THere is a two-fold euill whereunto all the sonnes of Adam are subiect as long as they liue in these houses of Clay, malum culpae, and malum poenae, an euill of sin, and an euill of punishment; Semblable whereunto the whole duty of man, is comprised in these two words, [...], a patient bearing of the euill of affliction, and a conscionable forbearing the euill of sinne.

In this actiue and passiue life (as all other Saints and Seruants of God) so Dauid a man after his owne heart was much exercised, wherein hee so carried himselfe, that much praise and renown did accrew both to his worthy person, and holy profession.

In the passiue part of his life, Qui hominum patientior, aut qui tolerantior? Meeke as a Doue in persecution, mild as a Lambe in prosecution of his hate-worthy enemies; especially toward Saul, when God had put him into his hands, hee was so farre from touching his person, as that hee was content to sit downe with much wrong, and bee the sole patient of vndeserued hatred. Iames 3.2.

But for the actiue part, as In many things we of­fend all; 2 Sam. 11.4. & 12.9. so Dauid himselfe was faulty in two maine matters: for being made King of his hopes, hee offended in the matter of Vriah the Hittite, whom he wronged in his second selfe, defiling his wife; and after in his owne selfe, betraying his life, & slaying him with the sword of the children of Am­mon. And now againe is mentioned (to make vp his sinnes a number,) a second sinne of num­bring the people, from which sinne because by disswasion he would not be hindred, wrath was gone out from God, and he could not be helped.

Gad the Seer was sent in the morning vnto him to propound a hard (and yet necessary) choice of three, and those most fearfull euils: [...], Famine for three yeares, Warre for three months, Pestilence for three daies.

By these fearfull punishments as by thunder, Dauid being awaked from his security, and from the wine of selfe-conceipt, 1 Chron. 21.1. wherewith Satan had before intoxicated him, hearing this terrible em­bassage [Page 3]opens his eyes, and seeing three such fu­ries of Hell aduancing towards him, cries out in the anguish and bitternesse of a perplexed soule, I am in a great strait.

Which few words, though may seeme at the first sight hard as the rocke in the wildernesse, yet haue I discouered flowing thereout as from Eden, foure seuerall streames; wherein a Christian may wash like Naaman, and bee cleansed; or like the blind man, and returne seeing; prouided, that wash both hands, and head, to giue attention, and yeeld practice to the remarkable points herein contained.

1 Quo peccato incidit: How Dauid came into this strait.

2 Quo animo apprehenderit: How he concei­ued of this strait.

3 Quâ patientiâ pertulerit: How he bare this strait.

4 Quâ prudentiâ cuaserit: How he gate out of this strait.

The first is for admonition: the second for instruction: the third for imitation: the fourth for consolation: Euery of them being compoun­ded by your Christian wisedome, as by the Art of the cunning Apothecarie, may either serue as an Antidote to preuent sinne, or a Cordiall to such as haue surfetted on the sowre grape of Sinne.

This text is then a fit place for a Preacher of Repentance, [Page 4]for here is much water, wherein if I shall wade but shallow, it is not that I feare to wet my feet, (for to doe any good I am yours as you are Christs,) but I haue iust cause to feare that either some stormes of your molested patience, or my fainting heart through mine owne weaknesse, may sinke both me and my poore meditations to the bottome.

1 How Dauid fell into this straite: Some there haue beene who as they were ignorant of the worlds originall, Phys. 1. so also of the rule and gouern­ment of the same; and did therefore father many particular passages vpon fatall necessity. But Ari­stotle and the rest which followed Etiam comite ratione, did soundly confute and worthily ex­plode this their error, as finding a necessity of the dependance of all effects vpon some certaine causes, which yet they being but flesh and blood, discerned onely to be naturall. But we who haue the true prospectiue glasse of the word of God, may easily discerne, though a farre off, a supreme power guiding and ruling all particular occurrences whatsoeuer, Mat. 10.29. to the fall of a sparrow from the house, or a haire from our heads, which as it hath an in­terest in all things, so also in this strait of Dauid: that as Iacob speakes, Gen. 28.16. The Lord is in this place and I knew it not; so the Lord had a hand in this strait, though men be not aware of it.

For warre, I know it is oftentimes the cursed issue of boundlesse ambition, as it was in Alexander. [Page 5]

Or as in the Romanes that they might be rerum Domini; or as in the proud race of Ottoman, now aduancing his Moony standards in Polonia.

Or else it may bee conceiued by the seed of couetousnesse, as in Pyrrhus the Epyrote, Philip of Macedon to grow rich by the spoile of others, as though God and Nature had giuen them the im­propriation of all. Or else this fire may bee be­gotten by collision of slint and steele, as in Simeon and Leuy to reuenge the rape of Dinah; Gen. 34.25. 1 Sam. 15. or as in Saul who smote the Amalekites for a former in­iurie proffered to the wandring Israelites. But at this time there was no warre in hand, or if there had, the arme of Israel and his bow was so strong, that had Almighty God stood but as an indiffe­rent spectator, the glory could not in all probabi­lity haue departed from Israel.

2 For Famine, it may proceed from the supine negligence of a people who had rather begge then labour, yea, almost sterue then labour, and so liue idlely, quasi per se daret omnia tellus: Ouid. or else when some shall labour, and others eate the labours of their hands. Iudg. 6.11. When Gideons wheat without hiding shall feed Midian, or the Chaldaeans and Sabaeans spoile Iob of his Cattell and prouision. Iob 1.15.17. Or by the horrible gluttony, drunkennesse, and excesse of the [Page 6]time by prodigious & prodigall vsage of the good creatures of God, Acts 11.28. as it came to passe in the daies of Claudius Caesar, of whom Xiphiline reports that he was wont indulgere cōuiuiis effusissimè. But there was now no Famine, In vita Claudii. that for the Gibeonites being staied by attonement, as appeares, Cap. 2 1. The land now gaue her increase, and abounding (as it did) with milke and honey, might bee a suf­ficient Cornucopia to relieue all the families of Is­rael. So that neither nature on the one side, nor men on the other were like to be the cause of this strait: this by way of probability.

3 Pestilence, when I consider this last plague and punishment, although there may be some natu­rall reason of it giuen, yet this comming so sud­denly without any preuious disposition of aire, or bodies; I cannot but conclude that it was an immediate arrow shot from Gods quiuer, Ve­rè opus et digitus Dei. Amos 3.6. Nor could this kind of euill haue beene in the City if the Lord himselfe had not wrought it.

This makes the measure of Dauids sorrow be­fore pressed downe, now to runne ouer when he apprehends not onely the Starres of heauen to fight against him, Iudg. 5.20. as they did against Sisera, but euen the Lord of heauen with his owne hand and stretched out arme: Hee whose valour whilome laughed at the sterne visage of Goliah, feare and trembling is now come vpon him, and sorrow as vpon a woman in trauaile: with an enemie hee [Page 7]might fight or from him flee, but now seeing it is God with whom he cannot fight, from whom he cannot flee. Now he is in a great strait.

But shall not the Iudge of all the world doe right? Gen. 18.25. Indeed in Gods eternall predestination and election, no man ought to enquire; as why Iacob is loued, and Esau hated, Rom. 9.13. because the Potter may doe with the clay as he listeth. But if the que­stion be made in this particular, it shall fully ap­peare that God sought no quarrell against Dauid, nor sought occasion to deuoure or wast the sheepe of his pasture. Ios. 7.13. Why was Israel discomfitted at Ai? was there not an execrable thing amongst them? Why did both wind and water conspire the wracke of Ionah? was not he profugus, Ion. 1.12. a run­away from God? Pone poenam supponis culpam. For surely the mercy of God being so great in pardoning sinne when it is committed, may fully perswade vs that he will neuer punish till it be com­mitted. Propter me haec tempestas, saith Ionah: Ionah 1.12. Propter me haec pestis, may Dauid say; vntill man be actor of sinne, God is neuer author of punish­ment. Iudg. 16.30. Os. 13.9. The Philistims house fals not vpon Samp­son vnlesse his owne hands pull it downe. Israels de­struction is not but of her selfe: Non tellus cym­bam tellurem cymba reliquit, For as Adam had not beene mortall, had he not beene sinfull, no more should his posterity euer smart but by the sore of sinne. When sinne is finished if we haue not oc­casion to glorifie Gods mercy in pardoning vs we [Page 10]shall be compelled to acknowledge his iustice in punishing vs. Theorem. 1. Hence obserue, that preuious sinne is alwaies the cause of subsequent misery, yea, it is proprium, omni, soli (though not semper) to haue sinne the prodromus, the fore-runner of iudgement, and the onely prologue to the said Tragedy of one man, or the generall ruine of many: Had not Dauid numbred Israel, Gad had not threatned it, God had not punished it.

The Heathen themselues could so farre iustifie their supposed gods in this kind as to confesse that when sinne preuailed, not before:

Had not the old world swomme in security and Epicurisme, Gen. 6.13. they had not floated in that gene­rall deluge. Gen. 18.20. Had not Sodome beene tainted with so filthy sinnes, they had not felt so fierie a pu­nishment. Luke 19.42.43. Had Ierusalem seene the day of their visitation, it had not seene the day of desolation. Had not Dauid committed some great sinne hee had neuer beene in this great strait.

