THE BALM OF GILEAD PREPARED FOR THE SICK.  
THE WHOLE IS DIVIDED INTO THREE PARTS: 

1. THE SICK MAN'S SORE.  
2. THE SICK MAN'S SALVE.  
3. THE SICK MAN'S SONG.    
Published by Mr. ZACHARIE BOYD, PREACHER of GOD'S WORD, at GLASOGW▪  AUGUST▪ 
Latet ultimus dies ut observentur omnes dies: Sero parantur remedia, quum mortis imminent perscula.  
EDINBURGH Printed by JOHN WREITTOUN. 1629   

Psal. 102.6.  I am like a Pelican of the Wilderness.  

TO THE RIGHT REVEREND FATHER IN GOD JAMES BY THE PROVIDENCE OF GOD, ARCHBISHOP OF GLASGOW.  
RIGHT REVEREND,  
THE Preacher speaking of himself, said, that for his preachings he sought to find out acceptable words, 
Eccles. 12. v. 10.  words of delight, which in the same verse he calleth words of truth: where I observe that words of truth, may be words of delight, delight not being contrary to truth, neither pleasure unto profit: Such words are compared to goads & nails, 
Eccles. 12. v. 11.  which CHRIST the great Pastor giveth unto his Ministers, the Masters of Assemblees, who are appointed by him for to fasten; 
Bernar. super Cant.  yea, and to nail men's souls unto himself: Such words are full of substance: 
Qu●rit a●●●a● ver●u●, cui consentiat a● corre●i●●em, 〈◊〉 illumi●n●●ur ad cognitionem, cui innitatur ad virtutem, quo res. ●nctur ad sipienti●m cui 〈◊〉 tur ad de●●rem, cui ●●●●tetur ad s●●u●●illa●●●, 〈◊〉 s●uatur 〈…〉.  they are fair without faird.  
As it is not good in preaching to make use of swelled hydropic words of man his invention, neither must man take that for simplicity of the Gospel, which divers call simplicity, viz. words wanting a due & painful meditation, which is the very digestion of the spirit: Ill studied words can not be these acceptable words of Solomon: Of them can be made no nails for the fastening of loose and unstable souls.  
I ever thought this part of the Ministry a painful part, not to be done without great pains: Some speak of a Book day, but all our days should be Book days. If a Pagan could be moved for any thing to say, Ab perdiat diem, alace I have left a day, what shall he say, who is a labourer in the Lord's Vineyard?  
They who would do this work as they should, must with earnest prayers, painful reading, and serious meditations empty their veins of their blood, till paleness the STUDY MARK be printed upon their face: They must watch while others sleep, and labour at the candle: They must forsake the feathers and the downs at the chirping of the birds. 
Eccles. 12. v. 4.   
In some measure I strive to this, though not as I would: Happy is the servant that is vigilant, having ever his loins girded and his candle in his hand, 
Luke 12. v. 35.  waiting for the coming of his LORD.  
Let it please your Lo. to take in good part this part of my labours, wherein is a box of balm, a little testimony of my thankfulness for the great kindness, whereof in my great affliction it pleased you to make me partake: The bloody persecution in France did scatter many Churches, and mine amongst others: At my coming here you refreshed me with your comforts, and placed me beside yourself, where I find the LORD'S blessing upon my labours: To Him alone belongs the glory.  
And seeing it is the LORDS will that man be thankful unto man, let me here name three special friends to whom neither name not blood have bund me, but great love and kindness in time of mine adversity, the bond whereof as I hope shall never be broken. At my first coming to Edinburgh, good Doctor SIBBALD, the glory and honour of all the Physicians of our Land, would have me to abide with him: 
Note.  But afterward, a preaching at a fast having made mine acquaintance with Sr. William Scot of Eli, that great Scots MAECENAS, Patron to great ROLLOCUS, he after that did keep me with him, as one of his own Children: 
2. Tim. 1. v. 18.  the LORD grant unto him that he may find mercy in that day: From Sr. William you brought me to Glasgow; of that your favour let me not forget a special instrument, even that wise and godly man, Mr. james R●bertoun, Comisser of Hamiltoun, with whom I wish that I might both live and die.  
I here in the dedication of this treatise acknowledge your bounty with a thankful profession.  
And seeing our Books are our Children, the bi●sb of our brains, 
Libri Liberi.  it is most convenient, that you who have the Patronage of the FATHER, should also vouchsafe a blessing to the Children. Which looking after. I entreat the Most High to preserve you unblameable both in Soul and Body, until the day of his appearing.  
At Glasgow the 23 of December, 1628. Your Lo. in all duty Mr. ZACHARIE BOYD Preacher of GOD'S WORD, at GLASGOW.   

TO THE READER.  
THERE was never an age more fertile in reproofs and reproaches than this: We are come to the dregges of days, where it is counted virtue to point out the imperfections of our brethren: Many are like the Flee, that can not rest but upon a scab. Charitable Reader, take in good part these my pains taken for thy profit: As for thee, whose countenance is cast down, because of GOD'S graces in others, If thou do well shall it not be accepted? 
Gen. 4. v. 7.  but if not, sin lieth as the door: Do better thyself and that shall be my reproof. It was well said by St. Jerome: 
Hieron. ad Pam●nach. Epist. 5. cap. 8.  Aut profer meliores epula● & me conviva v●ere, aut qualicu●que nostra coe●ula contentus esto: that is, if thou can prepare better cheer let ●nce partake: if not, be content with such as I have.   

THE SICK MAN'S SORE  PSal. 107. v. 17. 
Fools because of their transgressions and because of their iniquities are afflicted.  V. 18. 
Their soul abhorreth all manner of meat and they draw near unto the gates of death.  V. 19 
Then they cry unto the Lord in their trouble: he saveth them out of their distresses.  V. 20. 
He sent his word and healed them; and delivered them from their destructions.  V. 21. 
Oh that men would praise the Lord for his goodness, and for his wonderful works to the Children of men.  
THis text may be called the sick man's text.  
The division of the words.  
The text divideth itself in three special parts.  

In the first is: the sick man's sore.  
In the second is: the sick man's salve.  
In the third is: the sick Man's song.   
The sick man's sore is in these words, Fools because of their transgressions, and because of their iniquities are afflicted: their soul abhorreth all manner of meat etc.  
The sick man's salve is in these words, Then they cry to the Lord in their trouble: he saveth them out of their distresses: he sent his word and healed them, and delivered them from their destructions.  
The sick Man's song is a Song of praise in these words: Oh that men would praise the Lord for his goodness, and for his wonderful works to the Children of men.  

1. PART. THE SACK MAN'S SORE.  

IN the words of the Psalmist here: first the order is to be considered: Judgements here go before mercy, (or for to speak so) take the foregate of Mercy: when God was desired by Moses to show him his face, God said unto him that no man could see his face and live. 
Exod. 33. ●1. v. 22.  But behold, said he, there is a place by me, and thou shalt stand on a rock: and it shall come to pass, while my glory passeth by that I will put thee into the cleft of a Rock, and will cover thee with my hand: I will make all my goodness pass before thee, 
v. 19 v. 23.  and I will cover thee with my hand whiles I pass by: After I will taken away mine hand: and thou shalt see my back parts but not my face: Now as the Lord said, so he did: he passed by, and while he passed he made a Proclamation. The Lord, the Lord God merciful and gracious, 
Exod. 34 v. 6.  long suffering and abundant in goodness and truth: keeping mercy for thousands forgiving iniquity, 
v 7.  transgression and sin: Behold how in the Lords coming to Moses, mercy came before, and after judgement in the words following that will by no means clear the guilty visiting the iniquity of the Fathers upon the Children. 
Note.  The Lords sluggorne in his coming to Moses was merciful and righteous: first was Mercy and then justice: this was the order of David's Song: I will, said he, 
Psal. 101 v. 1.  sing of Mercy and of judgement: First of mercy & then of judgement, like Gods passing by Moses.  
But here in my Text God's order is inverted, for there is first a song of Judgement and after of mercy: what should be the cause of this?  
This is as the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multiformis ●lla sapientia Dei, 
Ephes 3 v. 10  that is, the manifold wisdom of God, or the wisdom of God that is of many forms: as there be divers faces and forms of men, so there be divers hearts & divers dispositions: some be thrown faced, and some be thrown hearted: with with the pure thou wilt show thyself pure, 
Psal. 18 v. 26.  froward with the froward: 
* Note.  To one that is of a meek disposition and of a gentle nature like Moses, let the Pastor preach first of mercy, as God came to Moses: making all his goodness to go before him: But having to do with fools; such as are into my Text, it shall be wisdom first to sing to them of judgement and thereafter of mercy: 
* Note.  Gods coming to Elias declared with what method he had to preach to that rebellious people with whom he had to do: while he was into the cave of Horeb the mount of God; the Lord bade him come out, and stand upon the mount before the Lord, and behold while God was coming to him, there came from before him three mighty Messengers for to make away to the King of Glory.  
The first Messenger was called the WIND: 
1. King. 1● v 11,  A mighty strong wind rend the mountains and broke the rocks before the Lord: but the Lord was not in the wind: After the wind, came another Post called an EARTHQUAKE; but the Lord was not in the earthquake: After the Earthquak came yet one more furious called FIRE; but the Lord was not in the fire: After the fire, came a still and foft voice wherein was the Lord: By this God teached Elias how he should teach that stiffnecked people & how he should bring the Lord to them: viz. that first he should preach Judgements; whereby as by a wind the proud hearts like high Mountains might be shaken: and the hard hearts like rocks might be rend: If that did not the turn, let him yet threaten judgements like earthquaks which might make all hearts to quake: If that did not the turn, that he should preach Hell fire, death and damnation against the Sons of men: Now if men did tremble at the fire, Gods will was that he should preach with a soft and still voice the mercies of God, the promises of the Gospel: This order and Method is plainly set down by Saint jude, 
Judas. v. 22.  Of some have compassion, making a difference; that is, to some first preach mercy: But others save with fear, 
v. 23.  pulling them out of the fire; there is a preaching of judgement: 
* Note. Act. 4. v. 36. Mark. 3. ●7.  To some, preachers should be as Barnabas, sons of consolation: to others they should be as james and john: Boanerges; duo fulmi na belli; 
* Note.  two sons of thunder. Ill men like nettles must be first gripped left they burn thee. God's natural dealing with men is first to offer mercy unto them if they will repent. 
* Note.  This was a Law of war prescribed by God himself unto his people, when thou comest night unto a City, 
Deut. 20 v. 10. v. 1●.  saith God, to fight against it, then proclaim peace unto it. But if it will not make peace with thee, but will make war against thee, than thou shall be besieged it. As it was ordained by God in that war, so should it be practised in the Christian warfare: while Pastors come from God to a people, they must first proclaim peace unto them: But if they will not make peace: then they must beseige them with the Cannons of God's Judgements. 
* Note.  If Barnabas cannot win the Citadel of men's hearts by consolations; let James and john Boanerges Sons of thunder besiege their hearts: with the thunders of God's judgements they must shoot down the strong holds of sin, 
2. Cor. 10, v. 4.  that every thought and imagination may be taken and brought captive to the obedience of the Lord Jesus Christ.  
I know that preaching of Judgement is unpleasant preaching to flesh and blood: 
* Note.  But here is the command, 
Leut. 19 v. 17.  Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him: 
Ezek. 33. v. 3●  Most men will hear only the piping of mercy, Songs of Loves; but ditte their ears from the din of Judgements. 
* Note.  They like well of Barnabas with his consolations: but cannot abide the thunders of Boanerges: 
* Note.  None so fain as fools would have their head clapped: fools fed on folly would be fed in their folly. 
Note.  Infelix Felix, more unhappy in deed than he was happy in name, could not hear Fawl preach: 
Act. 24 v. 25.  Paul's Text was of righteousness, of temperance and of judgement: As he reasoned upon the point of judgement, Felix interrupted him crying unto him in a fear; God thy way for this time, when I have a convenient season I will call for thee. 
* Note  There be many unhappy like Felix sold under sin, 
1. King 22, v. 8.  like Ahab, who could not hear Mecaiah God's Prophet: I hate him said Ahab, for he doth not prophesy good concerning me, but evil: 
* Note.  But who can speak good to him that doth evil and be a Trumpeter of Truth? The word of God be it of judgement or of Mercy, should not be concealed from them to whom it is ordained: while a man is become a fool in his sins, a Sermon of judgement is for him: the faithful Pastor must denounce against him what ever is in his Roll, not keeping up a word, were it to call him a fool in his face. 
* Note.  This was jobs great comfort in his distress that he had not concealed the words of the holy one: 
Job. 6. v. 10.  the office of teachers, 
Ezek. 33 v. 3.  the Lords servants is to blow the Trumpet and warn the people with alarms: 
* Note.  They are compared to the hewers of wood I have hewed them by my Prophets saith the Lord: 
* Hose. 6. v, 5.  
Note.  As a man that is for to cut a hard oak will first sharpen his axe: so he that is ordained for to hew down the old oaken hard iniquities of a people, must sharpen his reproofs and therewith strike at them, till the spailes flee off: yea till at last the highest Cedars of of sins, were they Caesar's sins, may fall down upon their sides. 
* Note.  If a King be afoole against God, fear not to call him a fool that he may become wise: Guard up thy loins said the Lord to his Prophet, 
Jere. 1. v 17.  arise and speak all that I command thee, be not dismayed at their faces, left I confound thee before them: woe to dumb dogs, ye that make mention of the Lord keep not silence. 
Note. Isa. 62▪ v. 16.  Sometimes Pastoures are so branded with the reproaches of fools, because they hurt their galled backs, that they will resolve to preach no more of judgement, but to remain silent: This is their weakness, but when the spirit of their calling begins to stir within them; it shall not lie in their hearts to hold their peace. 
* Note.  This was jeremiahs' resolution once: because he saw the word of the Lord made a reproach to him, and daily derision, he said, 
jerem. 20. v. 9  I will not make mention of God nor speak any more in his Name: But did he so? O no: not: The spirit of his calling kindled such a fire within him, that he could no more forbear: His word, said he, was in mine heart as a burning fire, shut up in my bones, and I was weary w●th forbearing, and I could not stay: A Man of God will call a fool a fool. 
* Note.  it is his calling to sing as well of judgement as of mercy: If by want of discretion he spill the tune of GOD'S music, preaching judgement, when he should preach mercy, or preaching mercy, where he should preach judgement, he himself shall be found the greatest fool in the day of compte.  
This consideration made Paul to pray for wisdom to his disciple, who was become a teacher: The Lord said he, give thee wisdom in all things: 
* Note.  By this wisdom while we preach to haughty or humbled sinners: we are teached to practise that precept of S. jude: which is, to make a difference. The Lord give us the spirit of discretion.  
This much concerning the method of the Words which we have read in your audience: wherein first mention is made of judgements, and after of mercy.  
Now let us come to our sick Text, or Text of Sickness.  
In the sick man his sore, which is the first part of this Treatise upon the five Verses here set down, we have these three things particularly to consider.  
First, who are those who are said here to be afflicted; Secondly, what is the cause of all their afflictions: Thirdly, what is the particular affliction set down in this Text.  

1. Who is said to be afflicted here.  

* Note.  IN this part of Scripture we have a visitation of the sick: look to your books, and the first word of my Text shall tell you who is sick: who? fool's, fools saith the Psalmist, because of their transgressions, and because of their iniquities are afflicted.  

* Note  I read in Scripture of four sorts of fools: of these two be wise, and two be fools indeed.  
First these are called fools in Scripture, that acknowledge their ownefoolishnesse: 
1. Cor. 3 v 18.  If any man among you, saith the Apostle, seemeth to be wise in this world, let him become a fool th●● be may be wise: 
* Note.  This was wise Agurs confession which he made to Ithiel and V●●l, surely, said he, 
Prou. 30 v. 2.  I am more brutish than any man, and have not the understanding of a man: I neither learned wisdom nor have the knowledge of the holy. 
v. 3.   

* Note,  Secondly, these are called fools in Scripture, who are so in the wickeds estimation: According to this the Apostle saith, 
1. Cor. 4 v. 10.  we are fools for Christ's sake: but ye are wise, we are fools, that is, we are so esteemed to be by the worldly wise: After that a Prophet of God had anointed jehu to be King, one said to jehu, wherefore came this mad fellow to thee? 
2. Kings 9 vi. 1. Act. 26 v. 24.  Godliness to wicked men is not only foolishness but madness. The great knowledge of letters hath made thee mad: (said Festus to Paul) what wonder seeing the wisdom of God himlsefe is esteemed folly. 
* 1. Cor. 1. v. 25. Note.  In Scripture ye read of the folly of God, ye read in Scripture of the folly of preaching, in a word all spiritual wisdom is folly: 
1. Cor. 1. v, 21.  But to whom? S. Paul saith that it is to them that perish.  
Thirdly, these are said to be fools who are Gods Elect and chosen ones, but, as we all do, 
1. Cor. 1 v. 18.  fail in many things, when they either turn in any point from the truth which once they did embrace, or when they are slow of heart to believe, or when they run away from God by any sin, then are they said to be fools: their failing is their folly: For the first S. Paul called the Galathians foolish Galathians: for the second; Christ called his two disciples going to Emans' fools, 
Luk. 24. v. 2,.  and slow of heart to believe: for the third, it is said that the forlorn son was mad or by himself: 
Luk. 15. v. 17.  because when he repented, it is said that he came to himself again.  

1. Cor. 1. v. 18.  Fourthly, the wicked to whom the wisdom of God is folly are called fools: 
Note  According to this the rich man in the Gospel that made greater provision for his belly in his Barns, than for his Soul in the Heavens, is called a fool. O foul, this night thy Soul shall be taken from thee! 
Luk. 12 v. 20.  This was his folly, he never thought of Heaven till he was in hell.  
It is of these two, viz. of the Godly sinning by weakness, & of the wicked sinning by wickedness that mention is made here: while they sin they are both fools and as they are both but fools, and as they are, so here are they called, viz. fools.  
The Hebrew word here is Guilim, a word that cometh from a root that is not in use, having no signification which is the life of a word: a root worthy of such branches: the root is not in use, neither are the branches: wherefore serveth the root of folly? what are the fruits of folly? They are like the apples of Sodom. They may have some show outwardly; but have nothing but rottenness for the in-meate. He that tasteth them will do best to spit them out again. 
Note. Heb. 6. v. 4.  As the wicked will taste the good gift of God, and after spit it out, so that it doth them no good: so should the godly having tasted the fruits of folly incontinent spit them out, and after spit at them with despite, so should they not be able to do them evil.  

Note.  Though fools be called from a root that hath no use in God his word, they seem to themselves to be most fast rooted: in their prosperity they both think, and say that they shall never be moved. They will also seem unto others of all men to have the strongest roots. 
Psal. 37 v. 35.  To David who was on of God's Seers they appeared for a space like green Bay-trees. All such greenness, and greatness, is but in things earthly: as health, wealth, honour and preferment. But because they are not rooted in the heavens, the earth is not able to furnish substance for the upholding of such things: 
Ps. 129. v. 6.  and therefore like grass upon the house tops they whither before they grow up.  

job. 5. v. 3,  I have seen, said Eliphaz, the foolish taking root: but took he root for to continue? No, not: Suddenly, said he, I cursed his habitation: incontinent his children for whose standing and preferment he sold himself to wickedness were crushed in the gate; 
job. 5. v. 4.  neither was there any to deliver them. As for their harvest and expected crop, others did devour it, not leaving them the miserable stalks which grew among the thorns. 
v. 5.   
* Thus God doth with the wicked as he did with the Amorite. Though in appearance he high like a Cedar, and strong like an Oak, yet he destroyeth his fruit from above, 
Amos. 2. v. 9  and his roots from beneath. The folly of sin is like a foolish tale, which as men commonly say, hath neither top nor root. The jesson is this: all sinners are but fools: 
The doctrine.  a wicked man were he never so wise in the world ●is but a fool before God: 
1. Cor. 3. v. 19  the wisdom of this world is foolishness with God: wisdom in evil is nothing but guile and craftiness, guile guilded with wisdom like a tomb covered with the foil of gold, having nothing within but a contagious corruption.  

The use.  The use let all men that would be wise indeed study to an innocent life. 
Note. Tit. 2 v. 12.  This is our wisdom that denying ungodliness and worldly lusts w●e live soberly, righteously and godly in this present world, soberly for ourselves, righteously for our neighbours, and godly for our good God. What is beyond that is no thing but foolishness: 
Note.  he that exceeds the square of that rule in Scripture language, is a fool.  

Objection.  
here some may object and say, how is this that Scripture speaketh thus? doth not Scripture forbid us to speak so? Christ speaketh plainly, whosoever is angry with his brother without a cause shall be in danger of judgement. And whosoever shall say to his brother Racha shall be in danger of the Counsel; but whoseover shall say, thou fool, shall be in danger of hell fire. 
Note.  Behold their three injuries which the jews thought to be venial sins of the Papists: the least is a motion of anger kept close within the breast, which I may call a warded wrath: for such a fault Christ sayeth, that a man is in danger of judgement, that is, as though we should say, in danger to be brought before the Commissionar an inferior Judge: for the least sin is the least punishment.  

Note.  The second injury is, Racha, that is, wrath broken out of ward into words: the word is a word of injury, which signifieth, vacuus, a man as we say that hath not harness, or brain, a tomb headed man. 
Note.  Beza out of chrysostom maketh it as the French word Tutoyer, which we call to Thou a man. This greater injury came before the Sanhedrin, which were the Counsel of seventy and two. The third and last injury is greatest, viz. when a man not only Thou's his brother, but saith Thou fool. Some distinguish these three injuries after this manner: 
Note.  The first, say they, is ira restricti animi, that is, a warded wrath within the heart. The second is, ira effervescens, an anger breaking forth. The third they call ira erumpens in apertum convitium, that is, scoffing or railing: for this word, saith Christ, a man shall be in danger of hell fire: how is it then that in the first part of my Text sinners are called fools?   

The answer.  
I answer, that to call a man fool is not simply forbidden; 
Luke. 34 v. 25.  for Christ called two of his Disciples fools: S. Paul called the Galatians foolish. 
Note.  That threatening then is against them that out of wrath and malice bring this word of railing against their brother. It is in this sense said that the Archangel while he disputed against Satan about the body of Moses durst not bring against him arayling accusation: 
jude. v. 9  that is, he durst not in anger call him a fool, knave or loon, as one by way of railing will call his brother. 
Note.  Their is no railing in my Text: my Text is rather a teaching whereby fools may learn to be wise. The doctrine I gather here is this: 

The doctrine.  
Note.   If he that calleth his brother a fool deserves Hell: what shall he deserve that is a fool indeeede? A man may call his brother a fool, and yet not be a fool: the one is but a simple act, the other is an habit purchased by custom: the greater the sin be, the greater must be the punishment. 
Note.  If God scourged his people, 
Isay. 66. v. 17.  for eating swine's flesh, the abomination, and the Mouse, what shall he do to these that eat up the poor and the widow's house? great sins and great judgements.  

The use.  The use. 
Note:  Let us beware to be that indeed whereof the simple naming of another to be, putteth the Soul in danger of hell fire. 
Note.  The Apostle his precept is that fornication, and all uncleanness, 
Ephes. 5. v. 3.  or covetousness be not once named among us as becometh Saints: seeing to name such things with a filthy tongue is forbidden, how much more should we be careful for to avoid to be that, which is not to be named?    

