TO THE RIGHT WORSHIPFUL, Mr MAYOR of the City of Coventry: and the rest, Worshipful Aldermen, and Sheriffs of that INCORPORATION: S. B. wisheth increase of grace in this life, and assurance of glory in the life to come.  
RIGHT WORSHIPFUL:  
WHen I first delivered that small Treatise by word of mouth, it was the farthest part of my thought, ever to adventure the exposal of it to the view of any, as considering mine own weakness and the world's peevishness. But it fared with this Sermon as with a Meteor, which being gently drawn up by the kindly heat of the Sun, resides for a time in the Air, and hath there indeed a being, but shineth not, till kindled by the Antiperistasis and circumstant cold of the air: So this my Labour receiving some warmth and being, by the gentle breath, and undeserved approbation of some, was not yet seen of the world, until it took fire by some, who being (at the delivery of it) circumstant, did in their causeless and undeserved humours, give such cold entertainment unto both it and me, that I was by the vulgar reported to be taken by the great Fleet, or at the least shrewdly encountered. Whereupon I thought it fit (for mine own defence, and satisfaction of others) that the things before demisla per aurem, should be now, oculis subject a fidelibus, that what was before in the air and in the ear, should now be in the eye, that the Christian Reader may judge whether it deserved reproof or censure, yea, or no: and whether herein I have laboured to keep a good conscience toward God and men, I appeal to the judgements of them, who being clear of any thing against which I might seem to inveigh, are fittest and the only competent judges in this kind. Your Worships can (I trust) bear me witness, that I never amongst you for these many years, have showed myself any way to be of a factious and a turbulent spirit, but have always laboured and prayed for the peace of jerusalem, and hope to prosper the better because I love her. Now when these forenamed passages had caused me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willing, nilling, for my own safeguard to adjudge this poor book to be pressed (although I might have seemed wise in choice of some greater patronage,) I thought fittest to appropriate some part of my labours to this place, where I was borne, brought up, and have spent my days ever since I was called first to the Ministry, and so much the rather in regard of your undeserved loves, which I can neither deny nor conceal lest I should be injurious, and also your godly and religious dispositions (wherein this City doth equal (without flattery be it spoken,) the most civilly governed, or most eminently religious places of this Kingdom. Such as it is it pleads in my name, and I in the name of Truth, that it may find acceptance with your Worships and as many as love the truth, and if in any thing I shall be blamed, I will not be so presumptuous as with Pilate, to say, What I have written, I have written; but as the Ecclesiastical Historian, If I have done well, it is that which I desired, but if slenderly and meanly, it is that which I could attain unto. If hereby any (taking pains to read is) shall reap any benefit, it shall be a full satisfaction for my labour and the comfort of my heart. Now the God of love and peace multiply his blessings upon this City, that it may be happy in government, holy in profession, the true member of the mystical body of Christ, partaking the promises of godliness, even those of this life and of the life to come: Even so be it Lord jesus. Amen, Amen.  
Your Worships in all Christian duties to be commanded, Samuel Bugs.   

DAVID'S STRAIGHT.  2 SAM. 24.14. 
And David said unto Gad, I am in a great strait.  
THere is a twofold evil whereunto all the sons of Adam are subject as long as they live in these houses of Clay, malum culpae, and malum poenae, an evil of sin, and an evil of punishment; Semblable whereunto the whole duty of man, is comprised in these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a patiented bearing of the evil of affliction, and a conscionable forbearing the evil of sin.  
In this active and passive life (as all other Saints and Servants of God) so David a man after his own heart was much exercised, wherein he so carried himself, that much praise and renown did accrue both to his worthy person, and holy profession.  
In the passive part of his life, Qui hominum patientior, aut qui tolerantior? Meek as a Dove in persecution, mild as a Lamb in prosecution of his hate-worthy enemies; especially toward Saul, when God had put him into his hands, he was so fare from touching his person, as that he was content to sit down with much wrong, and be the sole patiented of undeserved hatred. 
james 3.2.   
But for the active part, as In many things we offend all; 
2 Sam. 11.4. & 12.9.  so David himself was faulty in two main matters: for being made King of his hopes, he offended in the matter of Vriah the Hittite, whom he wronged in his second self, defiling his wife; and after in his own self, betraying his life, & slaying him with the sword of the children of Ammon. And now again is mentioned (to make up his sins a number,) a second sin of numbering the people, from which sin because by dissuasion he would not be hindered, wrath was gone out from God, and he could not be helped.  
Gad the Seer was sent in the morning unto him to propound a hard (and yet necessary) choice of three, and those most fearful evils: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Famine for three years, War for three months, Pestilence for three days.  
By these fearful punishments as by thunder, David 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 opens his eyes, and seeing three such furies of Hell advancing towards him, cries out in the anguish and bitterness of a perplexed soul, I am in a great strait.  
Which few words, though may seem at the first sight hard as the rock in the wilderness, yet have I discovered flowing thereout as from Eden, four several streams; wherein a Christian may wash like Naaman, and be cleansed; or like the blind man, and return seeing; provided, that wash both hands, and head, to give attention, and yield practice to the remarkable points herein contained.  
1 Quo peccato incidit: How David came into this straight.  
2 Quo animo apprehenderit: How he conceived of this straight.  
3 Quâ patientiâ pertulerit: How he bore this straight.  
4 Quâ prudentiâ cuaserit: How he gate out of this straight.  
The first is for admonition: the second for instruction: the third for imitation: the fourth for consolation: Every of them being compounded by your Christian wisdom, as by the Art of the cunning Apothecary, may either serve as an Antidote to prevent sin, or a Cordial to such as have surfeited on the sour grape of Sinne.  
This text is then a fit place for a Preacher of Repentance, for here is much water, wherein if I shall wade but shallow, it is not that I fear to wet my feet, (for to do any good I am yours as you are Christ's,) but I have just cause to fear that either some storms of your molested patience, or my fainting heart through mine own weakness, may sink both me and my poor meditations to the bottom.  
How David fell into this strait: Some there have been who as they were ignorant of the world's original, 
Phys. 1.  so also of the rule and government of the same; and did therefore father many particular passages upon fatal necessity. But Aristotle and the rest which followed Etiam comite ratione, did sound confute and worthily explode this their error, as finding a necessity of the dependence of all effects upon some certain causes, which yet they being but flesh and blood, discerned only to be natural. But we who have the true prospective glass of the word of God, may easily discern, though a fare off, a supreme power guiding and ruling all particular occurrences whatsoever, 
Mat. 10.29.  to the fall of a sparrow from the house, or a hair from our heads, which as it hath an interest in all things, so also in this straight of David: that as jacob speaks, 
Gen. 28.16.  The Lord is in this place and I knew it not; so the Lord had a hand in this straight, though men be not ware of it.  
For war, I know it is oftentimes the cursed issue of boundless ambition, as it was in Alexander. 
Vnus Pellaeo iweni non sufficit orbis  
Aestuat infaelix angusto limit mundi. 
juu. Sat. 10.    
Or as in the Romans that they might be rerum Domini; or as in the proud race of Ottoman, now advancing his Moony standards in Polonia.  
Or else it may be conceived by the seed of covetousness, as in Pyrrhus the Epyrote, Philip of Macedon to grow rich by the spoil of others, as though God and Nature had given them the impropriation of all. Or else this fire may be begotten by collision of slint and steel, as in Simeon and Levy to revenge the rape of Dinah; 
Gen. 34.25. 1 Sam. 15.  or as in Saul who smote the Amalekites for a former injury proffered to the wand'ring Israelites. But at this time there was no war in hand, or if there had, the arm 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 have departed from Israel.  
For Famine, it may proceed from the supine negligence of a people who had rather beg then labour, yea, almost starve then labour, and so live idly, quasi per se daret omnia tellus: 
Ouid.  or else when some shall labour, and others eat the labours of their hands. 
judg. 6.11.  When gideon's wheat without hiding shall feed Midian, or the Chaldaeans and Sabaeans spoil job of his Cattles and provision. 
job 1.15.17.  Or by the horrible gluttony, drunkenness, and excess of the time by prodigious & prodigal usage of the good creatures of God, 
Acts 11.28.  as it came to pass in the days of Claudius Caesar, of whom Xiphiline reports that he was wont indulgere conviviis effusissimè. But there was now no Famine, 
In vita Claudii.  that for the Gibeonites being stayed by atonement, as appears, Cap. 2 1. The land now gave her increase, and abounding (as it did) with milk and honey, might be a sufficient Cornucopia to relieve 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 straight: this by way of probability.  