When Pilate heard the people cry out to haue Christ crucified, Mat. 27.23. hee asketh in the audience of them all, What euill hath he done? So reason and equity may heere demand in Dauids behalfe, [Page 11] Quid mali admisit? Why will God thus vexe and perplexe at the heart a man after his owne heart: the Text answers hereunto, verse 1. Dauid had numbred the people.

Numbring of people was vsed in ancient time by Sergius Tullus the Romane, Liu. Aul. Gel. lib. 10. to know how many were fit for warre, and the age amongst them was from 17. to 46. and in dangerous times till 50. and our Sauiour Christ commendeth a wise King who will forecast whether he be able to meet his enemy or not. Beside, Luke 14 31. they were numbred by Moses, Exod. 38. and againe, Numb. 1. why might not then an action repeated by Moses, and daily practised by other Princes be as lawfull for Dauid.

Shall Dauid fight Gods battailes, and not know the strength of his army? or goe in and out be­fore a people, and not know the number of them? and thus the verdict of flesh and blood returnes ig­noramus, We find no fault at all in this man.

But stay a while fond opinion, and take this in charge, That a thing lawfull, nay, good in it selfe, may in the manner or end of doing, become vnlaw­full, and so a sinne: For Omne quod non licet est peccatum. Prayer is commanded, and best if it be done in a corner, that no man may see it; Mat. 6.2. but if in the corners of the street, that all men may see, it is abhominable. Almes are commended, yet the noyse of a trumpet blowne before them, drownes all their worth, and leaues them splendida peccata, [Page 10]and no better. Are things so good so soone tur­ned bad? How then are [...], things of them­selues neyther good nor bad? Fasting is good if it be done to tame the flesh, and bring it in subie­ction: but if [...] bee admixed, to be seene of men it is hypocrisie. If a man out of the weaknesse of his iudgement, shall refuse a ceremony or ge­sture, as fearing to wound his soule by commit­ting idolatry, I pitty his case, his action being to­lerable, but if any stiffe-necked or stiffe-hammed Schismaticke shall doe it, out of opposition to the order and discipline of the Church, his holy singularity is no better then stubbornnes and deep hypocrisie: Dauids case. Herein then Dauid failed. First, it was needlesse, hauing no warre in hand. Secondly, it was a curious crotchet, ideò numeratur vt nume­retur, onely to know. Thirdly, it sauoured of pride to glory in the number of the people, which three circumstances being weighed in the ballance of the Sanctuary, proued in Gods estima­tion, and Dauids owne confession, verse 10. a sinne, a wickednesse, an exceeding folly: nor could hee charge God iustly of any iniustice, for bringing of him into this great strait.

Thus wee see that came not by fate, but from God; it came not vniustly, but for sinne, and this sinne by name was, numbring of the people. Now the manner of Dauids falling into this strait, stands like a pillar of Salt for our remembrance and instruction, and he that runneth may plainly [Page 11]reade this for his obseruation.

Doctr. That a faire Saint may fall into a foule sinne, nor can the best man carry himselfe so equally with God, but that sometimes by sinne he fals into his lurch, and becomes liable to punishment.

For Dauids part, were not his heart so can­dide as to confesse the truth, we may deale with him, obsignatis tabulis, namely Gods faithfull Register, the holy Scripture, which doth charge and challenge him of a former, and a fouler sinne in the matter of Vriah the Hittite, 1 Sam. 11. whose blood (like the blood of Abel the innocent) could wit­nesse against him: But what need we any fur­ther witnesse, seeing we haue heard of his owne mouth in that poenitentiary Psal. 51. wherein he sheds many teares for shedding of onely this mans blood.

But lest I should by one Swallow to proue a Summer, and for one mans sinne to condemne the generation of the iust: although I desire not to vncouer the shame of the Saints, yet fith all things are writen for our instruction, 1 Cor. 10.11. giue me leaue to shew some spots and moales which haue been no small blemish to their perfection. Amongst the twelue there was but one Iudas, one sonne of perdition, but one that burst his bowels with a fall; but none of the rest escaped without a fall. To omit the ambition of Zebedees sonnes, Marke 10.37. Iohn 20.25. the incre­dulity of Thomas, the doubting of the two Di­sciples, come wee to the Papists master-peece, [Page 12]their Dominicall letter of the Apostles; Peter is reproued for tempting his Master, Mat. 16.22. recorded for denying him, Mat. 26.70. and all the Disciples seeing their Master apprehended in the Garden, for feare forsooke him and fled, Mat. 26.56.

Nor was this Leprosie a new disease in the A­postles time, or like Ionahs goord, come vp in a night, but if wee shall vse the Historians optich glasse, we shall discouer a farre off as in a Lands­ceipe; Gen. 9.21. Noah lye drunken in his Tent, and naked too, did not his good sonnes Sem and Iapheth co­uer him, Immersus aquâ vino mergitur: Neither did any lesse happen to Lot, whose righteous soule was vexed at the vncleane conuersation of the Sodomites; 2. Pet. 2.7. the onely man thought worthy to be pluckt out of the fire of Sodome; Intactus igne vrit libidine, and his drunkennesse commit­ted a sinne, Gen. 19.36. which (had there beene one righteous man in Sodome,) his soule would tremble to haue committed it.

To call the life or wisedome of Salomon in que­stion in mee, it were but folly, and yet no more then he committed, who by the multitude of his Dalilahs suffered his heart to bee stolne away from God. Lorinus praef. in Act. Tenorius Archbishop of Toledo, ma­king question whether Salomon was saued or damned, caused his picture to be drawne in his Chappell halfe in heauen, and halfe in hell: this was about his state of glory. But should my rude [Page 13]pencill delineate him in the state of grace, I would both picture him and all the rest of Gods people, halfe in heauen, and halfe in earth, in hea­uen by reason of their holy and heauenly conuer­sation, in heauen by reason of their assurance of glory and saluation: but on earth by reason of that body of sinne and death which they carry about them, hauing the flesh pressing with continuall fight, and oppressing with often conquest.

When Nebuchadnezzar made choice of some of the children of the Captiuity to stand before him, he commanded to bring such as were of the Kings seed, and of the Princes, well fauoured, and without blemish. Si verbis audacia detur, giue me leaue to apply this. God the King of heauen hath out of his meere mercy chosen out of Satans cap­tiuity some to stand before him, they are of the Kings seed, and of the Princes, sonnes of God and brethren of Christ Iesus, 1. Cant. 15. faire they are and plea­sant, the chiefe among ten thousand.

Free from the vsuall deformities, but onely they are sometimes troubled with the falling sick­nesse, witnesse the examples before mentioned; and the fall of Dauid into this great strait; not that the Protoplastes of our spirituall feature and perfection were the cause of this, but euen that originall sinne and corruption, which [...] and coeuterine with vs, pluckes vs by the heele as Ia­cob did Esau, and pinches them as the Angell did Iacob in the thigh, Gen. 2.25.26. that they neuer claw off this [Page 14]halting so long as they liue in these houses of clay: I learned this lesson of Salomon, that God made man vpright, but he sought many inuentions. Adam was taught a tricke by the Diuell to lose his happi­nesse: and Dauid who was before at large, is now taught by Satan, and brought by him into this strait.

Now although by such enormities of the Saints there cannot but accrew dishonour to God, shame and scandall to their profession, and euill ex­ample to the infecting of others. Yet Almighty God who brought light out of darknesse, life out of death, can also bring good out of euill; and like a wise Architect can so dispose of euery peece, (except those for the fire) as to build a glorious Temple for the Holy Ghost.

1 First, hereby is laid the foundation of humility in the hearts of men. The aduenturous Christian when he heares of the two Tables of Gods Com­mandements, Iudg. 16.3. Mat 19.20. and 25.25. thinkes he can carry them as easily as Sampson did the gates of Azzah, and say, Lord thou hast thine owne, all these haue I kept from my youth. But finding at the length, like Sampson, that his strength is but as other mens, he is stricken as low as the Center, and shrinks to an Acome in his owne conceipt: Now being brought to this ebbe he is a good foundation for God to build vpon: now growing conscious of his owne in­firmities (like Peter walking vpon the water) he cries, Master saue me, now hee will no more of [Page 15]his owne strength, but onely of the grace of God, which is onely sufficient for him. The Swans of Thames and Po, beholding with a retorted neck their goodly feathers, thinke themselues, Rarae aues in terris, but when their blacke legs and feete are become the obiects of their sight, then they find that they are, nigris Cygnis simillimae: So when men behold their liues in what they are commendable, or tolerable, the Pharisee himselfe is not more proud then they; but when they looke into the glasse of the Law of God, then goes the hand to the breast, and the word from the mouth, O God be mercifull vnto me a sinner. Luke 18. The liues of the best men that liue vpon earth, are like Nebu­chadnezzars image, hauing feet of clay as well as a head of gold: Here then is Schola & scala coeli, a Schoole to teach a neare way, and a ladder to helpe vp the best way to heauen: O happy daughter of so vnhappy a mother, Now Nathan may bee heard if he reproue, Now Saint Peter may catch fish when the water is troubled, Dauid before by Sathan drawne beside himselfe, is now by Sin dri­uen out of him selfe, As much I conceiue of Peter, that his faint heart was now become an humble heart: and though Petrus was Petra, yet like the rocke in the wildernesse, he yeelded abundance of water, which makes me giue the more credence to Clemens Romanus affirming of him, that hee spent euery morning in weeping, vntill his eyes were dimme with weeping, and deepe furrowes [Page 16]were plowed in his face with teares, tam vi, quam saepe cadendo. Oh that it may euer be seene, that if in the seruice of God, the Saints misse the first Les­son of integritie, they be sure to reade and learne the second Lesson of humility: Magis enim Deo placet humilitas ex malè factis, quàm superbia ex benè factis: He that exalteth himselfe in his good deeds shall be humbled, but hee that shall humble himselfe for his euill deeds shall be exalted.