2. What is the cause of the affliction of fools.  
WE have already heard who is afflicted viz. fools: Now followeth into the order of my Text the cause of their afflictions: the cause is sin, and iniquity: Fools because of their transgressions & because of their iniquities are afflicted.  
It is an ordinary question made by the most part while they see any in affliction, what could be the cause of such a judgement? wherefore hath GOD thus wise done? 
Note.  God told this to jerusalem when he threatened to destroy. Many nations, said he, 
jer. 22. v. 8.  shall pass by this city, and they shall say every one to his neighbour, wherefore hath the Lord done this unto this great City. 
Note.  See how of nations of passers by, there is not one but he saith, wherefore? Every man saith unto his neighbour, where fore? Now what is the answer that God makes to their wherefore? It is into the verse following; 
v. 9  Then they shall answer because they have forsaken the covenant of the Lord God: that is, as my text saith, because of their transgressions, and because of their iniquities. The lesson is this. 
The doctrine.  Our sins are the cause of all our plagues: so long as rebellious jonah was in the Ship the tempest increased: It is said, 
Note.  that the Sea wrought, and was tempestuous; what could be the cause of such tempestuous working? 
jonah. 1. v. 11. v. 12.  The rebellion of jonah flying from the presence of the Lord: Take me up said he, and cast me into the Sea, for I know that for my sake this great tempest is upon you. When joshua saw Israel beaten before the men of Ai, he put dust upon his head, crying, Oh Lord what shall I say, 
josh. 7. v. 8.  seeing Israel hath turned their back before their enemies: now what could be the cause of that flight? Israel hath sinned and have also transgressed said the Lord: therefore they could not stand before their enemies: 
v. 12, Note.  There must ever be a wherefore of sin before the therefore of affliction: 
job. 8. v. 11.  Can the rush grow up without mire? can the flag grow without water? no more can affliction grow without sin. 
Note.  Sin to affliction is like mire to the rush and like water to the flag: it maketh a division between our God & our Soul: God cannot shine upon the Counsel of the wicked: 
Note.  So soon as men begin to sin; the clouds of his glowmes begin to gather. 
job. 10. v. 14.  than thou markest me, and thou wilt not acquit me from mine iniquity: 
v. 15.  if I be wicked woe unto me. As a man soweth, so shall he reap: Even as I have seen, 
job. 4 v 8.  said Eliphaz, they that plough iniquity, and sow wickedness reap the same. Who ever he be that takes pleasure in sin, 
job. 7 v. 3.  shall possess months of Vanity: wearisome nights are appointed for him. 
The use.  The use of all this is, that we study to sincerity of life if we would be free of afflictions. The wicked while they are afflicted are bound with afflictions, 
Note.  like a murderer cast in the stocks; but godly joseph in the stocks is a free man. 
Note.  The sakelesse Soul is ever in libettie: their is no such buckler for holding off afflictions as innocence of life. 
Note.  If because of their transgressions, and because of their iniquities be away, the words following are afflicted, should be as scraped out.  

Note.  Let a man keep himself from sin unspotted of this World, and hardly shall affliction come near him. Do what Balaam could do he could not curse Israel, though he was waged for the same. The reason thereof is declared by himself, God hath not beheld iniquity in jacob, 
Numb. 23. v. 21  neither hath he seen perverseness in Israel: the Lord God is with him, and the shout of a King is among them. 
Note.  So long as God beholdeth not iniquity into a man, a house, or a nation, the Lord God is there, and they shout as Kings: that is, they triumph over all their enemies. If afflictions come for to try their forces, they likewise shout as Kings triumphing over Death itself, and the grave, whom they boast with doubled interrogations; 
1. Cor. 15. v. 55  O Death! where is thy sting? O Grave! where is thy victory?  

Note.  What wonder that fools be afflicted for their folly; seeing other innocent creatures smart for the same? 
Note.  Doth not Scripture record that senseless creatures sicken for our sins? Thus we see the walls of an house became leper of a freting leprosy: 
Levit. 14. v. 44  a wonderful thing to think how hard stones of the house wall where the sinner dwelled could become sick. Because of the transgressions and iniquities of fools in an house, the dead stones in the wall were afflicted. 
Note.  Yea, which is more for the sins of man, 
Rom. 8. v. 23.  the whole creation groaneth, traveleth in pain together; as if it were a Woman in her showers; their sickness is vanity caused by our iniquity. * Seeing then other creatures that cannot sin are afflicted because of man's sins, what wonder if fools because of their transgressions, yea, and also because of their iniquity he afflicted?  
Observe here how the word because is doubled: First, because of their transgressions, and again because of their iniquities. Is not this all one? what need was it then that he should have thus doubled the word Because and again because? 
Note.  I answer that this form of speech is, as were the dreams of Pharaoh of the kine and of the corn: of one thing he had two dreams: 
Gen, 41. v 25.  The dream of Pharaoh is one, said joseph; But wherefore was it doubled? Joseph ●aith that it was to show Pharaoh what he was about to do: that is for to assure him that the matter should surely come to pass; God of one thing doubled Pharaohs dreams; for that the dream was doubled unto Pharaoh twice, 
v 23.  it is because the thing is established by GOD: and God will shortly bring it to pass. So for to assure us here that sin is the cause of all our afflictions it is said that men are afflicted, because of their transgressions, and again because of their iniquities. 
Note.  The word doubled is like two witnesses for to confirm the truth.  
The first lesson I observe here is, 
The 1. doctrine.  of the great stupidity of man, that very hardly can rightly take up the cause of his troubles: It must be told him again and again: line after line, commandment after commandment, because after because. 
Note.  The first bell rings to the preaching and yet we slumber: The second rings yet we are not ready: The third must ring also with a doubled sound and yet we come behind: Either preface or prayer is past before we come to our place. 
Note.  We come to the Lords house as to a place of girth or as to a city of refuge for to save the the life of our souls: & yet behold how sluggish we are like Lot, who would not leave his house till he was pressed out by the Angel: So here behold thy senslese nature that can not take up the cause of thy troubles till it be told again and again 
Note.  Because of transgressions will not waken the sleeping sinner till it be doubled into an other word, because of iniquities like the doubled crow of the Cock to Peter: Let all men learn here the cause of all their woes. 

The use  
Note.   Now O man would thou know the cause of thy afflictions, it is because of thy transgressions; Hast thou not hard that? Was thou sleeping while I said it? Hear me again, it is b●cause of thy iniquities: If the because of thy transgressions hath not weakened thee, 
Note. 1. Sam. 3.14.  let the because of thy iniquities rouse thee up, GOD cried once Samuel, but he made no answer to GOD; 
v. 6.  he cried again Samuel, but yet he answered not to God; The third time he cried Samuel neither as yet could he answer unto God: 
v. 8.  Last of all, the Lord doubled his cry Samuel Samuel: 
v. 10.  Then Samuel said, Speak Lord forty servant heareth: Many preachings have many heard, and yet have not learned the cause of their afflictions. 
Note.  Many strokes have many gotten, and as yet never could take up the cause of their strokes, and so they continue into their sins like the drunkard in his drinking, who though in his drunkenness he hath gotten many a sore fall & many a sore stroke, yet can not refrain. 
Proverb. 23. v. 35.  They have stricken me, will he say, and I was not sick, they have beaten me, and I felt it not: when I shall awake yet will I till it again. Woe to him that is not sensible to his afflictions for to seek out the cause thereof that it may be removed. 
Note.  If a sinner hath been stricken and hath not been sick, if also he hath been beaten with the drunkard and hath not felt it, it is a sure token that he will yet to it again: Let all men learn here in their afflictions to seek out the cause of their trouble.  

Note.  When the Philistims saw themselves miserably plagued with a filthy and shameful disease, they took counsel how it might be tried, wherefrom their affliction came: They had the Ark of God a prisoner among them: This was the sum of all the counsel. Now therefore make a new cart, 
1. Sam 6. v. 7.  and take two milk kine on which there hath come no yoke, and tie the kine to the Cart, and bring the calf's home from them: And take the Ark of the Lord and lay it upon the cart, 
v. 8.  and send it away that it may give: And see if it goeth up by the way of his own coast to Beth-Shemesh, if that be, than he hath done us this great evil: but if not, than we shall know that it is not his hand that smote us, but a chance that happened unto us. 
Note.  There be many Christians in their afflictions worse than these Philistims, though they see things more than two kine drawing a cart by his own coast, yet can not say that it is God that hath done it, less can they tell that their sins have been the cause of it, but such a thing fell forth, such a thing hath chanced to be: it happened so unto me: such was my fortune. 
Note.  This is Philistimes language worthy to be banished with buffets; 
Nehem. 13. v. 25.  as Nehemiah buffeted the little children of the Israelites, and plucked off their hair when he heard them speaking the language of Ashdod: It so happened: Such was my chance; It was my fortune, is not Christian but Ashdodian language. 
Lam. 3 v. 39  This is God's question, Wherefore is the living man sorrowful? This is also God's answer, Man suffereth for his sins; They are worthy to be scourged and buffeted who while they are afflicted speak of fortune or chance: 
Note.  Satan in his words may teach many Christians to speak: when he desired God to scourge job, he said not God send him an hard weird an evil fortoun, or God send him a sudden chance, 
job. 1. v. 11.  or ill must he happen: But, Stretch out thy hand & touch all that he hath: And again the second time: 
job. 2. v. 5.  Put forth thine hand now and touch his bone and his fl●sh: The Magicians of Egypt called the plague the finger of God, 
Exod. 8. v. 19  or Gods send. What a shame than should this be for Christians to speak of fortune or chance or hap, seeing the devil and his magicians can call afflictions the hand of God, or the finger of God. 
Note.  Let the liars of Ephraim, say they are not Ephramits, but Shibboleth shall prove then to be Ephramits. 
Note.  Let the ungodly deny that they are wicked, and give thanks with the Pharisee that they are not like other men, but by their very language incontinent ye shall know: Some filthy words or bloody oaths, for town, hap, chance, or such words will bewray them: By their accent ye shall know, that they are of Galilee, that is of this world. Surely said one to Peter, 
Mark. 14. v. 70.  thou also art a Galilean, and thy speech agreeth thereto. 
Note.  The tongue between man and man, is like an interpreter between two strangers: The heart of every man is a stranger to every other man: But out of the abundance of the heart the tongue speaketh be it good, be it evil: The words are the interpretation of the heart. 
Note.  If Words beguile works, dummy can not lie.  
Again in the doubling of the name of fin before affliction, 
The second doctrine.  I observe that God is loath to afflict till he be provoked by transgressions & by iniquities in the plural number that is again and again. 
Note.  Till sins be multiplied God scourgeth not the fool: 
Amos. 2 v. 13.  God's wrath cometh not out upon man till he be pressed with men's sins, as a cart is pressed that is full of sheaves.  

The doctrine.  The doctrine than is this, God is slow and loath to come to strokes till he be provoked again and again, yea, and again also. 
Note.  This is well set down by the Prophet Amos, who declaring Gods judgements against diverse peoples, setteth down first men sinning again and again, once, twice, thrice, yea, four times before that God began to afflict. 
Amos. 1. v. 6.  The first is Gaza, Thus saith the Lord for three transgressions of Gaza and for four, I will not turn away the punishment thereof. The second is Tyrus: 
Amos. 1. v. 9  Thus saith the Lord, for three tarnsgressions of Tyrus, and for four I will not turn away the punishment thereof: 
Amos. 1. v. 16.  The third is Edom: Thus saith the Lord for three transgressions of Edom, and for four I will not turn away the punishment thereof. 
v. 13.  The fourth is Ammon: Thus saith the Lord, for three transgressions of Ammon and for four I will not turn away the punishment thereof. 
Amos. 2. v. 1.  The fifth is Moab: Thus saith the Lord, for three transgressions of Moab and for four I will not turn away the punishment thereof. The sixth is Judah: 
v. 4.  Thus saith the Lord, for three transgressions of judah and for four I will not turn away the punishment thereof. 
v. 6.  The seventh is Israel: Thus saith the Lord, for three transgressions of Israel and for four I will not turn away the punishment thereof. The eight is Britan's: Thus saith the Lord, for thirty transgressions of Britain and for forty I will not turn away the punishment thereof: Our transgressions are thirty for three, forty for four. See how God delighteth to afflict: One man sinneth and God forgiveth, again man sinneth and God forgiveth, again yet man sinneth and God forgiveth: But at last when men multiply their transgressions God punisheth, saying, I will not turn away the punishment thereof.  

The use.  The use is, let men beware of doubling and tripling of sins: If iniquities come after transgressions, it is to be feared that God say for three transgressions and for four, I will not turn away the punishment thereof: They are but fools that say, Let us sin that grace may abound: Though while men sin, God seems to them to be enclosed up into the heavens, yet he sees men into their sins.  

Note.  Though he come to judgement softly with foot of wool, when he is come he striketh with arms of iron. The longer the stroke be in coming it cometh down the sadder. 
Note.  A sudden or hasty blow is not of such force as a stroke fetched from neck to heel: Let no man therefore soothe himself up in his sins, thinking that there is nothing in God but mercy, no, 
Exod. 33 v. 19  not: As he is merciful and gracious, long suffering, abundant in goodness and truth: He is also a righteous Lord, a God of justice, who will in no ways clear the guilty: Be what men will be, if they be fools, because of their transgressions, and because of their iniquities they shall be afflicted: Otherwise where should be the GOD of justice.  

Objection.  
here some man may object that this seemeth not ever to be true, viz. that man is afflicted for his transgressions, and that for two reasons: first, because there be some afflicted without cause, secondly, because there be many transgressions, who among all men are most free of affliction: 
Psalm. 34., v. 19  Many are the troubles of the righteous: while the wicked are at their ease in Zion: That some are afflicted without cause, it seemeth to be clear in Scripture: God seemeth to say it himself, after that he had permitted Satan to scourge Job with many plagues, while he perceived that in all these troubles Job had still kept fast his integrity, He said to Satan, 
job. 2. v. 3.  Thou hast moved me against him to destroy him without cause: This seems to be against the doubled words of my text, viz. Because of their transgressions and because of their iniquities they are afflicted.   

The answer.  

Note.  I answer that while God saith to Satan that he had afflicted job without cause, it is clear, Job of these sins that Satan laid most falsely to his charge, viz. that he was but an hypocrite and an hireling that served God but for rewards: Thus in these words without cause: Job is justified by God only in these sins whereof Satan did accuse him. 
Note.  It is said of the borne blind that he was afflicted, neither for his father's sins nor for his own sins, but for the glory of God: It is certain that if he had had no sin he could not have been made miserable by blindness, but the chief cause of that blindness, 
john. 9 v. 3.  was, that the works of God might be made manifest in him: The question is moved by Jeremy, 
Lam. 3. v. 39  wherefore is the living man sorrowful? The answer is subjoined, Man suffereth for his sins. 
Note.  There be many for's in man's afflictions, 1. For the manifesting of God's glory. 2. For to stir us up to prayer. 3. for to make men beware of sin the cause of woe. 4. for to distaste us of this earth and to wain us from these transitory pleasures, lest we should say with Peter on Tabor, it is good for us to be here: These all be the ends of afflictions, But the cause wherefore men are afflicted, are their transgressions and their iniquities. 
Note.  There is no ludgeing for affliction but where their is transgression. 
Note.  Though thy father should eat the sour grape of sin, it shall not be able to set thy teeth on edge: 
Ezek. 18 v. 4.  The soul that s●nneth it shall die: God shall grind the faces of these that are fatted into their pleasures: but as for the righteous, 
Isa. 3. v. 10.  Say ye to him that it shall he well with him.  

The use.  The use of all this is, that we study to sincerity of life, that when this life shall be spended and ended, we may hear that joyful voice of our master, Faithful servant enter into thy master's joy: 
Math. 25. v. 21.  To God be glory for ever.  
The other difficulty is in this, viz that fools are not ever afflicted because of their transgressions: Are fools ever afflicted? But will ye say: What then are the wicked, who are often of greatest health, so that their eyes stand out for fatness? The prosperity of the world seemeth so be theirs.  
indeed often this is true: 
Esth. 3. v. 15.  while the King and Esther sit down to drink, the city Sushan is perplexed: How then is it said here that fools are afflicted?  

Note.  I answer the godly have all their troubles and tears here, but it is not so of the wicked; In that God spareth so many of them in this world, it is a clear argument that there is a judgement to come.  

Note.  Though incontinent God scourgeth not wicked men for their sins, yet he thinks upon them, as Nehemiah in his prayer desired him to think upon wicked Tobjah and Sanballat: 
Neh. 6. v. 14.  My God, said he, think thou upon Tobiah and Sanballat according to these their works: Let sinners think upon this, that God though he spare for a space, yet he thinketh upon them: If these who are fools by transgressions and iniquities are not in this world afflicted because of them, they shall be afflicted into the world to come.  

Note.  If thou be a hid sinner & yet is in no wise afflicted, thy day is coming. So long as this world lasts. Isa. 13. v. 21. Z●im and Ochim doleful creatures will rejoice: one devil will dance to another: But when the dance is ended, then shall be misery for evermore. 
Note.  Again, let us remember here that all these that are afflicted here for their sins, are not thereby exemed: It may be, thou be pined and pinched with poverty, with gouts, and with gravels, and at the end of all go to hell: Many are deceived, thinking that if they suffer much in this world, God will challenge them no more hereafter: this is a common folly worthy of affliction.  

Note.  Take heed to thyself, O man how thy afflictions work upon thee: If they make thee to groan and to cry unto the Lord, if thou find them spurs unto prayer, and to all exercises of godliness: If in a word they make thee become a new man for to detest that which once thou loved best, well is thee: God hath sanctified thy affliction: But if thy disease be so that it refuse the remedy, if thy afflictions work not upon thee for to purge out the pride of life or for to chase out the spirit of uncleanness, thy fornications & adulteries. 
Note.  It is a token that GOD is keeping thee for a more fearful judgement. 
Note.  It is written of King Ahaz, 
2. Chron. 28. v. 22.  that in the time of his distress he did more yet trespass against the Lord: that said, he is pointed out with a Nota, This is that King Ahaz.  
For to draw to an end, Let us observe two general things in the words of the first verse: First I observe that the sins of these fools are not particularised here, but in general it is said, because of their transgressions and iniquities.  
This is for to be an aw-band above the heads of all men, lest they should sin in any particular manner against God, we fail all in many things: If it had been said here, Fools because of their extortions or of adulteries are afflicted, the proud Pharisee would think to go free: 
Luke. 18. v. 11.  Lord I thank thee, said he, that I am not like other men, who are adulterers, extortioners, etc. 
Note.  But was he free of pride or of hypocrisy? That was his transgression, for being free of one sin or other he was not without the compass of trangressours: David was not an idolater, but he was an adulterer, that was his transgression. I read not of Ashan that he was an adulterer, 
Ioshu. 7. v. 21.  but because he was a thief, he was stoned, and burnt for that transgression: 
Genes. 4. v. 8.  Cain was not a thief, but because he was a murderer, the Lord made him a vagabond. 
Gen. 9 v. 2●.  I'm was not a murderer, but because he was a scorner God cursed him. 
Gen. 9 v. 21.  Noah he was not a scorner, but because he was a drunkard God scourged him with scorning. 
Act. 5. v. 3.  Ananias & Saphirah were not drunkards, but because they were liars, they fell both down dead at the Apostles fear. judas and julian were not guilty of all these foresaid transgressions, yet because they were traitors and Apostate they died shamefully. Many of our weemen if they can say, I am neither whore nor thief think that all is well.  
The second general observation I make here, is, that in general sinners are said to be afflicted in this verse: indeed thereafter the affliction is specified: viz, sickness.  

Note.  But in this general word afflicted, I find as it were a meeting of God's judgements with men's transgressious: as all sorts of sins may be included into these words transgressions and iniquities: so all sorts of judgements may be contained into that word afflicted: If one affliction be not fearful to the sinner another will be terrible This is God's aw-band above the heads of men.  

The doctrine.  The doctrine I gather here: is, that as there be divers sorts of transgressions and of iniquities, so there be divers sorts of judgements that are all in readiness at the first call to help the Lord, to help the Lord against the iniquities of men. 
Note.  If God but cry upon his plagues: ●aying, whom shall I send and who will go for us? There is not one but it will come our before the Lord, saying, with that evil Spirit, send me when God is angry against man for sin, 
1. King 22. v. 21  the famine will say send me, and I shall eat him up: Send me faith the pestilence and I shall destroy him: send me saith the sword and I shall hew him in pieces. 
Note.  These be Gods three great Captains, which are apppointed by him to run through the world for to scourge men, because of their transgressions and because of their iniquities.  

Note.  Not only those three, but all the creatures of God are in readiness in coats of arms for to execute his will against transgressors.  

Note.  There is no creature of God either above or below, but when they see God angry for sin they will desire to be sent for to revenge the Lords quarrel against sinners: The fire saith, 
Gen. 19  send me and I shall burn Sodom: 
v. 24. Exon. 14 v. 27. Num. 16 v. 31. jona. 1. v. 4. Dan. 6. v. 24. 2. King. ●. v. 24. 2. King. 2. v. 3●. Act. 1●. v. 23.  send me saith the water, and I shall drown Pharaoh & his host: Send me saith the earth, and I shall swallow up Dathan and Abiram: The winds cry send us, and we shall chase and chastise jonas for his rebellion: The lion's cry send us and we shall roar & devore the enemies of Daniel: The Deer cry send us, and we shall destroy the mockers of Elisha: The dags cry send us and we shall eat the flesh of jozahel: the lice cry send us, and we shall bring down the pride of Herode.  

Note.  Again, there be legions of disenses waiting upon his nod, for to afflict sinners: Send me saith one, and I shall strike him blind: Send me saith another, and I shall make him dease: Send me saith another and I shall make him dumb: Send me saith another, and I shall lame him: Send me saith another to his head: Send me to his heart will another say: Send me to his lights and to his lever will others say: Thus migrims and phrenesies, fevers, and fluxes, gouts, gravels, catarrhs, quartaines, and cataracts, armies of diseases will at Gods command run upon miserable man, 
Isa. 1. v. 6.  till from the sole of his feet to the crown of his head there be nothing without or within but boils, botches and putrifieing sores.  
See what diseases, feesters, fevers, fluxes, etc. See what beasts, and unbeasts, Bears, dogs, lions, lice, etc. These with all the elements are ready to afflict man, because of his transgressions and because of his iniquities.  

Note.  Moreover, not only will other creatures be in readiness for God for to afflict and execute his vengeance against sinners, But even sinners themselves will run as Posts this earand for to be against themselves for the Lord.  

Math. 27. v. 5. 1. King. 16. v. 18 2 Sam. 17. v. 23.  Send me, said judas and I shall hang that traitor Judas, that betrayed his master: Send me said Zimri and I shall cast Zimri into a fire: Send me saith Achitophel and I shall hang Achitophel for abuseing of his wisdom: Send me saith King Saul and I shall put a sword through King Saul, to teach all the Kings of the earth obedience to the King of Heaven: See what armies God hath for to afflict all men in all sorts of afflictions, because of his transgressions, and because of his iniquities. 
The use.  The use of all this is, that we stand in awe and fear to offend so great and so high a Majesty: If any man be guilty of many transgressions, & of many iniquities, God as ye see he are hath many judgements ready at his nod, for the afflicting of such fools: 
Proverb. 26. v. 13.  A whip for the horse, a bridle for the ass, and many strips for the fools back. The Lord give us wisdom in all things, to God be glory for ever.     

THE SICK MAN'S SORE. THE SECOND SERMON.  PSAL. 107. verse 18. 
Their Soul abhorreth all manner of meat, and they draw near the gates of death.  Verse 19 
Then they cry unto the Lord in their troubles, and he delivereth them out of their distresses.  
IN my former sermon: (Beloved in the Lord) the cause of the sick man's sore hath been declared in these words, that because of their transgressions and because of their iniquities they are afflicted. 
Note.  I wish from my heart that all sinners could think well upon this, that sin is the very seed of affliction for the godly, and of fearful judgement for the wicked. 
Note.  Every man while he sinneth thinketh to escape, even as God could be false: As God is a righteous Lord he will not suffer sinners to escape unpunished.  

