of the people of other countries, is the grievous and monstruous profanation of this holy Sacrament the Supper of the Lord, being for so long a time so horribly profaned, both of pastor and people. The pastor (or at least he that occupieth the room of a pastor) without all due care and consideration, ministereth it to all alike without exception, examination, or making any separation of the unholy from the holy, the profane from the sound professor, the dogs and the swine from the sincere and sanctified people of the Lord: who ought to use the power of the keys belonging to their calling, if any such unclean and unsanctified people do offer themselves to communicate, themn by the power aforesaid, to bar such men from the Supper, until there appear in them testimonies of repentance, and change of manners. This being the true and only remedy prescribed by Christ himself, both against such men, and to take away all offences of the Church: and finally to escape the just vengeance of God, that ever from time to time have fallen upon the contemners of the Gospel and Sacraments. But alas, thee careless guides and unsavoury salt, 
The lets that stay them from doing their duty in this behalf.  either because they are men-pleasers, dare not: or because they may be attainted of some notorious fault themselves, will not: or else because they are silly, simple, ignorant sots, and know not how to do it, do still continue in their careless course, to the utter destruction of themselves, and many a poor soul under their charge, 
The poor souls in great danger hereby  unless God in his great mercy take pity upon them. These evil workers, nay rather betrayers of the silly sheep of Christ, either know not, or at least care not for so many invectives, as the godly fathers in the former ages of the Church, have given out most boldly, both by word and writing against the pastors, who suffer such monstruous profanation of the holy Supper of the Lord: as also the great care that Christian Churches have still had, to keep themselves clean from that pollution. Amongst the multitude of the godly writers, I cannot pass over but set down that most excellent saying of john Chrysostome in his Homilies upon Matthew concerning this point, whose words are these: 
Chrysost in hom. 38. in Mat. c. 27  No small punishment hangeth over your heads, if knowing any man to be taken in wickedness, you suffer him to be partaker hereof, for his blood shall be required at your hands. Therefore if any Captain, if the Consul himself, if he that weareth the crown come unworthily bar him & keep him back, 
Against the unlawful fearing of any.  thou hast greater authority than he. Therefore if a most clear spring of water were committed unto thee, to keep it only to serve the flock, when thou didst see beasts use to strike and gore, and most filthy swne come towards it, thou wouldst not suffer them to go down into the water, nor to trouble the spring. And now when as the most hallowed spring, not of water, but of blood and the holy Ghost is committed unto thee, if thou shalt see men notoriously defiled with sin come unto it, wilt thou not be angry, nor forbidden them? And a little after he saith, If you will fear men, he will laugh at you; if God, you shall be reverenced of men. Surely I will rather yield my body to death, and suffer my blood to be shed, then to be partaker of this pollution.  
For the example of the practice of Christian Churches, one example likewise shall suffice, which shall be the example of the Greek Church in former times, 
The example of the Greek Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A congregation of the faithful.  who had such a reverent estimation of this holy banquet, that the very name wherewith they called it, argueth the same. First, Vocarunt eam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to to say, a congregation of the faithful, which was so religiously observed: Quod quamuis tolerabantur in contion. publicis prophani, verùm ubi inchoanda erat ipsa Dominicae caenae communicatio, iubebantur illi discedere, & accedere etc. Although the wicked and open profane were permitted to be present at their public preachings & sermons: yet whensoever the Supper of the Lord was to be administered, than they used these words: Depart ye wicked and profane, and draw near ye that truly and sincerely profess Christ and his Gospel. Again, Vocarunt eam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
A holy table.  they called it a holy table, both in regard of the holy and heavenly food of the soul there offered: as also in regard of those holy people, who alone are admitted to the eating thereof. So that these being well considered, I will conclude this point concerning the pastors abuse in the aforesaid profanation, with this earnest wish: that all who are called to this weighty calling of the work of the ministery, with care and conscience so to behave themselves therein, as they that shall give account in the great day of the Lord for every soul that hath perished within their charge, through their negligence.  
For the people's profaning this holy Sacrament, 
Secondly it is profaned by the people, and how.  I myself have been oft an eye witness (God is my record) to my grief, when I have seen great multitudes of people in the house of the Lord, 
Myself an eye witness.  with striving, thronging, & pressing forward, contend who should first receive the outward elements at the hands of their minister, making no better than a common banquet of it, or as though they were in extreme haste. Again, the Parson's proctor to be reckoning for his fees in the very time of administering the Supper, 
Great profanation, and worthy punishment.  and that within the Lords house, not far from the minister, as great a noise of brawling about him, as of singing Psalms amongst the Communicants: yea far greater, for the one is often used, the other very seldom or never. I might be large in laying down such manifold abuses as these, 
Many more besides these.  which I have seen with mine eyes, as every one after they have gotten their righting (for so our silly ignorant people call it) to hasten out of the congregation, never reverently abiding till all be partakes, that they might all departed with a joint thanksgiving. But these are sufficient to the reader, to testify how justly I am persuaded, 
Ex unguibus leonem astima.  that for these and such like abuses, the Lord hath rightly plagued our country. After the receiving of this holy Sacrament and seal of the true Christians salvation, they hold on à malo in peius, they then go for good fellowship to the tavern or alehouse altogether, 
The Magistrate's coldness in correcting, a great cause of these abuses.  and thence they come not till they are inflamed and made drunk with strong drink, and then out they must, but otherwise then they came in: for now they run out to purge themselves and their heavy stomachs, by belchings and beastly vomiting: others to brawl and fight: so as it would wound a Christians heart, to see how the senseless souls, worse than brute beasts, 
This crieth for vengeance, without speedy repentance  do in receiving the bread and wine at the Supper of the Lord, eat and drink their own condemnation.  
Others there be, more nice in outward show, 
As evil as the other.  it may be will walk solitary that day, abstain in outward appearance from their wont course of sin: but if they do this for one day, two were too many, and therefore the morrow after the Supper, is as the day before, even to drink sin like water, and draw iniquity as it were with cart-ropes.  
A third sort of unworthy receivers there be in our country, whom I may very well call carnal gospelers, and lip-professors, 
Too many of such amongst us.  who do receive this holy Supper together with God's dear children, and thereby do make their solemn profession of newness of life: but after a season it proveth rather worse with them then with the former: for they are such, that though they cry, Lord, Lord, voce: yet they deny to do the will of their heavenly father, 
What dangerous effect follow such wicked dealing.  vita: and so are an occasion to the wicked and professed enemies of God's truth, of blaspheming that glorious Gospel of Christ jesus, whereof they make profession, though unsoundly, and after an unclean manner. These men, to speak plainly, they are very near unto, if not the same men whereof Christ testifieth, 
Matth. 12.  that they expulse out the unclean spirit: but after a season the same spirit returneth again, he bringeth seven other spirits with him worse than himself, and finding all clean swept and garnished, they re-enter and take possession in the man, and make their dwelling there: whose latter end (horrendum dictu) is worse than the beginning. And such as Peter painteth out, 
2. Pet. 2. ver. 20  who after they have in show thrown and shaken off sin, and bidden the world adieu, do notwithstanding after all this, enter covenant to be Satan's servant again, in whom the proverb is too true: 
Vers. 22.  The dog is returned to his vomit, and the sow that was washed to her wallowing in the mare. The Lord for his mercy's sake, 
Amen, Amen.  work reformation hereof both in pastor and people: which reformation if presently it appear not, I fear me a worse day, 
I fear the sequel.  than hitherto hath been seen, will ensue: whereof more at large hereafter. And let this suffice also for proofs out of the word, how the Lord for sin sendeth troubles and sicknesses, both of body and mind upon his own people.  
Let us now in a word show how he doth it upon the wicked: wherein I may fitly use the speech of the Apostle, that if for sin judgement begin at the house of God, what shall be the end of the wicked? 
A fearful end without all doubt.  And if he deal thus with the green tree, what may we think will be the end of the dry and withered tree, but to be cast into the fire and burnt up for ever?  
And first, most famous and worthy of all memory is the example of God's judgement upon joab and all his posterity, 
2. Sam. 3.29.  for murdering so cruelly and deceitfully two valiant Captains, Abner and Amasa, as appeareth in their stories at large: where David thus threateneth the judgement of the Lord against him, and his whole posterity, saying: Let the blood of Abner fall on the head of joab, and on all his father's house: that the house or issue of joab be never without some that have running issues, or a leper, or that leaneth on a staff or that falleth on the sword, or that lacketh bread. Lo here how many ways, for this bloody fact, God will plague & punish him. First with running issues, a sore disease. With leprosy, a sorer if it can be. With lameness, meant by leaning on a staff. Blood for blood, according to the Lord his threatening: He that sheddeth man's blood, by man shall his blood be shed again. poverty, meant by lacking of bread: and Cain for shedding the innocent blood of his brother Abel, 
Genes. 4.  was both he and his posterity made runagates over the face of the whole earth.  
In the 7. and 8. of Exodus, you shall find how oft the Lord plagued Pharaoh and the whole land, for cruelly oppressing his people, even with ten principal plagues: there withal their great and capital offences. 
1. King. 13.  So he dried the hand of king jeroboam, when he stretched it out against the Prophet of the Lord to take him. 
Take heed of this, the covetous men that have long noses to smell your profit a far off.  Ahab and jezebel, because unjustly they took away Naboth his vineyard, and lead a great number a whoring after strange gods, the Lord caused Iezebels dainty carcase to be eaten up of dogs, by the wall of Izreel: yea, that his posterity should never have the honour of a comely burial: but if they died in the city, 
1. King. 21.25. 2. King. 9.10. 1. King. 24.10. & 16.3.4.  the dogs should devour them: and if in the field, the fowls of the air should eat them up. Even as the Lord executed his fierce wrath upon all jeroboam his seed: and upon the whole house of Baasha, for their Idolatry. Let all covetous cormorants, and Idolatrous whoremongers repent, for fear the like judgement should fall upon them. 
2. King. 1. ver. 1 2, 3, 4.  Ahaziah having gotten a fall through a lattice window, and hurt himself very sore, despaired of help from the true God, and therefore sent messengers to inquire of the god of Ekron, concerning his recovery: which thing was so abominable to the Lord, that he sent a messenger unto him, to tell him, that he should not come down from the bed whereon he lay, but die the death. 
In our sickness seek unto none but God. 2. King. 6.  Beware in our sickness we seek not unlawful means for our recovery. The King of Syria his host coming to take the Prophet in Dothan, the Lord for their boldness smote them all with blindness. A dangerous matter to attempt the persecuting of God's children. Gehezi for coveting that unlawfully, 
2. King. 5.27.  which his master had refused of Naaman religiously, when it was offered, was smitten with a leprosy. And of all other, 
2. Chro. 21.18.19.  most fearful is the sickness and death wherewith the Lord smote Jehoram, for unnatural murdering his brethren, and for abominable Idolatry: he smote him with an incurable disease, even the disease of his bowels: so that day by day, through the disease, his bowels fell out: so after the end of two years, continuing in this sore disease, his guts fell out with the disease. And lastly of Herod, 
Act. 12.25.  how horrible a thing to be heard, that for his pride, and arrogating glory to himself, which was only due to God, 
Pride will have a fall.  was most fearfully thrown down from his throne of estate, and devoured of worms.  
To leave the testimonies of the word, and to come to the demonstration of God's fearful visitations by strange sicknesses, 
Examples of God's judgements upon wicked persecutors of the Church.  against wicked persecutors of Christ's Church, & blasphemers of his name, recorded and spoken of in ancient histories, let this be the first. One Henry, a famous Archbishop of Mentz, a virtuous and well disposed prelate, being most cruelly dealt withal by the Bishop of Rome and his substitutes, and being debarred of all lawful proceeding and judgement in law against him, mildly answered the wicked judges thus: Seeing that neither by appeal to the apostolic sea, nor by your upright sentences of yourselves, I can have my innocency tried, I appeal to the Lord jesus Christ, as to the most high and just judge, 
A righteous appeal.  and cite you before his judgement, there to answer me before the high judge: for neither justly nor uprightly, but by corruption (as it pleaseth you) you have judged. Whereunto they scoffingly answered; Go you first, and we will follow. Not long after the said Henry died: whereof the two Cardinals, that were the wicked judges, having intelligence, said one to the other jestingly: Behold he is gone before, and we must follow after according to our promise. And verily they said truer than they were aware of: 
A terrible example for corrupt judges to beware.  for within a while they died both in one day. For the one sitting upon a jakes to ease himself, voided out all his guts into the draft, and miserably ended his life. The other gnawing off the fingers of his hands, and spitting them out of his mouth (all deformed in devouring himself) died. And one Arnold, who became a false judas to the good Archbishop, in accusing of him, when he should have excused him: 
Anno Do. 1105. Ex Helmoldo & Gotfrido Viterbiensi. & Act. & Mon. Fox. pag. 196.  shortly after died likewise, and for certain days lying stinking upon the ground unburied, was open to the spoil of every rascal and harlot.  
The like horrible and fearful stroke of God's hand, was executed upon a wicked papist and persecutor of the good Merindolians in France, who was called john de Roma: this wicked wretch, of mere malice against the truth, plagued the poor protestants of Merindoll, with a strange and unwonted kind of torment, wherein he most delighted, and most commonly practised: he filled boots with boiling grease, and put them upon the legs of Christians, tying them backward to a form, with their legs hanging down over a small fire: and in this torment he examined them of their faith, belike thinking by this intolerable pain, to make them revolt from their faith. This monster at length having almost finished the date of his wicked days, fell sick of a most horrible disease, strange and unknown to any Physician: so unnatural were the pains, wherewith he was continually vexed in all his body, that no ointment, no fomentation, nor any thing else could ease him one minute of an hour: neither was there any man could tarry near about him, nor yet would any of his friends come near him, so great was the stinch that came from him. For which cause he was carried from the jacobines to an hospital there to be kept. But the stinch and infection there so increased, that no man there durst come near him: neither was he himself able to abide the horrible stinch that issued from his own body, full of ulcers and sores, and swarming with vermin, and so rotten, that the flesh fell from the bone by piece meal. Whilst he was in these torments and anguish, he cried out often in great rage: Oh who will kill me? 
Act. & Mon. pag. 945.  who will rid and deliver me out of these intolerable pains, which I know I suffer for the evils and oppressions that I have done to the poor men? In these horrible torments and fearful despair, this blasphemer and cruel homicide ended his unhappy days and cursed life; as a spectacle to all persecutors, receiving a just reward of his cruelty by the just judgement of God. Being dead, none would come near to bury him; but a Friar of his own order, with a hook caught bold of his stinking carcase, and drew him into a hole of the earth.  
The like fearful judgement was upon the Lord of Reuest, being chief precedent of the parliament of Aix, putting many a good christian to death: afterward was himself stricken with such an horrible sickness, that for the fury thereof, his wise, or any that were about him, 
Pag. eadem.  durst not come near him, and so died in this fury and rage. The like fearful sudden death had Barthol. Cassaneus, who succeeded the other both in place and persecution. I can not but set down likewise a note of another bloody persecutor of the poor Merindolians, john Miniers Lord of oped, whose judgement from the Lord, for shedding so much innocent blood, was a strange kind of bleeding in his nether parts, 
Like for like.  like to a bloody issue or flux: and not being able to void any urine, 
Pag. 953.  till by little and little his guts at length within him rotten, and his entrails began to be eaten up of worms. In which extremity, 
The wicked in their extremities howl and cry most desperately.  raging and casting out blasphemous words, and feeling a fire burn within him, from the navel upward, with extreme stinch of his lower parts, at length finished his wretched life.  
The like may be said of one of the accusers of Narcissus, the good old Bishop of jerusalem, who wished if his untrue accusation were not true, that he might shortly fall into some great and grievous sickness: which wish most fearfully afterward was executed upon him, 
Euseb. lib. 6. cap. 9  and that shortly after being stricken with a sore sickness from top to toe, and so died.  
And to conclude this point, the like may be said, concerning the sudden death of one Nightingale parson of Crondall in Kent, who was made by the Cardinal's authority, chief Penitentiary of that Deanery. He coming into the pulpit upon a Shrove Sunday, read publicly the Pope's bull of pardon that was sent into England, most blasphemously uttering these words: That he fully believed, that by the virtue of that Bull, he was as clean from sin, 
Intolerable blasphemy.  as that night he was borne: immediately upon the same, fell suddenly down out of the pulpit, and never stirred more hand or foot.  
These are sufficient to prove unto you this point, how the Lord for sin inflicteth upon the wicked, sicknesses, diseases, and troubles of the body. And how he dealeth most fearfully in tormenting their consciences, I refer you over to Cain, who supposed every man would kill him that met him. 
Both body & soul plagued in the wicked by the Lord for their sins.  To Saul, who wished himself slain. To Achitophel and judas, who hanged themselves: and the too many experienced testimonies in our own times both of men and women, that having been plunged to desperation, at the view of their horrible iniquities, have been the instruments of their own death themselves.  