2 This falling of the Saints into sinne, though casuall and vnusuall, doth worke in them a caute­lous and carefull carriage in the sequell of their liues: danger is the adequate obiect of feare and warinesse, and sinne being an auersion of the crea­ture from the Creator, the dangerous and misera­ble effects thereof cannot but deterre and affright the once entangled soule from any relaps or reci­diuation into the same. Ictus piscis sapit. The chil­dren of God, who by Sathans malice and ouer­reaching policie, are brought into Sinne, and by Gods mercy brought out of it againe, do passe the remainder of their time, and worke out their sal­uation in feare and trembling. The Turks now in­habiting in that (sometimes) citie of Ierusalem, Timberl. trauel. hauing an old Prophecy, that the Citie shall be retaken at the same place where before it was as­saulted and conquered, haue in and neare that place, immured all passage, and preuented all pro­bability of entring: in like manner, if Sathan our mortall enemie haue heretofore made assault vp­on [Page 17]our soules, and like a strong man entred and spoiled vs: if at the priuie dore of our hearts, by sinfull imaginations, let vs be sure to keepe our hearts with all diligence: If at the too too open dore of our lippes by filthy communication, Ps. 141.3. let vs set a watch before our mouth, and keepe the doore of our lips: If he shall enter by our eares, which often prooue carelesse Centinels, by admitting and en­tertaining idle talke, filthy and corrupt communica­tion, lying or slanderous reports, rather become like deafe men and heare not, then euer that ra­ging and malicious enemy shall foyle vs at the like aduantage.

While thornes and weeds are suffered to couer the face of the sluggards garden they must needes be an hinderance to the increase and growth of either pleasant flower or profitable hearbe, Stella 1. in Luc. but if thence transplanted, they are placed in the hedge, they serue to fence the garden that the beasts of the field annoy it not: So, while Sinne is suffered to haue roote in the heart of man, no increase of good, no hearbe of grace can be expected, as our Sauiour applies it in the Parable, wherein the thornes are said [...], Now if these thorny and soule-wounding sin be remoued from the heart and affection, and placed in the memory, it will proue in some sort good to Gods children to haue sinned, for hauing felt the chastisement by rods, they will tremble to thinke vpon Scor­pions, and finding Sathan so cruelly tyrannizing [Page 18]vpon a small sinne, so vnfaithfull in a little, they will be loath to trust so bad a Counsellour, or for a great matter, commit their soules to so bad a Steward.

Can we thinke but Dauid was now growne more cautelous, or that if he had againe his former freedome, that Satan should againe so haue in­ueigled him? Surely the bought wisedome of the Saints proues good, if not the best: Oh that we could be made so wise by our sins and the fruits of them, as by one to auoid many, by smaller to auoid greater, by the pinch of a weesel to auoid the pawes of a Lyon. 2 Tim. 2.7. Consider here what I say, and the Lord giue vs vnderstanding in things.

Vse. Salomon passing by the field of the Sluggard obserued nettles and thornes vpon the face of it, and he learned instruction, here is multiplicity of learning. What came you hither to learne? humi­lity? then behold what thou art without the pre­uenting grace of God, or if charity iudge here of thy falling neighbour as subiect to infirmity, or if further instruction, Phil. 2.12. for the remainder of thy dayes, learne here to walke wisely, and worke out thy saluation with feare and trembling.

S. Paul, 1 Cor. 1.20. glorying in Gods mercy and power demands, Where now is the Scribe? where now is the disputer of this world? And ho­ping that I may glory likewise in the truth of this proposed and proued Theorem, I demand, where now is the Papist? where the Pelagian? what is be­come [Page 19]of the Saints perfection in this life? This heresie was bred in North-Wales, there was this [...], first hatcht, afterward bred vp at West-Babylon.

Whereunto I may adde,

For the Church of Rome hauing lickt vp the vomit of this Arch-hereticke (as the Poets are fained to haue done Homers) haue spit forth the same againe, to the infection of many a soule. Grant we to the Church of Rome (a thing which they can neuer euince) that Peter was head of the Church, as Pilate said to the Iewes, Behold your King, so say I to them, Behold your Peter, if his faults and falls were not like vnto other mens; Surely the foundation of the Church being thus shaken and the vaile of the Temple rent asunder; I may easily coniecture what betides the rest, if the case goe thus with the greene tree, what shall become of the dry tree? What cost Peter so many teares? what was the cause of this strait of Da­uid, was perfection? then God is vniust. No, it was imperfection, let God be iust and the Church of Rome a lyar: Dangerous then and damnable is their opinion, causing men so much to dreame of perfection that they neuer labour for it procul hinc. If we maintaine the bond-woman, wee must [Page 20]keepe her son, if we maintaine perfection, then also merits, and not onely that, but another monstrous bastard with sixe fingers on a hand, workes of su­pererogation: certainly for perfection of Romish Iesuites thus much and no more will I euer grant that they are perfect in the Popish [...], ab­solute Machiauilians, absolute traytors, mon­sters of men and matches for the Diuell. I grant them also to be meritorious but for all the paines they haue taken in our English vineyard, their wages haue beene such as that the Hangman hath beene their pay-master. Gretserus. Yea, but the Pope (saith Gretserus) must needs be holy, Si non sanctitate propriâ, sanctitate tamen officii: and so taller by head and shoulders then his fellowes. But if de­position plucke this stoole from vnder him where lies his Holinesse then? Sure their knowledge is no more then other mens, all knowing but in part. Indeed some Popes knowledge was not in part, Alphons. de Castro. for Alphonsus de Castro affirmes that some of them knew nothing at all. Their sanctification no more then others, for though Alexander the sixt were holy by vertue of his office, yet as he was Alexander he gaue his soule to the diuell, and so (by the Schoole-mens helpe) was damned with a distinction. Whatsoeuer the pride of the Church of Rome may conceiue, or their insolency dare maintaine, God let me euer be a member of that Church while I haue any being, which (though reformed in other things) may seeme deformed [Page 21]in this: that it acknowledgeth no particular member of it to be exempt from humane frailty, and though not subiect to the dominion of sinne) yet falling many times vnder sinnes vsurped go­uernment, and haue daily need to be renewed by repentance. Holy Dauid though in the generall course of his life a man with whom God was wel pleased, suo laborat naeuo; and the best that liues may semel in anno, nay, septies in die, fall into a great sinne and so by the iust iudgement of God into a great strait. I conclude this Theorem with this corollary. That if all the diuine and admi­rable gifts and graces of Gods holy Spirit (as wisdome, knowledge, sanctification, &c.) were doubled vpon the head of one man (be he no more then a man) may sinne of weaknesse, though not of wickednesse, and offend as grieuously though not so frequently as his brethren.

Thus haue we seene Dauids entrance into this strait, now see we the nature of it, and the man­ner how he apprehends it.

How Dauid apprehended it: As all misery and sorrow of it selfe is grieuous vnto flesh and blood, so some aboue the rest (by the iust iudgement of God) is more heauy and grieuous then other, and doth more perplexe the mind of man. Prin­cipally these two.

1 For the matter, if it be such as is intolle­rable.

2 For the manner, if it be such as is ineuitable.

Iaacobs seruice of seuen yeares for Rachel was ineuitable, yet being but a seruice, and such a ser­uice, it was tolerable.

Israels seruitude in the iron fornace was intole­rable, yet in regard of Gods promise to visit them, it proued euitable.

But the things here propounded to Dauid, in their nature, were 1. intolerable. Famine, Sword, Pestilence.

Secondly, God that propounded them makes them ineuitable, Chuse one: Dauid is onely left happy in this, that though he cannot chuse but hee must haue one, yet hee may chuse which one he will haue.

That we may the better apprehend the Strait of Dauid, Apoc. 6. I will briefely open three Seales, where wee shall see the three Furies which Gad the Seer presents to Dauid, to take a hard and haplesse choise of either of them.

1 First comes Famine, riding vpon a pale Horse, killing with hunger and with death. Sometimes clad in a roabe of immoderate raine and show­ers, drowning the worlds plenty, and the earths prouision: Sometimes bearing on her shoulders heauens of brasse, and treading vnder her feete the earth of iron: Sometimes attended with Cater­pillers innumerable, to eat vp the fruits of the earth. Pale, and leane she is, more then the picture of death, Mors in illa, as well as mors in olla; and which is more, genus miserabile lethi. When God [Page 23]who giues to man the breath of life, shall denie bread to maintaine life: when Winter shall be tur­ned into Summer, and Summer into Winter: Psal. 127.2. when a man shall rise earlie, and eate the bread of care­fulnesse, and at night be to care for his bread: when men shall Sow much, and bring in little: Hag. 1.6. when the haruest shall be little, and the labourers many: when one shall plant, another water, and God shall de­nie increase: is not this a great Strait? And yet all these are but initia dolorum. Ah my Lord (now thinkes Dauid) shall these eyes behold my poore Israel, running and whining like dogs, Psal. 59 and cannot be satisfied? Shall I see cleannesse of teeth, and leannesse of body in all my Land? Can I endure to see an Asses head sold for 80. pieces of siluer, and a cab of doues doung for 20 pieces? Shall I see a birth-right bidden for a messe of pottage, and will not be taken? Shall I behold my poore people, like Pharaohs leane kine? Shall I heare them crie, Oh giue vs bread or we perish for hunger? Shall I see mothers re-womb and re-entomb the fruit of their body for want of food. Three yeeres Famine haue we felt already, and a second siege will turn flesh and bloud into skinne and bone; my people must become meat for wormes, as hauing none for themselues: This punishment is greater then can be borne; This is too great a Strait.

