hebrew sheweth there is a reason there is a cause why it commeth 1. Sam. 6.9 And the english word Plague comming from the Latine word Plaga which is properly a stroke necessarily inferreth a Cause For where there is a stroke there must be One that striketh And in â—hat both it and other evill things that come upon us are usually in scripture called Gods judgements If they be iudgements it followeth there is a Iudge they come from They come not by adventure by chance they come not Chance and Iudgement are utterly opposite Not Casually then but Iudicially Iudged we are For when we are chastened we are judged of the Lord. 1 Cor. 11.32 There is a Cause Now what that Cause is Concerning which 1. That Cause is 1. Naturall if you aske the Physitian he will say the cause is in the aire The Aire is infected the Humors corrupted the Contagion of the sicke comming to and conversing with the sound And they be all true causes The Aire For so we see by casting * The aire infected ashes of the furnace towards heaven in the aire the aire became infected and the plague of botches and blaines was so brought forth in Egypt * Exod. 9.8 The Humors For to that doth King David ascribe the Cause of his disease that is that his moisture in him was corrupt dried up 2 The Humors corrupted Psal. 32.4 turned into the drought of Summer Contagion Which is cleare by the Law where the leprous person 3 Contagion Levit. 13.45.46 52. for feare of contagion from him was ordered to crie that no body should come neere him To dwell apart from other men The clothing he had worn to be washed and in some case to be burnt The house-walls he had dwelt in to be scraped and in some case the house it self to be pulled downe In all which three respects Salomon saith Pro. 14.16 A wise man feareth the Plague and departeth from it and fooles runne on and be carelesse A wise man doth it and a good man too For King David himselfe durst not go to the Altar of GOD at Gibeon to enquire of GOD there because the Angel that smot the people with the plague stood betweene him and it 1. Chro. 21.30 that is because he was to passe through infected places thither But as we acknowledge these to be true that in all diseases 2 Supernaturall By which GOD. and even in this also there is a Naturall cause so we say there is somewhat more something Divine and above â—ature As somewhat which the Physitian is to looke unto in the plague so likewise something for Phinees to do and Phinees was a Priest And so some worke for the Priest as well as for the Physitian and more then it may be It was King Asa's fault He in his sicknesse looked all to Physitians and looked not after GOD at all That is noted as his fault It seems 〈…〉 It seemes his concâ—it was there was nothing in a disease but 〈◊〉 nothing but bodily which is not so For infirmitie is not only 〈◊〉 bodily there is a Spirit of infirmitie we finde Luc. 13.11 And some 〈◊〉 spirituall there is 〈◊〉 infirmities something in the soule to 〈◊〉 â—ealed In all â—ut specially in this Wherein that we might knoâ— it to be spirituâ—ll we finde it oft times to be executed by spirits We see an 〈◊〉 destroying Angel 〈…〉 12.13 in the Plague of Egypt another in the Plague in Swaâ—â—â—rib'â— Campe 〈…〉 â—7 36 〈…〉 21.16 〈…〉 16.2 a third in the Plague at Ierusalem under David 〈…〉 pouring his phiall upon earth and ther fell a noysome plague upo◠〈◊〉 and beast So that no man looketh deeply enough into the Cause of this sickenesse unlesse he acknowledge the Finger of God in it over 〈◊〉 â—bove any causes naturall 〈…〉 GOD then hath his part GOD But how affected GOD provoked to aâ—ger so it is in the Text his anger his wrath it is that bringeth the plague among us 〈…〉 The Verse is plaine They provoked him to anger and â—he plague brake in among them 〈…〉 Generally there is no evill saith Iob but it is a sparke of GOD 's wrath And of all evills the Plague by Name There is wrath gone out from the LORD 〈◊〉 21.7 and the plague is begunn saith Moses Num. 16.46 So it is said GOD was displeased with David he smot Israël with the plague So that if if there be a plague GOD is angry and if there be a great plague GOD is very angry Thus much for By what for the anger of GOD by which the plague is sent Now for what 〈…〉 â—hich 〈…〉 general There is a cause in GOD that he is angry And there is a Cause for which he is angry For he is not angry without a cause And what is that cause For what is GOD angry What is GOD angry with the waters when he sends a tempest it is Habacuk's question 〈…〉 Or is GOD angry with the earth when He sends barrennesse Or with the aire when he makes it coÌ„tagious 〈…〉 5. 6. No indeed His anger is not against the Elements they provoke him not Against them it is that provoke him to anger Against men it is and against their sinnes and for them commeth the wrath of GOD upon the children of disobedience And this is the very Cause indeed As there is Putredo humorum so there is also putredo morum And putredo morum is more a Cause then putriedo humorum 1 The Corruption of the soule the 〈◊〉 7. â— 2 corrupting of our waies more then the 〈◊〉 6.12 corrupting of the aire The 〈◊〉 8.38 Plague of the Heart more then the sore that is seene in the body 〈◊〉 5.32 The cause of Death that is sinne the same is the cause of this 〈◊〉 38.5 kinde of death of the plague of mortalitie And as the â—panâ— Balme of ilead and the 〈◊〉 48.46 Physitian there may yield us helpe when GOD'S wrath is removed so if it be not no balme no medicine will serve 〈◊〉 us with the Woman in the Gospell 〈◊〉 5.26 spend all upon Physitians we shall bee never the better till we come to CHRIST and he cure us of our sinnes whâ— is the onely Physitian of the diseases of the soule 〈◊〉 â— 2 And wiâ—â— CHRIST the cure beginns ever withiâ— First Sonne thy 〈◊〉 be for giventhee and then a fier â—ake up thy bed and walke His sinnes first and his limbes after As likewise when we are once well CHRIST'S councell is sinne no more lest a worse thing come unto thee As if sinne would certainely bring a relapse into a sicknesse But shall we say the wraâ—h of GOD for sinnes indefinitely Particular sinn That were somewhat too generall May we not specifie them or set them downe in particular Yes I will point you at three or foure First this
