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
confounded in the vast subiect of Gods mercy which like a deepe sea through which I cannot wade stops my passage so that here I can onely stand vpon the banck and cry with S. Paul O altitudo O the depth of his mercy In which deuout extasie I will end onely borrowing a short Gloria Patri and some sounds like those which environ the mercy Seat from the Prophet Dauids song of thanksgiuing My soule praise thou the Lord and forget not all his benefits which forgiueth all thy sinnes and healeth all thine infirmties which redeemeth thy life from the graue and crowneth thee with mercie and compassion To this glorious God full of compassion who crowneth vs here with mercy will crowne vs hereafter with glory be ascribed all honour and thanksgiuing for euer Amen DAVIDS STRAIT THE AFTER-NOONES SERMON VPON THE ACT SVNDAY Deliuered by IOHN KING Inceptor in Divinity one of the Praebendaries of Christ-church in Oxford PSAL. 71. 20. Thou which hast shewed me great and sore troubles shalt quicken mee againe c. DAVID'S STRAIT 2 Sam 24. 14. And Dauid said vnto Gad I am in a great strait Let vs fall now into the hand of the Lord for his mercies are great and let mee not fall into the hand of man THat Caution giuen heretofore by the Cryer to those that were to speak at Athens that they should presently fall to their matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Preface or Passion shall serue me for a Preface to to my ensuing discourse My subject being so full of straitnes if I would hold proportion with it will not giue me the libertie of a larger introduction Yet before I take the words asunder you must take along with you some Praecognita some presuppositions by which you may looke back from my Text to the beginning of this Chapter and haue therein a briefe Epitome of the History here contained Israel had againe provoked the Lord to anger notwithstanding his former chastisements for their sinnes Now sinne seldome goes without some punishment attending on it God was in their debt and againe his anger was kindled against them In this anger he permits Dauid their King to add his sinne to theirs and so to fill vp the measure and number of their transgressions by his own in numbring the people vnnecessarily and vnlawfully David commands and preuailes against Ioab and the Princes that gainesayed it at the first but afterwards lest they should loose his fauour they execute his commands His sinne was 9 moneths and odd dayes old before he saw it and the Lord let him see the deformitie of it at this growth by some visitation different from the great pestilence he afterwards offered him as some collect out of 1 Chron. 27. 24. wherevpon he recall'd Ioab he finished not the numbring because there fell wrath for it against Israel His owne heart hereupon smote him first he acknowledged his folly presently Gad his Seer was sent to let him know that God would also smite him for this follie yet with such a mercifull hand Dauid might conceiue it was rather for discipline then destruction and vpon as easie termes as might stād with his justice Strike he would yet so that Dauid should prescribe in what kinde whether by famine sword or pestilence And although these conditions seeme hard on man's part who is the delinquent because they are all rather to be avoided then chosen yet they are easie and moderate on God the Iudges part who needed not to haue giuen any at all Nay any one of them or all at once and thousands more he might without injustice haue inflicted Therefore Dauid thought himselfe mercifully dealt with and vpon his second wiser thoughts professeth as much in my text Dixit autem David ad Gad Coarctor c. The Text you see is Responsorie and the Speakers Dauid and Gad. Gad had deliuered his message and it was now Dauid's turne being instantly vrg'd to it to giue him an answere Here it is specified to whom and by whom and what it was So that you may consider here the Words of the Historian And Dauid said vnto Gad. and the Words of the Historie in the rest The words of him that compiled this booke and his words that are here recorded the words of King Dauid The former shew the connexion and the distinction of persons and the Forme onely these latter prefent vnto vs the Substance and matter of the Annals In the words of the Historian though they are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall make some short obseruations about the Persons of Dauid and Gad and some other circumstances In the words of the Historie which make vp Dauid's answere there is 1. His Deliberatiō I am in a great strait 2 His Resolution and this twofold Positiue Let vs fall now into the hand of the Lord with a Reason for His mercies are great Negatiue or Exclusiue and let mee not fall into the hand of man According to this order your patience and attention is desired First to the words of the Historian the Penman of the holy Ghost Dixit autem Dauid ad Gad. Dauid is here the Delinquent arraigned a little before v. 12. but by none of his glorious titles as they are giuen him in the precedent chap. v. 1. The anointed of the God of Iacob the sweet Psalmist of Israel c. But as the Lord instructed Gad Goe and say vnto Dauid plaine Dauid It was the King when he commanded Ioab to goe and number the people but it is now Dauid when he is convented and vnder discipline But whether we haue him by the title of the King we are sure it is the Person of the King And when Great ones sinne they commonly doe it according to the eminencie of their place with authority with a high hand In this particular the King would satisfie his curiositie that meerely in hauing the summe of the people taken Vt sciam that I may know the number of the people A knowledge vnfruitfull at the best and sauouring of infidelity also being he had a promise from the Lord that his people should be as the starres for number or the sands on the sea shore Yet he was so transported with this humor that say what Ioab and all the Captaines would the King's word preuailed Quod libet licet There needes no other warrant to justifie great Potentates bad actions but their will Barre them of this libertie or rather licentiousnes this were to streighten their Dominions For greatnes for the most part sweyes more with them then goodnes Therefore when at any time this goes to curbe or oppose that they will presently shake hands with virtue and banish out of their actions Optimus so they may but retaine Maximus in their titles Let a suit be neuer so vnjust yet if it be commenc'd in a great man's name it were his disgrace to take the foile in it In