Pestilence, when I consider this last plague and punishment, although there may be some natural reason of it given, yet this coming so suddenly without any previous disposition of air, or bodies; I cannot but conclude that it was an immediate arrow shot from God's quiver, Verè opus et digitus Dei. 
Amos 3.6.  Nor could this kind of evil have been in the City if the Lord himself had not wrought it.  
This makes the measure of David's sorrow before pressed down, now to run over when he apprehends not only the Stars of heaven to fight against him, 
judg. 5.20.  as they did against Sisera, but even the Lord of heaven with his own hand and stretched out arm: He whose valour whilom laughed at the stern visage of Goliath, fear and trembling is now come upon him, and sorrow as upon a woman in travail: with an enemy he 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 judge of all the world do right? 
Gen. 18.25.  Indeed in God's eternal predestination and election, no man ought to inquire; as why jacob is loved, and Esau hated, 
Rom. 9.13.  because the Potter may do with the clay as he listeth. But if the question be made in this particular, it shall fully appear that God sought no quarrel against David, nor sought occasion to devour or waste the sheep 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 wrack of jonah? was not he profugus, 
jon. 1.12.  a runaway from God? Pone poenam supponis culpam. For surely the mercy of God being so great in pardoning sin when it is committed, may fully persuade us that he will never punish till it be committed. Propter me haec tempestas, saith jonah: 
jonah 1.12.  Propter me haec pestis, may David say; until man be actor of sin, God is never author of punishment. 
judg. 16.30. Os. 13.9.  The Philistims house falls not upon Samson unless his own hands pull it down. Israel's destruction is not but of herself: Non tellus cymbam tellurem cymba reliquit, For as Adam had not been mortal, had he not been sinful, no more should his posterity ever smart but by the sore of sin. When sin is finished if we have not occasion to glorify God's mercy in pardoning us we shall be compelled to acknowledge his justice in punishing us. 
Theorem. 1.  Hence observe, that previous sin is always the cause of subsequent misery, yea, it is proprium, omni, soli (though not semper) to have sin the prodromus, the forerunner of judgement, and the only prologue to the said Tragedy of one man, or the general ruin of many: Had not David numbered Israel, Gad had not threatened it, God had not punished it.  
The Heathen themselves could so fare justify their supposed gods in this kind as to confess that when sin prevailed, not before: 

Hor. Carm. lib. 1. Od. 3. — Macies & nova febrium  
Terris incubuit cohors  
Semotique priùs tarda necessitas  
Lethi corripuit gradum.   
Had not the old world swom in security and Epicurism, 
Gen. 6.13.  they had not floated in that general deluge. 
Gen. 18.20.  Had not Sodom been tainted with so filthy sins, they had not felt so fiery a punishment. 
Luke 19.42.43.  Had jerusalem seen the day of their visitation, it had not seen the day of desolation. Had not David committed some great sin he had never been in this great strait.  
When Pilate heard the people cry out to have Christ crucified, 
Mat. 27.23.  he asketh in the audience of them all, What evil hath he done? So reason and equity may here demand in David's behalf, Quid mali admisit? Why will God thus vex and perplex at the heart a man after his own heart: the Text answers hereunto, verse 1. David had numbered the people.  
Numbering of people was used in ancient time by Sergius Tullus the Roman, 
Liu. Aul. Gel. lib. 10.  to know how many were fit for war, and the age amongst them was from 17. to 46. and in dangerous times till 50. and our Saviour Christ commendeth a wise King who will forecast whether he be able to meet his enemy or not. Beside, 
Luke 14 31.  they were numbered by Moses, Exod. 38. and again, Numb. 1. why might not then an action repeated by Moses, and daily practised by other Princes be as lawful for David.  
Shall David fight God's battles, and not know the strength of his army? or go in and out before a people, and not know the number of them? and thus the verdict of flesh and blood returns ignoramus, We find no fault at all in this man.  
But stay a while fond opinion, and take this in charge, That a thing lawful, nay, good in itself, may in the manner or end of doing, become unlawful, and so a sin: 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 abominable. Alms are commended, yet the noise of a trumpet blown before them, drowns all their worth, and leaves them splendida peccata, and no better. Are things so good so soon turned bad? How then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things of themselves neither good nor bad? Fasting is good if it be done to tame the flesh, and bring it in subjection: but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be admixed, to be seen of men it is hypocrisy. If a man out of the weakness of his judgement, shall refuse a ceremony or gesture, as fearing to wound his soul by committing idolatry, I pity his case, his action being tolerable, but if any stiffnecked or stiffe-hammed Schismatic shall do it, out of opposition to the order and discipline of the Church, his holy singularity is no better than stubbornness and deep hypocrisy: 
David's case.  Herein than David failed. First, it was needless, having no war in hand. Secondly, it was a curious crotchet, ideò numeratur ut numeretur, only to know. Thirdly, it savoured of pride to glory in the number of the people, which three circumstances being weighed in the balance of the Sanctuary, proved in God's estimation, and David's own confession, verse 10. a sin, a wickedness, an exceeding folly: nor could he charge God justly of any injustice, for bringing of him into this great strait.  
Thus we see that came not by fate, but from God; it came not unjustly, but for sin, and this sin by name was, numbering of the people. Now the manner of David's falling into this strait, stands like a pillar of Salt for our remembrance and instruction, and he that runneth may plainly read this for his observation.  
Doctr. That a fair Saint may fall into a foul sin, nor can the best man carry himself so equally with God, but that sometimes by sin he falls into his lurch, and becomes liable to punishment.  
For David's part, were not his heart so candid as to confess the truth, we may deal with him, obsignatis tabulis, namely God's faithful Register, the holy Scripture, which doth charge and challenge him of a former, and a fouler sin in the matter of Vriah the Hittite, 
1 Sam. 11.  whose blood (like the blood of Abel the innocent) could witness against him: But what need we any further witness, seeing we have heard of his own mouth in that poenitentiary Psal. 51. wherein he sheds many tears for shedding of only this man's blood.  
But lest I should by one Swallow to prove a Summer, and for one man's sin to condemn the generation of the just: although I desire not to uncover the shame of the Saints, yet sith all things are written for our instruction, 
1 Cor. 10.11.  give me leave to show some spots and moales which have been no small blemish to their perfection. Amongst the twelve there was but one judas, one son 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' sons, 
Mark 10.37. john 20.25.  the incredulity of Thomas, the doubting of the two Disciples, come we to the Papists masterpiece, their Dominical letter of the Apostles; Peter is reproved 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 fear forsook him and fled, Mat. 26.56.  
Nor was this Leprosy a new disease in the Apostles time, or like jonahs' gourd, come up in a night, but if we shall use the Historians optich glass, we shall discover a fare off as in a Landsceipe; 
Gen. 9.21.  Noah lie drunken in his Tent, and naked too, did not his good sons Sem and japheth cover him, Immersus aquâ vino mergitur: Neither did any less happen to Lot, whose righteous soul was vexed at the unclean conversation of the Sodomites; 
2. Pet. 2.7.  the only man thought worthy to be plucked out of the fire of Sodom; Intactus igne urit libidine, and his drunkenness committed a sin, 
Gen. 19.36.  which (had there been one righteous man in Sodom,) his soul would tremble to have committed it.  
To call the life or wisdom of Solomon in question in me, it were but folly, and yet no more than he committed, who by the multitude of his dalilah's suffered his heart to be stolen away from God. 
Lorinus praef. in Act.  Tenorius Archbishop of Toledo, making question whether Solomon was saved or damned, caused his picture to be drawn in his Chapel half in heaven, and half in hell: this was about his state of glory. But should my rude pencil delineate him in the state of grace, I would both picture him and all the rest of God's people, half in heaven, and half in earth, in heaven by reason of their holy and heavenly conversation, in heaven by reason of their assurance of glory and salvation: but on earth by reason of that body of sin and death which they carry about them, having the flesh pressing with continual fight, and oppressing with often conquest.  
