〈◊〉 〈◊〉 〈◊〉 And because he would be sure not to be vnderstoood here short of his meaning he puts sinnes in the plurall which enwraps all greater and lesser For so Marlorat in his Ecclesiasticall Exposition renders the word Praevaricationes Praeuarications which are not onely facts of malice but collusions too and may containe our intended sinnes as well as committed For so he explicates himselfe Dauid eoram Deo se sistens sensus omnes suos effudit Wilt not thou confesse thy riots as well as thy Murthers the pollution of thy thoughts as well as of thy Actions Christ thy Sauiour suffered for both he bled for both Though thy great sinnes opened the wide Riuer in his side and the curreÌ„ts in his hands and feete thy smallest sinnes scracht him in the thornes which he wore vpon his head or at least opened a Pore in his sacred Bodie For how knowest thou but that as he bled for thy crimson sinnes as Esay calls them through those larger wounds so he sweat bloud for the sinnes of thy thoughts that as he suffered for thy great offences vpon the Crosse so he suffered for thy lesser crimes in the Garden that as he did vndergoe a publique passion for the one so he had an antepassion for the other in his Agony that as for thy foulest transgressions he became a red Sea a true Iordan a sanguine Riuer the head of which streame began at Mount Caluary So before his Ascent thither in a lower place not farre from the Brooke Cedron he suffered his body to become a Marish when for thy sake the bloud wept out at euery Pore Take heed therefore how thou vnderratest any sinne since in the Inuentory of thy Sauiours passion they were all rated He dyed for all And do not neglect those faults which are the smallest in thy Catalogue For euen that sinne which whispers now and is only peccatum susurrans carried about in a still report and in the common fame wounds and traduces thee but closelie will in a litle time become Peccatum clamans a shrill and crying sinne That which is now a Grane in weight may proue a Pound and that which was but a single fault at first by an vnblest faecundity may multiply into Sinnes For culpa culpaÌ„ excutit one sinne is strooke out of another like sparkes they conuey fire one to the other Doe not suffer therefore the Embers of sinne any loose thoughts or vitious Imaginations to lurke within thy bosome least at length those subterraneous fires breake out like Aetâ—â— and burne thee in their hot Flames Minutae guttae pluuiae nonne flumina implent domos deijciunt Thou seest the raine which causes the land floud at first onely distills in small drops take heed then how thou lettest any vice drop in vpon thy senses If a temptation insinuate into thine eares or onely beat in at the casements of thy eyes those litle flawes those cranies if not stopt betimes will make way for the ruine of the whole Fabrâ—ke Marcus Eremita excellently saies that Sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a subtile net consisting of many foulds which if not warily avoided will entangle the whole body Whensoeuer therefore that Fowler whose taske hath bin to ensnare soules offers his Net at thee seekes to fasten a small sinne vpon thee quit thy selfe betimes by a Repentance and in a true confession discharge thy selfe of all thou knowest euen to thy smallest trespasse Remembring that wise saying in Ecclesiasticus Qui spernit modica paulatìm decidet he that contemnes small faults shall fall insensiblie And to make this confession of thine more perfect as thou acknowledgest the Offence so acknowledge the Offender Qui rem non tacuerit non tacebit authorem If thou confesse the Fact and yet deny the Author say thou hast sinned but blame some others as an Occasion or Accessory to thy sinne thou do'st not then accuse thy selfe but endite another thou do'st not make a just confession but by a Recrimination seeke to excuse thy selfe Dauid here makes no such 〈◊〉 or faint confession He doth not say onely what was done but who did it coÌ„fesses a Propriâ—ty makes title to those sins My sins We are all naturally prone to transfer our sins vpon others Adam cries The woman which thou gauest me And Gabriel Biel mentions some that vsed to blame the Planets which raigned at their Natiuities for the sinnes vnto which they were enclined If they had ill dispositions Satarne was in fault if they were Theeues Mercurie made them so if incontinent and amorous Venus was to be blam'd not they A folly worthy of no refutation but laughter did I not see it possessed some in that high nature that they do not onely accuse the Influences of Heauen but pronounce God himselfe who gaue motion to those starres as the Author of their sinne Most strange and fearefull illusion that any should imagine God a Plotter for Damnation that he should combine with the Deuill to sâ—pplant soules that he should make a Prison and then make Offenders for that prison that he should build a Hell and cause men to sin that they might be condemned vnto that