Note.  As the shadow followeth the body, so there is a thing that followeth sin, which Job calleth a rod, 
job. 9, v. 34. Dan. 5. v. 4,  which the wicked man never thinketh of before he hath done: when the loon hath faulted then is he beaten: When Belshazzar is drinking, than God is writing his dittay upon the wall, 
Note.  After the wicked hath sinnsed the hand of God's justice shall catch him by the hairy scalp, 
Psal. 68 v. 21.  which shall make all his joints to tremble.  
The particular affliction wherewith the sinners of this Text are said to be afflicted.  
NOW according to my division made in the former sermon: It followeth that we know with what particular affliction fools in this text are said to be scourged for their sins: The rod is sickness, sore sickness, deadly diseases: This is plainly set down into these words: Their soul abhorreth all manner of meat, and they draw near the gates of death.  
The sickness as ye see, is not some light trouble, a tooth ache, or an head-worke; as we say, but a deadly disease declared in these words, Their soul abhorreth all manner of meat, etc.  
Behold here I say the description of a deadly disease: First it begins with want of appetite: after that the sick man draweth near the gates of death.  

Note.  The first doctrine I observe here is, 
The doctrine.  towards man, in that he maketh sickness to come before death, that man being forewarned may strive to be fore-armed: Behold how God stealeth not a dint upon these fools that are here sick.  

Note.  God in justice might strike the sinner dead in an instant, as if he were an ox felled with the housle of an axe: If God should slay us all upon the sudden, and as we say make us even shoot to dead, he should be righteous and we should get shame and confusion of face: But such is the mercy of God that often he forewarns sinners, making them to sicken by degrees: first by taking away their appetite, and thereafter by making them to abhor all manner of meat: then their hands become feeble and their knees wax weak as water, thus all their joy by little and little doth wither away: After that they are thus warned, God draweth them near the doors of death: This is God's custom to send some forerunners to tell that the decree is coming forth against sinners, 
Zeph. 2. v. 2.  except that they gather themselves, and search themselves for to prevent his judgements: He sent unto Ninive his Prophet to give them a charge of forty days either to 
jona. 3. v. 4.  repent or to be destroyed: 
Note.  Kings hornings get but commonly fix days, God gave them forty days leisure to consider whether it was good or no to return home again to God: After that God had sent unto Jerusalem his Prophets both great and small for to receive the fruits of his vineyard whom they abused: He sent at last his own Son, saying, They will reverence my Son, but they killed him, and cast him out of his own vineyard as being the heir: yet for all that God would not destroy them: Thereafter he sent the Apostles to preach, & to do miracles amongst them, yet for all that they would not repent. 
Note.  After as Joseph their own writer records they got warning from God of their woe to come: First a Comet before the destruction of Jerusalem was seen into the air, having the form of a sword; for all this they would not yet repent: After that a voice was heard into the temple, saying, Let us give out of this place: for all this they would not yet repent: Last of all there was a certain man that night and day ran about the temple, crying Voice from the cast, and voice from the west, voice from the four winds: woe to the City and to the Temple: As at last he was crying woe unto me, he was slain by the cast of some stone, and incontinent thereafter the temple was burnt and the City taken and destroyed. 
Note.  What need I bring testimonies from foreign nations: have we not eyes to see what God hath done to Britan? What cried the famine unto us into this land, when in the most glorious streets of this Kingdom it made the poor to fall flatlings to the ground? 
Psal. 91. v. 6.  What cried the Pestilence that walketh in darkness? while the best cities of this land were almost laid waste? And now what cryeth the sword drawn our of the scabert? Can we say but that we are well forewarned?  

Note.  Though God should come this year, and sweep us quite away, none of us can say that our God hath been too hasty to take vengeance.  
Such forewarnings by sickness, by famine, by pestilence, by sword, are given to sinners to let the world see that God is true in his oath, viz. that as he liveth he taketh no delight into the death of sinners. 
Note.  But because, if GOD should give to all such forewairnings the wicked world, yea, the best of us would become secure: Therefore the Lord often will take away both godly and ungodly into a moment, that every man may be continually upon his watch, lest he should be taken away upon the sudden, and so dye without preparation: while the Philistims were seeking to see Samson sport, 
judg. 16 v. 27.  the house fell down upon them, and they died into an instant: 
Levit. 10. v. 2  While Nadab and Abihu brought in strange fire before the Lord the fire of God consumed them into a moment: 
2. King. 1. v. 10. v. 11.  Fifty men with their Captain, and again other fifty men with their Captain that came to lay hands upon Elias were consumed into an instant with fire from heaven: 
job. 1. v. 19  All jobs children were smothered at a feast: The Egyptians in their greatest rage against God his people were all drowned into a moment. 
Ezod. 14 v. 27. Act. 5. v. 5.  Ananias and Saphirah shot to dead, while they were lying against GOD: Lot's wife in an instant was turned into a pillar of salt. 

Gen. 19 v. 26.  
Note.   All these are set out in scripture to give warning unto sinners, not to lippen to the last, as if one God's mercy at the last gasp were enough for all their sins. 
Note.  Not one of all these fore said persons got once leisure for to say Lord have mercy upon me.  
What can thou tell O man but thou mayst die under the fall of an house with Samson & the Philistims? It may be thou be burnt with a blast of powder as Nadab was with fire? 
judg. 16. v. 29. Levit. 10. v. ●.  What if Satan get licence from God to raise a wind, which shall smite the corners of the house, whereby in an instant thou shall be overwhelmed? 
Exod. 14. v. 21.  The LORD may drown thee with the Egyptians into the sea. 
Note.  I knew a man in France fall down dead as he was washing his hands into the basin, for to go to dinner after the Communion. I knew a man in Scotland, who died at the dinner having the cup in his hand not feeling any sickness of before. What do all these cry unto us but that we ever be prepared. 
Note.  Is not our life a vapour, a breath into our nostrils, which departeth so soon as the Lord but saith, 

jam. 4. v. 14. Isan. 22 Psal. 90. v. 3.  
The use.   Return ye children of men? The use of this for great comfort to these that are afflicted with long diseases. 
Note.  Ye that have such sick persons at home, whose names are prayed for here, take home to them this comfort, that they are much beholden to God's mercies that proceedeth in such a manner with them, whereby they may have time to repent and reckon with their God, What if God had slain them upon an evil thought, word, or work? * It is a fearful thing to go directly from sin to judgement. 
Note.  Well is the man that hath time to crave mercy from his judge. Comfort your sick with this: let them see how they are beholden unto God for his delays. After that, tell them what hath made them sick. 
Note.  The Physicians can discourse and tell divers natural causes: But alas, this is too sparingly told to the sick that they suffer for their sins. The Physician will say the humour must first be purged: but the Minister must say, sin must first be purged.  
Many never send for the minister till the physician can do no more. This they will verify, 
Note.  ubi medicus desinit, ibi Deus incipit: where man leaveth off, there God beginneth. O fool, God should be begun at in thy sickness. Seek first the minister the interpreter one of a thousand, that he may cry to God for remission of thy sins the cause of thy sickness. If this cause be not removed, the physician shall by his drugs waste both thy health and thy wealth. 
Note.  My counsel is, that thou proceed orderly into thy cure: Be first friends with thy God, and he shall direct the Physician: Otherwise the time shall come that thou shall say to all worldly means, as job said to his fectlesse friends: 
job. 13. v. 4.  we are all Physicians of no value.  
Let us now visit this sick man into his bed, let us see what aileth him: my text saith that his soul abhorreth all manner of meat: the Hebrew word Taban signifieth properly abomino●, that is to abhor, avoid or scunner at a thing that standeth against our heart. 
Note.  His sickness is so sore, that all sorts of meat stand against his stomach: ●ewe men in health can eat of all 〈◊〉 of meat: Some like not flesh some ca●e not fish, some abhor one thing, and some abhor another. But for a man to abhor all manner of meat, so that he can taste nothing, as the sick man of my text, it declareth the greatness of the disease: This is then the affliction here sent against man, because of his transgressions his soul abhorreth all manner of meat, that is GOD taketh the appetite from him.  
The doctrine I observe here, is this, 

The doctrine.  
Note.   God hath many whips wherewith he can chastise his own children and scourge the wicked: Let all other plagues be removed, let us see what GOD can do to man in matter of meat.  

Note.  First God can give thee meat enough, and yet scourge thee with such a niggard heart, which like an hungry steward will not vouchsafe upon the stomach it's own due: Such a man we call a wretch, or world's worm, that is feared to ear of the earth lest the whole earth be not sufficient for it.  

Note.  I compare such a man to a currish dog, lying upon a heap of hay, that neither can eat himself, neither suffer the beast to eat that would eat. * Hear is the plague of poverty, or rather plague of plenty, magnas inter opes inops, to be poor in the midst of wealth.  

Note.  Secondly God can scourge a man in his meat, when he both giveth him meat and a heart, and a hand to take it, and a stomach to digest it, but he beseigeth the heart with hunger, by taking the passage of his throat; there he will set down a squinacie, crowels, or boils for to hinder all sort of victual for to be carried to his enemies that are lying into the heart, rebellious imaginations that have lifted up a banner against the Lord: God will take this passage of the throat, 
judge. 12. v. 5.  as jephre took the passages of Jordan for the overthrow of the Ephracaits, 
Note.  Thirdly God will give meat unto men, but will take away the strength and foison of it, which is called, 
Levit. 26. v. 26.  to break the staff of bread: According to this he said to his people threatening them for sin, ye shall eat much and shall not be satisfied, 
Note.  When God's plague after this manner is on meat, men are like these lean & evil favoured kine that Pharaoh saw in his dream eat up the fatre fleshed kine that were fed in a meadow, who after they had fed so fatly, 
Gen. 41 v. 21.  it could not be known that they had eaten them, they remained as lean and evil favoured as ever they were before. 
Note.  See how God can plague his creatures with leanuesse, even while they feed in fattest meadows. 
Note.  But again let the Lord be pleased: let him bless a little portion were it of pulse, it shall have greater force to feed thy body then all the King's dainties with God's displeasure. 
Note.  Thus Daniel and his fellows, whose portion was but pulse, 
Din. 1. v. 15.  were fatrer and fatter in flesh then all the children, which didcate the portion of the King's meat.  

Note.  Fourthly, God can plague man in meat, when he suffereth a man to become foolish, either for to tarrowe of his meat, because he getteth not such meat as he would have he w●ll take no meat at all, and so depriveth himself of God's comforts: this we see often into little children. 
Note.  Others more foolishly will make vows not to eat till they have done an evil turn, like these Jews, who banded together, and bound themselves under a curse, 
A●t. 23. v. 12.  that they would neither eat nor drink till they had killed Paul: This was Saul's folly, he discharged the people all sort of meat ti●l the battle was ended, he band them under a curse: but what came of it? The people vexed with hunger, did eat flesh with blood: 
1. Sam. ●●. v. 37.  Thus God's command was broken by occasion of such a foolish injunction.  

Note.  Fifthly God can scourge man in meat while he cursed the meat, which man desire against his will: It is said of Israel, 
Psal. 78. v. 18. v. 19  that they tempted God in their heart, by ask meat for their lust: yea, they spoke against God: they said, can God furnish a table in the wilderness: Thereafter it is said that the Lord heard this and was wroth: 
v. 21.  What did he into his wrath? By his power he brought in the south wind. 
v. 26.  He reigned flesh upon them as dust: and feathered fowls like as the sand of the sea: 
v. 25.  So that they did eat & were filled: But how soon came judgement, the Psalmist sayeth, that while their meats was in their mouths, 
v. 30  the wrath of God came upon them and slew the fattest of them, 
v. 31.  and smote down the chosen men of Israel.  
Behold the end of all their good cheer: Behold how shortly their greening was cooled,  

Note.  Sixtly God can scourge man in meat, when he maketh meat to discord with man: From this is the proverb, That which is one man's meat, is an others man's poison: It is a righteous thing with God to put discord between man and his creatures, when man hath sinned against his God: The least discord between man and food, declareth that man is at feade with his God.  

Note.  Seventhly, God can afflict man in meat, by withdrawing all meat from man: This is famine, a fearful plague: Jeremy calleth it a punishment greater than the punishment of the sin of Sodom: 

Lam. 4. v. 6.  
Note.  
Lam. 2. v. 20. Lam. 2. v. 12.   In that famine of Jerusalem the tender hearted weemen for lack of bread did eat their children of a span long: The little children came to their mothers, crying, where is bread? And after that they swooned and fell down dead, and their mothers did eat them: 
Lam. 4. v. 7.  These who in time of abundance were Nazarits, purer than the snow, 
v. 8.  and whiter than milk, in time of famine their visage became blacker than a coal, their skin withered, and became like a stick. In Samariah two weemen made paction for to eat their two children, first the one and then the other. 
Note.  Eightly God can scourge man in meat, while he letteth him eat till he surfeit: Thus when Israel lusted after flesh, the Lord gave them flesh and they did eat until it came out at their nostrils: 
Numb 11. v. 20 v. 23.  But while the flesh was between their teeth, ere it was chewed, the wrath of the Lord wat kindled and smote the people with a very great plague: 
v. 34.  from thence the place was called Kibroth-Hattavah, that is, the graves of lust.  

Note.  These that surfeit either in meat or drink till they sicken are plagued in their meat and drink: 
Isa. 5. v. 22.  woe unto them that are mighty to drink wine, & men of strength to mingle strong drink. Last of all God scourgeth man in meat, when by sore sickness he maketh a man to loss his appetite, or when he maketh his soul (as my text saith) abhor all manner of meat.  

Note.  The Lord in his justice can put a man at variance and discord with that meat, which once he loved best: yea, he will sow such seed of discord between man and his meat, that man will be at deadly feade with his food: yea, & abhor it, of whatsoever sort it can be: were thy fare never so dainty or delicate, the Lord can make the soul of the sick man to abhor it,  


Note.  
The doctrine.   The doctrine I observe here is, that there is no such love and friendship amongst the creatures, but if the creature offend God, God can set them at variance. * Good that put an evil spirit of dissension betwixt Abim●lech and the men of Shechem, 
judg. 9 v. 23.  can put strife and contention between a man and the meat he loveth best. 
Note.  He can make the best meat to be unto man after he hath abused it, as he made Tamar to be to Amnon after his lust was satisfied: 
2. Sam. 13. v. 15  his last hatred was greater than his former love: He abhorred her at last after whom he sickened for lust: here is such hatred against meat: Their soul abhorreth all manner of meat: yea, of meat, which once they lusted most after. 
Note.  God will not suffer his enemies to have the use of his creatures. If man cast out with GOD, God can make man cast out with his meat: yea, and cast it: yea, and make his drink to cast him upon his back. 
Note.  God may for a space delay, and suffer sins to have a stomach: But what saith he into the Psalm? when I see a convenient time than will I execute judgement. 
Psal 37. v. 2.  GOD is not slack while he delayeth, but he stayeth till sin be ripe.  
The use of this is, 
The use.  let us never offend God in our meat. 
Note.  Let us beware to make of our bellies Kibroth Hatavab, graves of lust. 
●umb. 11. v. 34▪  What is a glutton's belly but a grave of lust, wherein he burieth the good creatures of God? Let all men learn here not to set their affection too much upon that which shall go to the draught. 
Note.  He that loveth his meat or drink better than his God, God shall make him hate his love: yea, and abhor it. What is a man given to his belly, but a belly-god? Stink must he, whose God is his belly. Fie on the folly of that fool that for meat forsaketh God, and cleaveth unto his belly, which God one day shall destroy: yea, and shall make of it a nest of worms. 
Note.  Often in this life hath it been seen that God hath marked the abused belly with some judgement, for to be a prophecy of torment unto others, lest they should be like unto them. 
Note.  God's judgements upon others should be unto us, as if a messenger had been sent from the dead for to give warning to the gluttons, Brethren, lest they also should fall into the like torment.  
The second doctrine I gather here is this: 
The doctrine.  It is a great benefit of GOD to man to have his appetite, so that he may eat of all manner of meat.  
The use: 
The use.  Thou hast a stomach, thank God for it: abuse it not in gluttony or drunkenness: St Paul hath a notable speech: 
Tit. 2. v. 11. v. 12,  viz, that the grace of God hath appeared unto all men, teaching us. what is the lesson? That denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. 
Note.  Soberly, in regard of ourselves: Righteously, in regard of our neighbours: and Godly in regard of our God. 
Note.  See how in these three several duties, fobrietie is sent before, for to prepare a place in the heart for the Lord, who can not dwell into an heart full of surfeit.  

The doctrine.  The third lesson I observe here is, that sin is the cause which maketh a man to loss his appetite.  
The use. 

The use.  
Note.   Let every man that findeth a decay in this benefit, considder how this evil is come upon him: I remember of a comfortable laying, which that worthy and learned man my Lord of Plessis Morney, whom I knew in Sanmur, was wont to say concerning the sight of his eyes almost lost, 
Note.  Is say a quel ieu ie les ay pardus; I know (said he) at what play I have lost them. 
Note.  He had worne-them away with great reading: He was not blear eyed as many amongst us by much drinking Well is the man that hath such bosom and secret comforts while he is afflicted.  
Health is a great benefit and would be meekill made of: Let us so spend it that while it is spent we may have some comfort to remember how we have spent it.  
Seeing my text is of health & of sickness, let me say something against these that are enemies both of their own health, and of other men's.  
To you first I address my speech, who are drinkers of strong drink, 
Note.  or rather strong in drinking. Men of strength to mingle strong drink, 
Isa. 1. V. 22.  to school as we say: How call ye such scols? 
Note.  Scols of health. What folly is this, that a man should loss his health by drinking the scolls of health? what sickness is this when a man is sick of healths: the very names of this sin declareth the madness of men. What meaneth thou o man, to say before a drink, that will make the sick: This is to such a man's health? A scholar, whose school is the tavorne, is not a scholar of Christ that says learn of me. 
Math. 1● v. 29.  I never heard tell that Christ scolled to any man's health: and yet he is the man that only can in all things say learn of me: I will not follow St Paul himself in all things: he desired not to be followed in all things: But be ye follower's of me, (said he,) as I am of Christ: 
Note.  Take my counsel O man, follow not the fashions of this world: If thou would be a man of health be not a drinker of healths.  

Note.  Be a scholar of Christ, but be not a scholar of strong drink: Drink soberly, but school not. 
Note.  A school is a thing sacrificed to idols: viz. to bellies that are drunken men's gods, belly gods. 

Note.  
1 ●or. 10 v. 27.   The counsel of St Paul is wise: If any of them that believeth not, (saith he,) bid you to a feast, and ye be disposed to go; whatsoever is set before you, ea●e, ask no question for conscience sake: 
v. 28.  But if any man say unto you, this is offered in sacrifies unto idols, eat not for his sake that showed it, and for conscience sake?  

Note.  That which he said of eating that may I say of drinking: Drink of any drink that is set down before you, but if a school come to the table, drink it not, because it is a sacrifice offered unto the stinking idol of the belly. Let us not only flee all evil, but all appearance of evil. 
Note.  What hurt to health such scolls have been, the conscience of many will bear me record: I wish that the force of God's word could sweep that out, which man's corruption hath brought in.  

Note.  When the brazen serpent made by God's command was abused; good Hezekiah broke it in pieces and called it Nehushtan, 
2. King. 18. v. 4.  that is a lump of brass. Seeing scols have been so vilely abused, let us break them in pieces: away with all appearance of evil: This much concerning these enemies of health, who by excessive drinking, drown their spirits and the gifts of GOD within them.  
There be now another sort of drunkards 
Note.  who spoil their health with reek and smoke: Tobacca-men, who go about to smoke the soul out of the body, as if it were a fox chased out of his hole: this fire may be called as the fire of Nadab was called: 
Levit●● v. 1.  viz. strange fire. 
Note.  I speak not of the use but of the abuse of God's creatures: 
Note.  my reproof is against these that spend the time with plussing of reek, which should be better employed. 
Note.  What count should such fiery pipers make to God if death in an instant should feaze upon them with that fire pipe at their mouth? If God should say to that man, what was thou doing while I sent my servant death for thee? Will that be a gracious answer: Lord I was spending the time that thou gavest me for repentance, at such and such an exercise. 
Note.  I will not insist against this sin that was once a great streanger in this land.  

Note.  Only this will I say for the present: this taking of reek seemeth to be a graceless thing. If a man come in into a house and take but a drink: he will first pray to God for a blessing  

Note.  But there is no grace for Tobacca, as if it were not a creature of God: Every creature of God is good, 
1. Tim. 4. v. 14.  and nothing to be refused, if it be received with thanksgiving: Away with such new inventions, whereof the event is this, the soul abhorreth all manner of meat. Away with these creatures which are nor received with thanksgiving. Let us now proceed in our text.  
And they drew near the gates of death.  
WE have heard how all the sick man's appetite, is lost: That which followeth is, that they draw near the gates of death.  

Note.  See how the living man sickneth and decayeth: See how his sin goeth down by degrees: first he can not eat, after that, all natural strength failing him, he draweth near the gates of death: yea, so near that with Job he is not able to swallow down his spittle. 
job. 7. v. 19   

The doctrine.  The doctrine I observe here, is, that sickness cometh formest, & death followeth after. 
Note.  There is no disease that cometh to a man, but it is like a warning piece of preparation for death.  

The use.  The use when ever we find our appetite decay: 
Note.  let us remember the doors of death.  

The doctrine.  Again let us observe here that the Psalmist speaketh not here of any light disease: as of a toothache, or of some little throwing of the belly, but of a deadly disease, wherein all the cunning of the physician is gone.  

Note.  See what dolors the sin of man is able to bring upon him.  

Note.  Sin while it is in doing goeth merrily on, like a ship falling into calm waters with flaunting sails; but tarry till the revenging tempest of God's wrath come & rush upon the sinner, and tumble him up & down, then is he forced to know that there be some great power provoked: but let us see what is understood here by the gates or doors of death.  
By the gates or doors of death, some understand the grave: when your graves are opened for to receive your bodies then are the gates or ports of death opened, that ye may enter in. 
Note.  The grave maker is death's porter. A man is said to be near the gates of death, when he is so sick that there be more appearance of death then of life. Some are so sick that they must make their Testament: Some are yet nearer: yea, so near that no hope of life being left, the living will cut off their winding-sheete.  
The last year, 
Note. 1● September  when I came out of that fever in all men's opinions deadly, 
Anno 1626.  I found my winding sheet cut off, lying in my study amongst my books: In such a case man may well be said to be near the gates of death, when at every moment we think that his breath should go out.  

The doctrine.  In this drawing near the grave, I observe also the weakness of man.  

Note.  Were he never so strong, death at last will draw him with sickness to her ports. 
Note.  Samson for all his force yielded unto this draught. Let me dye, 
judg. 16 v. 30.  (said he,) with the Philistims: there is neither force nor beauty, nor wisdom able to resist this draught. 
Note.  Man in his name may learn his weakness: The Hebrews call him Enosh, quasi●●ger di●●us ●● mortifera agritudine in quam 〈◊〉 peccatum incidit, that is, from disease's whereunto he hath been made subject by sin. 
Note.  Eliphaz speaking of man's weakness, faith that we dwell in houses of clay, whose foundation is in the dust, 
joh. 4. v. 19  which are crushed before the moth. 
Note.  See what an house thy soul, o man dwelleth into: It is but a little lodge so ruinous, that if a moth but creep up upon it with the weight thereof it will be crushed.  
The use, 
The use.  let no man lippen to his strength or youth. 
Note.  While thou art into thy greatest force, remember that God can cause thee to be crushed before a moth, which shall draw thee perforce in at the doors of death, for to dwell amongst the crawling worms.  
Others by the gates of death here understand the power that death hath over all the living. 
Note.  They call the power of death, gates of death, quia judicia olim in portis exercebantur, because the magistrates in whose hand was the civil power, sat into the ports of the City, while they did exercise judgement. In this seize Christ said that the gates of hell should not prevail against his Church: 
Math. 16. v. 18  By the gates or ports of Hell is to be understood the power of hell: 
Note.  So here by the gates of death, learned interpreters understand the power of death.  