When Nabuchadnezzar made choice of some of the children of the Captivity to stand before him, he commanded to bring such as were of the King's seed, and of the Princes, well favoured, and without blemish. Si verbis audacia detur, give me leave to apply this. God the King of heaven hath out of his mere mercy chosen out of Satan's captivity some to stand before him, they are of the King's seed, and of the Princes, sons of God and brethren of Christ jesus, 
1. Cant. 15.  fair they are and pleasant, the chief among ten thousand.  
Free from the usual deformities, but only they are sometimes troubled with the falling sickness, witness the examples before mentioned; and the fall of David into this great strait; not that the Protoplastes of our spiritual feature and perfection were the cause of this, but even that original sin and corruption, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and coeuterine with us, plucks us by the heel as jacob did Esau, and pinches them as the Angel did jacob in the thigh, 
Gen. 2.25.26.  that they never claw off this halting so long as they live in these houses of clay: I learned this lesson of Solomon, that God made man upright, but he sought many inventions. Adam was taught a trick by the Devil to lose his happiness: and David who was before at large, is now taught by Satan, and brought by him into this straight.  
Now although by such enormities of the Saints there cannot but accrue dishonour to God, shame and scandal to their profession, and evil example to the infecting of others. Yet Almighty God who brought light out of darkness, life out of death, can also bring good out of evil; and like a wise Architect can so dispose of every piece, (except those for the fire) as to build a glorious Temple for the Holy Ghost.  
First, hereby is laid the foundation of humility in the hearts of men. The adventurous Christian when he hears of the two Tables of God's Commandments, 
judg. 16.3. Mat 19.20. and 25.25.  thinks he can carry them as easily as Samson did the gates of Azzah, and say, Lord thou hast thine own, all these have I kept from my youth. But finding at the length, like Samson, that his strength is but as other men's, he is stricken as low as the Centre, and shrinks to an Acome in his own conceit: Now being brought to this ebb he is a good foundation for God to build upon: now growing conscious of his own infirmities (like Peter walking upon the water) he cries, Master save me, now he will no more of his own strength, but only of the grace of God, which is only sufficient for him. The Swans of Thames and Po, beholding with a retorted neck their goodly feathers, think themselves, Rarae aves in terris, but when their black legs and feet are become the objects of their sight, than they find that they are, nigris Cygnis simillimae: So when men behold their lives in what they are commendable, or tolerable, the Pharisee himself is not more proud than they; but when they look into the glass of the Law of God, then goes the hand to the breast, and the word from the mouth, O God be merciful unto me a sinner. 
Luke 18.  The lives of the best men that live upon earth, are like Nebuchadnezars image, having feet of clay as well as a head of gold: Here than is Schola & scala coeli, a School to teach a near way, and a ladder to help up the best way to heaven: O happy daughter of so unhappy a mother, Now Nathan may be heard if he reprove, Now Saint Peter may catch fish when the water is troubled, David before by Satan drawn beside himself, is now by Sin driven out of himself, As much I conceive of Peter, that his faint heart was now become an humble heart: and though Petrus was Petra, yet like the rock in the wilderness, he yielded abundance of water, which makes me give the more credence to Clemens Romanus affirming of him, that he spent every morning in weeping, until his eyes were dim with weeping, and deep furrows were ploughed in his face with tears, tam vi, quam saepe cadendo. Oh that it may ever be seen, that if in the service of God, the Saints miss the first Lesson of integrity, they be sure to read and learn the second Lesson of humility: Magis enim Deo placet humilitas ex malè factis, quàm superbia ex benè factis: He that exalteth himself in his good deeds shall be humbled, but he that shall humble himself for his evil deeds shall be exalted.  
This falling of the Saints into sin, though casual and unusual, doth work in them a cautelous and careful carriage in the sequel of their lives: danger is the adequate object of fear and wariness, and sin being an aversion of the creature from the Creator, the dangerous and miserable effects thereof cannot but deter and affright the once entangled soul from any relapse or recidivation into the same. Ictus piscis sapit. The children of God, who by Satan's malice and overreaching policy, are brought into Sin, and by God's mercy brought out of it again, do pass the remainder of their time, and work out their salvation in fear and trembling. The Turks now inhabiting in that (sometimes) city of jerusalem, 
Timberl. travail.  having an old Prophecy, that the City shall be retaken at the same place where before it was assaulted and conquered, have in and near that place, immured all passage, and prevented all probability of entering: in like manner, if Satan our mortal enemy have heretofore made assault upon our souls, and like a strong man entered and spoiled us: if at the privy door of our hearts, by sinful imaginations, let us be sure to keep our hearts with all diligence: If at the too too open door of our lips by filthy communication, 
Ps. 141.3.  let us set a watch before our mouth, and keep the door of our lips: If he shall enter by our ears, which often prove careless Sentinels, by admitting and entertaining idle talk, filthy and corrupt communication, lying or slanderous reports, rather become like deaf men and hear not, then ever that raging and malicious enemy shall foil us at the like advantage.  
While thorns and weeds are suffered to cover the face of the sluggards garden they must needs be an hindrance to the increase and growth of either pleasant flower or profitable herb, 
Stella 1. in Luc.  but if thence transplanted, they are placed in the hedge, they serve to fence the garden that the beasts of the field annoy it not: So, while Sin is suffered to have root in the heart of man, no increase of good, no herb of grace can be expected, as our Saviour applies it in the Parable, wherein the thorns are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now if these thorny and soule-wounding sin be removed from the heart and affection, and placed in the memory, it will prove in some sort good to God's children to have sinned, for having felt the chastisement by rods, they will tremble to think upon Scorpions, and finding Satan so cruelly tyrannising upon a small sin, so unfaithful in a little, they will be loath to trust so bad a Counsellor, or for a great matter, commit their souls to so bad a Steward.  
Can we think but David was now grown more cautelous, or that if he had again his former freedom, that Satan should again so have inveigled him? Surely the bought wisdom of the Saints proves 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 avoid many, by smaller to avoid greater, by the pinch of a weasel to avoid the paws of a Lyon. 
2 Tim. 2.7.  Consider here what I say, and the Lord give us understanding in things.  
Use. Solomon passing by the field of the Sluggard observed nettles and thorns upon the face of it, and he learned instruction, here is multiplicity of learning. What came you hither to learn? humility? then behold what thou art without the preventing grace of God, or if charity judge here of thy falling neighbour as subject to infirmity, or if further instruction, 
Phil. 2.12.  for the remainder of thy days, learn here to walk wisely, and work out thy salvation with fear and trembling.  
S. Paul, 1 Cor. 1.20. glorying in God's 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 proved Theorem, I demand, where now is the Papist? where the Pelagian? what is become of the Saints perfection in this life? This heresy was bred in North-Wales, there was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first hatched, afterward bred up at West-Babylon.  Pestifero vomuit coluber sermone Britannus. 
Whereunto I may add,  Pestifero docuit coluber sermone Quirinus. 
For the Church of Rome having licked up the vomit of this Arch-hereticke (as the Poets are feigned to have done Homer's) have spit forth the same again, to the infection of many a soul. Grant we to the Church of Rome (a thing which they can never evince) that Peter was head of the Church, as Pilate said to the jews, Behold your King, so say I to them, Behold your Peter, if his faults and falls were not like unto other men's; Surely the foundation of the Church being thus shaken and the veil of the Temple rend asunder; I may easily conjecture what betides the rest, if the case go thus with the green tree, what shall become of the dry tree? What cost Peter so many tears? what was the cause of this straight of David, was perfection? then God is unjust. No, it was imperfection, let God be just and the Church of Rome a liar: Dangerous then and damnable is their opinion, causing men so much to dream of perfection that they never labour for it procul hinc. If we maintain the bondwoman, we must keep her son, if we maintain perfection, than also merits, and not only that, but another monstrous bastard with six fingers on a hand, works of supererogation: certainly for perfection of Romish jesuites thus much and no more will I ever grant that they are perfect in the Popish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolute Machiavilians, absolute traitors, monsters of men and matches for the Devil. I grant them also to be meritorious but for all the pains they have taken in our English vineyard, their wages have been such as that the Hangman hath been their paymaster. 
