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THE FIRST SERMON, Preached at White-Hall before Prince CHARLES, vpon Tuesday, the ninth of Ianuary, 1620. 2. Sam. 12, 13. And David sayd vnto Nathan, I haue sinned against the Lord:
THE FIRST SERMON, Preached At Whitehall before Prince CHARLES, upon Tuesday, the ninth of Ianuary, 1620. 2. Sam. 12, 13. And David said unto Nathan, I have sinned against the Lord:
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And Nathan sayd vnto David, the Lord also hath put away thy sin, thou shalt not dye.
And Nathan said unto David, the Lord also hath put away thy since, thou shalt not die.
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HEer are three things in David to be considered, his sinne, his repentance, and his absolution.
Her Are three things in David to be considered, his sin, his Repentance, and his absolution.
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The first thing is his sinne, which is ingraven in my Text (as it were) with the point of a Diamond;
The First thing is his sin, which is engraven in my Text (as it were) with the point of a Diamond;
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and that with such great and Capitall Letters that a man may runne and read it, in these words:
and that with such great and Capital Letters that a man may run and read it, in these words:
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AND DAVID SAID VNTO NATHAN, PECCAVI DOMINO, I HAVE SINNED AGAINST THE LORD.
AND DAVID SAID UNTO NATHAN, PECCAVI DOMINO, I HAVE SINNED AGAINST THE LORD.
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The second thing is his repentance, presented unto vs in the selfe same words, being vttered by way of lamentation, as though he should say:
The second thing is his Repentance, presented unto us in the self same words, being uttered by Way of lamentation, as though he should say:
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It is true Nathan, it is true that thou hast sayd, for I confesse I have sinned: alas!
It is true Nathan, it is true that thou hast said, for I confess I have sinned: alas!
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I have sinned most grievously, and that against the Lord. The third thing is his absolution, pronounced in these words:
I have sinned most grievously, and that against the Lord. The third thing is his absolution, pronounced in these words:
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And Nathan sayd unto David, the Lord also hath put away thy sinne, thou shalt not dye. And Nathan said unto David, the Lord also hath put away thy sin, thou shalt not die.
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So first he sinned, secondly hee repented, and thirdly he was absolved. He sinned, there was the corruption of nature;
So First he sinned, secondly he repented, and Thirdly he was absolved. He sinned, there was the corruption of nature;
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he repented, there was the operation of the Spirit; hee was absolved, there was the unspeakable goodnesse of God.
he repented, there was the operation of the Spirit; he was absolved, there was the unspeakable Goodness of God.
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In his sin let us behold our own frailety; in his repentance, let us learne our owne duty;
In his since let us behold our own frailty; in his Repentance, let us Learn our own duty;
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in his absolution, let us magnifie Gods mercy.
in his absolution, let us magnify God's mercy.
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The sinne of David reproued by Nathan, and here confessed by himselfe, was first of all that hainous sinne of adulterie,
The sin of David reproved by Nathan, and Here confessed by himself, was First of all that heinous sin of adultery,
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and secondly those other sinnes which he committed, while he went about to hide and cloake his adultery.
and secondly those other Sins which he committed, while he went about to hide and cloak his adultery.
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Of the former, at this time, by the grace of Christ; of the residue heereafter, when it shall please the Lord.
Of the former, At this time, by the grace of christ; of the residue hereafter, when it shall please the Lord.
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Now, that wee may rightly understand the haynousnesse of his adultery, let vs briefly ponder these foure points.
Now, that we may rightly understand the heinousness of his adultery, let us briefly ponder these foure points.
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1. The quality of the person, or what manner of man this David was which committed adultery. 2. With whom. 3. When. 4. How he was plunged into this gulfe of sinne.
1. The quality of the person, or what manner of man this David was which committed adultery. 2. With whom. 3. When. 4. How he was plunged into this gulf of sin.
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The first point is the quality of the person.
The First point is the quality of the person.
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Concerning which I may truly affirme, that David was the most eminent and remarkable man that was then living upon the face of the earth;
Concerning which I may truly affirm, that David was the most eminent and remarkable man that was then living upon the face of the earth;
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for it was famously knowne both to Iewes and Gentiles, that the God of heaven had been his continuall Buckler and Defence, even from his youth up.
for it was famously known both to Iewes and Gentiles, that the God of heaven had been his continual Buckler and Defence, even from his youth up.
