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DAVID'S ENLARGEMENT. THE MORNING SERMON ON THE ACT SVNDAY. Preached by HENRY KING, Inceptor in Diuinity, one of his MAIESTIES Chaplaines in Ordinary. PSAL. 18. 36. Thou hast enlarged my steps vnder mee, that my feet did not slip.
DAVID'S ENLARGEMENT. THE MORNING SERMON ON THE ACT SUNDAY. Preached by HENRY KING, Inceptor in Divinity, one of his MAJESTIES Chaplains in Ordinary. PSALM 18. 36. Thou hast enlarged my steps under me, that my feet did not slip.
Sinnes, or transgressions. 4 Their pluralitie, or the Extent of his confession; not sinne, but sinnes. A terme implying both their generality and number.
Sinnes, or transgressions. 4 Their plurality, or the Extent of his Confessi; not sin, but Sins. A term implying both their generality and number.
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And here you may discerne as much Alacrity in his intended repentance, when he records the very determination, that which at first was either barely design'd by his thoughts,
And Here you may discern as much Alacrity in his intended Repentance, when he records the very determination, that which At First was either barely designed by his thoughts,
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He that onely speakes, and does not, is not a fruitfull Christian; rather he is like a Sycomor, whose issue is nothing but a lease. This is not enough.
He that only speaks, and does not, is not a fruitful Christian; rather he is like a Sycomor, whose issue is nothing but a lease. This is not enough.
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Istud di•ere nihil aliud est, quam secum deliberare; It is a Deliberation, or it signifies as much as Decernere, Constituere, to purpose, or to resolue.
Istud di•ere nihil Aliud est, quam secum deliberare; It is a Deliberation, or it signifies as much as Decernere, Constituere, to purpose, or to resolve.
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Thought and Phantasie, and the quicke Imagination. The Memory is his Recorder; and lastly, the Tongue is the Speaker in this Assembly, who reports those Acts which which are designed: I said.
Thought and Fantasy, and the quick Imagination. The Memory is his Recorder; and lastly, the Tongue is the Speaker in this Assembly, who reports those Acts which which Are designed: I said.
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and so the sense of the Text will hold as well in a Cogitavi (as one Translation of ours reades it) I thought I will confesse, as in a Dixi, I said. For in Gods apprehension they are all one,
and so the sense of the Text will hold as well in a Cogitavi (as one translation of ours reads it) I Thought I will confess, as in a i have said, I said. For in God's apprehension they Are all one,
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When the tongues were dispersed at Babel, the thoughts were not; and howsoeuer each Nation be distinguished in his peculiar speech, we all thinke alike;
When the tongues were dispersed At Babel, the thoughts were not; and howsoever each nation be distinguished in his peculiar speech, we all think alike;
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and therefore most proper to expresse the certainty of that Act, which followes vpon this Resolution in the next part, His confession, I said I will confesse, &c. 2 Sinne is the weightiest of all sorrowes, the Apostle calls it NONLATINALPHABET, The thing that presseth downe.
and Therefore most proper to express the certainty of that Act, which follows upon this Resolution in the next part, His Confessi, I said I will confess, etc. 2 Sin is the Weightiest of all sorrows, the Apostle calls it, The thing that Presseth down.
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the reason of that Non sicut, which turned the ballance on his side, was, because the sinne of Mankinde lay in his scale, which like a Mine of Lead (or as Zachary stiles it, Talentum plumbi) out-weighed all the rest.
the reason of that Non sicut, which turned the balance on his side, was, Because the sin of Mankind lay in his scale, which like a Mine of Led (or as Zachary stile it, Talentum plumbi) outweighed all the rest.
and like an East-winde dry vp, and wither our comforts? what stormes, what guilty conflicts, what blacke cloudes of despaire doth it raise in the Conscience? but so soone as a sinner recollects himselfe, is brought to a remorse,
and like an East wind dry up, and wither our comforts? what storms, what guilty conflicts, what black Clouds of despair does it raise in the Conscience? but so soon as a sinner recollects himself, is brought to a remorse,
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when it relents into a showre of penitent teares? For 'tis the most naturall way for sinne to evaporate by the eye, (as Elias Cretensis sayes) Ex peccati fumo ortae sunt la chrymae:
when it relents into a shower of penitent tears? For it's the most natural Way for sin to evaporate by the eye, (as Elias Cretensis Says) Ex peccati fumo ortae sunt la chrymae:
Our Lawes so farre prejudicate silence in a malefactour, that waues the ordinary and open way of tryall, that they account him a Fellon against himselfe, a conspiratour against his owne life,
Our Laws so Far prejudicate silence in a Malefactor, that waves the ordinary and open Way of trial, that they account him a Felon against himself, a conspirator against his own life,
Dauid himselfe professes, that whilst the remained speechlesse, he found a great abatement in his comforts, a generall consumption, wasting both his body and minde too;
David himself Professes, that while the remained speechless, he found a great abatement in his comforts, a general consumption, wasting both his body and mind too;
Quoniam non protuli ore confessionem ad salutem, omnis ••rmit as mea, in infirmitate consenuit (so Saint Augustine paraphrases him.) Thus you see his silence corrodes and inacerates him euen to the bone;
Quoniam non protuli over confessionem ad salutem, omnis ••rmit as mea, in Infirmity consenuit (so Saint Augustine paraphrases him.) Thus you see his silence corrodes and inacerates him even to the bone;
Therefore by the rules of cure, nothing can be more medicinable then Confession. Which (in Origens phrase) is vomitus sordium, a clearing the Conscience of those vitious obstructions, which nourish the soules diseases:
Therefore by the rules of cure, nothing can be more medicinable then Confessi. Which (in Origens phrase) is vomitus sordium, a clearing the Conscience of those vicious obstructions, which nourish the Souls diseases:
which is (to vse Cassanders words) Conscientiae Carnificina, quam nemo moderatus approbat; a racking or torturing the Conscience, which no wise man would endure, no reasonable man approue.
which is (to use Cassanders words) Conscientiae Carnificina, quam nemo moderatus Approbat; a racking or torturing the Conscience, which no wise man would endure, no reasonable man approve.
as the Master-key to open into all the secrets of Christendome: as a Picklock to possesse them of those mysteries of State, whose knowledge hath troubled,
as the Master-key to open into all the secrets of Christendom: as a Picklock to possess them of those Mysteres of State, whose knowledge hath troubled,
nay endangered all parts of the World, where the Romish colours haue bin advanced. A tyrannicall way of knowledge, to make the Practitioners feared, and hated at once. 'Tis justly theirs.
nay endangered all parts of the World, where the Romish colours have been advanced. A tyrannical Way of knowledge, to make the Practitioners feared, and hated At once. It's justly theirs.
They are the very words of Franciscus à Victoria, I doe not here derogate from the vse of Confession; for by the Churches appointment, we practise a forme of publique Confession in our Liturgie. Nay in this place we finde a Priuate Confession, made by Dauid vnto the Lord, which is no lesse necessary for vs then him.
They Are the very words of Francis à Victoria, I do not Here derogate from the use of Confessi; for by the Churches appointment, we practise a Form of public Confessi in our Liturgy. Nay in this place we find a Private Confessi, made by David unto the Lord, which is no less necessary for us then him.
'Tis against that Auricular Confession of Rome I here speake, which so clogges our Christian Liberty, that it layes a necessity vpon vs, to confesse vnto the Preist, or else denies vs our saluation.
It's against that Auricular Confessi of Room I Here speak, which so clogs our Christian Liberty, that it lays a necessity upon us, to confess unto the Priest, or Else Denies us our salvation.
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And besides the necessity layed vpon vs, it tyes vs •o an impossibility; exacting the particular enumeratiō of all the Sinnes & seueral sorts of Offences whereof we are guiltie.
And beside the necessity laid upon us, it ties us •o an impossibility; exacting the particular enumeration of all the Sins & several sorts of Offences whereof we Are guilty.
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A taske which the Prophet Dauid vtterlie declines, appealing from this vnjust imposition, in the words of the Psalme, Who knowes how oft he offends? Lord cleanse me from my secret sinnes.
A task which the Prophet David utterly declines, appealing from this unjust imposition, in the words of the Psalm, Who knows how oft he offends? Lord cleanse me from my secret Sins.
Let the otherside then for the countenance of their way of Confession, vrge that Embassie addrest to Charles the Fift, from the Gouernours of Norimberg, touching the reviving and re-establishing of Auricular Confession amongst them:
Let the otherside then for the countenance of their Way of Confessi, urge that Embassy addressed to Charles the Fift, from the Governors of Nuremberg, touching the reviving and Reestablishing of Auricular Confessi among them:
Which proposition of theirs the Emperour in effect did but scoffe at, and deride, (euen by the Confession of Lorinus the Iesuite, who reports it,) Intimating vnto them, that they would neuer haue sought so much at his hands,
Which proposition of theirs the Emperor in Effect did but scoff At, and deride, (even by the Confessi of Lorinus the Iesuite, who reports it,) Intimating unto them, that they would never have sought so much At his hands,
supposing that the Ecclesiasticall Rack, when the Preist should vndertake them in an Auricular Confession, would make them discouer more, thē the politicke Rack, or all the tortures, the publicke Executioner could giue them.
supposing that the Ecclesiastical Rack, when the Priest should undertake them in an Auricular Confessi, would make them discover more, them the politic Rack, or all the tortures, the public Executioner could give them.
Let them object to vs, as Eugenius the Fourth, in the Councell at Florence, did to the Greekes: ur vestri sacerdotes & Pontifices non confitentur? Why doe not your Preists exact this Confession? As we refuse not priuate Confession made to God,
Let them Object to us, as Eugenius the Fourth, in the Council At Florence, did to the Greeks: ur Yours Sacerdotes & Pontifices non confitentur? Why do not your Priests exact this Confessi? As we refuse not private Confessi made to God,
nay sometimes, a priuate Confession to our ghostly Father, the Minister: who hath authoritie to divest vs of any scruples, which may arise in our Consciences,
nay sometime, a private Confessi to our ghostly Father, the Minister: who hath Authority to divest us of any scruples, which may arise in our Consciences,
nor yet to suffer her Merchāts to erect a new Staple, or put an Impost vpon our saluation, which is exempt from all Custome, from any acknowledgment, saue onely to Christ, whose worke it was.
nor yet to suffer her Merchant's to erect a new Staple, or put an Impost upon our salvation, which is exempt from all Custom, from any acknowledgment, save only to christ, whose work it was.
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We haue no cause but to be very well assured, that we may be saued without Auricular Coufession; since in that sacred Booke, which, we beleeue, containes all that may conduce to our saluation, we finde no tracke or mention of it.
We have no cause but to be very well assured, that we may be saved without Auricular Confession; since in that sacred Book, which, we believe, contains all that may conduce to our salvation, we find no track or mention of it.
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Bonaventure grants, that howeuer the Formall part of Confession, (i.) the power of Absolution, were instituted by Christ; yet the Materiall part, which is the Detection of the sinne, and the necessity of disclosing it, was not so.
Bonaventure grants, that however the Formal part of Confessi, (i.) the power of Absolution, were instituted by christ; yet the Material part, which is the Detection of the sin, and the necessity of disclosing it, was not so.
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In which place, (as Bullinger well inferres) they that vnderstand aright, will finde a reciprocall obligation layed vpon the Preist, to confesse to the People, as well as the People to the Preist. And for any better Evidence then this, to confirme their opinion, out of the Gospell, I am confident they haue none.
In which place, (as Bullinger well infers) they that understand aright, will find a reciprocal obligation laid upon the Priest, to confess to the People, as well as the People to the Priest. And for any better Evidence then this, to confirm their opinion, out of the Gospel, I am confident they have none.