2 The second Seale being opened, forth comes Warre, riding vpon a red Horse, and he vnbridled: A time when all things are carried by force of [Page 24]Armes, and not of Reason: A time wherein Pyr­rhus regards not the aged head of Priam, nor yet the sacred Altar whereto he flies: A time where­in old Iacobs head is sent with sorrow to the graue, and that not sine caede & vulnere: A time wherin Rachel may weepe for her children, and will not be comforted because they are not: A time Paradoxall vnto nature, wherein Parents burie their Chil­dren: A time when men must either fight, and so runne vpon a sodaine death; or flie, and so lead a tedious life: A time of out-cries, of Fathers for their Children their liuely images, when Widowes weepe for their second selues their husbands, when Orphanes lament the losse of Parents their onely stayes; when old men are comfortlesse, wid­dowes helplesse, children haplesse, men, women, and children, all hopelesse.

Dauid himselfe had been a Man of warre from his youth, and had been eye-witnesse of the la­mentable euents of Warre: 1. Sam. 17. That he feared it not, witnesse two hundred foreskinnes of the Phili­stines, witnesse the fall of Goliah, witnesse the sons of Ammon, whom he put vnder axes, sawes, and harrowes: Wheresoeuer he marched, death and destruction mustered in his face: Saul hath slaine a thousand, but Dauid his ten thousand, this was Vox populi, and very true.

Well then thinkes Dauid, I will fight three months with the proudest enemie that dare set foot vpō the land of Israel, & thus hauing thought [Page]he speakes: Nay but Gad replies, Dauid, thou must not fight, but flie three months. Now then he is in a wonderfull Strait, now his troubled soule cannot but presage much euill: He vsed to pursue, Psal. 18.42. and now must he be pursued? He did [...] his e­nemies as small as the dust before the wind, and now he must flie as dust before the wind: If it were for a day, hee might the better beare it, though the Sunne should stand still to lengthen that day: Ios. 10. but three months will make the streetes of Ierusalem streame with bloud, the people made a heape of dead bodies, and the Citie a heape of stones, God despited, the people destroyed, the Temple de­filed: Oh then I cannot endure this wondrous Strait, Pone tertium, O man of God, let mee heare the third euill, that though I haue done wic­kedly, I may chuse wisely.

3 The third Seale being opened, Pestilence issues forth vpon a blacke Horse killing with sicknesse and death. This seemes to be the fairest choice, as pro­ceeding from the immediate hand of God, and being but for three dayes, and so shortest of conti­nuance. But yet it is a grieuous punishment: Storehouses may serue against a Famine: Dauids Citie wals (or if not those) his liuing walls his Souldi­ers, his Worthies may meet his enemies in the gate, but Pestilence flieth by night, and killeth at noone day. One cries, Oh my brother, come not nigh me, for I am infected: Another, barr'd in by command, shut vp by sicknesse, and (worse) pend [Page 26]in by sorow; cries out at a window, O my Fa­ther, O my brother, either now breathing their last, or by this time dead. Some going (if any so dare) to the sad funerall of their friends, before they returne to their owne home, finde their long home. O bellum Dei contrà homines: The house may shield men and cattell from the hayle, flight may saue from the Sword, soiourning in another country may preserue from Famine, but in this contagion, at home our houses stifles vs, abroad the ayre infects vs. Behold now (beloued) Da­uids Strait: If I should say no more oft his sub­iect, this Citie knowes what kind of misery it is. Etenim pars magna fuit: How was it almost made desolate, and her marchandize (whilome like that of Tyrus) almost decayed? When hee that had walkt by night, was in more feare to haue met the dead then the liuing, A wofull time, when there shall be more neede to weede the pauement then to mend it; more cries of the Vespillo, Who is here dead? then of the Trades-man, What doe ye lacke? O time of deso­lation, dulnesse, and discontent! Now I beseech you againe haue a regard of Dauids Strait, and consider if euer sorrow were like vnto his sorrow, wherewith the Lord afflicted him in the day of his wrath. Lam. 1.12. Neuer could the irons enter so neare to the soule of Ioseph, as this sorrow to the heart of Da­uid. See we now these three things propounded, as Salomon said of the pleasures of the world, Va­nitie [Page 27]of vanities, and all is vanitie, so may Dauid say of the fruit of sinne, death of deaths, and all is death. Saint Paul was in a wonderfull Strait, be­twixt two, life and death; Dauid is betwixt three, and each is death; Famin a pinching death, Warre a cruell death, Pestilence a noysome death: Surely, a most wonderfull Strait.

Now in the next place that which is vltimus aerumnae cumulus, 2. Ineuitable. and makes Dauid absolutely miserable, that now he is like the Israelites that saw themselues in an euill case, but they knew not how to helpe it.

While he is thus ruminating of this hard bar­gaine, Gad tarries for an answer, and now impa­tient of further delay, demands a speedy resoluti­on, Verse 13. that hee may returne an answer to him that sent him. Thus then at the length out of the abun­dant sorrow of his heart his trembling lips and tongue vtter these or the like words of passion. Oh man of God pray for me vnto the Lord, that if it be possible this pride of my heart may be forgiuen me: Oh carry God my sighes and teares, perhaps that sweet incense may appease him. Present vnto my louing God my straitned soule, and see if that will satisfie him: tell him, my soule cries out of the grate of misery for grace and mercy. My sinne hath so ingaged my soule vnto God, that my heart is broken, and such a sacrifice my God will not despise. But here the Seer interrupts him. Dauid now leaue off passion, and arme thy selfe with [Page 28] patience. The decree of God is set down, and God will neuer grant decree vpon decree, the sentence is past and may not be reuersed, thy sinne was great, Note. so must be thy punishment. As no coun­sell (though of thy friend) could diuert thee from the one, so no prayer (though neuer so carnest) shall auert from thee the other. Herein was Gad a faith­full messenger, but a miserable comforter. The di­uell ought Israel a spight and now he hath payed it them. When Nathan told Dauid of his adultery and murder, hee presently absolues him (vpon his repentance) The Lord hath put away thy sinne. Why may not Gad say as much? Hath God for­gotten to be gracious? Oh but if we well remem­ber, the child borne of that adulterous bed dyed for Dauids sinne: and hath God forgotten to be iust? Thus is Dauid still in a great strait. Had hee beene now numbring of his dayes, he had applyed his heart to wisedome; but now in numbring the people, his heart gaue way to folly. Now not on­ly is he brought to the Logicians dilemma, but in­deed, to Trilemma, as the [...] vsed in war, cast it any way, and still one poynt lies vpward, obuious to the face, and hurtfull to the foote.

Now I conceiue your iudicious apprehensions ready to forestall me, and already to conceiue a Doctrine which I shall propound, as a true borne Childe, lawfully begotten from Dauids case, and my premised discourse.

Doct. That it is a farre easier matter to yeeld to sinne, then to answere for it.

Sampson was bound with seuen greene cordes, and hee brake them from his armes like a third. Dauid is now tyed with one twist of a threefold cord, and cannot get loose. I haue heard and read of some Noctambulones, that haue left their beds in their sleepe, and haue clombe vp such daunge­rous places, that waking, they could scarse tell how to get downe againe: So fares it with the wilfull sonnes of men, who being lulled asleepe in sinne, questionlesse dreame of great security; but when their slumber is past, when the word or their conscience shall awake them, then their voyce is the voyce of Dauid, Angustior. It may be sayde of Sinne as the Poets sayd of Venus; ‘Laeta venire Venus, tristis abire solet.’ For sinne still presents to men vtile, iucundum, or honestum, which being by and by apprehended, Sathan suggests, man consents, and both their fin­gers itch till the fear be wrought, which being once effected, the pleasure of sinne lasting but for a season, is withdrawne and gone. Sathan deales as Ammon did by Thamar, thrusts him out, bolts the doore, and takes no notice of the poore sinner: Then is poore man left to himselfe, and hath no company but a wounded conscience, and then hee finds himselfe in a strange perplexity, in a wonder­full strait. And what I now (beloued) say con­cerning one sinner, I say of all; When neither the [Page 30]voyce of reason can reuoke them, the bridle of Reli­gion restraine them, nor the checke of conscience moue them, they that in the heat of sinne will bee like Dauid vsing the vtmost of their liberty, shall in the height of punishment find themselues like Da­uid in a great strait.