man must not yeeld to though the Rack or other most exquisite torments should be vsed to extort his consent Therefore it was a noble resolution of one of the Princes of Condee to whom the French King Charles the 9th made this offer and bid him make his choice whether he would heare a Masse or suffer preseÌ„t death or perpetuall Imprisonment He was as suddaine as religious and zealous in his answere Primum Deo juuante nunquam eligam As to the first I detest the Idolatrous Masse and for the other 2. I leaue them and my selfe to the will of the King yet hope the Lord will order and dispose these also to the best With such courage did that mother happy in the number and constancie of her 7. children choose rather to vndergoe all torments then to prolong their liues by eating swines flesh And the feruent zeale of Shadrach Meshach and Abednego for the true and liuing Lord burn't within them so much hotter then the fierie fornace Nebuchadnezzar threatned them with that his golden image wanted worship from them and himselfe wanted their obedieÌ„ce in his vnlawfull commands Non oportet nos hâc de re respondere We are not carefull to answere thee in this matter For in all such cases we are to hold that principle out of which Peter and Iohn framed their answere to the Iewes Whether it be right in the sight of God to hearken vnto you more then vnto God iudge yee We may not hearken to men nor Angells nor suffer freinds to haue any interest in vs but with subordination to the Lawes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay we must not hearken to ourselues when our owne lusts would tempt vs and drawe vs away from the Lord though they whisper in our eares neuer so many apparant goods that may accrue vnto vs for our priuate ends and commodities But in these what strait can there be where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the broad way into which we should not so much as enter our foote our affections our sensitiue appetite which are the feet as it were and the inferior part of our soules There are some that put themselues vpon straits where there are none such as with those foolish Galatians are bewitched to make question of the well settled truth and to perplexe themselues whether they are in the truth or no and to call Father Lessius into consultation with them quae sides capessenda whether they should more safely liue still Protestants or be reconciled to the Church of Rome and dye Papists I may vse to them the words of Eliah vpon the like occasioÌ„ Vsque quò claudicatis How long halt yee betweene two opinions If the Lord be God follow him and follow him there where he is worshipped as God in spirit and truth without that will worship of carnall delightfull pompous ceremonies which through the eyes of the simpler sort steale away their hearts to beleeue any thing which is imposd vpon them Follow him there where he is still a God and nothing detracted or derogated froÌ„ him Where true Faith and good workes as the fruits of faith are preached yet no merit pleaded in either Where thou art taught that thou doest but thy duetie and receiuest aboue thy reward Where Christ's satisfaction is thought to be so full for the coâ—ering of all thy sinnes that it needes not to be peiced out with any of thiâ—e owne to help the scantines of it But on the other side if Baal be God or God be in that part of the Baalitish religion that teaches me to fall downe before stockes and stones that are so much my inferiours because insensible and my selfe in doing so degenerate and become as insensible as they or that teaches me to adore my aequals and fellow seruants Angels or Saints or that teaches me to nullifie him that is so much aboue me to eat my God nay to giue this priuiledge to a mouse that shal nibble at the SacrameÌ„tal bread to deface his Image there with my Canniball like teeth crucifying him as it were afresh againe to deface his Image in the King with a murtherous Assasinate's hand or buâ— a bloudâ—e and treacherous heart I say if God be in such superstition or rather sacrilege or such a seditious sect follow him there There is also another straine of strait-lac'd brethren that thinke the comelie garments of our Church are too full and flaring and come too neere the meretricious attire of the Whore of Babylon therefore they are in a strait whether they should reach their consciences so farre as to a conformity and subscription or suffer a proscription or suspension or deprivation to passe vpon them But Dauid did not vnnecessarily put himselfe vpon any such straites as these In things absolutelie euill or in things indifferent he might soone haue quitted himselfe of all distraction and anxietie of minde But here there was an ineuitable necessitie of choosing one of the three which were all mala poenae As the Angell tooke Balaâ—m in a narrow place where he could not turne to the right haÌ„d or the left But you will aske mee what choyce can be of those things of which there can be no desire And who euer hated himselfe so much that he should haue any inclination to vndergoe his punishment Here then must that Vulgar Maxime take place Emalis minimum If I must needes smart that which is least painâ—full is most welcome I would rather be chastised with whips then as Rehoboam threatned with scorpions And our great Master Aristotle could answere that the lighter and more tollerable euils compared with the greater haue the semblance and appearance of good and therefore may he the objects of election Plerumque genus mortis in alterius mortis consideratione levamen est So did Dauid in his resolution cast himselfe into the hands of the Lord rather then into the hands of men As thinking it his best and safest way For the Vulgar translation reades it comparatiuely Melius est vt incidam c. it is better for me to fall into the hand of the Lord c. Although he would by his good will haue escaped the hands of both Secondly these three punishments proposed to King Dauid howsoâ—uer no way pleasing to flesh bloud for no chastening for the present seemeth to be ioyous but grieuous saith the Apostle yet because they belonged to the discipline which the Lord vseth ouer men and were workes of his iustice therefore in themselues good and good for vs also whensoeuer the Lord inflicts any such vpon vs had we that good consideration of them which this Kingly Prophet else-where professeth Bonum mihi quia humiliatus It is good for me that I haue beene afflicted that I might learne thy statutes amongst which this is one Statutum omnibus semel mori It is a poenall statute enacted by that high court of Parliament which made