so Christ willeth not to sweare at all by any creature Though indeed we hold in Divinitie that Iurare of and by it selfe considered is an act forbidden no lesse then Occîdere And that as it is an absolute countermand Non occîdes and yet the Magistrate by due course of Iustice executing a malefactor is commended So is it likewise Non iurabÃs and yet being as we terme it vestitum debitis circumstantijs Laudabuntur omnes qui iurant per Eum as King David saith Psal. 63 ult Lastly there is also a barr in the word Iurare For God in his Law ever putting it passively that is rather thou shalt be sworne or called to an oath then thou shalt sweare actively our Saviour Christ heere utterly condemneth the active voluntarie swearing of men of their own heads which was indeed never permitted howsoever the Pharisees glossed the matter If the maâ—ter were true and so it were by Iehova So that an oath is lawfull but with this condition limited that the Partie doe therein habere se passivè come to it not of his owne accord but pressed as Saint Augustine well saith vel autoritate deferentÃs vel duritie non credentÃs as to the lifting of a burden as to the entring of a bond Num. 30.3 Thou shalt sweare The Lord liveth I. Limitation The Lord livetâ— or as Moses saith Deut. 6.13 by God's Name Which clause first doth limit by what we are to sweare and doth exclude 1 Swearing by those which are no Godds Ier. 5.7 Either Idolls forbidden in the Law Exod. 23.13 Ios. 23.7 Either to sweare by them alone Amos 8. ult Or to joine God and them togither Zeph 1.5 Or creatures which our Saviour Christ forbiddeth Mat. 5.34 And sure as to sweare by them is derogatorie to our selves seeing thereby we make them our betters for that every one that sweareth sweareth by a greater then himselfe Heb. 6.16 So it is highly injurious to the Maiestie of God seeing to sweare by a creature is to ascribe unto it power to see and know all things and to doe vengance on periurie Which in Divinitie to thinke or say is manifest blasphemie Howbeit yet the Fathers well weighing that speech of Saint Paul 1. Corinth 15. â—1 where he speaketh on this wise By our reioicing which we have in Christ Iesus our Lord c wherin his oath is not immediatly by the Name of God but by a secondarie thing issuing from it have thought it not absolutely necessarie that in every oath the Name of God should be expresly mentioned but sufficient if reductivè It is ruled in Divinitie that such things as presently are reduced to God will beare an oath In which respect to sweare by the Holy Gospell considering our reioicing will beare an oath and that in the Gospell our matter of reioicing is principally conteined hath in the Primitive Church been holden lawfull As in the Councill of Constantinople 6 Act. 13. Especially seeing there is no direct contestation used but rather by way of oppignoration Engaging unto God our Salvation Faith Reioicing part in His Gospell and promises the Contents c if we utter an untruth II. Thâ— Manner or second limitation Secondly the forme and manner of swearing Which is of three sorts 1. Either by contestation as heer The Lord liveth Before God Gal. 1.2 Or God knoweth it is so 2. Cor. 11.11 God is my witnesse 1. Thes. 2.5 .. 2. Or by a more earnest asseveration As sure as God liveth Iud. 8.19 3. Or by detestation and execration as in other places and that againe is of two sorts 1. By imprecation of evill God be my Iudge Gen. 31.53 God behold it and rebuke it 1. Chro. 12.17 God doe so and so unto me 1. Sam. 14.44 I call God a record against my soule 2. Cor. 4.23 2. Or by oppignoration or engaging of some good which we would not lose as Our reioicing in Christ 1. Cor. 15.3 Our Salvation God's help c. Both are oft and may be joined togither if it be thought meete God Ãs my witnesse that thus it is and GOD be my Iudge if thus it be not Wherein as in prayer when all meanes faile we acknowledge that GOD can help as well without as with second causes So we confesse that He can discover our truth and falshood and can punish the same by waies and meanes to Him knowen though no creature in the world beside know the thing or can take hold of us Thou shalt sweare In Truth Iudgement Iustice. The three Enclosures and companions of a Christian oath are In Truth against Falshood the matter In Iudgement against Lightnesse the matter and manner both In Iustice against Vnlawfulnesse the end 1. In truth In truth Ye shall not sweare by my name falsly Levit. 19.12 Which vice forbidden we call periurie Each action we say is to light super debitam materiam The due and owne matter of swearing is a Truth If it fall or light super indebitam materiam as falshood it proveth a sinne At all times are we bound to speake truth to our neighbour Eph. 4.5 But because men are naturally given to have their mouth fraught with vanitie Psal. 144.8 in solemne matters to be sure to bring the truth from us GOD is set before us If then when we confesse the truth we give glorie to GOD Ios. 7.21 So if when GOD being set before us we testifie an untruth it is exceeding contumelious to him it is to make him one that knoweth not all things or that can be deceived or that if he know cannot doe any harme or which is worst which will willingly be used to bolster out our lyes Peierare est dicere deo Descende de Coelo assere mecum mendacium hoc 1Of Promise In an oath of Promise we are to sweare in Truth He that sweareth an oath and by it bindeth his soule with a bond shall not violate his word but doe according to all that proceedeth out of his mouth Num. 30.3 Reades autem Domino Iuramenta Matt â— 33 Yea by the very light of nature Pharao willeth Ioseph goe and bury thy Father seeing he made thee sweare to do so Against which oath men are two waies faulty 1. If at the swearing they purpose not as David saith Ps. 119.106 I have sworne and am utterly purposed Such is the nature of an oath 2. If they then purpose but after a dammage being likely to ensue they disappoint their former oath Psa. 15.15 Touching which we see that when Iosua and the Israëlites had sworne to the men of Gibeon though that oath cost them foure great and faire Cities which should otherwise have come to their possession they would not breake though As contrariewise Zedekias having given his oath of Allegiance to the King of Babylon 2. Chro. 36.9 when he regarded it not but rose against him notwithstanding GOD sendeth him word he shall never prosper for so doing Ezek. 17.12 And to say truth there is
Cor. 9 27. 1. Cor. 11.3 chasten his own body and so judge himself that he may not be judged of the Lord. For every one for his part is a cause of the judgements of God sent down and so may be and is to be a cause of the removing them Somewhile the King as David by the pride of his heart Otherwhile the people by their murmuring against Moses and Aaron So that King and people both must judge themselves every private offender himselfe Zamri if he had judged himselfe Phinees should not have judged him The incestuous Corinthian 1. Chr. 21.1.8 if he had judged himselfe S. Paul had not judged him For either by our selves Num. 16.3 or by the Magistrate or if by neither of both by GOD himselfe For one way or other sinne must be judged Zamri by his repentance Phinees by his Prayer or doing justice or GOD by the plague sent among them Now then these two 1 Phinees stood up prayed 2 and Phinees stood up executed judgement if they might be coupled togither I durst undertake the conclusion would be and the plague ceased But either of them wanting I dare promise nothing To conclude then 1. The plague comes not by chance but hath a Cause 2. That Cause is not altogither naturall and perteines to Physique but hath something supernaturall in it and perteines to Divinitie 3. That supernaturall Cause is the wrath of God 4. Which yet is not the first cause For the wrath of God would not rise but that he is provoked by our sinnes and the certaine sinnes that provoke it have been set down 5. And the cause of