TWO SOVEREIGN SALVES FOR THE SOULS Sickness: Delivered In CERTAIN SERMONS at Hurst-Church in the COUNTY of Berkes, near READING. BY ROBERT lovel, than Minister and Preacher of God's word in the same Parish.  ROMANS 6.12. 
Let not Sin Reign in your mortal bodies.  PROVERBS. 22.8. 
They that Sow unto Iniquity, shall Reap Affliction.  
Peccatum est Fons et Mali, et Morbs, et Mortis.  Aretius' in john 5.14. 
Ex sanitate Animae fit sanitas Corporis.  Arist. Metaphisic. lib. 7. 
LONDON: Printed by T. S. for Nathanael Newberry, and are to be sold at the sign of the Star under St. Peter's Church in Cornhill, and in Popes-head Ally. 1621.   

TO MY MUCH REVERENCED AND TRVELY RESPECTED Friend, Master ISAACH HORN, Pastor and Preacher of God's sacred Word at ELLSFIELD in Hampeshire, To him Grace and Peace be Multiplied.  
REVEREND SIR,  
AS I was in the midst of this Preaching-businesse, it fortuned that a Letter of yours long since written unto me, came to my hands, wherein I perceived your desire of seeing somewhat on this ensuing Text. And I sorrowed much that it came no sooner, that I might have satisfied your desire, and shown my duty to him to whom I own myself in so great a measure as I cannot express: for when mine own father forsook me, who took me in? When he received me again to favour, who reconciled us? When he would have bound me to a Trade; who dissuaded him? When he would not hear of my going to the University; who prevailed with him but you? so that to speak the truth,  
Tu Herus, Tu Patronus, Tu Pater esses. Yea, without Excess of speech, or Suspicion of flattery, 
Plutarch. de vita Alex.  I may truly say of you as Alexander did of Aristotle; Hic mihi Principium vivendi dedit, Iste autem Bene vivendi rationem tradidit. For who in the Country gave me either Countenance or Maintenauce in my course of Scholarship, but you? I speak Truly, I bless God Humbly, I thank you Hearty, It was You, and none but You that did it. But Quid retribuam? Like for Like? I cannot, for your Favours are beyond my Deserts, and your Deserts are above the reach of my Requital. Silver and Gold have I none, but such as I have, give I unto you; to wit, Duty for Love; Love and Respect for your loving me when I was neither Loved nor Respected. In token of which I send these unpolished papers, but how? not to Direct you, but that you should Correct them.  
My Schoole-exercises have been oft corrected by you, and now I refuse not that my church-services be censured with your Deleatur For I am of that Father's mind, which in all his works and writings did not only desire Pium Lectorem, 
Au●. proae. nium. Lib. 3. de Trinitae.  fed etiam Liberum Correctorem. I therefore choose that I might be Blamed of you by your friendly smitings, rather than Balmed of Carping Momus, and Scourging Zoilus, with their Precious (or rather Pernicious) Balms, which ever yet were found of the Ingenious, nay Religious, to be rather Hurtful then helpful to their Heads and Hearts. And further I crave that if you meet with any, Qui vel non Intelligendo Reprehendunt, 
Aug. contra Faustam. lib. 22. cap. 34.  vel Reprehendendo non intelligunt, that you would be as silent with such as may be: say little to them, and less of them, lest in your prayers, you will beg with me, That they might be either of a more sound judgement, or sober and Sanctified Affection.  
I confess it to be a shrewd adventure to traffic with one poor talon in Public, whilst I behold richer graces buried in Silence. But judging it better to Husband a Little to the Common good, rather than to hoard up Much in Sullen Niggardize, I send it into the world. It is but a young plant, yet young plants thrive, if the Sun warm them with its beams. Cast then your eye of acceptance on these weak beginnings and you shall hearten me in my proceed. Which hoping, I commend again to your kind acceptance, and yourself with it, to the blessing of our gracious God, and do rest with all due reverence,  
From my Study at Saint michael's in Crooked Lane, Lond. 25. of Nou. 1620. Your poor Scholar in all Christian services to be commanded, ROBERT lovel.   

To the Courteous READER.  
Courteous Reader,  
WHereas the common excuse for the Press is Over-pressing Importunity; I will not press thee to believe that of me, but I will ingenuously acknowledge that my special apology for my presumption in this kind is Opportunity, lest I might seem unthankful unto him to whom I so much owe myself.  
Look thou on the Thing without regarding the Person, on the Matter without respecting the Man, and I doubt not but that it may profit thee. Which if it doth; 
Homeromastix was Homer's Scourge, of whom all Railers and malicious Carpers are called Zoili. Plutarch.  pleasure me then but so much as to shield me what thou may'st from that Zoilus or Homeromastix whom I know will rather Except against it, then Accept of it. Yet I must tell thee truly, that I suspect not the biting of any Cur, but the Cubbe of that Fox which doth dispraise the Grapes which he cannot reach: For no such enemy to Art as Idiotism.  
But if thou, who art judicious, dost hap to find aught in it which is worthy of Reproof; Blame me then, but Blaze me not, That is Charity; or if thou findest aught in it worthy of Praise, Bless him that made me the Instrument of his glory herein; That is Piety. And thus doing, thou shalt surely set me with cheerfulness to a further benefitting of God's Church, which that I may I crave thy prayers for me, and assure thee of mine for thee, and so I rest,  
From my Study at Saint michael's in Crooked Lane, Lond. 25. of Nou. 1620. Thy servant in jesus Christ, ROBERT lovel.   

The Doctrines, with other special notes herein contained.  

Doctrine 1 That God's works, whether of Mercy or judgement, whether on ourselves or others, ought not to be slighted, but to be marked, to be noted, yea duly and diligently to be considered off. Pag. 3.  
Doctrine 2 That though sin hath Residency in us, yet it ought not to Reign in us. Pag. 6.  
The means to have victory over sin. Pag. 9  
The runges by which Sin gets into its Throne. Pag. 12.  
Doctrine 3 That sickness For sin doth follow sickness In sin. Pag. 14.  
Doctrine 4 That our deliverance from any yoke or bondage of sin, or sin's Consequence, (which is Sickness, or Misery, or Trouble) should be a strong bond to bind us to the service of God. Pag. 21.  
Doctrine 5 That when God doth work any thing In, Upon, or By us, we ought not to attribute the virtue and power of it to ourselves, but unto God. Pag. 22.  
Doctrine 6 That Punishment shall certainly follow sin. Pag. 27.  
Wherein is noted the difference of Gods punishing the godly and the wicked. Pag. 28.  
Doctrine 7 That God will bring greater and heavy plagues on men, when they will not profit by lesser. Pag. 31.    

TWO SOVEREIGN SALVES For the SOULS SICKNESS.  JOHN 5.14. 
Behold, thou art made whole, Sin no more: lest a worse thing come unto thee.  
AS the faithful Physician of the body, 
Chemnisius Harmon. cuang. lib. 2. pag. 160. in 4●●  having cured his Patient, if at any time after he can meet with him, will admonish him to take heed of such diet as may hurt him, for fear of a Relapse, (which commonly proves worse than the former disease:) So Christ jesus, that good Physician of the soul, meeting in the Temple, the man which he had healed of a long and loathsome disease, doth admonish him to be more careful in time to come then formerly he had been, for fear Lest a worsething, etc.  
And as Christ then met with That man in his person: so doth he now meet with us in his Word; Therein showing us, 1. Our misery. 2. His mercy. Our misery, in that we are sick in body, sick in soul, and sinful in both. His mercis, 
Ne quod per gratiam accepimus peccando a●…mu●e.  in that being thus sick, thus sinful, he doth notwithstanding vouchsafe to heal us, and healing us doth admonish us also to take heed That we sinne no more, lest, etc.  

Sensus verbovior.  The words for plainness sake may be thus explained: Thou art whole, that is. Though through sin thou wast sick, by reason of wickedness thou wast weak, 
Thou art whole.  by means of thine iniquities thou couldst not look up, much less leap into the pool of Bethesda and now thou art MADE whole, 
Made whole.  not of thine own merit, nor by the strength of thine own power, Therefore  

Sin no more.  Sin no more, that is, Draw no more so oft of it, Drink no more so deep of it. Rush no more so violently into it, Walk no more so inordinately in it. Wallow not any more so filthily in it, Let Satan no more triumph over thee by opp●…ting and enthralling thy soul, Let sin no more lead thee without orposition and manly resistance, Let it not any more reign in thee, Obey not the lusts of it, Give not thy members any more as weapons to sight for it, but oppose it, resist it, and manfully fight against it.  

Lest a worse thing come unto thee.  Lest a worse thing come unto thee, that is, Some thing worse than that. First, a worse damage to thy body, or which is worse than it, perhaps damnation to thy soul. Lest continuing obstinate thou be of the number of them that are numbered to the sword, that be bowed down to the slaughter, that cry, and be not answered, that speak and be not leard, for if thou art; My father wil● whet h●● glittering sword, and sharpen his poisoned arrows, with the one whereof he will eat thy flesh, and with the other drink up thy blood, take hold of judgement and executing vengeance, yea, and wounding thy hairy scalp, if thou go on in thy wickedness. Therefore Break up thy fallow ground, Sow no more among thorres, be circumcised unto the Lord, and be no more stiffnecked. Yea, sin thus no more, lest. etc.  
The words now in a more orderly handling, 
Divisio.  do without rushing fall asunder into two parts, to wit. 

1. An admonition or injunction.  
2. The Reasons thereof. The injunction is, Sin no more.   The Reasons are drawn. 1. A priore, á Front, or, á consideratione collacati beneficy, from a benefit received. Thou art made whole The other reason is drawn; A Posteriore, á Tergo, or, Terribili comminatione From an heavy threat of God's vengeance, which is, Lest a worse, etc.  
But here me thinks I miss a word, not yet spoken off in my division, which because it stands as a Porter at the gate, or as an Usher to prepare for my ensuing discourse; I cannot let it pass unsaluted: 
Behold.  the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecce, Behold. A word me thinks resembling that Chain which Poets fain to be tied to the tongue of Mercury, and fastened to the ears of the people, which Drew his Auditors.  
It is a Preparative word, a Peaceable word, a word of Demonstration, 
a Zachar. 3.8.  a word of Admiration, 
b Isay 7.14.  a word of Attention, 
c Psal. 133.1.  a word of Precation, 
d john 1.38.  a word of Exultation & Expectation, 
e john 1.29.  a word used in matters of Wonder, either of wonderful Gladness, 
f Luke 2.10.  or wonderful Sadness 
g Luke 1.20. . It hath ever been the Porter opening to, or the Usher preparing for, matter of great moment and importance; as may be seen in these places. Psal. 77.5. Psal. 33.1. Psal. 134.1. Luke 19.8. john 1.29. Rom. 11.22.  
And I find it to have a double office; the first Outward, the second Inward. 