A Catalogue of them all.  Let us now as in a little Catalogue set down all these several sins aforenamed, so severely punished by the Lord in several wicked men, that so the diligent reader may more easily bear them away, to make him ever hereafter learn by other men's harms to beware: and my propounded proposition be by so many clouds of witnesses ratified and confirmed: so to continue hereafter without controlment.  
Murder and shedding of innocent blood, 
Murder.  punished in the offender and his posterity with the state of a runagate as in Cain: with running issues, lameness, blood for blood, poverty: as in joab and his posterity.  
Hardues of heart, and contempt of God's word punished with loss of goods, 
Hardness of heart.  as corn and cattle: yea loss of children, as in Pharaoh.  
Stretching the hand to make our authority hurt God's messengers, 
Abusing of authority to persecution.  punished with withering and drying up the hand, as in jeroboam: and punished with the blindness in the king of Syria his servants.  
Covetousness, oppression, and killing, 
Covetousness, oppression and killing.  to come by their purpose unlawfully, and Idolatry joined there withal, punished in the offenders and their posterity, never to have the honour of a comely burial: but dying in the city, to be eaten up of dogs: or dying in the field, to be devoured with the fowls of the air: as in Ahab, jezebel, and their posterity.  
Pride and exalting of ourselves against God punished, 
Pride and exalting against God.  by making the offender like a brute beast, as in Nabuchadnezaar. And with a fearful sudden death, as in Herod.  

Despair of God's help in extremities.  Despairing of God's help in our sickness, and seeking the help of false gods, punished with never recovery of health: but dying of it, as in Ahaziah.  

Extreme covetousness.  A covetous heart that cannot be content to forego any profit, if they may have it, whether it stand with a good conscience or no, and often joined with lying, punished by the Lord with leprosy for ever: as in Gehezi, Elisha his servant.  

1. King. 16. Idolatry in ourselves and drawing others unto it.  To commit Idolatry ourselves, and by our persuasion, or power, to draw others to do the like, punished in Batasha and his posterity.  
Unnatural murdering of our kindred, joined with gross Idolatry, 
Unnatural murder. 2. Chron. 21.13.14.15.16.  most fearfully plagued with the disease of the bowels incurable, and in the end the guts to fall out, as in jehoram.  

Desperation.  Desperation of God's mercies, punished with killing and hanging themselves: as in Saul and judas. Corruption in judgement, and condemning the innocent without a cause, plagued with fearful and sudden death, as hath been showed by the example of the Cardinals, judges of the good Archbishop of Mentz.  