them our owne inventions So our inventions begett sinne sinne provokes the Wrath of God the Wrath of God sends the Plague among us To stay the plague God's Wrath must be stayed To stay it there must be a ceasing from sinne That sinn may cease we must be out of love with our own inventions and not goe a whoring after them Prayer that asswageth anger To execute justice that abateth sinne To execute justice either publikely as doth the Magistrate or privately as every man doth or may doe upon himselfe which joyned with prayer and prayer with it will soone ridd us of that we complaine and otherwise his anger will not be turned away but his hand stretched out still A SERMON PREACHED at the FVNERAL of the Right Hono ble and Reverend Father in GOD LANCELOT late LORD BJSHOP of VVINCHESTER In the Parish Church of S t. SAVIORS in SOVTH-VVARKE On Saturday being the XI of November A.D. MDCXXVI By the Right Reverend Father in GOD IOHN then L. Bishop of Rochester now L. Bishop of ELY ANCHORA SPEI LONDON Printed by G. Miller for Richard Badger MDCXXIX A SERMON Preached at the FVNERALL of the R. R. Father in GOD LANCELOT late Lord Bishop of WINCHESTER HEB. CHAP. XIII VER XVI To doe good and to distribute forget not for with such sacrifices GOD is well pleased IN the tenth Verse the Apostle saith We have an Altar of which they have no right to eate that serve the Tabernacle Habemus Altare We have that is Christians So it is proprium Christianorum proper to Christians not common to the Iewes together with Christians they have no right to communicate and eate there that serve the Tabernacle And yet it is commune Altare a common Altar to all Christians they have all right to eate there And so it is externum Altare not onely a spirituall Altar in the heart of every Christian then Saint Paul should have said habeo or habet unusquisque I have and every Christian hath in private to himselfe but We have an Altar that is all Christians have and it must be Externall els all Christians cannot have it Our Head CHRIST offered his Sacrifice of himselfe upon the Crosse Crux Altare CHRISTI and the Crosse of CHRIST was the Altar of our Head where he offered the unicum verum proprium Sacrificium the onely true proper sacrifice propitiatorie for the sinnes of mankind in which all other sacrifices are accepted and applicatorie of this propitiation 1. The Onely Sacrifice one in it selfe and once onely offered that purchased aeternall redemption and if the redemption be aeternall what need is there that it should be offered more then once when once is all sufficient 2. And the True Sacrifice All other are but Types and Representations of this sacrifice this onely hath power to appease GOD 's wrath and make all other Sacricers and sacrifices acceptable 3. And the Proper Sacrifice As the Psalme saith Corpus aptasti mihi thou hast fitâ—â—â—â— me with a Bodie the Deitie assume the Humanitie that it might accipere à nobis qâ—od â—fferret pro nobis being the Deitie could not offer not be offered to it selfe he tooke flesh of ours that he might offer for us Now as CHRIST 's Crosse was his Altar where he offered himselfe for us so the Church hath an Altar also where it offereth it selfe not CHRISTVM in capite but CHRISTVM in membris not CHRIST the Head properly but onely by commemoration but CHRIST the Members For CHRIST cannot be offered truly and properly no more but once upon the Crosse For he cannot be offered againe no more then â—e can be dead againe And dying and shedding bloud as he did upon the Crosse â—nd not dying and not shedding bloud as in the Eucharist cannot be one Action of CHRIST offered on the Crosse and of CHRIST offered in the Church at the Altar by the Priest by Representation onely no more then CHRIST anâ— the Priâ—st are one person and therefore though in the Crosse and the Eucharist tâ—ere be Idem sacrificatum the same sacrificed thing that is the Body and Bloud of CHRIST offered by CHRIST to his Father on the Crose and received and participated by the Communicants in the Sacrifice of the Altar yet Idem sacrificium quoad actionem sacrificij or sacrificandi it is impossible there should be the same sacrifice understanding by sacrifice the action of sacrifice For then the Action of CHRIST 's sacrifice which is long since past should continue as long as the Eucharist shall endure even unto the world's end and his Consummatum est is not yet finished And dying and not dying shedding of bloud and not shedding of bloud and suffering and not suffering cannot possibly be one Action and the Representation of an Action cannot be the Action it selfe And this conceipt was unknowne to Antiquitie All the Fathers held it a sacrifice onely because it is a Representation or Commemoration of the True sacrifice of CHRIST upon the Crosse even as our Saviour commanded Do this in remembrance of me Contra Faustum lib. 20.21 Saint Augustine saith Hujus Sacrificij caroet sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam Veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur c. And Saint
him the person of others and so doing Iustice may have her course and proceed Pitie it is to see a man pay that he never took but if he will become a Surety if he will take on him the person of the Debtor so he must Pitie to see a silly poore Lamb lie bleeding to death but if it must be a sacrifice such is the nature of a sacrifice so it must And so CHRIST though without sin in himselfe yet as a Surety as a Sacrifice may justly suffer for others if he will take upon him their persons and so GOD may iustly give way to his wrath against him Ours And who be those others The Prophet Esay telleth us and telleth it us seven times over for failing Esa. 53.4 5 6. He took upon Him our infirmities and bare our maladies He was wounded for our iniquities and broken for our transgressions The chastisement of our peace was upon him and with his stripes were we healed All we as sheepe were gone astray and turned every man to his owne way and the LORD hath layd upon him the iniquity of us all All all even those that passe to and fro and for all this regard neither him nor his Passion The short is It was we that for our sinnes our many great and grievous sinnes Si fuerit sicut the like whereof never were should have swet this Sweat and have cried this Crie should have been smitten with these sorrowes by the fierce wrath of GOD had not he stept between the blow and us and latched it in his owne body and soule even the dint of the fiercenesse of the wrath of GOD. O the Non sicut of our sinnes that could not otherwise be answered To returne then a true verdict It is we we wretched sinners that we are that are to be found the principalls in this act and those on whom we seeke to shift it to derive it from our selves Pilate and Caiaphas and the rest but instrumentall causes only And it is not the executioner that killeth the man properly that is They No nor the Iudge which is GOD in this case Onely sinne Solum peccatum homicida est Sinne only is the murtherer to say the truth and our sinnes the murtherers of the SONNE of GOD and the Non sicut of them the true