1. Outwardly to prepare the ears, which be the first gates, by which Christ enters in to come at the heart.  
2. Inwardly to prepare. 

1. The Understanding.  
2. The Will.      
The Understanding to know, the Will, to acknowledge and submit itself unto that which is worthy to be beheld. And such a Behold is this; for Behold, a man was sick 38. years. Verse. 5. Yea, 
Verse 5.  Behold him so sick as that he was not able at the stirring of the Pool, to step in as soon as others. ver. 7. Yet Behold, this man at one word of Christ's; He arose, took up his bed and walked, Verse 8. yea, and as my Text saith, he was made whole. A work worth the wondering at, a work well deserving to be ushered with an Ecce, for who would but diligently mark, who could but both aspectively and inspectively Behold such a thing as this? yea, look on it not a squint or glancingly, but with both eyes, to view it; yea, to view it with the eyes of the body, and to note it with the eyes of the mind; All which is all one with the word Consider 
h 1 Sam. 12.24 Psal. 50 22.  to which the Holy Christ powerfully addeth another word, which is See, Behold and See 
i I Lam. 1 12. , as if he had said, Intenta animi cogitation, saith St. August 
k Auga● Spirit● & Litera. cap. 38. . Look well upon it, consider it with an inward, eager, earnest, & serious consideration Which word, what can it in this place more naturally afford, than this? That God's works, whether of Mercyor judgement, Doct. whether on ourselves or others, ought not to be Slighted but to be Marked, to be Noted, yea, duly and diligently to be considered off. Which point, because it ariseth but from one word, we will end it with two or three at the utmost, and then come to the other words of my Text.  
We see it daily between man and man, that the not minding of a good turn, the slackness in acknowledging thereof, and the not endeavouring to requite it, makes the giver cold in continuance of his former favours: how much more shall God do likewise? If he daily pour out his benefits upon us, if he continually healeth our sickness, yea, and mercifully forgiveth our sins, and yet we will not Behold consider and attend it, what hope is there of continuance of them? surely little or none: For God cannot endure that his blessings be swallowed in the grave and gulf of forgetfulness, but the more we have from him, the more he craves from us, Unto which if his benefits bind us not, if his mercies allure us not, if the cords of his love draw us not, he will cease beholding us, he will no more consider our miseries, nor attend our cries.  
We must therefore have both our ears of attention, and hearts of retention, to hear, consider, ponder and meditate on his mercies; Filling our mouths with his praise; sounding out his honour and glory all the day long, as well in Exultation for him, as he hath done in Exaltation of us. So did David even provoke all the people to hear what God had done for him; Come (saith he) and hearken all ye people that fear God, and I will tell you what he hath done for my soul 
l Psal. 66.5.16. . Again, when the Shepherds had found the words of the Angel true, and seen the Babe laid in the cratch, they hide it not, they kept it not secret, but they published it 
m Luke 2.17.  saith the Text: and so must we do likewise, and that both in respect of God, ourselves, and others.  
First, Reasons. 1 in respect of God, whose glory, praise and honour, is much set forth thereby. Secondly, in regard of ourselves, who thereby shall notably declare our faith. That we believe the works of God. I believed (saith David) and therefore did I speak 
n Psal. 116.10▪  Nam ubi cunque est vera fides, ibi lingua sonat confessionem propter gloriam Dei & salutem occlesiae 
o Strigelius in Loc. ; For, wheresoever true faith is, there the tongue cannot be but as a trumpet to sound out a sound confession, to the glory of God & salvation of his chosen. Thirdly, we must do it for our brethren and companions sakes. Peter being converted must strengthen his brethren 
p Luke 22.32. : and we being partakers either of mercy or judgement, of righteousness or peace, must not slight it, but mark, Behold, observe, and attend to it, as being a thing whereby God may be honoured, ourselves comforted, and others edified.  
Which being so, let this instruct Parents of Children, Use. and Masters of Families to register and record God's works of judgement; and meruaslousnesse in mercy, either towards themselves or others: that so ye may be able out of your good treasure of the one and other, to comfort and encourage them in goodness, or to fright and fear them in committing evil. Fathers, 
1 Parent.  Behold and attend you the love that God had to Abraham and his Seed, to joshua and his House, to Hester and her Maids, because the one did command his Sons, 
q Gen. 18.19.  the other his Household, 
r Iosh. 24.15.  the third her Maids, 
s H●ster 4.16.  To serve the Lord, to heap his laws. To fast. And learn you by this to draw conclusions either of instruction, imitation, or consolation to yourselves and them. Again, you Masters of Families, 
2 Masters.  Behold and attend you the judgements of God on the wicked. His perfect hatred against Balthasar for drunkenness, 
t Dan. 5.25.  against Zimri and Cosby for Adultery, 
v Num. 25, 8.  against Ananias and Saphira for lying and dissembling 
x Acts 5.5.  and by such examples terrify your beastly Drunkards, affright your filthy Adulterers, dismay your accustomed Liars, that so no such evils may happen to you and yours, as have done to them and theirs; but being yet whole, Behold, have a care, heed to it, that ye sinne no more, lest a worse thing come unto you. And so I paste from this word of Admiration, to our Saviour's Injunction which is, Sin no more. 
Pars prima. Sin no more.   
What? sin no more? Will Christ have this man a Catheran, a Celestine, a Donatist, a Perfectist? Will he have absolute obedience to the whole law? Or, total immunity from all sin? No, we leave such opinions to blind heathen, to Pythagoras, and Zeno, who held that no string or root of vices at all, may be remaining in men through the exercise of virtue 
z Jeromad●tr●. T●●g●mad c●…se●ponum.  or we refer them to seduced Heretics, old Novatus and Pelagius. (or to newfound Petrus Brusius, a Frenchman, of the Province of Narbone and Henricus his Scholar,) who in Augutines time helo that just men may possibly fulfil the Law; and that the works of holy men are absolutely just 
a Aug. l. Hare●. Har. 38. et 88 〈◊〉 de bona se●… lib 2. cap. 5. . And in Bernard's time (saith a Reverend Bishop,) maintained that it was not impossible for a just man to be quite without sin in this life. 
b G●… 〈◊〉. of Exceter ●…es●…lanca. Tom. 1 pag. 125. Col. 1. in fol.  No, we do not so understand it, for we are taught of God; that if we say we have no sin, we deceive ourselves, and there is no truth in us 
c 1 joh. 1.8. . And therefore Christ in bidding this man to sin no more; Non exigit ab omni peccato ut immunis, sed comparatio sit superioris vitae 
d Caluin. in loc. : doth not require him to be free from all sin, but he speaks in comparison of his former life, which Christ knew without doubt to be evil, and that in an high degree. So that this dissuasion I take to be as much as if Christ had said in more words, thus. Thou hast formerly obeyed sin, now withstand it; Thou wast wont to yield to it, now strive against it; Thou formerly madest a Pastime of it, now let it be a Burden unto thee; Thou wast wont to Delight in it, now Lament it; Thou formerly didst let it reign in thee, suffering it to play Rex, and to establish its sovereignty; its Edicts, its Laws, its published Proclamations exacted service from thee, but now reign thou over it; quench it, subdue it, and so shalt thou be safe: Which being the meaning, I mean hence to infer. Doct. 1 That though Sin hath Residency in us, yet it should not Reign over us 
e Tametsi peccatum in nobis Residet, tamen absurdum est ut ad exer●end●m eius regnum vig●at. Calumus in Rom. 6.12. & Augan Text. tract. 41. .  
Such is the taint of Sin, as that we have it Hereditary from our first Parents, being derived unto us for Adam's fact. 