Strang and unnatural persecution.  Unnatural and not heard of before persecution against the poor saints, plagued with strange and unwonted diseases: as in john de Roma, a jacobine, the Lord of Reuest, and the Lord of Opede.  
Blasphemous derogating from the crown and dignity of Christ jesus, 
Blasphemies.  the washing away of sins in all men, and arrogating the same to the Pope and his pardons, plagued with sudden and present death, as in the parson of Crondall aforesaid.  
Last of all, let us by some few proofs out of the word, confirm this which hath been illustrated, both out of the examples of the Scriptures, and the Acts and Monuments of our own Church. In the 29. 
Deut. 29.22.  chapter of Deuteromie, vers. 22. Moses showeth, that the generation of the Israelites which was then for to come, and the strangers that should come from a far land, shall say when they see the plagues and diseases of this land, wherewith the Lord shall smite it: 
Vers. 24. Vers. 25.  Wherefore hath the Lord done thus unto this land? And they shall answer, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them. And chapter 31.17. 
Cap. 31.17.  They shall be consumed, and many adversities and tribulations shall come upon them. Then they shall say, Are not these troubles come upon us, because God is not with us? Of all other places in the Scriptures, let the 28. of Deuteronomie, 
Deut. 28. levit. 26.  and the 26. of Leuit. be as glasses for all men to behold themselves in: where you shall find, for disobedience and breach, of God's commandments, the Lord will inflict upon them most extreme diseases, and sores of the body: as the pestilence, 
Vers. 21.22 Vers. 27.  a consumption, the fever, the burning ague, the botch of Egypt, the Emeralds, the scab, and the itch. He threatened to smite them in the knees, 
Vers. 35.  & in the thighs, with a sore botch, that they could not be healed, even from the sole of their foot to the top of their head. For other griefs of body, and horrible torments of the mind, that there is threatened against the obstinate offenders: I wish the godly to peruse them, thereby to be as bridles and stays unto them, whensoever Satan by his suggestions, laboureth to drive them thereunto. 
Take the sour with the sweet.  And I wish that the wicked would (in their boldness to drink up sin like water) once give a glance back to these fearful threats of the Lord, and view what shall be the woeful end of their gross and abominable wickednesses. I wish also that both these, and all the aforenamed proofs, together with the manifold examples out of the Scriptures, and sundry histories of the Church before alleged, 
Let them be for a Christian Chronicle.  be in stead of a little Chronicle for all sick and sore men, either in body or mind, for all those that are strangely visited, or grievously afflicted, to be exercised in: wherein they may find the Lords judgements from time to time, executed upon the wicked and abominable livers, without abatement, controlment, or dispensation, fearing no power, 
The wicked never able to stay God's judgements.  prevented by no policy, stayed by no bribes, nor abated by any medicine: till such time as he hath laid the honours, houses, habitations and whole posterities of the wicked even with the ground. 
The end of the wicked.  As may be seen of jeroboam, Baasha, Ahab, and joab, that I say men visited with sickness, upon a sound savoury of the premises, may without delay enter into a serious speech, and due consideration of their own estate, in regard of sin: 
Search sound without soothing yourselves.  and if they find that such sins as you have heard here before to be plagued of the Lord, to rule and reign in them, or any sin and transgression of God's commandments, then let them impute the cause of their visitation, to their own sins, and wicked conversation, resolving further, that he will not withdraw it, who hath sent it, he will not heal them, who hath wounded them, they shall not recover of their sickness, nor come down from the bed whereon they lie, till such time as the Lord see them broken hearted with David; and vowing to his majesty, the continual sacrifice of a better life, or at least, if they pass that disease or fit (unless they from the heart repent) let them look ere it be long, 
One being gone, another will come, unless thou repent.  to come under the extremity of some other: that shall be as a beasome in his wrath to take all away. Last of all, I wish even from my very heart root in jesus Christ: that all of you my Countrymen (for whose comfort especially I was moved, to pen this little unworthy treatise) may search, and thoroughly ransack your hearts to the bottom: for these sins, uz. Murder, contempt of God's word, persecution of God's children, covetousness, oppression, killing, pride, despairing of God's power: Idolatry, lying against one's own conscience, despairing of God's mercies, which sins flourishing in the reprobates, have been fearfully plagued as you have heard before. 
Search till we find them, for they are amongst us.  Search further for wicked and unlawful marriages: for whoredom, murmuring against God's faithful magistrates or ministers. And so the monstrous profanation of the supper of the Lord: sins for committing whereof, the Lord hath grievously punished his own people, as plainly hath been proved: yea and for many more, than all these would I have you, with yourselves to make a particular and strict examination, 
Pray you so likewise. Ephes. 1.17.18.  and I beseech God, even the father of our Lord jesus Christ, that the eyes of your understanding may be enlightened, that you may discern and clearly see how far you have entered a covenant, and bound yourselves in league with most of these sins, and many other most abominable sins; 
Over all generally. In many places.  as your horrible Atheism, affected ignorance, gross Popery: and in most places mocking, and contemning the Lords ordinary means of your salvation: in seeing of them, acknowledge your long and continued afflictions, to be sweet corrections, 
The Lord hath dealt easily with you, as yet.  in regard of that fearful and dreadful condemnation, they have long since before this cried for, as a stipend of desert due unto them; yea in utter loathing of them, and hearty grief for offending God by them: let us all cry with the prodigal child: that for our sins we are not worthy to have the heavens to cover us, the earth to bear us, 
Luk. 15.21.  jehovah to protect us, or jesus Christ ever to be a Saviour unto us: yet here not to stay, but in hope as our anchor, through faith, as our hand, by the promise of the revealed word for our certainty to press and post forward, and with the Eagle to soar up to the true physician of our souls, for healing our sicknesses, the good Samaritane to bind up our wounds, the everlasting high Priest, for bearing our infirmities, even jesus Christ the righteous: that thereby our sins, the original of our sicknesses, may be blotted out and clean cleansed: and from Christ we may hear this comfortable voice: Arise and walk, etc. Be whole, for thy sins are forgiven thee. My beloved in the Lord, 
No sound course but this to save us from perishing.  except this through course be taken, never look for saving, sound, and continuing health; but even with Gehezi to die a leprous man. Now as I have spoken of particular men, for particular sins diversly diseased: so may I speak of whole countries, kingdoms and places, who for sin and iniquity have been plagued. Some with sudden destruction, 
Genes. 19  as Sodom & Gomor. Some with captivity, as the Israelites under the Babylonians. 
2. Chro. 36.  Some with having the godly, wise, and aged Counsellors taken from them, as Esay threateneth the jews. 
Esay. 8.1.2.3.4 1. King. 20. 2. King. 6.19. 2. King. 17.29.  Some with death and famine, as was Samaria and jerusalem, and as this our nation of late: and some with the disease of the pestilence, burning ague, and bloody issues, as this our own land: first, not long since in the South parts: 
We have felt the same.  and now these two years last passed in our Northern parts. And seeing it hath been proved, that these corrections and punishments flow from our own disobedience and wilful rebellion, 
From whence these punishments flow.  therefore if ever the effect we desire to have removed, let us first take away the cause, which is our sins, 
Sublata causa tollitur effectus.  and assure ourselves the effect will cease, which is God's fearful punishments. Doctrine. These proofs, examples, and uses being thus laid down, this doctrine following shall be the conclusion of it, uz. what evil soever we suffer either in body or mind, we may impute it to our sins, 
Psal. 38.5.  as the original and first occasion thereof: whereupon may be gathered a second doctrine. 
Caluin. in joh. cap. 5. vers. 14.  Non sunt fortunae hominum calamitates, sed totidem sunt castigatoriae ferulae: Our sicknesses, diseases, or griefs, be they inward or outward, proceed not from fortune, or by chance: 
Amos. 3.6.  but by the foredecreed counsel of the highest, that they may be as so many checks unto the pride of our sins: the truth hereof being granted, there ensueth an exceeding comfort to the conscience, 
A comfort.  careful of God's service, uz. that our heavenly father taketh no delight, nor pleasure in punishing us: and therefore doth he never severely scourge us, 
Calu. ibid.  but when he is highly offended by our transgressions, and perforce urged to change mercy into judgement, 
The Lord is haled on to judgement by our sins.  & his loving countenance into severe corrections. And thus much generally have I set down, and proved the cause and original of sickness, sorrows, troubles and death itself in all men living upon the face of the earth, as they are Adam's branches and posterity.  
Now lest the godly man (for conscience sake persecuted, or for his further trial of the Lord afflicted) should be too much dismayed, and think his persecutions were but just plagues for sin, and his crosses no comforts, contrary to the sweet promises of the Gospel in that behalf: 
How and for what end afflictions are laid upon the godly.  therefore let us search how and in what sort they are laid upon the godly. The nature and condition of all troubles both of body and mind, in respect of their first original, are qualified to the children of God and true Christians: not by any dignity, or desert at all of their own, but as Elisha healed the bitter and venomous waters, by casting salt into them: 
Note well.  so the bitter and intolerable sting of death, the bitter and unsavoury sicknesses and diseases both of our bodies and our souls are healed, the nature of them changed, the poison removed, by the savoury salt of Christ his blood: yea, all sick, halt, lame, and withered men, have their griefs eased, by the troubled, persecuted, scorned, scoffed, and crucified body of our Lord jesus Christ: as this sick man was healed in his body, by troubling the clear water: Christ his blood shedding being (in judgement of wicked men) as unlikely to work us any good, as salt to make fruitful, or muddy water to make a lame man whole. In this, Christ jesus our debt for sin is discharged, and upon his cross is the obligation of ordinances (that was against us) fastened, 
Revel. 3.18.  and he is the very purgation that cleanseth, the saving eyesalve that giveth light, 
Matth. 3.17. Collos. 1.13. 2. Pet. 1.17.  and the well-beloved son of God, by whom our cries are conveyed to his father, in whom he receiveth and heareth our plaints, and for whose sake we enjoy all the blessedness and good things that ever we have.  

Christ wholly altered the nature of afflictions to his own Church.  Now therefore in this Christ our alone Saviour. sickness to his faithful members is as comfortable as health: affliction as sweet as peace, adversity as acceptable as prosperity, death as welcome as life, the grave as a most sweet perfumed chamber, for the bodies of the Saints to lie in: for they can with S. Paul say, 
Rom. 8.1.  There is no condemnation to them that are in Christ jesus. It makes them not fear death, but rather in God's appointed time desire it, in seeing the miseries of this present life, and by a lively faith soaring up into the unspeakable joys of the life to come. And therefore they say with Paul: We know, that if this earthly tabernacle of ours be dissolved, 
2. Cor. 5.1.  we have a building given of God, not made with hands; but eternal in the heavens. And Christ jesus whether we live or die, is unto us both in life and death advantage: yea, we seeing that while we live, 
1. Thess. 5.10. Phil. 1.21.  we are naked in this world, we sigh; desiring to be clothed with our house, which is from heaven. And seeing while we are here journeying upon the earth, we are absent from our head and husband: therefore we desire to be dissolved, 
Philip. 1.23.  and to be with our husband & Saviour, which is best of all. And finally, seeing there is nothing in this world, but corruption, 
Eccles. 1.1.2.  alteration and vanity, we wait, we look, and long for the day of our refreshing, when we may forever lift up our heads, meet our elder brother in the clouds, and receive the incorruptible crown of glory, laid up in store for all the Lords elect, ere ever the foundations of the world were laid.  
Thus God's children may rejoice, when the wicked shall howl and weep, they shall be satisfied as it were with marrow and fatness, yea even when they seem to be full of faintness: when the fat bulls of Basan, and the devouring lions shall be sent empty away: yea they shall clap their hands, and lift up their heads for joy of that. In terror and fear whereof, the wicked shall gnash with their teeth, grin like a dog: and for avoiding of it (though all in vain) they shall wish the rocks to open, the hills to cover, and the mountains to be as a shelter unto them, from the glorious presence of him that sitteth upon the throne. Thus death against the godly hath no sting, hell against the Christian hath no victory, 
Read Heb. 12 11. Psal. 30.8.9. & 34.18.19 & 119.71.  affliction is not our confusion, as husbandmen use to bring dead trees and burn them in the fire: but our affliction is for our firmer & further consolation and edification: like as a good husbandman purgeth his vine, that it may bring forth more fruit. 
Psal. 30.5.  Heaviness with the godly may endure for a night: but assuredly peace & joy cometh in the morning. Seeing then that thus happily it goeth with us all in our greatest afflictions (if we belong unto Christ) I will conclude as Saint Paul concludeth his treatise of our immortal state in the life to come: that seeing death once had dominion over us, but is now destroyed; afflictions hurted us, but now they profit us; sickness affrayed us, but now comforteth us: even thanks and all thanks be given for ever to God the father, 
1. Cor. 15.57.  who hath give us this happy victory, through our Lord jesus Christ.  
Now for the wicked, their sickness, sores, 
As for the wicked it is not so with them.  griefs and vexations, are still unto them as stipends of sin, tokens of God's wrath, and (unless they speedily repent) even beginnings (as I said before) of the flashings of hell fire. I deny not but the godly man may have for the outward operation, the same sickness, sore, 

For the outward operation of the sickness they may agree. Cal. in Psal. 37.19.  
A difference between the afflictions of the godly and ungodly. Psal. 1.4   grief and trouble, that the wicked and ungodly have: yet inwardly ever this difference shall be found: Quòd Deus suis in necessitate manum porrigens, impios deferit: God in time of his children's necessities, be they never so great, still stretcheth out his hand for helping them, and upholding them, lest they fall: but as for the wicked, it is not so with them: he utterly rejecteth them, forsaketh, and giveth them over unto their own hearts lust. 
Propter peccatum.  Flagellantur justi propter probationem, iniusti ad perditionem: The godly are afflicted for their greater trial: but the wicked are afflicted for their confusion, because of their great sins. 
Esay. 9.13.14.  For the people (saith Esay) turneth not unto him that smiteth them, neither do they seek the Lord of hosts. Therefore will the Lord cut off in one day from Israel, head and tail, branch and rush. Pijs afflictio est disciplina: qua docetur iram Domini effugere, & voluntati eius obsequi: Affliction to the godly is for discipline in themselves, whereby they are taught to avoid the Lords wrath, by reformation of their lives, and willingly to yield obedience to his commandments. Whereupon Paul saith, When we are judged, 
1. Cor. 11.32.  we re chastened of the Lord, because we should not be condemned with the world. Impijs verò afflictio, est obduratio, qua a malo in peius progrediuntur, sicut Pharaoh. But unto the wicked, 
In every affliction two things to be considered.  affliction is a mean of hardening their hearts, whereby they proceed from worse to worse. In every affliction two things are to be considered: first, God's judgement: secondly, God's mercy. 
The wicked partaker of the former but never of the latter.  The wicked in their afflictions are partakers of the one, which is God's judgement: but never of the other. The godly are partakers of both; judgement for their sins, mercy for jesus Christ his sake. Hereupon saith Nahum: 
Nah. 1.7.  Good is our God, and comfortable to his own children in the day of trouble. And David: Call upon me in the day of trouble, and I will deliver thee. Lo his mercy, whereof the wicked are never partakers. So that herein appeareth again wherein the godly are common partakers with the wicked in afflictions, and where they differ. 
Psal. 85.   
The last thing that I will note out of this part and so end it; is this: That in the words, sin no more, we may note that the Lord was privy to all his former sins and offences that ever before he had committed: and therefore it is, as if he should say, I have seen, noted, and observed all such sins, as ever before this thou hast committed, either publicly or privately, inwardly or outwardly, by thought, word and work: and for the same have afflicted thee, and also in the end delivered thee: take heed therefore thou sin no more. Hence note the Lord hath Eagles eyes to see the corners of our hearts, and all our sins never so closely committed: nothing so secret but it shall be made manifest: 
Mat. 10. Read Psal. 138.  and that which is committed in corners, shallbe published on the house top. Then ever hereafter let every man work as in the day time, walk as in God's presence, behave themselves as having the Lord an eye witness, who if we do well, in his mercy will accept of us: but if we do evil, 
Gen. 4.7.  then know sin standeth at the doors, who will never cease crying in the ears of the Lord for vengeance, till such time as it be powered down upon the wicked in fearful manner, and executed upon the unbelievers, to their everlasting destruction. And thus much for the second part of the words of exhortation, which is, that sin was the cause of his long sickness.   