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He had defended him from a raging Beare, from a roaring Lion, from a huge and terrible Giant, from the fury of the Philistines, from the cruell persecution of bloodthirsty Saul, and in a word, from a thousand dangers.
He had defended him from a raging Bear, from a roaring lion, from a huge and terrible Giant, from the fury of the philistines, from the cruel persecution of bloodthirsty Saul, and in a word, from a thousand dangers.
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And as the Lord had compassed him about with gracious deliverances, so he had crowned him with blessings upon blessings, temporal, spirituall, ordinarie, extraordinary.
And as the Lord had compassed him about with gracious Deliverances, so he had crowned him with blessings upon blessings, temporal, spiritual, ordinary, extraordinary.
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First, when he was a poore Shepheard following the Ewes, the Lord sent Samuel to anoint him King over Israel.
First, when he was a poor Shepherd following the Ewes, the Lord sent Samuel to anoint him King over Israel.
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Secondly, the Lord gave him a glorious victory over Golias, all Israel did see it, and reioiced.
Secondly, the Lord gave him a glorious victory over Goliath, all Israel did see it, and rejoiced.
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Thirdly, the Lord gave him honour in the hearts of the people, so that the women did sing in their dances:
Thirdly, the Lord gave him honour in the hearts of the people, so that the women did sing in their dances:
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Saul hath slaine his thousands, & David his ten thousands. Fourthly, the heart of Ionathan the Kings sonne was knit vnto him: Saul hath slain his thousands, & David his ten thousands. Fourthly, the heart of Ionathan the Kings son was knit unto him:
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for he loved him, even as his own soule. Fiftly, Michal the Kings daughter loved him, so David became the Kings sonne in lawe.
for he loved him, even as his own soul. Fifty, Michal the Kings daughter loved him, so David became the Kings son in law.
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And after the death of Saul and Ionathan, the Lord advanced him to the royal throne, the glittering Diademe was set upon his head, he raigned over Iuda seven yeers and sixe moneths,
And After the death of Saul and Ionathan, the Lord advanced him to the royal throne, the glittering Diadem was Set upon his head, he reigned over Iuda seven Years and sixe months,
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and then over all Israel even from Dan to Bersheba. Besides all this, the Lord gave him plenty of gold and silver,
and then over all Israel even from Dan to Beersheba. Beside all this, the Lord gave him plenty of gold and silver,
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and victory over all his enemies, so that his victorious banner was displayed, even from Ierusalem to the River Euphrates.
and victory over all his enemies, so that his victorious banner was displayed, even from Ierusalem to the River Euphrates.
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Moreover, he was a Prophet of the Lord, a type of Christ, a Secretary of the holy Ghost in penning those sacred and mellifluous Psalms, he was also the sweet Singer of Israel,
Moreover, he was a Prophet of the Lord, a type of christ, a Secretary of the holy Ghost in penning those sacred and mellifluous Psalms, he was also the sweet Singer of Israel,
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and a Composer of those melodious harmonies that were used in the Tabernacle of God: hee was likewise one of the Patriarks, for so Saint Peter stiles him;
and a Composer of those melodious harmonies that were used in the Tabernacle of God: he was likewise one of the Patriarchs, for so Saint Peter stile him;
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and God had sworne unto him that he should be one of the Progenitors of Iesus Christ.
and God had sworn unto him that he should be one of the Progenitors of Iesus christ.
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Now for inward gifts and graces, hee was a Child of God, a member of Christ, a Temple of the Holy Ghost, a vessell of grace, a sanctified Soul, a sweet and well tuned Cymbal, a heavenly Organ of angelicall sound;
Now for inward Gifts and graces, he was a Child of God, a member of christ, a Temple of the Holy Ghost, a vessel of grace, a sanctified Soul, a sweet and well tuned Cymbal, a heavenly Organ of angelical found;
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in all his workes he prays'd the Lord with words of glory, every Psalme breathing religion and devotion;
in all his works he praised the Lord with words of glory, every Psalm breathing Religion and devotion;
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in so much that God himselfe gave him this testimony, that hee was a man according to Gods owne heart.
in so much that God himself gave him this testimony, that he was a man according to God's own heart.
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O what eminencie of grace, what sublimitie of honour, what preheminence of prerogatiues was here! and yet for all this, David, euen this David, committed adulterie.
O what eminency of grace, what sublimity of honour, what pre-eminence of prerogatives was Here! and yet for all this, David, even this David, committed adultery.