The doctrine.  The doctrine I observe here, is, that great was the power of death before the coming of Christ. 
Note.  It is here set forth, as a King or a magistrate, sitting with great power, rule, and dominion. This empire it kept ever till Christ came, who took part of our flesh and blood, that through death he might destroy him that had the power of death, 
Heb. 2. v. 14. v. 15.  that is the devil; and deliver these, who through fear of death were all their lifetyme subject unto bondage: Let us remember, than that death before Christ's death had ports of power: But so soon as the Captane of our salvation came, 
Heb. ●. v. 10.  he cast down the ports and dang death from the ports: yea, he besieged death: yea, he overcame death even into the grave, death's dungeon and strongest hold: yea, not only that, but also he put the devil, that had the power of death to such a strait, that he was forced to quite his castle, for to go lodge into swine.  
The use of this is our great comfort against the fear of death: 
The use.  What need we now to fear death, seeing Christ our fastest friend hath conquessed the ports of death.  

Note.  When a Christian seeth Christ he groweth bold: yea so, that he will boast death and the grave, saying, O death! 
1 Cor. 15 v. 55.  where is thy sting? O grave! where is thy victory?  
here again I observe, 
The doctrine.  that he saith, that the sick fools draw near the gates of death: they draw near and yet enter not in. 
Note.  The lesson is this, so long as there is life in a man there is hope: all is not lost that is in peril: 
Philip. 2 v. 27.  Epaphroditus was sick nigh unto death, yet GOD had mercy on him.  

The use.  The use of this is, so long as there is life in man in sickness, 
Note.  let both spiritual and bodily duties be done: let prayers be made and other lawful means sought, whereby the precious life of man may be preserved: Say not there is no remeed, all hope of life is past, and therefore we need not care what be done to him. 
Note.  Man's extremity is God's opportunity: when man lest looketh for it, GOD at his will can bring back the sick man from the doors of death.  

The use.  The best use we can make of that, that sinners sicken, 
Note.  and at last draw near the doors of death, is, that we remember that we all have this voyage to make. 
Note.  We are all daily drawing nearer and nearer unto death, 
Eccles. 12. v. 2.  unto our long home, as Solomon saith: and therefore the nearer our bodies draw to the doors of death, let our souls draw nearer the ports of Heaven. 
Note.  All things give us warning that we must flit and remove: thy beard, thy face, thy skin, thy acquaintance, the season of the year: are all crying we are subject to changes. 
Note.  The hours, the days, the nights, are all as it were upon horseback posting to their end. 
Note.  The Heaven's cry unto us our powers are shaken and we wax old as doth a garment: 
Psal. 102 v. 26.  See ye not that sand running out of my hour glass: 
Note.  It cryeth unto you that time is running away with your life: As ye see that sand running out, so is also the time of your life running away: and now ye have near by an hour of life less since I read my text: and shortly shall ye go out with less natural life than ye came in: The Lord increase our spiritual life. I wish I could let you see the vanity of this life, that ye may learn to look for a better. 
Note.  There is a swift motion into man from life to death: My days, 
job. 7. v. 6.  said Job, are swifter than a weevers shuttle: yea, swifter than a post: yea, 
job. 9 v. 2●. v. 26.  they are swift as ships, as the Eagle that hasteth to the prey. 
Note.  What is man but a broken leaf driven to and fro with days of trouble, as with mighty tempests? And yet for all thi●, while he is driving swiftly unto death he dreameth that he is drawing near to the doors of life.  

Note.  Put thy house to an order, ye must make your testament, are fearful words to a natural man. 
Note.  Most men even while they are a-dyeing desire to dream of life, neither without some wrath will they suffer themselves to be wakened out of this dream: and yet do what they can they are ever drawing nearer and nearer the doors of death. I wish that these doors were ofter into our memory than they are. 
Note.  If ye will take heed and considder, I shall let you know two pages that God hath commanded ever to be watches in man, so long as he hath life for to advertise him that he must die: The one is called the pulse, which God hath set into the arm of man, knocking night and day, for to tell him, that at the last knock he must enter in at the doors of death.  
The other page is called the breath which God hath set into the breast of man: 
Note.  this reciprocation of the breath is like reciprocatio serrae, the drawing to and froo of a saw.  

Note.  This breath O man is night and day going to and froo like a saw: man is the tree: when the tree is cutted then must it fall: and where it falleth there shall it lie, 
Eccl. 11. v. 3.  whether in a mire or upon the clean: As a man dieth so shall he be for ever: If being well prepared he enter in at the doors of death, happy shall his life be for evermore. 
Note.  Ye who of before did never observe these two watching pages: the pulse and the breath; take warning by them that daily ye draw nearer to the gates of death.    

THE SECOND PART. THE SICK MAN'S SALVE.  
WE have hard in the first part of the verses, which we have read concerning the sick man's sore: Now it followeth that we hear of the second part, wherein is the sick man's salve: it is contained in these words: 
v. 19  Then they cry unto the Lord in their trouble: He saveth them out of their distresses: 
v. 20.  He sent his word and healed them: and delivered them from their destructions. In the words I see two special things, first the sick man crying to God for help, secondly GOD delivering the sick man.  
The first is in these words: Then they cry unto the Lord in their trouble: the second is in these words, He saveth them out of their trouble. etc. here then is both man's part and God's part: Man's part is in these words, than they cry unto the LORD: God's part is in these words, He saveth them. etc.  
here first in man's part let us observe, 
The doctrine.  that while he is near the doors of death, he cryeth unto God for life: 
Note.  where we may learn that it is lawful for a man, being in danger of death to beg his life from his GOD: 
Isa. 38. v. 10.  This Hezekiah did while he was sick of his boil: He wept before God in his bed, and besought him that he would spare him for a space. 
Deut. 3 v. 25.  Moses had a great desire to live and to enter into Canaan: 
Psal. 100L v. 24.  This was the prayer of him that compiled the hundreth and two psalm, that GOD would yet let him live: I said O my GOD take me not away in the midst of my days: In the King's Psalm the Prophet saith unto GOD, He asked life of thee, thou gavest it him. I confess that men had great need to be wise in this suit: 
Note.  For if a man desire life for to eat & drink and make good cheer of his provisions laid up for many years, it were better for him to die before such riots. 
Note.  Lord keep me from the gift of life, except it be that I may amend my life: life should be desired that it may be better spended.  

The use  The use of this doctrine is, that every man in his sickness try, wherefore he desireth his life. 
Note.  If it be for to glorify God, and to redeem evil spent time, to do some more good in the world; such a desire is godly: such a request is holy, whether it be granted or not. 
Note.  Well is the man that hath gotten life, and thereafter so liveth and learneth to die that he may dye to live. Let him whom God hath afflicted with sore sickness, and thereafter hath brought even from the doors of death: let him I say learn to be circumspect in his ways. 
Note.  When Christ met afterwards with the sick man, whom he had cured at the pool of Bethesda, he gave him a godly counsel: Behold, 
john. 5. v. 14.  (said he) thou art made whole: sin no more lest a worse thing come unto thee. 
Note.  It is a token of a deadly disease, when the physic can not work.  
Again here I observe the sluggishness of man's heart in prayer. 
The second doctrine.  He will not pray till he be at the extremity, even at the doors of death: 
Note.  then, and not till then, saith my text, they cry unto the Lord. 
Note.  Why would they not cry, while they perceived their appetite decaying? why would they not cry, while their soul began to abhor all manner of meat? 
job. 6. v: 5.  Doth the wild ass bray when he hath grass? Or loveth the ox over his fodder? No not. 
Note.  So long as a man hath the grass of prosperity, and the fodder of wealth, he can neither love, nor bray, nor pray.  

Proverb. 7. v. ●3.  The young man will not quite the harlot, till a dart strake through his liver. 
Note.  If the untamed colt be not sore ridden and beat●● he can not be broken: Hard hearts like hard knots must have hard wedges.  

Note.  A small wind is notable to fan away meakell chaff: A haughty heart will not stoop for a little distress. It is not the little touch of affliction that will waken a snorting sinner. Except it be an imperious cross, which cause him smart, hardly will he yield; so head strong a thing is sin.  

Note.  So long as the Mariners can work amongst their cords, they run, ra●●le, reel, and sweat in the tempest: But after that they have reeled to &c fro, and staggered like drunken men, when all their running is gone, then as it is said in the psalm, they cry unto the Lord in their trouble: 
Psal. 107 v. 28.  yea, though the ship reel and crack, as thought it should be crushed: 
Note.  yet Ionas will not waken, till a Pagan pull him up and buffet him with rebukes. 
jon. 1. v. 6.  what meanest thou O sleeper? Arise call upon thy God.  
The use. 

The use.  
Note.   While God giveth us warning by any disease, let us take it as a precept of warning from GOD, and prepare ourselves for death. * It is to be too venturous not to cry till thou be at the doors of death: that is, to put craig in peril: wise Solomon forbiddeth a man to delay a day. 

Note.  
Proverb●7 ●7. v. 1   This was his watchword: Boast not thyself of to morrow, for tho● knowest not what a day may bring forth: Age hodie quod moriturus agas, Do that to day that thou would desire to be doing in the day of thy death.  
But alas! what order for all this have we taken with our souls, though we know not how near we are to the doors of death? Who amongst us can say with the Psalmist, 
Psal. 108 v. 1.  My heart is prepared, my heart is prepared? Alas for our heart, it is like the field of the slothful, 
Note.  and like the vineyard of the man void of understanding: 
Proverb 24. v. 31  I went by it (saith Solomon,) and lo it was all grown over with thorns, and nettles had covered the face thereof. Our hearts for the most part are either pricked with the thorny cares of the world, or burned so with the burning nettles of lust, that we remember not our latter end. 
Note.  So soon as we come out of the burning nettles of youth, we fall into the pricking thorns of worldly cares, the sickness of cold and old age.  
Except that we take heed to ourselves in time, our damnation shall come, as one that travaileth, & our destruction like an armed man.  

Note.  For this cause, let every man rouse up himself at the first touch of affliction, and no more put the Lord, as it were to pains, for to stretch out his arm still. Why should ye be stricken any more? 
Isa. 1. v. 5,  said God to his people: 
Note.  Though God spare man in his sins for a space, yet at last shall he not disdain to be crossed of dust & asses. 
Note.  I will tell thee o man, that if thou sit the Lords first summons, He will send to thee a new charge, which shall make thy grief to grow. 
Levit. 26. v 81.  If ye walk stubbornly against me, (said the LORD) I will bring seven times more plagues upon you according to your sins: If seven will not work, God hath seventy seven at his command, every one readier than another, to say with that spirit, send me. If for the gentle corrections of his rod thou will not turn, He shall scourge thee with scorpions, till he cause thee c●y: If a sinner overcome a little affliction, and come out of it, not being bettered thereby, God's army shall be stretched out still by some greater judgement. After that Hananiah had broken the yoke of wood, which was about jeremiah his ●ecke, for to be a token of a great judgement, God commanded to tell Hananiah, 
jer. 28 v. 13.  Thou hast broken the yokes of wood, but thou shalt make for t●●m yokes of iron. 
Note.  If yokes of wood can not da●ton stiffnecked sinners, 
Note.  the Lord shall change wood into iron: malo nodo malus cuneus, for a hard knot he can make a hard wedge: nill we will we, God will have his blows felt.  

Th● 3 doctrine.  Again here in that a sick man at the doors of death, is said to cry to God, I observe a powerful working of the spirit of God in his own children. 
Note.  While they are at the doors of death and can not speak unto man for weakness, yet are they said to cry unto the Lord.  

Note.  At such a time all the force of nature is spent, and words are said to be swallowed up: 
job. 6. v. 3.  yet such are said here to cry unto the Lord. Wherefrae cometh this force to cry? Not from nature: It is from the spirit within. 
Note.  While the godly man is at his last gasps, and hath laid speech before men, even than is a voice of power within him, crying through the heavens unto God.  
The use. 

The use.  
Note.   In confidence of Gods assisting power, let us comfort ourselves against the hour of death, the hour of our greatest weakness: here is the ground, while all natural strength will fail his own children, yet God's strength will not fail them: 
Psal. 73. v. 26.  My flesh and my heart faileth (said David,) but God is the strength of my heart and my portion for ever. What can make a man cry at his last gasps, but this strength of GOD in the heart? 
Note.  This is a great mercy, that while there is no force in nature to make a man but speak unto man, there shall be into his heart a spiritual force, which shall make him cry unto his God. The wicked also, 
Note.  when they draw near the doors of death, will cry unto the Lord: that is, they will gasp, gaze, grin, glowre, and groan: yea, 
job. 3. v. 24.  pour out their roar as waters: And such is the great mercy of God that for plain pity he will grant unto the wicked man his life. So he pitied Ahab clothed with sackcloth, having nothing but the outward skin of repentance: Because the Lord saw him rend his clothes and put sackcloth upon his flesh, & fast, and lie in sackcloth, he said to Elijah, 
1 King. 21. v. 29  Seest thou how Ahab humbleth himself before me? Therefore I will not bring the evil in his days: See what God did to a wicked man but outwardly humbled. 
Note.  Such is the mercy of our God, that hardly can he punish sinners in his justice.  

Note.  As he did to Ahab, so will he do to a wicked sick fool: when he heareth him groaning, and seeth him gaping for life, like a hungry dog gaping for a smush bone, he will cast unto him that bone of life, and let him gnaw upon it for a number of years. 
Note.  The wicked man loveth not God, but looketh for health as a dog will look for a bone that he seeth into a stranger's hand: as the dog's eye is ever upon the bone, and not upon the stranger, so is the wicked man's eye ever upon his life and not upon God. 
Note.  When the dog hath gotten the bone, he runneth to some corner and gnaweth upon it, and never regards any more the stranger that cast it to him: even so the wicked man, as it were, gnaweth upon a number of years, which God hath cast to him, but after he hath once gotten that which he glowred so meekill for, he looketh no more upon God.  
The gift of natural life as I see is a gift both given to the godly and the wicked: they will both come to the doors of death, and God will bring them back again to life. 
Note.  But wouldst thou know whether or not thou hast gotten that gift in mercy or but for a greater judgement? Try whether or not thou amendeth thy bygone life. If thy love be greater to God then of before: If thou depends more upon his providence then of before: If thou walk more circumspectly, and more carefully into thy calling then of before: If thou make greater conscience of thy thoughts then of before thou did of thy words and works: If that be, well is thee; The Lord in mercy hath added as unto Hezekiah that time to thy days. 
Note.  But if after thou hast made so many fair promises to God in thy sickness: so many vows to redeem that evil spent time: yet if after thou hast gotten health, thou forget thy misery and remember it, as waters that pass away, and so return to thy old bayas again to be friends with thy old sins, neglecting thy former vows; assure thyself that thy life is prolonged but for a curse, that thou may see the evil to come: 
Isa. 57 v. 1 Isa 63. v. 4.   

Note.  Though God spare the wicked for a space, yet the day of vengeance is in his heart. God is fully minded to break him with his tempest, & to make him perish, like his own dung for ever. 
Note.  A wicked man in his greatest glory is like Amal●cke of whom Balaam prophesied, saying Amaleke was the first of nations, 
Numb. ●4. v. 20  but his latter end shall be that he perish for ever. 
Note.  Many never weep for sin till their soul is in hell.  

The 4 doctrine.  Again here observe to whom the sick fools are said to cry: i● is to the Lord: Then they cry unto the Lord. here w●e have to learn to whom we should cry in our trouble: It is unto the lord 
August. in ●sal. 74.  St. Augustine saith very well: N●n est quod fugias à Deo irato, nisi ad Deum placatum: there is no refuge from an angry God, but unto God being pacified: whom have I in Heaven but thee? 
Psal. 37. v. 25. jer. 17. v. 5. v. 6.  said David. Cursed be the man, (saith Jeremy,) that trusteth in man, and whose heart departeth from the Lord: for he shall be like the heath in the wilderness, and shall not see when GOD cometh: But blessed is the man that can say to God with Jeremy, 
jer. 17. v. 7.  thou art my hope in the day of evil.  

The use.  The use, let us learn wisdom at these sick fools come to their wits again: In all our distresses let us run to the LORD. 
Note.  Who is so powerful to help as he? who is so merciful to help as he? It shall therefore be our best in the time of out prosperity to make our acquaintance with him, 
Note.  that in affliction we may the more boldly go and cry for his help. * If God be a stranger unto us, we will think shame to employ him: but if he be our friend, 

Proverb. 18. v. 24  
The 5 doctrine.   we shall find that of Solomon to be true, There is a friend that sticketh closer than a brother.  
Again in that the afflicted are said here to cry unto the Lord, 
Note.  but not until they be so straited with sickness that there is no more appearance of life: I observe the profit of affliction: yea, of sorest sickness: It is a powerful means for to chaise a man home to his God. 
Note.  While the Mariners of the ship, wherein Jonah was, perceived the tempest arise, 
jonah. 1. v. 5,  they were busy in doing what men could do: they cast out the wares that were in the ship to lighten it of them, but seeing that the sea wrought still and was more and more tempestuous, they took them to their prayers: Every man cried unto his God. 
Note.  When their Gods could not answer they wakened sleeping jonas, who should have been the cock of the ship for to craw day unto others: him they exhorted to cry & to try what his God could do: Arise, said the poor pagan, 
v. 6.  Call upon thy God, if so be that he will think upon us that we perish not.  
There was no crying unto God into that ship, until the ship was like to be broken: In the great distress the pagans that knew not God before, seeing the peril, boasted the Prophet to his prayers, saying, what meanest thou O sleeper! Arise and call upon thy God? 
Note.  When there is no appearance of help from any creature, than men are forced to run to God.  

Note.  So long as man can see a creature, that can help him, he will run to it as to his best refuge. 
Note.  If he be minded to conquesse houses or lands, he will cry unto his coffers: Come out thousands of silver & gold and buy this: But if he be drowned into deboe, and cast into prison, then and there he will cry unto the Lord. 
Note.  So long as the forlorn son had a penny into his purse, he thought never of home; but when he was forced to feed with the swine, he said, 
Luk. 15 v. 7.  I will return to my father again. 
Note.  So long as we have peace in our land, and Barnes full of corn and purses full of money, we lie in security like these of Leish: 
jud. 18. v. 7.  But if the foreign enemy come and deprive us of such comforts, than we shall cry unto the Lord. 
Note.  So long as jehoshaphat in the battle saw his party to be equal, he fought as he could: But so soon as he saw himself near straited by the enemy, 
1 King. ●2. v. 32  than he cried unto the Lord. 
Note.  So long as Hagar had water into the bottles, she and Ishmael drank together, enjoying the creature: But so soon as all was spent, than she wept and cried unto the Lord. 

Gen. 21. v. 16.  
Note.   So ●long as the Raven can find a fleshy carrion, he will quietly feed upon it: But while he is straited with hunger, he beggeth his meat from God: 
Psal 104 v. 21.  The young Lions, (saith the Psalmist) roar a●ter their prey: and seek their meat from God. 
Note.  All things, men, beasts, fowls: yea, Papists in their greatest pinch are forced to quite all other vain hopes for to cry unto the Lord.  

Note.  I remember that in the time of the French persecution, I came by sea to Flanders, and as I was sailing from Flanders to Scotland, a fearful tempest arose, which made our Mariners reel to and fro, 
Psal. 107 v. 27.  and stagger like drunken men: In the mean time, th●re was in our ship a Scots papist, who lay near me, while the ship gave a great shake, his ordinary cry was O Lord: I observed the man, and after the Lord had sent a calm, I said to him, Sir, now ye see the weakness of your religion: so long as ye are in prosperity, ye cry unto this Saint and that Saint; In our greatest danger I heard you cry often, Lord, Lord, but not a word ye spoke of our Lady. I compare a Papist in his pilgrimages to creatures, to a sheep that is hunted of a fly: it runneth from bush to bush: every bush catcheth a l●ck, till the silly sheep be threadbare and tirred of all his fleece, sin like a cleg-flee maketh the soul to startle like a beast: there is no sure refuge but in God. Away then with Papistry and with all that draweth a man from the Lord unto any other: The highest point of tribulation, or some great danger of death, wakning a man, will tell a man that there is none that can help but the Lord, and that he only is to be called upon: Call upon me in the day of trouble, (said the Lord:) Whom have I in heaven but thee? said the Psalmist: All things are for the Lord, and from the Lord, and all things in their troubles must come to the Lord, as the hunger-bitten Egyptians came all to Joseph for meat. Thus ye see the great good of grievous afflictions: They chase the creature till it cry to the Creator: I will go, 
Hosea 5. v. 15.  (saith the Lord,) and return to my place, till they acknowledge their offence, and seek my face: In their affliction they will seek me early. This is heese declared in these words of my text, Then they cry unto the Lord in their trouble.  

The use.  The use, let us rejoice in tribulation, seeing God hath made it a spnrre unto prayer. 
Note.  Man is like waters: Putrescunt ni moucantur aquae, waters spill and stink if they stand without any motion; so will the soul stink without affliction. Before I was afflicted, (said David,) I went astray, but now I learn thy statutes: Indeed it is true, 
Heb. 12 v. 11.  that no affliction for the present seems to be joyous but grievous: Nevertheless afterward it yieldeth the p●●c●able f●uit of righteousness to these that are exercised thereby.  

Note.  This is a quiet fruit of righteousness when the soul is moved to cry unto God. Cries in prayer unto God are the quietness of righteousness. I confess that both the wicked and the godly will cry in their distress: but the wicked cry like dogs beaten with a staff: the godly cry into their hearts, like children with Moses, to whom God said, why criest thou unto me? Let us pray the Lord that he would rouse up these sleepy souls of ours that sleep so oftin sin, like Jonah in the hatches: 
Note.  Well is the man to whom God shall send some affliction crying to the sinner as the Shipmaster cried to Jonah: 
jon. 1. v. 6,  what meanest thou, O sleeper? arise, cry and call upon thy God. 
Note.  It is good that man while he is forewarned by any affliction strive to be friends with his God. Men may rebel for a space, and may turn the grace of God into wantonness, yea and harden their hearts with Pharaoh against his plagues: But at last when all their excellency is swept away like a spider's web, 
job. 4. v. 21.  as Eliphaz sayeth, they die without wisdom: As a man liveth ordinarily, so dieth he: 
No●e.  He that liveth a fool shall readily die without wisdom: a forewarning affliction doth good to the godly man: it maketh him to be fore-armed: But as for the wicked man though God send sickness after sickness, and delay his death, yet he is not a whit the better. 
Note.  But while he liveth he letteth the debt run on, like a spender or waster, who carelessly puts more and more upon the score. It were good for the wicked that he had never been borne, as Christ said of judas: 
Mat. 2●. v. 2●.  or that he had died in the birth: yet seeing life in itself is a benefit, while it is abused by those that have gotten it by crying unto the Lord, it is righteous with God to punish them in rigour for the abuse of his benefit, which should have been to them a large time well employed in repentance, wherewith as with a brush they should have cleansed their hearts from the scailles of wickedness.  
Again here some may object, how is it that the godly man being sick, 
Objection  and near the doors of death should cry so earnestly for life? Should not a godly man be glad to go to GOD his Father, 
Eccl. 12. v. 5 Psal. 16. v. 11.  to his long home, where are pleasures for evermore?  
What see we here, but the backparts of jehovah? Are we not in this world as David was in Kedar, 
Ps. 120. v 5.  and in Meshech, or as Israel were captives in Babylon? Is not this earth a strange land, 
Ps. 137. v. 4.  wherein we can not sing the praises of our God? Are not our Harps here hung upon the willows? 
v. 2.  Our Music is dumb.  
I answer that indeed if the godly well prepared as they should be when sickness cometh unto them, they would not cry for health of body: but their chief cry should be, 
Rev. 22, v. 20.  Come Lord jesus, come, and fetch away my soul that panteth after thee like a cha●ed Hart, 
Ps. 4●. v, 1.  desiring the rivers of waters: The chief desire of a godly heart is all in this wish, 
v. 2.  when shall I come and appear before God? Item, I desire to be dissolved, and to be with Christ.  