THE THIRD SERMON OF THE DUTY OF OUR DELIVERANCE.  

The third Sermon.  NOw followeth the third part, uz. what must be the effect of his health, recovery, or what must be the duty of his deliverance: drawn out of the same words that the other part was, though not in the same sense, Sin no more. This is the subject of the whole treatise, describing the duty that this man healed must ever be mindful of, to his loving and merciful father for his great and large deliverance: and in him may fitly be gathered the duty of all God's children to the Lord, for so many liberal and loving mercies, as continually he poureth upon them. 
Particulars showing the mercies of God.  How greatly this poor man was bound to render thanks to the almighty for his deliverance, I have before set down in some particulars: as the dangerous disease over his whole body: the long continuance of it, even most of his life: the little good that any likely means of outward medicine did for him, with some other more: the consideration whereof, could not but make him return from the water with Naaman, and come to offer the rich and precious gift of his whole heart to the Lord, as an acceptable sacrifice, wherewith he in mercy is ever well pleased. The like course if every one of us would take, after our great and marvelous deliverances, even with the Ruler, 
joh. 4.52.53.  whose son Christ had healed, being at the point to die, to enter into a serious and through search, 
This particular course is meet for all of us, the more to move us to thankfulness.  of the very particular circumstances, of the danger wherein we were, and the deliverance thereout in God's mercy; it could not but urge the efficacy of this point wonderful much, Sin no more.  
And first I will by some examples and proofs out of the Scriptures show, how from time to time the godly being delivered out of any dangers, either spiritual or corporal], the Lord hath required, and they willingly have acknowledged some special duty therefore. Moses with the Israelites, having enjoyed the great and memorable mercies of the Lord, in overthrowing Pharaoh, and delivering them from him, letting them go through the red sea as on dry land, do present] that join all together with heart and voice to praise the Lord, Moses beginning, and they all following in the heavenly melody of thanksgiving, thus: I will sing unto the Lord: 
Exod. 15.1.  for he hath triumphed gloriously: the horse and him that road upon him hath he overthrown in the Sea. 
Vers. 4. The deliverance.  Pharaohs charets and his host hath he cast into the Sea: his chosen captains also were drowned in the red Sea. Therefore as his duty, he acknowledgeth & saith, 
Ver. 2. The duty.  The Lord is my strength, and my praise, and he is become my salvation. He is my God, and I will prepare him a tabernacle. He is my father's God, and I will exalt him.  

judg. 5. Ver. 27.  The Lord having given Deborah and Barak a triumphant victory over their cruel enemy Sisera, Deborah thereupon reasoneth of the miracle in her song, and resolveth of performing a most excellent duty, as thus: They that remain, 
The deliverance.  have dominion over the mighty: the Lord hath given me dominion over the strong. 
Ver. 13.  He (meaning Sisera) bowed down at her feet he fell down, and lay still: at her feet he bowed him down, and fell and when he had sunk down, he lay there dead. Therefore as our duty, 
Vers. 2.3. The duty.  Praise ye the Lord for avenging of Israel, & for the people that offered themselves willingly. 
Vers. 12.  I will sing unto the Lord: I will sing praises unto the Lord our God. Up Deborah, up, arise, and sing a song arise Darak, and load thy captivity captive, thou son of Abinoam.  

Psal. 107. The deliverance.  David rehearsing in the 107. Psalm many and great deliverances: as first of dispersed strangers, and their misery, vers. 3.4.5.6.7. deliverance out of captivity and prison, vers. 10.11.12.13.14. and lastly, the deliverance of poor tossed shipmen from the dangers of the seas, vers. 25.26.27.28.29.30: addeth the duty of all such as are delivered therefrom, thus: 
Ver. 8.15.21.31. The duty.  O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the sons of men.  
In the 105. Psalm, David from the beginning thereof, unto the latter end thereof, 
Psal. 105. The deliverance.  is wholly occupied in expressing Gods miraculous and merciful power, in protecting Israel from Abraham's time (when they were but a few in number, and strangers in the land) till such time as by a mighty hand; and outstretched arm, he brought them into the pleasant land of Canaan. And in the last verse he noteth what use they must make of so many mercies, and what duty diligently they must walk in, for God's favourable dealing with them, thus: That they might keep his statutes, and observe his laws. Praise ye the Lord. 
Ver. 45. The duty.   
Many more proofs I might allege out of the word of God, for corporal deliverances bestowed upon the Church from time to time, and what must be the duty of such deliverances: but these may suffice for the plain proof of outward deliverances and their duties. 
Of spiritual deliverances. The deliverance. Luke. 1.74. Vers. 77. Vers. 79.  Now of spiritual deliverances, and their duties.  
Being delivered out of the hands of our enemies: knowledge of salvation given unto us by remission of our sins in jesus Christ: light given to us that sit in darkness, and in the shadow of death, and guiding our feet into the way of peace: must of necessity in the partakers of this deliverance, bring forth this duty: even to serve the Lord without fear, 
Vers. 74.75. The duty.  in holiness and righteousness all the days of our life.  
The Apostle Paul in his Epistle to the Romans, 
Rom. 13.12. The deliverance.  noteth a great deliverance in a few words: The night is past: and being so, never forget the duty which followeth: therefore let us cast away the works of darkness, 
Vers. 13.14. The duty.  and put upon us the armour of light, hereafter to walk honestly as in the day time, not in gluttony, and drunkenness, chambering and wantonness, strife and envying: but put ye on the Lord jesus Christ.  

1. Cor. 6.20. The deliverance. The duty. Vers. 20.  Paul telleth the Corinthians of a great deliverance, thus: Ye are bought with a price: and therefore your duty is to glorify God both in your souls & bodies: for they are the Lords. And again, Seeing ye are so dearly bought, and purchased with such a precious pearl: therefore be not the servants of men. 
1. Cor. 7.23.   