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 than his fellows. But if deposition pluck this stool from under him where lies his Holiness then? Sure their knowledge is no more than other men's, all knowing but in part. Indeed some Pope's knowledge was not in part, 
Alphons. de Castro.  for Alphonsus de Castro affirms that some of them knew nothing at all. Their sanctification no more than others, for though Alexander the sixth were holy by virtue of his office, yet as he was Alexander he gave his soul to the devil, and so (by the Schoole-mens help) was damned with a distinction. Whatsoever the pride of the Church of Rome may conceive, or their insolency dare maintain, God let me ever be a member of that Church while I have any being, which (though reform in other things) may seem deformed in this: that it acknowledgeth no particular member of it to be exempt from humane frailty, and though not subject to the dominion of sin) yet falling many times under sins usurped government, and have daily need to be renewed by repentance. Holy David though in the general course of his life a man with whom God was well pleased, suo laborat naevo; and the best that lives may semel in anno, nay, septies in die, fall into a great sin and so by the just judgement of God into a great strait. I conclude this Theorem with this corollary. That if all the divine and admirable gifts and graces of Gods holy Spirit (as wisdom, knowledge, sanctification, etc.) were doubled upon the head of one man (be he no more than a man) may sinne of weakness, though not of wickedness, and offend as grievously though not so frequently as his brethren.  
Thus have we seen David's entrance into this straight, now see we the nature of it, and the manner how he apprehends it.  
How David apprehended it: As all misery and sorrow of itself is grievous unto flesh and blood, so some above the rest (by the just judgement of God) is more heavy and grievous than other, and doth more perplex the mind of man. Principally these two.  
1 For the matter, if it be such as is intolerable.  
2 For the manner, if it be such as is inevitable.  
Jacob's service of seven years for Rachel was inevitable, yet being but a service, and such a service, it was tolerable.  
Israel's servitude in the iron furnace was intolerable, yet in regard of God's promise to visit them, it proved evitable.  
But the things here propounded to David, in their nature, were 1. intolerable. Famine, Sword, Pestilence.  
Secondly, God that propounded them makes them inevitable, Choose one: David is only left happy in this, that though he cannot choose but he must have one, yet he may choose which one he will have.  
That we may the better apprehend the Straight of David, 
Apoc. 6.  I will briefly open three Seals, where we shall see the three Furies which Gad the Seer presents to David, to take a hard and hapless choice of either of them.  
First comes Famine, riding upon a pale Horse, killing with hunger and with death. Sometimes clad in a robe of immoderate rain and showers, drowning the world's plenty, and the earth's provision: Sometimes bearing on her shoulders heavens of brass, and treading under her feet the earth of iron: Sometimes attended with Caterpillars innumerable, to eat up the fruits of the earth. Pale, and lean she is, more than the picture of death, Mors in illa, as well as mors in olla; and which is more, genus miserabile lethi. When God who gives to man the breath of life, shall deny bread to maintain life: when Winter shall be turned into Summer, and Summer into Winter: 
Psal. 127.2.  when a man shall rise early, and eat the bread of carefulness, and at night be to care for his bread: when men shall Sow much, and bring in little: 
Hag. 1.6.  when the harvest shall be little, and the labourers many: when one shall plant, another water, and God shall deny increase: is not this a great Strait? And yet all these are but initia dolorum. Ah my Lord (now thinks David) shall these eyes behold my poor Israel, running and whining like dogs, 
Psal. 59  and cannot be satisfied? Shall I see cleanness of teeth, and leanness of body in all my Land? Can I endure to see an Ass' head sold for 80. pieces of silver, and a cab of doves dung for 20 pieces? Shall I see a birthright bidden for a mess of pottage, and will not be taken? Shall I behold my poor people, like Pharaohs lean kine? Shall I hear them cry, Oh give us bread or we perish for hunger? Shall I see mother's re-womb and re-entomb the fruit of their body for want of food. Three years Famine have we felt already, and a second siege will turn flesh and blood into skin and bone; my people must become meat for worms, as having none for themselves: This punishment is greater than can be borne; This is too great a Straight.  
The second Seal being opened, forth comes War, riding upon a red Horse, and he unbridled: A time when all things are carried by force of Arms, 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 jacobs' head is sent with sorrow to the grave, and that not sine caede & vulnere: A time wherein Rachel may weep for her children, and will not be comforted because they are not: A time paradoxal unto nature, wherein Parents bury their Children: A time when men must either fight, and so run upon a sudden death; or fly, and so lead a tedious life: A time of out-cries, of Fathers for their Children their lively images, when Widows weep for their second selves their husbands, when Orphans lament the loss of Parents their only stays; when old men are comfortless, widow's helpless, children hapless, men, women, and children, all hopeless.  
David himself had been a Man of war from his youth, and had been eyewitness of the lamentable events of War: 
1. Sam. 17.  That he feared it not, witness two hundred foreskinnes of the Philistines, witness the fall of Goliath, witness the sons of Ammon, whom he put under axes, saws, and harrows: Wheresoever he marched, death and destruction mustered in his face: Saul hath slain a thousand, but David his ten thousand, this was Vox populi, and very true.  
Well then thinks David, I will fight three months with the proudest enemy that dare set foot upon the land of Israel, & thus having thought he speaks: Nay but Gad replies, David, thou must not fight, but fly three months. Now than he is in a wonderful Strait, now his troubled soul cannot but presage much evil: He used 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 fly as dust before the wind: If it were for a day, he might the better bear it, though the Sun should stand still to lengthen that day: 
Ios. 10.  but three months will make the streets of jerusalem stream with blood, the people made a heap of dead bodies, and the City a heap of stones, God despited, the people destroyed, the Temple defiled: Oh than I cannot endure this wondrous Strait, Pone tertium, O man of God, let me hear the third evil, that though I have done wickedly, I may choose wisely.  
The third Seal being opened, Pestilence issues forth upon a black Horse killing with sickness and death. This seems to be the fairest choice, as proceeding from the immediate hand of God, and being but for three days, and so shortest of continuance. But yet it is a grievous punishment: Storehouses may serve against a Famine: David's City walls (or if not those) his living walls his Soldiers, his Worthies may meet his enemies in the gate, but Pestilence flieth by night, and killeth at noon day. One cries, Oh my brother, come not nigh me, for I am infected: Another, barred in by command, shut up by sickness, and (worse) penned in by sorrow; 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 funeral of their friends, before they return to their own home, find their long home. O bellum Dei contrà homines: The house may shield men and cattles from the hail, flight may save from the Sword, sojourning in another country may preserve from Famine, but in this contagion, at home our houses stifles us, abroad the air infects us. Behold now (beloved) David's Straight: If I should say no more oft his subject, this City knows what kind of misery it is. Etenim pars magna fuit: How was it almost made desolate, and her merchandise (whilom like that of Tyrus) almost decayed? When he that had walked by night, was in more fear to have met the dead then the living, A woeful time, when there shall be more need to weed the pavement then to mend it; more cries of the Vespillo, Who is here dead? then of the Tradesman, What do ye lack? O time of desolation, dulness, and discontent! Now I beseech you again have a regard of David's Straight, and consider if ever sorrow were like unto his sorrow, wherewith the Lord afflicted him in the day of his wrath. 
Lam. 1.12.  Never could the irons enter so near to the soul of joseph, as this sorrow to the heart of David. See we now these three things propounded, as Solomon said of the pleasures of the world, Vanity of vanities, and all is vanity, so may David say of the fruit of sin, death of deaths, and all is death. Saint Paul was in a wonderful Strait, betwixt two, life and death; David is betwixt three, and each is death; Famine a pinching death, War a cruel death, Pestilence a noisome death: Surely, a most wonderful Strait.  
Now in the next place that which is ultimus aerumnae cumulus, 
2. Inevitable.  and makes David absolutely miserable, that now he is like the Israelites that saw themselves in an evil case, but they knew not how to help it.  
While he is thus ruminating of this hard bargain, Gad tarries for an answer, and now impatient of further delay, demands a speedy resolution, 
Verse 13.  that he may return 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 utter these or the like words of passion. Oh man of God pray for me unto the Lord, that if it be possible this pride of my heart may be forgiven me: Oh carry God my sighs and tears, perhaps that sweet incense may appease him. Present unto my loving God my straitened soul, and see if that will satisfy him: tell him, my soul cries out of the grate of misery for grace and mercy. My sin hath so engaged my soul unto God, that my heart is broken, and such a sacrifice my God will not despise. But here the Seer interrupts him. David now leave off passion, and arm thyself with patience. The decree of God is set down, and God will never grant decree upon decree, the sentence is past and may not be reversed, thy sin was great, 
Note.  so must be thy punishment. As no counsel (though of thy friend) could divert thee from the one, so no prayer (though never so earnest) shall avert from thee the other. Herein was Gad a faithful messenger, but a miserable comforter. The devil ought Israel a spite and now he hath paid it them. When Nathan told David of his adultery and murder, he presently absolves him (upon his repentance) The Lord hath put away thy sin. 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 died for David's sin: and hath God forgotten to be just? Thus is David still in a great strait. Had he been now numbering of his days, he had applied his heart to wisdom; but now in numbering the people, his heart gave way to folly. Now not only is he brought to the Logicians dilemma, but indeed, to Trilemma, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in war, cast it any way, and still one point lies upward, obvious to the face, and hurtful to the foot.  