1. By just imputation.  
2. For want of original justice in our generation.  
3. Because of the depravation and corrupt disposition of our natures.   Yea, we have it Dwelling in us, forcibly crossing the motions of the spirit, haleing and pulling us unto sin; but if we Dwell not in it, if we let it not reign in our mortal bodies, 
f Rom. 6.12.  Sponte exequendo quod Peccatum imperat 
g Caluin. in loc. , readily obeying whatsoever sin commandeth, we need not fear its Residency. Per Baptismum enim tollitur, non ut Non sit, sed ne Imputetur 
h Aug. de Nuptijs. cap. 25. : For by Baptism it is taken away, but how? not So taken away as that it is not in them after Baptism, but So, as that it is not accounted unto them as sin, to whom all sin is forgiven. And there are good reasons why Sin should not have this dominion.  
Reason 1 First, look back to our Baptism, in which being Baptised into Christ, we have put on Christ 
i Gal. 3.27. . Proclaiming him to be our King, and vowing ourselves to be his Subjects, and how can we then for fear or shame let sin reign in us? The Spirit having Deified us by Baptism (saith Nazianzine 
k Nazian. de bap. orat. 6. ) that is, by Holiness made us Partakers of the Godly nature, saith Saint Peter 
l 2 Pet. 1.4. ; yea, being by It delivered out of Prison, discharged from the debt we owed, It having delivered us also from Death, regenerated the Soul, gorgeously arrayed it, and made passage for the Kingdom of heaven, (saith Basil, 
m Basil. 〈◊〉. ad P●p●…. ) how shall we then suffer sin to reign?  
Reason 2 Secondly, see Sin, who, or what it is; Sin is a Tyrant yea such a Tyrant as thrusteth himself by force and fraud into our best hold●, so to shoulder our the right owners; which who will (if he know him) entertain in his house, much less let reign in his heart? Sin indeed is a Tyrant, yea, a Consuming, Exacting, Insatiable, and Holding Tyrant. For being dead in it, we are holden (saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Rom. 7.6. De●eneb●ntur. , that is, forcibly holden, Holden in a miserable slavery and bondage, both of the power of the law, of the rigour of the law, and of the curse of the law. Sin like a Tyrant overturneth all laws and constitutions, it maketh its own will its law, which when we have entertained and obeyed, and suffered to reign, what slavery is like ours? Surely none. No, not the Israelites oppression in Egypt, nor their unmerciful entreaty in Babylon; not the bloody persecution of Antiochus, nor the Turks Galley slavery; not the Pope's fire, nor Papists Gunpowder; not the Spaniards Inquisition, nor Amsterdam Brownists mercilessenes are not to be compared unto it. I remember a pretty question of the Orators, and it is this: 
Cicero Tarad. 5  An ille liber sit, cui mulier imperat▪ cui leges imponat? Whether he be a free man, whom a woman may command, and unto whose laws he must be obedient? And he answereth: Istum non solum seruum, sed nequissimum seruum; That such an one is not only a Servant, but a Slave, yea, an unhappy bondslave; Etiamsian amplissima familia natus sit, though he be both borne and bred and brought up in never so ample, never so honourable a family. I speak it not to approve the Orator's speech, I condem●e it rather, but it will serve to infer that the same may be s●ld of sin. For if any personal vice doth but obtain its regency, what will it not make us to do? Poscit, et dandum est; Vocat, et veniendum; Eijcit, et abcundum; Minatur, et extimescendum: It craves, and we must give; it calls, and we must come: it casts us out, and we must be gone; it threatens, and we 〈◊〉 flare. Nay, and if this were all it were well, but it is not; ●f 〈◊〉 by as tyranny, it makes the fruit of the womb, which is a Blessing, to be a Curse, it makes God of a tender Father, to be a terrible judge; it makes Christ which is a cornerstone to support, to be a stone of offence to slumble at; yea, it makes the Gospel which is of itself glad tidings, to be unto us heavy news, even the savour of Death unto Death: oh therefore let it not reign in us, but rather let us deal with Sin as with a Tyrant, and that on this wise. 1. Take away its weapons. 2. Banish its friends. 3. Prevent its policies. 4. Never offer conditions of peace with it, for if we do, it will quickly encroach and get the chair of estate, and sit in our souls as King. Therefore let it not Reign, etc.  
Reason 3 Lastly, consider sins wages: when it hath made us to take pains, what will be our pay? Surely in this life a galeing and wounded Conscience, which shall continually suggest unto us our sins committed, God's law violated, his Majesty offended, and punishment deserved. This Worm shall gnaw, this Scourge shall whip us in this life.  Occultum quatiente animo tortore flagellum. 
o I●menal. sat. 13  
Yea, the Tormentor shall shake an hidden whip in the soul of the Tormented. Nay, neither is this all, but Death shall also play its part, for That indeed is sins proper pay, as the Apostle witnesseth, Rom. 6.23. saying, The wages of sin is death. Mors ut debitum soluitur peccanti; uti Militi stipendium suum ex pacto 
p Aretius' in Rom. 6.23.  Death is the Sinners due, and shall be as surely paid him, as the Soldier hath his press money, and the Servant his covenant penny. Therefore let not sin reign, etc.  
My application of which point shall be none other but this: Use. namely, to instruct us, Therefore to reign over sin.  
Which if we will do, we must as warlike-kings fight lustily and with a good courage, fearing none but God, and yielding to nothing but godliness, which hath the promise of this life and that which is to come: Both which if we will do, we must follow the counsel of the Apostle, who willeth us, To take the whole armour of God, that we may be able to withstand the assaults of the Devil, 
q Eph. 6.11.  and to Resist in the evil day, and to stand fast 
r v. 13.   
Know this, oh thou Christian man whatsoever thou art, that living here thou livest in a Military world 
t 1 Cor. 7.31.  and in a Church militant 
v 1 Tim. 2.15. .  
Thou must therefore be a Soldier, 
* 2 Tim. 2.3.  and the course of thy life must be a fight 
x 1 Tim. 1.18. , thou must expect the opposition of enemies 
y Luke 1.71. , and annoyance with assaults 
z 1 Pet. 2.11. : And therefore like a good Soldier thou must fight manfully, that thou mayst reign Regally.  
But before thou interest combat with thy foes, Put on thine armour, be every way, & in every thing well instructed, as Mr, Caluin expounds it. 
a Quo signisicat debere omni ex parte instructor esse ne quod nobis desit.  But what Armour must thou put on? Not jonathans' Bow; nor Sampsons' jaw bone: not David's Sling; nor Peter's Sword: not Shamgars' Goad, nor Saules Spear: For we wrestle not against flesh and blood etc. But against Principalities and powers, against worldly Governors, and Princes of the darkness of this world, against spiritual wickednesses, and things which are in high places 
b Ephes. 6.13. . Eó ergo plus nobis est negoty & molestia 
c Calum in Loc : And therefore so much the more business and trouble. If then thou wilt be a Conqueror, follow that Captain's counsel that bids thee put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, universe; ain armaturam Dei: The Armour of God. So called, because it was made of God. I am. 1.17. Prescribed by God. Psal. 119 98. Given of God. 1 Cor. 14. Agreeable to God. Heb. 13.21. Made in heaven. Prescribed in his Word. Given by his Spirit. Agreeable to his Will: Therefore the Armour of God. The pieces of which Armour are these. 

1. The Girdle of Verity.  
2. The Breastplate of Righteousness.  
3. The Shoes of Peace.  
4. The Shield of Faith.  
5. The Helmet of Hope.  
6 The Sword of the Spirit 
f Ephes. 6.14.15.16. .    
Yea, gird thee with the Girdle of Verity. Have in thee, 
1 The Girdle of Verity.  

1. Truth of judgement; Whereby, through illumination of the Spirit, and information of the word of God, thou remainest settled and established in that doctrine that it teacheth.  
2. Truth of Heart, whereby thou seekest to approve thyself before God, who (saith David) Love's truth in the inward affections 
g Psal. 51.6.   
3. Have in thee truth of speech, whereby thy mouth and thy mind, thy heart and thy tongue, that are so closely tied by nature's bond, may not be unknit, or unloosed by the Devil, which is a liar, but rather Speak thou the Truth unto thy neighbour.  
4 Have in thee, Truth of action, whereby thou approvest thyself plain, faithful and honest in all thy dealings and doings both with God and Man, this done,    
Then cover thyself with the Breastplate of Righteousness; whereby the vital parts of thy soul, 
2 The Breastplate of Righteousness.  to wit, A good conscience, sanctification, and a godly life, may be preserved and kept from being mortally wounded, or downright killed. Thus covered, slack not to shoe thy feet with the preparation of the Gospel of Peace, 
3 The Shoes of Peace.  by which greaveses and leg-harness, being preserved from the Briars and Thorns, Stones and Sticks that are in thy way, that is, Afflictions and persecutions, tentations and trials in thy profession and practice of Christianity▪ thou mayest march valiantly, fight lustily, and overcome both quickly and comfortably. Thus Shod,  

4 The Shield of Faith.  Thou must have a great car, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A care above all things else, that thou shield thee with the shield of Faith; whereby thou mayest keep both thy Head and thy Heart, from the handy-gripe, blows and stripes, foils and bushes of thine own corruptions, which are within thee as also Quench the fiery darts of the Devil: Which having maliciously poisoned, he shoots at thee a fare off also, with which if thou art wounded, thou shalt be so inflamed, enraged, and in such a burning pain, as that if the shield of faith quench it not, cool it not, assuage it not, by believing the promises of God, and applying the blood of Christ to thy soul, it cannot be but that thou shouldest be vexed in thy Bones 
h Psal. 6.2. , sore vexed in thy Soul 
i Verse 3. , faint in thy mourning 
k Verse 6. , and be consumed with Grief 
l job 3.3. &. 6.2. ; therefore specially shield thee with That, for it is the chief Balm, and most medicinable Oil of thy soul, which being applied to that faculty which is inflamed with Satan's poisoned dart, assuageth the heat, driveth out the poison, dispelleth the inward anguish thereof, pacifieth and quieteth it, and so cureth the wounds thereof: Yea, and makes them so sound, as that thou shalt be able at last to say with job, Yea though he slay me, yet will I put my trust in him 
m job 13.15. . But being thus shielded.  

5 The Helmet of hope.  Thou must have also the Helmet of Hope, or Salvation 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutaris. Cal. in loc. , with which thy head, nay heart and soul being covered, kept and fenced, thou shalt not fear thine adversaries, but meet them in the Gap, boldly confronting them, and manfully confounding them.  
Lastly thou must not be without thy Sword girt unto thy Thigh, with which lively, powerful, sharp, piercing, dividing, 
6 The Sword of the Spirit.  discerning 
o Heb. 4.14.  weapon, thou shalt both defend thyself, and foil thy foe; provided always, that thou hast Knowledge and Wisdom; Knowledge, to Understand what is God's good will and pleasure; and Wisdom, to Apply it. And now because without being armed with the Power of God's might, thou art but like little David with Sanls' Helmet of Brass, Brigandine and Sword. 1 Sam. 17.38. therefore I would advice thee to take to thee, Prayer and all manner of Supplication in the Spirit 
p Ephes. 6.18. , which will help thee well to wield and use thy aforenamed Armour: Which being thus put on, thou needest not fear either Sin's Domination or Damnation: For Sin with its Author the Devil, is of that cowardly spirit, as that being Resisted it will fly 
q jam. 4.7. . By which Flight, thou shall have Freedom, both from his and its Tyrannical Regiment; no sin shall have dominion over thee, but thou shalt as Lord and King have dominion over it; yea, thou shalt Sin no more (as hereto fore thou hast sinned.)  
Yet such is the subtlety of sinnes-Author the Devil, that if we take not great heed, and continual ●●re, it will by little and little steal into our hearts, and so inthronize itself into our souls, as that we shall not be able (without the fatherly and favourable assistance of the Almighty to reign over it. Wherefore I hold it wisdom for every Christian, carefully to mark sins footsteps, whereby it climbeth into our hearts and maketh its Throne in our Souls, (for, Nemo Repenté fit Pessimus sed Paulatim descendit 
r Bern. de gradibus Humilitat. : No man is on the sudden desperately evil, but descendeth by little and little;) yea, Canker-like it creepeth by degrees, which the Psalmograph maketh three in number, that is, Walking, Standing, Sitting 
s Psal. 1.1. , but the Ancients, four, to wit, 

1. Cogitatio.  
2. Propofitum.  
3. Actio.  
4. Obduratio 
t jarob de valen. in Psa. 91.5, 6, 7 :   Thought, Purpose, Performance, and Continuance. By Thoughts, sin causeth us to stumble; By Purposes it maketh us to Fall; By Performance it causeth us to Lie Prostrate; By Continuance it maketh us Obdurate; Which is its full pitch, and tallest growth, yea, sin's Noon tied, quia iam Poccator non timet suam famam: For now the sinner hath eaten shame, 
Ibid.  and drunk after it; and therefore that Sin might have both its Residency and Regency, he will not stick to commit it. 