1. Pet. 2.18.19. The deliverance.  Peter speaketh of a most comfortable deliverance: Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation: but with the precious blood of jesus Christ, as of a lamb undefiled and without spot. And therefore seeing the purchasing of our salvation was a matter of such difficulty: for silver and gold could not do it, a matter of such necessity: for the devil ruled over us, as a cruel tyrant: a purchase at such a high rate, and the matter of it of such a precious valuation: for it was the blood of Christ, being most precious, and the lamb of God undefiled and without spot: 
1. Pet. 1.17. The duty.  all Christians duties therefore it is that are partakers hereof, even hereafter to pass their time, and spend the days of their dwelling here on earth in Gods most holy fear.  
Now out of all these testimonies and examples which have hitherto been alleged, concerning Christians duties, for deliverances either spiritual or corporal, may further very fitly be gathered what is the end of the grace and favour of God towards us, in, 
The end of God's mercies towards us.  by, and through his son Christ jesus, even thus:  Deo reconciliatus peccator, salutis suae authorem, piè, sancteque utuendo colat: That the sinner being reconciled to God, must ever after glorify the author of his salvation, by leading a holy and uncorrupt life. Yea, Eodem verbo quo venia nobis offertur, simul vocamur ad poenitentiam: By that same powerful word of the Lord, whereby health, life, liberty, or forgiveness of sins is offered unto us: by the very same word is sounded out unto us, Sin no more.  
Now it followeth more thoroughly to search into the natural sense and meaning of these words, 
The natural sense & meaning of the word.  Sin no more: and to set down chief what is meant hereby: the which words uttered by our Saviour Christ to the man healed, I take it may be thus resolved. Whereas thou from the first time of thy cradle, till now, that I looked upon thy distressed case, hast been no better than a dead man, in thy sins and trespasses, 
Ephes. 2.1. Esay. 5.18.  drinking sin like water, and drawing n sin as it were with cart ropes, sin reigning in thee, 
Rom. 6.12.  and Satan triumphing over thee, by captivating and enthralling all the powers of thy soul, to his own bend and obedience, making thee come when he called, and run when he bade thee: this sickness in thy soul made sores in thy body, and thy senseless and secure conscience brought an universal lameness to thy carcase: so that as the parts of thy soul being bereaved of their powers, were no better than withered and unprofitable branches: 
john. 15 5.6  even so the whole constitution of thy diseased body, lay withered and dead, no part able thoroughly to minister comforts to another, till such time as I viewing thy case, had compassion on thy calamities, and in my power healed that disease with a word, which all outward medicines could never do by continual practice. Seeing it is so, the wages I wish is a continual watch against sin, my fee, a fear to offend, and all the reward I require, is true, hearty, and unfeigned repentance for all thy sins, 
Psal. 51.  an acceptable sacrifice wherewith I am always well pleased. And as before through sin thou wast sick, through sin thou wast weak, and by reason of thy sins thou couldst not stand upright: so now thy sins being pardoned, thy sickness healed, and thy former strength restored: rise up from sin, awake from sleep, and live no more the life of the wicked. Thus than I gather the scope and drift of our Saviour Christ his exhortation to be, to draw the man healed to true repentance, the acceptable price he must pay to his God for all his mercies. And the phrase of words, are even the very same both in sound and sense, that the first part of true repentance is described by unto us in the old Testament: As in Esay. 1.16. Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil. And Psal. 34.15. Eschew evil. And again, Esay 55. vers. 7. Let the wicked forsake his ways. And in jere. 14. O jerusalem, wash thy heart from wickedness. And in Ezech. 16.61. Remember thy ways, and be ashamed. And jere. 4.4. Break up your fallow ground, circumcise the foreskin of your hearts, and be no more stiff-necked. And in the new Testament for the same purpose are these words used: Crucify the old Adam, 
Colloss. 3.5. Two parts of true repentance.  mortify the earthly affections, etc. For whereas there are two parts of true repentance: the first called a kill, the second a quickening; the first a dying, the second a renewing; the first a forsaking, the second an embracing; the first a casting off, the second a putting on. And to conclude, the first a ceasing from sin, the second a continuance in care of a good conscience, the man is here exhorted by our Saviour Christ to true repentance, by killing the old Adam, dying to his iniquities, casting off the unfruitful works of darkness, and never sinning as he hath done before, 
Ephes. 5.11.  which is the former part of true repentance. For this is the first degree of repentance to salvation, that the sinner forsake his former follies, which before he hath frequented, renounce his former life wherein before he lived, and frame his whole doing to the rule of righteousness, which before were out of frame. So that I may conclude, where there is no forsaking, no removing, nor better framing, there is never brought forth any thing, but feigned, hypocritical, and pharisaical repentance. Hence out of all this which hath been delivered, may it first be said to the man healed, and in him to all in general who have tasted and enjoyed in abundance the sweet mercies of God, in the mediator of the new Testament Christ jesus: and especially to you my countrymen, who cannot deny but God's mercies have been multiplied upon you in most sweet manner, 
Apply it to yourselves.  even like unto the dew of Hermon that fell upon the hill of Zion, & watered the dry earth that gaped for it: that for the man, he was like the t●●e that was thoroughly dunged, and manured about: and of ourselves it may be said; what could the Lord have done more for us his vineyard, than already he hath done, seating it in a fruitful hill, hedging it, gathering out the stones of it, and planting it with the best plants, building a tower in the midst, 
Look to thyself well, seeing this is thy case.  and making a winepress therein? That therefore to the man Christ said in effect: this is my last year of my dunging and manuring, either cease from thy folly, and offend me no more, or else look for nothing but hewing down with the axe of my judgements, and to be burn up for ever. But happy man, and thrice happy, so healed by Christ in his body: for it wrought in him ever after the saving health of his soul. And to you my beloved neighbours, let me in the behalf of our gracious God cry, that the matter and case on his part, going so with you as it doth, either now or never bring forth fruits worthy amendment of life: you that have hitherto been awake, but not with wine; 
Our wicked and damnable course enforce our effectual calling.  dead, when you seemed to live; Atheists, aliens, and strangers from the commonwealth of Israel, stopping your ears at the voice of the crier, senseless at the stroke of God's hammer, persecuting those that prayed for you, contemning those that gave you wholesome counsel: and finally, you that all your lives long hitherto have sported and solaced yourselves with sin, as Samson with Dalilah, shake off your sin, awake from sleep, and stand upright, open your ears, and circumcise your hearts, and let the Lords voice enter into your souls, crying: work as in the day, hear as from the Lord, and walk as in his presence: to whom let us all make answer with a sweet resounding echo thus: Thy voice, thy call, 
Happy are we if we hear aright.  thy law, thy lore, and eke thy praise will we bear, obey, extol, and magnify all the days of our life being here on the earth. This if we do, then happy shall we be: stand fast for aye, and a parcel of the Lords vineyard beloved for ever: but if we do not, but delay the time of our repentance, as we have done: oh alas, I must and will tell you what he will then do unto us sinful, wicked, and careless contemners of his graces, even take away his hedge from us, break down his wall, lay us waste, 
A fearful afterclap.  and neither plant, prime, cut, nor dig us any more: and then mark what woeful sequel thereupon shall follow: we shall be trodden down, eaten up, and destroyed by the wild bore out of the forest: and no good shall then grow amongst us, but brambles and briars, tokens of his wrath: as in Adma and Zeboim.  
Again, as this exhortation serveth to the man that never tasted of repentance before, that now without delay he turn unto the Lord, cease from his sin, and bring forth fruits worthy amendment of life: so likewise it may serve, and be in place of a loving and pithy exhortation to the protestant, 
It serveth as an exhortation to all protestants of our country. joh. 11. Mark our happy case on God's behalf. Ephes. 2.  and professor of Christianity in these our days, whose case on God's behalf is like to Mary magdalen's, out of whom went seven devils: like to Lazarus, who was raised from death to life, after four days rotting in his grave: like to the Ephesians, quickened, raised up, made new, and brought to sit in heavenly places, by the blood of Christ, from aliens and strangers to the commonwealth of Israel, without hope, without God in the world: yea of foreigners and strangers, made citizens with the Saints, and of the household of faith. And to conclude on God's behalf, like to the untoward and trewantlike scholars, of whom the author to the Hebrues maketh mention, who were lightened, tasted of the heavenly gift, 
Heb. 6.3.4.5.6.7.  and were made partakers of the Holy-ghost, casted of the good word of God, and of the power of the world to come. The professors I say on God's behalf, being in as happy a case as Magdalen: grace offered from God the father, by his son Christ, to dispel and drive back Satan, and dispossess them of many devils, as comfortable a case as Lazarus was in, called by the sounding ministery of God's word, out of the pit and grave of their sins, where they have not lain almost four days, as Lazarus: but by an inveterate custom of sin, all their days rotting therein, yet at last made to hear this powerful voice, Awake thou that sleepest, and stand up from the dead, etc. And to conclude, of no people made a beloved people; of aliens from the common wealth of Israel, made owners and heirs thereof by grace; and of servants by nature, made sons unto God, by adoption in Christ jesus. But these professors of the Gospel, so gracious on God's behalf, who hath laid out himself, and his mercies wholly in his son Christ unto them all: yet in regard of themselves, and the courses of their lives, not unlike the foolish Galathians, 
Gal. 3.1.  who did for a time run well, but in the end obeyed not the truth, loved their Apostle so dearly, 
Gal. 4.15.  that they would have plucked their eyes out of their heads to have done him good: yet after a time hearkening to false Apostles, they accounted him their utter enemy, 
Vers. 16.  be; cause he told them the truth. These at the first publishing of the Gospel were very fervent, accounting it sweet: but after some trials for the same laid upon them, they fainted, adjudging themselves unable to undergo the burden. And to conclude, though they begun in the spirit, yet Paul was afraid of them, that they would altogether end in the flesh. Yea, fitly may many of our Christians at this day, be compared with the protestants against whom Peter wrote, who promised unto others liberty, 
2. Pet. 2.20.  and yet were themselves the servants of corruption: who after they had escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ, were yet again tangled therein. And to conclude, as I compared them to the Ephesians before, in regard of the multitude of God's mercies offered them: so now may I again fitly resemble them to the same Ephesians, but not in the same sense as before, being now comparable with them for carelessness, 
Apocal. 2.4.  coldness, and lukewarmness in God's service. For unto the Ephesians Angel or pastor, john the Divine was commanded to write divers things: amongst which, this for one, that the Ephesians had forsaken their first love.  
Thus than the case going with us all that profess the Gospel, so happily, so comfortably on God's behalf, even raised up to sit in spiritual places with Christ jesus: and so dangerously and so doubtfully on our own parts, amongst many, in regard of their sensual, carnal and careless carriage of themselves, in the midst of a sinful and crooked generation: this duty of the sick man's deliverance, laid down and described in our text here by Christ, may serve very fitly for us all, and be continually applied of every one of us, and still sounding in our ears, as though Christ were calling upon, or conferring with us, saying: Behold, thou art made whole, sin no more.  
Ye that were dead in your sins hath Christ quickened: 
Mark well o my brethren.  ye that were strangers from the life of God, through the ignorance that was in you, because of the hardness of your hearts, hath he illuminated and opened the eyes of your understanding, that ye may see and discern of things that differ one from another. Yea unto you all that profess the Gospel let me speak: Behold, beho] d, ye that were deaf do hear, 
Blessed be God for it.  ye that were lame do go, ye that were dumb do speak, ye that were leprous are cleansed: and ye poor souls whom Satan once overruled, keeping you in darkness, popery & superstition, to you, to you I say is the Gospel preached, the happy news of salvation sent, and the kingdom and glorious throne of Christ jesus erected amongst you. But me think I hear some say, that the man to whom these words were first uttered by Christ, 
The secure reasoning of many.  had cause and great cause to put in practise this wholesome counsel: for he was made whole, not only in soul, and the parts thereof, but also in his body, when he never expected any recovery: but as for us, or as for me, although the spiritual blessings we feel and perceive: yet for bodily healing, or preserving from dangers, wherein can we find it? O my beloved, behold further, and ye shall see what mercies the Lord hath magnified towards you, in regard of corporal health, or bodily deliverances.  
First, it is not unknown what devices Satan by his ministers, 
An answer unto it.  hath used both foreign and domestical, for the subversion of our gracious prince, (the stay of our safety, and the staff of our strength, next under God) the invasion and possession of our Realm by foreigners: and from all these, behold we are made whole, and both the deviser and the devices brought to nought. For other deliverances corporal, as from famine, the pestilence, the running issues, and the burning fever, whereof most parts of our land have tasted, I spare to speak: because we are so lately made whole, or delivered from them, and do conclude my answer of the objection, with Paul the Apostle to the Romans: If God spared not his own son, but gave him for us all to death: how shall he not with him give us all other things also needful for us? Nay, blessed be God, he hath given us them already: so that now hence followeth the duty he requireth; of you Magistrates that profess to defend the Gospel, by the sword of your authority; of you pastors that preach the Gospel; and of all others that openly profess the Gospel in more zeal, and forwardness for outward show, than many others; to you all I say, take heed, look to yourselves, that ye receive not the grace of God in vain: that ye do not cry Lord, Lord in voice, and deny him in your lives; that ye be not professors, and no practisers; hearers, but no doers. Sin no more in your lose lives, as you have done, by dispensing with justice, daubing up the Lord's wall with untempered mortar, rising up early, or sitting up late to drink strong drink, defiling your bodies by the uncleanness of whoredom, blaspheming God by swearing, or profaning the Sabbath of the Lord, by following your worldly businesses: for with these sins I am afraid, many that profess the Gospel are defiled, whereby justice is perverted, the Lords building hindered, the godly offended, and occasion of stumbling to the weak ones thereby administered, and generally by means hereof, the wicked uncircumcised Gentiles, have taken an occasion of blaspheming the glorious Gospel of Christ jesus, as the wicked by David's offence in his days. Do not account the show of this world such a silver shrine as you do: do not with one hand receive Christ, & with the other embrace this evil world with Demas: Kiss not Christ once, and after with judas betray him: be not so new-fangled this day, as with the Pharisees to cry, Hosanna, welcome Christ, and to be altered soon after with the Chameleon, crying kill, and crucify him. Let not such unsavoury and unsanctified communication come out of your mouths: as sometime one shall hear even from those that brag much of the Gospel either concerning worldly matters, or their vain sports and pastimes of this life. Do not for a time affect & love your pastor for his message sake, and after a while to bring itching ears, that unless he will speak ad placidum, you will persecute him, and unless he willbe a weathercock to transform himself fit for your humours: you will account him an unprofitable watchman: run not too fast for fear you faint, neither run aside for fear you fall in the ditch: but run so as you may finish your course with joy: lay your building upon that corner stone, as you resolve to persever: begin not in the spirit, and end in the flesh: remember from whence ye are fallen, even from your first love, and your former care: repent, and do your first works, ye that know the way of truth, walk in it, work by it, let word and deed, profession and practice be simul eodem, & circa eadem: concur together for the advancement of the glorious crown and kingdom of Christ jesus. And to conclude, in the bowels of jesus Christ I beseech all you my brethren by profession, give no more such a scandal, by your lewd lives, as you have done, neither to jew nor Gentile, to those that are without or within the Church: take the Apostle Paul herein for an example: walk more warily, that the Gospel on your behalf be not evil spoken of: & finally dearly beloved, let your light so shine before men & let your conversation be so honest among the Gentiles, that they seeing your good works may glorify God our heavenly father in the day of their visitation. And thus much of the force of these words Sin no more to all that do profess the Gospel of Christ, not so sincerely as they ought.  
It followeth now to set down the measure of this duty: Sin no more. viz. How, and of what manner of strength sinning no more ought to be with the godly: and here we may not think that the drift of our Saviour Christ in laying down his duty, is to persuade the man healed, or in him any one of the godly: that he expecteth in them an immunity and freedom altogether from sin and the remnants thereof, and that after our deliverance from dangers, either spiritual or corporal, we should become so perfect in our profession of Christianity, 
Esay. 64.6.7. Prou. 20.9. Eccles. 7.21. 1. King 8.46.  as that we should be altogether pure from the blots and blemishes of any sin whatsoever. For the example of the godly of all ages, recorded in the book of God, testify the contrary: who still feeling in them a rebellious nature, prone and prompt to sin, do pray continually for strength against the same. And in all humiliation do prostrate themselves, 
Psal. 143.2. &. 130.3. Dan. 9.5.6.7.8.9.10.11.  before God's tribunal seat, humbly craving the Lord never to enter into judgement with them for their sins daily committed: using these or the like speeches: Enter not into judgement with thy servant O Lord, for if thou dost, no flesh shallbe justified before thee. Again, If thou o Lord mark what is done amiss, oh who may abide it. The rule of prayer given by our Saviour Christ enforceth this point, teaching the godly while they live, ever to pray, forgive us our debts, 
Mat. 6.12.  the authority of the scriptures confirmeth the same in many and sundry other places, 
Gal. 5.17.  teaching us to acknowledge and confess, when we have done all that ever we can, we are unprofitable servants: And that if we would, 
Luke. 19  we have no sin, we deceive ourselves, and the truth is not in us: so that hence, 
1. john. 1.8.  if any spirit there arise, so foolish as dare affirm, that the Church and the particular members thereof ought to be a pure and sanctified Church of itself, and in itself, from all stain and corruption, either in doctrine or manners, 
The only perfection in this life is to know ourselves imperfect. jerom. in epist. Nunquam ad perfectionem pertingemus, nisi confecto nostro stadio. Cal. in Ephes.  we are taught what to answer, that we can never be partakers of that total freedom, and final victory over sin, and the poison thereof, till that mortality be swallowed up of immortality: and we enjoy the presence of him that sitteth upon the throne. The measure then of our sinning no more, that the Lord requireth of his children, as the duty of their deliverance, is the very same which the Apostle Paul urgeth to the Rom. Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof: Neither give ye your members as weapons of unrighteousness unto sin, but give yourselves unto God. Wherein the Apostle willeth the Rom. to strain and strive, that (being by jesus Christ delivered from the bondage of sin, and the slavery of their spiritual Pharaoh) sin get not the dominion over them again, that it should not like a merciless tyrant rule over them again, neither that ever their powers and strengths should serve to Satan's beck and bend again: but to labour continually, that sin may die, the old Adam may be slain in them, and a continual care, and principal study to serve God, should bear the rule, and have the pre-eminence in them. 
Calu. in Rom. Cap. 6. ver. 12.  Tamet si peccatum in nobis residet, tamen absurdum est, ut ad exercendum suum regnum vigeat: Although sin while we live will have some resiancie with us: yet is it very absurd and unmeet that it should overrule us. Totis viribus extinguendo in nobis peccato, 
Bucer. in Rom. Cap. 6.  & vitae Dei excitanda insistere debemus: Strive we must with all our strength, that sin in us, may more and more be lessened, and the spiritual life of God raised and quickened in us, by jesus Christ our Lord. This proof of the Apostle Paul, being so pregnant, for confirming this point of the measure of our ceasing from sin, & performing obedience to the Lord, I will (as God shall guide me by his holy spirit) insist a little further in laying down the reasons and arguments, that the Apostle useth in the two aforesaid verses: That sin in the godly ought not to rule and reign, and carry them captive after their conversion, as it did before.  
Let not sin reign in your mortal bodies. 
The first argument.  The first argument he allegeth to prove that sin ought not to reign in them, is drawn from the filthiness and power of sin: it is a most filthy and dangerous matter to suffer sin to rule in you, and to exercise power in you. But unless you withstand sin with all your strength, and keep continual watch against him, he will break in upon you, and bind the keeper of the house: this part is drawn out of these two words, sin reign. 
The second argument.  The second reason is drawn from the effect of sin which is death, for it is sin that causeth our bodies to be mortal, as hath been proved at large before: this the Apostle noteth in these words, mortal bodies.  