place of Torment O farre be the thought of this from our hearts Let God be glorified and all men reputed blasphemous Lyars that speake or imagine thus Let vs say with the Psalmist I haue sinned and I alone and in these words acknowledge I will confesse against myselfe those sinnes which I haue committed against thee resting vpon that excellent conclusion of Fulgentius Non potest esse illius Author cujas est 〈◊〉 It is impossible that God should be an Agent in sinne whose office is to avenge sinne and to punish the sinner For if thou say or thinke otherwise thou wilt proue a deuill to thy God slander and accuse him to his face of sinne who is the Confessor to receiue the acknowledgement of thy sinne The Lord. I said I will confesse my sinnes vnto the Lord. We take a liberty to tell God those things which for shame we dare not communicate vnto men Multi quod scire homineÌ„ nolunt Deâ— mirrant saith Seneca He spake in the worst sense 't is true in the best We need not be ashamed to discouer our selues our Actions our Thoughts to God who as he delights not in the death of a sinner so neither glories he in the shame of a sinner When we shrift our selues to men we aduenture our credits vpon their secrecy and confesse to our owne disadvantage since it is in their power to betray vs. If the Conclaue of Cardinals would haue suffered S. Chrysostomes Cauear to haue bin entered amongst them they neuer would in the Laterane Councill haue decreed a necessity of Auricular Confession nor in the Trent Councill haue established that former Decree Take heed how thou tellest thy defects to a man saith Chrysostom least he cast
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.
'T is the heauiest calamity man can suffer vnder Iniquitates meae grauatae sunt super me cryes the Psalmist Mine iniquities ouer-burden me Our blessed Sauiour was so sensible of this weight that in his fearefull conflict in the garden he profest His soule was heauy vnto death They were our sinnes which so deprest his invincible patience that he sweats and that vnnaturally in the bearing of them And in his complaint where he puts the sorrowes of the whole world in ballance against his owne See all ye that passe by if euer sorrow were like my sorrow the reason of that Non sicut which turned the ballance on his side was because the sinne of Mankinde lay in his scale which like a Mine of Lead or as Zachary stiles it Talentum plumbi out-weighed all the rest Now as sometimes a sad story lightens the heart of him that told it and sorrowes finde ease by the relation so doe sinnes Est aliquid fatale malum per verba levare He that hath opportunity to vnfold his griefe hath made the first approach to comfort and he that hath the Grace to acknowledge his fault is in a ready way to pardon There is no affliction so great as his that wants a tongue to vtter it and there is no sinne of such a desperate malignity as the silent sinne when the Offender is dumbe and speechlesse A misery lodg'd in the heart is like an Exhalation inclosed within the Earth which shakes the foundation of Reason and Patience or like a dampe it ouerlayes the Spirits Strangulat inclusus dolor but when it hath found an issue by the Eye to weepe out at or a vent by the tongue streight it growes tamer When once a window is opened to giue it Aire that fume which would haue stifled vs breathes out cleares the roome Such a Meteore such a boysterous Exhalation is sinne What strange convulsions doth it cause within the soule How doth it contract our hopes of Mercy and like an East-winde dry vp and wither our comforts what stormes what guilty conflicts what blacke cloudes of despaire doth it raise in the Conscience but so soone as a sinner recollects himselfe is brought to a remorse how calmely is the storme allayed by a religious contrition how sweetly doth this cloud discharge it selfe when it relents into a showre of penitent teares For 't is the most naturall way for sinne to evaporate by the eye as Elias Cretensis sayes Ex peccati fumo ortae sunt la chrymae Lastly how gently doth this dangerous vapour breathe out by a devout confession I said I will confesse Our Lawes so farre prejudicate silence in a malefactour that waues the ordinary and open way of tryall that they account him a Fellon against himselfe a conspiratour against his owne life and guilty of his owne bloud holding him worthy of no death but such an one as like a monument of shame serues to object his silent contumacy As if it meant to crush out and by weighty expressions force the confession of that fact from the dead body which no perâ—wasion could winne from the conscience whilst the party yet liued Dauid himselfe professes that whilst the remained speechlesse he found a great abatement in his comforts a generall consumption wasting both his body and minde too when I held my tongue my bones consumed Quoniam non protuli ore confessionem ad salutem omnis â—â—rmit as mea in infirmitate consenuit so Saint Augustine