1. Every whit.  
2. Every where.  
3. And ever;   or if you will. 

1. All.  
2. At all Places.  
3. At all Times 
v Stonham in Psal. 1.1. pag. 16. in 4 to. .   These are the rungs, by which Sin gets its throne in our inner man; In which when it is a while established, see how it proclaimeth itself King, and plays Rex. 

1. By Ignorance, which Blindeth;  
2. By Unbelief, which Displeaseth;  
3. By Custom, which Hardeneth;  
4. By Security, 
1 Ignorance.  which Presumeth.   By Ignorance the Gentiles were Strangers to the Life of God 
* Ephes. 4.18. , and the Romans were delivered into a Reprobate mind 
x Rom. 1.28. ; yea, this the Apostle doth put first in that Catalogue of causes: They Regarded not to Know God, saith he, and why? Sponte nesciunt, ut Liberius peccent, saith Aquinas 
y Aquin 2 2 quest. 76. art●. 4. : They were wilfully ignorant, that they might sinne the more freely; yea, and whence is it that our common people have gotten such boldness in sinning? is it not for the most part by reason of the Ignorance that is in them? Surely yes: for who now so bold as Blind Bayard? who so sinful as the Rude multitude? whose Cogitations being darkened, and hearts hardened, being past feeling, and given over to Wantonness, do work all Uncleanness with Greediness 
z Eph. 4.18.19. . And therefore no marvel though Sin Reign in them.  
But again see how unbelief draws on to sins Regency. 
2 Unbelief.  If the Devil can but blind this Eye of Faith, but prick this Foot, lame this Hand; then he knows that he shall quickly make us, Eye all sin, Go unto all iniquity, and Reach after all wickedness: That indeed is it that draweth God's wrath, hasteneth Gods judgements, depriveth us of God's promises, and nullifieth his covenants. Faith's Necessuie 
a Heb. 11.6.  implies unbeliefes Indignity, makes it worthy of none other King than sin, to whose Laws they must yield, and to whose Lusts they must obey; for it is their King, and therefore it will Reign.  
But let us see how Custom prevails for sins Domination; 
3 Custom.  surely much every way. In familiaritatem gravissima adducit, saith Seneca 
b Seneca de Tranquilitate vitae. ; Custom makes heavy things light: It makes Camels seem Gnats; and Beams but Moats. The sinner accustomed to sin is then in his Element, when he is committing heinous and hideous crimes, gross and grievous iniquities. And it is a Rule in Philosophy; That no element is heavy so long as it is in its own Sphere. Et Peccata quamuis Magna et Horrenda, cum in Consuetudine venerint, aut Parua aut nulla crediderunt, saith Saint Augustine 
c Aug. Encheridion. cap. 17. : And Sin though horrid, and horrible, when men are Accustomed unto it, seem but small, nay none at All; yea, Sin that press and sink down some to hell, men accustomed therewith, will go away as nimbly with it, as ever Samson did with the Gates, Posts and Bars of Azzah 
d judges 16.3. , without complaint of any heft at all: and that makes it reign.  
Lastly, Security hath an hand to help sin in its Regency: 
4 Security.  This Easeful sleep in sin (which the Greek Poets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Death's brother, or if you will, a dead sleep,) this I say settles sin in its throne, yea, and brings him that is possessed therewith To sit in his seat, as the Psalmist hath it 
e Psal. 1.1. , id est, securé et pertenaciter perseverare in delictis, et omnem Pietatem et Religionem habere pro Ludibrio 
f Mollerus in loc. : that is, securely and obstinately to persevere and continue in omission of good duties, making a mock of all piety and religion. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritus soporis, Spirit of slumber, or as Piscator translateth it 
g Rom. 11.8. Pisc. in Loc. , Dead sleep or senseless stumber possessing us, doth make us to think, Who is the Lord? or what can he do? yea, and to say also; We have made a Covenant with Death, and an Agreement with Hell, Though a Scourge run over, and pass through, yet it shall not come at us 
h Isay. 28.15. . Yea, and this indeed hath been it, which hath brought us in such subjection unto sin's Dominion. This hath made us now, like the Romans of old, even to sin, and to Favour such as do it 
i Rom. 1.32. ; both by Counselling and Countenancing, by Commanding and Commending, by Provocation and Silence, by Familiarity and Defence. Oh this hath brought us to Ripeness of sin, and then what can we look for but the hook of God's judgements to cut us down and pluck us off? Therefore let us all stand in Awe 
k Psal. 4. ●. : Suspect our own corruptions, and be careful in every action to shun and avoid the offence and displeasing of God, then though sin hath Residency in us in Infirmity, yet it shall not Reign over us with gross Enormity: Be we therefore admonished by Christ, which here bids us sin no More.  
I should now descend to the Reasons, but me thinks I cannot let pass without observation that which is implied in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne amplius, No more: and that is this, That he had sinned before, and so was sick; yea, take the Text in its Totum without Division, and you shall see it wholly implied, yea, the Learned have concluded, That it was the Scope and Drift of Christ's Conference with this man in the Temple, to show him the first efficient cause of his sickness 
l Hugh Card. Ludolphus de Saxonia. Chemnitius. 〈◊〉 L●ss●…. Caluinus. Aretius. Marloratus. Maldonatus. in locum. , which was none other but sin; so that the Inference is plain, to wit, That sickness, For, sin doth follow sickness In sin, or that Weakness of Body doth proceed from Wickedness of Soul. Doct. 2  
This is the Real and Radical 
m Fons et mali, et morbi, et mortis. Aretius' in Loc. Prima et principua causa Calamitatum. Strigelius. in Psal. 107 Omnis Poena, Peccatum habet Antecedens. Aretu Problem. lrc. 162. p. 489.  cause of all bodily sicknesses. For as the Naturalist said: Ex sanitate Anima sit sanitas Corporis 
n Arist●meta-Ph●sic. lib. 7. ; That the Souls soundness was the body's safety; so Divines hold, That if the soul had not sinned, the Body had not smarted. That Pernicious Parent hath begotten this dangerous and deadly offspring; yea, from this Root and impure Seminary hath sprung all our woeful Misery, taking from us Paradise, and making us Pilgrims; bereaving us of Immortality and putting on us Mortality; dispossessing us of Gladness and exposing us to Sadness: and this doth the Scripture every where testify. Fools are afflicted (saith David,) Why? Because of their offences. 
o Psal. 107.17.  And Ezechiel prophesying of Israel's Destruction and fearful Ruin, lays down this as the main cause, even Her Iniquity, yea, so saith the Text; For this Ruin is for their Iniquity 
p Ezec. 7.19. . Again, I will swite thee (saith God to jacob.) yea, I will make thee sick in smiting thee, and in making thee Desolate; and why? Because of thy sins 
q Micha. 6.13. . And Ecclesiasticus saying is not to be buried in silence, who saith: That he that finneth before his maker, shall fall into the hands of the Physician 
r Ecclus 38.16. , and so did this man without doubt: For me thinks it could no otherwise be, but that he who was sick 38. years, should (with that woman, Mark 5.25.26. sick of the bloody Issue 12. years) suffer many things of the Physicians. Of all which painful effects of Sin, we may make plentiful use to bring us unto Sanctity. As,  
Use 1 First, it may teach us to Abhor Sin above all things. By Nature we hate every thing that Hurteth us, how much more should we Abhor Sin that woundeth us so sorely as it doth? Her way (like the way of a Strumpet) leads down to Death and her footsteps take hold of Hell 
s Prou. 5.5. . Yea, saith Saint Bernard, Via Peccati Ingredientes Contaminat; Progredientes obstinate; Egredientes exterminat 
t Bern. in Senten . Sin in the first Entrance thereinto Defileth; in the Progress Hardeneth; at its Going out Destroyeth. If I might with patience follow an Ancient 
v Beda lib. exhortat. 4. etc. 5. , in Sinnes description, I think it would (if any thing would) make us to abhor it.  
He terms it a Monster, yea, and not only so, but also A monstrous Witch; which saith he, In tot Monstra te transformat in quot Peccata te alterat; causeth thee to accept the resemblance of so many Beasts, as it maketh thee to attempt sins. For example; let it bring thee to fleshly pleasure, It will change thee into an Hog, an Horse, a Siren, a Sparrow: Or let it leave thee to Sloth; than it will metamorphize thee into an Ostrich, an Elephant, a Camel, a Dragon, an Ass: Or let it possess thee with Covetousness, and then no Harpy shall be compared unto thee, though insatiable in Coneting, swift in Pursuing, hard in Holding: Or let Cruelty take hold of thee, and then no Hyena, no Wolf, no Viper, shall be able to match thee. Oh monstrum miserabile! Oh miserable monster, oh bewitched Sinner, who art so Taken (as they say) with such a Witch as makes thee so foul in Nature, so monstrous in Mortality, so damnable in Divinity! Sin, it will not only make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impium & improbum, void of holiness and honesty for a time, but it will change thee into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Insignem Nebulonem 
x john 9.16. Aretius' in Loc. , a notable, notorious, a palpable, apparent, gross and gricuous sinner: yea, into one whose Eyes shall be full of Adultery; whose Ears shall be open to all vain delights; whose Tongue shall be swollen with Deceit; whose Lips shall be bolstered with the Poison of Asps; whose Throat shall be an open Sepulchre; whose Hands shall be full of Bribery; whose Belly a timpany of Gluttony; whose Back shall be loaden with Idleness; and whose Feet shall be swift (enough though) to shed blood. Lo then, Sin being such a thing as will make thee such an one, who will not abhor It above all things? Yea indeed, let us not love that which causeth God to loathe us, let us not swill down that which maketh God to swell against us, making us sick because of sin, and Weak by reason of Wickedness: but rather as I have said already, let us Abhor it.  
Use 2 But again, Doth Sin cause sickness? Then let this teach us to commiserate and pity men in their sinful estates, as well as in their sickly. In visiting the sick, Ah my Brother, and alas my Sister, are the usual strains, but coming to our sinful souls and seeing them sick with sin, even unto Death, we cannot mourn, nor pity them, nay rather we rejoice and sing. Which may I not with Solomon, call A mad mirth 
y Eccles. 2.2. ? Surely yes. For who would censure more charitably of that man, who when he is called to the house of mourning, wherein his Dearest friend lies languishing, he in stead of Mourning, laugheth, rejoiceth and danceth for joy? And what shall we think of such as are Dying with sin; yea, Dead in sin: Deadly Drunk, Deadly Covetous, whom when we espy, we laugh at them? But let all such rejoices take heed, and Repent of this their piteous Mirth, lest they partake of that woe which our Saviour hath denounced, saying, We be unto them which now laugh, 
x Luk. 6.25.  for they shall weep and howl z.  
Use 3 Thirdly, doth Wickedness cause Weakness? Then let this teach us to acknowledge without murmuring, that all the judgements which seize on us, are just and righteous altogether. Two peerless patterns hereof we have in sacred Write, the first whereof is the Widow of Sareptah, whose Son falling sick, yea, even sick unto Death; so that (as the Text saith) There was no Breath in him 
a 1 Kin. 17.17.18. , She murmurs not, she repines not, she reviles not the man of God, but rather dispraiseth herself, imputeth her Child's sickness and death unto herself, saying: Art thou come to call my sin to remembrance, and to slay my Son? Which had been as much as if she had said: Oh man of God, I humbly acknowledge that it were just with God if he did call my sins to remembrance, and for punishment of them did take away my Son, I had no cause to murmur, but rather to mourn, because my sin is so great as to deserve this, yea, and many more heavy punishments than this. Lo, she is not like Vespasian, who being sick and out of hope of life, threw the Curtains aside, spreading his hands, and complaining against his Gods, Se Immerenti sibi vitam eripi 
a Sac●onius in v●…. Vesp. cap. 10 ; That they took away his life without any fault or failing on his part: No, no, she doth not behave herself any whit frowardly, but humbly acknowledgeth that her sins have deserved it. The like we may read of in the book of Nehemiah: How the Levites laid open the sins of the whole land, Condemning themselves, and Commending the Lord. Confessing his kindness unto Them, and their Unkindness unto Him. Yea, surely (say they) Thou art just in all that is come upon us: Thou hast dealt truly, but we have done wickedly 
b Neh. 9.33. . And thus it behoveth us to do likewise, even in all our Troubles and Afflictions that befall us in this life, therewith to be content, and willingly to subject ourselves unto God's will, patiently waiting his leisure, and so doing let us not doubt but that at the last the Lord will come, yea, and recompense his seeming slackness with plenty of joy and glory, and honour and immortality.  
Use 4 Fourthly, what though sickness cometh for sin yet let us not uncharitably conclude (though God may know it to be true,) That every one that we see grievously sick, is a Grievous sinner: or, That he or his friends have deserved such a sickness, or such a plague, or such a punishment: No let us leave this to the jews, or put it off to the Barbarians. The first whereof would needs uncharitably censure The man that was borne blind, and would not be persuaded but That either He, or his Parents had sinned, 
* john 9.2.  that is, had extraordinarily sinned above others. Again, the Barbarians did no less unto Paul, on whose hand because a Viper hung 
c Acts 18.4.5. , it could not be but that This man must be some Murderer, who though he had escaped the Sea, yet Vengeance would not suffer him to Live, said they. A note which I have heard some of our Pure-spirited Illuminates too often and odiously sing, yea and I have heard them too, like jobs Miserable Comforters and merciless friends, say both of, and unto their afflicted brethren; That God had forgotten them for their Iniquities 
d job 11.6. , and That their wickedness is Great, and their Iniquity Innumerable 
e job 22.5. . But what art thou that judgest another man's servant? or Who hath known the mind of God at any time? Canst thou tell whether the affliction which thy brother suffereth, be a Probation or a Punishment? Knowest thou the end of God's doings? It may be his sickness is for the same end that jobs afflictions were, even to Try him, that he may come forth like the Gold 
f job 23.10. : therefore spare thy speech, save thy breath, look to thyself and be more Charitable towards him. Is he now in his fiery trial, in the furnace of affliction? Hodie Mihi, Cras Tibi, this is his portion to day, it may be thy pittance to morrow. He it may be is in the furnace of Love, when thou shalt be in the oven of Wrath, therefore Thou that standest take heed lest that thou fall 
g 1 Cor. 10.12. , and thou that now censurest thine afflicted brother, beware lest the same, if not worse things, come unto thee. Lest therefore thy soul pay the price of thy tongue, be not so hasty nor harsh against thy Brother in his heaviness, but rather mourn with him, pray for him, That God (according to his promise) Would not lay upon him more than he is able to bear, and in so doing thou shalt show thyself, wise, honest, charitable and Christianlike.  
Use 5 Now in the next place, it may be you will expect some Comfort. But how can you look for Grapes from Thorns? for Water from the Rock? for Oil from Stones? for Sweetness from Bitterness? or for Comfort from Sin? Yet behold, and see, admire, and be thankful to the God of might and Father of Mercy, that doth thus bring good out of evil, and that thus:  
He maketh Nocumenta to be Documenta, even his Lashing to be Lessening: In Consideration whereof Saint Gregory did thank God that he was Sick; for, saith he, Detrimenta Corporis, were Incrementa Virtutis, my body's Pain, was my soul's Gain, my Bed of sickness was my school and Doctoral Chair of learning and discipline. Likewise it is reported of Nazianzine that he took that comfort of his sickness, that in the midst thereof he said: Morbe crucier et Gaudeo, non quia Crucior, sed ut Alys Patientiaesim Magister: That is, I am grievously grieved and I rejoice, not that I am grieved, but that in the midst thereof, I behave myself so, as that I may be a Pattern of patience to others: yea, and surely some such have I (to my unspeakable comfort) visited, whose sickness hath been so seasoned with holy and sanctified speeches, that they have oft prevented me, and in stead of receiving comfort from my mouth, they have given me comfort to my soul: And their sickness like Lazarus his sleep 
h joh. 11.11. , have not been unto Death, but for the Glory of God 