The third argument.  The third argument is drawn from the comparison of our worthiness in Christ, clothed with his righteousness, with the filthiness of unrighteousness. For if we give our members unto sin, we make them the weapons of unrighteousness, by means whereof issueth nothing from them but that which is unrighteous altogether, whereas God hath created them in Christ to be instruments of righteousness drawn out of these words: Your members weapons of unrighteousness.  

The fourth argument.  The fourth reason is drawn from the comparison of sin & God: viz. of eternal death and eternal life: for when as the Apostle had said: Give not your members to sin: he annexeth the contrary and saith: But give yourselves wholly to God: And that he may express with what service and endeavour we ought to addict ourselves to God, and his worship, he doth not say barely: Give your members to God: as he forbiddeth them to give them to sin, but he saith: Exhibete vos ipsos utique totos: Give your whole selves unto God, even all that ever is in you.  

The fift argument.  The fift argument is drawn from the precious gift of God, which is bestowed upon us by Christ. viz. That when as through sin we were dead, now we live being endowed with the life of God: then why should we not apply ourselves and whole strength, for the continual enjoying of it? especially when as to make a relapse into sin again is to fall into everlasting death (without God's great mercy in Christ) from eternal life, contained in these words, as they that are alive from the dead.  
The sixth and last argument is drawn from the excellency of righteousness: 
The sixth argument.  the weapons and defence whereof we make our members, when as we give them unto God, and dedicate them unto all holiness, the special end, for which they were given us of the Lord. Now by the due and careful consideration of all these arguments, the diligent and careful Christian out of this one proof, shall find himself compassed about with many reasons and sound arguments, all enforcing this point. After thy deliverances bestowed upon thee by God, Sin no more: Viz. suffer not sin to make thee his slave no more, to make thee his carthorse, to rule and reign in thee, to obey his lusts, to give ear to his enchantments: but having the unclean spirit driven out of thee, entertain him no more, being escaped from the filthiness of thy sins, fall not into thy old wont and vomit of sin again, but strive and strain to be lead forward to perfection. 
Phil. 3.24. 1. Cor. 9.24. Philip. 3.12.  Fellow hard toward the mark: so run, that thou mayst obtain and comprehend that, for whose sake also thou art comprehended of Christ jesus: out of all which I may infer this conclusion, no striving, no overruling, no victory over our sins we have had: most certainly no convert, no true Christian, no dutiful man, for his many and great deliverances.  

Heretics. Papists. Cath. Coelest. Donat. Perfect. See Cal. in Ephes. 1. ver. 4  Now because the arguments of the Papists Catherans, Caelestins, Donatists, and unpure Perfectists, for proving and confirming an absolute obedience to the law of God, & a total purity from sin, amongst the godly in this life, seem to the reader at the first view to carry some weight, I will a little more stand upon the confutation of their objections & the right sense and meaning of those testimonies of scripture, which they falsely pervert to their own destruction, & the endangering of many. 
jerom. adversus Pelag. ad Ctesiphon.  And first let me set down what Jerome his judgement is of them in these words: What greater rashness can there be, then for a man to challenge to himself, not only to be like, but to be all one with God: which poison hath issued from the impure fountain of the Philosophers: and especially Pythagoras and Zeno, who affirmed that those which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & we passions: as grief, hope, fear, joy. etc. may be pulled out of man's minds, & that no string, or root of vices at all, may be remaining in men, through the exercise of virtue: which is to take man out of man, and for a man being in the body to be without the body. Thus far Jerome. And the same man a little after in the same treatise, saith very excellently thus: He that always forgetteth things past, and longeth for things to come, showeth that he is not content with, neither that there is any perfection in this present world. The adversaries, being by the examples of the divers falls of the faithful in all ages: their humble confessions concerning their imperfections: and the manifold testimonies of the word to this end, so hampered, 
1. Objection. See Cal. lib. 2. instit. cap. 7.  that they are graveled and can go no further: have no refuge, but are constrained to fly to the almighty power of God: leaving what man can do of himself, reasoning what is God's power in man.  
Answer. We answer and do not deny, but God can perfectly regenerate us in this life, if he will: but why he doth it not, he hath many causes: among the rest note these. First, that we may diligently consider the power of sin, how great it is, and what effect it hath in man, which we see cannot be destroyed in us, but by little and little, & that by the special grace of the spirit: and therefore we are so much the more to be afraid of it. Secondly, that when to this life we find no end or stay of the conflict between the flesh and the spirit, we may so much the more long for that blessed life, wherein we shall appear before God, perfectly regenerate and holy: whereas if God should out of hand renew, and totally sanctify us, the dignity should not be of so great account with us: but now, by little and little bringing the same to pass in us, the perfection thereof is so much the more dear unto us. Lastly, for this cause God doth not perfectly here regenerate us, to the end that his power may be made perfect in our weakness: and when we are saved by mere grace, and not of works, he that rejoiceth may rejoice only in the Lord.  
Objection. 2 
Philip. 3.15.  The Scripture (say they) attributeth perfection to the godly, saying: As many of us as are perfect, let us be thus minded.  
Answer. When Paul reckoneth himself amongst the perfect, he speaketh not of such a perfection of faith in us, 
Cal. in Phil. 3.15.  as the Perfectists do imagine: but he speaketh there of the perfection of knowledge, in respect of the only foundation of our salvation jesus Christ: when casting away confidence in all things, we rejoice in the only righteousness of Christ jesus: and setting all other things aside, to attain to the fellowship of his sufferings, which may bring us to the blessed resurrection. So that this proof, which they use as a daunt to drive us from the truth, may we use as a sword to pierce them thorough, who withstand so plain a truth. Secondly, it is true by comparison, uz. If you compare persons with persons, that there is more virtue and knowledge to be found in one man, then in another: so the Apostles well instructed in Christ, were called perfect, in respect of them who being too much set upon ceremonies of the Law, were pulled asunder from the body itself. So Noah for his life, is said to have been a just and perfect man in his generation.  
Objection. 3 They allege further, that so earnestly to maintain this imperfection, is to make Christians slothful: which otherwise by preaching perfection, would be pricked forward to the attaining thereof.  
Answer. I answer: that the knowledge of a man's own imperfection in this life, doth rather stir the godly forward, to endeavour to attain to perfection, and every day to go steadfastly forward in the course of their calling: & to strive with the Apostle, 
Phil. 3.11.  if by any means they may attain to the resurrection of the dead. Which objection being thus answered, appeareth manifestly how wicked, and directly against this sound and wholesome doctrine of the unperfect obedience of the faithful in this life, is that Canon of the Tridentine Council, Can. 18. sess. 6. enacting thus: If any man say, that the commandments of God are impossible to be kept, even of a man justified and under grace, let him be accursed.  
And here for the summary conclusion of this point, I cannot omit the testimonies of two ancient learned fathers, concerning the premises: 
August. contra duas epist. Pelag. lib. 4. c. 10.  Augustine saying thus: With what presumption do they openly gainsay the Lord's prayer, wherein all the members of Christ do cry with a true heart, and daily voice, forgive us our debts? And a most excellent saying is that of Cyprian, 
Cypr. epist. de mortal.  who saith: We have a combat with covetousness, with wrath, with ambition: we have a daily and troublesome wrestling with the corruption of the flesh, and with the enticements of the world. If covetousness be vanquished, lust riseth up: if lust be suppressed, ambition cometh in place: if ambition be contemned, wrath galleth, pride puffeth up, drunkenness allureth, wickedness cutteth off friendship: and yet it pleaseth a man to stay long among these snares of Satan: whereas we ought rather to wish to make haste unto Christ, where we may be freed from them all.  
The last point that I have thought good to note out of these words, Sin no more, is the private and particular use and application, that every one partaker of any deliverance, either spiritual or corporal from the Lord, must make to his own soul, concerning such duty as the Lord requireth of him, which is this: That the words and power of them, should ever sound unto his own soul, as a summon, to bid him awake, stand up, and walk no more in the course and ways of his former wickedness, as thus: O thou man, whosoever thou be, who hast tasted most abundantly the sweet mercies of thy God, escaped many dreadful dangers, passed many perils, the Lord still preserving thee, and shadowing thee under the wings of his mercy, till they were all overpast: look now to thyself, how thou walkest hereafter: not so loosely, negligently and disobediently, as thou hast done before: sin no more in unthankfulness, as thou hast done: sin no more in contemning Gods long, loving, and gracious visitation: sin no more in profaning the Lords day: sin no more by thy drunkenness, adultery, Atheism, contempt of God's word, and many more sins, wherein thou hast been found faulty: let Gods judgements, shaken at thee as a sword for thy sins, terrify thee: let the same now removed allure thee, ever hereafter to walk, and work, as in the presence of the Almighty. And thus may every private soul, now saved from dangers, sound out the alarm of his continual duty, in manner and form aforesaid: ever labouring and striving, that the Lords preservation from imminent dangers, may bring forth and breed in us reformation of life, and mortification of sin reigning in us.  
And thus much for the duty of the man delivered: wherein hath been showed at large, the duty of us all for Gods many and miraculous mercies, whereof we have of late most abundantly tasted: and which whole point is the subject of this unworthy treatise.   