Note.  But for some reasons the most godly whiles will seek life from God: some desire to live, because they desire yet to do some better service for God, than hitherto they have done: they are sorry that in their calling they have not been so busy as it became them to be: the desire of their life is only that they may redeem the time by doing some one good turn or other for their God.  

Note.  In my judgement this chiefly made Hezekiah to weep, 
Isa. 38. v. 14.  to crowd, and to chatter while he heard the message of death. This chiefly made the Psalmist cry, 
Ps. 102. v. 24:  Take me not away in the midst of my days.  
* Others even of the number of the godly will cry for life, because they find not themselves so well prepared for to come before the face of their judge: they see that as yet they have not put the affairs of their Soul to an order.  
It is likely that this also made Hezekiah to weep so fore, that he chattered at the words of the messenger of death: God by Isaiah bade him put his house in order: 
2. King. 20. v. 1.  if that had been already done it had not needed Gods command: seeing then his house was not set in order, which is but an easy matter, it would seem that his soul was not so set in order as that he found it ready to compeare before the judgement seat of God: O how fearful is that tribunal for an unprepared soul! 
Note.  What terrors are these, sin, and sickness, death, the grave, & an unprepared soul.  

The use.  The use of all this is seeing there is nothing more certain than death, and nothing more uncertain than the time and place thereof, let us ever be upon our guard ready to flit and remove out of our tabernacles of clay: 
job. 4. v. 19  My time is in thine hand said David: 
Ps. 31 v. 16.  We cannot tell how soon our glass shall end. 
Note.  Let us therefore resolve with Hezekiah in all the way of our pilgrimage, 
Isa. 38. v. 15.  to go softly in the bitterness of our soul.  

The doctrine.  Again, in that it is said that the sick men cry unto the Lord in their trouble let us observe the perverseness of our nature. 
Note.  Troubles make us to cry, bodily afflictions rouse us up to cry: but alas while we sin we keep silence: while the Thief is cutting a purse he is quiet: but while he is scourged for his fault, he will shout for every stripe: 
Note.  While Satan is forcing us with his tentations to offend our God, we often yield thereunto without any cry to our God: It is then especially that we should cry unto him when we find sin coming against us to force us to offend our God. 
Note.  God in his word hath set down a notable Law for a Damsel betrothed to a husband: I will let you hear the Law.  
If a Damsel, 
Deut. 22 v. 23.  saith the Lord, that is a virgin● be betrothed to an husband, and a man find her in the City, and lie with her: 
v. 24.  Then ye shall bring them both out to the gate of that City, and ye shall stone them with stones that they die: the Damsel because she cried not: and the man because he humbled his neigboures' wife. 
v, 25.  But if a man find a betrothed Damsel in the field, and the man force her, and lie with her: then the man only that lay with her, shall die. But in the Damsel there is no sin worthy of death: 
v, 27.  for he found her in the field, and the betrothed Damsel cried, and there was none to save her.  
Now what is to be inferred upon this? This is the matter. 
Note.  The soul of a Christian is as a Damsel, a virgin betrothed unto Christ the blessed Bridegroom of our souls: 
job. 3. v. 27.  Satan the tempter is like a Russian coming to force and defile this Damsel: If the soul cry not while Satan is using violence, the Soul and Satan shall die: the soul because it cried not, and Satan because he forced the Soul: But if while Satan is using violence the soul cry unto God for help, than Satan shall only die: yea though in that case the soul in something should be defiled, yet shall she not die, because she cried unto the Lord.  

The use. Note.  The use of this is, that whensoever we shall perceive Satan coming with force for to deflore, or defile our soul Christ's Damsel, we incontinent cry with all our force unto GOD. Lord help me: Lord lead me not into tentation: O God of my m●●●● prevent me and keep m● from these snares: be thou a shelter for me, and a strong tower from the enemy. This was Paul's doing when he feared to be forced with that body of death, he cried, 
Rom. 7. v. 24.  Miserable man that I am who shall deliver me from this body of death?  

Note.  This was the practice of Joseph while his Mistress said to him; lie with me; 
Gen. 39 v. 9  he cried unto God. How should I do this wickedness; and sin against God?  
* He that will not cry to God before he sin, God's plagues at last shall cause him cry for his sins.  
* Well is that man and that woman, that can cry to God for to save them from the hour of tentation, 
Note.  If a Damsel was forced in the field, her sin was not thought worthy of death: because it was supponed that she cried, but that there was none to help her. But it is not so with our soul, whether it cry in the City, or in the field: if she cry she shall find that there is a God for to help her, and therefore if she be forced, she can have no excuse: Well is that soul that is continually crying to God in prayer. 
Note.  If a palliard know that a woman will cry he will fear to make an onset: but if he see her smile, he knoweth that he hath found his match: It is so with Satan that great palliard, and the soul of man. If Satan know thy soul to be a crying soul, a soul that will tell all his te●tations to Christ her husband, he will fear to tempt that soul: Satan is feared for Christ, he believeth and he trembleth. 
jam. 2 v, 19  But if he see a soul that is quiet, 
Note.  a soul that hears his filthy language and smileth upon him with a wanton eye, there the unclean Spirit knoweth that he hath found his match.  

Note.  Well is that soul that Satan finds weeping for offending Christ her husband. 
Note.  O what a difference is between a soul whose eyes are drumly with tears of repentance and a soul whose eyes are wanton' light and smiling, eyes filled with spiritual adultery? 
Note.  Remember this use O man, when ever Satan shall come to tempt thee unto sin, then cry thou unto the Lord unto Christ thy husband, and Satan that filthy Russian shall fly away in haste: so long as we breath let us pray that the Lord would lead us into the land of righteousness. 
Ps. 143. v. 10   
Last of all, 
The doctrine.  in that these that are troubled cry to God, I observe a comfort for these that cry in trouble: when a man can once cry to God in his trouble, it is a token that God shortly will deliver. 
Note.  One that is pined with the stone gravel, so long as he but whineth for the difficulty he hath in making water, the Surgeon will not cut him, but will say let him be till he cry: from the time once he beginneth to cry then is it time to cut: that once done he is delivered from his pain.  

Note  There is in man a stone harder than the Stone of the bladder, viz. the stone of the heart: The heart stone is of sin: the bladder Stone is but of sand. Sin gravel is a stone gravel: for hardness there is no flint so hard as a hard heart. 
Note.  As the Stone gravel is from sand, one pickle joining to another, till at last many pickles being knit together in a lump become a confirmed stone; even so the heart gravel is from one sin joined to another, till they be in an huge number together like a cluster. At last in length of time by custom they harden together: from thence is the confirmed stone of the heart. 
Note.  So long as this stone is not very painful in affliction, but only maketh the sinner to whine, the Lord will let that sinner suffer still: for a space he will delay his cure: but if once the pain be so▪ that it cause the sinner to cry, God that most cunning Surgeon will cut out the cause of his cry.  

Note.  Behold the truth of this into my text, Then they cry unto the Lord: there is the cry: and he delivereth them: there is the cure.  
The use: 
The use.  Let us try our souls in trouble whither they cry or but whine: if the soul but whine in afflictions, it is a token that deliverance is yet far off but if the soul once begin to cry, God is ready to deliver. 
Note.  By our prayer to God we shall know the mind of our God in our troubles, & the working of our afflictions:. 
Note.  In this crying to God there is a great difference, the wicked cryeth more for his sore than his sin: the godly man cryeth more for his sin than his sore. 
Note.  So to do is not the practice of a prentice. The Lord teach us both how we should cry to our God, and wherefore chiefly we should cry. To God be glory for ever, Amen.  

A SHORT MEDITATION against man's security in life.  

Note.  AS intensive cold in time of frost maketh water to congeal and bindeth all up; so that the earth is neither fit for ploughing, or sowing: so into the hearts of many there is a frost, yea a lying frost, so that the fallow ground of their hearts cannot be riven up. 
Note.  An excessive cold at God's service stayeth the pleugh of God's agrace. 
Note.  Ye all would think it an uncouth thing to see pleughsly in frost in the month of May, and yet more into August.  

Note.  The year is but of the age of twelve months, may is but the youth thereof: and yet if in that month there should be no appearance of fruits, what would you think of such a year? 
Note.  And yet alas many of us who have past the June, yea the August of our age are as yet frozen in the dregges of our sins, as though the beams of Christ the Sun of righteousness had never shined upon our souls.  

Note.  What is this that we cannot remember our mortality? * One sith cutteth down both Prince and people. 
Note.  How many Kings of this land are dead, and but one alive? The rest are gone for to give account how they have swayed the sceptre, when they sustained the person of God. 
Note.  All the glory of the greatest, except they be godly shall perish like the snuff of a candle that is trodden underfoot. Let us therefore so live to die, that we may die to live. 
Note.  If we dig not the Mine we shall never find the treasure. 
Note.  If we could lay this to our heart, we should be swifter than Hazael in running to our God.   

THE SICK MAN'S SALVE. THE THIRD SERMON.  Psal. 107. v. 19 
Then they cry unto the Lord in their trouble: he saved them out of their distresses.  V. 20. 
He sent his word, and healed them, and delivered them from their destructions.  
IN my former Sermon it hath been declared, what the sick fools did while they were near the doors of death: it is said: Then they cried unto the Lord: In this Sermon we shall hear God's part: It is in these words ●ee saved them out of their distresses: he sent his word and healed them: and delivered them from their destructions.  

The division of these words.  
In these words I see two things: first, God after he hath heard afflicted sinners saveth them, and delivereth them out of their distress: secondly, it is set down by what means he delivered these sick persons, in these words, he sent his word and healed them, and delivered them from their graves, or destructions.  

The doctrine.  As for that it is said in the first part of my d●yes Text, that God saved these sick out of their distresses I observe the great mercy of God: there is no sin, or sickness I see so great, but if the sick sinner can cry to him, God hath mercy for him: as it is of sickness, so of all other affliction. If man can cry unto God, 
Note.  God is ready to send succour. This Moses declared well unto Jsrael: 
Deut. 4. v. 27.  The Lord, said he, shall scatter you among the nations, and ye shall be left few in number: and there ye shall serve gods, 
v. 23.  the works of men's hands, wood and stone, which neither hear nor see, nor eat nor smell: there is God's judgement against man's sin: But shall the LORDS arm be stretched out still? Will not God be any more merciful? hear what is subjoined: 
v. 9  But if from thence thou shalt seek the Lord thy God thou shalt find him, if thou seek him with all thy heart, and with all thy soul. 
Note  Many a time had the sick fools of my text offended his Majesty, yet here is mercy; they cried: and he saved.  

Note.  God sometimes indeed while he hath been often provoked by the sins of men after divers deliverances, will seem to be more hard to be entreated, that men may beware to be relapses from such he will hide his face for a space: Verily, said Jsaiah, 
Exod. 33 v. 6.  thou art a God that hideth thyself, O God of Israel the Saviour: he may hide himself for a little, but not long. 
Note.  While he heareth the heart-cryes of his creature, he is forced to draw the curtain, and show himself unto it.  

Note.  He that forbade man to hide himself from his own flesh, can not long deny himself to a sick sinner crying in his distress. Of this we have a notable speech in the Psalm, I sought the Lord and he heard me, 
Psal. 34. v. 4.  & delivered me from all my fears: They looked unto him, and were lightened, and their faces were not ashamed. 
v. 5.  Now let us see the kernel of that comfort in the verse following; 
v. 6.  This poor man cried, and the Lord heard him; and saved him out of all his troubles. 
Note.  Behold a progress of seeking, and of deliverance: first he sought God: secondly he looked unto God: thirdly the poor man cried: So first God met man's seeking with deliverance from the fear of trouble, secondly, while man looked unto him he made him to be enlightened, so that he knew both who did afflict, and wherefore he did afflict him. But last of all, while God saw this sinner humbled like a poor man and heard him cry, than he saved him from his troubles. This poor man cried, saith the Psalmist, and the Lord heard him, and saved him out of all his troubles. See how the Lord at the first saved him not from all his troubles, but by degrees till he cried unto him like a poor man crying for an alms. 
Note.  The harder health is more come by, the more it is set by: a disease easily cured, is easily incurred. The sooner a sinner be helped, if he return again to his sins, he shall find God the slower to come to his help again: God will let him seek and look and cry, yea, and cry again to teach him better manners.  
This we see in the book of judges to have been Gods doing with Israel. 
Note.  The Israelites being oppressed by the Philistimes, and Ammonites in their misery they sought unto God: they looked unto him: yea, and they cried: but what answer got they at the first? God sent them unto their false gods at the first and yet upon their repentance he he pitied them: The words are so weighty that they are worthy to be heard: these be they even as they were written by God's penman: when the Israelites saw that they were so sore afflicted by their enemies, it is said: 
judge 10. v. 10  They cried unto the Lord, saying, we have sinned against thee, both because we have forsaken our God; and also served Balaam: let us now hear what answer God made unto them: 
v. 11.  He said unto them, Did I not deliver you from the Egyptians, and from the Ammorits and from the Children of Ammon, and from the Philistimes? The Zidonians also, 
v. 12  and the Amalelikites, and the Maonites did oppress you, and ye cried unto me, and I delivered you out of their hands: 
v. 13.  yet ye ha●e forsaken me and served other Gods: Behold their relapse: what saith the Lord to that? 
v. 14.  I will deliver you no more: Go and cry unto the Gods which ye have chosen, let them deliver you in the time of your tribulation hear what a hard answer: Now what did the Jsraelites? 
v. 15.  They said to God, We have sinned, do thou unto us whatsoever seemeth good unto thee, deliver us only we pray thee this day: as if they should have said Lord but for this one time: Thus after they had cried they amended their life by putting away the strange Gods from among them and served the Lord: what did God then? 
Note.  It is said that his soul was grieved for the misery of Israel: 
v. 16.  So at last they got help, but after many prayers and after the amendment of their life. O the great mercy of our God 
job 7. v. 20. The use.  O the preserver of man!  
Let us make use of this by applying it to our present purpose which is concerning these that are so sick that they seem to be near the doors of death 
Note.  While God delayeth to bring them from their sickness notwithstanding of all their prayers, and of all our prayers private or public, let us not grudge, neither let the sick murmur. God while he delayeth their health, he as it were sayeth to them, 
judg. 10. v. 13.  as he said to Israel, I will deliver you no more: yet if the poor patient persist to murne before him God will not fail to give him full contentment at last. 
Note,  God afflicteth not willingly the children of men: no not: his soul often is grieved for the misery of Israel. 
Note.  How can he but deliver repenting sinners, seeing their misery grieveth his very soul?  
It is not wonder that God repented himself to have made man, because that he is the chief matter of his grief. 
Note.  As for the Devils they grieve GOD by their sins; but he is not grieved for their torments: God gladly shall cause scourge them with scorpions: 
Note.  But as for his own children here he is grieved, and grieved again, first for their sins but most for their sufferings: he is grieved for their sins, as a father for his children's faults: and again he is grieved to strike them. 
Note.  Last of all he is most grieved after that he hath stricken them. 
Note.  These be wonderful words, his soul was grieved for the misery of Israel: God that forgave David his sin could as gladly have spared him in his judgements: but the wicked were looking on wondered how God did spare: and therefore ●or his honour, and for his name's sake he could not let David go unpunished: So soon as David had said, 
2. Sam. 12. v. 13  I have sinned against the Lord: Nathan answered that the Lord had put away his sin: but as for afflictions and troubles he could not put them away, because by that deed he had given great occasion to the enemies of the Lord to blaspheme. 
v. 14. Note.  If all the wicked were blind God would often spare to afflict his Children.  

An objection.  
here some may object and say that this our Text is not ever true: Is it not clear that God delivereth not all men from the gates of death, though they cry unto him?   

The answer.  
It is certain that it is not aye done: 
Note.  For if men by crying to God were ever brought back from the doors of death; death should be a rare thing among men. 
Note.  If life could be had for crying to GOD, the World should be deafened with din: for all that a man hath he will give it for his life It is but one of a thousand that can say with S. Paul I desire to be dissolved: what then shall we say to our Text wherein is said that when the sick man cryeth then God delivereth? 
Note.  Surely this is not ever done, but if it be once done to a man in his life, they be few here of any age but once in their life-time God hath brought them from the doors of death: If God once hath done this to thee by thy own experience subscribe to the truth of my Text.  

Note.  Neither doth my Text say that this is done to all, left that any should beguile himself, saying, I may sin, seeing as yet I have never been so sick as to be at the ports of death: before I die I must first be near these ports and be brought back again to health and so shall live a space and afterward die: No not, God hath not astricted himself by promise to any that he shall get but an hour's sickness before he die. 
Levit. 20.1.  If a Nadab and an Abihu come in with strange fire before the Lord, 
Act. 5 9.3. Numb. 16. v. 32 Note. Gen. 19 v. 26.  God in an instant will slay them with fire from heaven. Ananias and Saphira died having a lie against God in their mouth: Dathan & Abiram were swallowed up into an instant: These are set down in scripture as Pillars of Salt to tell to the Passengers of this world that they look not back to Sodom but have ever their eyes upon their God.  

Note.  As for the godly in their sickness if at last when their glass is at the running out they cry to God for life, God shall give them an answer that shall content them: he shall let them see that death is better than life: 
Note.  Moses desired to live and to go to Canaan, God's desire was that he should die for to go to the heavens: 
Note.  Behold how God desired better for Moses, than Moses for himself: The death of the righteous was the wish of Balaam: let me die, 
Numb. 23. v. 10  said he, the death of the righteous: The death of the saints is a Precious thing: It is promised to them as a releese of all their distresses, 
job. v. 17.  as a rest from their labours, a refreshment to their wearied bones: there the weary be at rest saith job, speaking of the grave: they rest in their beds saith Isaiah: 
Isa. 3. v. 2.  This was God's promise to good josiah made by Huldah the Prophetess: I will gather thee to thy father, 
2. Chron. 34. v. 28.  said the Lord, and thou shalt be gathered to thy grave in peace: 
Note.  Thus the godly man (except it be that God will have him near to himself as Enoch, 
Isa. 57 v. 1.  or that he should not see the ill to come) getteth his full of days: such a man shall come to his grave with his grey hairs in a full age like as a shock or rick of corn cometh in his season: 
job. 5 v. 26. Note.  What is a grey headed goodly man but as a field that is ripee for the Lord 
john. 4. v. 35.  The country saith Christ is all white speaking of the corns in their rypnesse: 
Note.  A grey headed godly man is like ripe corn ready for the Lords Barne-yeard, that is up into the heavens. 
Note. Prou. 16. v. 3.  According to this, Solomon speaking of the hoary head, saith that it is A crown of glory if it be found in the way of righteousness.  
The last thing I shall touch here concerning God's deliverance from sickness or from any other troubles is, a counsel I would give to these that have been delivered: 
Note.  The counsel is this, hath God once brought thee from the doors of death to life? or hath he delivered thee from any imminent danger? Be wise in times to come: Be thankful and sin no more: sin no more for fear of worse. 
Note.  This was Christ's counsel to the man whom he had healed at the pool; while afterward he found him into the Temple he said unto him, 
〈◊〉 5. v. 14.  Behold now thou art made whole: sin no more, lest a worse thing come unto thee.  

Note.  There was never a man delivered from so filthy or from so fearful a disease, but if he return to his sin like a dog to his vomit, 
2. Pet. 2. v. 22.  God can make a worse thing come unto him: 
Note.  This like a wakener cryeth to all; stand in awe and sin not.  
Sin at the first is like a little chet or young plant of the first years planting, ye may easily nip it in two with your nail: 
Note.  sin doubled is like a plant of two yeeares' growth which requireth the strength of the hand: But sin tripled is like a tree of three years' growth, of faster roots then of before: Last of all it cometh to pass that that which with thy singer most easily thou might have plucked up once, can not now be shaken with all the force of thy body.  

Note.  It is good to correct and rebuke sin while it is young and will blush for shame. 
Note,  A little correction of the rod will chase away folly out of the heart of the young child: 
Note.  But old folly, hardened folly, brazen browed folly returned after many deliverance, after many mercies must have a tit in a tow: such a one will prove a wagstring: Prov. 27.22. Bray a fool in a mortar among wheat with a pestle, yet will he not quite his foolishness. After that the Thief is burnt on the cheek or behind the shoulder for his pickery, because he escapeth with his life, so soon as he is free he saith as the drunkard saith after that his winesicknesse is past, yet will I till it again. 
Note.  But how is he answered? God's judgement, yea a worse than of before maketh an answer like an Echo, yet will I till him again: thus as Christ said of the man that was repossessed with ma●s ye Devils, so may be said of him, The last state of that man is worse than the first.    

By what means God is said here to heal deadly diseases.  
NOW it followeth that we see particularly with what salve God healeth the sick man's sore. It is set down into these words: He sent his word and healed them, and delivered them from their destructions.  

Note.  The Word here as you see is God's malagma, or healing plaster. 
Note.  God's word sent to the sick man is the messenger of health, a medicine sent from God for curing of all diseases.  
Upon this part of my Text, I shall gather eight, or nine several doctrines.  
First, 
The 1. doctrine.  in that God is said to send his word for healing of sick men, I observe the great Majesty of God: he healeth men by a Messinger, so that he needeth not to come himself, but only to send a Messinger, called his word: A noble man in the bed of sickness near unto the doors of death having sent for the Physician would not be content that he should send a messenger, and not come himself; the most wnderstanding have no more knowledge than is needful: 
Note.  Elisha God's Prophet was beguiled in this: he sent Gehazi his servant with a staffé for to quicken the dead child of the Shunamite, but all in vain: It behoved him to come himself: and when he was come what pains had he before life could be gotten? 
King. 4. v. 33. v. 34.  First, he went into the chamber where the dead child was, and shut the door upon them twain, and prayed unto the Lord: he began with prayer Than he went up upon the bed and lay upon the Child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child: what wrought that, will ye say? after that done, it is only said that the flesh of the child waxed warm: 
v. 34.  there was no appearance of life yet, but only that the cold dead flesh grew a little warm. After Elisha returned and walked in the house to and fro: 
v. 35.  See what difficulty he had: after that the went up again upon the bed and stretched himself upon him.  
At that last action it is said that the child sneezed seven times, and the child opened his eyes: See what toes-and froes the man of God had before life could be gotten: 
Note.  Though he should have walked to and fro and stretched himself until now, except that God had sent his word, 
v. 31.  Elisha should have said as Gehazi said that was sent with his staff The child is not awaked:  

Note.  There is no force in man against death to make either voice or hearing.  
here then let us observe the great power of God who by the message of his word cureth such deadly diseases: A Physician may help a sick man by application: 
Note.  but what can he do by explication. 
Note.  men's words are but wind: words can not work: 
Note.  men's words are but of dead letters: But the word of god is quick and quickening: 
Heb. 4. v. 12.  it is mighty in operation, the Power of God to salvation both of soul and of body: 

Rom. 1. v. 16.  
Note.   That which is able to save both soul and body from Hell fire may easily be a power for to heal the sick body: 
Note.  The Centurion after that he had sent a man for Christ to come and cure his sick servant, he bethought himself what power was in God's word, and therefore he sent back word again to Christ that he should not come himself but only send his word. Tell him said the Centurion to his friends whom he sent to him, 
Luke. 7. v. 6.  tell him; Lord trouble not thyself: for I am not worthy that thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto thee: but say in a word, and thy servant shall be healed: 
v. 7.  Say in a word that is, 
Note.  send a word, and it shall heal him.  
I read of joseph that he was cast into the stocks in a prison: But by what means was he delivered. 
Note.  It was by God's word: 
Psal. 105. v. 18.  The psalmist saith that they hurt his feet with stocks, and that he was laid in iron: 
v. 19  But how was he delivered? there he lay until the time that his word came: 
Note.  God had given to joseph the word of his promise in a dream that he should be a sheaf before whom all others sheaves should bow: 
Gen. 37. v. 7.  yea that before him the Sun and Moon and elleven stars should do reverence. 
Note.  So soon as the time of that word came the stocks could keep joseph no more: 
Note.  As joseph lay in the stocks so must the sick man lie in his bed, until the the time that his word came; then shall he go free: here behold the great power of the word of the Lord.  