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Now, that we may make vse of this example: first let vs obserue the frailty and infirmity of man.
Now, that we may make use of this Exampl: First let us observe the frailty and infirmity of man.
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Behold, hee that was supposed to be strong as a Lyon, and tall as a Cedar, was not only incountred,
Behold, he that was supposed to be strong as a lion, and tall as a Cedar, was not only encountered,
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but also conquered with a temptation.
but also conquered with a temptation.
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Wherefore in his frailety, wee all may behold, as in a glasse, the plaine image of our owne imbecillity;
Wherefore in his frailty, we all may behold, as in a glass, the plain image of our own imbecility;
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for if the Lyon be conquered, what shall the little Lamb doe? If the Cedars of Libanus be shaken, what shall the tender plant doe? Alas, what are wee if God withdraw his grace? Even the best man upon the face of the earth,
for if the lion be conquered, what shall the little Lamb do? If the Cedars of Lebanon be shaken, what shall the tender plant do? Alas, what Are we if God withdraw his grace? Even the best man upon the face of the earth,
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if he were left to himselfe, should perish everlastingly. Look upon Saint Peter: ô what a confidence and hye conceit had he of himselfe!
if he were left to himself, should perish everlastingly. Look upon Saint Peter: o what a confidence and high conceit had he of himself!
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and yet for all his boasting, hee did not onely deny, but also forsweare his Master.
and yet for all his boasting, he did not only deny, but also forswear his Master.
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Wherfore, lay away all presumption, let no arogancy proceed out of your mouth, but let every man cōsider his own infirmity,
Wherefore, lay away all presumption, let no arrogance proceed out of your Mouth, but let every man Consider his own infirmity,
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& therby learn a holy and a gracious humility. Secondly, let us observe the danger wherin we stand;
& thereby Learn a holy and a gracious humility. Secondly, let us observe the danger wherein we stand;
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for if David, a man according to Gods owne heart, were tempted, what man upon the face of the earth can be free from temptation? I confesse, that all men are not tempted alike to the same sinne of adultery. For as our Saviour sayth;
for if David, a man according to God's own heart, were tempted, what man upon the face of the earth can be free from temptation? I confess, that all men Are not tempted alike to the same sin of adultery. For as our Saviour say;
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There are some Eunuches which were so borne from their mothers wombe: but all men are tempted to one sinne or other. There Are Some Eunuchs which were so born from their mother's womb: but all men Are tempted to one sin or other.
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Now, where the banke is lowest, there the water will over; where the wall is weakest, there the enemy will batter;
Now, where the bank is lowest, there the water will over; where the wall is Weakest, there the enemy will batter;
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and where man is weakest, there the divell will soonest assault him:
and where man is Weakest, there the Devil will soonest assault him:
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for our adversarie is like to a cunning fisherman, he cōsiders the natures and inclinations of the fishes, and accordingly baiteth his hooke.
for our adversary is like to a cunning fisherman, he considers the nature's and inclinations of the Fish, and accordingly baiteth his hook.
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If Iudas be covetous, the divell will baite his hooke for him with thirtie pieces of siluer.
If Iudas be covetous, the Devil will bait his hook for him with thirtie Pieces of silver.
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If Achan love pride in apparell, the divell will angle for him with a goodly Babylonish garment.
If achan love pride in apparel, the Devil will angle for him with a goodly Babylonish garment.
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If Absolon be ambitious, the divell will seeke to catch him with the hope of a kingdome.
If Absalom be ambitious, the Devil will seek to catch him with the hope of a Kingdom.
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Thus hee observeth all, and accordingly he tempteth all, and therefore looke for temptation whosoever thou art.
Thus he observeth all, and accordingly he tempts all, and Therefore look for temptation whosoever thou art.