even to himselfe and his owue house He would not lay a greivous burden of punishment vpon his peoples shoulders as our Saviour taxes the Lawyers and himselfe not touchit with one of his fingers but submits himselfe to hold aequall proportion with the lowest of his people who partly drew it all vpon their heads And Iosephus is of opinion that for this reason he chose the Pestilence howsoeuer we haue another expressed in the Text from the Lords mercies Because had it beene a Famine he might haue made provision before hand against that Had it beene the Enemies invasion he might hauh secured himselfe in his Forts strong holds But the Plague is the Lords besome of destruction which may sweepe away the King as soone as the Peasant and therefore Incidamus Let vs fall I with the rest I exempt not my selfe from the common calamitie Yet their is a particle more which I may not omit It is good to see the bottome of a danger at the first and to know the continuance of it A long and lingring expectation of the worst that may befall perplexes more oftentimes then if it came vpon vs presently The shape of death represented to our phantasies is more terrible then the experience of it to the sense But when we know the heat of an affliction will be soone past over it addes comfort and courage and resolution to the patients who hope for release at the expiration of that short time It was King Davids discretion here since he could not resolue which was the most greivous to choose that which was least tedious He cast with himselfe that he had but three daies to reckon vpon for the furie of the pestilence wheras he must haue told many long and irksome houres in the seaven yeares famine or but the three monet'hs pursuite of his enimies and therefore he makes it his request to the Lord as the sonne of David hastens Iudas in his trecherous designe that he might instantly enter vpon his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs now fall into the hand of the Lord. Now presently without further delay And he had his wish for immediatly the Lord sent a pestilence vpon Israel from the morning that very morning in which Gad he had this conference even to the time appointed Which appointed time whither it were onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the morning till dinner time as the Septuagint render it and Theodoret and St. Ambrose follow that opinion or till the time of the continuall evening sacrifice so the Chaldee Paraphase explaines it and St. Hierome and other moderne interpreters or till the time that David sacrificed vpon Araunahs threshing flowre or till the whole three dayes in the letter of the Scripture were expired I may not stād to discusse But it is very probable that David was in hope by the reason he giues of his choyce Multae misericordiae Domini that the Lord in his great mercie might contract and shorten euen that short time of three dayes But before I come to recount those consolations and advantages which Dauid forecast by falling into the hand of the Lord I must explicate the terme what is meant here by the hand of the Lord. Some thinke that Dauid excepted onely against the Sword of the Enemie the hand of man and left it to the disposition of the Almighty to inflict either the Pestilence or Famine which come both more immediatly from the hand of the Lord. Or that he did determinately make choice of the Pestilence but in some other words which are not expressed in the text as if it could not be euinced sufficiētly out of the text yet that he must fixe vpō because the Prophet Gad vrg'd him still to a definite answere Choose thee one of them that I may doe it vnto thee So Tostatus inferres But some later Commentators could see a determinate choice of the Pestilence in the very Phrase of the hand of the Lord here vsed For in many other places of holy writ this is more peculiarly call'd the hand of the Lord. As Exod. 9. 3. Behold the Hand of the Lord is vpon thy cattell c. and v. 15. I will strech forth my hand that I may smite thee and thy people with Pestilence So also we finde it Ier. 21. 5. 6. I my selfe will fight against you manu extentâ with an out stretched hand and smite the inhabitants they shall die of a great Pestilence And thus doth the Prophet Habb describe the awfull Matie of God He had hornes comming out of his hand what were those Before him went the Pestilence and burning coales or burning diseases went forth at his feet Nay 1 Chron. 21. 12. there is a sword put into the hand of the Lord. Gladius Domini Pestilentia the Sword of the Lord euen the Pestilence For albeit all the creatures are as armes and instruments of vengeance in the hand of the Lord the starres in their courses fought against Sisera Fire came downe from heauen at Eliah's praiers the Earth swallowed vp Core and his complices Beares devoured the 42 children in Bethel that mock't Elisha yet where we cannot discerne the hand of nature nor the hand of man as in the Pestilence of which we cannot giue any naturall cause neither can humane counsailes or remedies preuent or remoue it and such was this here which after so strange a manner and in so short a space swept away so many thousands as Iosephus excellently describes it there we attribute it to a supreame spirituall and inuisible cause to the hand or sword of the Lord. As those Magicians before Pharaoh when their Art failed them in producing lice were forc'd to acknowledge Digitus Dei est hic Thus did Dauid make his choice of the Pestilence ageeable to that denunciation of the Lord where it is intimated that if they did not pay the halfe shekell there commanded at the taking the summe of the people there should come a plague vpon them And the Rabbins though it be but a fond and too subtile a conceite of theirs affirme that Gad prōpted Dauid to this particular choice and according to his ministeriall function help'd to extricate him out of his perplexity in that at the end of the praecedent verse where Gad bids him aduise and see what answere I shall returne In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar quod verbum from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deber which signifies the Pestilence and is the word vsed both before and after my text But without the helpe of such vaine curiosities Dauids refusall of the Famine and the Sword may be both implied in the negatiue part of his resolution non in manus hominum Because many times there may be a Famine caused by the helpe of man when neither the Heauens are made iron nor the Earth brasse vnto vs. As when the enemies set fire on the fruits