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but he bad him not confesse to the Priest. And to the adulterous woman, he giues a Vade. Goe, but not to any Confessor: Nay, we finde no Confession taken from her by himselfe:
but he bade him not confess to the Priest. And to the adulterous woman, he gives a Vade. Go, but not to any Confessor: Nay, we find no Confessi taken from her by himself:
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But Eckius and others answere, that the power of Absolution was not as yet assign'd ouer by Christ; vnto his Church; and therefore our Sauiour neither practised it himselfe,
But Eckius and Others answer, that the power of Absolution was not as yet assigned over by christ; unto his Church; and Therefore our Saviour neither practised it himself,
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Well then, graunt him as much as he alleadgeth, that the Commission to Absolue, was not as yet giuen to the Apostles; and it shall appeare, that in those very words, wherein Christ conveyes this Authority to them, Auricular Confession receiues it's deathes wound.
Well then, grant him as much as he allegeth, that the Commission to Absolve, was not as yet given to the Apostles; and it shall appear, that in those very words, wherein christ conveys this authority to them, Auricular Confessi receives it's deaths wound.
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Hee there giues them authority to remit, or to retaine sinnes, but not to exact any Auricular Confession; Hee doth not there erect any Tribunall for the Priests; where they should sit as Iudges ouer mens Consciences, to acquite or condemne at their pleasure.
He there gives them Authority to remit, or to retain Sins, but not to exact any Auricular Confessi; He does not there erect any Tribunal for the Priests; where they should fit as Judges over men's Consciences, to acquit or condemn At their pleasure.
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This is not the meaning of, to Remit and to Retaine. They do not import a Iudiciary power (as the Church of Rome vnwarrantably assumes,) but a Ministeriall power, to publish the mercies of God to repentant Sinners,
This is not the meaning of, to Remit and to Retain. They do not import a Judiciary power (as the Church of Rome unwarrantably assumes,) but a Ministerial power, to publish the Mercies of God to repentant Sinners,
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and whatsoeuer thou shalt loose, &c. Where he sayes, that as the Leviticall Priest is said to make the Leper cleane, or vncleane, because he pronounced him so;
and whatsoever thou shalt lose, etc. Where he Says, that as the Levitical Priest is said to make the Leper clean, or unclean, Because he pronounced him so;
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euen thus, the Evangelicall Priests in the Gospell, Remit or Retaine sinnes, because in their preachings they declare, which sinnes are remitted, and which retained by God.
even thus, the Evangelical Priests in the Gospel, Remit or Retain Sins, Because in their preachings they declare, which Sins Are remitted, and which retained by God.
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Euen thus Peter Lombard, distinguishing Gods way of Binding and Loosing, from the Churches, sayes, that God by himselfe remits sinnes, who cleanseth the Soule from all spots,
Even thus Peter Lombard, distinguishing God's Way of Binding and Losing, from the Churches, Says, that God by himself remits Sins, who Cleanseth the Soul from all spots,
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and looseth it from the Debt of eternall Damnation: but he hath not granted this to his Priests; to whom notwithstanding, hee hath giuen power of Binding and loosing, that is, of shewing men to be bound, or loosed.
and loses it from the Debt of Eternal Damnation: but he hath not granted this to his Priests; to whom notwithstanding, he hath given power of Binding and losing, that is, of showing men to be bound, or loosed.
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Thus you may see, by how vniust a Title the Church of Rome would vsurpe a Dominion over mens Consciences (as she pretends a Soueraignty ouer the world;) ayming at Supremacy in all:
Thus you may see, by how unjust a Title the Church of Rome would usurp a Dominion over men's Consciences (as she pretends a Sovereignty over the world;) aiming At Supremacy in all:
Either wilfully, or ignorantly, mistaking our Sauiours Commission for Binding and Loosing ▪ (as Hierome complaines,) Istum locum Episcopi & Presbyteri non intelligentes, aliquid si•i de Pharisaeoorum assumunt supercilio, &c. Let me but mention to you likewise, vpon what slight pretences, they ground their necessity of Auricular Confession: cosening the ignorant people;
Either wilfully, or ignorantly, mistaking our Saviour's Commission for Binding and Losing ▪ (as Jerome complains,) Istum locum Bishops & Presbyteries non intelligentes, Aliquid si•i de Pharisaeoorum assumunt supercilio, etc. Let me but mention to you likewise, upon what slight pretences, they ground their necessity of Auricular Confessi: cosening the ignorant people;
I am of opinion (saith he) There had beene no Controversie about this point of Confession, had not some ignorant and importunate Physitians corrupted this wholesome Medicine, with their drugges of Tradition. Est enim multis invtilibus traditiunculis infecta &c. quibus, conscientijs quas extricare & levare debebant, laqueos iniecerunt, & tanquam tormentis quibusdam excarnificârunt.
I am of opinion (Says he) There had been no Controversy about this point of Confessi, had not Some ignorant and importunate Physicians corrupted this wholesome Medicine, with their drug of Tradition. Est enim multis invtilibus traditiunculis infecta etc. quibus, conscientijs quas extricare & levare debebant, laqueos iniecerunt, & tanquam tormentis Some excarnificârunt.
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Nay, we account it an happy discharge of a troubled soule, to impart it selfe to the Minister of Christ, from whose lippes he may receiue such spirituall Comforts, as his Office can minister, and the Scripture allowes.
Nay, we account it an happy discharge of a troubled soul, to impart it self to the Minister of christ, from whose lips he may receive such spiritual Comforts, as his Office can minister, and the Scripture allows.
as he thinkes good, that it be not a constrained, but a voluntary Act; as Dauids here, freely arising from his owne inclination: I said I will confesse.
as he thinks good, that it be not a constrained, but a voluntary Act; as David Here, freely arising from his own inclination: I said I will confess.
In the course of our Law, the Malefactors Confession is the strongest evidence, and casts him without any other verdict: but in Gods Courts, to pleade guilty, is the way to procure an Absolution. He that at the Barre of his owne Conscience, arraignes himselfe in this world, shall neuer be arraigned at the Tribunall of the Great Iudge, in the next.
In the course of our Law, the Malefactors Confessi is the Strongest evidence, and Cast him without any other verdict: but in God's Courts, to plead guilty, is the Way to procure an Absolution. He that At the Bar of his own Conscience, arraigns himself in this world, shall never be arraigned At the Tribunal of the Great Judge, in the next.
He bids thee be so early in the acknowledgement of thy faults, Vt Ostendat tibi, quòd praevenire illum debeas, qui paratus est ad accusandum, (saith Origen:) that thou maist prevent the Deuill, who is euer ready to accuse thee:
He bids thee be so early in the acknowledgement of thy Faults, Vt Ostendat tibi, quòd praevenire Ilum debeas, qui Ready est ad accusandum, (Says Origen:) that thou Mayest prevent the devil, who is ever ready to accuse thee:
If both be silent, yet the very stones out of the wall (within which the sin was acted) shall cry against him, and the beame out of the Tymber (like a double witnes) shall answere it.
If both be silent, yet the very stones out of the wall (within which the since was acted) shall cry against him, and the beam out of the Timber (like a double witness) shall answer it.
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Doe not therefore flatter thy selfe, in the closenes of thy transgressions: What euer disguises night, complying with thy darke purposes, may put vpon thee;
Do not Therefore flatter thy self, in the closeness of thy transgressions: What ever disguises night, complying with thy dark Purposes, may put upon thee;
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as to suppose, when other eyes behold thee not, God doth not? Thinkest thou, by drawing a Curtaine about thy Bed, or by putting out a candle in thy Chamber, to hide thine incontinencie from God,
as to suppose, when other eyes behold thee not, God does not? Thinkest thou, by drawing a Curtain about thy Bed, or by putting out a candle in thy Chamber, to hide thine incontinency from God,
should he examine thy cabinet friends, vpon whose secrecy thou relyest, the silence, and the darkenes of the night; they would turne Traytors to thee, and discouer thee to him.
should he examine thy cabinet Friends, upon whose secrecy thou relyest, the silence, and the darkness of the night; they would turn Traitors to thee, and discover thee to him.
Since therefore thou canst lurke vnder no concealment, why doest thou not confesse that, which it is impossible for thee to hide? Why deferrest thou to resolue with Dauid, I will confesse my sinnes? If thou confesse not thy sinnes, they will confesse thee the greater sinner:
Since Therefore thou Canst lurk under no concealment, why dost thou not confess that, which it is impossible for thee to hide? Why deferrest thou to resolve with David, I will confess my Sins? If thou confess not thy Sins, they will confess thee the greater sinner:
This plurall, sinnes or transgressions, as it implies our many alliances to sinne, and the multiplicitie of our sinnes, Actuall and Intentionall: so it admonisheth vs, to confesse them all.
This plural, Sins or transgressions, as it Implies our many alliances to sin, and the Multiplicity of our Sins, Actual and Intentional: so it Admonisheth us, to confess them all.
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Yet (not to perplex any man with the strict enumeration of euery crime as the Papists require) I confesse, the wilfull keeping back of sinnes, may be as dangerous,
Yet (not to perplex any man with the strict enumeration of every crime as the Papists require) I confess, the wilful keeping back of Sins, may be as dangerous,
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A presumption vnheard of amongst the Fathers of the 〈 ◊ 〉 Church: Who (if we will credit Dorothe••) were wont to keepe a reckoning, Tanquam ephemeriden Deo tradituri: & to aske God pardon,
A presumption unheard of among the Father's of the 〈 ◊ 〉 Church: Who (if we will credit Dorothe••) were wont to keep a reckoning, Tanquam ephemeriden God tradituri: & to ask God pardon,
For so Marlorat in his Ecclesiasticall Exposition, renders the word Praevaricationes, Praeuarications: which are not onely facts of malice, but collusions too:
For so Marlorat in his Ecclesiastical Exposition, renders the word Praevaricationes, Praeuarications: which Are not only facts of malice, but collusions too:
Wilt not thou confesse thy riots, as well as thy Murthers? the pollution of thy thoughts, as well as of thy Actions? Christ thy Sauiour suffered for both; he bled for both.
Wilt not thou confess thy riots, as well as thy Murders? the pollution of thy thoughts, as well as of thy Actions? christ thy Saviour suffered for both; he bled for both.
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Though thy great sinnes opened the wide Riuer in his side, and the currēts in his hands and feete: thy smallest sinnes scracht him in the thornes, which he wore vpon his head,
Though thy great Sins opened the wide River in his side, and the currents in his hands and feet: thy Smallest Sins scratched him in the thorns, which he wore upon his head,
so he had an antepassion for the other in his Agony: that, as for thy foulest transgressions he became a red Sea, a true Iordan, a sanguine Riuer the head of which streame began at Mount Caluary; So before his Ascent thither, in a lower place, not farre from the Brooke Cedron, he suffered his body to become a Marish,
so he had an antepassion for the other in his Agony: that, as for thy Foulest transgressions he became a read Sea, a true Iordan, a sanguine River the head of which stream began At Mount Calvary; So before his Ascent thither, in a lower place, not Far from the Brook Cedron, he suffered his body to become a Marish,
will in a litle time become Peccatum clamans a shrill and crying sinne. That which is now a Grane in weight, may proue a Pound; and that which was but a single fault at first, by an vnblest faecundity may multiply into Sinnes.
will in a little time become Peccatum Clamans a shrill and crying sin. That which is now a Grane in weight, may prove a Pound; and that which was but a single fault At First, by an unblest facundity may multiply into Sins.