i Verse 4. . For in it their Tongues have been as the Tongues of the learned, touched with a Coal from the Altar; their mouths have spoken powerful, pleasant and profitable things, yea, and in it we have perceived such a measure of grace in them, as in those who have had their soul's waned from the world, their flesh mortified, their spirits consecrated to God, and themselves rapt up unto the third heavens: Oh what comfort is here for the Sick, though as Sick as Sinful!  
Use 1 Lastly, is Sin the cause of Sickness? how should this press forward men of place and authority, in Church and Commonwealth, to set themselves to the suppressing of sin? Surely much every way. 
1 Ministers.  It should make us Ministers to be even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filly Tonituri, Sons of Thunder 
k Mark 3.17. , rattling from heaven the terrible judgements of God against sinners; yea, we should be heard above, and be seen beneath, we should outface sin, outpreach it, outlive it, suffering our light so to shine in the faces of worldlings, as that it might dazzle them, whom it cannot guide, for Then and never till Then, Cum Imperio docetur, quod prius agitur quam dicatur 
l Greg. in Job. : Then (saith Saint Gregory) shall we with Authority speak what we do, when we do what we speak: And that done, by us, will be but to little purpose, lest you also that are authorized among the Commons, unsheathe your swords, and bend your bows, 
2 Magistrates.  to cut down and shoot at those rebellious wickednesses which be so prejudicial to our peace, and such a bane to our health here, and happiness hereafter. The sins that cause these things are innumerable; Sins of infirmity and sins of enormity, sins secret and sins open▪ and public; yea, and those capital, crying once too. For the suppressing of which if you do not the sooner and soarer lay too your hand, it is to be feared that the hand of God will ere long be upon you and yours, us and ours, Visiting our Transgressions with the Rod, and our Iniquities with strokes 
m Psal. 89.32. . The Crying sins that we cry unto you for suppressing (among many) are specially three. First, Swearing. Secondly, Sabboth-breaking. Thirdly, Drunkenness. Which for want of Magistrates, who Phineas-like are Bold-countenanced, they grow so bold as to step into high places, and among high persons, yea, and canker-like they spread further and further in the body of our state, so that if those members which are already infected, be not either cured by God's Ministers, or cut off by our lawful Magistrates, it is to be feared that they will grow desperate and past hope of any cures of which behold a shrewd sign, for Swearing is now but the Gentleman's Grace of speech, the Page's Compliment, the Serving-man's Sword, the Tradesman's broker, & the Countryman's Yea, and Nay, Again, for Sabboth-breaking, why that is but the City's day of Dalliance and Delight, Pride and Gluttovie; and the Countryman's Leisure-day, wherein if they should not Recreate themselves in Dancing, Dicing, Drinking, and such like Devilish pastimes, they would think themselves much wronged. Lastly, for Drunkenness, Why? that is but Good-fellowship, and Merry meeting, a Passing away the time to Laugh and be fat. But why should these things be suffered by you, seeing that the Laws of God and man, yea, laws temporal and ecclesiastical, have so holily and wholesomely provided a remedy? Your place requireth That ye be men of Courage; fearing God, dealing truly with all men 
n Exod. 18.21. , and therefore I beseech you see to your Calling, and as you tender the health of our Country, the long biding, and well-being of our Church, set an edge on your swords, sharpen your arrows, bend your bows, and good luck have you in the execution of justice on such as thus notoriously offend, even of pride and malicious wickedness; The day be yours, the honour be Gods, and the good be unto us and ours, from this time forward unto the world's end. And so much of the Admonition or Injunction, Sin no more. Now to the Reasons, and that first of the first of them, drawn as I told you A Priore, or a Collocato Beneficio, from a good turn bestowed; in these words: Thou art Whole, Therefore sin no more. Wherein are to be considered. 1. A work wrought, Thou art whole, 
Pars secunda. Ratio Prima.  a work of Health. 2. The Worker, closely implied in that participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pars prima, prime rationis.  thou art MADE whole. Of thesein their order, and first of the work. Thou art whole, Therefore sin no more.  
Benefits (saith our Proverb) are Binder's. Et ownes Immemorem Beneficy oderunt (saith the Orator 
o Cicero de Offic. lib. 2. ,) And All even the Heathen) hate unthankful persons, much more Christians, and most of all this man, who was so long sick, and so low brought as that he could not Step into the Pool 
p Verse 7. , he being so miraculously healed of such an inveterat disease, yea, and that at such a time as he, nor any of the jews would have thought off, even On the Sabbath 
q Verse 10. . What less sacrifice can he offer? what better service can he perform, then that which the Physician both of soul and body doth require? and that is, because he is made whole, he should Sin no more. Hence I infer this Conclusion: Doct. 1 That our deliverance from any yoke of Bondage, either of Sin, or Sin's Consequence, (which is Sickness, Misery, and Trouble) should be a strong bond binding Us to the service of God, Thou art whole, Therefore Sin no more.  
The Scripture is plentiful in the proof of this; Zacharias singeth it, and the Apostles say it: That being delivered, etc. We should serve him in Holiness and Righteousness 
r Luke 1.74.75 . That being freed from Sin, we should be made the servants of Righteousness 
s Rom. 6.18. . That being bought with a Price, we should glorify God 
t 1 Cor. 6.20. . That the Grace of God having appeared, it should teach us to deny Ungodliness, &c 
v Tit. 2.11, 12. . Yea, it is the Cord & Cart-rope wherewith and whereby God would both draw and bind his people to obedience: It is the string that he harps upon seven times, yea the burden of his song, almost in every place, or at lest in every book of Moses, saying: I have brought thee out of the Land of Egypt, and redeemed thee out of the house of Servants, etc. Therefore, thou shalt have none other Gods but me 
* Exod. 20.2.3. Deut. 5.6.7.  Therefore ye shall keep my Commandments 
x Levit. 22.18.31.16.13. . Therefore shall ye eat the Passeover unto the Lord your God 
y Deut. 4.37.40.7.8.11. Deut. 16.1, 2, Reason. , yea, and Therefore should this man Sin no more, because He is made whole.  
And reason good. For who (saith the Apostle) planteth▪ Vineyard and eateth not the fruit thereof 
z 1 Cor. 9.7. ? and why should God, plant and place us in a fruitful Canaan? why should he help and heal us in sickness and distress, if after all this we shall Sin yet more, and more, in stead of Sinning no more?  
This meets with that inbred, Use 1 and overspread corruption of ours which takes such liberty to itself of sinning, because God is merciful, as it is wonderful to behold.  
True it is That Grace hath abounded, what? Shall we therefore continue in Sin? 'tis as true, That we also are healed, what shall we therefore sin? shall we make no better use of God's mercies? God forbidden.  
Know thou oh Christian whatsoever thou art, That Grace doth not give the reines to Licentiousness of Life, but rather It is the straightest bridle to hold us from all sin. David makes it the End of God's mercy, Not to be secure, but rather to fear 
a Psal. 130.4. : and the Apostle in all those praises of God's mercies towards man makes no such use, neither gives any colour of dispensation to sin, but rather doth much condemn the Libertines and Epicures, which draw such Satanical conclusions out of such Sanctified premises. But I hasten to speak of the worker, or Author of this work, implied in this Participle, 
Pars secunda, primae rationis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. MADE whole.  
It is worth our observation, that Christ doth not here say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sanus es, Thou art whole. Ex Tui gratia, or Ex Tui potentia, out of thine own merit or power; but he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanus Factus es, thou art MADE whole. De re facta loquitur 
b Hugo Cardin. in Locum. , he speaks of the cure done On him, not By him. For if he could have leapt into the Pool, or have had any to put him in at the Troubling of the Waters, he had never stayed for Christ's coming: But now that this man's Weakness and God's Power, his Misery and God's Mercy, might at once be manifested, Christ tells the man that he was MADE whole. Doct. 2 Whence we are taught, That when God doth work any thing either In, Upon, or By us, we ought not to attribute it to ourselves, but unto God only.  
If it be demanded, Whence cometh our Help? David will tell us, That it cometh from the Lord, which hath made heaven and earth 
c Psal 121.2. . Again, Are Kings saved by the Multitude of an Host 
d Psal. 33.16. ? why then did not that Multitude of the Midianites, who lay like Grasshoppers upon the earth, and whose Camels were numberless 
e judg. 7.12. ? why did not they save themselves and destroy Israel? Thirdly, Are mighty men delivered by their much strength 
f Psal. 33.16. ? why then did not Goliath, that Uncircumcised Philistim, who came to David with A Sword, a Spear and a Shield 
g 1 Sam. 17.4●. , to overcome him that had only A staff in his hand, five smooth stones, and a Sling 
h Verse 40. ? In a word, Are Horses Helps? Why then did not Pharaoh with his 600. Chosen Chariots, and All the Chariots of Egypt, overcome, overtake, and overthrow Israel 
i Exod. 14. a v. 7. ad 28. ? Why? even because The Lord was their Help, and their Shield, saith David 
k Psal. 33.20. : In Admiration whereof one both pithily, and pectorally saith; Oh beatos qui ab hoc solo Opitulatore pendent, & ad hanc Anchoram salutis in Rebus adversis Vera fiducia confugiunt 
l Strigelius in Psal 121. p. 479 in 8 : Oh happy are they that hang on his help, and that take hold on him, as the Anchor of their hope in all their storms of adversity and affliction▪ But on the contrary, Oh miseros quorum res exiguo filo pendent, & tantùm Praesidijs humanis quae sunt Euripo mobiliora 
m Strigelius ubi supra. . Oh unhappy and miserable creatures are they that hang by such small threads, and that only trust on humane helps, which are more inconstant than the River Euripus, that ebbs and flows seven times a day. No, No, Sperent Alij in Brachium carnis, praesument in suis Viribus 
n Musculus in Psal. 33.16.20. : Let others make flesh their Arm, and boast of their great strength, yet let us put our trust in the Name of the Lord, who only is able to make us whole.  
By Him only had Israel help against the Philistines 
o 1 Sam. 7.10. . By Him alone had David strength against that Goliath 
p 1 Sam. 17.50. . By Him only had the Shunamites son Life 
q 1 King. 4.36. , and by Him and His Christ was this man made Whole 
r john 5.14.   
That in Wars, Weapons should be used; That in Hunger, Meat should be prepared; That in Sickness, Physic should be administered, who denies? but if the Lord fight not, if the Lord feed not; if the Lord bless not the means, we shall be Slain all the sort of us: we shall be Hungary still, yea, and Languish even unto death: For so doth Master Caluin excellently note; saying; Donec Calestis medicus opem nobis fert, Nos non tantum intus fovemus multos morbos sed etiam mortes 
s Cabin Psal. 130.3. , that is, Till that heavenly Physician doth bring health, we do not only cherish in us many diseases, but bring on ourselves many deaths.  
Death Temporal, Death Spiritual, Death Eternal; By the first whereof we shall be deprived of life, by the second, disjoined from grace, by the third, separated from glory. Will we then be Cured, will we be Made whole, then let us look up unto God, believe in God, and depend on him, for he only it is that maketh us to dwell in safety.  
And good reason is there why we should so do, Reason 1 whether we regard our Selves, or respect God. Our weakness or His power. The one is such as that we cannot Add one Cubite to our Stature 
t Mat. 6.27. , one Minute to our Days; one Moment to our Lives; yea, such as that being Fallen we cannot Rise; being Weak we cannot Strengthen ourselves; being Sick we cannot be Healed, yea, such as Sowing Much shall reap but Little; Eating much shall not have Enough, Drinking much shall not be Filled; Clothing ourselves cannot be Warmed, and Earning much Wages, shall but put it in a broken Bag 
v Haggai. 1.6. , except the Lord puts to his hand, except the Lord adds a blessing.  
Yea, Reason 2, His honour and praise it is to acknowledge, That in the might of His power we are made Strong 
* Ephes. 6.10. ; That through Christ, We are strengthened 
x Rom. 8.37. , That Corroboration is an hearoe of Grace that cometh from Above 
y I am. 1.17. , That Establishment comes from His free spirit 
z Psal. 51.12. : any of all which if we attribute unto ourselves, we Rob God of his honour; If therefore we have attained unto, either safety of body or salvation of soul, if we are healed of the soreness of the one, or eased of the sorrowfulness of the other, let the praise and glory be Gods, who only maketh us whole.  
This is the use hereof; Use. even this, That when we hear that nothing is, or can be done, but by the might of God's power, That then we make it, ut Machina ad Destruendam omnem Altitudinem; Gladius ad Consiciendam omnem Superbiam 
a Caluin. in Phiip. 2.13. , even an engine to overthrew all high exaltings, and a Sword to cut down, waist, and consume all Pride that is in us. Yea, let it serve as an Axe to hue down, and a Saw to cut off that high exaltings of theirs who boast and say: We have killed, or we have made alive, We have Saved, or we have Destroyed:  
No, no, It is not We, but it is God that worketh, either IN us, or BY us, FOR us, or AGAINST us. Therefore know thou oh thou mighty man whatsoever thou art, that whatsoever thou hast done, thou are but the Axe and Saw of the most mighty: Now saith the Prophet, Shall the Axe boast itself against him that heweth with it? Or shall the Saw exalt itself against him that month it 
b Isay. 10.15. ? No; Nec in ullo gloriandu●● est, quia Nostrum nihil est 
c Cyprianus in epi●t. ad Cornelium. : Neither aught we to boast in any thing, because nothing is our own. For tell me, is the Praise of writing well the glory of the Pen? Or is the Praise of speaking well the glory of the Tongue? Or is the Praise of doing-well the glory of the Hand? No verily, it is God that willeth, that worketh, that doth according to his good will and pleasure 
d Philip. 2.13. . And whosoever shall give it to any other, let him be branded with the name of a Robber, and a Thief; and of this so jealous is the Lord, as that he will give it To none other 
e Exod. 20. . And therefore saith the holy Ghost; Left Israel should vaunt itself against God and say, MINE hand hath saved me 
f judg. 7.2. , the Lord would not suffer Gideon to go forth with any more than Three hundred men of Israel 
g v. 6.8. , against two and thirty thousands of the Midianites, and they put them to flight 
h v. 22. . And remember how heinously the Lord took it at nabuchadnezzar's hands, that he should so proudly vaunt and say: That HE had built an house by the Might of his power, and for the Honour of His Majesty 
i Dan. 4.27. . And no less reproach was it unto Christ, that Pilate should say: That HE had power to Crucifir him, and HE had power to Lose him 
k john 19.10. . Might not a man say of his Exaltation, as Ambrose said of Cain's Desperation 
l Amb. in Gen. 4.13. ? Mentiris Pilate, thou liest Pilate: Surely yes, for as Christ hath it in the ensueing words, He could have no power at all against him, except it were given him from Above 
m john 11.19. : Imperium Malorum a Deo sit, The wicked must know That there is no Power but of God 
n Rom. 3.1. , which though it be given them, Tamen nihil iuris habent in Sanctis nisi Permissione Divina, yet they have no right, no power over God's Son, or Saints, or Servants, but what is given of him 
o Aretius' in john 19.11. : therefore as Saint Bernard sweetly adviseth: Let man thankfully receive what God gives, and leave that which he reserves, lest by usurping that which is denied, he deserve to lose that which is granted. Health and happiness is now Ours, let Honour and Praise be His. Through sin we were all sick, but by the Mercies of God in Christ jesus we are made whole. Therefore let us all remember our Recovery with no less thankes and praise to God then did the faithful of old, who being freed from the oppression of Idolatrous Tyrants cried and said: Not unto Us O Lord, not unto Us, but unto Thy name be the praise 
p Psal. 115.1. , for though We have sinned, yet Thou hast Made us whole: and let this suffice for the first reason.  