of the land which was Sampsons stratagem with foxes firebrandes to burne the Philistimes corne Or wheÌ„ they cut off the convoies block vp a beleaguered towne so that it cannot take in new prouisions which is the new militarie discipline of these times when by breaking the staff of bread and causing cleannes of teeth the enemies prevaile more then by their owne courage and force of armes Or else when in times of peace aud plentie our great Corne-masters will make a dearth by hoording vp their graine that they may the better enhance the price of it Suffering the bowells of the poore to be emptie while their store-houses are full and with a pittiles eye beholding their needy brethren whil'st they cannot but knowe that mise and ratts and other vermine revell in their garners There are other waies in which the hand of man may concurre to a famine Therefore David refusing those two vnder that phrase submits himselfe here to the Pestilence by submitting himselfe to the hand of the Lord. And of the Lord alone that he would visit immediatly without deputing or substituting any vnmercifull creatures to that worke of vengeance For he is facile and exorable slow to conceiue a wrath and loath to execute it when it is conceiued in rigor and strictnes For his mercies are great Which is the strong Inducement and Reason of Dauids choice to cast himselfe vpon the Lord. And obserue his emphaticall expressions He doth not say mercie but mercies in the plurall more then one Not few mercies but many mercies nor many litle but many and great mercies nor there a stoppe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very many in their number very great in their dimensions Nay they are not onely many and great but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very many great and tender mercies as the Septuagint well render the Originall Not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very bowells of motherly compassion for which the Evangelist's oftimes use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His mercies are extended according to the extension of all our miseries and elevated according to the elevation of our sinnes Be they neuer so many neuer so weightie yet the mercies of the Lord are ouer all his workes and ouer all those which we may most properly call our workes It is a high degree of mercie that although I haue offended in many things yet I might haue fallen into more and more foule transgressions had not his mercie restrain'd me It is an addition of mercie that the Lord who spared not the Angels which kept not their first estate but presently cast them downe from Heauen is long suffering towards me and expects my returne to him almost at mine owne leasure Non continebam à sceleribus tu á verberibus abstinebas He farther enlargeth his mercy when this long expectation and forbearance brings mee to repentance and that hee toucheth my heart with compunction and remorse Againe when his mercie leaues me not in an vnfruitfull repentance in the bitternesse of my soule buâ— accepts of it and seales vnto me the comfort of the remission of my sinnes Yet he followes this with another giuing me the power to amend my life and hereafter to walke more cautelously Nether are his mercies yet shortened but new euery morning nay euery moment minute in that he giues me constancie and perseuerance that I fall not into a recidiuation a relapse Lastly there is the height of mercy when he giues me a miserable sinner who am not worthy so much as to lift vp mine eyes to heauen an assured hope of obtaining heauen Here are seauen degrees of mercy like those seauen loauâ—s wherewith thousands were refreshed And I might with St Bernard gather vp many baskets full of the fragments of each of them But what heart can comprehend what discourse can containe those many very great and tender mercies that know no other bounds but aeternitie The mercie of the Lord is from everlasting to everlasting ab aeterno per praedestinationem in aeternum per glorificationem Great are the mercies of the Lord euen in his executions of Iustice 1 That he will at all shew vs so great a testimonie of his loue as to correct vs. Quos amo arguo That Ezech. 16. 42. I will be no more angry is an euident token of the Lords greatest anger Tunc magis irascitur cum noâ— irascitur Let fauour be shewed to the wicked hee will not learne righteousnes sayth the Prophet Isa. 26. 10. The presumptioÌ„ of impunity will breed impudence in sinning and that not stay till it haue brought in most fearefull impenitency Super omnem irammiseratio ista as St. Bernard exclames such forbearance such conniuence is beyond all vengeance Let then this mercy of the Lord first shew it selfe that he will be pleased to disciplinate and correct vs and not leave vs to our owne corrupt imaginations not giue vs ouer to the inuentions of our owne hearts and in the second place he will not forget to be a Father of mercies towards vs in the measure of his corrections It is a fearefull thing indeede to fall into the hand of the Lord but it is then onely when his left hand of Clemencie doth not know what his right hand of iustice and seuerity purposeth to inflict But such iustice without mercy onely attendes those that haue reiected and conteâ—ned both Otherwise there is euer a hand of mercie either ready to stay the hand of the Lords seuerity towards the paenitent as the Angell held Abrahams hand when he was striking or at the least to breake the force of the blowes to moderate and temper them according to our patience As the Prophet Habbakuk makes it his petition In wrath remember mercy so our last translation hath it but the vulgar makes it a confident perswasion Cum iratus fueris misericordiae recordaberis Indeede wee haue Gods owne word nay his oath for it as Dauid had Once haue I sworne by my holinesse that I will not lye vnto Dauid If his children forsake my law I will visit their iniquity with the rod with stripes but it shall be In Plagâ—s filiorum hominum with no more cruell stripes then humane infirmitie can beare as we read the same promise repeated Misericordiam autem non auferam Neuerthelesse my mercy louing kindnesse shall not depart from them Behold then what consolations Dauid had in the many mercies of the Lord the same are still stretched out ouer vs if as he was a maÌ„ after Gods heart we be after Dauids What euer calamitie or pressure be vpon vs we must keepe holy Iobs aequanimitie and good temper to receiue evill as well as good from the hand of the Lord. But when the visitation is particularly discerned to be the Plague as Dauid here desired when we see that the hand of the Lord is vpon those houses