Now I conceive your judicious apprehensions ready to forestall me, and already to conceive a Doctrine which I shall propound, as a true borne Child, lawfully begotten from David's case, and my premised discourse.  
Doct. That it is a fare easier matter to yield to sin, then to answer for it.  
Samson was bound with seven green cords, and he broke them from his arms like a third. David is now tied with one twist of a threefold cord, and cannot get lose. I have heard and read of some Noctambulones, that have left their beds in their sleep, and have climbed up such dangerous places, that waking, they could scarce tell how to get down again: So fares it with the wilful sons of men, who being lulled asleep in sin, questionless dream of great security; but when their slumber is past, when the word or their conscience shall awake them, than their voice is the voice of David, Angustior. It may be said of Sin as the Poets said of Venus; Laeta venire Venus, tristis abire solet. For sin still presents to men utile, iucundum, or honestum, which being by and by apprehended, Satan suggests, man consents, and both their finger's itch till the fear be wrought, which being once effected, the pleasure of sin lasting but for a season, is withdrawn and gone. Satan deals as Ammon did by Thamar, thrusts him out, bolts the door, and takes no notice of the poor sinner: Then is poor man left to himself, and hath no company but a wounded conscience, and then he finds himself in a strange perplexity, in a wonderful strait. And what I now (beloved) say concerning one sinner, I say of all; When neither the voice of reason can revoke them, the bridle of Religion restrain them, nor the check of conscience move them, they that in the heat of sin will be like David using the utmost of their liberty, shall in the height of punishment find themselves like David in a great strait.  
But that I may not seem to want proof within the confines of my Text, fix we but our eyes on David, 'tis a brave thing to number the people; it was indeed: so is a Wasp a pretty thing to see too, but it bears a sting in the tail. So is Sin Mulier formosa supernè, outwardly and upwardly fair, but desinit in piscem, whatsoever the premises or the promises of sin may be, the Sinner may in the end, say to it as dying Agrippa did to his dog, Abi hinc in malam rem qui perdidisti animam meam. See here what David's numbering or practice in Arithmetic came too. Addition of sin, Substraction of liberty, Multiplication of sorrow, Division like the division of Reuben, even great thoughts of heart.  
It is the manner of Worldlings to deal in sin as Prodigals do in expenses spend, and call, and never mind the reckoning, no, nor their general estate till poverty come upon them like an armed man. And thus the sinner multiplies his transgressions never minding the fearful event and dire Catastrophe of his wickedness, when as indeed he should like the wise builder, sit down and casts up his reckoning. But Satan like a cunning Sophister, sets the best side forward, separates the end from the means, as if Sin and sorrow, were of no acquaintance, and did not use to kiss each other.  
S. john did eat the book which the Angel gave him, in his mouth it was as sweet as honey, but in his belly as bitter as gall. But he that swallows the bait which Satan gives him, shall find the pleasures of sin to last but for a season, and in the end, bitterness, bitterness. Eve saw the apple that it was fair to the eye, but after could have wished that she had never seen it. The Fox mentioned by Horace, got easily into the Garner of corn, but having eaten his fill could not so soon get out: The hunter's horn, debts lively emblem, is easily entered, but hard in the egress. A man falling down with the tide may easily shoot the bridge, but to return against the stream, hic labour, hoc opus est. Facilis descensus Auerni: 
junenal.  Dives 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 separation betwixt him and happiness.  
The unthrifty Tradesman that makes the Tavern his shop, the Playhouse his Exchange, gaming his traffic, 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 he made sensible of his own misery, than his letters certify his friends, and his tongue cries out to his Creditors, I am in a wonderful strait. Had that wealth-famous Croesus had any more than an afterwit, he had not in his extremity needed to cry, Oh Solon, Solon. Had the Mariners been ruled by Paul, 
Acts 27.21.  they had saved the wrack of their ship, and the loss of the wheat. As Martha said to jesus, Lord if thou hadst been here my brother had not died: so may I say of this and the like case, had Prometheus been there, a wisdom to foresee, and foresight to prevent, neither would any men at other time, or David at this time have fallen into this great strait.  
Oh how the denunciation of God's judgements doth amaze and perplex the souls of God's servants when they find no expiation or atonement for sin! Call me now no more David beloved, call me no more happy, but hated.  
What hard hap had David that Gad the Seer was not a Pope? If some Christian, especially Antichristian Prince, should have the conscience to be troubled or wounded for such a sin as this, a Romish Bishop (though neither Prophet nor Seer) would have taught him a trick to have avoided this straight. Gad had no Commission to pardon, but to tell David of his sin. But now Omnia Romae vaenalia, ipsa etiam venia est vaenalis: Gad would not free David for an Altar built in the flower of Araunah the jebusite. Rome will nullify a sin, and deify a devil for a contribution to a jesuite: and what? Such a sin as numbering the people? Nay, murder, adultery, incest, rebellion, and what not? Surely then a Subsidy of Peter-pences throughout all the Land of judaea would have freed them from this punishment. If this be so that pradons are so frequent, I must entreat his Holiness to pardon me one thing, namely, in that I condemn and abhor the sour leaven of the Church of Rome: and lest for want of judgement and experience of their juggling, my tongue may be thought no slander, let any man with sounder judgement and mature deliberation, perpend their practices, and he shall ex ungue leonem, make an easy conjecture, that all their Religion is superstition, their practices, cleanly cozenage, deep hypocrisy, and horrible abomination.  
My senses now tell me that many hear this, and my Conscience tells me that I care not who hears it: what is seated in my heart, were it written in my forehead, I vow that I have lost the use of that hand that should ever wipe it out, and let my tongue cleave to the roof of my mouth, if (upon just occasion) I spare or fear to tell the Church of Rome of their monstrous enormities, and their strong delusions, wherewith they fill, the Pope's coffers with gold, their Clergy with glory, and the understanding world with wonder. Durst Gad bless when God did curse, or pronounce peace, when God proclaimed war: but this is the impiety of that man of sin, to exalt himself not only as Lusifer, to make his seat with the most high, but to make his Apostolical seat above Christ, and to exalt himself above all that is called God. Ego & Rex meus argued in the proud Cardinal little policy; but Ego & Deus meus, argues in that Romish Prelate but little piety. If ever any man grow weary of that Christian liberty wherein Christ jesus hath placed him, I wish him no other servitude than a Romish yoke: or if any man will cancel his sense and reason so fare as to be ruled by them, I dare pawn my hand that too much learning will never make him mad. I conclude this point with a Tridentine phrase 
* Forma Tridentina Materia Angelicana. , Whosoever shall believe that the Pope of Rome hath any more power of pardoning sins, but only ministerial, (that is, where God hath first pardoned and given warrant by his word to have it pronounced by the Minister, Anathema esto. The position is true according to our doctrine, the conclusion shall be theirs that made it; I hope not for ours, but rather for their own use. Concerning the point thus much. Fumo pereant qui fumum vendunt. S. Peter's keys 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 general point: How David took it, Quantapatientia pertulit. When Gad had brought this message to David in the morning next his heart, we cannot but think that he took it much to heart; but yet he so demeaned himself, that though the message was grievous yet the messenger was welcome. He deals not like the impious son of Nebat, 
1. Reg. 13.4.1. Reg. 22.8.  to bid lay hands upon the Prophet, nor doth he hate him as Ahab did Michaiah, because he prophesied evil 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 David was not Timon-like, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as desirous to see misery and mortality amongst men, yet he thought this word (though harsh of itself) to be good as being the word of the Lord, he neither can nor will challenge God as unjust, nor the Prophet as unfaithful in his message, but to show himself a man after Gods own heart, in saying nothing he seems to consent unto God as Eli did, 
1. Sam. 3.18.  It is the Lord let him do what seemeth him good. O just God, O faithful Gad, O patiented David!  
Now could I wish that this patiented spirit of David were doubled upon all the sinful sons of this generation, who are so fare from patiented hearing of God's judgements denounced, that their ears are grated, if not stopped at the Rehearsal Sermon of their sins: Surely, if reproof vex them to the heart, as it did Ahab; tidings of judgement will break their necks, 
1. Sam. 4.18.  as it fared with old Elimine Is it not from hence that men are of that impatient and gun powder humour, because they love not to hear of their faults? Is it not hence that the Ministers of God are so much discouraged? Is it not hence that like jonah, men had rather turn mariners than Ministers? Without any further question, hence comes impenitence, even from impatience: hence custom and obduration in Sin: (hence in a word) comes that which a religious soul cannot but see the Land deserveth to mourn for. Some Seers are so choked with a Church and a Steeple, that they cannot of all other language, pronounce Sin in a Patron. Some dare not adventure to displease a great one, yea, whosoever 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, shall in the wise censure of some, be thought to babble beside his Text, or be enroled in the black book, never to have favour at their hands. A true Aristotelian will never wonder at the irregular motion of the Orbs, if the Intelligences fail in their moving office; nor can I wonder at the inordinate actions of this sublunary world, when God's Intelligencers dare not tell Israel of her sin, 
Isa. 58.1.  and judah of her transgressions.  