THE FOURTH SERMON OF THE DUTY OF our deliverance: drawn out of the last words of the text: Lest a worse thing come unto thee.  
NOw followeth the fourth and last part of this treatise, 
The sum of the words.  which is the loving and friendly caveat of our Saviour Christ to the man healed: forewarning him of the danger that would ensue, if he did not presently put in practise the duty of his deliverance, contained in these words of the text: Lest a worse thing come unto thee.  
In these words uttered by our Saviour Christ to the man healed, is described the danger this man was in, if he sinned again, even a worse thing to fall upon him. The Lord in his former sickness had dealt with him like a son: but if he continue obstinate, and offend again, he will plague him like a wayward servant. He had visited him with a long sickness, to purge him, that he might be a profitable plant: but if after this purging of the Lord, he still became unprofitable, he will the next time pluck him up by the roots, and cast him into the fire. In his former sickness God showed his merciful power, and powerful mercy in healing him, when he had no hope to be healed: but if he fall and offend again, the Lord will show his just power, and powerful justice in condemning him. 
The danger of a relapse into sin again, after God hath delivered us out of dangers. Heb. 6.6.7.  The man stood therefore in a dangerous case, better he had never been healed, than sin again: better never to have received the sweet rain and dew of God's blessings, then after the receipt of them, to bring forth nothing but briars and brambles: for so he is nigh to cursing. Out of all which I gather this doctrine, vz: That when for sin God hath inflicted sickness, sores, and grief upon any, and afterward he in mercy hath healed the disease, by remitting the sin, and the party so healed doth fall afterward into his accustomed manner of sinning again: that same party, whosoever he or she be, is in great danger that God will inflict a greater plague upon him, than ever he had before. For proof hereof, read Leuit. 26. from the 14. 
Read Levi. 26. from vers. 14. to the end of the chap. and Deut. 28.  verse to the end of the chapter, where the servant of God Moses setteth down, that for the people's disobedience, and contempt of his laws, God will bring a consumption, and a burning ague: but if they will not for these things repent, he will punish them seven times more: if they will not then repent, he will plague them seven times worse than that. The Prophet Amos rebuketh Israel, that though she was in captivity, yet was she not humbled thereby to forsake her sins: 
Amos. 5. vers. 10.11.12.  but rather worse and worse in contemning his Prophet in oppressing the poor, in perverting judgement, by taking bribes: the Prophet prophesieth & telleth them that a worse thing shall come, than ever befell them hitherto: for whereas they seemed to cry for the day of the Lord, he telleth them the day of vengeance shall fall upon them in stead of the other. Yea one judgement shall follow after another. 
Vers. 19  As if a man did fly from a Lion and a bear, and did meet him, or went into the house and leaned his hand on the wall, and a serpent bitten him: Gods judgements shall be ready to seize upon him, 
Pro. 1. vers. 24.  what way soever he turn him. Wisdom telleth the wicked, that because she hath stretched out her hand, to correct diverse of her rebellious sons, and yet they continued wicked, 
Vers. 28.29.30.  and would none of her correction, lo the next time she will stretch forth her hand, but not as before: before she stretched and spread abroad both her arms of mercy, clocking her disobedient children unto her: As the hen gathereth her chickens under her wings: 
Math. 23.37.  But her second stretching shallbe as an Eagle prepared for his prey, to bring upon them sudden desolation and destruction like a whitewind. Esay speaking in the person of the Lord to his rebellious Israel saith: 
Esy. 65.12.  I shall number you to the sword, and all you shall bow down to the slaughter: because I cried and you did not answer, I spoke and ye did not hear, 
jerem. 2.30.  but did evil in my sight. jeremy complaineth, that although they were smitten and corrected, yet all was in vain: And how fearful a thing it is, after God hath given us health or deliverance out of dangers, to offend him again by our lose life, appeareth by Pharaoh and his fearful end, 
Exod. 13.28. Luke. 17.17.  and by that sharp censure Christ gave of the nine lepers by him cleansed, and yet remained unthankful. 
Heb. 6.4.  And if it be so dangerous to sin again after the recovery of the health of the body; much and more dangerous it is for those to fall again, 
Heb. 10.26. Mat. 12.45.  whom God hath enlightened with the sight of their sins, and knowledge of the truth, 
Heb. 6.6.  for they entertain other spirits worse than the former, they crucify again the son of God, and therefore better had it been for such never to have known the way of truth, then after they have known it, to profane it, 
2. Pet. 3.13.  by their lewd and wicked practices, lest a worse thing come unto thee.  
This word (lest) doth not here signify any uncertainty, as being a thing proceeding from man, 
The right sense of the word (lest) in this place.  whose promises or threatings are uncertain: but it signifieth a thing most assuredly, that will come to pass, as being a judgement proceeding from the father of light, 
jam. 1.18. God's judgements are not to be dallied withal.  with whom is no variableness not shadow of turning. We may not dally with the threatenings of the Lord here, as Eva did with the commandment in Paradise: who when the Lord had absolutely threatened death to them as soon as ever they should transgress his commandment; Eva by the subtlety of the serpent is brought to make a peradventure of that which God absolutely set down, and saith: 
Gen. 3.3.  Of the fruit of the tree in the midst of the garden, God hath said, ye shall not eat lest ye die.  
It may be, some now a days may soothe up God's judgements and threatenings, 
The speech of a careless Atheist.  and sooth themselves in their sins and say, tush, to sin is not so great a danger as it is taken to be, for we see them that most offended, flourish fair, and stand as well as the best: and besides, his judgements are but threatened with a peradventure, or perhaps take heed ye catiffes, and thrice blinded men of the world. For this word (lest) signifieth thus much: That he adviseth them to beware, for if he do not, 
A bone for such to gnaw upon.  assuredly a worse thing will come upon him. And that God's judgements threatened against the wicked, are without any peradventure, as coming from a God not uncertain what to do; mark what Moses speaketh in the person of the Lord: If I whet my glittering sword, and my hand take hold on judgement, 
Deut. 32.41.42  I will execute vengeance on mine enemies, and will reward them that hate me: I will make my arrows drunk with blood, and my sword shall eat flesh: And David saith: God shall wound the hairy scalp of such an one as goeth on still in his wickedness. And the author to the Hebrews, having persuaded to holiness of life, addeth the danger, 
Heb. 12.29.  and saith: For our God is even a consuming fire: Again the same author showeth the danger all such are in, as by their continuance in sin (after they have received the knowledge of the truth) do crucify again the son of God, addeth as a conclusion these words: It is a fearful thing to fall into the hands of the living God. 
Heb. 10.31.  To conclude therefore this point: Gods judgements being threatened against the wicked for sin, they are inevitable without alteration: unless they presently put in practise the wholesome counsel of the Apostle Paul to the Corinth's: 
What will alter God's judgements.  advising them to enter into a serious and sound adjudging of themselves, and so they should escape the great and fearful judgements of the Lord, 
1. Cor. 11.31.32  which was partly begun already in execution amongst them, and partly was ready to be inflicted upon them. It must be an eye to see God's judgement, a heart to feel God's judgement, a conscience to condemn, and all concurring together, to prostrate, throw down, and truly to humble the sinful man, under God's mighty hand, crying with the prodigal son: O father I have sinned against heaven and against thee: and am not worthy to be called thy son: I say it must be, all these wrought most sound by the work of God's spirit in the sinner that must be as a stop to God's judgements, and a stay of his anger manifested. Lest a worse thing come unto thee, etc. These words may be the speech of a master to his servant thus: I have taken thee napping twice or thrice, nay often, and have lovingly admonished thee of it, but if thou playest the like again thou shalt smart for all: or of a schoolmaster to his scholar, whose waggish tricks and great negligence he hath often pardoned: but now threateneth the next time shall pay for all. Even so God from time to time seemed to wink at the sins of this man, 
What the Lord long forbearing requireth.  yea even at the sins of us all, and like a loving schoolmaster bears a while with our offences: but either now cease from sin, learn to do well, and be a good scholar in Christ's school, or else look thy lord and master, the Lord jehovah will take an account for all, and in the end pay thee home. 
(Lest) importeth necessity.  (Lest) this word (lest) usually in the scriptures importeth great necessity of the matter in hand to be put in speedy execution, as in jeremy: 
Ierm. 4.4.  Break up your fallow ground, sow no more among the thorns, be circumcised to the Lord, and be no more stiff-necked, lest my wrath break forth and burn like a fire etc. 
Psal. 2.12.  And the Psalmist: Kiss the son lest he be angry, and so ye perish suddenly, if his wrath be kindled, yea but a little etc. And that necessary admonition of our Saviour Christ to his Disciples Watch and pray least ye enter into temptation. 
Luke. 22.40.46 Math 26.36. Mar. 14.32.  And last of all, that earnest caveat of the author to the Hebr. to all the godly jews, for perseverance in the profession of the Gospel, and practise of holy days meet for the measure of the grace of God they had received, saith thus: Take heed brethren (lest) at any time there be in any of you an evil heart and unfaithful to departed away from the living God. 
Heb. 3.12 & vers. 13.  Out of all these aforenamed phrases may be gathered the urgent necessity that was imposed upon this man healed, presently to put in ure the continual duty of his deliverance, 
The urgent necessity of performing duty to the Lord.  and insinuateth also unto every one of us, or rather as a continual cry soundeth in our ears. O ye negligent, cool, careless, disobedient, and scornful people in the North parts of England, who deserving God's wrath for your manifold sins are yet now in the multitude of his mercies, 
An Alarm to the North parts of England.  freed & delivered from the effect of his wrath, sin no more, lest if you again tempt and provoke the living Lord to anger, he call you to reckon and give an account for yourselves, 
Heb. 3.9.  & so ye shall never be able to answer one of a thousand. Further in that our Saviour Christ here admonisheth the man healed of his daily danger, if ever after he, do not crucify the old Adam with the lusts thereof: 
God ever warneth before he plagueth.  we note the loving care & mercy of God, not to bring destruction upon any, before he hath both largely & lovingly forewarned them of the danger, yea he desireth not the death of a sinner, but rather that he convert and live according to the rule of the Apostle, 
Ezech. 18.23.  the Lord is not slack as some men count slackness, but is patiented towards us, would have no man to perish, 
2. Pet. 3.9.  but would have all men come to repentance, and all are invited to the marriage of the King's son. To conclude therefore this point, 
Matth. 22. No cause to censure the Lord of hard dealing in judgement.  we learn here that all excuse or censuring the Lord of hard dealing in judgement is removed from the wicked, seeing all of them before they undergo the intolerable burden of his wrath are offered most abundantly to drink of his love.  
[A worse thing.] For the consideration of the measure and greatness in some sort of this punishment, which here is threatened the man if he offend again, 
View in particular.  I wish thee diligent & wise reader, to give a glance back to the view of his former sickness, and certainly that will give thee some probable demonstration of the measure of his punishment again. 
Cal. in joh. Cap. 5. vers. 14.  It is very likely that his correction was laid upon him in his youth and the very time, which by nature, yieldeth pleasure to the body, was altogether painful: 
Cap. 5. vers. 5.  continuing with him, the space of 38. years, all that while no use of his body, to minister any comfort. Whereupon I may say with Clavin, 
Cal. cap. ●od.  to every man that considereth hereon: Quàm gravis fuerit tot annorum poena, reputa: Weigh well with thyself how painful was the continuance of such a grievous pain, for the aggravating whereof, this one thing did not a little work, that when this poor soul so long had been soaked and bathed in his affliction full 38 years, he grew to be forlorn, forsaken, and helpless altogether in respect of any man: continually many diseased, by help of others brought to the pool, and so healed, and yet he a distressed soul, pitied of none, relieved by none, expecting still, some would carry him, but all in vain, crying for comfort, but comfortless still: so that with job we may well say, that he seemed to be even as a butt, or mark that God had set to shoot at, and to pierce through with the arrows of his anger, and that to man's judgement hardly a more comfortless sorrow could be laid upon him, and yet lo at last healed by him, 
Christ healeth when it seemeth to be past healing.  who ever healeth, when all means of healing seemed to fail: this man I say, is now by Christ admonished to look to the diet of his soul, that he do not surfeit with sin again, lest a sorer plague befall, both body and soul, 〈◊〉 befell him before: a sorer will you say how can that be? for in his former visitation he was comfortless, 
A glance to his former grief.  helpless, and hopeless in regard of man: oh, how then can a worse thing come unto him, I wish all men aswell those that have felt great and grievous troubles either in body or soul, or both themselves, as also those that have been eye witnesses, or ear witnesses of their neighbours, or countries great afflictions: 
Beware of complaining against God's judgement.  to beware of such like complaints as there: or aggravating their punishments so greatly, as though God had not in store a greater for them, if they offend again, and to make all that shall read this, more circumspect in this point, I will set down the excellent saying of the afore-recited author Caluin touching this one point: 
Caluin cap. eod.  Non dubium est, quin sibi horrendas saepè, & prodig●o so● cruciatus, miseri homines, improbis suis quaerimonijs accersunt, dum nigant mala sua augeri posse. Without all question, wicked men do heap upon their own heads, many great and fearful judgements, 
Complaining against God hasteneth condemnation.  while after a complaining manner they cry out and say, their griefs are so great, and punishments so intolerable, that God can lay no greater upon them: let this ever be a warning unto us all, 
Patience in pains is profitable.  patiently to abide, & willingly to wait for our deliverance out of dangers, and being delivered, carefully to put in practise the duty that we own for our deliverance: lest if we do not, a worse thing come unto us.  
A worse thing] Two ways especially Christ here threateneth to bring a worese punishment upon him then before, if he offend again. First, though the former punishment for continuance was long, for pains extreme, for remedy almost hopeless: yet is the Lord of power to inflict, and here threateneth that he will inflict a greater and more grievous punishment, in all circumstances then before: out of which learn this doctrine following: namely, 
Caluine.  Nullas esse tam atroces & saevas poenas, quibus non aliquid addere Dominus possit, quoties visum fuerit. There are no punishments so great laid upon the wicked, which the Lord jehovah is not of power to aggravate and make greater, whensoever the same shall seem good unto him.  
Secondly, if the man healed by Christ, offend and sin again as before, a worse thing shall befall him, in regard of the Lords protection. For though in the former his grief was great, and his sickness of long continuance: yet from the beginning thereof, till the perfect healing of the same, the Lord ever assisted him by his power, prepared him by patience and though of the one hand the poor man seemed to be forlorn, yet with the other hand the Lord still upheld him, as faithful in his promises, laying no more upon him, but as he gave him strength to bear, and in the midst thereof gave him a comfortable issue thereout. But lo, the next time that the Lord cometh afore him, he will not only by his infinite power, lay upon him a sorer plague: but that also which is more fearful, he will withdraw from him his loving protection: which blessed protection, did in his former sickness ever uphold him from perishing. In his former visitation he dealt like a father, 
Comparison.  whose tender affection and love to his child, ever overcometh his anger: but his next visitation (as I said before) shallbe in judgement, giving him over to his own strength, and in the midst of his agony, leaving him to shift for himself. Which, oh alas, when that cometh to pass, he shall never be able to shelter himself from Satan's tyranny, nor save him, as he was before saved, from death's dominion. Hereafter let all mouths be stopped, from murmuring against their sorrows: or saying, they are so great that God can make them no greater: seeing two ways have been told you, how the same may be effected. 
1 By greater plagues.  The first by his great power, which is without bound or limitation. The second, 
2 By spiritual desertion, and by withdrawing his former protection.  which more fearful is, by spiritual desertion, giving them over to their own strength, and by withdrawing from them his gracious and fatherly protection, in the time of their fearful affliction.  