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Alas, my brother, thou carriest sinfull flesh and bloud about thee, and dost thou thinke thou shalt not be tempted? The world is full of alluring provocations,
Alas, my brother, thou carriest sinful Flesh and blood about thee, and dost thou think thou shalt not be tempted? The world is full of alluring provocations,
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and doest thou think thou shalt not be tempted? The divell goeth about like a roaring Lion seeking whom hee may devoure,
and dost thou think thou shalt not be tempted? The Devil Goes about like a roaring lion seeking whom he may devour,
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and dost thou think thou shalt not be tempted? Wee have an enemy, sayth Saint Hierome, Cui nomina mille, mille nocendi artes, atque ego infoelix victorem me putabo dum capior? He hath a thousand names,
and dost thou think thou shalt not be tempted? we have an enemy, say Saint Jerome, Cui nomina mille, mille nocendi arts, atque ego infoelix Victorem me putabo dum capior? He hath a thousand names,
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and a thousand subtill devices to intrap and intangle the soules of men, and I poore wretch, shall I thinke my selfe a Conquerour,
and a thousand subtle devices to entrap and entangle the Souls of men, and I poor wretch, shall I think my self a Conqueror,
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even then when I am taken captive? Beleeve me, beleeve me, haec tranquillitas tempestas est, this calme will proove a storme:
even then when I am taken captive? Believe me, believe me, haec tranquillitas Tempestas est, this Cam will prove a storm:
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for even then thou art tempted, when thou thinkest thou art not tempted; nay therefore thou art tempted, because thou thinkest thy selfe free from temptation.
for even then thou art tempted, when thou Thinkest thou art not tempted; nay Therefore thou art tempted, Because thou Thinkest thy self free from temptation.
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Our blessed Saviour, when he taught his disciples to say;
Our blessed Saviour, when he taught his Disciples to say;
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Forgive vs our trespasses, hee taught them likewise to say, And leade vs not into temptation; Forgive us our Trespasses, he taught them likewise to say, And lead us not into temptation;
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thereby teaching us, that even those children of God, whose trespasses are forgiven, are still notwithstanding subiect to temptation.
thereby teaching us, that even those children of God, whose Trespasses Are forgiven, Are still notwithstanding Subject to temptation.
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Wherefore, my sonne, when thou entrest into the service of God, prepare thy selfe for temptation.
Wherefore, my son, when thou enterest into the service of God, prepare thy self for temptation.
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Thirdly, seeing wee are all so weake and yet walke in such danger, what is then to bee done? That we may learne of the Apostle, Let him that thinketh he standeth, take heed lest he fall.
Thirdly, seeing we Are all so weak and yet walk in such danger, what is then to be done? That we may Learn of the Apostle, Let him that Thinketh he Stands, take heed lest he fallen.
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But how shall we take heed? that we may learne of our blessed Saviour,
But how shall we take heed? that we may Learn of our blessed Saviour,
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when he sayth, Watch and Pray. If the watch be neglected but one night, the Citie may bee taken:
when he say, Watch and Pray. If the watch be neglected but one night, the city may be taken:
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David had kept watch and ward over his senses all his life time, and now neglecting it but one Evening, he is not onely incountred,David had kept watch and ward over his Senses all his life time, and now neglecting it but one Evening, he is not only encountered,
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but carried away captive to the lawe of sinne. Wherefore wee had all neede to vse vigilancy and circumspection.
but carried away captive to the law of sin. Wherefore we had all need to use vigilancy and circumspection.
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Watch therefore and pray, that ye fall not into temptation. The Spirit indeed is willing, but the flesh is weake. Watch Therefore and pray, that you fallen not into temptation. The Spirit indeed is willing, but the Flesh is weak.
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And because it is weake, therefore neglect no good means that the Lord hath appointed. And when thou hast done all that thou canst, put no confidence in thy selfe,
And Because it is weak, Therefore neglect no good means that the Lord hath appointed. And when thou hast done all that thou Canst, put no confidence in thy self,
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but rely upon thy God, saying; O knit my heart unto thee, that I may feare thy name.
but rely upon thy God, saying; Oh knit my heart unto thee, that I may Fear thy name.
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And thus much of the first point, viz. the quality of the person which committed adultery:
And thus much of the First point, viz. the quality of the person which committed adultery:
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now I come to the second, that is, the partie with whom.
now I come to the second, that is, the party with whom.
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The understanding wherof wil helpe vs to to discerne the nature and quality of the sin.
The understanding whereof will help us to to discern the nature and quality of the since.
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For if both parties be single, it is single fornication:
For if both parties be single, it is single fornication:
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but if both, or one of them be either maried or contracted, in verbis de praesenti, it is adulterie.
but if both, or one of them be either married or contracted, in verbis de praesenti, it is adultery.
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Wherby also it appears that there are sundry degrees in adulterie;
Whereby also it appears that there Are sundry Degrees in adultery;
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but when a married man pollutes a married woman, that is adultery in the highest degree.
but when a married man pollutes a married woman, that is adultery in the highest degree.