cause of the Non sicut both of GOD 's wrath and of his sorrowfull sufferings VVhich bringeth home this our text to us even into our owne bosomes and applieth it most effectually to me that speake and to you that heare to every one of us and that with the Prophet Nathan's application Tu es homo Thou art the Man even thou 2 Sam. 12.7 for whom GOD in his fierce wrath thus afflicted him Sinne then was the cause on our part Why we or some other for us But yet what was the cause why He on his part what was that Love of us that moved him thus to become our Surety and to take upon him our debt and danger that moved him thus to lay downe his Soule a sacrifice for our sinne Sure Oblatus est quia voluit saith Esay again Esa. 53 7. Offered he was for no other cause but because he would For unlesse he would he needed not Needed not for any necessity of Iustice for no Lamb was ever more innocent Nor for any necessity of constraint For twelve Legions of Angells were ready at his command but because he would And why would he No reason can be given but because he regarded us Marke that reason And what were we Verily utterly unworthy even his least regard not worth the taking up not worth the looking after Cum inimici essemus saith the Apostle we were his enemies Rom. 5.8 when he did it without all desert before and without all regard after he had done and suffered all this for us and yet he would Regard us that so little regard him For when he saw us a sort of forlorne sinners Non priùs natos quam damnatos Damned as fast as borne Eph. 2.3 as being by nature children of wrath and yet still heaping up wrath against the day of wrath Rom. 2 5. by the errors of our life till the time of our passing hence and then the fierce wrath of GOD ready to overwhelme us and to make us endure the terror and torments of a never-dying death another Non sicut yet When I say he saw us in this case he was moved with compassion over us and undertooke all this for us Even then in his love he regarded us and so regarded us that he regarded not himselfe to regard us Bernard saith most truly Dilexisti me Domine magis quà mte quando mori voluisti pro me In suffering all this for us thou shewedst LORD that we were more deare to thee that thou regardest us more then thine owne selfe And shall this Regard finde no regard at our hands It was Sinne then and the hainousnesse of sinn in us that provoked wrath and the fiercenesse of his wrath in GOD It was love and the greatnesse of his love in CHRIST that caused him to suffer the Sorrowes and the grieuousnes of these Sorrowes and all for our sakes And indeed but only to testifie the Non sicut of this his Love all this needed not that was done to him One any one even the very least of all the paines he endured had been enough enough in respect of the Meus enough in respect of the Non sicut of his Person For that which setteth the high price on this Sacrifice is this That he which offereth it unto GOD is GOD. But if little had been suffered little would the Love have been thought that suffered so little and as little regard would have been had of it To awake our regard then or to leave us excuselesse if we continue regardlesse all this he bare for us that he might as truely make a Case of Si fuerit Amor sicut Amor meus as he did before of Si fuerit Dolor sicut Dolor meus We say we will regard Love if we will heere it is to regard So have we the Causes all three 1 Wrath in GOD 2 Sinne in our selves 3 Love in Him Our Benefit by it Pertaines it not to us Yet have we not all we should For what of all this What good Cui bono That that is it indeed that we will regard if any thing as being matter of Benefit the only thing in a manner the world regardeth which bringeth us about to the very first words againe For the very first words which we reade Have ye no regard are in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo alechem which the Seventy turne word for word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine likewise Nonne ad vos pertinet Pertaines it not to you that you regard it no better For these two Pertaining and Regarding are folded one in another and goe together so commonly as one is
for a dourie so many fore-skinns of the Philistines so he might fall by their hands 2 That would not doe he went to it directly 1 at three severall times cast his javelin at him to have â—ayled him to the wall 2 When he escaped him so Chap. 18.11.19.20 then gave he expresse charge openly to all men to kill him where-ever they mett him 3 When that would not be sent to his house for him when word came Chap. 19.1.19.15 he was sick in his bed bad bring him bed and all that he might see him slaine in his owne presence Was there ever the like who would not haue been quit of such an enemie 2 An enemie without cause Psal. 7.3 It may be there was cause why and then it holds not Nay no cause To GOD he protests Saul without any cause was his enemie For no cause he gave him to be his enemie He never hurt him But great cause to have been his good Lord he had many wayes done him good service Not to speake of his harpe wherewith he had ridd him of many a furious fitt of melancholie Chap. 16 23. or a worse matter with his sing it cannot be denied he did him and the whole realme good service in the overthrow of Gelias Chap. 17.49 Chap. 19.5 and took away the rebuâ—e from Israel Yea many times after put his soule in his hands as Ionathan pleaded for him that is ventured his life to do him service in his warrs and ever with good successe and yet for all this sought his life And who would save the life of such an enemie 1 An enemie not to be wâ—on as out of envy Chap. 18.6 Yes there may be hope to winne an enemie and in that case he would not be destroyed Nay no hope of ever winning Saul He was an enemie out of envie and they will never be woon more From the time the fond women made that foolish rime of a thousand and ten thousand he could never abide to looke right on him Envie was the matter that is the dangerous enmitie that never wil be pacified Well saith Salomon Pro. 27.4 Anger is fierce and hatred is cruell but who shall stand before envie As who should say there be meanes to satisfie both those But the enemie from envie no appeasing him no hope ever to do it If ought would when he saved his life at the cave Chap. 24 18.20 and shewed by cutting a shred from his mantle he might have gone further if he would Saul himselfe confest it was a great favour yet that would not winne him he sought his life still And even after this heer yet he sought it still There was no hope to appease him And who then would not make sure of such an enemie Verily if any enmitie might have served heer it was â— An enemie to his rising Chap. 16.20 But there is yet a worse enmitie then all these Saul was not onely an enemie to David but Saul's life an enemie to David's rising David was in reversion we know So Saul stood in his way There was not onely the sting of revenge but the edge of ambition Matt. 21.18 to helpe this motion forward It was but occîdamus cum heer 〈…〉 kill him and the inheritance is ours all is ours Any other enemies spare and 〈◊〉 not but these that stand in our light away with them Iud. 9.5 1. Sam. 15. 