But that I may not seeme to want proofe with­in the confines of my Text, fixe we but our eies on Dauid, Tis a braue thing to number the peo­ple; it was indeed: so is a Waspe a pretty thing to see too, but it beares a sting in the taile. So is Sinne Mulier formosa supernè, outwardly and vp­wardly faire, but desinit in piscem, whatsoeuer the premises or the promises of sinne may be, the Sin­ner may in the end, say to it as dying Agrippa did to his dogge, Abi hinc in malam rem qui per­didisti animam meam. See here what Dauids numbring or practice in Arithmetique came too. Addition of sinne, Substraction of liberty, Multi­plication of sorrow, Diuision like the diuision of Reuben, euen great thoughts of heart.

It is the manner of Worldlings to deale in sin as Prodigals doe in expences spend, and call, and neuer mind the reckoning, no, nor their generall estate till pouertie come vpon them like an armed man. And thus the sinner multiplies his transgres­sions neuer minding the fearefull euent and dire Catastrophe of his wickednesse, when as indeed he should like the wise builder, sit downe and casts vp his reckoning. But Satan like a cunning So­phister, [Page 31]sets the best side forward, separates the end from the meanes, as if Sinne and sorrow, were of no acquaintance, and did not vse to kisse each other.

S. Iohn did eate the booke which the Angell gaue him, in his mouth it was as sweet as honey, but in his belly as bitter as gall. But he that swallowes the bait which Satan giues him, shal find the plea­sures of sinne to last but for a season, and in the end, bitternesse, bitternesse. Eue saw the apple that it was faire to the eye, but after could haue wished that she had neuer seene it. The Foxe mentioned by Horace, got easily into the Garner of corne, but hauing eaten his fill could not so soone get out: The hunters horne, debts liuely embleme, is easily entred, but hard in the egresse. A man fal­ling downe with the tyde may easily shoot the bridge, but to returne against the streame, hic la­bor, hoc opus est. Facilis descensus Auerni: Iunenal. Diues may slip into hell and misery, without either spoi­ling his purple garments, or pinching his well-fed belly. But then there is magnum Chaos, not a wall but a world of seperation betwixt him and happi­nesse.

The vnthrifty Tradesman that makes the Ta­uerne his shop, the Play-house his Exchange, gaming his traffique, and whores his customers, when need and debt en-Counter him and his for­mer follies like Spiders poison him that he breaks, then and not till then is hee made sensible of his [Page 32]owne misery, then his letters certifie his friends, and his tongue cries out to his Creditors, I am in a wonderfull strait. Had that wealth-famous Croesus had any more then an after-wit, he had not in his extremity needed to cry, Oh Solon, Solon. Had the Mariners beene ruled by Paul, Acts 27.21. they had sa­ued the wracke of their ship, and the losse of the wheat. As Martha said to Iesus, Lord if thou hadst beene here my brother had not died: so may I say of this and the like case, had Prometheus beene there, a wisedome to foresee, and foresight to preuent, neither would any men at other time, or Dauid at this time haue fallen into this great strait.

Oh how the denunciation of Gods iudgements doth amaze and perplexe the soules of Gods ser­uants when they find no expiation or atonement for sinne! Call me now no more Dauid beloued, call me no more happy, but hated.

What hard hap had Dauid that Gad the Seer was not a Pope? If some Christian, especially Antichristian Prince, should haue the conscience to be troubled or wounded for such a sinne as this, a Romish Bishop (though neither Prophet nor Seer) would haue taught him a tricke to haue a­uoided this strait. Gad had no Commission to pardon, but to tell Dauid of his sinne. But now Omnia Romae vaenalia, ipsa etiam venia est vaenalis: Gad would not free Dauid for an Altar built in the flowre of Araunah the Iebusite. Rome will [Page 33]nullifie a sinne, and deifie a deuill for a contri­bution to a Iesuite: and what? Such a sinne as numbring the people? Nay, murder, adultery, in­cest, rebellion, and what not? Surely then a Sub­sidie of Peter-pence throughout all the Land of Iudaea would haue freed them from this punish­ment. If this be so that pradons are so frequent, I must intreat his Holinesse to pardon me one thing, namely, in that I condemne and abhorre the sowre leauen of the Church of Rome: and lest for want of iudgement and experience of their iug­ling, my tongue may be thought no slaunder, let any man with sounder iudgement and mature de­liberation, perpend their practices, and hee shall ex vngue leonem, make an easie coniecture, that all their Religion is superstition, their practices, cleanly cosenage, deepe hypocrisie, and horrible ab­homination.

My senses now tell me that many heare this, and my Conscience tels me that I care not who hears it: what is seated in my heart, were it written in my forehead, I vow that I haue lost the vse of that hand that should euer wipe it out, and let my tongue cleaue to the roofe of my mouth, if (vpon iust occasion) I spare or feare to tell the Church of Rome of their monstrous enormities, and their strong delusions, wherewith they fill, the Popes coffers with gold, their Clergy with glory, and the vnderstanding world with wonder. Durst Gad blesse when God did curse, or pronounce peace, [Page 34]when God proclaimed warre: but this is the im­piety of that man of sinne, to exalt himselfe not onely as Lusifer, to make his seat with the most high, but to make his Apostolicall seat aboue Christ, and to exalt himselfe aboue all that is cal­led God. Ego & Rex meus argued in the proud Cardinall little pollicy; but Ego & Deus meus, argues in that Romish Prelate but little piety. If euer any man grow weary of that Christian liber­ty wherein Christ Iesus hath placed him, I wish him no other seruitude then a Romish yoake: or if any man will cancell his sense and reason so farre as to be ruled by them, I dare pawne my hand that too much learning will neuer make him mad. I conclude this point with a Tridentine phrase Forma Tri­dentina Mate­ria Angelicana., Whosoeuer shall beleeue that the Pope of Rome hath any more power of pardoning sinnes, but onely mi­nisteriall, (that is, where God hath first par­doned and giuen warrant by his word to haue it pronounced by the Minister, Anathema esto. The position is true according to our doctrine, the conclusion shall bee theirs that made it; I hope not for ours, but rather for their owne vse. Con­cerning the point thus much. Fumo pereant qui fumum vendunt. S. Peters keyes are now abused by popish pick locks, if these men belong to God, I beseech him pardon them effectually for pardo­ning so many, for so much, to so little purpose.

The third generall point: How Dauid tooke it, Quantapatiētia pertulit. When Gad had brought [Page 35]this message to Dauid in the morning next his heart, we cannot but thinke that he tooke it much to heart; but yet he so demeaned himselfe, that though the message was grieuous yet the messen­ger was welcome. He deales not like the impi­ous sonne of Nebat, 1. Reg. 13.4.1. Reg. 22.8. to bid lay hands vpon the Prophet, nor doth he hate him as Ahab did Mi­chaiah, because he prophecied euill and not good, but considers him as the voice of a crier, and the messenger of the high GOD, not imputing so much to Gad as the troubling of Israel. And though Dauid was not Timon-like, to be [...] as desirous to see misery and mortality amongst men, yet he thought this word (though harsh of it selfe) to bee good as being the word of the Lord, he neither can nor will challenge God as vniust, nor the Prophet as vnfaithfull in his mes­sage, but to shew himselfe a man after Gods owne heart, in saying nothing hee seemes to consent vnto God as Eli did, 1. Sam. 3.18. It is the Lord let him doe what seemeth him good. O iust God, O faithfull Gad, O patient Dauid!

Now could I wish that this patient spirit of Dauid were doubled vpon all the sinfull sonnes of this generation, who are so farre from patient hearing of Gods iudgements denounced, that their eares are grated, if not stopt at the Rehear­sall Sermon of their sinnes: Surely, if reprofe vexe them to the heart, as it did Ahab; tydings of iudgement will break their necks, 1. Sam. 4.18. as it fared with [Page 36]olde Eli. Is it not from hence that men are of that impatient and gun powder humour, because they loue not to heare of their faults? Is it not hence that the Ministers of God are so much dis­couraged? Is it not hence that like Ionah, men had rather turne mariners then Ministers? Without any further question, hence comes im­penitence, euen from impatience: hence custome and obduration in Sin: (hence in a word) comes that which a religious soule cannot but see the Land deserueth to mourn for. Some Seers are so choakt with a Church and a Steeple, that they cannot of all other language, pronounce Sinne in a Patron. Some dare not aduenture to displease a great one, yea, whosoeuer shall dare (like Tarquin) to strike at the heads of the tallest poppies, 1. Sam. 15. or like Samuel, at the head of Agag, at their greatest sin, shal in the wise censure of some, be thought to babble beside his Text, or be enrolled in the blacke booke, ne­uer to haue fauour at their hands. A true Aristo­telian will neuer wonder at the irregular motion of the Orbes, if the Intelligences faile in their mo­uing office; nor can I wonder at the inordinate actions of this sublunarie world, when Gods Intel­ligencers dare not tell Israel of her sinne, Isa. 58.1. and Iudah of her transgressions.

Now if I durst aduenture, I could put some into a wonderfull Strait, and bring some soules before the iustice of God, whom the opinion of the world hath openly quitt.