Minutae guttae pluuiae, nonne flumina implent & domos deijciunt? Thou seest the raine which causes the land floud, at first onely distills in small drops, take heed then how thou lettest any vice drop in vpon thy senses.
Minutae guttae pluuiae, nonne flumina implent & Domos deijciunt? Thou See the rain which Causes the land flood, At First only distils in small drops, take heed then how thou Lettest any vice drop in upon thy Senses.
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Marcus Eremita excellently saies, that Sinne is NONLATINALPHABET, like a subtile net, consisting of many foulds: which if not warily avoided, will entangle the whole body.
Marcus Eremita excellently Says, that Sin is, like a subtle net, consisting of many folds: which if not warily avoided, will entangle the Whole body.
And to make this confession of thine more perfect, as thou acknowledgest the Offence, so acknowledge the Offender. Qui rem non tacuerit, non tacebit authorem.
And to make this Confessi of thine more perfect, as thou acknowledgest the Offence, so acknowledge the Offender. Qui remembering non tacuerit, non tacebit Authorem.
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that he should build a Hell, and cause men to sin, that they might be condemned vnto that place of Torment ▪ O farre be the thought of this from our hearts!
that he should built a Hell, and cause men to since, that they might be condemned unto that place of Torment ▪ Oh Far be the Thought of this from our hearts!
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For if thou say, or thinke otherwise, thou wilt proue a deuill to thy God; slander and accuse him to his face of sinne, who is the Confessor to receiue the acknowledgement of thy sinne, The Lord. I said I will confesse my sinnes vnto the Lord.
For if thou say, or think otherwise, thou wilt prove a Devil to thy God; slander and accuse him to his face of sin, who is the Confessor to receive the acknowledgement of thy sin, The Lord. I said I will confess my Sins unto the Lord.
We take a liberty to tell God those things which for shame we dare not communicate vnto men, Multi quod scire hominē nolunt, De• mirrant (saith Seneca.) He spake in the worst sense; 'tis true in the best.
We take a liberty to tell God those things which for shame we Dare not communicate unto men, Multi quod Scire hominē Nolunt, De• mirrant (Says Senecca.) He spoke in the worst sense; it's true in the best.
If the Conclaue of Cardinals would haue suffered S. Chrysostomes Cauear to haue bin entered amongst them, they neuer would in the Laterane Councill haue decreed a necessity of Auricular Confession: nor in the Trent Councill haue established that former Decree.
If the Conclave of Cardinals would have suffered S. Chrysostomes Cauear to have been entered among them, they never would in the Lateran Council have decreed a necessity of Auricular Confessi: nor in the Trent Council have established that former decree.
In a word he knew them before, but he knew them to my Condemnation: He knew them not to my Comfort, so as to forgiue them; till he receiued them from mine owne mouth;
In a word he knew them before, but he knew them to my Condemnation: He knew them not to my Comfort, so as to forgive them; till he received them from mine own Mouth;
and an earnest of a new-life, both in the Body and the Soule, in the new Ierusalem. 'Tis the voice of the Turtle, the true language of the Gospell deriued from his lippes, that left the blessing of his peace vpon all, that loue the Peace of his Church; that legend of mercy, which Christ commanded his Apostles to divulge in all parts of the world, for the remission of sinnes.
and an earnest of a new-life, both in the Body and the Soul, in the new Ierusalem. It's the voice of the Turtle, the true language of the Gospel derived from his lips, that left the blessing of his peace upon all, that love the Peace of his Church; that legend of mercy, which christ commanded his Apostles to divulge in all parts of the world, for the remission of Sins.
and hath giuen power and commandement to his Ministers, to Declare and Pronounce to his people being penitent, the Absolution and remission of their sinnes, &c. But he hath giuen them no Iudiciary or Authoritatiue power, to pardon absolutely of themselues.
and hath given power and Commandment to his Ministers, to Declare and Pronounce to his people being penitent, the Absolution and remission of their Sins, etc. But he hath given them not Judiciary or Authoritative power, to pardon absolutely of themselves.
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Mistake me not, I doe not in any sense of diminution call the Ministers Dorekeepers, as if I would inferre their office determined at the Church-doore:
Mistake me not, I do not in any sense of diminution call the Ministers Doorkeepers, as if I would infer their office determined At the Church door:
And if by violēce they shall attempt to breake it open ▪ as the Successors of Peter haue done for many yeares, sitting there as Counsellours 〈 ◊ 〉 in Commission with God,
And if by violence they shall attempt to break it open ▪ as the Successors of Peter have done for many Years, sitting there as Counsellors 〈 ◊ 〉 in Commission with God,
let them know, in this they haue committed a Riot, not lesse then Lucifers; and their aspiring insolence mu•t expect a Praecipitation as violent and deepe as his.
let them know, in this they have committed a Riot, not less then Lucifer's; and their aspiring insolence mu•t expect a Precipitation as violent and deep as his.
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I haue almost lost my selfe in this Labyrinth of P•p•ll vsurpation; I retrait to my te•t in S. Ambrose his words ▪ who hath briefly stated and limited the Power of Preists Absolution. In the forgiuenesse of sinnes (saith he) men vse their Ministery; but exercise no right of any Authoritie: men aske ▪ an men pronounce; but the Deity graunts, Tu remisisti, Thou forgauest.
I have almost lost my self in this Labyrinth of P•p•ll usurpation; I retreat to my te•t in S. Ambrose his words ▪ who hath briefly stated and limited the Power of Priests Absolution. In the forgiveness of Sins (Says he) men use their Ministry; but exercise no right of any authority: men ask ▪ an men pronounce; but the Deity grants, Tu remisisti, Thou forgavest.
Which speech doth not onely intimate his Power, but his readines to forgiue ▪ See in what a forward terme Dauid expresses Gods alacri•• and propension to mercy, setting it downe in the Pr•terperfect tense, NONLATINALPHABET thou hast forgiuen; as a thing past in graunt,
Which speech does not only intimate his Power, but his readiness to forgive ▪ See in what a forward term David Expresses God's alacri•• and propension to mercy, setting it down in the Pr•terperfect tense, thou hast forgiven; as a thing passed in grant,
' •is otherwise with God, he is of no 〈 ◊ 〉 Power, nor doth he for slow his fauc••s 〈 … 〉 price vpon them by delay ▪ God is not slow or 〈 ◊ 〉 concerning his promise, saith S. Peter: Or if he be slow, he is slow to nothing but to wrath only.
' •is otherwise with God, he is of no 〈 ◊ 〉 Power, nor does he for slow his fauc••s 〈 … 〉 price upon them by Delay ▪ God is not slow or 〈 ◊ 〉 Concerning his promise, Says S. Peter: Or if he be slow, he is slow to nothing but to wrath only.
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In that Act, which was the swif•est exclusion of his vengeance, the Floud, howsoeuer the• that suddaine Inundation surprised the World, came vpon it vnawares, whilst they were eating and drinking;
In that Act, which was the swif•est exclusion of his vengeance, the Flood, howsoever the• that sudden Inundation surprised the World, Come upon it unawares, while they were eating and drinking;
(as our Sauiour saith) yet when it was done, He is sorrie. Though he repented he had made man, and from that repentance put on a resolution to destroy him;
(as our Saviour Says) yet when it was done, He is sorry. Though he repented he had made man, and from that Repentance put on a resolution to destroy him;
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and then makes a Promise and Couenant, neuer to destroy him so againe. Did he not giue Abraham leaue to dispute, and argue Sodom's reprieue, to plead a Pardon for it,
and then makes a Promise and Covenant, never to destroy him so again. Did he not give Abraham leave to dispute, and argue Sodom's reprieve, to plead a Pardon for it,
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till he had made all his Abatements, from Fiftie euen to the last Ten. And when he sate downe before Niniveh, and had beleaguered it with his Iudgements;
till he had made all his Abatements, from Fiftie even to the last Ten. And when he sat down before Nineveh, and had beleaguered it with his Judgments;
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yet you see he giues them faire Quarter, Fourty Dayes to parley, and to make their Composition with Him. Nay he allowed Rebellious Israel Fourty yeares;
yet you see he gives them fair Quarter, Fourty Days to parley, and to make their Composition with Him. Nay he allowed Rebellious Israel Fourty Years;
he no sooner in a religious humiliation deiects himselfe crying, He had offended; but the Prophet speedily raises him with the comfortable tidings of his Absolution; and in such a Phrase,
he no sooner in a religious humiliation dejects himself crying, He had offended; but the Prophet speedily raises him with the comfortable tidings of his Absolution; and in such a Phrase,
His hand is not so scant, non arctatur, non clauditur fine, nullas habet met•s Diuina clementia (saith Bernard.) And Hierome in his translation, dates this remission with a semper to signifie the duration, the continuance of it, which is as long,
His hand is not so scant, non arctatur, non clauditur fine, nullas habet met•s Divine Clementia (Says Bernard.) And Jerome in his Translation, dates this remission with a semper to signify the duration, the Continuance of it, which is as long,
Nor yet doth he remit the Eternall punishment and retaine a Temporall to be paid in this world, in an imposed pilgrimage, or a purgatory hereafter Non solum excluditur satisfactio sed Purgatori•m, boldly saith a writer.
Nor yet does he remit the Eternal punishment and retain a Temporal to be paid in this world, in an imposed pilgrimage, or a purgatory hereafter Non solum Excluditur Satisfaction sed Purgatori•m, boldly Says a writer.
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If he do lay a crosse, a calamity vpon vs in this life, as he did vpon Dauid, for the scandall he brought vpon Israel by Vriahs death, and the adulterating of his wife;
If he do lay a cross, a calamity upon us in this life, as he did upon David, for the scandal he brought upon Israel by Uriah's death, and the adulterating of his wife;
Yet for all this, God doth not inflict this, Sub ratione poenae, as a vengeance, but a chastisement; not as a punishment, but a fatherly Correction; not as a Minister of his wrath, but an euidence of his loue. For he chasteneth the Children, whom he best loues.
Yet for all this, God does not inflict this, Sub ratione Poenae, as a vengeance, but a chastisement; not as a punishment, but a fatherly Correction; not as a Minister of his wrath, but an evidence of his love. For he Chasteneth the Children, whom he best loves.
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Last of all, he doth not onely remit the punishment of the sinne, and reteine the Guilt, treasuring vp that in diem irae, to presse against vs in the last day: but he forgiues that too;
Last of all, he does not only remit the punishment of the sin, and retain the Gilded, treasuring up that in diem irae, to press against us in the last day: but he forgives that too;
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no, Tu remisisti iniquitatem peccati mei, Thou forgauest the very iniquity of my sinne, the enormity, the Obliquity (as Aquinas calls it:) So that Intempestiu• est hîc Poenae & Culpae distinctio, that distinction of the punishment and of the guilt is friuolous and out of season here:
no, Tu remisisti iniquitatem peccati mei, Thou forgavest the very iniquity of my sin, the enormity, the Obliquity (as Aquinas calls it:) So that Intempestiu• est hîc Poenae & Culpae Distinction, that distinction of the punishment and of the guilt is frivolous and out of season Here:
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NONLATINALPHABET, saith the Septuagint; thou forgauest the iniquity, the impurity of my heart. Thus you may perceiue, there are no Arrerages left in Gods Audit;
, Says the septuagint; thou forgavest the iniquity, the impurity of my heart. Thus you may perceive, there Are no Arrearages left in God's Audit;
For this Remisisti, is • remisisti in aeternum, our euerlasting quietus est; a generall acquittancc, for the breadth and extent of it like his mercy, which is exceeding broad, exceding large;
For this Remisisti, is • remisisti in aeternum, our everlasting quietus est; a general acquittancc, for the breadth and extent of it like his mercy, which is exceeding broad, exceeding large;
I am at my farthest, euen lost and confounded in the vast subiect of Gods mercy; which like a deepe sea, through which I cannot wade, stops my passage;
I am At my farthest, even lost and confounded in the vast Subject of God's mercy; which like a deep sea, through which I cannot wade, stops my passage;
onely borrowing a short Gloria Patri, and some sounds, like those which environ the mercy Seat, from the Prophet Dauids song of thanksgiuing. My soule praise thou the Lord,
only borrowing a short Gloria Patri, and Some sounds, like those which environ the mercy Seat, from the Prophet David song of thanksgiving. My soul praise thou the Lord,
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To this glorious God, full of compassion, who crowneth vs here with mercy, & will crowne vs hereafter with glory, be ascribed all honour and thanksgiuing for euer. Amen.