2. King 11.1 It made Abimelech not to spare his owne breâ—hren nor Absalon his Father nor Athalia her children Sure he that weighs it well that at one blow he might have ridd himselfe of such an enemie and withalâ— have gained the crowne will wonder he let not the blow proceed Now lay them together 1 An enemie such an one so deadly 2 so without cause 3 so without all hope of appeasing 4 such a stop to his fortunes who would have stayd Abisai's hand This is enough to give his appetite an edge but we lacke opportunitie to doe it 2. The II. Motive Conclusit Deus and want of opportunitie saves many an enemie's life Men must deale wisely and forbeare till they find him handsomely at some good advantage Nay it is now growne to be good Divinitie rebus sic stantibus to be as gentle as David and Neperdas is good doctrine But as soone as time serves and strength if we get him once within locks penned up and in our power then doe as we see cause destroy him and spare not So that upon conclusit eum ever stayeth our conclusion Why heer now conclusit eum It was night Saul lay all wearie asleepe in a dead sleepe he and all about him 1 It was night a faire opportunitie David and Abisai came and went said what they would tooke what they would none waked or knew of it It might have beene done safely there was none to resist them and been carried closely none to descrie them An opportunitie it was and a faire one And as it might seeme of GOD 's owne sending 2 Of Gods sending as it might seeme It was perillouslie put in that of Abisai Conclusit Deus that it was GOD 's doing sure it was the sleepe of GOD was fallen on them none awake all asleepe watch and all They might stay all the daies of their life and GOD never send the like againe What now Though David wanted no courage to be revenged on an enemie 3. The III. Motive Sine me nor wisedome to discerne this opportunitie yet for his reputation he must not soile his hands but possibly if some other would take it upon him he would not be much against it Why it was undertaken by Abisai that too he shall goe his way and doe nothing to it Sine me you shall beare no blame let that be upon me You shall goe to Church and sing Psalmes and heare the Sermon and never appeare in it What now I know not what can be required more Thus you see the motives Now what saith David Nay first what saith Saul Can we have a better Iudge then him in this case David's dislike Et inimici nostri sint judices an enemie to be iudge in his owne cause If you will know what he saith He it is that in the XXIV Chapter XX. saith thus Who shall finde his enemie at such an advantage and let him goe free As much to say Not any Sure not he But if he or many an other had found David as David did him in the Cave he would have cut his skirts so close as he would have made him have bled in the reines of his backe or if he had taken him as he did Saul heere asleepe he would have set him out of that sleepe into another a perpetuall sleepe and made him sure enough for ever waking more This is Saul's doome from his owne mouth And indeed haec est Via hominis with flesh and blood these motives would have wrought They
Psal. 119.175 2. Sam. 26.21 O let my soule live O let the soule of thy servant be pretious in thy sight And now upon this Petijt as upon a ground followes streight vitam dedit And heerein first appeared the goodnesse of GOD in granting his desire in not denying his request Vitam petijt and Vitam dedit life he asked and life he had No sooner asked but obtained This was satisfying But then he stayed not there but prevented him further gave it him with advantage A long life with that he asked not Life He gave him So farr his petition so farre no 〈◊〉 but he gave him long too long was not in the petition and so a meere 〈…〉 the second kind of preventing that before we spake of Life was in the request 〈…〉 not He gave it him with long too Dies super dies Regis adijciendo addâ—ng dâ—ies to the King's dayes till it was length of daies that is a long life and a long 〈◊〉 both Psal. 61.6 Which very point of long makes that this Text will not fall in fitt with every King unlesse he have lived and reigned as long David's time that is fourtie yeares for so hâ— must yet 〈…〉 longam can be said or soong of him â— â— life 〈…〉 But yet heer he stâ—yes not nâ—ither but heapes upon him more still and goes on â—o vitâ—m in seculum seculi For to say truth what iâ— long life yea never so long if it be not Saint Hierom's lâ—ng Nihil longâ—m quod finem habet If ye speake of long that iâ—â—nely long that shall last for ever that never shall have end Our long is but a 〈…〉 which goes but by comparison of a shorter Els what is it to live 〈…〉 compasse of mans iâ—â—ermost age if he live not so in this life 〈…〉 he may live for ever The meanâ—ng is what is long life without it 〈…〉 life without it be with the true feare and worship of GOD 〈…〉 hath the promise of in saeculum saeculi without which a short life is 〈…〉 life and no life at all but an untimely death better then both 〈…〉 Heathen have hitt upon coronam posuit and vitam dedit yea and longam 〈…〉 be but laetitiae gentium these But the life for ever Mat. 19.11 that is a Non omnibus 〈…〉 among the Heathen never had it that is laetificans Davidis that the blessing 〈…〉 the transcendent blessing of all to have the end of this life the beginning 〈…〉 life that never shall have end and that by the true service of GOD in His 〈…〉 〈◊〉 this then instar omnium even worth all and the very consummatum est the 〈…〉 perfection GOD can bestow on David That God gave him 1. Chron. 13.15.28.24.25.26 Psal. 84.10 to bring back the 〈…〉 pitch a Tabernacle for it to lay up and leave a great masse of treasure for the 〈…〉 Temple himselfe devoutly to worship and to make lawes and sett orders for a 〈…〉 and seemly worship of God then he found He said himself this was the 〈…〉 day he saw in all his life that one day worth a thousand And for this his care 〈…〉 â—anctuarie came this help to him out of the Sanctuarie see the second Verse of 〈…〉 before that saved him saved him both his crown and life and that after 〈…〉 him to everlasting Tabernacles to a crown and life that shall endure for ever Luke 16.9 〈◊〉 â—uther then this we cannot go 〈◊〉 have we the particular of that was sued for and granted and of that was granted 〈…〉 sued for by the speciall priviledge of God's preventing goodnesse Himselfe 〈…〉 desire satisfied his crowne fast his life assured heer and for ever 〈◊〉 judge now whither David had good cause to reioyce or not And whither we 〈…〉 heer againe for a farewell once more over with our first triplicitie of ioy 〈…〉 to go to vitam if you will and if need be exultabit to longam 〈…〉 to be reserved for in saeculum saeculi There it is in kind So it was never 〈◊〉 There it is ô quam indeed For there is a crowne life and ioy that exceed all 〈…〉 desire and there he shall receive them and say O quà m indeed 〈◊〉 what shall we say now of all this Truly no more then must needs be said II. The Review or Application