Secundum mem. Partis primae Ratio secunda.  The second follows. Lest a worse thing come unto thee, drawn (as I have already said) A Posteriori, or a Tergo, or A Terribili Comminatione: From an heavy threat of God's vengeance. Lest a worse thing come, etc.  
In the former Reason Mercy and Peace met together, that by them this man might be reduced from sin, now Righteousness and Truth do kiss each other, that he might be induced to Sanctity; precedent mercy was Christ first cord to draw this man from sin: but if this will not serve, then behold his subsequent justice which shall be as a Cable to bind him; yea, A worse thing shall come unto him.  
Sin (as you have already heard) is a sickness: Now in every sickness by how much a Relapse is more perilous than the first disease (by reason that Strength is spent, and Nature made more weak,) by so much is the Relapse into sin more dangerous, than the first sinning, because thereby the strength of grace is weakened, and the stock of goodness decayed, yea, in such an one as continueth in his sin without remorse, without sorrow or shame after that he hath been mercifully admonished, and justly punished, In Him see how the sparks of goodness lies a dying, behold how the Floods of iniquity overwhelms him, mark his soar assaults, either to Presumption or Desperation, and little strength hath he (God wots) to Resist either; so that how can it be but That a worse thing, etc.  
It is well observed by a witty Preacher of our times 
q Adam's Black Devil. p. 73. , That Impenitency for the Former part of our life, doth bespeak Impudency in the Latter end, and by often prostitution of our Hearts unto uncleanness we get an Whore's forehead 
r jer. 3.3. , that cannot blush, so that A worse thing cannot but come unto us.  