paraphrases him Thus you see his silence corrodes and inacerates him euen to the bone but so soone as he opens his mouth and disguises not his sinne straight he findes a spatious enlargement in the forgiuenesse of all his sinnes One sayes righly that sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disease of the soule an Epedemicall sickenesse whereof the whole world labours Magnus per totum mundun iacebat aegrotus There is nothing so pernicious to this Malady saith another Father as silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence soments and cherishes the infirmitie Therefore by the rules of cure nothing can be more medicinable then Confession Which in Origens phrase is vomitus sordium a clearing the Conscience of those vitious obstructions which nourish the soules diseases distempering the Complexion of our Faith so as we grow cold in Religion and either want appetite to serue God or capacity to learne his Law or heate of zeale to concoct what we haue learned or palate to taste the comforts which wee should find in applying Gods mercy vnto vs. So that there is not such a speedy redresse of Sinne as a penitent confession Yet not such a Confession as the Church of Rome would submit vs to which is to vse Cassanders words Conscientiae Carnificina quam nemo moderatus approbat a racking or torturing the Conscience which no wise man would endure no reasonable man approue Indeed those on that side haue made this which Christ intended the happy instrument of our peace with God as the Master-key to open into all the secrets of Christendome as a Picklock to possesse them of those mysteries of State whose knowledge hath troubled nay endangered all parts of the World where the Romish colours haue bin advanced A tyrannicall way of knowledge to make the Practitioners feared and hated at once 'T is justly theirs Scire volunt secreta domus atque inde timeri A curious Engine wherewith they wring out any small designe that may make against them vnder paine of Damnation if it be not declared but take a libertie to seale vp in secrecy any Deed though neuer so horrid be it Murther or Treason so advantagious to their cause And this though the Confessor knowes being put to his Oathe he may lawfully sweare he doth not since he knowes it only as a secret but not to reueale Intelligitur se nescire ad revelandum aut taliter quod possit dicere They are the very words of Franciscus à Victoria I doe not here derogate from the vse of Confession for by the Churches appointment we practise a forme of publique Confession in our Liturgie Nay in this place we finde a Priuate Confession made by Dauid vnto the Lord which is no lesse necessary for vs then him 'T is against that Auricular Confession of Rome I here speake which so clogges our Christian Liberty that it layes a necessity vpon vs to confesse vnto the Preist or else denies vs our saluation And besides the necessity layed vpon vs it tyes vs â—o an impossibility exacting the particular enumeratioÌ„ of all the Sinnes seueral sorts of Offences whereof we are guiltie A taske which the Prophet Dauid vtterlie declines appealing from this vnjust imposition in the words of the Psalme Who knowes how oft he offends Lord cleanse me from my secret sinnes Let the otherside then for the countenance of their way of Confession vrge that Embassie addrest to Charles the Fift from the
thee in the teeth with them and in the very next words he â—â—atly prohibits the necessity of such priuate confession leauing 〈…〉 vpon the scope of this text Thou art not to confesse to thy fellow seruant least he may divulge it but to him that is thy Lord that careth for thy soule to him that is most mild and curteous to him that is thy Physitian I said I will confesse my sinnes vnto the Lord. But doth God need an informer Did he not know Dauid's sinne before his confession or cannot he know mine vnlesse I tell him Yes surely he knew them before But he knew them as my Iudge not as my Confessor He knew them but not that way which most delighteth him and is best for me in a repentance In a word he knew them before but he knew them to my Condemnation He knew them not to my Comfort so as to forgiue them till he receiued them from mine owne mouth I said I will confesse my sinnes and thou forgauest Like the tidings of release vnto a Captiue or a repriue vnto a coÌ„demned man so is the sound of this word Tu remisisti thou forgauest It is the savour of life vnto life a reuiuing or recouery from the death of the soule Sinne and an earnest of a new-life both in the Body and the Soule in the new Ierusalem 'T is the voice of the Turtle the true language of the Gospell deriued from his lippes that left the blessing of his peace vpon all that loue the Peace of his Church that legend of mercy which Christ commanded his Apostles to divulge in all parts of the world for the remission of sinnes This was the end of Christs comming into the world to saue sinners his owne peculiar worke who alone