Oh let not then the wretched desire or love of things lost, or of any other wealth else what ever it be, much less a vain curiosity and lusting to foreknow and be acquainted with future events, which God hath reserved to himself, prevail so far with thee, as to persuade thee to pass the lists and limits that God hath prescribed thee, and to join with Satan by satanical courses for the satisfying of thine own worldly and fleshly desires against God. Remember that as lShimei, when he went to seek his servant that was fled away from him, going beyond the bounds set him by Solomon, he went to his own end: so when by such courses thou seekest to recover thy losses, thou runnest upon thine own ruin, thou drawest destruction upon thy self. As mit is said truly of those, that in sickness, either directly or by use of indirect courses, seek to Satan for health, that they are strangely and strongly deluded by the Devil, when they think him willing to help them, who is ready rather to destroy them, yea nwho would do it undoubtedly, if he had his own will: and if there be ought done for them in ⟨p. 336⟩that kind, it is not done in Gods name, but in the Devils name; and better were it for them to be sick still, then to be helped or healed in that sort: oIf the Devil do ought for them at their desire, he healeth out the body to slay the soul; yea he healeth the body temporally, that he may slay soul and body both eternally; and paccursed is that bodily health that is bought with so dear a price as is the blood and death of the soul. So here the Devil for the most part doth but delude men, in promising them that which he seldom performeth; and many times casting them into further losses, in stead of helping them to regain and recover the former: Or if he do help thee to thy gold or thy garment again; yet is it dearly bought, that is gotten again in that sort: he helpeth thee, it may be, to thy gold or garment again, to get and gain from thee both body and soul: and thou by recovering it, yea by seeking so to recover it, sellest him thy soul for it. Now,q as our Saviour saith, Is not the soul better then treasure; and the body then apparel? And wilt thou then, against even the Devils own Proverb, rskin for skin; but all that a man hath, will he give to save his soul; wilt thou give the one for the other, the better for the worse?*
Oh let not then the wretched desire or loue of things lost, or of any other wealth else what euer it be, much lesse a vaine curiositie and lusting to foreknow and be acquainted with future euents, which God hath reserued to himselfe, preuaile so farre with thee, as to perswade thee to passe the lists and limits that God hath prescribed thee, and to ioyne with Satan by satanicall courses for the satisfying of thine owne worldly and fleshly desires against God. Remember that as lShimci, when he went to seeke his seruant that was fled away from him, going beyond the bounds set him by Salomon, he went to his owne end: so when by such courses thou seekest to recouer thy losses, thou runnest vpon thine owne ruine, thou drawest destruction vpon thy selfe. As mit is said truly of those, that in sicknesse, either directly or by vse of indirect courses, seeke to Satan for health, that they are strangely and strongly deluded by the Deuill, when they thinke him willing to helpe them, who is ready rather to destroy them, yea nwho would doe it vndoubtedly, if hee had his owne will: and if there be ought done for them in ⟨p. 336⟩that kinde, it is not done in Gods name, but in the Deuils name; and better were it for them to be sicke still, then to be helpt or healed in that sort: oIf the Deuill doe ought for them at their desire, he healeth out the body to slay the soule; yea he healeth the body temporally, that hee may slay soule and body both eternally; and paccursed is that bodily health that is bought with so deare a price as is the bloud and death of the soule. So here the Deuill for the most part doth but delude men, in promising them that which he seldome performeth; and many times casting them into further losses, in steede of helping them to regaine and recouer the former: Or if he doe helpe thee to thy gold or thy garment againe; yet is it dearely bought, that is gotten againe in that sort: he helpeth thee, it may be, to thy gold or garment againe, to get and gaine from thee both body and soule: and thou by recouering it, yea by seeking so to recouer it, sellest him thy soule for it. Now,q as our Sauiour saith, Is not the soule better then treasure; and the body then apparell? And wilt thou then, against euen the Deuils owne Prouerbe,
- l1. King 3 37.
- mQui sine saluatore salutem vult habere, & sine vera sapientia astimat see prudentem periposse; non sanus, sed aeger, non prudens, sed stultus in aegritudine assidua laborabit, & in coecitate noxiae stulius & demens permanebit. Omnis itaque inquisitio atque omnis curatio q•ae à divinis & m•gic• artibus expetitur, merspotius dicenda est quàm vita: & qui ea sectantur, A se non correxeriut, aeternam perditionem tendu•t. Aug. de civit. Dei apud Grat. c. •4. q. 3.Qui sine saluatore salutem vult habere, & sine vera sapientia astimat se prudentem periposse; non sanus, sed aeger, non prudens, sed stultus in aegritudine assidua laborabit, & in coecitate noxiae stulius & demens permanebit. Omnis itaque inquisitio atque omnis curatio q•ae à diuinis & m•gic• artibus expetitur, merspotiꝰ dicenda est quàm vita: & qui ea sectantur, A se non correxeriut, aeternam perditionem tendu•t. Aug. de ciuit. Dei apud Grat. c. •4. q. 3.
- nPorcos data potesta•• ••cavit, homines itidem, si potestas daretur, necaturus. Chrysost. contr. Lud. l. 5.Porcos data potesta•• ••cauit, homines itidem, si potestas daretur, necaturus. Chrysost. contr. Lud. l. 5.
- oSi sanare visus fuerit, corpus savat, ut animam cecidal. Idem ibid.Si sanare visus fuerit, corpus sauat, vt animam cecidal. Idem ibid.
- pDaemones easy sa•arent, D•o irato sanarent: corpora sanarent, ut necaerent animas, &c. odienda autē prorsu• corporalis valetudo quae animae pregio & morte venderetur. Gersom de ertor. mag. part. 3.