tongue It is a shop an armorie of hurtfull instruments There are swords and arrowes and razours and poyson of Aspes He that detracts or backbites kills three at once himselfe his auditors that credit his false calumnies and their good names who are traduced Libels and that late new way of reducing the most serious matters to ridiculous Ballads and Rimes are the issues of the power of man's tongue Facilè volant non facile violant Their words are light of wing but deepely wounding And if the power of man's tongue be so pernicious much more then shall I desire not to fall into the hand or power of man in his executions His hatred is immortall his reuenge barbarous and not only cruell but full of opprobrious insultations As I haue read of an Italian whose malice was like the Elephant ten yeares in bringing forth and see the monstrous birth Hee fained a reconciliation with that party that had offended him Takes advantage of his credulous simplicitie and when he had him at his mercie promiseth to spare his life if he wou'd renounce his Faith and deny his God This was no sooner yeelded to but lest that word might be recall'd he makes it his last word and glories of the sweetnes of this reuenge that he had taken it both vpon body and soule Neither doth the hand of mâ—n extend it selfe only to the persons of men but proceedes farther to lay waste whole countries to pervert whole sates and common-wealths to demolish amongst other houses the houses of God to deface Religion And this was it which Dauid here feared lest the enemies might take the Arke of the Lord as formerly they had often done and so interrupt the seruice and worship due vnto his holy Name therefore not into the hand of man Simeon and Levi brethren and instruments of crueltie In their anger they slew a man and digged downe a wall that is the Scribes and Priests being of both those Tribes slew the Man Christ Iesus and digged downe the walls of that Temple which he promised to build vp in three dayes And againe Simeon and Levi Iesuited Lay-men and Iesuiticall Priests sworne brethren in that diuelish conspiracy of the Powder-plot They slew a man 2 Christ an anointed of the Lord in their designe and attempt at least and not onely the head but the representatiue body of this whole land They digged downe a wall too and digged deepe to hide their counsailes from the Lord. Cursed be their anger for it was fierce But blessed be the God of Iacob that defeated their anger Lâ—â—vs neuer fall into the barbarous hands of such men such vnfortunate gentlemeÌ„ as they are termed by soeÌ„ of their adhaereÌ„ts Vnfortunate in nothing but that they gaue not the blowe Nor into the more mercilesse hands of such men who can slay a man after he is dead and kill him in his Faith Make him a 〈…〉 Reneg ado an Apostate a miraculous Proselyte a Conuert in the graue So that it is not without reason that the Preacher after long search and diligent enquiry returnes this verdict One man amongst a thousand haue I found but a woman among all those haue I not found There is then neither man nor woman not any of all mankinde of either sexe in whose hands I may â—â—cnrely trust my selfe but in the hands of that One man who knew no sinne yet was made man nay sinne for me nay for vs all His hands were stretched out vpon the crosse to receiue vs his hands are still open to receiue our prayers and to offer them vp to his Father on our behalfes and himselfe readie at the right hand of his Father to make intercession for vs that his hand may be stayed which is against vs. We are already in Araunahs threshing floore vnder the flail vnder the rod and heavy visitation of the Lord. Here then erect an Altar and praepare a Sacrifice If they be not ready we neede not be at any greater expense to purchase them then our Praiers Deus providebit God must and will provide himselfe a sacrifice Nay Prouidit I presume he hath prouided both And that not Araunah as a King but the King of Kings hath furnisht vs with that which cost vs nothing of our owne Hearts for Altars and I doubt not contrite hearts for Sacrifices Sacrificia Domini Spiritus contribulatus which he will not nay which he cannot despise We haue the Place the Altar the Sacrifice the Priest What remaines then but that we should with our Kingly Prophet Dauid First offer vp our burnt offerings the incense of our prayers and supplications with feruent deuotion and pray that they may be accepted in that propitiatorie sacrifice Christ Iesus and next our Peace offerings our prayses and thanksgiuings when we shall perceiue that the Lord is entreated for the Land by our Prayers and Fastings and the Plague with all other his visitations stayed in our Israel He heare vs in that name aboue all names of his blessed sonne Iesus Christ in whom he is well pleased To which Father and Sonne with the holy Spirit God aeternall be ascribed all honour and power by the whole Quire of Angels and Men now and euer Amen FINIS I said Aug. Serm. 5. de verb Dâ—â— Ibid. Marlorat Lâ—rinâ—â— Ambros. offic lib. 1 cap. 3. Aug. in Psal. 32. I will confesse Heb. 12. 1. Psal. 33. Lament 1. 12. Zach. 5. 7. verse 3. Aug. in Psal. 32. 3. Ambrosius Origen Cassand Consult art 11. a Iuvenal b Sed quid faciet Confessâ—r cùm interrogatur de peâ—cato quod au dierit in confessione an possit dicere se nescire Respond Seâ—cundum omnes quod sic Sed quid si cogatâ—r iurare Dico quod potest debet iâ—rare se â—â—scire quia intelligitur sâ— nesciro extra confessionem sic 〈…〉 Sed fac quod iudex vel prealatus ex â—â—alitiâ exigat à me 〈…〉 an sciam in confessione Respond quod coactus inret se nescire in confessione quia intelligitur se â—escire ad revâ—lâ—ndum aut taliter quod â—ossit dicere 〈◊〉 saeramen Artic 184 Pag 96. b. Psal. 19. 12. Lorinus com in Psal. 32. Ad sentent lib. 4. quest 17. distinct 3. Ia. 5. 16. Bullinger Decâ—d 4. ser. 2. de â—â—â—â—tent Mat. 8. 4. Iohn 20. 21. Hieron in Mat. 16. 19. Pet. Lombard lib. 4. Dist. 18. Loco citato Richardus â Sancto victore de Clauibus Cap. 7. Cassand Consult Act. 11 â—spsn Aug. Ser. 8. de Verb. Dom 1 Cor. 11. 31. Dorâ—tâ—â—us Doctrin 7. Esay 43. 26. Origen Homil. 3. in Leuit. Id. Aug. in Psal. 29. Sinnes Iuvenal Ecclesiast 10. 20. Gen. 4. 10. Ierem. 20. 27. Habac. 2. 10. Nilâ—â— Martyr Paraenes 199. Basil. 〈…〉 de Quadragâ—s Their plurality Sinnes Act. 5. 3. 〈◊〉 Dorotheus doctrin 7. Vers. 5. Psa. 61. 9. Marlorat Esa. 1. 18. Ioh. 18. 1. Aug. citat à Biel Lest. 72. de Missâ Bibliâ—th Parum Gra Lat. To. 1. Ecclesiastic 19. 1. Senee My sinnes Gen. 3. 12. Lect. 72. de Missâ Psal. 51. 4. Fulgâ—â—â— Vnto the Lord. Concil Trident. Sess. 4. â—â—n 5. Homil. 4. de Lazaro Chrysostâ—m ib. 2 Part. Thou forgauest Marâ— 2. 7. 2 Thess. 2. 4. 2 Pet. 3. 9. Psal. 86. 15. Mat. 24. 38. Gen. 9. 15. Gen. 18. Ion. 3. 4. Psal. 95. 10. Ambros 1 King 19 9. Esa. 65. 24. 2 Sam. 12. 13. The iniquiry of my sin Marlorat Bernard Psal. 130. 7. 2 Sam. 12. 14. Euthymius in Psal. 32. 1 Cor. 15. 55. 2 King 2. â—1 1 Ioh. 1. 9. Chaldâ—â— Paraphras Psal. 103. 2. 3. 4. V. â— Connexion V. 1. Diuision Subdivision 1. Generall part The words of the Historian V. 2. Sen. l. 3. de irâ c. 4. 1 King 21. 7. Beâ—â— 1 King 14. 16. Hieron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. pro Christian. Iuv. Ro. 5. 14. V. 15. Isa. 3. 4. Iob 34. 30. Resp. 138. ad Orthodox Ezek. 18. Greg. 〈◊〉 li. 25. cap. 14. Iust. Mar. ibid. Ver. 17. Ver. 11. Amos. 6. 4. Ver. 10. Ps 6. 6. Isa. 3. 8. Ion. 3. 4 Gen. 18. 17. 1. Chron. 21. 16. Mar. 3. 17. Act. 4. 36. Gal. 3 24. Ps. 141. 5. Iam. 3. 2. Num. 14. 13. 1 King 13. 33. Iud. 17. 2 Cor. 7. 11. 1 King 18. 17. 1 King 22. 72. Ps. 144. 5. 2 Generall 〈…〉 1. Sam. 20. Ier. 34. 17. L. de animâ—â— 4. Phil. 1. 23. Sen. Eccles. 12. 12. Macc 7. Dan. 3 16. Act. 4. 19. Matt. 7. 13. Gal. 3. 1. King 8. 21. Num. 23. 26. 1. King 12. 11. Greg. L. 8. ep cap 41. Hebr. 12. 11. Ps 119. 71. Hebr. 9. 27. Ro 6. 23. Reu. 9. 8. Ro. 2. 9. Mat. 7. 14. Ps 90. 15. Rev. 21. 4. Ps. 126. 6. Hos. 2. 6. 2. Sam. 11. Aug. in Ps. 50. 1. King 15. 5. 2. Cor. 4. 8. Dauids RESOLVTION 1 Positiue 2. King 4. Prou. 13. 28. Lu. 11. 46. Ioh. 13. 27. Ver. 15. Qu. 37. in 2 Reg. In Psal. 37. V. 12. 13. Hab 3. 4. Iud. 5. 20. 7º Antiq c. 10 Exod. 8. 19. Exod. 30. 12. Reason of Dav. choyce Ps. 145. 9. Berâ— de 7. Paniâ— sâ—r 2. Rom. 2. 4. Lam. 3. 23. Mat. 15. 32. Loco citaâ— Psal. 103. 17. Reu. 3. 19. Bern in Cant. Serm. 42. Heb. 10. 31. Habb 3. 2. Psal. 89. 32. 2 Sam. 7. 14. Iud. 14. Ps. 91. Rom. 8. Ro 8. Greg. ep Lib. 8. c. 41. Ps. 91. Iob 13. 15. Luc. 21 17. Iam. 5. 13. Iob 18. 14 Ro. 8. 34. Ps. 31. 4. Negatiue part of Resolution Ps. 52. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 15. 1. Cor. 15. 32. Plutarch Prou. 18. 21. Bern Bichteri Axiâ—â— Polit Gen. 49. 5. Iohn 2. 19. Isa. 19. 15. Eccles. 7. 28. Ps. 51. 17. V. 25.