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Now, with whom did David commit this folly? was it with a single woman? No,
Now, with whom did David commit this folly? was it with a single woman? No,
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but with one Bathsheba, an other mans wife. Then it was more then single fornication: it was adulterie.
but with one Bathsheba, an other men wife. Then it was more then single fornication: it was adultery.
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But was not David himself also a married man? Yes vndoubtedly. Then both parties were maried, and therefore it was adultery in the highest degree.
But was not David himself also a married man? Yes undoubtedly. Then both parties were married, and Therefore it was adultery in the highest degree.
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Yea, and peradventure he had moe wives then one.
Yea, and Peradventure he had more wives then one.
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Verie true, he had many wives when he dwelt at Hebron, and yet hee tooke him more when hee came to Ierusalem.
Very true, he had many wives when he dwelled At Hebron, and yet he took him more when he Come to Ierusalem.
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And had hee so ample a remedy against concupiscence, and yet would transgresse Gods holy ordinance, to eate of the forbidden tree? Had hee so many wives of his owne,
And had he so ample a remedy against concupiscence, and yet would transgress God's holy Ordinance, to eat of the forbidden tree? Had he so many wives of his own,
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and yet would defile the one onely wife of an other man? O most horrible and execrable adulterie,
and yet would defile the one only wife of an other man? O most horrible and execrable adultery,
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and that in the verie height of the highest degree!
and that in the very height of the highest degree!
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But whose wife was she? She was the wife of one Vrias, by Nation a Hittite,
But whose wife was she? She was the wife of one Vrias, by nation a Hittite,
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and stranger from the cōmon-wealth of Israel;
and stranger from the commonwealth of Israel;
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but by grace a Proselyte, and an imbracer of the true Religion, indeed a very holy and devout man.
but by grace a Proselyte, and an embracer of the true Religion, indeed a very holy and devout man.
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He was by profession a Souldier, a valiant Captaine, and reckoned among the Worthies of David. But where was he now? he was in the field at the siege of Rabba of the Ammonites, fighting for the glory of God,
He was by profession a Soldier, a valiant Captain, and reckoned among the Worthies of David. But where was he now? he was in the field At the siege of Rabba of the Ammonites, fighting for the glory of God,
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for the Arke of the Covenant, for the honour of his Prince, and for the good of his Countrey.
for the Ark of the Covenant, for the honour of his Prince, and for the good of his Country.
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And would such a man as David offer such a wrong, to such a man, at such a time? ô what a blemish & scandall was this for the Church of God? ô tell it not in Gath, and publish it not in the streets of Askelon, lest the Daughters of the Philistines reioice,
And would such a man as David offer such a wrong, to such a man, At such a time? o what a blemish & scandal was this for the Church of God? o tell it not in Gaza, and publish it not in the streets of Ashkelon, lest the Daughters of the philistines rejoice,
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and the daughters of the uncircumcised triumph. And thus much of the second point. But to come to the third point:
and the daughters of the uncircumcised triumph. And thus much of the second point. But to come to the third point:
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When did he thus forget himself and transgresse the Commandemēt of the most High? To which I answere, that the day and yeere are not recorded in holy Scripture,
When did he thus forget himself and transgress the Commandment of the most High? To which I answer, that the day and year Are not recorded in holy Scripture,
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neither can they be precisely collected out of the same.
neither can they be precisely collected out of the same.
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It seemeth that the Holy Ghost did passe them over of purpose, that they might be covered with eternall darkness,
It seems that the Holy Ghost did pass them over of purpose, that they might be covered with Eternal darkness,
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and everlastingly buried in the lake of oblivion.
and everlastingly buried in the lake of oblivion.
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Wherfore let not that yeare bee measured with the motion of the sunne, let not that be numbred among the dayes of the yeare, in that evening let no starre shine, wherein such a shining starre was eclipsed,
Wherefore let not that year be measured with the motion of the sun, let not that be numbered among the days of the year, in that evening let no star shine, wherein such a shining star was eclipsed,
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and let that night for ever remaine in darkness, wherein was committed such a worke of darknes.
and let that night for ever remain in darkness, wherein was committed such a work of darkness.
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Notwithstanding, though wee cannot define the time in particular; yet we may describe it in generall, by three circumstances.
Notwithstanding, though we cannot define the time in particular; yet we may describe it in general, by three Circumstances.
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For David incurred this sinne in his declining age, during the time of the warres with the Ammonites, he him selfe then lying at home in Ierusalem in plenty and prosperity, idleness & ease.