To this glorious God, full of compassion, who Crowneth us Here with mercy, & will crown us hereafter with glory, be ascribed all honour and thanksgiving for ever. Amen.
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DAVIDS STRAIT. THE AFTER-NOONES SERMON VPON THE ACT SVNDAY. Deliuered by IOHN KING, Inceptor in Divinity, one of the Praebendaries of Christ-church. in Oxford. PSAL. 71. 20.
DAVIDS STRAIT. THE AFTER-NOONES SERMON UPON THE ACT SUNDAY. Delivered by JOHN KING, Inceptor in Divinity, one of the Prebendaries of Christchurch. in Oxford. PSALM 71. 20.
THat Caution giuen heretofore by the Cryer, to those that were to speak at Athens, that they should presently fall to their matter NONLATINALPHABET, without Preface or Passion; shall serue me for a Preface to to my ensuing discourse.
THat Caution given heretofore by the Crier, to those that were to speak At Athens, that they should presently fallen to their matter, without Preface or Passion; shall serve me for a Preface to to my ensuing discourse.
Yet before I take the words asunder, you must take along with you, some Praecognita, some presuppositions, by which you may looke back from my Text, to the beginning of this Chapter,
Yet before I take the words asunder, you must take along with you, Some Praecognita, Some presuppositions, by which you may look back from my Text, to the beginning of this Chapter,
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and haue therein a briefe Epitome of the History here contained. Israel had againe provoked the Lord to anger, notwithstanding his former chastisements for their sinnes.
and have therein a brief Epitome of the History Here contained. Israel had again provoked the Lord to anger, notwithstanding his former chastisements for their Sins.
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David commands and preuailes against Ioab and the Princes, that gainesayed it at the first; but afterwards, lest they should loose his fauour, they execute his commands.
David commands and prevails against Ioab and the Princes, that gainsaid it At the First; but afterwards, lest they should lose his favour, they execute his commands.
yet with such a mercifull hand, Dauid might conceiue, it was rather for discipline, then destruction, and vpon as easie termes as might stād with his justice. Strike he would;
yet with such a merciful hand, David might conceive, it was rather for discipline, then destruction, and upon as easy terms as might stand with his Justice. Strike he would;
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whether by famine, sword, or pestilence. And although these conditions seeme hard on man's part, who is the delinquent, because they are all rather to be avoided, then chosen:
whither by famine, sword, or pestilence. And although these conditions seem hard on Man's part, who is the delinquent, Because they Are all rather to be avoided, then chosen:
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Therefore Dauid thought himselfe mercifully dealt with, and vpon his second wiser thoughts, professeth as much in my text. Dixit autem David ad Gad: Coarctor, &c. The Text you see is Responsorie; and the Speakers Dauid and Gad. Gad had deliuered his message;
Therefore David Thought himself mercifully dealt with, and upon his second Wiser thoughts, Professes as much in my text. Dixit autem David ad Gad: Coarctor, etc. The Text you see is Responsory; and the Speakers David and Gad. Gad had Delivered his message;
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The words of him that compiled this booke, and his words that are here recorded, the words of King Dauid. The former shew the connexion, and the distinction of persons, and the Forme onely:
The words of him that compiled this book, and his words that Are Here recorded, the words of King David. The former show the connexion, and the distinction of Persons, and the Form only:
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In the words of the Historian, though they are onely NONLATINALPHABET, I shall make some short obseruations about the Persons of Dauid and Gad, and some other circumstances.
In the words of the Historian, though they Are only, I shall make Some short observations about the Persons of David and Gad, and Some other Circumstances.
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According to this order, your patience and attention is desired: First to the words of the Historian, the Penman of the holy Ghost: Dixit autem Dauid ad Gad.
According to this order, your patience and attention is desired: First to the words of the Historian, the Penman of the holy Ghost: Dixit autem David ad Gad.
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For greatnes for the most part sweyes more with them then goodnes. Therefore when at any time this goes to curbe or oppose that, they will presently shake hands with virtue,
For greatness for the most part sweys more with them then Goodness. Therefore when At any time this Goes to curb or oppose that, they will presently shake hands with virtue,
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and are wedded to it, vnlesse they haue from aboue, a speciall restraining and directing Grace, shall euer finde it suggesting to them as Iezebel to her husband Ahab (when he was sad because he might not haue Naboth's vineyard) Dost thou now gouerne Israel? Arise and be merry, I will giue thee the vineyard.
and Are wedded to it, unless they have from above, a special restraining and directing Grace, shall ever find it suggesting to them as Iezebel to her husband Ahab (when he was sad Because he might not have Naboth's vineyard) Dost thou now govern Israel? Arise and be merry, I will give thee the vineyard.
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Nay, they are of a diffusiue, and spreading nature; to the hurt of others also: either by Imitation, or Imputation. How by Imitation is evident enough.
Nay, they Are of a diffusive, and spreading nature; to the hurt of Others also: either by Imitation, or Imputation. How by Imitation is evident enough.
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and Aristotles lisping, and Portius•Latro's sallow complexion, made sects of their imperfections, as wel as their opinions. And neuer was there a wider gate set open to all villanie,
and Aristotle lisping, and Portius•Latro's sallow complexion, made Sects of their imperfections, as well as their opinions. And never was there a wider gate Set open to all villainy,
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The Romanists are but litle behinde the Heathēs, in some of their Canoniz'd Saints. And if stabbing, massacring, blowing vp, and the like vertues, for which they are deified, bring to Heauen;
The Romanists Are but little behind the heathens, in Some of their Canonized Saints. And if stabbing, massacring, blowing up, and the like Virtues, for which they Are deified, bring to Heaven;
then their strongest perswasions: they would not so often attempt to raise vp children to their Father the Pope, out of our deceased Orthodox Prelates & Professors of best note.
then their Strongest persuasions: they would not so often attempt to raise up children to their Father the Pope, out of our deceased Orthodox Prelates & Professors of best note.
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which of late the envious man sowed vpon stall's and shop-boardes in this place, and elsewhere in gardens and orchards, whil'st men slept. But the Authour hath long since bequeathed himselfe with his Legacie, to notable Imposture, and frontles Impudence; In which I leaue him;
which of late the envious man sowed upon stall's and shop-boards in this place, and elsewhere in gardens and orchards, whilst men slept. But the Author hath long since bequeathed himself with his Legacy, to notable Imposture, and frontles Impudence; In which I leave him;
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who I presume made that the Motiue to set forth his Motiues, in an assumed person and name: as well knowing that the greatnes of Ieroboams place, makes his name draw a long traine after it,
who I presume made that the Motive to Set forth his Motives, in an assumed person and name: as well knowing that the greatness of Ieroboams place, makes his name draw a long train After it,
Neither doth this observation hold onely in the highest Offices, but also in the highest Graces. A Pagan life may suit well with a Pagan profession; but sub nomine Christiano vitam agere Gentilem.
Neither does this observation hold only in the highest Offices, but also in the highest Graces. A Pagan life may suit well with a Pagan profession; but sub nomine Christian vitam agere Gentilem.
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Among Christians also, the sinnes of the Clergie doe farre sooner and more dangerously infect then the same in the Laitie. And their offences are reckoned according to the measure of the Sanctuary, double to the ordinary account;
Among Christians also, the Sins of the Clergy do Far sooner and more dangerously infect then the same in the Laity. And their offences Are reckoned according to the measure of the Sanctuary, double to the ordinary account;
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Onely in paying Tithes, that double honour due to them, which the Apostle speakes of, men are content to reduce to single pay. To both I say onely this:
Only in paying Tithes, that double honour due to them, which the Apostle speaks of, men Are content to reduce to single pay. To both I say only this:
when some that should be the Heads of the people, are become the worst Members? We haue lost the distinction of Degrees, since there hath bin brought in a Confusion of ill Manners. And the highest Graduat's are scarcely to be discerned by any other Habit, then a Habit of vice; that dares obtrude and iustifie to the face of Authority, the most malapert misdemeanour,
when Some that should be the Heads of the people, Are become the worst Members? We have lost the distinction of Degrees, since there hath been brought in a Confusion of ill Manners. And the highest Graduate's Are scarcely to be discerned by any other Habit, then a Habit of vice; that dares obtrude and justify to the face of authority, the most malapert misdemeanour,
I defile not my owne nest: but would let strangers knowe (for I am not ignorant how we are taxed abroad) if any such rowst amōgst vs, they are not of vs. But I haue stoup't to those, that are farre inferior to King David; yet to such as haue sinned NONLATINALPHABET, after the similitude of his trangression;
I defile not my own nest: but would let Strangers know (for I am not ignorant how we Are taxed abroad) if any such rowest amongst us, they Are not of us But I have stooped to those, that Are Far inferior to King David; yet to such as have sinned, After the similitude of his Transgression;
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not for the matter of it, but the danger. Though some may aske what danger here from this particular sinne of King David? who was moued by it to doe the like?
not for the matter of it, but the danger. Though Some may ask what danger Here from this particular sin of King David? who was moved by it to do the like?
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But say nothing were to be feared from the Imitation of this his offence, there was eminent perill from the Imputation of it, to no lesse then 70000. men: that partly for this were cut off by the sword of the Lord, even the Pestilence.
But say nothing were to be feared from the Imitation of this his offence, there was eminent peril from the Imputation of it, to no less then 70000. men: that partly for this were Cut off by the sword of the Lord, even the Pestilence.
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— Delirant Reges plectuntur Achivi. It is not the least punishment to a common-wealth, when Princes and Rulers transgresse the Royall Lawe. They neither stand nor fall to themselues alone.
— Delirant Reges plectuntur Achivi. It is not the least punishment to a commonwealth, when Princes and Rulers transgress the Royal Law. They neither stand nor fallen to themselves alone.
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I will giue children to be their Princes, saith the Lord, by way of commination vpon Iudah & Ierusalem. Such a child was David here, who in his old age did childishly, and the people smarted for it.
I will give children to be their Princes, Says the Lord, by Way of commination upon Iudah & Ierusalem. Such a child was David Here, who in his old age did childishly, and the people smarted for it.
Did not the hand of the Lord finde him out, as well as the people? If wee beleeue Greg: and Iust. Martyr, hee had his share of punishment, though in another kind.
Did not the hand of the Lord find him out, as well as the people? If we believe Greg: and Just Martyr, he had his share of punishment, though in Another kind.
But this diminution of the people, might bee more tolerable to King David, because it came not vpon him as a theife in the night, suddainely, without any praemonition. The Lord sent one of his Prophets rising vp early to giue him notice of his purpose.
But this diminution of the people, might be more tolerable to King David, Because it Come not upon him as a thief in the night, suddenly, without any premonition. The Lord sent one of his prophets rising up early to give him notice of his purpose.