yee beare his owne burden Did not the hand of the Lord finde him out as well as the people If wee beleeue Greg and Iust. Martyr hee had his share of punishment though in another kind Ira saeviens quae corporaliter populum perculit rectorem quoque populi intimo cordis dolore prostravit The people were stricken outwardly with the Pestilence the King inwardly with sorrow that his transgression should draw after it the losse of so many subiects * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Kingdome must needes be much shaken where the number of the subiects is shortened and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Else King David would never haue wished somuch hurt to those to neere him Let thine hand be against me against my Fathers house But this diminution of the people might bee more tolerable to King David because it came not vpon him as a theife in the night suddainely without any praemonition The Lord sent one of his Prophets rising vp early to giue him notice of his purpose And David was early vp also either to goe to heare the word of the Lord or to haue it come home to him For when David was vp in the morning instructions came from the Lord to Gad to repaire to him A thing it seemes not so rare in those daies as now for great Personages to rise early especially vpon such an occasion to heare a Prophet or a Preacher This were fitt for meaner soules but Great ones will keepe their state towards God himselfe They lie vpon beds of Ivorie and stretch them selues vpon their couches and that even till No one day many times not with fewer sinnes then David but with smaller sense of them with greater securitie and therefore the greater danger The gentle voice of a prophet will not be sufficient to rowse or starâ—â—e such from their ease but it must bee the voice of thunder and then perhaps they would be glad with Caligula to leaue their beds and creepe vnder them for affrightment It is likely David slept but little that night For he had within him the alarme of a troubled conscience still beating Percussit cor David eum He punished himselfe with numbring the houres or rather the foure watches of the night for his numbring the people And we may beleeue that this night among the rest he watered his couch with teares and spent the better part of it in meditations and confessions of his folly Then and not til then when he had his eyes thus open vpoÌ„ his own transgressions was his Seer the Prophet Gad sent in the morning which is an argument of the Lords singular benignity who vseth not to send his Prophets but either to invite sinners to repentance or to confirme them that haue begunne it as Dauid here did in so good and acceptable a worke And for what are his denunciations and threatnings added to his messages but to sett an edge as it were vpon our turning to him to be as prickes and goades to make vs the more eager to desire that wee may decline them Thus was Isaiah sent to King Hezekiah to bid him set his house in order Thus also was Ionah sent to Nineveh Yet 40 daies and Niniveh shall be ouerthrown And in my Text that I may not multiplie examples Gad vnto David That Avenger beares no hostile mind who giues warning to his Aduersarie where and how he intendes to wound him And that partie must be very negligent of his owne safetie who laboures not either to guard or to prevent the blowe hee sees comming The Lord therefore herein dealt with David and David made that good vse of a praemonition as sometime he did with Abraham when he intended to destroy Sodom shall I hide from Abraham that thing which I doe to the end that Abraham might make intercession for Sodom and Dauid for himselfe and his people as we reade both of them did and we may goe and doe the like For this farther favour holy David found in the sight of the Lord that hee sent the same prophet the second time who at the first was a messenger of death to be a director and a counsailor to him and the paenitent Elders who were clad in sackcloth and fell vpon their faces what course they should take to stay the hand of the Angell from striking and to stopp the iawes of death It was Gad which came to him both times To shew that he who is the minister of the Law should be the minister of the Gospell also as he breakes so he should bind vp againe An observation which I make the rather against those indiscrete Teachers that speak still froÌ„ mount Sinai in thunder lightening not at all from mount Sion in the mild tones of mercy They are like those Boanerges sonnes of thunder calling downe fire from heauen and calling it vpp from hell too to affright distressed consciences but they haue no portion of the spirit of Barnabas to be the sonnes of consolation Thus are they farre more terrible Instructers then the Law itselfe For Lex paedagogus ad Christum But these bring not their Auditors so farre on their way They only shewe the Law holding out the rod vnto them as their adversarie but they shew not how they must agree with this adversarie in the way that is in Chrst who hath stil'd himselfe the way the mediating way betweene God and men who hath taken away the curse of the Law But there is another extreme as much to be avoyded by those that will take the prophet Gad for their patterne As they may not powre into wounded consciences altogether vineger so ought they not to vse nothing but oyle to smooth and supple That same oleum impinguans caput pretious oyle that breakes the head is farre more dangerous then the friendly smiting of the righteous by reproofe And that pretious oyle of palpable flatterie or silent conniuence is too often vsed to the hurt of those that are the heads of the people But Gad was armed from aboue with boldnes and feared oâ— the face of the best man to acquaint him with the worst of his message He durst come home to the King's bed-chamber and tell him that which might make his eares tingle And happy are those Princes and Nobles before whom such Prophets dare discharge that part of their thanklesse office Gad was said to be Davids Seer because he saw that which was hidden from David till he revealed it to him Kings in their affaires of state are forc'd to see many things through other mens eies but in their spirituall state they haue more need of their Seers eyes by which they may looke vpon both their sinnes and punishments Now Davids Seer was no other then Davids Chaplaine saith Pet. Martyr but of a farre different straine from those Trencher Chaplaines of Great men in our times whose office consists chiefly in reading prayers and