Note.  Turn thee yet again and behold the power of this word in a greater cure In Ezekiel I see a strange work wrought by this word: In a valley there was a huge great number of bones both bare and dry: 
Ezek. 34. v. 2.  lo, saith the Prophet, they were very dry: God having shown them to his Prophet said unto him, Son of man can these bones live? The Prophet said Lord thou knowest, as if he had said there is very little appearance: 
Note  I will make them live said the Lord: 
v. 4.  But how? By my word: I will send my word unto them: Prophecy upon these bones, and say unto them, O ye dry bones hear the word of the Lord: 
v. 5. v. 6.  Behold I shall cause breath enter into you, and ye shall live: And I will lay sinews upon you, and will bring up fl●sh upon you and cover you with skin, and put breath in you, and ye shall live: 
Note.  As soon as the Prophet had given the bones this first charge of God's word, at that first prophecy there was a noise, and behold a shaking and the bones came together every bone to its own bone: 
v. 4.  But there was no breath in them: 
Note.  Behold how the first charge of the word made only the bones to be convened, and to be covered with flesh and skin: 
Note.  But how shall life be gotten? God must send his word again: God sent his word to the wind for to fetch breath for the quickening of these dead men: Prophecy unto the wind said the Lord, Prophecy Son of man, 
v. 9  & say to the wind: Thus saith the Lord God, Come from the four winds, O breath; & breath upon these slain that they may live. At that second charge of the word the wind fetched breath which entered into them and all those bones lived and stood up an exceeding great army. 
Note.  He who by his word prophesied made dry bones to creep together, and by this word made the wind to breathe life into them, may easily send unto sick men a word that will heal them thought they were even at the doors of death.  

The● doctrine.  Secondly in that the word of God is said here to be the means whereby God healeth the sick, I observe the diversity of the operation of his word: what ever God hath to do, let him but send his word and it shall be done. 
Note.  When he made the world he used no other hand but his word: 
Gen. 1. v. 3. v. 6.  let there be light: let there be a firmament. 
Note.  God's word LET wrought all the creatures: He said, and it was; and as he said, so it was. 
Note.  The word of God is like a Mine of diverse veins either for to help God's friends or for to hurt his foes, as the cloudy pillar was darkness by day unto the Egyptians, 
Exod. 13. v. 21  and light in darkness unto the Jsraelites. 
Note.  As that Pillar was a dark cloud by day behind Israel for to hide them from the Egyptians; and a burning Pillar of fire by night going before Israel for to let them see the way. 
Note.  So the word that God sends is ever for the good of Israel. It is a quickening spirit and savour of life to life unto these that are saved, 
2 Cor. ●. v. 16.  but it is a kill letter and a savon of death to these that perish. When Christ had a will to ding his enemies upon their back he sent his word to do it: 
john. 18. v. 6.  I, with I am he, he made them go backward to the ground. 
Note.  With his word he dang his enemies upon their back and with his word he raised up Lazarus his dead friend out of the grave. 
john. 11. v. 44.   
God's greatest wonders were done by his word. 
Note.  When Israel at Massah and Meribah tempted God in their thirst for to get water: God directed Moses to find water: But how? was it by sending him for to delve down in the ground for to find some water spring? No not: 
Note.  He sent him to a Place where naturally was rather fire then water even to a hard flint Rock. But how was that water gotten? 
Note.  God sent his word unto the Rock: 
Numb. 20. v. 8.  speak unto the Rock said the Lord to Moses, and it shall give forth his water. Thirdly seeing God's word is of such power that for all things it is a sovereign remeedie: 
The doctrine.  let us beware to doubt of its power 
Note.  These gluttons that cried for flesh are branded with this blot: 
Psal. 48. v. 19  They spoke against God, saying Can God furnish a table in the wilderenesse? 
Note.  Beware to say Can God? were the difficulty never so great in appearance. 
Numb. 2●. v. 11.  Moses his doubt made him double his stroke against the Rock, while he should have spoken to the stones, who for a word would have wept and shed tears to be drink unto Jsrael, he in stead of speaking to the Rock scourged the Rock once and again. 
Cor. 10. v. 4.   
That Rock was CHRIST, and who would have thought that ever Moses would have scourged Christ? for that deed particularly he never bow the Lord by his prayer for once to let him set his foot in Canaan, the type of Heaven? Because he dishonoured the word of faith with doubting he never entered into the land of promise. 
Numb. 20.10.  The words of his doubt were these, Here now, ye rebels; must we fetch you water out of this Rock. Hezekiel his answer to God was better, when the Lord inquired of him if the dead bones could live? O Lord said he thou knowest. 
Hezek. 37.3.  O but God thinketh much of his word. 
Note.  God hath said a great word, Heaven and earth shall pass away but my word shall not pass away. 
Mark. 13. v. 3●  Christ speaking of the power of this word said that a word spoken with as great of faith as a grain of mustard seed 
Mat. 13. v. 20. Luk. 17 v. 6.  should remove a mountain hence to yonder place S. Luke saith that such a word should be able to pluck up by the roots a sycamine tree and plant it into the Sea, a most unfit place for planting. * See how God's word can cause a tree take root in an element which naturaly is more bend to pluck up trees by the roots: shall we doubt of the power of this word were our distress never so great? No not: 
Note.  There is such a power in this word that in time of miracles it made the shadow of the Messinger to heal these that were sick: while Peter passed by: 
Act. 5. v. 15  The people brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by, might over-shddowe some of them. Such was their faith that they strove for the shadow of Peter, and all that but for to be cured of a bodily disease, O if men now a days were as bend for to come to this word of God, as they were for the shadow of a man! 
Note.  The power of this word within S. Paul put such virtue into his napkins that wypt the sweat from his body, 
Act. 16. v. 12.  or the tears from his eyes that these to whom they were brought, were cured of all their diseases, yea, and thereby evil spirits were cast out of some: 
Note.  Such virtue came from the shadows and clothes of such men that men might believe that they were sent with this word that healeth the soul. These miracles were done by the word and are written for our learning that we may believe God's word to be true.  
Fourthly, 
The 4 doctrine.  seeing this word sent by God should be received by faith, it must also be preached with faith, let him that speaketh it, 
Note.  speak it with boldness not fearing the face of man: 
The 5 doctrine.  he must not be like the Trumpeter who trembleth while he foundeth alarms for to stir up the courage of others. Fifthly, seeing it is God's word, that is the word of power: let him that hears a word preached consider well whose word it is: 
Note.  The touch stone of spoken words is the written word: This was the nobility of the men of Berea, they tried the word after it was preached: they searched the scriptures daily, 
Act. 17. v. 11.  whether these things that were preached were so, or not.  

The 6 doctrine.  Sixtly, in that it is said in my Text, that the word is a messenger of health, a messenger sent from God for to cure diseases, we should make it welcome. When Eglon a Pagan King heard Ehud say, judg. 3 v. 20. I have a message from God unto thee, it is said, that he arose out of his seat, that is, he stood upon his feet for to bear reverence to the word of the Lord. When Hezekiah heard many sore words of threatening sent to him from God, All that he said, was, Good is the word of the Lord: what then should we say of the word of health, the healing word, which is sent for to cure both soul and body viz. the word of the Gospel? Goode is the Gospel, good is the Gospel, the word of health, may all sick sinners now say: This is that word sent for to cure the diseases that would not yield unto the dead letters of the law; 
Note.  Blessed are the feet of these that fetch Gospel, the word of good tidings. Seuently seeing the word sent from God; 
The 7 doctrine.  is God his appointed means for the recovering of health, 
Note.  when ever we are sick: if we pray for health let us entreat God to send his word unto us, but seeing the word now cometh not down from heaven in a voice thorough the air, but is committed to a messenger, we must not look for revelations, but seek that word from the messenger, God's interpreter to whom it is betrusted: we must look for a blessing from the word spoken by him who is called of God. 
Note  If God had not bidden Ezekiel prophecy unto the bones, the bones had never stirred for all his preachings. 
Note.  If profit had called him to be a Prophet, his prophecy had never been able to quicken these slain: But because he prophesied not till God bade him prophesy, so soon as he prophesied, the sent word unto the scattered dead bones, they all got life and stood up an exceeding great army. 
Note.  Men that run and speak unsent, find that their speech take no effect: 
Note.  Certain of the vagabond Jew's, exorcists, and among others, 
Act. 19 v. 15.  seven sons of Sceva who was chief of the Priests took upon them to adjure a devil that was in a man and that by Jesus whom Paul preached: But what said the devil? jesus I know, and Paul I know, but who are ye? 
Note.  Thus God as ye see hath appointed certain men for to carry the word that he sendeth, such a man the sickness of a man will know: 
Note.  But if men run unsent, though they should preach Jesus whom Paul preached, the diseases like devils shall say to them But who are ye? yea the disease shall leap on them and overcome them and prevail against them as the devil did to the exorcists. 
Note.  When God's word is sent for to heal: most ordinarily it is sent by a rare man, a pastor whom Elihu calls one of a thousand: I know that by the word that God in my Text is laid to send may be understood the power of God: 
Note.  God indeed can heal men without a pastor either to speak to them or to pray for them: but ordinarily he sendeth this word of healing by the mouth of some rare interpreter: The words of Elihu are plain for the clearing of my Text: 
Note  Behold first how he bringeth in the sick man in his sickness. 
job. 33 v. 16.  He is chastened with p●ine upon his bed, & the multitude of his bones with strong pain: 
v. 20.  So that his life abhorreth bread, and his soul dainty meat: 
v. 21.  His flesh is consumed away that it can not be seen, and his bones that were not seen stick out: 
v. 22.  His soul draweth near unto the grave, and his life to the buriers. Behold his sickness. 
Note.  But how shall he be cured?  
Let him send for a faithful minister: If there be a messenger with him, 
v. 23.  an interpreter, one among a thousand, to show unto man his uprightness; 
v. 24.  Then he is gracious unto him, and saith, deliver him from going down to the pit. I have found a ransom. 
v. 25  His flesh shall be fresher than a child's: he shall return to the days of his youth. Consider well these words and they shall give light to these words of my Text, He sent his word and healed them, from this may be gathered that he must be a rare man that carrieth the word sent for health: He must be a man sent of God that carrieth the word which God sendeth for the healing of the sick.  

Note.  Little good may be looked from the preaching of many, because they preach unsent: they preach not the word that is sent, which is the word of power: they may preach God's word but they preach not a sent word: they take Gods statutes in their mouth, but God shall reprove them saying what hast thou to do to declare my statutes, 
Psal. 50. v. 16.  or that thou shouldest take my covenant in thy mouth? 
Note.  When God was angry at Ahab he desired to send out some against him: while he was upon this thought he looked to all his creatures saying, 
2. Chro. 18. v. 19  whom shall I send? and who will go for us? that said; An ill spirit came out and said send me. 
Note.  There be many like the ill-spirit who will not wait till God send them, but will preveen him saying, send me. 
Note.  The world now runs to be sent. 
Note.  There be none so ready to preach as these whom God never sent. 
Note.  In this they are worse than the devil who before he went out; heard God first say Go forth and do so 
1. King. 22. v. ●2.  See how the devil would not go to the Lords work without a commission and a warrant. 
Note.  These who run and speak unsent shall find their speech take no effect: It is the sent word that is the word of conversion, and of health. 
Note.  A people had great need to bequeath themselves to God, that he would keep them from a Pastor that cometh unsent.  

Note.  I will give you two tokens of a Pastor that carrieth the sent word of God: the one is inward into the man's self, the other is outward and appeareth amongst the people.  

Note.  First the Pastor himself must have in his own bosom a warrant from God that he is called to bear the word that God sendeth: this warrant he shall know in two things: 


Note.  First he shall find within him a drawing desire to serve God in such a calling: this is for the general.  

Note.  Secondly he shall have a privy particular draught within him moving him to desire to be with such a flock. 
Note.  Not so much for to clothe himself with their wool and feed him with their rents, whereby he may have a life by them, as that he may win some poor soul to the love of Jesus, or draw some clogged heart out of the snares of the devil: that when he hath ended his ministry he may say, Behold here I am, and the children that God hath given me:    

Note.  This is the inward calling without which if a man go to speak the word, 
Sam. 6. v. 7.  he shall be like Vzza who putting his hand to help God's ●●●Arke was stricken dead with a breach into an instant. Because he wanted a calling, God slew him for doing that which otherwise was good in itself.  
The second token of a Pastor sent with God's word to any particular people, 
Note.  is an uncorrupt desire of him by the flock, not because he is their carnal friend or of their blood or because he is such a man's son, or because some guider of the parochin favoureth him: but because they see him furnished with gifts and graces whereby their souls may be helped unto God: 
Act. 16. v. 6  When S. Paul was at Troas A vision appeared unto him in the night: There stood a man of Macedonia, and prayed him saying, Come over into Macedonia and help us: 
Note.  We must not now I confess look for visions: But certanely if God hath called a man effectually to bring his word for the well of a people, he will make these of the flock that are most godly to pray him to come and help them as the man of Macedonia did unto Paul. 
Note.   
If these things be away it shall prove at last that such a man was never a Pastor but a hireling: what ever words he preached, shall in end appear not to have been words sent from God.  

The 8 doctrine.  Eightly let us observe here whose word it is, that being sent healeth the sick folks of my Text. It is the word of God: It is in my Text called his word He sent his word and healed them: his word then and not man's word. 
Note.  Long shall a man continue jogging before that he waken a sinner by words of man's brain.  

Note.  The words of men being but wind can no more waken these that are soul-sick of the lethargy, than the tempest could waken jonas. 
Note.  But the word of God like that ship master will rouse up a sinner with reproofs and chase him with glowmes to his God: 
Note.  The flowers of eloquence never so sweet smelling are not able to revive the dying soul: 
Note.  what are men's words, though written in letters of gold, but words of no virtue: Such words may be like Agrippa clothed with great fantasy, but they shall never almost persuade a man to be a Christian: they may skip about a dead soul as the Priests of Baal skipped and cried about their dead sacrifice, but all in vain, their god was on his journey, or asleep, there was none to make answer: there is no comfort to the soul from the words of man? 
Note.  Papists traditions are but men's words, and words that God never sent unto men, and therefore are not able to comfort a man upon his sick bed: they are liveles without any power or force: but the word of God is lively and mighty in operation: 
john. 6. v. 63.  My words, said Christ, are spirit and life.  

The use.  The use of this doctrine is, let all these that are sent by God to carry his word to a people to sick or to whole, 
Note.  let them take heed that they deliver God's word as God's word with the mind of the sender: 
Note.  Such must never feign nor flatter under the pain of damnation. 
Note.  When it was told to Micaiah that he should prophesy good things to wicked King Ahab because all the rest of the prophets had done so, 
King 22. v. 14.  what said Micaiah? As the Lord li●eth, said he, what the Lord saith unto me that will I speak. 
Note  All the rest of the prophets made preachings of their own head for to please the King: But Micaiah only preached the word that was sent: 
Note.  In this Baalam shall condemn many that preach as their humour carry them in feed or in favour as the matter toucheth their particular: 
Numb. 24. v. 12. v. 13.  said I not unto thy messenger said Baalam to King Balak: if Balak would give me his house full of gold and silver, I can not go beyond the commandment of the Lord to do either good or bad of mine own mind? But what the Lord saith, that will I speak 
Note,  Because he had a covetous heart & loved the wages of iniquity, though he transgressed not in his words, he was but a villain: 
Note.  He carried the sent word and spoke the word that was sent, but because he spoke it not as it was sent in sincerity of heart, Baalam is branded with infamy for ever.  

Note.  In this last age many are become worse than Baalam: his greatest fault was that he loved the wages of iniquity, but as for his doctrine amongst the Moabits, it was sincere, he flattered not the King: he would not curse where the King commanded, but blessed where he was commanded to curse; till the King in wrath did smite his hands together, commanding him to flee to his own place: 
Numb. 24.10  1 called thee to curse mine enemies said the King, and behold thou hast altogether blessed them these three times: 
Note.  Who amongst us in open view before a King dare thrice transgress a King's command for the honour of his God? 
Note.  men's preachings to great men are become like the Echoes of their affections, the last syllable at least must be theirs. 
Note.  Others great flatterers are like these greater Echoes of longer breath that will go out the whole verse in repetitions. What is an Echo? vox, sonus, aura, nihil: Merciful God what shall become of this age wherein the sent word of God the word of reproof is concealed, smothered and chocked, as though God durst not be angry at the sins of grands? 
Note.  Merciful God what shall become of this age, wherein the sent word of God is thus despised, except it be decked with words of man's wisdom? I take this to be a fearful plague upon this land: It is righteous with God that so he repay home again the loathing of his sent word: 
Note.  It is justice on his part that these that delight not in the word of God which is the only sent word, should be given over to ears itching after humane eloquence, and delicate phrases made of words that are but wind. 
Note.  Such words like sweetest meats may well make men sick, but shall never make the sick to become whole.  
Ninthly, 
The 9 doctrine.  in these words of the Text, 
Note.  he sent his word, I observe that the word that a faithful minister speaketh either in preaching to sick or to whole or in praying for the sick are words sent from God: 
Note.  Such words are not in us by nature, but by grace: they are sent unto us and by us unto you: how shall they preach except they be sent? 
Rom. 10. v. 15.  saith the Apostle: yea how shall they speak except that the word be sent unto them? O Lord said Moses, 
Exod. 4. v. 10.  while God was sending him to speak to Pharaoh, I am not eloquent, or as in the Hebr●w, I am not a man of words: but I am slow of speech and of a slow tongue: because he wanted words of his own he doubted: But GOD that sendeth words to his own in need told him, that it was he that had made man's mouth 
Note.  When God sendeth a man he will send words into that mouth that he hath appointed for his service. 
The use.  The use seeing it is so whensoever in our preachings or in our prayers any good word come not of our mouth that be sent for to do good t● your souls, remember that the word is not ours, but a present that GOD hath sent to you by us, who are nothing but the Lords stewards, to whom the dispensation of his mysteries is committed. 
Note.  Now for so many good words that he hath sent unto us in sickness and in health, in poverty and in riches, in joy and in sorrow, let us give unto this God all glory, praise and honour for now and evermore. Amen.    

THE SICK MAN'S SALVE, THE FOURTH SERMON.  PSAL. 107. v. 20. 
He sent his word and healed them, and delivered them from their destructions.  V. 21. 
O that men would praise the Lord for his goodness: and for his wonderful works to the children of men.  
IN the last part of my former Sermon, we have heard what salve the Lord sends for to heal the sick man's sore: it is set down in these words, he sent his word and healed them. Out of these words we did gather divers doctrines. 1. That great is the Majesty of God, that maketh his word a worthy messenger for all his affairs. 2. That great is the power of God's word that cureth all sorts of sickness. 3. Seeing God is so powerful by his word, that we doubt never of his power, or of his promise. 4. That seeing this word should be received by faith it should also be preached by faith. 5. Seing it is only God's word, that is this word, let him that heareth the word consider well whose word it is. 6. Seeing Gods word, is a messenger of health, we should make it welcome, and bless the feet of these that carry it. 7. Seeing Gods word is his appointed ordinary means, when we sicken let us pray God to send unto us this messenger of health. 8. It hath been observed that there is no word, but GOD'S word, that can make the sick man whole: there is no health in the words that are forged in man's brain. 9 It is God that preacheth orpraveth, in and by his faithful servants. 
Note.  He that hath made the mouth, is he that putteth his word into the mouth. This far have we proceeded in the doctrines upon these words, he sent his word, and healed them.  

And healed them  
Let us now consider what is it that God healed by his word: It is said here that he healed them, viz. these that were sick, without any exception of disease, he healed them saith the Text.  
Let us first here observe the great power of Gods' word, 
The doctrine.  No man by a word can heal any disease, but there is no sort of disease but God can heal it by his word. 
Note.  If it had been said, fools because of their folly had the fever, and God by his word healed them. Some would have doubted if this word could have healed also of the fluxes: No, not: while it is said that God healed them in general; it is to be understood of all sorts of diseases. 
Note. 1. King. 20. v. 23  Our God is not only a God of the mountains, but also of the valleys. 
Note.  The Papists that run to Saints for health, not finding any that can cure of all diseases, have appointed them slaves to run to divers Saints for divers diseases, to one they must go for S. john's ●ll, to another they must go for frenzy, to another for leprosy, to another for barrenness, to another for sick horse, to another for sick kine, to another for their swine: 
Note.  I need not go far: Behold into the same house where I preach, that place of S. 〈◊〉 mooles: in my time I saw a deep hole at the side of that stone, where the miserable ignorants of this land had digged for to get the dust of that pretended Saint: as if it had had power for to give health. Merciful God what blindness of ignorance was that? What could be the cause of this? 
Note.  This was the cause; The poor people could not find the word, God's messenger for health: The Bible was a clasped book then: the Antichristian seals were as yet not loosed: they heard nothing but mumbling of Masses, words that they understood not: words that could not heal their hearts sick of sin, 
Note.  and what wonder that like hens they came seraping and scarting among the graves, seeking if they could find any pickle of comfort to their comfortless souls? 
Note.  Blessed be our God that hath sent his word to this place for healing of sick sinners, whereas of before they were wont to be sent to seek comfort from the dead, that had no comfort for themselves.  

Notes.  God's word is a salve for all sorts of sores. To come to my doctrine there is no disease uncurable to the word, when it shall please God to send it. 
Note.  I confess that there be diseases like devils, some of a kind that are more hardly driven away than others. This sort of devils said Christ, 
Mat. 17. v. 21.  cannot be cast out, but by fasting and prayer, to the word of prayer fasting behoved to be joined,  

Note.  Not that the word wanted force for to chase out these Devils, but because of us whose prayers are sluggish while the belly is full. A full belly maketh the spirit lumpish: fullness of food sends up such thick vapours, which become clouds between the face of God and our prayers, so that they can not pass thorough.  

The doctrine. Note.  Again seeing God's word is his appointed mean whereby he not only giveth health to the body, but also to the souls of his children, let us not wonder that Satan the enemy of man's salvation be a great enemy to this word, to the teachers, and to the hearers. 
Note.  There is not a Sermon made to a people, but Satan is afraid to loss a soul, for this cause especially he bears a great ill will at Pastors, because they carry the word of health. 
Note.  Such men are the Lords Ensigne-bearers, against whom Satan shooteth his greatest pieces. 
Note.  If they fall, the men of health fall: the sick can no more get salve for his sore: for this cause let no man wonder that Satan raiseth slanders upon Preachers. 
Note.  This maketh that Dragon often to stretch out his tail that hereby he may sweep down the lights of the World, which show unto us the way of salvation. 
Note.  If once he can make this word of God to be ill spoken of, and by the reek of calumny darken the light, or make it to be loathed, he thinks that he hath won a field. 
Note.  As for you who take upon you any profession of godliness by frequenting Sermons and often hearing of this word.  
Beware that by a scandalous life ye make others to loath that which is Gods also appointed means for the healing of souls: 
Note.  Woe to them that make the word of God to be ill spoken of.  