A thing it seemes not so rare in those daies, as now, for great Personages to rise early; especially vpon such an occasion, to heare a Prophet or a Preacher. This were fitt for meaner soules: but Great ones will keepe their state towards God himselfe.
A thing it seems not so rare in those days, as now, for great Personages to rise early; especially upon such an occasion, to hear a Prophet or a Preacher. This were fit for meaner Souls: but Great ones will keep their state towards God himself.
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and creepe vnder them, for affrightment. It is likely David slept but little that night. For he had within him the alarme of a troubled conscience still beating.
and creep under them, for affrightment. It is likely David slept but little that night. For he had within him the alarm of a troubled conscience still beating.
And we may beleeue, that this night among the rest, he watered his couch with teares, and spent the better part of it, in meditations and confessions of his folly.
And we may believe, that this night among the rest, he watered his couch with tears, and spent the better part of it, in meditations and confessions of his folly.
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which is an argument of the Lords singular benignity, who vseth not to send his Prophets, but either to invite sinners to repentance, or to confirme them that haue begunne it (as Dauid here did) in so good and acceptable a worke.
which is an argument of the lords singular benignity, who uses not to send his prophets, but either to invite Sinners to Repentance, or to confirm them that have begun it (as David Here did) in so good and acceptable a work.
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Thus was Isaiah sent to King Hezekiah; to bid him set his house in order. Thus also was Ionah sent to Nineveh. Yet 40 daies and Niniveh shall be ouerthrown.
Thus was Isaiah sent to King Hezekiah; to bid him Set his house in order. Thus also was Jonah sent to Nineveh. Yet 40 days and Nineveh shall be overthrown.
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And in my Text (that I may not multiplie examples) Gad vnto David. That Avenger beares no hostile mind, who giues warning to his Aduersarie, where and how he intendes to wound him.
And in my Text (that I may not multiply Examples) Gad unto David. That Avenger bears no hostile mind, who gives warning to his Adversary, where and how he intends to wound him.
The Lord therefore herein dealt with David (and David made that good vse of a praemonition) as sometime he did with Abraham, when he intended to destroy Sodom, shall I hide from Abraham that thing which I doe? to the end that Abraham might make intercession for Sodom, and Dauid for himselfe and his people, as we reade both of them did;
The Lord Therefore herein dealt with David (and David made that good use of a premonition) as sometime he did with Abraham, when he intended to destroy Sodom, shall I hide from Abraham that thing which I do? to the end that Abraham might make Intercession for Sodom, and David for himself and his people, as we read both of them did;
For this farther favour holy David found in the sight of the Lord, that hee sent the same prophet the second time, who at the first was a messenger of death, to be a director and a counsailor to him,
For this farther favour holy David found in the sighed of the Lord, that he sent the same Prophet the second time, who At the First was a Messenger of death, to be a director and a counselor to him,
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and the paenitent Elders, who were clad in sackcloth, and fell vpon their faces, what course they should take, to stay the hand of the Angell from striking,
and the penitent Elders, who were clad in Sackcloth, and fell upon their faces, what course they should take, to stay the hand of the Angel from striking,
An observation which I make the rather, against those indiscrete Teachers, that speak still frō mount Sinai, in thunder & lightening: not at all from mount Sion, in the mild tones of mercy. They are like those Boanerges, sonnes of thunder calling downe fire from heauen, and calling it vpp from hell too, to affright distressed consciences;
an observation which I make the rather, against those indiscrete Teachers, that speak still from mount Sinai, in thunder & lightning: not At all from mount Sion, in the mild tones of mercy. They Are like those Boanerges, Sons of thunder calling down fire from heaven, and calling it vpp from hell too, to affright distressed Consciences;
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Thus are they farre more terrible Instructers, then the Law itselfe. For Lex paedagogus, ad Christum: But these bring not their Auditors so farre on their way.
Thus Are they Far more terrible Instructers, then the Law itself. For Lex Pedagogue, and Christ: But these bring not their Auditors so Far on their Way.
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They only shewe the Law holding out the rod vnto them, as their adversarie; but they shew not how they must agree with this adversarie in the way, (that is) in Chrst, who hath stil'd himselfe the way, the mediating way betweene God and men, who hath taken away the curse of the Law.
They only show the Law holding out the rod unto them, as their adversary; but they show not how they must agree with this adversary in the Way, (that is) in Christ, who hath Styled himself the Way, the mediating Way between God and men, who hath taken away the curse of the Law.
That same, oleum impinguans caput, pretious oyle that breakes the head, is farre more dangerous then the friendly smiting of the righteous by reproofe.
That same, oleum impinguans caput, precious oil that breaks the head, is Far more dangerous then the friendly smiting of the righteous by reproof.
And that pretious oyle of palpable flatterie, or silent conniuence, is too often vsed, to the hurt of those that are the heads of the people. But Gad was armed from aboue with boldnes;
And that precious oil of palpable flattery, or silent connivance, is too often used, to the hurt of those that Are the Heads of the people. But Gad was armed from above with boldness;
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He durst come home to the King's bed-chamber, and tell him that which might make his eares tingle. And happy are those Princes and Nobles, before whom such Prophets dare discharge that part of their thanklesse office.
He durst come home to the King's bedchamber, and tell him that which might make his ears tingle. And happy Are those Princes and Nobles, before whom such prophets Dare discharge that part of their thankless office.
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but in their spirituall state, they haue more need of their Seers eyes, by which they may looke vpon both their sinnes and punishments. Now Davids Seer was no other then Davids Chaplaine, saith Pet. Martyr; but of a farre different straine from those Trencher Chaplaines of Great men in our times;
but in their spiritual state, they have more need of their Seers eyes, by which they may look upon both their Sins and punishments. Now Davids Seer was no other then Davids Chaplain, Says Pet. Martyr; but of a Far different strain from those Trencher Chaplains of Great men in our times;
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whose office consists chiefly in reading prayers and saying grace ▪ As for their preaching, vnles they speake placentia, they were better •eepe in their words.
whose office consists chiefly in reading Prayers and saying grace ▪ As for their preaching, unless they speak Placentia, they were better •eepe in their words.
If they exceed this commission, they must expect no other then to be degraded from the honour of sitting at the lower end of the Table. But there are enough of Ieroboams Preist's, of the lowest of the people;
If they exceed this commission, they must expect no other then to be degraded from the honour of sitting At the lower end of the Table. But there Are enough of Ieroboams Priest's, of the lowest of the people;
Many a Micah gets him such a Leuite (but I am sory so many such Levites to the disgrace of our Ministerie, and Vniuersities, are to be found) for ten shekels of silver by the yeare, a suit of apparell and his victualls; and then vaunts,
Many a micah gets him such a Levite (but I am sorry so many such Levites to the disgrace of our Ministry, and Universities, Are to be found) for ten shekels of silver by the year, a suit of apparel and his victuals; and then vaunts,
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But such a Seer as Gad, that knowes the dignitie of his office, and discharges the duty of it, boldly and freely, shall stay for praeferment, till he hath learn'd better māners,
But such a Seer as Gad, that knows the dignity of his office, and discharges the duty of it, boldly and freely, shall stay for praeferment, till he hath learned better manners,
all so full of horrour, that they might seeme not onely to perplex, but withall to exasperate David against his person, that was to conuey such an vnwel•come option: (as we vse to maligne a Bay•iue, that serues vs with a sub paenâ, or other citation to the barre.) But the King laid his owne gui•tines against the Prophets words:
all so full of horror, that they might seem not only to perplex, but withal to exasperate David against his person, that was to convey such an vnwel•come option: (as we use to malign a Bay•iue, that serves us with a sub paenâ, or other Citante to the bar.) But the King laid his own gui•tines against the prophets words:
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Therefore he neither excuses, nor exten•ates, nor justifies his fault, nor falls fowle vpon Gad, as Ahab did vpon Eliah. Art thou he that troublest Israel? nor puts him in durance to try whether his words would come to passe;
Therefore he neither excuses, nor exten•ates, nor Justifies his fault, nor falls fowl upon Gad, as Ahab did upon Elijah. Art thou he that troublest Israel? nor puts him in durance to try whither his words would come to pass;
as the same Ahab vsed the Prophet Michaiah. But contrary to the ordinary deportment of those that are faultie, who are commonly Monitoribus asperi; the Mountaines and high ones especially, that will smoake and rea•e and fret,
as the same Ahab used the Prophet Michaiah. But contrary to the ordinary deportment of those that Are faulty, who Are commonly Monitoribus asperi; the Mountains and high ones especially, that will smoke and rea•e and fret,
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& fume, when they are toucht neere the quicke, Tange montes & fumigabunt. It is onely, Dixit David ad Gad. Dauid said, and he said mildly, he did not storme, nor sweare, nor raue:
& fume, when they Are touched near the quick, Tange montes & fumigabunt. It is only, Dixit David ad Gad. David said, and he said mildly, he did not storm, nor swear, nor rave:
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and he said to the purpose, to the matter that was in hand, punctually and precisely, in answere to that which Gad proposed before, Coarctor &c. Iam in a great strait.
and he said to the purpose, to the matter that was in hand, punctually and precisely, in answer to that which Gad proposed before, Coarctor etc. Iam in a great strait.
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The Authors of Methode are so numerous, that they become to some the Authors of Confusion, who cannot discerne amongst so many pathes, what tract is best to follow.
The Authors of Method Are so numerous, that they become to Some the Authors of Confusion, who cannot discern among so many paths, what tract is best to follow.
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It was therefore a iudicious obseruation of a graue professour, (though it may seeme a Paradoxe in our Vniversities,) that our rich Libraries, made but meane Scholars. Vpon this ground:
It was Therefore a judicious observation of a graven professor, (though it may seem a Paradox in our Universities,) that our rich Libraries, made but mean Scholars. Upon this ground:
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because either out of their greedines of knowledge, and inconstant curiositie, they will tast of all Authors, and digest none, for varia lectio delectat, certa prodest: or oppressed with such variety (because much reading is wearines to the flesh) and they thinke it too long a taske for so short a life, to turne ouer so much as the Indexes of all, they growe oscitant, & will peruse none.
Because either out of their greediness of knowledge, and inconstant curiosity, they will taste of all Authors, and digest none, for Varia Lectio delectat, Certa profits: or oppressed with such variety (Because much reading is weariness to the Flesh) and they think it too long a task for so short a life, to turn over so much as the Indexes of all, they grow oscitant, & will peruse none.
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Now where there is variety, but all are mala culpae, the diuerse waies on the right hand and the left, that lead to destruction, the number may admit of election,
Now where there is variety, but all Are mala Culpae, the diverse ways on the right hand and the left, that led to destruction, the number may admit of election,
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For there are some things of that nature, that a man must not yeeld to, though the Rack, or other most exquisite torments should be vsed, to extort his consent.
For there Are Some things of that nature, that a man must not yield to, though the Rack, or other most exquisite torments should be used, to extort his consent.
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With such courage did that mother, happy in the number and constancie of her 7. children, choose rather to vndergoe all torments, then to prolong their liues by eating swines flesh.
With such courage did that mother, happy in the number and constancy of her 7. children, choose rather to undergo all torments, then to prolong their lives by eating Swine Flesh.
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For in all such cases, we are to hold that principle, out of which Peter and Iohn framed their answere to the Iewes. Whether it be right in the sight of God, to hearken vnto you, more then vnto God, iudge yee.
For in all such cases, we Are to hold that principle, out of which Peter and John framed their answer to the Iewes. Whither it be right in the sighed of God, to harken unto you, more then unto God, judge ye.