saying grace As for their preaching vnles they speake placentia they were better â—eepe in their words Their Patrones haue a curbe for their mouthes by which they are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule both their tongues and their whole bodies And as Balaam said to Balak They can not goe beyond the commandement of their Lords to doe either good or euill after their owne mindes but must only speake what they haue put into their mouthes If they exceed this commission they must expect no other then to be degraded from the honour of sitting at the lower end of the Table But there are enough of Ieroboams Preist's of the lowest of the people that will be ready enough to take their roomes Many a Micah gets him such a Leuite but I am sory so many such Levites to the disgrace of our Ministerie and Vniuersities are to be found for ten shekels of silver by the yeare a suit of apparell and his victualls and then vaunts as Micah did Now know I that the Lord will doe me good seeing I haue a Levâ—te in my house But such a Seer as Gad that knowes the dignitie of his office and discharges the duty of it boldly and freely shall stay for praeferment till he hath learn'd better maÌ„ners then to tell his betters any thing they would be loath to heaâ—e Yet King David here kept a better temper towards his Seer It was but a harsh message that Gad brought him you haue your choyce of sword pestilence or famine all so full of horrour that they might seeme not onely to perplex but withall to exasperate David against his person that was to conuey such an vnwelâ—come option as we vse to maligne a Bayâ—iue that serues vs with a sub paenâ or other citation to the barre But the King laid his owne guiâ—tines against the Prophets words and his godly sorrow for his errour wrought in him St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation and reuenge against himselfe not against the Prophet Therefore he neither excuses nor extenâ—ates nor justifies his fault nor falls fowle vpon Gad as Ahab did vpon Eliah Art thou he that troublest Israel nor puts him in durance to try whether his words would come to passe as the same Ahab vsed the Prophet Michaiah But contrary to the ordinary deportment of those that are faultie who are commonly Monitoribus asperi the Mountaines and high ones especially that will smoake and reaâ—e and fret fume when they are toucht neere the quicke Tange montes fumigabunt It is onely Dixit David ad Gad. Dauid said and he said mildly he did not storme nor sweare nor raue and he said to the purpose to the matter that was in hand punctually and precisely in answere to that which Gad proposed before Coarctor c. Iam in a great strait And so are we fallen vpon my 2d Generall The words of the Historie iâ— selfe and theâ—ein First David's Deliberation Iam in a great strait This straitning proceeded from Gads propâ—saâ—â— in the precedent verse One of the 3. must come but it was in Davids choyce Either 7. yeares famine or 3. moneths flight in persecution or 3. dayes the fury of the Pestilence These are the 3. chain'd iudgements of the Lord that goe for the most part link't together in the holy Scripture They are his 3. arrowes which he vsually drawes out of his quiuer to shoote at the children of men like those 3. which Ionathan shot to be Hieroglyphikes to David of his safetie or danger But we will take no warning neither by those he hath shot beyond vs in the times past nor by those that fall short of vs in neighbouring countries nay scarcely now when they euen hit vs and sticke in our owne borders and bosomes Thus you shall finde them joyn'd like inseparable companions in a league of vengeance as it were Ye would not proclaime a liberty euery one to his brother saith the Lord. Therefore behold I proclaime a liberty for you to the Sword to the Pestilence and to the Famine So also Ier. 29. 17. and many places of that Prophecie and Ezech 14. 21. These are 3. of those which the Lord cals there Quatuor iudicia pessima his 4. sore iudgements and Tertull calls them Tonsuras insolescentis generis humani lopping pruning of proud mankind that it growe not too ranke Had David bin confin'd in his choyce onely to one of these it had beene no election They are but mock-elections or rather approbations onely when Titius is absolutely design'd to such or such a place yet vnder colour the choice is devolued vpon Sempronius and his associates in whose power it is not left to refuse There must be somewhat taken and somewhat left which cannot be in vnity but necessarily requires variety of 2. at the least Yet such was the variety here presented to David all euills of punishment all harbingers for death but vnder diuerse shapes all distastfull to flesh and bloud that it wonderfully poses and puzzles him vpon which he should determine And variety of objects distracts euen in good things We haue St Paules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strait betweene two and which to choose he knew not He saw it was so happy for his owne good to be with Christ yet so needfull for the good of others to haue his dissolution differd We may commonly obserue there are the worst stomacks at the best furnisht tables When it is Coena dubia the Guests knowe not what to tast first and so omit all hauing full eies but empty panches Thus also are many Students more pos'd with the multitude of bookes then the difficultie of their matter The Authors of Methode are so numerous that they become to some the Authors of Confusion who cannot discerne amongst so many pathes what tract is best to follow It was therefore a iudicious obseruation of a graue professour though it may seeme a Paradoxe in our Vniversities that our rich Libraries made but meane Scholars Vpon this ground because either out of their greedines of knowledge and inconstant curiositie they will tast of all Authors and digest none for varia lectio delectat certa prodest or oppressed with such variety because much reading is wearines to the flesh and they thinke it too long a taske for so short a life to turne ouer so much as the Indexes of all they growe oscitant will peruse none This is like the turning off a Greyhound at the whole Heard where his game is so plentifull and he hath so many in chase that he pinches none Now where there is variety but all are mala culpae the diuerse waies on the right hand and the left that lead to destruction the number may admit of election but not the matter Though all sinnes be not aequall yet all are aequally to be avoyded and declined For there are some things of that nature that a