Divisio secundae rationis  But let us see the particulars of this second reason also.  
And they are likewise two in number, to wit.  

First the Certainty. Lest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly the Extremity, a worse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Prima pars secunde rationis.  The first doth not here, as in other places, imply any uncertainty, likelihood, chance, or fortune: for mark the Text, which saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imo nisi: Lest Perhaps, Perchance or Peradventure, 
* Luke 3.5.  but it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Ne: Lest assuredly it come to pass, as being a judgement proceeding from the father of lights, with whom there is no variableness nor shadow of change; Whence I conclude: That Punishment shall certainly follow sin, or, That Sin and Punishments are inseparable Companions.  
If the one will go before, the other shall follow after; Doct. If there be no remedy but that men will needs Sow unto Iniquity, no marvel though the Harvest come, though their sins ripen, and that they Reap Affliction 
s Prover. 22.8. ; yea, so inseparable are they, that the Hebrew-ists call them by one and the same name; for where the Text saith; Sin lieth at the door 
t Gen. 4.7. ; and again, My sin is greater than I can bear 
v Verse 13. ; and a third time; Your sin shall find you out: 
x Numb. 32.23 Psal. 140.11.  There both Montanus 
y Bib. Heb. in Gen. 4.13. Punitio ut feram. , junius and Tremelius 
z Paenam peccati Metonymia. , do render it Punishment: whence they have inferred as I have done, That sin and punishment are inseparable companions, even Brothers and Sisters, nay Mother and Daughter, yea Cause and effect, Entity of Non Ens 
a Nec simpliciter Nihil, nec pura et simple● privatio, sicu● mors est-priuatio vitae &c sed Defectus et Distructio rei posittuae etc. Buchanus Loc. come. Loc. 15. Quaest. 7. p. 167 , something of Nothing, Affliction of Infection: yea, the Sun and its Light; Fire and its Heat; Water and its Moisture, nay, I will go a strain higher; and that is, God and his justice may as well be separated as Sin and Desert of Punishment. Of which if you would know the Reasons, they are these:  

First, to clear his judgement and justice, that we should know him to be no Respecter of persons, but to hate sin, whensoever; wheresoever, and in whomsoever he finds it.  
Secondly, Reason 1 to manifest his mercies in that he gives his Children their portion here, that he might receive them hereafter.   
Use 1 Which being so, oh what inestimable comfort is here for Gods chosen? Though sin must be punished yet thy punishment (that art of God) shall be but as the Stripes of a Father, or Smitings of a Friend, even gentle and easy. judgement thou must have, because (as thou hast heard) it standeth with his justice, but be not dismayed with any fear, for in consideration of the end of his judging thee, thou mayest have comfort, which is none other saith the Apostle, But that thou mayest not be condemned with the world 
a 1 Cor. 11.31.32.  In Trouble, in Affliction, in Anguish, in Pain, in Losses, and in Crosses, why art thou so cast down oh my soul, and why art thou so disquieted within me? Didst thou ever see, hear or read of any of God's Saints that were put in his Furnace which came not out again? yea, look on those Saints that were Racked, and Mocked; Bound, and Imprisoned; Stoned and Hewn asunder, Tempted, and slain with the sword; That were Destitute, Afflicted, and tormented 
b Heb. 11. a 33. ad 40. ; see if they obtained not the promises, and why then shouldest thou fear? Thou art perhaps afflicted, why? What son is it whom the Father Chastiseth not 
c Heb. 12.7. ? It may be thou complainest that thou hast, shameless, mocking, and profane Children, why so had Abraham an Ishmael 
d Gen. 16.15. , Noah a Cham 
e Gen. 9.21. , Isaac an Esau 
f Gen. 25.25 : or it may be That cruel witnesses have risen up against thee, and asked the things thou knewest not, or, they have rewarded thee evil for good, to have spoilt thy soul; why, so had David 
g Psal. 35.11.12 : yea, and all the Worthies that ever were in the world have drunk of this Cup of affliction, yet fear not, for they now Certainly have, what thou shalt assuredly possess, even The Cup of Refection, for they were punished here, to be received hereafter, and so shalt thou be if thou will go and Sin no more.  
Use 2 But in the second place let me demand, Is Sin and Punishment inseparable? Then tremble at this all ye . For what? Shall the Righteous be recompensed on the Earth? how much more the Wicked and sinful 
h Prou. 11.31. ? Will he do this to the Green tree? What shall be done to the Dry? 
i Luke 23.31.  Will he begin to plague the City, where his Name is called upon, and shall you go free? saith jeremy 
k jer. 25.29. . No, If judgement begin at Us, saith Saint Peter 
l 1 Pet. 4.17.18. , then Horrendam Vltionem ijs instare, quorum nunc potior videtur conditio, saith Mr. Caluin 
m Caluin Loc. , they that obey not the Gospel & yet seem prosperous, shall then be found in their condition most piteous. This is granted, That the Lord doth try the Righteous in his Furnace, but the wicked, and such as love Iniquity doth his soul hate, yea, and on Them will he rain Snares, Fire, and Brimstone, Storm and Tempest, This shall be their portion to drink 
n Psal. 11.5.6.7 . Indeed he lifteth up his hands to strike the Faithful, but he will crush his Adversaries with a Sceptre of Iron, and break them in pieces like a Potter's vessel 
o Psal. 2.9. . He will judge the Just for his sins in this life, but he will wound the Hairy scalp of such an one as goeth on still in his wickedness 
p Psal. 68.21. . His little Finger shall be heavier on the Reprobate, than his Loins on his own People: Therefore I say, tremble at this all ye wicked, which walk inordinately, and yet say, Tush, God seethe not, or, Tush, God careth not for it 
q Psal. 10.12. , or, Tush, no harm shall happen unto us 
r v. 14. .  
You Ignorant men and women, whose cry is; That 'twas never so bad a world as since there was so much Preaching, and you whose howling is after the onions of Egypt, the Mass of Rome, the Pax of old, the Crucifix, the Durges and Latin Prayers: Ye that praise the plenty in time of Popery, you that say, That you felt no evil when ye offered Cakes to the Queen of Heaven. Oh King of Heaven, forgive your ingratitude. What was it then a merry world when there was Money and no Men? Was it a merry world when the Crucifix was kissed and Christ was Crucified anew? Was it a merry world when Ignorance rid on horseback and Knowledge went on foot? Mourn, oh mourn ye for your Ingratitude, and pray the Lord that your eyes may be opened to see your error, and your hearts may be enlarged to give God the praise due unto his name, for that his Punishments have not been as our sins, infinite, unmeasurable, unsupportable. Again, tremble at this all ye Drunkards, whose cry is like the former, saying: What though some Good-fellows die with the Cup and Pipe at their mouths? What though others are stabbed in their Drunkenness; yet tush, no such harm shall happen unto us. But oh ye foolish, how long will ye love foolishness? And ye beasts, how long will ye love beastliness? Tell me, Is not God's seat in heaven? Is not his hand stretched out still? Is not his Anger as hot, and the fire of his indignation as fiery and fierce against sinners as ever it was? Surely yes. And why then should you yet heal your souls soars with the salve of Security? Oh do no more so foolishly. for this sin (yea and all other) like its Author the Devil is but a Liar: Mentitur Peccatum ut fallat; Vitam pollicetur ut perimat, saith Saint Cyprian 
s Cyprianus l●b 1. epist. 8. . It lies, that it may deceive, it promiseth life that it might inflict Death. Therefore let the bitterness of Punishment, make us all distaste the sweetness of Sinne. This Viper Sin, doth indeed like that Viperous Serpent yield a tickling delight to all our outward senses; but as soon as the infected blood comes to the heart, presently the body is in danger of death: yea, and so is our soul too if we do not the sooner see to it, and the more vigilantly watch over it. Vbi Peccatum; ibi Procella 
t Ci●rys. hom. 5. ad Populum Antioch. . Where sin Reigns, there the wrath of God will tempestuously beat on us; Say sin therefore what it will, believe thou the word of God which saith The wages of sin is Death 
v Rom. 6.23. , believe thou the well experienced in godliness which saith. Dulce Peccatum, Amara Mors 
x Author incognitus. , that no other fruit is to be plucked from that Forbidden tree; then pale, black, ghastly, and ghostly Death. Hoc agitur, Haec patitur, this is committed, that shall certainly be imposed. Adam and Eve have eaten of the tree of knowledge of good and evil, and have died the death 
y Gen. 2.17. , And his posterity that shall sin, yea, securely sin without fear of judgement past or to come, may certainly expect and assuredly look for worse things to happen to him.  
And so much for the Certainty of the Punishment.  