The doctrine.  Again seeing the word is so powerful a mean for to recover the health that is lost, it must also be a most powerful preservative of health.  

The use.  The use: seeing it is so, let us make meekle of God's word in our health: for it is the word of health, the messenger of health, the word of good tidings: What better tidings would a sick man have than that he should be healed. * There was such a desire of health in Christ's days, that the people thronged so about him, that some not being able to enter in at the door of the house where he was, clomb up upon the house, & uncovered the roof above his head, 
Mar. 2. v. 4.  and let down the sick into beds by the hole they had broken up.  

Note.  If we knew the virtue of God's word: before that we were debarred therefrom by a multitude, we should uncover the roof of the house where it is preached, that we might be let down by cords: as we love our health, we should love this word of health. 
Note.  All men wish for health, here is the best preservative, fear God: and hear his word diligently. 
Note.  If thou loss a preaching needlessly, it is a wonder if thou contract not some disease:  

Note.  If thou also be sluggish to come to God's house, or if thou come, but yet hears carelessly and receives not the word with greediness, that is a spiritual lumpishness of heart, a forerunner of some painful disease: 
Note.  Men ordinarily before some sickness find a certain heaviness with want of appetit: There is no surer token of a fearful disease to come, than a lumpish loathing of God's word. It is of the word as of the Sacrament, If the Sacrament of the supper be eaten unworthily by the children of God, though God after their repentance forgive them the sin yet he will chastise them with diverse diseases: 
Cor. 11. v. 30.  for this cause, said the Apostle, many are weak and sickly amongst you and many sleep, Even so when the word is heard negligently without due preparation for this cause many are plagued with diverse diseases:  

Note.  There is no such token that God will keep the health of a people as when a people hath appetit of the word and hears it with greediness:  

Note.  These delicate souls that are not content with the sincere word of God, except that it be saused into the enticing words of man's wisdom can not be but sickly souls: 
Note.  Such men must be filled with some filthiness within, which bursteth out into scabs which scripture calleth the itching of the ear: 
2. Tim. 4. v. 3. Prou. 27. v. 7.  Thus as Solomon faith The full soul loatheth the honi● comb, even God's word that is sweeter than the honey comb: But to the hungry soul every bitter thing is sweet. 
Note.  A morsel of dry bread is more pleasant to a hungry man then wild foul is to him that is Blue burstex as we say: 
Note.  This land, (let me be familiar) is as it were Blue bursten with abundance of God's word: 
Note.  We are well fed but it is not seen on us: Because we are filled we loath the honey comb: 
Note  I see no greater token of great diseases to come upon this land then this, Scotland's appetite of God's word is lost.  
Let us here also observe the craft of Satan who in all things goeth about to counterfeit God in his doings: 
The doctrine.  here in my Text it is said that God healeth the sick with words: he sent his word and healed them: Satan goeth about to make men believe that he can heal diseases also with words which we call Charms. 
Note.  In my judgement it it is from this place that by an Apish imitation he hath learned the first invention of charms or of healing by words. 
Note.  This of before did I never observe: Often did I wonder where fraes he had taken the use of healing by words: 
Note.  All that Satan doth in drawing ●oules unto him, he hath learned it out of GOD'S wisdom by counterfeiting the Lords works as the Magicians that turned their rods into Serpents as Moses turned his rod into a Serpent: 
Exod. 7. ●. 12. Note. Exod. 7. v. 12.  But as Moses his Serpent swallowed up the serpents of the Magicians, ●o God's word shall at last swallow up and destroy the devil's charms: 
Note.  Satan is an Apish creature striving ever to counterfeit God in all his actions: 
Note.  So from God he learned to teach men to make sacrifices to himself, as if he had been the God of the world: 
Note.  As God is ever turning evil unto good so Satan is ever turning good unto evil.  
Out of this place in my judgement are all witch's charms by imitation. 
Note.  If ye would have the definition of a Charm take it in these words, It is a word sent from the devil for healing of these that put not their trust into God.  
O, but will ye say, they do good and help us, O folly, if God in such a case remove his heavy hand, it is for to lay it on again with a greater burden: such a deliverance is by breaking the prison to be clogged with more fearful fetters: here is God's precept Psal. 50.15. Call upon me in the day of trouble: here is a promise; and I will deliver thee O but will ye say, in all that they say, I hear no thing but good words: O fool, if the bait were not sweet the fish would not pluck: the poisoned gloves must be most sweetly perfumed, The most deadly drink must be most sugared: There is no such liquor for the mouth as the devil's posset, sweet in the mouth, but death into the belly. Observe also that it is a righteous thing with God to suffer Satan's words have power, to give such a bodily benefit to these that love their health better than God: He that seeketh his health by unlawful means loveth his health better than God: And therefore just and righteous is he, 
Rom. 1. v. 28.  when he giveth over to a reprobate mind these that like not to retain God in their knowledge. 
Note.  A mind void of all judgement, is a plague ordained for all these that desire not to retain God in their knowledge: Because they received not the love of the truth that they might be saved, 
1. Thess. ●. v. 10.  for this cause God sent them strong delusion, 
v. 1●.  that they should belieue● a lie: 
Note.  If men and women will not desist from seeking such unlawful means, but leaving the word that God hath sent for health, will betake themselves to the word that the devil hath sent, let them know that God hath plagued them with strong delusion, because they have not the love of the truth: 
Note.  What rage is this for a man to go and seek health from the devil in his sickness? Is it not as Elijah said concerning Ahazia who in his sickness sent unto Baalzebub, 
2 King. 1. v. 3.  because there is not a God in Israel: 
Note.  These that think that there is a God in Israel will never seek to be healed by the devils words. 
Note.  So long as God would speak to Saul, Saul sought not to Satan: 
Note.  After that God was departed from him and would answer him no more, than he ran to the devil of Endor: 
1 Sam. 28. v. 7.  But what comfort goat he there? even that which the devil himself abhorreth, viz. torment before the time. Which made him fall strait way all along on the earth. 
v. 20.  These were the chief words of the devil's comforts Tomorrow thou shall be with me. 
Note.  So must they be heal●● that desire the devil to send words for their health.  

An objection.  
here some curious spirit may object that where as it is said here that God sendeth his word and healeth the sick, and that therefore in sickness this word should be sought unto, that seemeth not to be needful: My days are they not numbered? a man can not dye before his days, what needs a man then in sickness seek his life from God?   

The Answer.  
It is certain that man's time is determined: man's days are bounded like the sea▪ 
Note.  To man's age God saith as he saith to the waves of the Sea. 
〈…〉. v. ●●.  Hitherto shall thou come but no further: and here shall thy proud ●a●es be stayed. 
Note.  The proudest days of man's age are s●ayed at a certain hitherto: when they are come to that, they can w●nn● no further. 
Note.  But yet till they come there, man must use the means where by his life may be preserved: 
Note.  God promised to add to Hezekiahs' years other fifeteene: 
Isa. 38. v. 15.  Hezekiah knew well that God would keep his promise and yet for all that he left not off to eat and to drink whereby his life might be preserved. 
Note.  This is most forcible against these that objecting against predestination, say most profanely, that if they know they were predestinate to life eternal they should not care what ill they do: why? because they would be assured not to go to Hell: 
Note.  First that were great ingratitude to give the goodness of God such a meeting:  

Note.  What ignorance is this, that a man should not know that the goodness of God leadeth him to repentance and not to sin more and more? 
Rom. 2. v: 5.  Again though God hath promised to him life eternal and that God can not lie, yet man should no more neglect the means of his spiritual life than Hezekiah neglected the means for keeping of his natural life: 
Note.  As for us though we know that our life can not overreach our span, yet seeing the day of our death is concealed from us we may lawfully c●y to God for help in our troubles: If we be sick let us entreat God to send his word the messenger of health, that with the living as Hezekiah said, we may praise his name? 
Isa. 38. v. 19  But if so be that our day be come, that God say to us concerning life, as he said to Moses concerning Canaan, let it suffice thee, speak no more unto me of this matter, 
Deut. 3. v. 26.  then let us resolve to pray with Simeon that the Lord would let his servant depart in peace.    


Luke. ●. v. 29.  And delivered them from their destructions.  
IN the former words we have heard what good the sick persons have gotten from God by their prayers, viz health. He sent his word and healed them. In these words the spirit of God letteth us see from what ill by his word he hath delivered them, viz. from destruction, and delivered them from their destructions. Behold in the coherence of the words two things, first a positive good viz. health secondly a deliverance from a great, ill viz. from their destructions. 
The doctrine.  here observe the great wisdom of GOD, who for to stir up men to thankfulness letteth men first see what great good he hath done to them; Secondly from how great a misery he hath delivered them: 
Note.  The misery wherefrom a man is delivered, being set in view besides the benefit received is a commendation of the gift. 
Note.  As a candle seemeth clearest in the darkest house: and as the stars are brightest in the darkest night, so good received appeareth most, when we see from what ill we have been delivered.  

Note.  The greater the danger hath been, we esteem the more of GOD'S deliverance. 
Note.  If any man hath saved our life by drawing us out of the water, we being almost at the last gasps, we would think of it so long as we live: but to be helped out of some shallow place, where was no danger of the death, for such a benefit a light grandmercy is thought to be enough. Let us behold here in the word destructions the greatness of God's deliverance. 
Note.  The word destructions like death or darkness commending life or light, setteth out the greatness of the positive benefit in those words: He sent his word and healed them.  
Let us consider the word in the original: the word which is here turned destructions signifieth ditches or graves, which are deaths lodgings.  
The grave in the first language hath divers names. 1. the most proper is Keber. 2. Borachia, that is a pit or ditch: ●arcer subterraneus, a prison under the earth. 
Note.  The estate of all the dead by nature is miserable: they are all in prison, and there must they lie, till the trumpet of the resurrection blow the blast of liberty. 
Note.  At that sound the earth shall open, and in its own language shall say to the dead, go out my prisoners I am not able to keep you any longer. 3. the grave is called Sheol, a petendo from ●eeking, quod ore hiant, & dilatato repleri expetat. 
Note.  Of all beggar's, death and the grave are the greatest: they ever see●e and are never satisfied.  
They are the two daughters of the Horseleech, 
Note. Proverb 3● v. 15. ●. 16.  which evermore cry, bring, bring: The grave is one of these that never saith, ●t is enough. 4. In the text which I have red, it is called Shechithah, from a word that signifieth to kill, or corrupt, or destroy: According to this the word here is turned destructions: He delivered them from their destructions, that is, from their graves.  

The doctrine.  The lesson I observe, of all the names of the grave, and particularly of this in my text, is, great is the horror of the grave: naturally all flesh abhorreth it. 
Note.  When the wicked man that is in God his debt book is buried, he is like one catcht and clapped up in prison: The bars of death are about him as about a Thief in a pit. 
Note.  This is a part of wicked men's penalty, the grave is unto them the very porch of the prison of Hell.  

Note.  This is the prison appointed for all desperate banquerupts laden with debt and danger, unable to satisfy the lest farthing. 
Note.  Many may go to the grave free of all worldly debts, whom God shall challenge and arrest of an infinite sum, which they shall not be able to pay, though they had all this world at their dispose.  

Note.  Such shall be the end of all prodigal ding-thrifts, who while they lived, turned the grace of God in wantonness: while they are carried to the grave, they are carried to their destructions.  
Seeing the grave is naturally to all men a destruction; 
The use.  let the consideration thereof stir us up to a godly life: It is a place most fearful to flesh and blood. 
Note.  Job speaking to God concerning the grave, for which he was preparing himself, declareth in most powerful words what a dwelling place it is, 
job 10. v. 20. v. 21.  Cease then, (said he,) and let me alone, that I may take comfort a little, before I go, whence I shall not return, even to the land of darkness and the shadow of death; 
v. 22.  a land of darkness, as darkness itself, and of the shadow of death without any order, and where the light be as darkness. 
Note.  Those be the most pleasant fields of the grave, viz. a land of darkness, where the light, (as Job saith) is as darkness itself: 
job. 7. v. 5.  There shall all flesh be clothed with worms, and with clods o● dust. 
Note.  There is the place of silence: Many there be lying together heaps upon heaps, 
judg. 15 v. 16.  as Samson said, but there is not a word of conference.  

Note  So long as men live together on earth, they have both company & conference, 
Eccles 9 v. 9  whereby they may sweeten the da●es of the life of their vanity. O but so soon as they are gone to their destructions, such perishing shadows of pleasures flee away: 
Eccles. 9 v. 10.  There is no work, nor device, nor knowledge, nor wisdom in the gra●e whether they go. 
Note.  Job is very plain concerning this: As the cloud, (saith he, 
Io●. 7. v 9 v. 10. ) is consumed and vanisheth away, so he that goeth down to the grave, shall come up no more: he shall return no more to his house, neither shall his place know him any more.  

Note.  Bildad considering man's mortality & his necessity of going down ●o the grave, said, we are but of yesterday, 
job. 8. v. 9  and know nothing, because our days on earth are a shadow, that past man must go to his destruction, viz. to the grave: Thus as ye see, the grave of its own nature is properly a destruction: Such is it also to all those who in their life were not partakers of grace. 
Note.  To go to the grave without grace, is to go to destruction.  
Men may strive by artifice to make the grave pleasant by painted and carved stones, 
Note.  but when men have done their best it is nothing indeed but a painted destruction. 

Note.  
jon. 2. v. 2.   While it glistereth like the Heaven's with●●t. ●t is but the belly of Hell within.  

Note.  As for the man of grace, though he should be deprived of the grave, he hath one thing to cover him, which the whole world can not take from him, Coelo tegitur qui non habet urnam: he is covered with the Heavens, who wanteth a grave: 
Isa. 57 v 2.  the godly in their graves rest in their beds.  

Note.  Behold what a merciful God we have, whose cursings by grace become blessings. 
Note.  The grave at the first was appointed by God as a ward house for malefactors, and now behold how it is turned by grace into a bed of down, a resting place for the wearied bodies of the Saints. 
Note.  See how God in his most fearful judgements hath ever some comfort enfolded for the comfort of his Saints, as a kernel within a h●ske. 
Note.  For them he can keep light in darkness, and also bring light out of darkness. 
Note.  For them he can in that which is not, find out that which is, by calling things which are not as though they were: yea, which is most for his own, even in destruction, he will keep salvation. 
Note.  In the graves of the godly, which by nature are destructions, there is a sort of salvation, which shall be seen at the great and last day of the resurrection.  
The use of this doctrine is t●●o sold, 
The use:  first for ●●se godly, secondly for the wicked: As for the godly let them be thankful unto God, who hath changed their destructions into beds of rest, where they shall sleep most softly until the great blast of the last trumpet. 
Note.  This is one of the special comforts which God hath prepared for the godly man in his bed of languishing, that God will make all his bed in his sickness: 
Psal. 42. v. 3.  Beh●ld here a greater comfort: In death God will make all the godly man's bed: The grave to him is but a bed made for him by the Lord. O man of GOD for thy grave be thankful unto God.  

Note.  When death is drawing near, comfort thyself with this, that God is preparing a well made bed for thee in the grave. 
Note.  Bless him who hath turned thy destruction into rest.  

Note.  As for the wicked, let the fearful word of my text, viz. destructions; let it be as it were a Remembrancer unto them, that there is a thing after this life prepared for them which God his word calleth destruction. 
Note.  While they hear of it let them come out of their chair of ease for to be friends with God in time. O merciful God, 
Note.  what terror must this be, while a man on his death bed perceiveth nothing but GOD'S wrath, a gape●ng grave, and an unprepared soul? Let this memorandum rouse up all slippery souls so to live in this life, that they loss not that life which is to come. 
Note.  No man can tell how soon his glass shall run out. 
Note.  What a folly is this for a moment of pleasures to loss eternity, and to go to destruction. Happy then (I see) is the man that liveth well he●re: Blessed is he whose GOD is the Lord: Thrice happy is he that hath faith in Christ, for in the very grave he shall find salvation. 
Note.  He hath a cordial antidote against the poison of destruction, who hath Christ to be his salvation: Christ our salvation hath destroyed this destruction. 
Note.  He hath gotten such a victory not only for himself, but also for all his Saints, that the least and weakest of them may defy both death and destruction with those words of boast: 
1. Cor. ● 5 v. 55  O death where is thy sting? O grave where is thy victory? 
Note.  Death like that viper of Malta may hang upon a godly man's hand: 
〈◊〉. ●8. v. 3  but in the day the Lord shall purge the world with fire: the godly man shall shake death from him, as St. Paul cast the upper from him into the fire without any hurt: But as for the wicked that are not in Christ their graves are their destructions: 
Psal. 49 v. 14.  death in the grave feedeth on them as on sheep: 
Note.  To every one of them death may say as Christ said to death I shall be thy death. 
H●s. 1●. v. 14.   
While Christ's friends with Lazarus are said to sleep into the grave, 
john. 11. v. ●1.  the wicked man there is but a destroyed creature: While he is there he is in destruction, 
Note.  he is in abstracto mall into evil itself, 
Note.  he is nothing there but the Carrion of a creature.  
Woe be to him to whom the grave is a destruction: Let therefore all men st●●e so to live, that while they go to their graves, their graves may be a bed of rest unto them. 
Isa. 57. ● v. 2.   

Note.  If the grave be a destruction to thy body, the place of damnation is prepared for thy soul. 
Note.  Let Epicures, while they live, sport, and say, Hell is not so ●●te, nor sin so heavy, nor the devil so black, nor GOD so severe as Preachers prattle: The day shall come, when they shall find it far other ways. 
Note.  Shall GOD suffer the whole creation to groan under the burden of our sins? 
R●●. 8. v. 20.  Shall GOD himself be pressed under the weight thereof, 
Amos. 2 v. 13.  as a cart laden with sheaves? and shall he not be avenged of us in death except we repent?  
Let us therefore, lest our graves after death be our destructions amend our life in time: Let us abhor the filthy shape of our sins: Let us lay hold on GOD his mercy and CHRIST his merits, which are two shoulders that shall carry away all the weights of wickedness.  

Note.  Well is that soul, 
Col. 2. v 14.  whose Bill & Bond before death is canceled and crossed: 
Note.  With great joy may he go to the grave, to whom the LORD hath said, 
Isa. 44. v. 21.  I have put away thy transgression like a cloud, and thy sins as a mist: Lord make our eyes nimble to rip our hearts to the bottom that we may bring out our sins from thence, that they may get a dead stroke before we die.  
here let us observe who is he that is said here to have delivered the sick from their destructions, 
The doctrine.  it is the Lord: The greatness of the work declareth plainly that it could be no other than the Lord: when john and Peter went a fishing after Christ's resurrection, Christ appeared unto them; after they had toiled the whole night in vain, at last at Christ's command they cast the nets: Christ at the first they knew not, but by the great draught of fishes they began to know him: the disciple, whom Jesus loved considering the draught, 
john. 21 v. 7.  said unto Peter, it is the Lord: So may a man who hath been delivered from his destructions easily know that none could deliver him but the LORD: the text is plain here, and he delivered them from their destructions.  
here is a lesson of the great power of God, the angel of the covenant said well, when he saw Sarah laughing at the promise, is any thing too hard for the Lord. 

Not●.  
The doctrine.  
●en. 18 v 14.   Christ speaking of the hard entry of rich men into God his kingdom, 

N●●.  
Mark. 10. v, 27   compared it to the passing of a Camel thorough the eye of a needle: this thereafter he made more clear, saying, with men it is impossible but not with God, for with GOD all things are possible: This great power here appeareth in that, 

The. use  
Note.   when the sick man is hard at the doors of death upon the very brim of destruction, yet the Lord by his infinite power delivereth him from his destructions.  
The use is this, when ever we find ourselves perplexed, 

The use.  
Note.   let us have recourse to him that is only able to help us: Who can deliver from destruction the abstract of ill, but God who is salvation, essentially that which is good, yea goodness itself? No man can deliver his friend from fear in the days of evil, when the iniquities of his heels shall compass him about.  
Though men were never so wealthy boasting themselves in the multitude of their riches; 
Psal. 49. v. 7.  none of them can by any means redeem his brother, nor gius to God a ransom for him: All the gold of ●ndia is not able to deliver a man from his destructions, no not to prolong his life but an hour. 
N te.  He only who ga●e the life is able to preserve the life: He only who gave the life is able for to take away the life: 
Psal. 68 v. 20.  unto God the Lord alone belong the issues from death, and also the issues unto death. 

Note.  
Psal. 90 v. 3.   In his mouth alone are the quickening or kill words, return ye children of men, either from life to destructions, or from destruction unto life: and therefore in all our distresses and greatest sickness, let us have our recourse unto him, 
Psal. 37 v. 2●. v. 25.  saving with the Psalmist, whom have I in Heaven but thee? and there is none on earth whom I desire besides thee: my fi●sh and my heart faileth, but God is the strength of my heart and my portion for ever.  
We have heard how those that were sick drew near to the doors of death, and how GOD, while none could help them delivered them from their destructions in bringing them from death to life, from sickness to health. 
Note.  Before I pass forward to the last part of the text, I desire you all to consider well, that albeit God in great sickness by his word recall us from the grave, once or twice, yet for all that we must carefully remember our mortality: 
Note  for though at divers times God either in sickness or in dangers, by sea or by land hath by his power delivered us from the grave, wherein long since we had been rotten; yet for all that at last these bodies of ours must come to the hands of the buriers, who shall lay us down into our destructions.  
Consider and weigh well the matter O man, 
Note.  though God should prolong thy days, so that every one of them should be like that day o● losual●, when the sun stood still upon Gibeon and the moon in the valley of At●lon, 
〈◊〉 10 v. 12.  yet should all those days come to an end. 
Note.  The standing sun at last must go down: 
Note.  yea though God should bring back the shadow of thy life many thousand degrees, at last it shall go down in the dial of thy mortality. 
Note.  Though the house were never so strong, at last it must decay and drop thorough.  

Note.  There is no ludging for eternity in things below. 
Note.  Methuselah with his nine hundred three score and nine years is followed with, 
Gen. 5. v. 27.  he died, as well as he who lived but an hour.  
I wish that this my sermon could be to you like the house of mourning, which Solomon calleth better than the house of feasting: his reason is, 
Eccl●s. 7 v. 2.  for that is the end of all men, and the living will lay it to his hear●: A feast is made for laughter, 
Eccl. 10 v. 19  which will not admit the company of so grave mediations. 
Ne'er.  Laughter will not suffer the living to lay his end to his heart.  
Oh that ye all could lay well this my sermon to your heart, 
Note.  before that death by sickness come and make a breach, & by that breach run away with your souls! 
Note.  Alas it is hard for men in prosperity to be moved to think that they shall be moved: 
Psal. 3 v. ●.  I said in my prosperity, (said David,) I shall never be moved. 
Note.  O how hard it is for men and weemen that have hearts desire, and wealth at will, to desire to be dissolved. 
Note.  They are so taken up with their pleasures in this life that they have no leisure to think upon death. 
Note.  Men take no heed to the grave that is before them: though they be even upon the brink or brim thereof, they can not think that they shall fall therein, though thousands have fallen before them.  
I compare the most part of this world to men walking over a field so covered which f●o●, that they can not perceive the way: when they think to run they fall into a pit with a jump.  

Note.  It is even so of men in prosperity, while their eyes are dazzled with the brightness of their pleasures & profits, which as s●ow cover all the way, before that ever they be aware, they rush down into the ditch of death.  

Note.  Many like Mariners in a mist make ship wrack in the calm sea. 
Note.  The Lord be our Pilot and so direct our souls into this perilous navigation; that at last by death we may arrive into the haven of the Heavens, where we may live with GOD for ever. Well is the man that is ever waiting for his GOD. 
Note.  Well is him that can say with David, 
Psal. 13● v. 18.  when I awake I am still with thee.     