For David incurred this sin in his declining age, during the time of the wars with the Ammonites, he him self then lying At home in Ierusalem in plenty and Prosperity, idleness & ease.
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First, it happened in his declining age:
First, it happened in his declining age:
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for David was thirty years old when hee began to raigne, and he raigned in Hebron seaven yeares and six moneths;
for David was thirty Years old when he began to Reign, and he reigned in Hebron seaven Years and six months;
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and then hee raigned in Ierusalē. After which time, first, hee wonne the fort of Sion & expelled the Iebusites.
and then he reigned in Ierusalē. After which time, First, he won the fort of Sion & expelled the Jebusites.
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Secōdly, he overcame the Philistines in three sundry battells. Thirdly, hee smote the Moabites and measured them with lines.
Secōdly, he overcame the philistines in three sundry battles. Thirdly, he smote the Moabites and measured them with lines.
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Fourthly, hee spoyled the children both of Ammon and Amalec. Fitftly, hee fought a great battell with Hadadezer King of Zobah in Armenia, vpon the river Euphrates;
Fourthly, he spoiled the children both of Ammon and Amalek. Fiftly, he fought a great battle with Hadadezer King of Zobah in Armenia, upon the river Euphrates;
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and he tooke from him a thousand Chariots, seaven hundred horsemen, and twenty thousand footmen.
and he took from him a thousand Chariots, seaven hundred horsemen, and twenty thousand footmen.
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And when the Syrians of Damascus came to succor Hadadezer, David slew of them two & twenty thousand,
And when the Syrians of Damascus Come to succour Hadadezer, David slew of them two & twenty thousand,
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and put garrisons in Syria Damascena.
and put garrisons in Syria Damascena.
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Sixtly, hee vanquished Idumaea and put garrisons in Edom. Seaventhly, the King of Ammon, assisted with thirtie three thousand Syrians, made warre against Israel;
Sixty, he vanquished Idumaea and put garrisons in Edom. Seaventhly, the King of Ammon, assisted with thirtie three thousand Syrians, made war against Israel;
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but Ioab forced them into their Citie.
but Ioab forced them into their city.
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After a while they issue out againe, and Hadadezer brought foorth the Syrians beyond the river Euphrates;
After a while they issue out again, and Hadadezer brought forth the Syrians beyond the river Euphrates;
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which David hearing, assembled all Israel, and went to battell and subdued the Syrians, who became his servants;
which David hearing, assembled all Israel, and went to battle and subdued the Syrians, who became his Servants;
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and after that time assisted the Ammonites no more.
and After that time assisted the Ammonites no more.
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The next spring following David sent out Ioab and all Israel with him against the Ammonites.
The next spring following David sent out Ioab and all Israel with him against the Ammonites.
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And in the mean while he lying at home in Ierusalem, defiled himselfe with fleshly lusts.
And in the mean while he lying At home in Ierusalem, defiled himself with fleshly Lustiest.
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Now, so many great and sundry battels, and some of them so farre distant, with divers passages of peace between them, must needs require a long time and many yeares:
Now, so many great and sundry battles, and Some of them so Far distant, with diverse passages of peace between them, must needs require a long time and many Years:
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which being added to the former thirtie seaven yeares and six moneths, I may safely say that David was then in his declining age.
which being added to the former thirtie seaven Years and six months, I may safely say that David was then in his declining age.
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And yet he was not now exceeding olde.
And yet he was not now exceeding old.
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For he lived in all but seaventie yeares, and it is evident that this happened before the birth of Salomon, who is reckoned the fourth sonne that Bathsheba bore to David. But whether the holy Ghost in that place use the order of nature,
For he lived in all but seaventie Years, and it is evident that this happened before the birth of Solomon, who is reckoned the fourth son that Bathsheba boar to David. But whither the holy Ghost in that place use the order of nature,
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or some other order I will not determine.
or Some other order I will not determine.
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Moreover, in what yeare of Davids raigne Salomon was borne, or how olde he was when David died and hee began to raigne, is not revealed in holy Scripture:
Moreover, in what year of Davids Reign Solomon was born, or how old he was when David died and he began to Reign, is not revealed in holy Scripture:
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and therefore upon this wee can ground no certaintie.
and Therefore upon this we can ground no certainty.