Should I say that Simon Magus is turned a great Patron of Benefices amongst vs, and that his bo­some-seruant Quid dabis were a disposer of Li­uings, I know not how this Age would take it: Should I say that some gallants weare Vicars cloathes, or spend the Clergies bookes in yellow ruffes, they may perhaps, haue pepper in the nose, as well as Cloues in their bands. Or should I con­demne the generall Apostacie of the world, from that good estate and plight wherein our Fathers haue knowne it, some Stoicall Athenian may iust­ly, as his wisedome thinketh, aske what will this babbler say? If they or any of them will needes know, then this I say (and yet not I, but others whose shooe latchets I am not worthy to loose) that for the particular sinne of Sacriledge, all that is so gotten, is aurum Tholossanum, and that all the bread at such Patrons tables are cheat loaues. And for the generall estate of the whole world (as one sayd bitterly of Rome) probabilius est strui nouam quam emendare antiquam, more like to haue a new Rome built, then the old to be amended: so I say of the world, that it is more probable sooner to see it changed in substance then in manners; in re­gard that (so farre as I see) the world is likely sooner to cease to be, then to be wicked: and hence is nostri mundi calamitas, that men had rather ten times commit one sinne, then once heare of ten sinnes.

Dauid tooke all in good part that Gad spake, [Page 38]though it were neuer so harsh, and blamed none but himselfe for being brought into this Strait: I would that all that heare me this day were here­in not almost, but altogether such as Dauid, then would Herod heare the reproofe of Iohn Baptist gladly, then would euery man so heare the word, as to amend his life according to the word, then would God be honoured, his Ministers comforted, and the World well amended.

But if the dease Adder will not heare when wee charme the world with zeale and discretion hap­pily vnited, then the Lord commands to cry a­loud and spare not, to lift vp our voyces like a trum­pet, Luk. 18.1: and to deale as that oppressed widow, moue them with vncessant preaching, and to be bolde as Lyons in Gods cause. Let Peter tell Simon Ma­gus plainely, Act. 8.23. Acts 13.10. that he is in the gall of bitternesse, and the bond of iniquitie: Let Paul tell Elymas the sorcerer that he is the child of the diuell, if he be full of all wickednesse; We must learne of Gad, not spare to speake, though we spare to speed. And all godly and conscionable hearers must learne of Dauid to heare with quietnes, to beare with pa­tience, and to mend with willingnes.

2 As Dauid chides not with Gad, so he quarrels not with God; and though (as our Prouerb goes) losers must haue leaue to speake; yet hee (though (I suppose) his heart waxed hote within him) neuer spake with his lips to iustifie himselfe. Psal. 39. Thus might his Pharifaicall thoughts haue suggested: Ah my [Page 39]Lord, I haue a long time gone in and out before this thy people: O Lord thou knowest that I loue thee, and haue with all my heart sticken to thy testimonies, I haue had so great a care of my wayes, as not to offend in my tongue: O thou Lord, good and gracious, full of mercy and com­passion, is thy mercy cleane forgotten? or shall all the former passage of my life be too little to expiate one small sinne? Thou madest proffer of mercy to fiue Cities, for ten righteous, and wilt thou not spare one man for one sinne? Thou that pardonest such a number of sinnes to thy people, wilt thou not pardon such a sinne as numbring of the people? Thus might Dauid seem to haue plea­ded for himselfe. Apud. Linium. Tullus an interpreter of the Law hauing pleaded for the life of Horatius (who had murdered his Sister) and not preuailing, the Father of this Horatius demands of the Romans, whether they could lead his sonne to death, but his owne demerits and valiant acts would euen giue a dumbe shew to haue his life saued: So might humane iudgement (had it now beene Ad­uocate haue pleaded for Dauid, but it would not haue preuailed, nor haue beene a sufficient baile, to haue freed Dauid from this vnsuspected Sinne, and vnexpected sorrow.

Now he that hath an eare to heare, a heart to consider, and a memory to remember, cannot in sense but heare, in reason he must vnderstand, and (vnlesse he will forget himselfe) remember this [Page 40]for his instruction, Doctr. That the waight of mans me­rit is not sufficient by many graines to counterpoise the burden of one wilfull sinne if God be extreame to enter into iudgement with the Sonnes of men, though they be such as are indeed the Sonnes of God.

How faire soeuer the preceedent part of their liues haue been both in their publique and priuate callings, yet that great King of heauen who can espie one man amongst many without a wedding garment: can in his omniscience, and may, and doth often in his iustice enter into iudgement for the commission of one sinne, especially if wilfull, as was this of Dauid: as we see in the Church of Ephesus, Reu. 2.2. though laudable for her workes, her la­bour, her patience, and perseuerance, yet there is a something that God hath against her for which he will remoue the Candlesticke out of his place ex­cept she repent.

Many plankes well pind and calkt, make the Ship to float: one and but one leake will sincke it. One wound may strike Goliah dead as well as three and twenty did Caesar. Sam. 17. Sueton. Iudg. 16.18. One Dalilah will doe Samp­son as much spight as all the Philistims. One wheele broken spoiles all the whole clocke. One veines bleeding will let out the vitall spirits as well as more. One flie will spoile a whole boxe of oint­ment. 1 Reg. 49. One hearb Colloquintida spoiles all the pottage. One Apple lost Adam the pleasant Pa­radise. 1 Sam. 14.27. One licke of honey endangered the life of [Page 41] Ionathan. One Achan was a trouble to all Israel. Ios 7.25. One Ionah, if faulty, Ionah 17. is lading too heauy for a whole Shippe. And one sinne is enough to procure Gods anger, and too much for a man to commit.

Reason. Now that God may not be challenged of a­ny iniustice, as though hee would easily picke a quarrell with men, Iam. 2.10. heare what S. Iames auer­reth, That he that failes in one point, is guilty of all.

A stone cast into the midst of the water, trou­bles euery part of the water, euen to the very banke.

But I speake not this as if any man hauing com­mitted one sinne, should in a desperate moode, aduenture the committing of more, because when he hath done all, he can but be found guil­ty, and so punished. God forbid that any man should heare like Malchus, with his left eare only. But this is my drift (if it were possible) to de­terre and affright the hearer from countenan­cing, or giuing the least entertainment to the least sinne whatsoeuer, or the least motion of that sinne.

As it was spoken in another case, Ex pessimo ge­nere ne catulus quidem educandus: So I say, in re­gard of the purity of God, who can abide no sin, and his iustice, which may punish euery sin, let vs not giue way to any sin. And if God thus take ac­count of one sinne, let vs take heed of all sinne: as [Page 42]being accomptable for in Gods sight. One sinne, a small sinne in mans iudgement, may pro­cure and prouoke God to send a heauy iudge­ment.

Secondly, we may here obserue the impartiall hand of God: may not Dauid be spared for a sinne? true it is, veniam laeso numine nullus habet. Conijah if he offend, though he were the Signet on Gods right hand, Ier. 22.24. God will cut him off. Neuer was any sinne committed, but must be punished, ei­ther in the sinner, or in the Sauiour: and though it be quoad aeternam poenam, pardoned and punished in the Saniour, yet it stands with the iustice of God, temporally to punish a little sinne in a great Saint, yea one onely sinne, though in his owne children. Dauid is noted but for one sinne before, and for that one his one child borne in adulterie died. Which kind of proceeding in almighty God, though it may seeme harsh and bitter as the waters of Marah, yet hence it doth receiue its dulcoration, in that it proceeds from a blessed tri­nity of attributes in almighty God, his iustice, his holinesse, his wisedome, Iustice punishing one sinne, his holinesse brooking no sinne, his wisedome pre­uenting many sinnes, all concurring in one act of punishing.

1 His Holinesse, that holy, holy, holy Lord God of Sabaoth requires holy thoughts, holy words, holy actions, and therefore any thing that is vnholy, must needs grieue his holy spirit: and that not only [Page 43]in Cain, Saul, Iudas, Iulian, &c. vessels of wrath, and sonnes of perdition, but also in the vessels of honor & the heyres of grace; nay further, taking in­deed the matter more hainously at their hands. As we reade of Caesar, who of so many wounds giuen him at his death, complained of none but of Bru­tus, [...] and thou my son! So for Ierusalem to play the harlot, the holy City become a cage of vncleant birds, he will neuer endure.

As one good motion and inclination in the young Man made Christ begin to loue him, Mat. 19. and the sparkes of goodnesse shining were wel-plea­sing vnto him (though the young man were not right.) So on the contrary, one euill admitted and perpetrated by a child of God, makes God in his holinesse dislike and distaste (though not absolutely and finally the person, yet the sinne) by whomsoeuer committed, nor can there bee any peace betwixt a righteous God and a wret­ched sinner.

2 His wisedome who (seeing sinne the daughter of impunity, and the fruitfull mother of such a damned brood,) doth principiis obstare, killing this Cockatrice in the egge, and preuenting this dan­gerous and farre-creeping fire before it run too farre and rage too sore, dealing as a wise father with his child, who breakes him of his vntoward disposition before it grow to a setled habit: men are of that disposition which God complaines of, Psal. 50.15. These things hast thou done, and I [Page 44]held my peace, and thou thoughtst I was euen such a one as thy selfe: and therefore it followes, I will reprooue thee, and set before thy face in order the things that thou hast done. If hee should not aurem vellere, and make his iudgements the remo­ra's of sinne, either the God of Iacob would be thought not to regard it, or the reuenging arme to be shortened, or else that God laying aside his holinesse, did in part begin to approue those of which his soule hath said heretofore I hate them. The least of which three gaps being layd open, the Gadarens Swine ranne not so fast and headlong into the Sea, as men would poast and precipitate themselues to the bottomlesse gulfe of Hell.