THE THIRD PART: THE SICK MAN HIS SONG.  
WE have heard of man's misery in the sick man his sore, we also have heard of God his mercy in the sick man's salve: Man being sore sick cried unto God by prayer, and God heard him and he sent his word and healed him: Now it followeth that we see what man his duty should be toward his GOD, for delivering him from such misery: The duty is set down into those words, Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men: this is the sick man his song.  
here let us observe what is the duty of him who hath received health and life from God in a most dangerous sickness, it is here set down, viz. that he should praise God for his goodness, etc. 
Note.  God seeketh nothing from man for his benefits but thanks and praise:  


The doctrine.  
Math. 11. v. 30.   The doctrine is this, GOD his yoke is easy; if by our own wickedness we make it not uneasy: there is no yoke so easy as God his yoke. See how for all his blessings he requireth but thanks. 
Note.  After that the Physician of the body hath used his cure, whether it cure thee or not, thou must give him gold: after that thy God hath cured both thy soul and body; He seeketh but thanks, He craveth but a grandmercy from the heart: 
Note.  And yet alas, he who doth most, and seeketh least, is least considered, and worse paid of his due.  
First here obsetue that the duty of him who hath received his health from God is to praise God for his goodness, and for his wonderful works: our GOD for all requireth nothing but thanks: 
Note.  He hath no need of our gifts: As he hath no need, so neither doth he seek any thing from us: 
Psal. 50 v. 8  I will not, (saith he,) reprove thee for thy sacrifices, or thy burnt offerings to have been continually before me●: 
v. 9  I will take no bullock out of thy house, nor he goats out of thy folds: 
v. 10.  for every beast of the forest is mine, and the cattle upon a thousand hills. 
v. 11.  I know all the fowls of the mountains: and the wild beasts of the field are mine: 
v. 12.  If I were hungry I would not tell thee, for the world is mine and the fullness thereof.  
Behold how God will not seek any worldly thing from man, 
Note.  for all the world is his, and the fullness thereof. What is it then that he would have for all his benefits? The Lord declareth him self what he would have: Offer unto God thanksgiving, and pay thy vows unto the most high 
v. 14.  Thankfulness as ye see, is the only impost that God requireth of us. 
Note.  So soon as man hath received a benefit from God, he is bund to repair to his GOD with thanks: 
Note.  Every new benefit should be unto his soul like Sela in music, a note of intention, 
Sela from Salal to lift up. Vatable  or a lifting up the voice.  

The use.  The use, seeing the Lord for all his blessings given unto men requireth nothing but praise, let us praise him from our hearts 
Note.  Seeing God thinketh more of thanks then of the world and of the fullness thereof, let us be careful in this point of duty. 
Note.  As the bird upon the bush welcometh the day with a song, so soon as it beginneth to spring, so should we welcome our God with thanks, so soon as we see the least of his benefits begin to spring.  

Note.  For to enforce this duty upon us, we must consider that GOD above all things respecteth his praise, he will reveal great secrets to a man. 
Note.  This made him reveal all his heart unto Abraham: for the love 
Gen. 18. v. 17.  of his praise he will save a people that is worthy to be destroyed: for my name's sake, 
Isa. 48. v. 9  (said he,) will I defer my wrath, and for my praise will I refrain it from thee that I cut thee not off. 
Note.  Moses his strongest argument, while he interceded for the people, was grounded upon God his praise, while he had a purpose to destroy his people: Lord, (said he,) 
Numb. 4. v. 13.  what will the Egyptians say? By this we may see how dear God his praise is unto him. 
Note.  Behold how before he should want praise he will defer his wrath, and refrain it from sinners that deserve to be cut off.  
Seeing then we know that our 
The use.  God above all things it most desirous of praise, 
Note.  we should be most desirous to do that which he desireth: My father, (said the servant of Naaman,) 
2 King. 5. v: 13  If the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more may I say to you, if GOD had bid you do some great thing would ye not have done it? And now seeing he requireth nothing but praise, who should refuse it. 
Note.  Is it not more easy for us to praise GOD then it was for Naaman to wash himself seven times in the Jordan? 
Note.  Man may praise God, in his hot bed, at his table, in the fields, in his garden. 
Note.  If the heart were sanctified it should be no pain but pleasure to praise the LORD JAH. 
Note.  In this is the chief happiness of Saints and Angels above, they praise God continually.  
Praise as ye see is that which GOD chiefly requireth of man for all his gifts, whether of wealth or of health. 
Note.  But how I pray you is this duty paid? The words of my text give notice: Oh that men would praise the Lord for his goodness; etc.  

Note.  The word Oh declareth plainly the unthankfulness of man.  
When fools because of their transgressions were afflicted, it is said: Then they cried unto the LORD in their trouble. 
Note.  But after that God hath delivered them, is it said that they thanked GOD for their health? Not: what than? Oh that men would praise the Lord for his goodness, etc.  
Learn the lesson: 
The doctrine.  It is a common thing to cry to God in any adversity: the reprobate will cry to God in his distress: 
Note.  but only those who are truly godly give thanks for benefits received. 
Note.  Ten lepers in their misery, lifted up their voices, crying, 
Luke. 17 v. 13.  jesus master have mercy on us: But at the thanksgiving nine were absent. 
v. 17.  Were there not ten cleansed, said CHRIST; but where are the other nine? 
Note.  The Butler in the prison was comforted by Joseph, but while he was restored, was he thankful? N●t: While he enjoyed his prosperity according to Joseph his prophecy, it is said, Yet did not the chief Butler remember joseph, 
Gen. 40 v. 23.  but forgot him 
Note.  Fools in my text were healed: In their afflictions they prayed earnestly; they all cried for salve to their ●ore: But what was their song? I hear it not: but the Psalmist regrating their unthankfulness cryeth out, Oh that men would praise the Lord, etc.  

The use.  The use, seeing unthankfulness is a disease whereunto nine or ten are subject; 
Note.  let us so much the more take heed unto it. 
Note.  Let us inure ourselves to be thankful to God for the least of his blessings: Let us pray before we get them; & let us praise God after we have gotten them, before we take meat let us pray, after meat let us praise: before we preach let us pray, after preaching let us praise while we put on our clothes in the morning let us pray, while we put them off at night let us praise: while we enter into a water to pass thorough let us pray, while we are come to the yonder side let us praise: while we begin a journey let us pray: while we are come home again let us praise: while merchands go to a market let them pray: while they are returned let them praise: while children are borne into the world, let parents pray: if GOD take them to himself, let them praise. 
Note.  Let us all strive to be as cheerful to praise GOD for a benefit received, as we were earnest in prayer to receive the same. 
Note.  Let us not follow the ill example of the sick of my text: they all cried unto the Lord in their trouble, but I hear not a word of their thanks: only the Psalmist saith: Oh that men would praise the Lord, etc. this is the burden of the song four several times in the Psalm.  

Note.  I like not men that pay their duties with an OH. 
Note.  This is a sure token of ill payment, when the godly man here is forced to cry: Oh that men would praise the Lord 
Note.  Away with rents that are paid with an Oh 
Note.  Man his praises are the LORD his rents, God will not be praised with those that praise him with an Oh. God loveth a cheerful giver. As He giveth cheerfully, so will he be praised cheerfully: God must not be praised with regrate. It is good that the godly lament, that men will not praise the LORD for his goodness, but God will not be praised of those that praise him unwillingly. 
Note.  Such a praise will prove like that doing of Ananias and Saphirah a part of the price will be kept back, 
Act. 5. v. 2.  such men can not fail but they shall lie to the holy Ghost.  

Th● 2 use.  The second use we have to make here is, that we learn humility in the consideration of our ill nature. What a misery is this that man by the mercy of GOD should be healed of a deadly disease, and yet not do so much as to give thanks to him from whom he hath received the benefit.  

Note.  In the wicked we may see the corruption of our nature, like swine they gather greedily the acorns of God his benefits, but being animalia prona; creatures that have the face headlong down, they snatch up the gifts, but can not look up to the giver with a thankful heart.  
The wicked while they are in distress will have some form of praying, but while they have gotten 
Note.  their desire they have not so much as a show in praising. 
Note.  Praise is a sort of godliness, whereof the wicked have not so much as a show.  

Note.  Pharaoh could cry for help in time of plagues; but after nine several deliverances I never read that he said once God be thanked.  

Note.  Many while they are sick will give GOD many fair words, 
Psal. 78. v. 36.  which scripture calleth to flatter with their lips, but all that form of devotion is nothing but a wile for to win out of GOD his hands. 
Note.  This is clear, for so soon as once they are free of their trouble, at once they grieve the spirit of grace: yea, often they become worse, like that man that was but for a space delivered from that devil, which was but gone out for to bring in other seven worse than himself, 
Math. 12 v. 45.  for to make his party the stronger.  

Note.  Let those that after so many mercies give liberty to their lusts consider well how the deceit of spirit over-reacheth them: let such weigh well in the balance of the sanctuary, whether or not they have praised the LORD for his goodness, and for his wonderful works toward them.  
here some men will say, what is this that is required in praising the Lord? Is it not enough for to say with our mouth, the Lord be thanked? What would the LORD have more?  
I answer to that, GOD must have more: 
Prov. 23 v. 26.  My son. (saith he,) give me thy heart. 
Note.  God indeed must be praised with the tongue, for which cause it is called our glory: 
Psal. 57 v. 8.  Awake my glory, said the Psalmist unto his tongue. 
Note.  God also must be praised with the heart, without which all the praise of the mouth is but a prank, the sacrifice of fools: 
Isa. 29. v. 13.  This people draw near me with their mouth, but their hearts are far from me, said the Lord.  

Note.  A near mouth, with a heart a far off is an abomination to the LORD. 
Note.  Those who in singing Psalms are led away more by sound, than by sense, respect the music more than matter: Such sing to man, but not to GOD: GOD his praises must be sung both with heart and tongue. 
Note.  here is a reproach for those, who in the congregation join not their voices with others for to praise the Lord for his goodness, but sit as if they were dumb. 
Note.  The book is too dear for singing of GOD his praise. 
Note.  O what secret atheism ●urketh into the hearts of men!  
If men thought that the LORD should be praised for his goodness, and that God were present in the congregation of his Saints, they durst not come in before him without the book of the Psalms.  

Note.  We often forget our book, because we forget that God is in his Church; but who forgetteth to put his hat on his head while he cometh to the Church? Who forgetteth his clothes? No man; because before he goeth forth, he remembereth that man will see him by the way. 
N●te.  The wine & ail will command many to speak who are dumb at the service of their God. 
Note.  Many never want words but when they should praise the Lord for his goodness.  

Note.  Filthy ballads and love songs are vain men's delight, but OH that men would praise the LORD for his goodness, etc.  
It is not enough that men praise the LORD with their heart and tongue, 
Note.  but also they must praise him with their life, the true trial of the other two. 
Note.  After that the Psalmist had said that he would praise God that had chastened him sore, but had kept him from death, he cried, Open to me the gates of righteousness, 
Psal. 118. v. 19  I will go into them and praise the Lord. 
Note.  To go into the gates of righteousness, is to lead a good life; such only are fit for to praise the Lord.  

Note.  As for those that praise not God in life, while they are holy in words, they are but monstrous persons, all mouths, and tongues, and voices without hearts to think well, without hands to do well.  

Note.  When the forborn fool come to his wits again, he said not only, 
Luk. 15. v. 18  I will return to my father, but he did as he said. 
Note.  The sluggard is ever in fear of lions: The imagination of a beast in the way hindereth him from doing.  

Note.  The Pharisees could say well but because their works belied their words, 
Mat 2●. v. 27.  Christ called them painted tombs or whited sepulchers.  

Note  Many would content the Lord with a part of his service: Some like the Pharisee will paint the outward profession, but hold back their heart from GOD: 
Note.  Others like N●aman will bow into the house of simmon, 
2 King. 5 v. ●8.  but keep their heart as they imagine unto God: But O fools, 
Note. 1 King. ● v. ●●  God will not like the pretended mother have his service divided: God that made all must have all. 
Note.  Seeing he hath made the heart as well as the hand, he must have both our thoughts, and our actions for to praise him.  

Note.  The whole man that is a continual receiver is little enough for to set forth the glory of the giver: Do not the favours of GOD follow the whole life of man? Why then should not his whole life be framed for to express his thankfulness. 
Note.  Well is the man whose tongue, heart, and hand can sing to GOD with Jeremy, 
jer. 17. v. 14.  thou art my praise.  
Again in those words, 
The doctrine.  Oh that men would praise the Lord, I observe the fervent zeal of the godly, 
Note.  for not only praise they God, but they are grieved when men whom God hath blessed with wealth, or health are slow to praise the Lord for his goodness. This word OH here vox dolentis a word of mourning is an evident demonstration of sorrow. 
Note.  In my judgement true zeal is not better known then in sorrow for the offence of God.  

The use. Note.  The use: let every man try himself, whether he be a godly man or not: If true godliness be in thy heart thou shalt be grieved to see GOD offended, thou shalt strive to keep thy brother from sin. 
Note.  This was the cursed man his language, am I my brother's keeper? 
Gen. 4. v. 9  When ever we see God dishonoured or deprived of his praise, we must mourn for that sin. 
Note.  Well is that soul that can cry, Oh for GOD his dishonour: Woe to him that rejoiceth while God is offended.  

Note.  Many think the vices of others commendations of their virtues. If they stand while others fall either into whoredom, or drunkenness, they have a centaine joy of such filthy falls, which they take to be praisers of their sobriety, and chastity: 
Note.  But Oh is not the Lord offended by such sins?  

Note.  Is not the profession ill spoken of: 
Note.  Is not every sin a scandal. 
Note.  Is not every scandal a woe? 
Mat. 18. v. 7.  woe to the world for scandals.  

Note.  Woe to him that is not sorry for sin, whether it be in himself or in others, seeing that God thereby is dishonoured. 
Note.  I will tell thee O man, if thou cry not Oh for GOD his dishonour, God shall cause thee cry Oh in thy distress.  
Again in those words: 
The doctrine.  Oh that men would praise the Lord for his goodness. I observe how sensible the godly are, when the least point of GOD his service is neglected.  

Note.  If a godly man cryeth, Oh that men would praise the Lord, because he seeth them flow unto it, how grieved will his heart be, when he shall see men not only not praising God, but dishonouring GOD for his goodness. 
Note.  Many have gotten health from God, God in great mercy hath brought them from the gates of death, 
1. Pet. 2 v. 22.  and hath restored unto them their former strength, 
Note.  but what thanks? They have like the dog returned to their ●●nite again: The drunkard restored, runneth back to the tavern, and the harlot to his old acquaintance, 
Luck. 11: v 24.  like that devil returning from dry places unto his house whence he came out. 
Note.  The last of such persons is worse than their first. 
Note.  Good had it been for many that they had never been brought back from the doors of death, because that after a new t●●ke of their life they dishonour God more than ever they did before. 
Note.  As jacob said of Simeon, and Levi, so say I of such: O my soul come not thou into their secret: 
Gen 4● v. ●.  unto their assembly mine honour be thou not united.  
The use, 
The use.  let us strive to be sensible of sin, so that we make conscience of the least sin. Many think unthankfulness to GOD no sin. 
Note.  The leavens of the Pharisees hath soured the whole lump of many men's hearts: If they be not Adulterers; but can fast and give alms, at once they will thank GOD that they are not like other men. 
Note.  GOD desireth no such thanks, when man praiseth GOD for his own goodness: But OH that m●● would praise the LORD for his goodness, and for his wonderful works to the children of men. 
Note.  Let man praise GOD for his goodness, but in his own goodness there is no matter of praise. 
Note.  What can be said to the praise of a m●●st●u●us cloth? 
Isa. 64. v. 6.  Such is all our righteousness.  

The doctrine.  Let us also observe here another lesson: The deliverance from death is said to be from the goodness of God, and it is also called a wonderful work: for while it is said, Oh that men would praise the Lord for his goodness, it is clear that the deliverance from death in sickness is from the goodness of our GOD.  

The 1 use.  The use: let all those who are sick have recourse unto the goodness of God, 
Note.  by which only we have health. 
Note.  When we seek health from God, let us say, for thy goodness sake O Lord.  

The 2 use.  The second use I make of those words is for them that are recovered of their sickness. 
Note.  Let such learn to be good seeing their health is from the goodness of God.  

Note.  A life given in goodness should not be spent in wickedness: The goodness of God inviteth all men to repentance. 
Rom. 2. v. 4.   
Again observe here that great must be that goodness of God, whereby he bringeth man back from the doors of death: The preservation of man's life in his sickness, is also called a wonderful work. Is it not a great goodness of God, and a wonder, that he should spare the life of a rebellious fool? What a wonder is this in God his goodness, that the life of man should be so precious in his sight? 
Note.  Is not man naturally the enemy of God? It must be a great goodness that will make a man spare his enemy his life: And who, (said Saul to David,) 
1 Sam 24. v 19 ) finding his enemy will let him go well away? 
Note.  O but in God then must be a wonderful goodness, in that not only he spareth his enemy, but▪ which is more even preserveth the life of his enemy. Did not God dye for his enemies? did he not suffer for them by whom he suffered? 
Note.  By this means (such was his goodness) he heaped upon their heads coals of fire, 
Rom. 12. v. 20.  that is, as St. Augustine saith, urentes poenitentiae gemitus, the burning sighs of repentance.  

Note.  Who can not be but burnt with sighs, while he considereth the goodness of GOD that hath rendered him so mekle good for so mekle ill? What a great mercy is this, that GOD should prolong the life of a sinner but an hour.  

The use.  The use: seeing the deliverance from death and destruction is called a wonderful work, and seeing it is so indeed, let us wonder at it: when I arose out of that deadly fever; Anno 1626. in the month of September, and I found my winding sheet wrapped together into my study amongst my books, I began to wonder at GOD his great work, I thought it wonderful. 
Note.  But alace we wonder at God his works of mercy, as at other common worldly things but for a little space. 
Note.  From thence is the proverb, A wonder lasteth but nine nights into a city: Fie upon us that can not wonder still at the wonderful works of our GOD.  
The Hebrew word Pala in Niphal signifieth both admirabile & occuitum, that is both secret & wonderful, a fit word for to declare the work to be wonderful: indeed David speaking of his making in the belly, useth this word: I will praise thee, 
Psal. 139 v. 14  (said he,) for I am fearfully and wonderfully mad●: Likewise in another Psalm, speaking how Christ the stone, which the builders refused, was become the head stone of the corner, 
Psal. 118 v. 23.  he said, This is the Lords doing it is marvellous or wonderful in our eyes: So here the bringing from the doors of death is called a wonderful work of GOD toward the children of men.  
Observe the lesson: 
The doctrine.  only the works of God are wonderful. 
Note.  Men may wonder at some works of men, but no works of men are wonderful: No created wisdom can fill a work with wonder. There is nothing that man can do, but man may come after and do better: plus vident oculi quam oculus: many eyes see better than one: This is true amongst men. 
Note.  But all the eyes of men can not perceive that God in any work hath either been defectuous or superfluous: 
Note.  Look up to the Heavens, and consider the sun in his goings: Behold how in the spring he cometh slowly by degrees till our day be at the longest: Behold and wonder at such slowness in such a swiftness: If he were not slow in such swiftness, what fearful changes should ensue? If from the elleventh of December in the space of a day the sun should be into that part of Heaven, whereinto he is seen into the elleventh of june, what discorder should be in the creatures below? All men know how dangerous are sudden changes from heat to cold, and from cold to heat. 
Note.  Behold then and wonder how the Creator hath so ruled that Bridegroom of light, 
Psal. 19 v. 5.  that no man can imagine how his course could be changed for a better.  
What shall I speak of the sea tide, 
Note.  which made that most subtle searcher of secrets, as some think to have drowned himself in the creature, whose motion he could not understand? 
Note.  As for the earth it is a work so wonderful that no man tell whereupon it hath been founded. Tell me O thou most learned Philosopher, what can uphold such a heavy mass? Thou wilt say that is founded upon its Centre. But what is that centre but a point? What beareth up that point that beareth up all the rest? But how can a point be a foundation of so huge a mass? 
Note.  But imagine a man standing in the centre, tell me what should be his situation? According to the rules of Philosophy, both his head should be upward, and his feet should be upward? Now what brain is able to conceive this? Some may think all this to be very easy: but God did propound it unto Job, as a great argument: 
job. 38. v. 6.  Whereupon, (said He,) are the fundations of the earth fastened?  

Note.  We must therefore confess, that this work of GOD, which is but earthly, is so wonderful, that it overfloweth all humane capacity. 
Note.  When a vessel is filled to the brim, it must at last overflow. When our heart is filled with that which is wonderful, the wonders which we can not contain must run over.  
What shall I say more? Behold O man all the par●es of the mickle world, bend thy wits, and see where thou can correct God his wisdom. Come forward I pray thee, and teach him a lesson if thou can: If not, confess that his works are wonderful, and that thou is filled with wondering, so that GOD'S wonders in thy heart do overflow.  
From the mickle world, let us come to man, the little world. 
Note.  Behold the fabric of his body, his brows, his ears, his eyes, his nose, his mouth: Behold the wonderful work of God: Teach GOD a lesson if thou can. 
Note.  Wilt thou say, that his mouth had been best in his brow, and that his nose had been best behind his ear, and that his eyes had been more fitly into his chin? No not. There is no part, which can be devised to b●● better than it is: the work is wonderful, and therefore say that thou art filled with wondering: Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
To come from the body to consider God his workings in the soul, they are so wonderful, that no man can declare them. Who shall not wonder to consider the workings of the soul? 
Note.  I admire the mind and understanding, the will and the affections agreeing, discording, considering, judging, loving, or hating, making the body to laugh, or to weep, according as the spirit is disposed 
Note.  Consider the spirit of man furnishing the body with five watches, as with a guard for its preservation: viz, hearing, seeing, smelling, feeling, tasting, and touching, all set about the body for its preservation, for as many watches, to tell who is a foe, and who is a friend.  

Note.  The work is so wonderful, that while I consider it, my spirit doth overflow with wondering: Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  

Note.  Last of all, seeing the curing of the sickness of the body is called a wonderful work, how wonderful must the curing of the sick soul be? For this cause, and for others also CHRIST the Saviour of souls, was called Wonderful: Unto us a child is borne, 
Isa. 9 v. 6.  (said the Prophet,) and his name shall be called WONDERFUL: This is he, who hath not only filled the earth, but the Heavens with wondering. 
Note.  The Heavens at the first could not well perceive, 
Isa 53. v. 5.  how by God his stripes man should have health.  

Note.  The Cherubins, which represented the Angels had their heads ever bowed toward the Mercy-seat, for to see the calling and healing of the Gentiles: The fellowship of that mystery had been hid in God from them, and that from the beginning of the world: But so soon as it was revealed unto them by the Church, 
Ephes. 3. v, 10.  that is, so soon as they saw God his promise accomplished in the Church, as in a glass, they all with one voice praised God for his goodness, and for his wonderful works to the children of men: All the spirits of Heaven did praise Him that day with that divine song: 
Luke●. v. 14.  Glory be to GOD in the highest Heavens, peace on earth, and toward men good will.  

Note.  But what shall I say of men, who are so much beholden unto God? Hath not God created us? Hath he not redeemed us with the blood of his son? Hath he not delivered us from many dangers at home and a field? 
Psal. 41. v. 3.  Hath be not made all our bed in our sickness? Hath he not brought us back from the doors of death? But where is our thankfulness? I say again, OH where is our thankfulness? Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
To the Father, Son, and Holy Ghost be glory and Majesty, Dominion, and power; for ever and ever, AMEN.