Secunda pars Secundae rationis  Now follows the Extremity. A worse thing.  
The subject that I am to speak of is Sickness still, and therefore blame me not if I follow the Physicians as well in their Proportion as in their Potion, in their Quantity as in their Quality.  
Physicians if they meet with a body hard to work upon, they double their Dosses, and use more violent means: So will the Lord deal with sinners, when he finds them obstinate. If Pestilence that walketh in darkness will not affright them; then let them look for Plagues destroying at Noonday 
x Psal 91.6. . If eight and thirty years sickness will not admonish this man, then let him look for a longer, or more loathsome disease. A worse thing.  
Where it is worth our noting, that he speaks not of a positive punishment, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Malum, Euil● shall happen unto him, No, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza 
y Beza annotat. in Mat. 12.45.  saith is somewhat more, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Aliquid deterius quám prius 
z Syrus graec. in loc. ; A thing fare worse than the former, some hopeless, helpless, remediless thing. All which lessoneth us thus much: That God will bring greater and heavier plagues on men when they will not profit by lesser. The Scriptures are full these menaced, and manifested, threatened and executed judgements. Egypt and Israel, the one Foes the other Friends, the one Slaves the other Servants, the one Bastards the other Sons, will make plain the point in hand.  
If an Army of Flies, of Frogs, and of Lice (even Gods little finger) cannot make Pharaoh relent, nor Egypt repent 
a Exod. 8.6.16 19.24. , behold how he layeth his Loins on him and them, even Greater plagues, as Murrain on beasts, cap. 9.3. Scabs breaking out on Man and Beast. Verse 10. Horrible thunder and lightning which smote Man and Beast, Herb and Tree, Verse 23.25. Yea, Grasshoppers in all quarters. cap. 10 13. Black darkness in the land of Egypt three days, Verse 22. Nay which is yet worst of all, All the first borne of Pharaoh, that sat on the Throne, Unto the firstborn of the Captive that was in Prison, (cap. 12.29) shall be smitten; yea drowned and overthrown in the midst of the Sea. Cap. 14 26.27.28. So fiery is God's wrath, so fierce is his displeasure, that our sins increasing, shall increase his punishments, and make him full of rage. Yea, and this will he do, not only to Egypt, but also to Israel, if it will not be moved by little judgements, by small plagues to sin no more. Yea, if Israel's slaughter of every man his Brother, every man his Neighbour, every man his Companion, to the number of 3000 
b Exod. 32.27.28. . if this will not cause them To sin no more, why then beheld what God will do: He will cause fire to consume them, to the utmost of their Host. Numb. 11.1. He will send an Exceeding great plague. Verse 33. Fiery Serpents shall sting them that they die. Numb. 21.6. They shall fly before the men of A●. joshua 7 4. And they shall be sold into the hands of the Philistims. judg. 10.7. Yea, and if these things will not make them to cease sinning, behold, how that God neither will cease punishing, but Worse things shall happen.  
Even the Fire of God's Wrath shall be kindled, burning to the bottom of hell, consuming the earth with its increase, setting on fire the foundations of the Mountains, spending plagues upon them, bestowing his Arrows burring them with hunger▪ and consuming them with heat, and with bitter destruction 
c Deut. 32.22.23.24.25.26. . Nay yet Worse things than these shall happen; Even the spirit of slumber, Eyes that they see not, and Ears that they hear not to this day 
d Esay 6.9. . Oh fearful and intolerable punishment, yet such as God doth impose on us for two main reasons. 

1 In regard of his own honour.  
2 In respect of our security.    
For the first, if God should not increase his punishments according to the increasing of our sins, why the wicked would think that there were no God, or that that God had no power, or if he had power, yet that they could overcome it with their stubbornness; but take heed of this and know, Nullas tam atroces, & saevas esse paenas, quibus non aliquid addere possit Dominus 
e Cal. in Text. , That there are no punishments so great yet laid upon the wicked, but that the Lord, jehovah, is able to make yet much greater. Do mortal Monarches and earthly Kings stand so much upon their honour, as to gather mighty forces against a Rebel, whom they cannot subdue by a few: And shall the Immortal God, and King of Heaven, give over his arms until his rebels be brought in? Surely no, for be we what we will be or can be in greatness, yet If we walk stubbornly against him, then will he walk, stubbornly against us, and smite us even seven times more for our sins, &c 
f Levit. 26.21. ad 29.30. . So that all men may see and say too; That as Verily as there is a Reward for the righteous, so doubtlessly there is a God that judgeth the earth 
g Psal. 58.11. . So that we shall not need to ask that question of old: Where is that God of judgement 
h Mal. 2.17. ? For he shall come on us suddenly, and smite us severely if we will yet Sin more and more.  
But weigh the second reason of this point; and that is, Reason 2 Lest men should be too secure, who because sentence is deferred, and not executed speedily, therefore men's hearts are fully set to do evil 
i Eccles. 8.11. , Which God seeing, and patiently abiding for a while, doth at last rouse up himself like a Roaring Lion, bestir himself like an Angry Elephant, doth whet his sword like a Valiant Captain, and sharpeneth his Arrows like a Bloody Archer, as if he would never cease until he had eaten his prey; as if he would never be still till he had revenged himself to the full; as if he would never give over smiting his enemies upon the Cheekebone, until his sword had eaten their flesh, and his Arrows had been drunk with their blood. Lo thus doth the Lion roar, and who will not be afraid 
k Amos 3.8. ? thus doth he punish fearfully where men do live sensually and sinfully, and who then will not stand in Awe and sin not? But now let us apply this point. Doth God impose greater plagues where lesser will not profit? Use 1 Come hither then ye secure and careless sinners, who have been tied & bound with the Chains of your sins, & yet never felt the burden of punishment; or if you have, it hath been but a little; A little plague, a little fire, a little frost, a little drought, a little enundation. On take heed and fear lest these former punishments, prove forerunners of further judgements. 'tis worth our noting, that when Christ foretold those many evils that should come on jerusalem for their contempt of the Gospel, and refusing of grace offered unto them, he addeth; The end is not yet: All these are but the beginning of Sorrows 
l Mat. 24.6.8. . As if he had said, They shalt be more in number, and greater in weight. If the Cutting off the Lap of our garments will not warn us, let us take heed that he doth not strip us quite naked. Si nihil Ferulis proficiat erga nos Deus, etc. 
m Caluin. . If God cannot work on us with his Ferula, with his Palmer, with his smaller strokes and easier smitings: by sending Barrenness of ground; Blast of Corn; Unseasonable Wether; overflowing of Waters; and almost the death of our Renowned, Learned, Religious, Zealous, Peaceable and Godly King; If such scourges I say, if such scourges of his hand, which are evident marks of his wrath, and the very print of his footsteps, whereby we may trace him coming out against us to destruction: what can we look for, but a sudden, a fearful and inevitable plague to fall on us?  
It is well known (and would God it might be everlastingly remembered) that God did shake his rod over us not long since, by the Bishop of Rome, whose Canonised Saints (more devil then Saintlike) did threaten us with a Terrible blow 
n Gunpowder plot. ann. 1605. .  
This was God's Ferula to flicke us, but for all this let us not be so secure; for as Saint Chrysostome said of the Emperor's wrath, which was assuaged towards the City of Antioch, so I say of God's wrath that now seems to be assuaged towards our land: If we reform not our Corruptions and sins, though this cloud be overpassed, we shall see and suffer worse things: for I have ever been more afraid of our own security, then of the Emperor's wrath 
o Chrysost. hom. 5. ad populum Antiochiae. : And reason good, for that may be exterpated by force of arms, but this cannot be expiated and appeased, but by true repentance for sin, and turning to God: Which let us all speedily perform, Lest a worse thing happen.  
Know we therefore, whosoever we are that lie thus secure in our sins, know we for Certain that these are but the Physician's Prescripts, which if we will not accept of, we must endure his Potions. If these Ingrediences which are mild and gentle, will not work with us, then must we look for sharper Corrasives. If we will yet neglect his Word, be we sure to feel his Sword; If we yet will sin against the Light of the Gospel, let us thank ourselves, if we possess the place of Darkness; If we will not profit by Precedent judgements, we must assuredly expect Succeeding Punishments. For certainly Worse things shall come unto us.  
Use 2 Secondly, Doth God impose Great plagues where Less will not profit? Hence learn ye Demy gods, I mean you Magistrates and men in Authority, to be followers of God as dear Children: Deal with sinners as you have God himself for an example; when Lenity will not make your people to relinquish their corruptions, see then what Severity will do, after kind strokings, let there be stiff strikings. Sin had need not only to be beaten, but also to be buffeted.  
It is long enough, if not too long that you have withheld the drawing of the sword of justice against such notorious sinners as have reigned in your houses, towns, and villages. Well and worthily did you indeed to bind those Bear-like and beastly Drunkards and Sabboth-Breakers, to the good behaviour, who would outface all goodness and commit all evil (and that By Booke●) I beseech you now be not weary of well-doing, but as you have begun, so continue. God is certainly yet much dishonoured among us, in this place, by our Cardings and Kittleings, by our Dance and Dalliances, by our servant's Idleness, and children's Vanities, which they use on God's holy day, and therefore I pray you in Christ's stead, let your hands be against such in a heavier manner then formerly they have been; there are penal statues and laws by which me thinks you might a little more suppress these crying sins, and outrageous sinners that even in this place reign among us.  
The Devil's Chapel is here (me thinks) too near God's Church, I mean the Taphouse to the Temple. Whereby it falleth out sometimes, that their noisome pestilence, or pestilent noise do either out-sound us, or else cast some of us into such a sounne, as that we either cannot tell, or at least care not, what is preached, read, or prayed for. Lay too therefore, oh lay too your hands for correction of these things, and doubt not but that at the last you shall find the same effect in men's minds by your corrections, as God doth by His: Namely, That they shall open their ears 
p job 33.16. , and make them both Tractable and Teachable.  
As therefore you expect the avoidance of Punishment, avoid you, discountenance you, discomfort you, by sharp corrections, such friends, families, yea familiars and strangers, as will not break off their sinful course, for which God will send worse things, if we thus wretchedly shall grow from worse to worse; but fare be it from us my brethren so to do, nay rather let us grow better and better, seeing God hath so mercifully healed so many hurts, seeing he hath salved so many running sores, seeing he hath delivered us from so many inevitable dangers both of body and soul, what can we do less then glorify him in body and in soul, sinning no more so heinous, so heavily, so wickedly, so wretchedly for fear lest worse things happen unto us? From which sins and punishments, the Lord deliver us all for his dear Son our Saviour jesus Christ his sake, Amen, Amen, Amen.  
FINIS.