The use.  Then let all in general, and particularly all of us my countrymen, make this particular use, and application hereout, to the benefit of our own souls, even thoroughly to examine and search, 
Search the particulars of your late visitation, both by dearth and the pestilence.  with what sickness, sore, trouble, or danger, we have been afflicted: in what manner, measure, and how long: and after this, that if extreme was our affliction, great our danger, and our case utterly remediless, without the sole salvation and deliverance of him, who is unto his own Church all in all: surely then to determine for a most certain truth, that hereafter, unless our Lord & master find us more careful scholars, in learning of his will, and more obedient sons in doing his commandments: as sure as we breath, so to look, that ere it be long, a heavier load shallbe laid upon us, which we shall hardly disburden us off. If before this, yea even of late, the Lord hath beaten us black and pale, by his severe punishments of dearth and pestilence: and yet being now healed thereof presently forget our punishments, and God, that inflicted them upon us: 
Though we forget God in our duty, yet he will not forget our sins  tremble and fear, for certainly then God will not forget our sins: but if they hale him on to come against us yet again, take heed that with his third whip he scourge us not, till blood run down from top to toe: when there shall be nothing heard, but a fearful noise and lamentation, alas, alas: in which distress, (which is most fearful) the wicked careless contemners of his mercies, shall then seek unto him early and late for help. But I make a question whether they shall find him or no: the shall call upon him, but I am afraid he will answer in thunder: and the reason doth Wisdom tell; 
Prou. 1.28.29.  because they hated knowledge, and did not choose the fear of the Lord. The cause doth jeremy tell: like disobedient children, 
jerem. 2.30.  they did not humble themselves under the Lord, when they were corrected. And surely, if a worse thing, 
What is the cause if our country be plagued again.  a worse plague come upon our North-parts of this land again, it is because (as divers to their grief, have both seen and heard) that many of you, great towns, great congregations, private families and persons, after your deliverances, healings, and restoring to your former liberty have not with Moses and with Deborah, 
Exod. 15.2. judg. 5.2.  assembled yourselves together, and lift up your voices in praise to the Lord, and a faithful promise to become ever after careful in his service: which thing you ought to have done. 
Much abuse in many places & towns after their late fearful visitation.  But rather your meetings have been, and are, to shake hands with your former sins, and to bid them welcome again amongst you: having for a time been taken from you, by reason of your affliction. Your songs have not been to praise God, but rather (as I have heard) in place thereof, profane Interludes: 
Piping and dancing. Lords of misrule and disorder, with many more unlawful sports. Esay 49.13.  and generally your protestations, not one to cry to another, and all jointly to sound together, saying: Rejoice O heavens, be joyful O earth, burst forth into praise O mountains: for God hath comforted us his sinful people, and hath had mercy on us his late afflicted ones. Neither (I am afraid) have you been careful to say with Moses: The Lord is our strength and praise, and he is become our salvation: he is our God, and we will prepare him a tabernacle: he is our father's God, and we will exalt him. And to conclude, whereas many of you (my beloved countrymen) have been deprived of the enjoying of one another's fellowship, 
Our meeting again, after a long separation, I am afraid abused.  in the time of your affliction: which now (blessed be the name of God) is restored to free liberty of fellowship and society one with another: I say, I am afraid, that your meetings together, after a long and lamentable separation, hath not been to provoke unto love, and to good works, and to exhort one another daily, 
Heb. 10.23. & 3.13.  while it is called to day: but rather in stead of this, the drunkard to associate himself with his drunken companions, the whoremonger to seek for his harlot, the vainglorious man for his flatterers, the carnal man for his confederates, the usurer for his creditors, one wicked man with another, and so to renew that wicked bond and league of their sin: at all which you ought to have taken your last farewell, never to have communicated any more with such unfruitful works of darkness. 
Ephes. 5.11.   
Shall come unto thee.] Out of this place we may gather this excellent point: namely, that as the godly bringing forth the pleasant fruits of righteousness in their lives, 
Note well the godly go still forward till they come to heaven: but the wicked still backward till they go down to hell.  have still more & more the sweet mercies of God multiplied upon them, till they enjoy them in their fullness in the kingdom of glory. Even so the wicked, that after God's graces powered down upon them, do still notwithstanding bring forth nothing, but the weeds and brambles of iniquity, have God's judgements still more and more increased against them, till at the length they press them down to hell. Again, I gather hence this doctrine, 
Thank our unthankfulness if more plagues come.  that if evil come upon evil, and punishment upon punishment: we may justly impute it to our own obstinacy, and wilful rebellion.  
Last of all, let this doctrine be the conclusion, both of this point, and this part of Scripture: Si nil ferulis proficiat erga nos Deus, quibus leniter nos tanquam teneros ac delicatos filios, humanissimus pater castigat, novam & quasi alienam personam induere cogitur: If God, by his whipping of us, profit us nothing, wherewithal, like a most kind father he correcteth our contumacy and disobedience: he is enforced to take upon him another habit, and to manifest himself in another manner, 
If mercy will not move, judgement will throw down.  changing mercy into judgement. And therefore let us ever learn the end of God's fatherly correction, to be our daily reformation, and more increasing in the gifts and graces of the holy spirit: evermore remembering the danger that will ensue, if daily we do it not, and the sharp censure we shall undergo if we forget it: even this, that the Almighty jehovah will, quasi atrocioribus malleis, with the heavy and insupportable beetles of his judgements, press down, & utterly bring to desolation all those, quibus mediocris poena nil profuit, that is, whose hearts were not mollified, and their lives reform with the Lords former sweet and comfortable affliction. 
The conclusion.  Which (my beloved) that the former may ever take place in us, and so escape, that the latter be never laid upon us, the Lord for his infinite mercy's sake grant us, even for his son Christ's sake, who by his blood shedding hath so dearly ransomed his Church: and unto whom with the Father, and the holy Spirit, be all glory, majesty, praise, and dominion for evermore. Amen.  
FINIS.