Selected quad for the lemma: cause_n
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A04840
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Two sermons. vpon the Act Sunday, being the 10th of Iuly. 1625 Deliuered at St Maries in Oxford.
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King, Henry, 1592-1669.; King, John, 1559?-1621. aut
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1625
(1625)
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STC 14972; ESTC S108030
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43,354
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86
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where Domine miserere is set to keepe the doore Neuerthelesse as in Samsons riddle Out of the eater came meate out of the strong came sweetenesse so from the greatest terrours of this deuouring disease much hony and sweetenesse and comfort may bee extracted if we first know the causes of the Pestilence The Physicians of the body seeke the causes in nature and assigne two An outward from the contagion of the aire An inward from the constitution of our bodies But the Physitians of the Soule make their search beyond nature and for the true outward cause looke aboue nature to the will and Prouidence of Allmightie God for the inward cause looke belowe nature vpon the corrupt will Sinne of man Both these Dauid here acknowledged within him Peccauivalde without him and aboue him it was Manus Domini Both which he comprehendes Ps. 38. 2. 3. Thine arrowes stick fast in me thy hand presseth mee sore there is no soundnesse in my flesh nor rest in my bones Why because of my sinne And from both these wee may take many soueraigne Praeseruatiues 1 Whatsoeuer befalls vs in the time of Pestilence comes from the hand of the Lord by his will and permission Let vs not therefore like angry dogs which runne after the stone that is throwen at them behold with impatience and murmure the prints of Gods arrow which â—lyes by day but looke to that hand that sent it and be huÌ„bled vnder Gods hand And in the 2d. place let vs perswade our selues that whatsoeuer comes from the Lord shall tend to our good and saluation All things worke together for the good of them that feare him Peccata quoque saith St. Aug. Our sinnes wrought that vnspeakable good when they occasioned the comming of a Redeemer who wrought the good of our saluation 30 and odd yeares here vpon earth And they still worke for our good in calling for chastisements which are good for vs. But in the 3d. place The deserts of our sinnes doe farre goe beyond all our most insupportable sufferings How much more then are we to magnifie the Father of mercies that neuer deales with his children according to the proportion of their transgressions And if that God of pure eyes did not behold iniquitie in vs his hand would neuer be heauy vpon vs. Therefore 4thly If we desire to prevent the infection of the Pestilence we mnst flye the nfection of our owne concupiscence and purifie our hearts by faith and vnfained repentance For it is the first degree of madnes Nolle quempiam à malis suis iustè quiescere Deuâ— iniustè a suâ velle vltione cessare To expect that the Lord should rest from his most just worke of punishing vs if we will not rest from our owne vniust workes of provoking him Thus perhaps we may divert the Pestilence from our persons And as our Kingly Prophet coÌ„forts himselfe and all the godly A thousand may fall at our side ten thousand at our right hand yet it shall not come neere vs. But if it be approch't so neere that we are not neerer to our selues that it is euen vpon vs there is neuerthelesse balme in Gilead there are remedies at hand Iob praescribes a cordiall Hope euen aboue hope Though he slay me yet I will trust in him St Luke himselfe being a Physitian but from the mouth of a greater praescribes an excellent diet which is Patience In your patience possesse yee your Soules St Iames Prayer which is a medicine both purgatiue and praeseruatiue Is any among you afflicted let him pray Is any sicke let him call others to pray with him This will either remooue the Plague from vs or vs from the Plague What then dost thou feare O man of litle faith Doth solitarinesse affright thee because thou art an vnwilling Heremite in a peopled citie shut vp froÌ„ the society of freinds acquaintance Thou foole Angels will be thy Guardians and the Lord himself thy Keeper to make thy bed in all thy sicknes Doth Death appale thee Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bildad's King of Terrors Why this is thy Debt to Nature thy Passage to Glory And what though the Pestilence be appointed one of Death's Collectors and Tole-gatherers to gather thee to the rest of thy Fathers This may separate thy soule from thy body but in S. Paul's confidence What shall bee able to separate thee froÌ„ the loue of God in Christ Iesus Let vs therefore willingly cheerefully with holy Dauid submit our bodies to fall into the hand of the Lord to fall by his hand into the mouth of the graue so long as we may securely with Dauid commend our spirits into the hands of the same Lord. But let me not fall into the hand of man I shall giue you this Negatiue part of his Resolution in few words The hand of man is his power and his power becomes formidable by his Malice Why boastest thou in mischeif O mightie man Dauid had oftentimes the experience of this malicious power of men as in that Psalme he coÌ„plains of Doeg's ealumnies and elswhere of Saul's furie and Sheba's treacherie nay his owne sonne Absalom's conspiracy Shimei's cursing and railing and the like No wonder then if he so feelingly except against the hand of man For in the Originall it is set downe by way of petition with vehemence and importunitie Incidamus obsecro Let vs I pray It shall be a great courtesie and happines to fall into the hand of the Lord but by no meanes into man's hand Albeit he puts them into the ballance and this be but the hand of Adam which is the word in the Originall weake fraile corruptible contemptible vaine man nay vanitie it selfe that the hand of Iehova the Lord of power and strength But the goodnes of the Lord endures continually as it followeth in that before-alleaged 52. Ps. This goes hand in hand as an inseparable companion with his power whereas man's power is seldome seene in so good company And did not the Lord set limits to the malice of man like to the raging sea thus farre shalt thou goe and no farther did not he shorten and direct the power of man better then he intends it No flesh could be saued Doe not we heare S. Paul speake of one man biting and deuouring another Doth there not stand vpon record an encounter of his with beasts at Ephesus Homo homini lupus Man is a Wolfe a Panther a Tiger most vnnaturall to his owne kinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he is once flesht with bloud he becomes as insatiable as the Horse-leech He was at the first created milde and gentle but afterwardes he tooke this ill qualitie from him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manslayer from the beginning There is manus Linguae the hand or power of the tongue Let me not fall into the power of man's