Nay we must not hearken to ourselues, when our owne lusts would tempt vs, and drawe vs away from the Lord, though they whisper in our eares, neuer so many apparant goods, that may accrue vnto vs,
Nay we must not harken to ourselves, when our own Lustiest would tempt us, and draw us away from the Lord, though they whisper in our ears, never so many apparent goods, that may accrue unto us,
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quae sides capessenda, whether they should more safely liue still Protestants, or be reconciled to the Church of Rome, and dye Papists. I may vse to them the words of Eliah, vpon the like occasiō, Vs { que } quò claudicatis? How long halt yee betweene two opinions? If the Lord be God, follow him;
Quae sides capessenda, whither they should more safely live still Protestants, or be reconciled to the Church of Room, and die Papists. I may use to them the words of Elijah, upon the like occasion, Us { que } quò claudicatis? How long halt ye between two opinions? If the Lord be God, follow him;
But on the other side, if Baal be God, or God be in that part of the Baalitish religion, that teaches me to fall downe before stockes and stones, that are so much my inferiours, because insensible,
But on the other side, if Baal be God, or God be in that part of the Baalitish Religion, that Teaches me to fallen down before stocks and stones, that Are so much my inferiors, Because insensible,
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or that teaches me to adore my aequals and fellow seruants, Angels or Saints: or that teaches me to nullifie him that is so much aboue me, to eat my God, (nay to giue this priuiledge to a mouse, that shal nibble at the Sacramētal bread) to deface his Image there, with my Canniball like teeth, crucifying him as it were afresh:
or that Teaches me to adore my aequals and fellow Servants, Angels or Saints: or that Teaches me to nullify him that is so much above me, to eat my God, (nay to give this privilege to a mouse, that shall nibble At the Sacramental bred) to deface his Image there, with my Cannibal like teeth, crucifying him as it were afresh:
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and come too neere the meretricious attire of the Whore of Babylon: & therefore they are in a strait, whether they should reach their consciences so farre,
and come too near the meretricious attire of the Whore of Babylon: & Therefore they Are in a strait, whither they should reach their Consciences so Far,
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But here, there was an ineuitable necessitie, of choosing one of the three, which were all mala poenae. As the Angell tooke Bala•m in a narrow place, where he could not turne to the right hād or the left.
But Here, there was an inevitable necessity, of choosing one of the three, which were all mala Poenae. As the Angel took Bala•m in a narrow place, where he could not turn to the right hand or the left.
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But you will aske mee, what choyce can be of those things, of which there can be no desire? And who euer hated himselfe so much, that he should haue any inclination to vndergoe his punishment? Here then must that Vulgar Maxime take place;
But you will ask me, what choice can be of those things, of which there can be no desire? And who ever hated himself so much, that he should have any inclination to undergo his punishment? Here then must that vulgar Maxim take place;
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I would rather be chastised with whips, then (as Rehoboam threatned) with scorpions. And our great Master Aristotle, could answere, that the lighter and more tollerable euils compared with the greater, haue the semblance and appearance of good,
I would rather be chastised with whips, then (as Rehoboam threatened) with scorpions. And our great Master Aristotle, could answer, that the lighter and more tolerable evils compared with the greater, have the semblance and appearance of good,
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For the Vulgar translation reades it comparatiuely. Melius est vt incidam, &c. it is better for me to fall into the hand of the Lord, &c. Although he would by his good will haue escaped the hands of both.
For the vulgar Translation reads it comparatively. Better est vt incidam, etc. it is better for me to fallen into the hand of the Lord, etc. Although he would by his good will have escaped the hands of both.
Secondly, these three punishments, proposed to King Dauid, howso•uer no way pleasing to flesh & bloud (for no chastening for the present seemeth to be ioyous,
Secondly, these three punishments, proposed to King David, howso•uer no Way pleasing to Flesh & blood (for not chastening for the present seems to be joyous,
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and were workes of his iustice, therefore in themselues good; and good for vs also, whensoeuer the Lord inflicts any such vpon vs, had we that good consideration of them, which this Kingly Prophet else-where professeth.
and were works of his Justice, Therefore in themselves good; and good for us also, whensoever the Lord inflicts any such upon us, had we that good consideration of them, which this Kingly Prophet elsewhere Professes.
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Statutum omnibus semel mori. It is a poenall statute, enacted by that high court of Parliament, which made man, that death & the accomitants thereof, should be the wages of sinne which man made.
Statutum omnibus semel Mori. It is a penally statute, enacted by that high court of Parliament, which made man, that death & the accomitants thereof, should be the wages of sin which man made.
but in the end his heart sm•te him •onit ▪ Thus hath sinne, before it be cōmitted, a comely visage to allure vnto it, like those Locusts, with mens faces & womens haire, but a taile like a Scorpion & a sting in it;
but in the end his heart sm•te him •onit ▪ Thus hath sin, before it be committed, a comely visage to allure unto it, like those Locusts, with men's faces & women's hair, but a tail like a Scorpion & a sting in it;
And Abaddon the King of the Locusts there, is ready to suggest vnto vs with his temptations, that God is mercifull and long suffering, so to make vs runne into praesumption: but afterwards he is as ready to driue vs vpon the rocke of despaire. He labours to keepe from vs the still voyce, wherein God is a God of mercie, with the lowd noise of blustring windes and earthquakes, and fire; still sounding in our eares terrour and iudgement, Tribulation and anguish vpon euery Soule that doth euill.
And Abaddon the King of the Locusts there, is ready to suggest unto us with his temptations, that God is merciful and long suffering, so to make us run into presumption: but afterwards he is as ready to driven us upon the rock of despair. He labours to keep from us the still voice, wherein God is a God of mercy, with the loud noise of blustering winds and earthquakes, and fire; still sounding in our ears terror and judgement, Tribulation and anguish upon every Soul that does evil.
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When we cannot see the end of those feares, that drawe all our hopes of pardon narrower and narrower, till they leaueus in the end, in the disconsolate thoughts of blacknes and vtter darkenes, where there is no glimpse of of light to be seene.
When we cannot see the end of those fears, that draw all our hope's of pardon narrower and narrower, till they leaueus in the end, in the disconsolate thoughts of blackness and utter darkness, where there is no glimpse of of Light to be seen.
when the waters come vp euen vnto our soules — Et vnda supervenit vndae: and hemme vs in on euery side, we can but perceiue a dilatation and extension of mercie, one mercie ouertaking another,
when the waters come up even unto our Souls — Et Unda supervenit vndae: and hem us in on every side, we can but perceive a dilatation and extension of mercy, one mercy overtaking Another,
If when we passe here, through the red sea of many tribulations, where the path is narrow and dangerous, we can but see the land of Promise, abroad and spacious and pleasant place to entertaine vs, at our jorneys end;
If when we pass Here, through the read sea of many tribulations, where the path is narrow and dangerous, we can but see the land of Promise, abroad and spacious and pleasant place to entertain us, At our journeys end;
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but without and beyond all comparison with former times, gladnes for euer. No sorrow, no crying, no paine, no straitnes, God shall wipe away all teares from all eyes.
but without and beyond all comparison with former times, gladness for ever. No sorrow, no crying, no pain, no straitness, God shall wipe away all tears from all eyes.
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and with much difficultie get through, brings vs to a caelestiall Paradise; then to walke in a broadway, strewe• with roses and other delicacies, to de••ruction and the place of torment:
and with much difficulty get through, brings us to a celestial Paradise; then to walk in a broadway, strewe• with roses and other delicacies, to de••ruction and the place of torment:
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Certainly King David was in a better estate, when his way was thus hedged vp with thornes, that he could not readily find his pathes, then when he walked at libertie vpon his tarras; from whence he had so pleasant & free a prospect vpon a faire woman, that it gaue occasion of that foule sinne with the wife of Vriah. (Mulier longè, libido propè ▪) a sinne so soule, that it cloudes and overshadowes all the rest he committed;
Certainly King David was in a better estate, when his Way was thus hedged up with thorns, that he could not readily find his paths, then when he walked At liberty upon his Terrace; from whence he had so pleasant & free a prospect upon a fair woman, that it gave occasion of that foul sin with the wife of Uriah. (Mulier long, libido propè ▪) a sin so soul, that it Clouds and overshadows all the rest he committed;
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When Nathan was sent to him for that, and God for this, he called himselfe to a strict account, and imitated that part of the Serpents wisdome: who drawes herselfe through a narrow place, that she may put off her old skinne. Such wisedome was David brought vnto by these straits, to strip himselfe of his former folly, to put off the old man by repentance, which is NONLATINALPHABET,
When Nathan was sent to him for that, and God for this, he called himself to a strict account, and imitated that part of the Serpents Wisdom: who draws herself through a narrow place, that she may put off her old skin. Such Wisdom was David brought unto by these straits, to strip himself of his former folly, to put off the old man by Repentance, which is,
& Resipiscentia, an after wisdome. And from him may we take a patterne, though wee cannot bee innocent as doues, yet in this manner, to be wise as serpents.
& Repentance, an After Wisdom. And from him may we take a pattern, though we cannot be innocent as Dove, yet in this manner, to be wise as Serpents.
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He was troubled on every side, but not distressed, NONLATINALPHABET perplexed but not in despaire. For his Resolution in the next words was cleere, and free from perturba•ion.
He was troubled on every side, but not distressed, perplexed but not in despair. For his Resolution in the next words was clear, and free from perturba•ion.
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and you shall find in it that same NONLATINALPHABET, his singular dexteritie in aduising and counsailing himselfe for the best, in so difficult a case, which is the infallible child of eminent wisedome.
and you shall find in it that same, his singular dexterity in advising and counselling himself for the best, in so difficult a case, which is the infallible child of eminent Wisdom.
but readily accepts of that which he accounted the mildest of the three, Incidā in manus Domini. Whereas otherwise wisedome dictates to the innocent, not to draw so much suspicion vpon themselues,
but readily accepts of that which he accounted the Mildest of the three, Incidā in manus Domini. Whereas otherwise Wisdom dictates to the innocent, not to draw so much suspicion upon themselves,
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Secondly obserue, how in his election he makes the circumstances of the punishment, fitly answere to the circumstances of the transgression, like Elisha vpon the Shunammites child, he applyes mouth to mouth, eyes to eyes, & hands to hands,
Secondly observe, how in his election he makes the Circumstances of the punishment, fitly answer to the Circumstances of the Transgression, like Elisha upon the Shunammites child, he Applies Mouth to Mouth, eyes to eyes, & hands to hands,
Pride was the mother of his sinne; and in my Text their is a fall for that, Incidamus, a posture of humiliation, he desires to be humbled vnder the mighty hand of God.
Pride was the mother of his sin; and in my Text their is a fallen for that, Incidamus, a posture of humiliation, he Desires to be humbled under the mighty hand of God.
Againe this pride and glorying of his, was in the number of his subiects: Therefore he thought it but iust & agreeable to the law of Retaliation which the Lord holds:
Again this pride and glorying of his, was in the number of his Subjects: Therefore he Thought it but just & agreeable to the law of Retaliation which the Lord holds:
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He would not lay a greivous burden of punishment vpon his peoples shoulders (as our Saviour taxes the Lawyers) and himselfe not touchit with one of his fingers;
He would not lay a grievous burden of punishment upon his peoples shoulders (as our Saviour Taxes the Lawyers) and himself not touchit with one of his fingers;
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And Iosephus is of opinion, that for this reason he chose the Pestilence (howsoeuer we haue another expressed in the Text, from the Lords mercies) Because had it beene a Famine, he might haue made provision before hand against that.
And Iosephus is of opinion, that for this reason he chosen the Pestilence (howsoever we have Another expressed in the Text, from the lords Mercies) Because had it been a Famine, he might have made provision before hand against that.