as he hath the property to haue mercy so hath he the sole power to forgiue Quis potest peecaâ—ae dimittere nisi solus Deus That the Church hath a power to remit sinnes also is true in a subordinate sense that is a Ministeriall a Declaratory power as our Liturgie fully expresses it and hath giuen power and commandement to his Ministers to Declare and Pronounce to his people being penitent the Absolution and remission of their sinnes c. But he hath giuen them no Iudiciary or Authoritatiue power to pardon absolutely of themselues This is Gods prerogatiue he alone doth that act the Church but reports it he signes the deed the Church as a witnes testifies it he hath the originall power to absolue the Church hath power not to dispence but to pronounce his absolution he grantes and seales the pardon the Church conveyes and publishes it he hath the possession the true inheritance as of the Throne so of the keyes of Dauid the Church hath but the vse and custody of those keyes by which she opens and shuts yet not at her owne pleasure as if she could hang new locks where she listed or make new dores for sinners to goe out at but with a limitation Shee must not presume to goe farther then those Keyes lead her So many roomes as Christ hath opened by those keyes she may opeÌ„ or she may shut The Ministers who are his Dorekeepers should take too much vpoÌ„ them if they should presume beyond this Mistake me not I doe not in any sense of diminution call the Ministers Dorekeepers as if I would inferre their office determined at the Church-doore No their keyes open farther then so and by vertue of them they may goe as high as Gods Presence Chamber the Church there to receiue and to deliuer his messages to his people to signifie his pleasure to them either for the Remission or Reteining of their sinnes but beyond this their keyes will not lead them They cannot open Gods Priuy Chamber where all his secret Counsellâ— â—his Acts of mercy or of iudgement of Pardon or Condemnation are concluded this is accessible to none but God himselfe They are not able with any key in their bunche to open that doore And if by violeÌ„ce they shall attempt to breake it open as the Successors of Peter haue done for many yeares sitting there as Counsellours 〈◊〉 in Commission with God nay sitting 〈◊〉 Godâ—â—aith â—aith St. Paul to condemne or to absolue 〈◊〉 him let them know in this they haue committed a Riot not lesse then Lucifers and their aspiring insolence muâ—t expect a Praecipitation as violent and deepe as his I haue almost lost my selfe in this Labyrinth of Pâ—pâ—ll vsurpation I retrait to my teâ—t in S. Ambrose his words who hath briefly stated and limited the Power of Preists Absolution In the forgiuenesse of sinnes saith he men vse their Ministery but exercise no right of any Authoritie men aske an men pronounce but the Deity graunts Tu remisisti Thou forgauest Which speech doth not onely intimate his Power but his readines to forgiue See in what a forward terme Dauid expresses Gods alacriâ—â— and propension to mercy setting it downe in the Prâ—terperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast forgiuen as a thing past in graunt before the suit was commenced Seneca spake it of the Court 〈…〉 praecipâ—â—s beneficia lenta sunt They were prone and speedy to doe injuries but their benefitâ— came slowlie from them and with difficulty ' â—is otherwise with God he is of no 〈◊〉 Power nor doth he for slow his faucâ—â—s 〈…〉 price vpon them by delay God is not slow or 〈◊〉 concerning his promise saith S. Peter Or if he be slow he is slow to nothing but to wrath only In that Act which was the swifâ—est exclusion of his vengeance the Floud howsoeuer theâ— that suddaine Inundation surprised the World came vpon it vnawares whilst they were eating and drinking as our Sauiour saith yet when it was done He is sorrie Though he repented he had made man and from that repentance put on a resolution to destroy him Yet after his destruction he relents into mercy he is sorry he had demolished and annihilated his creature by water though most deservedly and then makes a Promise and Couenant neuer to destroy him so againe Did he not giue Abraham leaue to dispute and argue Sodom's reprieue to plead a Pardon for it after his sentence was past and the Executioner ready to giue fire Yet for all that he heard him cut till haâ—â— said all he could say till he had made all his Abatements from Fiftie euen to the last Ten. And when he sate downe before Niniveh and had beleaguered it with his Iudgements yet you see he giues them faire Quarter Fourty Dayes to parley and to make their Composition with Him Nay he allowed Rebellious Israel Fourty yeares Fourty yeares long was I grieued with this generation so slow is he to wrath so loath to execute his vengeance And yet He is not so slow to punish but he is by many degrees swifter to shew mercy and to forgiue Nescit tarda molimiâ—a spiritus
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