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Some coniecture vpon the premises, that David was now forty six yeares olde, some that hee was fortie eight, others imagine that he was above fifty:
some conjecture upon the premises, that David was now forty six Years old, Some that he was fortie eight, Others imagine that he was above fifty:
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But what the holy Ghost hath concealed, that I will not take upon me curiously to define;
But what the holy Ghost hath concealed, that I will not take upon me curiously to define;
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and therefore I content my selfe with this generalitie, that David was now in his declining age.
and Therefore I content my self with this generality, that David was now in his declining age.
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O what a shamefull thing was this;
O what a shameful thing was this;
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that hee which had bridled his affections in the flower and flame of his youth, should thus staine his honor in his riper years? For though no age be priviledged to sin,
that he which had bridled his affections in the flower and flame of his youth, should thus stain his honour in his riper Years? For though no age be privileged to since,
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yet incōtinencie in a decaying age is most intolerable.
yet incontinency in a decaying age is most intolerable.
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Euen a young man, so soon as he is born hath one foot in the grave,
Eve a young man, so soon as he is born hath one foot in the grave,
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but a decaying man is ready to put in the other foote also.
but a decaying man is ready to put in the other foot also.
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There was a riddle propounded by the Theban Sphinx, to wit, what creature is that which in the morning hath foure legs, at noone two legs, and at night three legges.
There was a riddle propounded by the Theban Sphinx, to wit, what creature is that which in the morning hath foure legs, At noon two legs, and At night three legs.
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And it was answered that it is a man;
And it was answered that it is a man;
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who in the morning, that is, in his infancie, may bee sayde to have foure legs,
who in the morning, that is, in his infancy, may be said to have foure legs,
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because a childe creepeth upon all foure:
Because a child creeps upon all foure:
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at noon, that is, in the prime & strength of his age, he goeth uprightly upon two legs:
At noon, that is, in the prime & strength of his age, he Goes uprightly upon two legs:
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but at night hee hath three legs, because then hee borroweth the helpe of his staffe.
but At night he hath three legs, Because then he borroweth the help of his staff.
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And after a while he is bedridden, and then hee hath no legges, but is ready to drop into his grave.
And After a while he is bedridden, and then he hath no legs, but is ready to drop into his grave.
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Ioseph of Arimathia was not very olde, and yet hee made a toombe in his garden. Ioseph of Arimathea was not very old, and yet he made a tomb in his garden.
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A garden is a place of pleasure, a toomb is a monument of mortalitie:
A garden is a place of pleasure, a tomb is a monument of mortality:
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he made his toomb in a garden, that in the middest of pleasures he might think of morralitie.
he made his tomb in a garden, that in the midst of pleasures he might think of morralitie.
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For though walking one way hee saw nothing but odoriferous flowers richly imbroidred and enameled by nature,
For though walking one Way he saw nothing but odoriferous flowers richly embroidered and enameled by nature,
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yet when hee turned him selfe the other way, the grave presented it selfe vnto him.
yet when he turned him self the other Way, the grave presented it self unto him.
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And surely it had been fit for David, his sunne now beginning to drawe towardes the west, to have thought upon his mortality & not upō fleshly lusts.
And surely it had been fit for David, his sun now beginning to draw towards the west, to have Thought upon his mortality & not upon fleshly Lustiest.
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When I reprove incontinencie in riper age, my meaning is not to give libertie to such as are young: God forbid.
When I reprove incontinency in riper age, my meaning is not to give liberty to such as Are young: God forbid.
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For if ever the exhortation of the Apostle to Titus were necessarie, then it is most necessary in these dayes, To exhort young men to be sober minded.
For if ever the exhortation of the Apostle to Titus were necessary, then it is most necessary in these days, To exhort young men to be Sobrium minded.
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For commonly they are like to the Prodigall child, who thought himselfe wiser then his olde father;
For commonly they Are like to the Prodigal child, who Thought himself Wiser then his old father;
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he supposed that the olde Gentleman knew not what belonged unto gallant behaviour, but if hee himselfe could once finger his portion, hee would not bee curbed nor kept in,
he supposed that the old Gentleman knew not what belonged unto gallant behaviour, but if he himself could once finger his portion, he would not be curbed nor kept in,
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but follow the fashion, and live like a Gentleman.
but follow the fashion, and live like a Gentleman.
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And therefore hee said to his father, Father give me that portion of goods that falleth to me.
And Therefore he said to his father, Father give me that portion of goods that falls to me.