magnis magnae fortunae bonis ponunt vltionem No Court of iustice but shall ring of his iniustice and whatsoeuer his reputation be with God what cares he so he may but keep his reputation amongst men The ground of all is this Those Mighties of the earth that harbour an vnmastered Appetite an vnrulie will in their bosomes and are wedded to it vnlesse they haue from aboue a speciall restraining and directing Grace shall euer finde it suggesting to them as Iezebel to her husband Ahab when he was sad because he might not haue Naboth's vineyard Dost thou now gouerne Israel Arise and be merry I will giue thee the vineyard And she carried it with the Kings letter and seale though the lines were like Draco's Lawes written in Naboth's bloud But doe the sinnes of Princes keepe within their owne private threshold's It were well iâ— so Nay they are of a diffusiue and spreading nature to the hurt of others also either by Imitation or Imputation How by Imitation is evident enough Quo grandius nomen eo grandius scandalum The vices of Rulers are made the rules of vices to inferiors And as they are soonest discerned in eminent persons so are they soonest followed from their examples Plato's crumâ—-shoulder and Aristotles lisping and Portiusâ—Latro's sallow complexion made sects of their imperfections as wel as their opinions And neuer was there a wider gate set open to all villanie then when Iupiter Mercurie and Venus and the rest of that rabble of Heathen Gods were made the Authors and Actors of wickednes The Romanists are but litle behinde the HeatheÌ„s in some of their Canoniz'd Saints And if stabbing massacring blowing vp and the like vertues for which they are deified bring to Heauen the Lord keepe vs all from that Heauen which these deserue Did not these Politicians perceiue that many times the persons of men haue a greater attractiue vertue to their superstition then their strongest perswasions they would not so often attempt to raise vp children to their Father the Pope out of our deceased Orthodox Prelates Professors of best note They would certainly ere this haue recall'd that Lying Legacy Legatum Peregrè missum mentiendi causâ which of late the envious man sowed vpon stall's and shop-boardes in this place and elsewhere in gardens and orchards whil'st men slept But the Authour hath long since bequeathed himselfe with his Legacie to notable Imposture and frontles Impudence In which I leaue him who I presume made that the Motiue to set forth his Motiues in an assumed person and name as well knowing that the greatnes of Ieroboams place makes his name draw a long traine after it when he is mention'd in the holy Scripture Ieroboam who did sinne and who made Israel to sinne Neither doth this observation hold onely in the highest Offices but also in the highest Graces A Pagan life may suit well with a Pagan profession but sub nomine Christiano vitam agere Gentilem If the life and actions of a Pagan lurke vnder the maske and visor of a Christian name the bad example may possesse very many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iustine Martyr from the Heathens owne mouthes and therefore goodnes was expected from the very name Let them looke to answere for it that answere not that name Among Christians also the sinnes of the Clergie doe farre sooner and more dangerously infect then the same in the Laitie And their offences are reckoned according to the measure of the Sanctuary double to the ordinary account so shall their punishments be too Onely in paying Tithes that double honour due to them which the Apostle speakes of men are content to reduce to single pay To both I say onely this majus peccatum habent And I would we did not giue the occasion I would it were not too justly taken vp by way of complaint that Holy Orders of the Church and Degrees of the Schooles do too often invest many who are more guiltie of being Corrupters then Leaders vnles it be in the worst sense such as the Pharisees were blinde Leaders of the blinde and both fall into the pit a Taverne or a Tap-house May we not feare that these are the last and worst times when some that should be the Heads of the people are become the worst Members We haue lost the distinction of Degrees since there hath bin brought in a Confusion of ill Manners And the highest Graduat's are scarcely to be discerned by any other Habit then a Habit of vice that dares obtrude and iustifie to the face of Authority the most malapert misdemeanour because it is facinus maioris Abollae Mistake me not I defile not my owne nest but would let strangers knowe for I am not ignorant how we are taxed abroad if any such rowst amoÌ„gst vs they are not of vs. But I haue stoup't to those that are farre inferior to King David yet to such as haue sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the similitude of his trangression not for the matter of it but the danger Though some may aske what danger here from this particular sinne of King David who was moued by it to doe the like But say nothing were to be feared from the Imitation of this his offence there was eminent perill from the Imputation of it to no lesse then 70000. men that partly for this were cut off by the sword of the Lord even the Pestilence So true is that of the Poets oftentimes Delirant Reges plectuntur Achivi It is not the least punishment to a common-wealth when Princes and Rulers transgresse the Royall Lawe They neither stand nor fall to themselues alone I will giue children to be their Princes saith the Lord by way of commination vpon Iudah Ierusalem Such a child was David here who in his old age did childishly and the people smarted for it Facit regnare hominem Hypocritam propter peccata populi So the Vulgar read it Our last English with a litle difference That the Hypocrite raigne not least the people be ensnared Both looke one way that the subjects haue the worst it wheÌ„ the goâ—ernors are bad which the Lord sets ouer them Neither are the waies of the Lord herein vnaequall to inflict any thing vpon the members of a Politique body though the Head were in fault more then if the Iudge should doe wrong in making the back pay for the theft which the hand committed It is Iust Martyrs comparison such a vnion there is betweene the Prince and the people What euill the people of Israel had here done it will not much profit vs to know but in the generall this we may be assured of The Soule that sinneth it shall dye God strikes not an innocent partie and therfore we must be perswaded with St Aug whensoeuer and how soever he visits occulta esse Possunt iudicia dei iniusta nunquam As for King David did hee not thinke