Now if I durst adventure, I could put some into a wonderful Strait, and bring some souls before the justice of God, whom the opinion of the world hath openly quit.  
Should I say that Simon Magus is turned a great Patron of Benefices amongst us, and that his bosome-seruant Quid dabis were a disposer of Live, I know not how this Age would take it: Should I say that some gallants wear Vicar's , or spend the Clergies books in yellow ruffs, they may perhaps, have pepper in the nose, as well as Cloves in their bands. Or should I condemn the general Apostasy of the world, from that good estate and plight wherein our Fathers have known it, some Stoical Athenian may justly, as his wisdom thinketh, ask what will this babbler say? If they or any of them will needs know, than this I say (and yet not I, but others whose shoe latchets I am not worthy to lose) that for the particular sin of Sacrilege, all that is so gotten, is aurum Tholossanum, and that all the bread at such Patron's tables are cheat loaves. And for the general estate of the whole world (as one said bitterly of Rome) probabilius est strui novam quam emendare antiquam, more like to have a new Rome built, than 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 fare 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 sin, then once hear of ten sins.  
David took all in good part that Gad spoke, though it were never so harsh, and blamed none but himself for being brought into this Straight: I would that all that hear me this day were herein not almost, but altogether such as David, then would Herod hear the reproof of john Baptist gladly, then would every man so hear 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 hear when we charm the world with zeal and discretion happily united, than the Lord commands to cry aloud and spare not, to lift up our voices like a trumpet, 
Luk. 18.1:  and to deal as that oppressed widow, move them with uncessant preaching, and to be bold as Lions in God's cause. Let Peter tell Simon Magus plainly, 
Act. 8.23. Acts 13.10.  that he is in the gall of bitterness, and the bond of iniquity: Let Paul tell Elymas the sorcerer that he is the child of the devil, if he be full of all wickedness; We must learn of Gad, not spare to speak, though we spare to speed. And all godly and conscionable hearers must learn of David to hear with quietness, to bear with patience, and to mend with willingness.  
As David chides not with Gad, so he quarrels not with God; and though (as our Proverb goes) losers must have leave to speak; yet he (though (I suppose) his heart waxed hot within him) never spoke with his lips to justify himself. 
Psal. 39  Thus might his Pharisaical thoughts have suggested: Ah my Lord, I have a long time gone in and out before this thy people: O Lord thou knowest that I love thee, and have with all my heart sticken to thy testimonies, I have had so great a care of my ways, as not to offend in my tongue: O thou Lord, good and gracious, full of mercy and compassion, is thy mercy clean forgotten? or shall all the former passage of my life be too little to expiate one small sin? Thou madest proffer of mercy to five Cities, for ten righteous, and wilt thou not spare one man for one sin? Thou that pardonest such a number of sins to thy people, wilt thou not pardon such a sin as numbering of the people? Thus might David seem to have pleaded for himself. 
Apud. Linium.  Tullus an interpreter of the Law having pleaded for the life of Horatius (who had murdered his Sister) and not prevailing, the Father of this Horatius demands of the Romans, whether they could lead his son to death, but his own demerits and valiant acts would even give a dumb show to have his life saved: So might humane judgement (had it now been Advocate have pleaded for David, but it would not have prevailed, nor have been a sufficient bail, to have freed David from this unsuspected Sin, and unexpected sorrow.  
Now he that hath an ear to hear, a heart to consider, and a memory to remember, cannot in sense but hear, in reason he must understand, and (unless he will forget himself) remember this for his instruction, Doctr. That the weight of man's merit is not sufficient by many grains to counterpoise the burden of one wilful sin if God be extreme to enter into judgement with the Sons of men, though they be such as are indeed the Sons of God.  
How fair soever the precedent part of their lives have been both in their public and private callings, yet that great King of heaven who can espy one man amongst many without a wedding garment: can in his omniscience, and may, and doth often in his justice enter into judgement for the commission of one sin, especially if wilful, as was this of David: as we see in the Church of Ephesus, 
Reu. 2.2.  though laudable for her works, her labour, her patience, and perseverance, yet there is a something that God hath against her for which he will remove the Candlestick out of his place except she repent.  
Many planks well pinned and calked, make the Ship to float: one and but one leak will sink it. One wound may strike Goliath dead as well as three and twenty did Caesar. 
Sam. 17.  
Sueton. judg. 16.18.  One Dalilah will do Samson as much spite as all the Philistims. One wheel broken spoils all the whole clock. One veins bleeding will let out the vital spirits as well as more. One fly will spoil a whole box of ointment. 
1 Reg. 49.  One herb Colloquintida spoils all the pottage. One Apple lost Adam the pleasant Paradise. 
1 Sam. 14.27.  One lick of honey endangered the life of jonathan. One Achan was a trouble to all Israel. 
jos 7.25.  One jonah, if faulty, 
jonah 17.  is lading too heavy for a whole Ship. And one sin is enough to procure God's anger, and too much for a man to commit.  
Reason. Now that God may not be challenged of any injustice, as though he would easily pick a quarrel with men, 
jam. 2.10.  hear what S. james averreth, That he that fails in one point, is guilty of all.  
A stone cast into the midst of the water, troubles every part of the water, even to the very bank.  
But I speak not this as if any man having committed one sin, should in a desperate mood, adventure the committing of more, because when he hath done all, he can but be found guilty, and so punished. God forbidden that any man should hear like Malchus, with his left ear only. But this is my drift (if it were possible) to deter and affright the hearer from countenancing, or giving the least entertainment to the least sin whatsoever, or the least motion of that sin.  
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 justice, which may punish every sin, let us not give way to any sin. And if God thus take account of one sin, let us take heed of all sin: as being accountable for in God's sight. One sin, a small sin in man's judgement, may procure and provoke God to send a heavy judgement.  
Secondly, we may here observe the impartial hand of God: may not David be spared for a sin? true it is, veniam laeso numine nullus habet. Conijah if he offend, though he were the Signet on God's right hand, 
jer. 22.24.  God will cut him off. Never was any sin committed, but must be punished, either in the sinner, or in the Saviour: and though it be quoad aeternam poenam, pardoned and punished in the saviour, yet it stands with the justice of God, temporally to punish a little sin in a great Saint, yea one only sin, though in his own children. David is noted but for one sin before, and for that one his one child borne in adultery died. Which kind of proceeding in almighty God, though it may seem harsh and bitter as the waters of Marah, yet hence it doth receive its dulcoration, in that it proceeds from a blessed trinity of attributes in almighty God, his justice, his holiness, his wisdom, justice punishing one sin, his holiness brooking no sin, his wisdom preventing many sins, all concurring in one act of punishing.  
His Holiness, that holy, holy, holy Lord God of Sabaoth requires holy thoughts, holy words, holy actions, and therefore any thing that is unholy, must needs grieve his holy spirit: and that not only in Cain, Saul, judas, julian, etc. vessels of wrath, and sons of perdition, but also in the vessels of honour & the heirs of grace; nay further, taking indeed the matter more heinously at their hands. As we read of Caesar, who of so many wounds given him at his death, complained of none but of Brutus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou my son! So for jerusalem to play the harlot, the holy City become a cage of uncleant birds, he will never endure.  
As one good motion and inclination in the young Man made Christ begin to love him, 
Mat. 19  and the sparks of goodness shining were wel-pleasing unto him (though the young man were not right.) So on the contrary, one evil admitted and perpetrated by a child of God, makes God in his holiness' dislike and distaste (though not absolutely and finally the person, yet the sin) by whomsoever committed, nor can there be any peace betwixt a righteous God and a wretched sinner.  
