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
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.
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