3 His Iustice, who though he loue his Saints with an Eternall loue, yet is not bound to the tollerati­on of the least, nor the conniuencie at any sinne: but on Gods part, that he may declare his iustice, and on their parts, that they are Sonnes, and not bastards, Heb. 12.8. doth afflict, correct, and chastise them: and though [...] a finall and destroying punish­ment be properly the portion of the wicked, yet his iudgements [...] for instruction, and [...] for warning and example, are no more often then iustly let loose vpon his owne Children; and albeit God hath promised to spare them, yet hee will but spare as a man doth his Sonne, not to free from a fatherly correction, but from scourges and whips, which are onely for the backs of fooles; and wounds, which are for the [Page 45]hairie scalpes of such as goe on in their wickednesse: Psal 68.21. So then, his holinesse, his iustice, and his wisdome being the mouing causes of this action, we must in such a case with Iob, lay our hand vpon our mouth, and with old Eli, rest contented: It is the Lord, let him doe what seemeth him good.

Now if iudgement beginne at the house of God, 1. Pet. 4.17.18. Psal. 130.3. and if the righteous shall not be spared, what shall become of them, what shall be their end that obey not the Gospell of God? Psal. 116.15: If thou Lord be extreame to marke what is done amisse: yea by thy Saints so deare and pretious in thine eyes: yea the very ap­ples of thine eyes: Oh what a fearefull expectati­on is it of iudgement and fierce indignation, Heb. 10.27: which shall destroy the aduersaries of God? If Dauid fell into this great strait for one Sinne, what shall be done to Edom, Moab, and Tyrus, Amos 1.9.12. & 2.2. for three trans­gressions and for foure? but fire, a destroying fire, which shall consume Teman of the Edomites, Ke­rioth of the Moabites, and the walls of Tyrus? If Dauid be auenged seuen-fold, surely the vngodly that drinke in sinne like water, and draw iniquitie with cordes of vanity, shall be auenged seuenty times seuen fold. If this be done to a green tree, what shall be done to a drie tree? Consider, and I beseech you againe consider and remember this, you that for­get God: you whose liues are nothing but a con­tinuall rebellion, and grieuing of the spirit of God. To you I speake quorum etiam laudabilis vita damnabilis est, si cum Dauide conferatur: those [Page 46]whose most laudable part of their liues are odious if any way paralleld with Dauid. If no sighes, or teares, or prayers could expiate his sin, or diuert Gods iustly conceiued displeasure, I say to them and yet not I, but the spirit of God himself, that albeit they shall hide themselues in dens, Reu. 6.15. and in the rocks of the mountains, that neither rocks nor moun­taines (though they should fall vpon them) shalbe able to hide them from the face of him that sitteth vpon the throne, and from the wrath of the Lambe. If the meditation of this were seated in the hearts of vn­godly and wicked men, although no son-like, yet euen a slauish feare would curbe and bridle the vn­tamed colts of the world, when they shall consi­der how in euery sin, they doe but heape vp wrath against the day of wrath, Rom. 2.5. and reuelation of the righ­teous iudgement of God. This being duly conside­red, he that is vniust, would scarse continue vniust still; nor he that is filthy to be filthy still: But hee that is holy would be holy still, De libero arbi­trio, lib. 3. cap. 15 he that is righteous would be righteous still: For as Augustine, Qui non reddit Deo faciendo quod debet, reddet ei pati­endo quod debet. Whoso doth not what he should, shall suffer what he would not.

But lest while I keepe Dauid in this strait, I should runne too much at large, I come now in the last place, to the bailing of this prisoner out of the tedious little-ease, and to shew vnto you in the fourth circumstance propounded, how he freed himself, and with how much wisedom. [Page 47] 4 Qua prudentia euaserit? Redimit se sapiens captum quam queat minimo. When Iulian was opposed by the hand of heauen, he was so obdurate in his Sinne, that Vicisti Gelilaee and his bloud came out together; this was horrible obstinacie. 1. Sam. 31 4. When Saul was in a Strait, he fell on his owne sword and dy­ed, that was desperation: 2. Chron. 28.22 When Ahaz felt the hand of God, he sinned more and more; this was flat rebellion. Plutarch. None of these courses like or please Dauid, but as Theseus in the Labyrinth, gate out by the helpe of Ariadnes Clew; so Dauid by the guidance and direction of the Spirit of God, and by spirituall Wisedome, freed himselfe from this great Strait.

Some Hebrewes imagine, [...] that the last word of Gad in propounding, gaue Dauid some hint and direction for his choyce, because the same word Dabhar, with some changing of points, signifieth the Pestilence, which in Gads speech signifieth in­deed onely, What word shall I carry him that sent me: D^r Willet in lo­cum. and this by a reuerend and learned Diuine of our owne is worthily refused; because Dauid was a prudent and wise man, and needed not any direction for such a choyce. But now Dauid be­ing hard put to it, thinkes with himselfe: As I haue done foolishly in committing the sin, I would faine deale wisely in the choyce of the punishment. As hee that is immured within some high wall, will make choyce of the lowest part to leape ouer.

Thus then he resolues; I am indeede straited, Lupum auribus [...]eneo: Now as ex duobus malis mi­nus, so ex tribus minimum est eligendum. If I choose Warre, I feare many enemies to offend me: now melius est timere vnum quam multos. If I choose Pestilence I feare but one. If I choose Famine, the poore will pay for it: If Warre, the weakest go to the walls. Now Gad I am resolued, tell the Lord that sent thee, this is my answere: Let vs now fall into the hands of God, for his mercies are great, and not into the hands of men.

In which choyce we cannot but obserue; first, Dauids Charitie, secondly his Piety, thirdly his Wisedome.

Charity: Oftentimes (yea and too often) deli­runt Reges, plectuntur Achiui. Dauid had now of­fended, these poore sheepe of Israel, what had they done? Hee offers himselfe, and his fathers house, verse 17. for a peace offering: but sith it is commu­ne malum, by Gods immutable decree, he choo­seth that euill wherein hee may be socius doloris, willing indeed to beare a part in this doleful Tra­gedy, neuer desiring like the Mariners, to scape a generall danger in a cock-boat, Act. 27.30. but offering him­selfe to be a sharer in the present danger, by chu­sing an euill which doth aequo pede pulsare paupe­rum tabernas, Regum (que) turres. We read of Cardi­nall Albert, Ioh. Petit. hist. Netherlands. Iuven. Sat. 10. that at Newport battaile in Flaunders, hee forsooke his armie, and fled to Brussels: and of Xerxes, that he fledde vix vna naue, cruentis [Page 49]fluctibus, &c. but Dauid more charitablie stayes the brunt, and equals his weale or woe with his subiects, whom his Sinne had brought to this ex­tremitie.

2 His Pietie: Warre would without resistance, haue prooued but a massacre: and this (now French-tricke) would haue made the field a sham­bles, and turned the flourishing cities of Israel into Golgotha, a place of skulls, and into Aceld ama, a field of bloud. And the insulting enemie would haue spread their banners in defiance of the Lord: this would haue cut Dauid to the heart, to haue seene not onely the place of his honour made a reproach, but also [...], his own honor into shame: for though his enemies had beene but the rod of Gods furie, they would haue ascri­bed their victory to the power and mercy of their gods (as once the Philistims did to Dagon) and so haue robbed God of the honour due vnto his Name: which Dauid most deerely tendring, Iud. 16.24. chose rather to haue God the auenger of his own quarrell, then to haue the daughters of the vncir­cumcised either reuell in the ruins of Israel, or take away the glory of God, which he will giue to none other.

3 His Wisedome: not grounding his choyce vpon Sands, as a foolish builder, or vpon stat pro ratione voluntas, like an vntuterd moralist; nor yet vpon a bare Theorie or contemplation, as the naturalist; but vpon a setled and grounded experience of the [Page 50]mercies of God: Which he knowes so well, that his knowledge doth apprehend them, and his tongue dare boldly pronounce them, that his mercies are great, or (as the Originall) in the discrete quan­tity, they are many. Nor doth hee choose to fall into the hands of God, because his iudgements are few, but because his mercies are many. Note. But why now speakes Dauid of Gods mercies, when God is now bent to punish? and it seemes, hath for­gotten to be gracious. Because that God in the ve­ry act of administring iustice, and punishing his children, doth shew and set forth no small mea­sure of his goodnesse and mercy. If any shall de­maund (as Nicodemus in another case) how can these things be? doe but see, and you shall vnder­stand; doe but obserue, and you will consent, That the motto of the most afflicted soule may be, The mercies of our God are great. The rather for these reasons following:

1 In the act of punishing, God punisheth a little, and pardoneth a great deale, not suiting his plagues according to our deserts, for then wee should be consumed: but as a louing and mercifull Credi­tor, when the debtor owes an hundred, bids him take his pen and write fiftie, or at the most, foure score: nay indeede not taking so much as fiue in the hundred of his debtors, cutting off onely the hemme of our garment, or the skirt of our rayment, when we owe vnto him our soules as forfeit by reason of our transgression. Any sinne committed [Page 51]against our infinite God, deserues an infinite pu­nishment: If God therefore shall abate eternitie, and send vs punishment, is not his mercy great? If when we deserue many stripes, he giues vs but stripes, is not his mercy great? for man in this kind, would haue had the vtmost farthing.