to His Maiestie 〈…〉 then the Text it selfe drawes from us Heer is a faire Major layed forth 〈…〉 A King that hath in this manner found the strength of God shew forth 〈…〉 his saving and felt the goodnesse of God in thus preveneing his desires 〈…〉 his crowne and his life Any such King may for he hath good cause Nay 〈…〉 for he is bound to be exceeding both ioyfull and glad The Holy Ghost 〈…〉 word sayes he shall so be 〈…〉 be King David He If any other He too King David's we have surveyed 〈…〉 time would give us leave Shall we now pray a Review to see if any other 〈…〉 found besides as deepe in the causes as he For if as deepe in tâ—e causes 〈…〉 in the effect If the same in virtute and the same in salute the same laetabitur 〈…〉 grant 〈◊〉 heer now choose Psal 40 9.10 whither we will refraine our lipps and keep back God's mercie 〈…〉 from the great Congregation If we would so and hold our peace the day 〈…〉 fift of August would not but would as the Psalme saith eructare verbum Psal. 19.2 〈…〉 sorth and tell us that such a King there is and who it is That if there be or 〈…〉 were a Prince upon Earth that found and felt this virtutem and salutem Dei 〈…〉 hand and help of God in saving him saving him miraculously Verily this 〈…〉 not as Nathan Tu es homo but Tu es Rex You are that King certenly 2. Sam. 12.7 〈…〉 these foure in the Text from point to point 〈…〉 saving first This day you were like to miscarrie 1. In His saving Ver. 7. Ver. 8. Ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in danger to perish to lose 〈…〉 â—nd that which to you is dearer then youâ— life your crowne by some that 〈…〉 and had contrived a Mezimma a dangerous practise and plot against them 〈…〉 on being then and there oversett with strength came this virtus Dei You 〈◊〉 bâ—ing upon the point to perish 〈◊〉 this saluâ— Dei and saved You strangely There iâ— the first verse 2. 〈…〉 16. Mat. 1â— 30 〈◊〉 your desire satiâ—fying In 〈◊〉 distresse I doubt not but You might and did lift 〈◊〉 Your soule to GOD in 〈…〉 Hosanne that of Ezekia Domine vim patior 〈◊〉 I am oppressed 〈…〉 Or that of the Apostle sinking Help Lord I perish If you 〈…〉 granted your desire He denied not your request set a Sela then But if being surprise 〈…〉 the extreme sodennesse of the assault you did not you could not doe it Thâ—n did â—e more even prevent you
judicium Iam. 2.13 Mercie had not been above all his workes even justice and all it had been evill with us Mercie it was Iustice it was not For then our owne good deserts might procure it as due to them and so we come about againe to find the first cause in our selves because we were this or that All commeth to one if it were our owne fore-sight it was not God and if it were our owne merit it was not He neither But for this I appeale to our selves For I verily think if we would but call to mind and heer now I would that every man would call to mind in what case he was for his soule to God-ward at that very time whither in state of sinne or of grace Sure if we did but returne to our hearts and there as Salomon speaketh cognoscere quisque plagam cordis sui every man feele how his heart beats 1. Reg 8.28 that heart of ours would soon tell us Best claime not by justice Best even confesse with Ieremie It was God and God's mercie without more adoe We were in consumpti if it were but our consuming sins 1. If but of what then was and may I not say still is consumed and wasted What huge summs in superfluitie not of belly and back and worse matters 2. Our time if but the consuming of it in ease and idlenesse and too well knowne fruits of them both 3. Of the Service of God that is quite consumed by most of us now fallen to but a sermon if that and how little like a Sermon we heare it and lesse I feare after regard it 4. Of God's Name that runns wast and our blessed SAVIOVR that is even peecemeale consumed in our mouthes by all manner oathes and execrations and that without any need at all These with other sinnes that fret like a moth and creep like a canker to the consuming of our soules we should find that as it was our enemie's purpose we should have beene consumed so it was our desert to have beene consumed and that it was His mercie onely we were not consumed This is the true cause God's mercie In which note these two how fitly it answereth and meets both with 1 our consuming and 2 with us 1. As the crueltie of man was the cause we should have been so full against it the mercie of God the cause we were not The true cause of our safetie God's mercie as of our destruction man's crueltie 2. Again to provide that being out of our consumption we fall not into presumption and so pluck a worse judgement upon us The mercie of God against our desert Our desert it was to have been His mercie it was we were not His justice for our deserts would have come upon us It was His mercie turned His justice from us upon them His justice would have subscribed the sumus His mercie it was that gave the Non and stayed it Glorie be to God and to his mercie for it Which mercie yeeldeth us three things to be observed 1 The number 2 the nature and 3 the propertie 1. The number that it is not misericordia but misericordiae not one but many His mercies 1 Their number even a pluralitie of them A multitude of them because a multitude of us They many because we many We many and our sinns many more and where sinnes are multiplied there a multiplicitie of mercies is needfull Ne fortè non sufficiant nobis vobis lest there be not enough for both Houses and for all three Estates in them Mat 25 9. For so is it to be wished there may be a representation of all His meâ—cies as that Assemblie is the representation of all the Realme that so there may be enough for all 2. But then of mercie the cause heer is set down another cause because His compassions faile not How hangs this together Thus the word 2 Their nature which heer is turned compassions in very deed properly signifieth the bowells It is to shew that not mercies nor a number of them at large from any place or any kind would serve for this worke but a certaine speciall kind of choise mercies was required and those are they that issue from the bowells misericordiae viscerum or viscera misericordiae which you will You shall find them together in some speciall works of God such as this was These are the choise for of all parts the bowells melt relent yeeld yerne soonest Consequently the mercies from them of all other the most tender and as I may say the mercie most mercifull The bâ—st 1 both because they are not drie but full of affection and come cheerfully An easie matter to discerne between a drie mercie and a mercie from the bowells 2 And because to mercie one may be enclined by somwhat from without when thâ—â— failes where are we then But the bowells are within Him and when we have brought the cause within Him we are safe Quando causam sumit de Se visceribus Suiâ— that mercie is best and yeeldeth the best comfort But in this word of the Prophet's there is yet more then bowells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were enough for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are