Had it beene the Enemies invasion, he might hauh secured himselfe in his Forts & strong holds. But the Plague is the Lords besome of destruction, which may sweepe away the King as soone as the Peasant; and therefore Incidamus, Let vs fall, I with the rest.
Had it been the Enemies invasion, he might hauh secured himself in his Forts & strong holds. But the Plague is the lords besom of destruction, which may sweep away the King as soon as the Peasant; and Therefore Incidamus, Let us fallen, I with the rest.
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The shape of death represented to our phantasies, is more terrible, then the experience of it to the sense. But when we know the heat of an affliction will be soone past over, it addes comfort and courage and resolution to the patients, who hope for release, at the expiration of that short time.
The shape of death represented to our fantasies, is more terrible, then the experience of it to the sense. But when we know the heat of an affliction will be soon passed over, it adds Comfort and courage and resolution to the patients, who hope for release, At the expiration of that short time.
It was King Davids discretion here, since he could not resolue, which was the most greivous, to choose that which was least tedious. He cast with himselfe, that he had but three daies to reckon vpon,
It was King Davids discretion Here, since he could not resolve, which was the most grievous, to choose that which was least tedious. He cast with himself, that he had but three days to reckon upon,
for the furie of the pestilence: wheras he must haue told many long and irksome houres in the seaven yeares famine; or but the three monet'hs pursuite of his enimies;
for the fury of the pestilence: whereas he must have told many long and irksome hours in the seaven Years famine; or but the three monet'hs pursuit of his enemies;
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and therefore he makes it his request to the Lord, as the sonne of David hastens Iudas in his trecherous designe, that he might instantly enter vpon his passion, NONLATINALPHABET.
and Therefore he makes it his request to the Lord, as the son of David hastens Iudas in his treacherous Design, that he might instantly enter upon his passion,.
for immediatly the Lord sent a pestilence vpon Israel, from the morning (that very morning in which Gad & he had this conference) even to the time appointed.
for immediately the Lord sent a pestilence upon Israel, from the morning (that very morning in which Gad & he had this conference) even to the time appointed.
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Which appointed time; whither it were onely NONLATINALPHABET, from the morning till dinner time, as the Septuagint render it, and Theodoret and St. Ambrose follow that opinion:
Which appointed time; whither it were only, from the morning till dinner time, as the septuagint render it, and Theodoret and Saint Ambrose follow that opinion:
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But it is very probable, that David was in hope, by the reason he giues of his choyce, (Multae misericordiae Domini;) that the Lord in his great mercie, might contract and shorten, euen that short time of three dayes.
But it is very probable, that David was in hope, by the reason he gives of his choice, (Multitude Mercy Domini;) that the Lord in his great mercy, might contract and shorten, even that short time of three days.
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Some thinke that Dauid excepted onely against the Sword of the Enemie, the hand of man, and left it to the disposition of the Almighty, to inflict either the Pestilence, or Famine:
some think that David excepted only against the Sword of the Enemy, the hand of man, and left it to the disposition of the Almighty, to inflict either the Pestilence, or Famine:
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which come both more immediatly from the hand of the Lord. Or that he did determinately make choice of the Pestilence, but in some other words, which are not expressed in the text;
which come both more immediately from the hand of the Lord. Or that he did determinately make choice of the Pestilence, but in Some other words, which Are not expressed in the text;
As Exod. 9. 3. Behold the Hand of the Lord is vpon thy cattell &c. and v. 15. I will strech forth my hand that I may smite thee and thy people with Pestilence.
As Exod 9. 3. Behold the Hand of the Lord is upon thy cattle etc. and v. 15. I will strech forth my hand that I may smite thee and thy people with Pestilence.
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Beares devoured the 42 children, in Bethel, that mock't Elisha) yet where we cannot discerne the hand of nature, nor the hand of man, as in the Pestilence;
Bears devoured the 42 children, in Bethel, that mocked Elisha) yet where we cannot discern the hand of nature, nor the hand of man, as in the Pestilence;
of which we cannot giue any naturall cause, neither can humane counsailes or remedies preuent, or remoue it (and such was this here, which after so strange a manner,
of which we cannot give any natural cause, neither can humane Counsels or remedies prevent, or remove it (and such was this Here, which After so strange a manner,
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and in so short a space, swept away so many thousands, as Iosephus excellently describes it,) there we attribute it to a supreame & spirituall and inuisible cause, to the hand, or sword of the Lord.
and in so short a Molle, swept away so many thousands, as Iosephus excellently describes it,) there we attribute it to a supreme & spiritual and invisible cause, to the hand, or sword of the Lord.
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As those Magicians before Pharaoh, when their Art failed them in producing lice, were forc'd to acknowledge, Digitus Dei est hic. Thus did Dauid make his choice of the Pestilence, ageeable to that denunciation of the Lord; where it is intimated, that if they did not pay the halfe shekell there commanded, at the taking the summe of the people, there should come a plague vpon them.
As those Magicians before Pharaoh, when their Art failed them in producing lice, were forced to acknowledge, Digitus Dei est hic. Thus did David make his choice of the Pestilence, agreeable to that denunciation of the Lord; where it is intimated, that if they did not pay the half shekel there commanded, At the taking the sum of the people, there should come a plague upon them.
In the Hebrew it is NONLATINALPHABET Dabar, quod verbum: from whence commeth NONLATINALPHABET Deber, which signifies the Pestilence, and is the word vsed both before and after my text.
In the Hebrew it is Dabar, quod verbum: from whence comes Deber, which signifies the Pestilence, and is the word used both before and After my text.
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But without the helpe of such vaine curiosities, Dauids refusall of the Famine, and the Sword, may be both implied in the negatiue part of his resolution: non in manus hominum.
But without the help of such vain curiosities, David refusal of the Famine, and the Sword, may be both implied in the negative part of his resolution: non in manus hominum.
nor the Earth brasse vnto vs. As when the enemies set fire on the fruits of the land, which was Sampsons stratagem with foxes & firebrandes to burne the Philistimes corne.
nor the Earth brass unto us As when the enemies Set fire on the fruits of the land, which was Sampsons stratagem with foxes & firebrands to burn the Philistines corn.
Or whē they cut off the convoies & block vp a beleaguered towne, so that it cannot take in, new prouisions: (which is the new militarie discipline of these times,
Or when they Cut off the convoys & block up a beleaguered town, so that it cannot take in, new provisions: (which is the new military discipline of these times,
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then by their owne courage and force of armes.) Or else, when in times of peace aud plentie, our great Corne-masters will make a dearth, by hoording vp their graine, that they may the better enhance the price of it.
then by their own courage and force of arms.) Or Else, when in times of peace and plenty, our great corn-masters will make a dearth, by hoarding up their grain, that they may the better enhance the price of it.
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There are other waies, in which the hand of man may concurre to a famine. Therefore David refusing those two, vnder that phrase, submits himselfe here to the Pestilence, by submitting himselfe to the hand of the Lord.
There Are other ways, in which the hand of man may concur to a famine. Therefore David refusing those two, under that phrase, submits himself Here to the Pestilence, by submitting himself to the hand of the Lord.
as the Septuagint well render the Originall; (Not by NONLATINALPHABET;) The very bowells of motherly compassion; for which the Evangelist's oftimes use NONLATINALPHABET, and NONLATINALPHABET.
as the septuagint well render the Original; (Not by;) The very bowels of motherly compassion; for which the Evangelist's Oftimes use, and.
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Be they neuer so many, neuer so weightie, yet the mercies of the Lord are ouer all his workes, and ouer all those which we may most properly call our workes. It is a high degree of mercie, that although I haue offended in many things,
Be they never so many, never so weighty, yet the Mercies of the Lord Are over all his works, and over all those which we may most properly call our works. It is a high degree of mercy, that although I have offended in many things,
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It is an addition of mercie, that the Lord, who spared not the Angels which kept not their first estate, but presently cast them downe from Heauen, is long suffering towards me,
It is an addition of mercy, that the Lord, who spared not the Angels which kept not their First estate, but presently cast them down from Heaven, is long suffering towards me,
He farther enlargeth his mercy, when this long expectation and forbearance brings mee to repentance, and that hee toucheth my heart with compunction and remorse.
He farther enlarges his mercy, when this long expectation and forbearance brings me to Repentance, and that he touches my heart with compunction and remorse.
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Nether are his mercies yet shortened, but new euery morning, nay euery moment & minute in that he giues me constancie and perseuerance, that I fall not into a recidiuation, a relapse. Lastly, there is the height of mercy,
Neither Are his Mercies yet shortened, but new every morning, nay every moment & minute in that he gives me constancy and perseverance, that I fallen not into a recidivation, a relapse. Lastly, there is the height of mercy,
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Let fauour be shewed to the wicked hee will not learne righteousnes, sayth the Prophet Isa. 26. 10. The presumptiō of impunity will breed impudence, in sinning:
Let favour be showed to the wicked he will not Learn righteousness, say the Prophet Isaiah 26. 10. The presumption of impunity will breed impudence, in sinning:
such forbearance, such conniuence, is beyond all vengeance. Let then this mercy of the Lord first shew it selfe, that he will be pleased to disciplinate and correct vs:
such forbearance, such connivance, is beyond all vengeance. Let then this mercy of the Lord First show it self, that he will be pleased to disciplinate and correct us:
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not giue vs ouer to the inuentions of our owne hearts: and in the second place he will not forget to be a Father of mercies towards vs, in the measure of his corrections.
not give us over to the Inventions of our own hearts: and in the second place he will not forget to be a Father of Mercies towards us, in the measure of his corrections.
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Otherwise, there is euer a hand of mercie, either ready, to stay the hand of the Lords seuerity towards the paenitent, as the Angell held Abrahams hand, when he was striking;
Otherwise, there is ever a hand of mercy, either ready, to stay the hand of the lords severity towards the penitent, as the Angel held Abrahams hand, when he was striking;
As the Prophet Habbakuk makes it his petition. In wrath remember mercy (so our last translation hath it) but the vulgar makes it a confident perswasion. Cum iratus fueris, misericordiae recordaberis.
As the Prophet Habakkuk makes it his petition. In wrath Remember mercy (so our last Translation hath it) but the Vulgar makes it a confident persuasion. Cum Angered fueris, Mercy recordaberis.
if as he was a mā after Gods heart, we be after Dauids. What euer calamitie or pressure be vpon vs, we must keepe holy Iobs aequanimitie and good temper, to receiue evill, as well as good from the hand of the Lord.
if as he was a man After God's heart, we be After David. What ever calamity or pressure be upon us, we must keep holy Jobs Equanimity and good temper, to receive evil, as well as good from the hand of the Lord.
An outward, from the contagion of the aire; An inward, from the constitution of our bodies. But the Physitians of the Soule, make their search beyond nature: and for the true outward cause, looke aboue nature, to the will and Prouidence of Allmightie God; for the inward cause, looke belowe nature, vpon the corrupt will & Sinne of man. Both these Dauid here acknowledged:
an outward, from the contagion of the air; an inward, from the constitution of our bodies. But the Physicians of the Soul, make their search beyond nature: and for the true outward cause, look above nature, to the will and Providence of Almighty God; for the inward cause, look below nature, upon the corrupt will & Sin of man. Both these David Here acknowledged:
Why? because of my sinne. And from both these, wee may take many soueraigne Praeseruatiues. 1 Whatsoeuer befalls vs in the time of Pestilence, comes from the hand of the Lord, by his will and permission. Let vs not therefore,
Why? Because of my sin. And from both these, we may take many sovereign Praeseruatiues. 1 Whatsoever befalls us in the time of Pestilence, comes from the hand of the Lord, by his will and permission. Let us not Therefore,
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but looke to that hand, that sent it, and be hūbled vnder Gods hand. And in the 2d. place, let vs perswade our selues, that whatsoeuer comes from the Lord, shall tend to our good and saluation.
but look to that hand, that sent it, and be humbled under God's hand. And in the 2d. place, let us persuade our selves, that whatsoever comes from the Lord, shall tend to our good and salvation.