In the end of punishing, farre is it from God to ayme at the destruction of his people; nay hee aymes at their instruction, that they might learne to keepe his Statutes and Commandements. And whereas an enemie would funditus delere nocen­tem: that his name, Esa. 55.8. nor the name of Israel might be had no more in remembrance, Gods wayes are not as mens wayes.

God indeede sometimes destroyes the body that he may saue the soule; he punisheth his chil­dren with the world, that they may not be condem­ned with the world: Others take vengeance out of hatred, God out of his loue, Castigans non quod odio habeat, sed quod amet. The originall of this action being so farre different, must of necessitie suppose a contrary end. A great Armada pre­uailing, kills vp all. A Powder-treason vndiscoue­red, blowes vp all: Ab vno intenditur ruina, ab altero doctrina. God meanes good, man meanes mischiefe.

3 In the manner of punishing, Gods mercies are great. Albeit the iustice of God be mooued, and his patience prouoked: and though with men, Laesa patientia vertitur in furorem, Patience pro­uoked [Page 52]turnes to furie: and yet not furor breuis, a short furie, but an irreconcileable hatred: Yet God (though offended) will not alwaies be chi­ding, Psal. 103.9. neither keepeth he his anger for euer: yea, al­though he whet his sword, and bend his bow, and make ready his arrowes, yet a poore soule may haue a present appeale, a Deo irato, ad Deum pla­catum, being so appeasable and facile, vnto such as shall vpon the bended knees of their soules sue out grace and pardon, by renouncing of their sinnes, and relying vpon his great mercies. Nay, the Lord himselfe of himselfe, in this present plague, without any intreaty (to the comfort of penitent sinners I speake it) did commaund the destroying Angell to hold his hand, as grieuing to see the misery of his people: and that so soon, that Dauid had not time to offer any sacrifice pro­pitiatorie, but at the ceasing of the plague, a free­will offering gratulatory, for the remouall of so heauy a iudgement.

4 In this very punishment, the Lord is more then iustifiable in all his wayes, and holy in all his works, and had he now decreed that whatsoeuer was left of the famine, the sword should destroy, and what­soeuer was left of the sword, the pestilence should de­stroy, and so haue sent althose three furies of hell at once to haue assailed Israel, what cursed Atheist durst haue said or thought, but the Lord is iuste: but now hehold him also mercifull, he opens but one Seale, sends but one punishment. Nor is that [Page 53]positiuely set downe, or cald out by name, to en­ter combat with Israel, but left arbitrary to Da­uid: Chuse one: It is much if beggers may be chu­sers, more if sinners. Traian intending the death of Seneca, bade him make choyce of the manner of his death: Traian was cruell in his decree, though kind in such a proffer. God not cruell, but mercifull vnto all his workes, makes Dauid heere pronounce the sentence of iudgement. Chuse one: Is not heere great mercy? Now Seneca in his wisedome chose the easiest to bleed to death in a bath: and Dauid now hauing considered the mer­cies of God, great of themselues, but yet greater, if compared with the mercies of men, chuseth to fall into the hands of God, who is iust and mercifull in the act of punishment, gracious and mercifull in the end of punishment: patient and merciful in his manner of punishment, and lastly, exceeding mer­cifull in this very punishment. As the great mer­cies of God may iustly prouoke our admiration, so Dauids wise choyce may be iustified (as Christ did that of Mary) he chose the better part, Luk. 10.42. to fall into Gods hands, whose mercies are great. Can we now but wonder at Dauids choyce when (all things considered) ipsa iustitia Dei sit misericor­dia. Foolish and vnfortunate was the ingresse in­to this sinne, but most prudent and happy the euasion out of it.

Obiect. But how was it so happy, seeing the Apostle (to affright from Sinne) determines and defines [Page 54] It is a fearefull thing to fall into the hands of the li­uing God? Heb. 10.31 After that I haue serued necessity in the reconciling these two places, I must obey the time. Thus then briefely.

Resp. 1 Two things must here be considered, First, of what maner of sinne and sinners the Apostle spea­keth, Willet vbi supra. namely, of those that tread vnder foote the Sonne of God, that count the bloud of the Couenant wherewith he was sanctified, an vnholy thing, and haue despited the spirit of grace, as appeareth verse 29. But Dauids case and theirs are not alike: his was a Sinne, but of a child of God; it was a Sinne, but of infirmity: Theirs are Sinnes, but Sinnes of reprobates: theirs are Sinnes, but of that nature, that the first is intolerable, the second is like vnto it, abhominable, and the third as Christ the truth it selfe hath pronounced, impardonable, either in this world, or in the world to come: That is (sa­uing Bellarmines patience) they shall not haue a­ny sense or feeling of pardon in this world, Explic. locus Mat. 12.32. or benefite of remission of sinnes in the world to come: or (as our Church) in shorter termes, ne­uer. Here then is the case; It is one case to appeare before a temporal Iudge as a malefactor in wrong or violence to my neighbour, which may be an­swered and auoyded by some legall meanes: or if not, the punishment may extend to losse of goods or good name, and not touch life. It is a­nother case, when a man shall appeare as guilty of that roaring sin of Treason against his Soueraigne [Page 55](a monstrous sinne, worthy ten thousand deaths, if a malefactor had so many liues) what a wofull and fearefull case is this? So it is one thing to sinne, and another thing to sinne with so high an hand, and herein it is a fearefull thing to fall in­to the hands of the liuing God.

2 The Apostle speakes not of temporall iudge­ment but eternall. Now in eternall iudgement, it is a most fearefull thing indeed, in regard of the vnlimited power of God, Luk. 12.5. Mat. 10.28. who is able after he hath killed, to destroy both body and soule in hell fire: yea I say againe, him feare: but as for temporall iudg­ments, it is farre better to put our selues vpon God, then vpon our countrey: For there is mercy with the Lord. Homo is called homini lupus, but God is homini Deus: But because contraria iuxta se posita, clarius elucescunt, see we in a word, what the mercies of men are: I remember their dea­lings, dashing of Infants braines against the stones: I remember (and that with amazement) ripping vp of women with child: Ioseph. I remember the lamentable siege of Ierusalem, when the glory of the Land the holy Citie, the glory of that Citie the Temple, the glory of the Temple Sanctum Sancto­rum, was vtterly ruined and wasted by the hands of mercilesse Romans. Franc. Petit. hist. Netherlands I remember that French Cap­taine Bordett chose rather to be shott by a Mus­kettier of his owne Company, then to fall into the hands of the bloudy Duke of Alua.

But now hoping that all this Christian Assem­blie [Page 56]came hither to learne: I beseech you learne these two things of one whose face perhaps few of you haue seen before, and it may be neuer shall see hereafter, especially in so publike a place as this holy Mount where on I stand.

First, 1 if the worst of our condition shall betide this sinfull Nation of ours, namely to suffer for our sinne, let vs say to God as Zeba and Zalmanna did to Gideon: Iudg. 8.21. Fall thou vpon vs, for as is the man so is his strength. So Lord if wee must suffer, fall thou vpon vs, for as is the Lord so is his mercy. England is encompassed with the Sea, which for the most part is beneficiall, though sometimes hurtfull: encompassed with Gods mercies, which are alwayes helpfull, neuer hurtfull: encompassed with enemies, alwayes hurtfull, neuer helpfull. If the Sea break in, the worst is death, and no more: if our enemies breake in, if they preuaile, what proud insulting, what cruell tormenting? what shall be wanting to make vs miserable? Lord wee haue sinned with our Fathers, and haue deserued the vialls of thy fierce wrath: But O Lord doe thou correct vs, for thou wilt not doe it in thine anger, nor chasten vs in thine indignation: but neuer giue vs ouer into the hands of men.

2 Seeing our originall is sinfull as well as all the Sonnes of Adam, and that wee haue deserued Gods heauy iudgements as well as others, Oh now, seeing God hath withheld his reuenging hand so long, let vs learne that counsell of Daniel [Page 57]to Nebuchadnezzar, Dan. 4.24. to break off our sinnes by righ­teousnesse, and our iniquity by mercy, and let there be an healing of our error. Let vs in the name of God turne before it be too late, lest wee repent when it is too late. Lord open our eyes that wee may see the day of our visitation, and preuent that fearefull doome of hauing these good things hid­den from our eyes. O fortunatos nimium bona si sua nossent Britannos, we distast the enioying of that whose losse our Christian neighbours bewaile. The Christians in Polonia cry out for ayde: The Protestants in Bohemia groane vnder a heauie and intolerable burden: The Protestants of France send many sighes to heauen for peace or bare secu­rity. Happy Britaines, wee sit vnder our owne Vines, and our owne Fig-trees (God of his mercy continue it.) Let vs not cut off our welfare by our wickednesse. Wee haue not Famine, but Plenty; not Warre, but Peace; not Pestilence, but Health and Soundnesse. Now in a word, as the Ro­mans dealt with Victory, clipping of her wings, that she might neuer flie from them againe, so let vs doe with our happinesse, Happinesse it selfe! Seeing it may (God knowes how soone) be hid­den from vs, stay her flight by thankfulnesse and obedience. If there be amongst vs that thinke happinesse absent, I wish them to prepare her way and make her paths straight, that shee may come in and dwell with vs. Or if she be amongst vs (as the God onely wise and immortall knoweth that [...]