more are the bowells or vessells neerâ— the wombe neere the loynes In a word not viscera onely but parentum viscera the bowells of a father or mother those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which adds more force a great deale See them in the parable Luk. 15 20. of the father towards his riotous lewd Sonne when he had consumed all vitiouslie his fatherly bowells of compassion failed him not though See them 2. Sam. 18 8. in the Storie In David toward his ungratious ympe Absalon that sought his crowne sought his life abused his Concubines in the sight of all Israël yet heare the bowells of a father Be good to the youth Absalon hurt him not use him welâ— for my sake 1. Reg. 3.26 See them in the better harlot of the twaine Out of her motherly bowells rather give away her childe quite renounced it rather then see it hurt This is mercie heere is compassion indeed ô paterna viscera miserationum when we have named them a multitude of such mercies as come from a father's bowells we have said as much as we can say or can be said And mention of this word is not unfiâ—t whither we regard them our enemies per quos itum est in viscera terrae in which place GOD 's bowells turned against them and toward us or wither we thinke that His bowells had pitie on our so many bowells as should have flowen about all the ayre over and light some in the streets some in the river some beyond it some I know not where Now that which maketh up all is the propertie last putt quia non dâ—ficiunt or which is all one non consumuntur 1 Their property faile not or as ye may read it consume not And
Plague heere as appeareth by the XXVIII Verse 1 Fornication the Verse next before came for the sinne of Peor that is for fornication as you may read And not every Fornication but fornication past shame as was that Zamri there with a daughter of Moab Num. 25.1 And indeed if we marke it well it fitts well For that kinde of sinne fornication doth end in Vlcers and sores and those as infectious as the Plague it selfe A proper punishment such sore for such evill Secondly 2 Pride David's plague of seventy thousand which we mention in our Prayer that came for Pride plainly 1. Chro. 21.14 His heart was lifted up to number the People And that seemes somewhat kindly too and to agree with this disease That pride which swells it selfe should end in a tumor or swelling as for the most part this disease doth Thirdly 3 Baptisme Esai 37.36 Zenacherib's plague it is plaine came from Rabshakeh's blasphemie Blasphemie hable to infect the aire it was so foule In which regard Aaron's act might be justified in putting odours into his Censer Numb 16· 46. to purifie the Aire from such corruption And last the Apostle setts downe the Cause of the plague at Corinth 4 Neglect of the Sacrament 1. Cor. 11.30 For this Cause saith he that is for neglect of the Sacrament Either in not caring to come to it or in comming to it we care not how For this cause is there a mortalitie among you and many are sicke and many are weake and many are fallen asleepe And this is no new thing Exo. 4.24 Moses himselfe his neglect of the Sacrament made him be striken of GOD that it was like to have cost him his life And he saith plainly to Pharao If they neglected their sacrifice GOD would fall upon them with the Pestilence Exo. 5 3. which appeaâ—eth by this that the Sacrament of the passeover and the bloud of it was the meanes to save them from the plague of the destroying Angel in Egypt A little now of the Phrase The phrase for sinne Theiâ— inventions that their sinnes are heere called by the name of their inventions And so sure the yare as no waies taught us by GOD but of our owne imagining or finding out For indeed our inventions are the cause of all sins And if we look wel into it we shal find our inventions are so By GOD'S injunction we should all live his injunction is In matters of Râ—ligion Deut. 12.8 You shall not do every man what seems good in his own eyes or finds out in his own braines but whatsoever I commaund you that only shall you do But we setting light by that charge of his out of the old disease of our Father Adam Eritis sicut Dij scientes bonum malum thinke it a goodly matter to be wittie and to find out things our selves to make to our selves to be Authors and inventoâ—s of somewhat that so we may seem to be as wise as GOD if not wisâ—r and to know what is for our turnes as well as he if not better It was Saul's fault GOD bad destroy Amalâ—k all and he would invent a better way to save some forsooth for sacrifice which GOD could not thinke oâ— And it was Saint Peter's fault when he perswaded CHRIST from His passion 〈…〉 and found out a better way as he thought then Christ could devise This is the proud invention which will not be kept in but makes men even not to forbeare in things perteining to God's worship but there to be still devising new tricks opinions and fashions fresh and newly taken up which their Fathers never knew of And this is that which makes men 〈…〉 17. that have itching eares to heape to themselves Teachers according to their owne lusts 〈…〉 3. which may fill their heads full with new inventions 〈…〉 And this is that that even out of Religion in the common life spoiles all The wanton invention in finding out new meats in diet in inventing new fashions in apparel which men so dote on as the Psalme saith at the 39 th Verse as they even goe a whoring with them with their owne inventions and care not what they spend on them And know no end of them but as fast as they are weary of one a new invention is found out which whatsoever it cost how much soever it take from our Almes or good deeds must be had till all come to nought That the Psalmist hath chosen a very fit word that for our inventions the plague breakes in among us for them as for the primarie or first moving cause of all Indeed for them as much and more then for any thing els We see them 1 First that a Cause there is 2 That that cause is not only naturall but that God Himselfe hath a hand in it 3 God as being provoked to anger 4 To anger for our sinnes in generall and for what sinns in speciall For our sinns proceeding from nothing but our inventions Which cause if it continue and yet we turne not to the Lord as Amos the 4. then will not his anger be turned away but his hand wil be stretched out still as Esai the 9. And no way to avoyd the one but by appeasing the other 〈…〉 Cure For the cure now One contrarie is ever cured by another If then it be anger which is the cause in God anger would be appeased If it be Inventions which is the cause in us of the anger of God they would be punished and removed That so the Cause being taken away the effect may cease Take away our inventions Gods anger will cease Take away God's anger the plague will cease Two Readings we said ther were 1 Phinees prayed or 2 Phinees executed judgement Palal the Hebrew word will beare both And both are good And so we will take them both in 〈…〉 Prayer is good against the plague as appeareth Not onely in this plague in the Text 〈…〉 25.6 〈◊〉 24.17 wherein all the Congregation â— were weeping and praying before the dore of the Tabernacle But in King b David's plague also where we see what his prayer was and the very words of it And in c Esai 38.3 Ezekia's plague who turned his face to the wall and prayâ—d unto GOD and his prayer is set downe GOD heard his prayer and healed him And for a generall rule d 1. King 8.37.38.39 If there be in the Land any pestilent disease Whatsoever plague whatsoever sicknesse it be the prayer and supplication in the Temple made by the people every man knowing the plague of his own heart God in heaven will heare it and remove his hand from afflicting them any further And it standeth with good reason For as the Aire is infected with noisome sents or smellâ— so the infection is removed by sweet odours or incense which Aaron did in the Plague put sweet odours in his Censer