His wisdom who (seeing sin the daughter of impunity, and the fruitful mother of such a damned brood,) doth principiis obstare, killing this Cockatrice in the egg, and preventing this dangerous and farre-creeping fire before it run too fare and rage too sore, dealing as a wise father with his child, who breaks him of his untoward disposition before it grow to a settled habit: men are of that disposition which God complains of, Psal. 50.15. These things hast thou done, and I held my peace, and thou thoughtst I was even such a one as thyself: and therefore it follows, I will reprove thee, and set before thy face in order the things that thou hast done. If he should not aurem vellere, and make his judgements the remoras of sin, either the God of jacob would be thought not to regard it, or the revenging arm to be shortened, or else that God laying aside his holiness, did in part begin to approve those of which his soul hath said heretofore I hate them. The least of which three gaps being laid open, the Gadarens Swine ran not so fast and headlong into the Sea, as men would post and precipitate themselves to the bottomless gulf of Hell.  
His justice, who though he love his Saints with an Eternal love, yet is not bound to the toleration of the least, nor the connivency at any sin: but on God's part, that he may declare his justice, and on their parts, that they are Sons, and not bastards, 
Heb. 12.8.  doth afflict, correct, and chastise them: and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a final and destroying punishment be properly the portion of the wicked, yet his judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for warning and example, are no more often then justly let lose upon his own Children; and albeit God hath promised to spare them, yet he will but spare as a man doth his Son, not to free from a fatherly correction, but from scourges and whips, which are only for the backs of fools; and wounds, which are for the hairy scalps of such as go on in their wickedness: 
Psal 68.21.  So then, his holiness, his justice, and his wisdom being the moving causes of this action, we must in such a case with job, lay our hand upon our mouth, and with old Eli, rest contented: It is the Lord, let him do what seemeth him good.  
Now if judgement begin 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 Gospel of God? 
Psal. 116.15:  If thou Lord be extreme to mark what is done amiss: yea by thy Saints so dear and precious in thine eyes: yea the very apples of thine eyes: Oh what a fearful expectation is it of judgement and fierce indignation, 
Heb. 10.27:  which shall destroy the adversaries of God? If David fell into this great strait for one Sin, what shall be done to Edom, Moab, and Tyrus, 
Amos 1.9.12. & 2.2.  for three transgressions and for four? but fire, a destroying fire, which shall consume Teman of the Edomites, Kerioth of the Moabites, and the walls of Tyrus? If David be avenged sevenfold, surely the  that drink in sin like water, and draw iniquity with cords of vanity, shall be avenged seventy times seven fold. If this be done to a green tree, what shall be done to a dry tree? Consider, and I beseech you again consider and remember this, you that forget God: you whose lives are nothing but a continual rebellion, and grieving of the spirit of God. To you I speak quorum etiam laudabilis vita damnabilis est, si cum Davide conferatur: those whose most laudable part of their lives are odious if any way paralleled with David. If no sighs, or tears, or prayers could expiate his sin, or divert Gods justly conceived displeasure, I say to them and yet not I, but the spirit of God himself, that albeit they shall hide themselves in dens, 
Reu. 6.15.  and in the rocks of the mountains, that neither rocks nor mountains (though they should fall upon them) shallbe able to hide them from the face of him that sitteth upon the throne, and from the wrath of the Lamb. If the meditation of this were seated in the hearts of  and wicked men, although no sonlike, yet even a slavish fear would curb and bridle the untamed colts of the world, when they shall consider how in every sin, they do but heap up wrath against the day of wrath, 
Rom. 2.5.  and revelation of the righteous judgement of God. This being duly considered, he that is unjust, would scarce continue unjust still; nor he that is filthy to be filthy still: But he 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 keep David in this straight, I should run 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 show unto you in the fourth circumstance propounded, how he freed himself, and with how much wisdom. Qua prudentia evaserit? Redimit se sapiens captum quam queat minimo. When julian was opposed by the hand of heaven, he was so obdurate in his Sin, that Vicisti Gelilaee and his blood came out together; this was horrible obstinacy. 
1. Sam. 31 4.  When Saul was in a Straight, he fell on his own sword and died, 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 David, but as Theseus in the Labyrinth, gate out by the help of Ariadne's Clew; so David by the guidance and direction of the Spirit of God, and by spiritual Wisdom, freed himself from this great Strait.  
Some Hebrews imagine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the last word of Gad in propounding, gave David some hint and direction for his choice, because the same word Dabhar, with some changing of points, signifieth the Pestilence, which in Gad's speech signifieth indeed only, What word shall I carry him that sent me: 
Dr Willet in locum.  and this by a reverend and learned Divine of our own is worthily refused; because David was a prudent and wise man, and needed not any direction for such a choice. But now David being hard put to it, thinks with himself: As I have done foolishly in committing the sin, I would fain deal wisely in the choice of the punishment. As he that is immured within some high wall, will make choice of the lowest part to leap over.  
Thus than he resolves; I am indeed straited, Lupum auribus ●eneo: Now as ex duobus malis minus, so ex tribus minimum est eligendum. If I choose War, I fear many enemies to offend me: now melius est timere unum quam multos. If I choose Pestilence I fear but one. If I choose Famine, the poor will pay for it: If War, the weakest go to the walls. Now Gad I am resolved, tell the Lord that sent thee, this is my answer: Let us now fall into the hands of God, for his mercies are great, and not into the hands of men.  
In which choice we cannot but observe; first, David's Charity, secondly his Piety, thirdly his Wisdom.  
Charity: Oftentimes (yea and too often) delirunt Reges, plectuntur Achivi. David had now offended, these poor sheep of Israel, what had they done? He offers himself, and his father's house, verse 17. for a peace offering: but sith it is commune malum, by God's immutable decree, he chooseth that evil wherein he may be socius doloris, willing indeed to bear a part in this doleful Tragedy, never desiring like the Mariners, to scape a general danger in a cockboat, 
Act. 27.30.  but offering himself to be a sharer in the present danger, by choosing an evil which doth aequo pede pulsare pauperum tabernas, Regumque turres. We read of Cardinal Albert, 
joh. Petit. hist. Netherlands. juven. Sat. 10.  that at Newport battle in Flaunders, he forsook his army, and fled to Brussels: and of Xerxes, that he fled vix una nave, cruentis fluctibus, etc. but David more charitably stays the brunt, and equals his weal or woe with his subjects, whom his Sin had brought to this extremity.  
His Piety: War would without resistance, have proved but a massacre: and this (now French-tricke) would have 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 blood. And the insulting enemy would have spread their banners in defiance of the Lord: this would have cut David to the heart, to have seen not only the place of his honour made a reproach, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own honour into shame: for though his enemies had been but the rod of God's fury, they would have ascribed their victory to the power and mercy of their gods (as once the Philistims did to Dagon) and so have rob God of the honour due unto his Name: which David most dearly tendering, 
jud. 16.24.  chose rather to have God the avenger of his own quarrel, then to have the daughters of the uncircumcised either revel in the ruins of Israel, or take away the glory of God, which he will give to none other.  
His Wisdom: not grounding his choice upon Sands, as a foolish builder, or upon stat pro ratione voluntas, like an untuterd moralist; nor yet upon a bare Theory or contemplation, as the naturalist; but upon a settled and grounded experience of the mercies of God: Which he knows so well, that his knowledge doth apprehend them, and his tongue dare boldly pronounce them, that his mercies are great, or (as the Original) in the discrete quantity, they are many. Nor doth he choose to fall into the hands of God, because his judgements are few, but because his mercies are many. Note. But why now speaks David of God's mercies, when God is now bend to punish? and it seems, hath forgotten to be gracious. Because that God in the very act of administering justice, and punishing his children, doth show and set forth no small measure of his goodness and mercy. If any shall demand (as Nicodemus in another case) how can these things be? do but see, and you shall understand; do but observe, and you will consent, That the motto of the most afflicted soul may be, The mercies of our God are great. The rather for these reasons following:  
In the act of punishing, God punisheth a little, and pardoneth a great deal, not suiting his plagues according to our deserts, for than we should be consumed: but as a loving and merciful Creditor, when the debtor owes an hundred, bids him take his pen and write fifty, or at the most, four score: nay indeed not taking so much as five in the hundred of his debtors, cutting off only the hem of our garment, or the skirt of our raiment, when we own unto him our souls as forfeit by reason of our transgression. Any sin committed against our infinite God, deserves an infinite punishment: If God therefore shall abate eternity, and send us punishment, is not his mercy great? If when we deserve many stripes, he gives us but stripes, is not his mercy great? for man in this kind, would have had the utmost farthing.  