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Peccata quo { que } saith St. Aug. Our sinnes wrought that vnspeakable good, when they occasioned the comming of a Redeemer, who wrought the good of our saluation 30 and odd yeares here vpon earth.
Peccata quo { que } Says Saint Aug. Our Sins wrought that unspeakable good, when they occasioned the coming of a Redeemer, who wrought the good of our salvation 30 and odd Years Here upon earth.
If we desire to prevent the infection of the Pestilence, we mnst flye the nfection of our owne concupiscence, and purifie our hearts by faith and vnfained repentance.
If we desire to prevent the infection of the Pestilence, we mnst fly the nfection of our own concupiscence, and purify our hearts by faith and unfeigned Repentance.
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To expect that the Lord should rest from his most just worke of punishing vs, if we will not rest from our owne vniust workes of provoking him. Thus perhaps we may divert the Pestilence from our persons. And as our Kingly Prophet cōforts himselfe, and all the godly.
To expect that the Lord should rest from his most just work of punishing us, if we will not rest from our own unjust works of provoking him. Thus perhaps we may divert the Pestilence from our Persons. And as our Kingly Prophet comforts himself, and all the godly.
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A thousand may fall at our side, & ten thousand at our right hand, yet it shall not come neere vs. But if it be approch't so neere, that we are not neerer to our selues;
A thousand may fallen At our side, & ten thousand At our right hand, yet it shall not come near us But if it be approached so near, that we Are not nearer to our selves;
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St Luke, (himselfe being a Physitian, but from the mouth of a greater,) praescribes an excellent diet, which is Patience. In your patience possesse yee your Soules.
Saint Lycia, (himself being a physician, but from the Mouth of a greater,) prescribes an excellent diet, which is Patience. In your patience possess ye your Souls.
Doth Death appale thee? Aristotle's NONLATINALPHABET, and Bildad's, King of Terrors. Why this is thy Debt to Nature, & thy Passage to Glory. And what though the Pestilence be appointed one of Death's Collectors, and Tole-gatherers, to gather thee to the rest of thy Fathers? This may separate thy soule from thy body;
Does Death appall thee? Aristotle's, and Bildad's, King of Terrors. Why this is thy Debt to Nature, & thy Passage to Glory. And what though the Pestilence be appointed one of Death's Collectors, and Toll-gatherers, to gather thee to the rest of thy Father's? This may separate thy soul from thy body;
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but in S. Paul's confidence, What shall bee able to separate thee frō the loue of God in Christ Iesus? Let vs therefore willingly & cheerefully, with holy Dauid, submit our bodies to fall into the hand of the Lord, & to fall by his hand, into the mouth of the graue:
but in S. Paul's confidence, What shall be able to separate thee from the love of God in christ Iesus? Let us Therefore willingly & cheerfully, with holy David, submit our bodies to fallen into the hand of the Lord, & to fallen by his hand, into the Mouth of the graven:
The hand of man is his power; and his power becomes formidable by his Malice. Why boastest thou in mischeif, O mightie man? Dauid had oftentimes the experience of this malicious power of men as in that Psalme he cōplains of Doeg's ealumnies:
The hand of man is his power; and his power becomes formidable by his Malice. Why boastest thou in mischief's, Oh mighty man? David had oftentimes the experience of this malicious power of men as in that Psalm he complains of Doeg's ealumnies:
No wonder then, if he so feelingly except against the hand of man. For in the Originall it is set downe by way of petition with vehemence and importunitie.
No wonder then, if he so feelingly except against the hand of man. For in the Original it is Set down by Way of petition with vehemence and importunity.
Albeit he puts them into the ballance, and this be but the hand of Adam (which is the word in the Originall) weake, fraile, corruptible, contemptible, vaine man, nay, vanitie it selfe: that, the hand of Iehova, the Lord of power and strength.
Albeit he puts them into the balance, and this be but the hand of Adam (which is the word in the Original) weak, frail, corruptible, contemptible, vain man, nay, vanity it self: that, the hand of Jehovah, the Lord of power and strength.
NONLATINALPHABET. When he is once flesht with bloud, he becomes as insatiable as the Horseleech. He was at the first created milde and gentle, but afterwardes he tooke this ill qualitie from him, who was NONLATINALPHABET. a manslayer from the beginning.
. When he is once fleshed with blood, he becomes as insatiable as the Horseleech. He was At the First created mild and gentle, but afterwards he took this ill quality from him, who was. a manslayer from the beginning.
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There is manus Linguae, the hand, or power of the tongue. Let me not fall into the power of man's tongue. It is a shop, an armorie of hurtfull instruments.
There is manus Linguae, the hand, or power of the tongue. Let me not fallen into the power of Man's tongue. It is a shop, an armoury of hurtful Instruments.
Libels, and that late new way of reducing the most serious matters to ridiculous Ballads, and Rimes, are the issues of the power of man's tongue. Facilè volant, non facile violant.
Libels, and that late new Way of reducing the most serious matters to ridiculous Ballads, and Rhymes, Are the issues of the power of Man's tongue. Facilè volant, non facile violant.
And if the power of man's tongue be so pernicious, much more then shall I desire not to fall into the hand or power of man, in his executions. His hatred is immortall, his reuenge barbarous,
And if the power of Man's tongue be so pernicious, much more then shall I desire not to fallen into the hand or power of man, in his executions. His hatred is immortal, his revenge barbarous,
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but proceedes farther, to lay waste whole countries, to pervert whole sates and common-wealths, to demolish amongst other houses, the houses of God, to deface Religion. And this was it which Dauid here feared,
but proceeds farther, to lay waste Whole countries, to pervert Whole sates and commonwealths, to demolish among other houses, the houses of God, to deface Religion. And this was it which David Here feared,
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(that is) the Scribes and Priests being of both those Tribes, slew the Man Christ Iesus: and digged downe the walls of that Temple, which he promised to build vp in three dayes.
(that is) the Scribes and Priests being of both those Tribes, slew the Man christ Iesus: and dug down the walls of that Temple, which he promised to built up in three days.
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And againe, Simeon and Levi; Iesuited Lay-men, and Iesuiticall Priests, sworne brethren in that diuelish conspiracy of the Powder-plot: They slew a man, 2 Christ, an anointed of the Lord, (in their designe and attempt at least) and not onely the head, but the representatiue body of this whole land.
And again, Simeon and Levi; Jesuited Laymen, and Jesuitical Priests, sworn brothers in that devilish Conspiracy of the Powder plot: They slew a man, 2 christ, an anointed of the Lord, (in their Design and attempt At least) and not only the head, but the representative body of this Whole land.
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L••vs neuer fall into the barbarous hands of such men: such vnfortunate gentlemē, (as they are termed by soē of their adhaerēts;) Vnfortunate in nothing,
L••vs never fallen into the barbarous hands of such men: such unfortunate gentlemen, (as they Are termed by Some of their adherents;) Unfortunate in nothing,
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and kill him in his Faith: Make him a 〈 … 〉 Reneg ado, an Apostate, a miraculous Proselyte, a Conuert in the graue. So that, it is not without reason, that the Preacher, after long search and diligent enquiry, returnes this verdict.
and kill him in his Faith: Make him a 〈 … 〉 Reneg ado, an Apostate, a miraculous Proselyte, a Convert in the graven. So that, it is not without reason, that the Preacher, After long search and diligent enquiry, returns this verdict.
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His hands were stretched out vpon the crosse, to receiue vs: his hands are still open, to receiue our prayers, and to offer them vp to his Father on our behalfes:
His hands were stretched out upon the cross, to receive us: his hands Are still open, to receive our Prayers, and to offer them up to his Father on our behalfs:
We are already in Araunahs threshing floore, vnder the flail, vnder the rod, and heavy visitation of the Lord. Here then erect an Altar, and praepare a Sacrifice. If they be not ready, we neede not be at any greater expense to purchase them,
We Are already in Araunahs threshing floor, under the flail, under the rod, and heavy Visitation of the Lord. Here then erect an Altar, and prepare a Sacrifice. If they be not ready, we need not be At any greater expense to purchase them,
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And that, not Araunah as a King, but the King of Kings, hath furnisht vs with that, which cost vs nothing, of our owne; Hearts for Altars, and (I doubt not) contrite hearts for Sacrifices. Sacrificia Domini Spiritus contribulatus:
And that, not Araunah as a King, but the King of Kings, hath furnished us with that, which cost us nothing, of our own; Hearts for Altars, and (I doubt not) contrite hearts for Sacrifices. Sacrifice Domini Spiritus contribulatus:
We haue the Place, the Altar, the Sacrifice, the Priest. What remaines then? but that we should, with our Kingly Prophet Dauid, First offer vp our burnt offerings, the incense of our prayers and supplications, with feruent deuotion;
We have the Place, the Altar, the Sacrifice, the Priest. What remains then? but that we should, with our Kingly Prophet David, First offer up our burned offerings, the incense of our Prayers and supplications, with fervent devotion;
when we shall perceiue, that the Lord is entreated for the Land, by our Prayers and Fastings: and the Plague, with all other his visitations, stayed in our Israel. He heare vs, in that name aboue all names, of his blessed sonne Iesus Christ, in whom he is well pleased.
when we shall perceive, that the Lord is entreated for the Land, by our Prayers and Fastings: and the Plague, with all other his visitations, stayed in our Israel. He hear us, in that name above all names, of his blessed son Iesus christ, in whom he is well pleased.
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To which Father, and Sonne, with the holy Spirit, God aeternall, be ascribed all honour, and power, by the whole Quire of Angels, and Men, now and euer; Amen. FINIS.
To which Father, and Son, with the holy Spirit, God Eternal, be ascribed all honour, and power, by the Whole Choir of Angels, and Men, now and ever; Amen. FINIS.
p-acp r-crq n1, cc n1, p-acp dt j n1, np1 j, vbb vvn d vvi, cc n1, p-acp dt j-jn n1 pp-f n2, cc n2, av cc av; uh-n. fw-la.
Sed quid faciet Confess•r cùm interrogatur de pe•cato, quod au dierit in confessione, an possit dicere se nescire? Respond. Se•cundum omnes quod sic. Sed quid si cogat•r iurare? Dico quod potest & debet i•rare se ••scire, quia intelligitur s• nesciro extra confessionem, & sic 〈 … 〉. Sed fac quod iudex vel prealatus ex ••alitiâ exigat à me 〈 … 〉, an sciam in confessione? Respond, quod coactus inret se nescire in confessione, quia intelligitur se •escire ad rev•l•ndum aut taliter quod •ossit dicere. 〈 ◊ 〉: saeramen: Artic: 184 Pag 96. b.
said quid faciet Confess•r cùm interrogatur de pe•cato, quod au dierit in Confessi, an possit dicere se Not know? Respond. Se•cundum omnes quod sic. Said quid si cogat•r Jurare? Dico quod potest & debet i•rare se ••scire, quia intelligitur s• nesciro extra confessionem, & sic 〈 … 〉. Said fac quod Judge vel prealatus ex ••alitiâ exigat à me 〈 … 〉, an sciam in Confessi? Respond, quod Coactus inret se Not know in Confessi, quia intelligitur se •escire ad rev•l•ndum Or taliter quod •ossit dicere. 〈 ◊ 〉: saeramen: Artic: 184 Page 96. b.