Num 16 48. went betweene the living and the dead Now ther is a fit resemblance between Incense and Prayers f Psal. 141.2 Let my Prayer come before thy presence as the Incense And when the Priest was within burning Incense g Lu. 1.10 the people were without at their prayers And it is expressly said h Rev. 5.8 that the sweet odors were nothing els but the prayers of the Saints Prayer is good and that Phinees's prayer Phinees was a Priest 2 Phinees prayer as a Priest the sonne of Eleazar the Nephew of Aaron So as there is Vertue as in the prayer so in the person that did pray in Phinees himselfe As we know the Office of a Sergeant being to arrest the Office of a Notarie to make acts the act that is done by one of them is much more autenticall then that which is done by any common person So every Priest being taken from among men and ordeined for men Heb. 5.1 in things perteining to God that he may offer prayers the prayers he offereth he offereth out of his Office and so even in that respect there is caeteris paribus a more force and energie in them as comming from him whose Calling it is to offer them then in those that come from another whose Calling it is not so to doe To this end God saith to Abimelech Abraham is a Prophet and he shall pray for thee and thou shalt live So that the prayer of a Prophet Gen. 20.7 in that he is a Prophet is more effectuall And in the Law you shall finde it all along When men come to bring their sacrifice for their sinnes it is said the Priest shall make an attonement for them before the Lord and their sinnes shall be forgiven them And in the Prophetts we see plainly in time of distresse Ezekia sent unto the Prophet Esai to entreat him to lift up his prayer for the remnant that were left and so he did and was heard by God And in the New Testament Saint Iames's advise is In time of sicknesse to call for the Priests and they to pray over the partie and that Prayer shall worke his health and if he have committed sinnes they shall be forgiven him For where the Grace of prayer is and the Calling both they cannot but availe more then where no Calling is but the Grace alone The praier of Phinees and of Phinees standing What need be there any mention of Phinees's standing Was it not enough to say Phinees praied It skills not whither he sate or stood for praying it selfe was enough No we must not thinke the Holy Ghost sets down any thing that is super fluous Somwhat there is in that he stood Of Moses it is said before in this Psalme that he stood in the gap to turne away the wrath of God In Ieremie it is said 〈…〉 though Moses Sâ—muel stood before me So there is mention made of standing also And the Prophet himself puts God in mind that he stood before him to speake good for the people to turne away his wrath from them that is put God in minde of the very site of his body 〈…〉 For though God be a Spirit and so in Spirit to be worshipped yet inasmuch as he hath given us a body with that also are we to worship him to glorifie him in our body spirit 〈…〉 which both are God's to present or offer our bodies to God as a holy acceptable sacrifice in the reasonable service of him 〈…〉 And to present them decently For that also is required in the service of GOD. Now judge in your selves Is it comely to speake unto our betters sitting Sedentem orare extra disciplinam est saith Tertullian to pray sitting or sit praying is against the order of the Church The Church of GOD never had nor hath any such fashion All tendeth to this as Cyprian's advise is Etiam habitu corporis placere Deo even by our very gesture and the carriage of our body to behave our selves so as with it we may please GOD Vnreverent carelesse undevout behaviour pleaseth him not It is noted of the very Angels Iob. 1.6 Esai 6.2 Dan. 7.10 that they were standing before God If them it becomes if Phinees if Moses if Samuel and Ieremie it may well become us to learne our gesture of them Praier is available to appease God's wrath and so consequently to remove the Plague 〈…〉 But not prayer alone For though it abate the anger of God which is the first yet it goeth not high enough takes not away the second cause that is our inventions which are the cause of God's anger We see it plaine in Num. 25.6 they were all at praiers and Phinees among them 〈◊〉 25.7.8 he and the rest But yet the plague ceased not for all that till in the Verse following Phinees took his javelin wherwith in the very act of fornication he thrust them both through Zamri and his woman and then the plague was staied from the children of Israë For as praier referreth properly to anger so doth executing judgement to sinne or to our inventions the cause of it Praier then doth well but praier and doing justice both these togither jointly will doe it indeed And if you disjoine or separate them nothing will be done If we draw neere to GOD with our mouthes and honour him with our lipps it will not availe us if judgement be turned back or justice stand afarr of 〈…〉 There are two persons Both of them were in Phinees For as he was a Priest 〈…〉 so he was a Prince of his Tribe So then both these must ioyne togither as well the devotion of the Priest in praier which is his Office as the zeale of the Magistrate in executing Iudgement which is His. For Phinees the Priest must not onely stand up and pray but Moses the Magistrate also must stand in the gap to turne away the wrath of God that he destroy not the people No lesse he then Aaron with his golden Censer to run into the middst of the Congregation to make attonement for them when the plague is begun Moses he gave in charge for the executing of them that were joined to Baal-Peor Num. 25.4 Phinees he executed the charge Moses stood in the gap when he gave the sentence Phinees stood up when he did the execution And these two are a blessed conjunction One of them without the other may misse but both togither never faile For when Zamri was slaine and so when Rabshakeh perished and so when the incestuous Corinthian was excommunicated in all three the plague ceased But what if Moses give no charge what if Phinees doe no execution 3. By every man upon himselfe as oft it falleth out How then In that case every private man is to be Phinees to himselfe is not only to pray to God but to be wreaked do judgement 2. Cor. 2.11 1.