In the end of punishing, fare is it from God to aim at the destruction of his people; nay he aims at their instruction, that they might learn to keep his Statutes and Commandments. And whereas an enemy would funditus delere nocentem: that his name, 
Esa. 55.8.  nor the name of Israel might be had no more in remembrance, God's ways are not as men's ways.  
God indeed sometimes destroys the body that he may save the soul; 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 love, Castigans non quod odio habeat, sed quod amet. The original of this action being so fare different, must of necessity suppose a contrary end. A great Armada prevailing, kills up all. A Powder-treason undiscovered, blows up all: Ab uno intenditur ruina, ab altero doctrina. God means good, man means mischief.  
In the manner of punishing, God's mercies are great. Albeit the justice of God be moved, and his patience provoked: and though with men, Laesa patientia vertitur in furorem, Patience provoked turns to fury: and yet not furor brevis, a short fury, but an irreconcilable hatred: Yet God (though offended) will not always be chiding, 
Psal. 103.9.  neither keepeth he his anger for ever: yea, although he whet his sword, and bend his bow, and make ready his arrows, yet a poor soul may have a present appeal, a Deo irato, ad Deum placatum, being so appeasable and facile, unto such as shall upon the bended knees of their souls sue out grace and pardon, by renouncing of their sins, and relying upon his great mercies. Nay, the Lord himself of himself, in this present plague, without any entreaty (to the comfort of penitent sinners I speak it) did command the destroying Angel to hold his hand, as grieving to see the misery of his people: and that so soon, that David had not time to offer any sacrifice propitiatory, but at the ceasing of the plague, a freewill offering gratulatory, for the removal of so heavy a judgement.  
In this very punishment, the Lord is more than justifiable in all his ways, and holy in all his works, and had he now decreed that whatsoever was left of the famine, the sword should destroy, and whatsoever was left of the sword, the pestilence should destroy, and so have sent althose three furies of hell at once to have assailed Israel, what cursed Atheist durst have said or thought, but the Lord is just: but now behold him also merciful, he opens but one Seal, sends but one punishment. Nor is that positively set down, or called out by name, to enter combat with Israel, but left arbitrary to David: Choose one: It is much if beggars may be choosers, more if sinners. Traian intending the death of Seneca, bade him make choice of the manner of his death: Traian was cruel in his decree, though kind in such a proffer. God not cruel, but merciful unto all his works, makes David here pronounce the sentence of judgement. Choose one: Is not here great mercy? Now Seneca in his wisdom chose the easiest to bleed to death in a bath: and David now having considered the mercies of God, great of themselves, but yet greater, if compared with the mercies of men, chooseth to fall into the hands of God, who is just and merciful in the act of punishment, gracious and merciful in the end of punishment: patiented and merciful in his manner of punishment, and lastly, exceeding merciful in this very punishment. As the great mercies of God may justly provoke our admiration, so David's wise choice may be justified (as Christ did that of Mary) he chose the better part, 
Luk. 10.42.  to fall into God's hands, whose mercies are great. Can we now but wonder at David's choice when (all things considered) ipsa iustitia Dei sit misericordia. Foolish and unfortunate was the ingress into this sin, but most prudent and happy the evasion out of it.  
Object. But how was it so happy, seeing the Apostle (to affright from Sin) determines and defines It is a fearful thing to fall into the hands of the living God? 
Heb. 10.31  After that I have served necessity in the reconciling these two places, I must obey the time. Thus then briefly.  
Resp. 1 Two things must here be considered, First, of what manner of sin and sinners the Apostle speaketh, 
Willet ubi supra.  namely, of those that tread under foot the Son of God, that count the blood of the Covenant wherewith he was sanctified, an unholy thing, and have despited the spirit of grace, as appeareth verse 29. But David's case and theirs are not alike: his was a Sin, but of a child of God; it was a Sin, but of infirmity: Theirs are Sins, but Sinnes of reprobates: theirs are Sins, but of that nature, that the first is intolerable, the second is like unto it, abominable, and the third as Christ the truth itself hath pronounced, impardonable, either in this world, or in the world to come: That is (saving Bellarmine's patience) they shall not have any sense or feeling of pardon in this world, 
Explic. locus Mat. 12.32.  or benefit of remission of sins in the world to come: or (as our Church) in shorter terms, never. Here then is the case; It is one case to appear before a temporal judge as a malefactor in wrong or violence to my neighbour, which may be answered and avoided by some legal means: or if not, the punishment may extend to loss of goods or good name, and not touch life. It is another case, when a man shall appear as guilty of that roaring sin of Treason against his Sovereign (a monstrous sin, worthy ten thousand deaths, if a malefactor had so many lives) what a woeful and fearful case is this? So it is one thing to sin, and another thing to sin with so high an hand, and herein it is a fearful thing to fall into the hands of the living God.  
The Apostle speaks not of temporal judgement but eternal. Now in eternal judgement, it is a most fearful thing indeed, in regard of the unlimited power of God, 
Luk. 12.5. Mat. 10.28.  who is able after he hath killed, to destroy both body and soul in hell fire: yea I say again, him fear: but as for temporal judgements, it is fare better to put ourselves upon God, then upon our country: 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 Infant's brains against the stones: I remember (and that with amazement) ripping up of women with child: 
joseph.  I remember the lamentable siege of jerusalem, when the glory of the Land the holy City, the glory of that City the Temple, the glory of the Temple Sanctum Sanctorum, was utterly ruined and wasted by the hands of merciless Romans. 
Franc. Petit. hist. Netherlands  I remember that French Captain Bordett chose rather to be shot by a musketeer of his own Company, then to fall into the hands of the bloody Duke of Alua.  
But now hoping that all this Christian Assembly came hither to learn: I beseech you learn these two things of one whose face perhaps few of you have seen before, and it may be never shall see hereafter, especially in so public a place as this holy Mount where on I stand.  
First, if the worst of our condition shall betide this sinful Nation of ours, namely to suffer for our sin, let us say to God as Zeba and Zalmanna did to Gideon: 
judg. 8.21.  Fall thou upon us, for as is the man so is his strength. So Lord if we must suffer, fall thou upon us, for as is the Lord so is his mercy. England is encompassed with the Sea, which for the most part is beneficial, though sometimes hurtful: encompassed with God's mercies, which are always helpful, never hurtful: encompassed with enemies, always hurtful, never helpful. If the Sea break in, the worst is death, and no more: if our enemies break in, if they prevail, what proud insulting, what cruel tormenting? what shall be wanting to make us miserable? Lord we have sinned with our Fathers, and have deserved the vials of thy fierce wrath: But O Lord do thou correct us, for thou wilt not do it in thine anger, nor chasten us in thine indignation: but never give us over into the hands of men.  
Seeing our original is sinful as well as all the Sons of Adam, and that we have deserved Gods heavy judgements as well as others, Oh now, seeing God hath withheld his revenging hand so long, let us learn that counsel of Daniel to Nabuchadnezzar, 
Dan. 4.24.  to break off our sins by righteousness, and our iniquity by mercy, and let there be an healing of our error. Let us in the name of God turn before it be too late, lest we repent when it is too late. Lord open our eyes that we may see the day of our visitation, and prevent that fearful doom of having these good things hidden from our eyes. O fortunatos nimium bona si sua nossent Britannos, we distaste the enjoying of that whose loss our Christian neighbours bewail. The Christians in Polonia cry out for aid: The Protestants in Bohemia groan under a heavy and intolerable burden: The Protestants of France send many sighs to heaven for peace or bare security. Happy Britain's, we sit under our own Vines, and our own Figtrees (God of his mercy continue it.) Let us not cut off our welfare by our wickedness. We have not Famine, but Plenty; not War, but Peace; not Pestilence, but Health and Soundness. Now in a word, as the Romans dealt with Victory, clipping of her wings, that she might never fly from them again, so let us do with our happiness, Happiness itself! Seeing it may (God knows how soone) be hidden from us, stay her flight by thankfulness and obedience. If there be amongst us that think happiness absent, I wish them to prepare her way and make her paths strait, that she may come in and dwell with us. Or if she be amongst us (as the God only wise and immortal knoweth that