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Well (such was the indulgency of the olde man) hee hath gotten it,
Well (such was the indulgency of the old man) he hath got it,
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and now being from vnder the wing of his fathers authoritie, he flourisheth and flanteth it out in brave apparell,
and now being from under the wing of his Father's Authority, he flourishes and flanteth it out in brave apparel,
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and keepeth company with the best like a gallant, till all is spent with riotous living.
and Keepeth company with the best like a gallant, till all is spent with riotous living.
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If a cisterne let out water at many cockes, and take it in at none, though now it be full, it will soon be empty:
If a cistern let out water At many cocks, and take it in At none, though now it be full, it will soon be empty:
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and even so it is with this gallant, his purse was full, but it is soone empty,
and even so it is with this gallant, his purse was full, but it is soon empty,
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and all is gone with vaine delights and sinfull pleasures.
and all is gone with vain delights and sinful pleasures.
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Oh that young men would take heed by this example, and remember their Creator in the dayes of their youth,
O that young men would take heed by this Exampl, and Remember their Creator in the days of their youth,
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and learne to be sober minded.
and Learn to be Sobrium minded.
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Peradventure some will say, that we must not bee such rigid censurers of young men, their age requires delights,
Peradventure Some will say, that we must not be such rigid censurers of young men, their age requires delights,
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and they may repent when they are olde.
and they may Repent when they Are old.
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Well then, go to, thou young man, followe thy pleasures, and walke in the waies of thy heart,
Well then, go to, thou young man, follow thy pleasures, and walk in the ways of thy heart,
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and in the light of thine eyes, crowne thy selfe with roses, and let no delight be wanting which thy heart desires;
and in the Light of thine eyes, crown thy self with roses, and let no delight be wanting which thy heart Desires;
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but know that for all these things, God will bring thee vnto iudgement. And therefore let the young man repent while he hath time:
but know that for all these things, God will bring thee unto judgement. And Therefore let the young man Repent while he hath time:
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for what doth hee knowe whether ever hee shall live till he be olde? A Carpenter goeth to the wood to cut downe an aged oake:
for what does he know whither ever he shall live till he be old? A Carpenter Goes to the wood to Cut down an aged oak:
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but before he doe that, hee cuts downe many a little wand. One walking in a garden pulls peradventure a ripe rose,
but before he do that, he cuts down many a little wand. One walking in a garden pulls Peradventure a ripe rose,
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and yet before hee doe so, hee breaketh off many a tender bud. Wherefore let the young man serve God even while hee is young;
and yet before he do so, he breaks off many a tender bud. Wherefore let the young man serve God even while he is young;
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for otherwise who knoweth, if he provoke the Lord, whether the God of heaven, the iust Iudge, may not take him suddenly,
for otherwise who Knoweth, if he provoke the Lord, whither the God of heaven, the just Judge, may not take him suddenly,
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and dash him against the wall like an earthen vessell and breake him in a thousand peeces.
and dash him against the wall like an earthen vessel and break him in a thousand Pieces.
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But to returne to David: As dead flies corrupt the oyntment of the Apothecarie, so doth a little folly him that is in reputation for wisdome and honour.
But to return to David: As dead flies corrupt the ointment of the Apothecary, so does a little folly him that is in reputation for Wisdom and honour.
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David till this time had kept his honour vnstained, his good name was like a pleasant perfume poured out, which filled all Israel with the sweetness of the odour.David till this time had kept his honour unstained, his good name was like a pleasant perfume poured out, which filled all Israel with the sweetness of the odour.
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Now he commits a folly, and hee shall be reproved therewithall till the end of the world.
Now he commits a folly, and he shall be reproved therewithal till the end of the world.
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Wherefore all you which hitherto have kept your vessels in honour, whether in single life or in holy matrimonie, take heed that you doe not fall as David fell:
Wherefore all you which hitherto have kept your vessels in honour, whither in single life or in holy matrimony, take heed that you do not fallen as David fell:
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but as you have made a blessed beginning, so in the name of God proceed to keep your selves undefiled members of Iesus Christ.
but as you have made a blessed beginning, so in the name of God proceed to keep your selves undefiled members of Iesus christ.
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Many vertues are commended, but one onely bestowes crownes and garlands upon all the rest; the image of happy eternity, happy Continuance.
Many Virtues Are commended, but one only bestows crowns and garlands upon all the rest; the image of happy eternity, happy Continuance.
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And therefore continue, or rather as you growe in yeares so growe in grace, and bring forth more fruit in your age.
And Therefore continue, or rather as you grow in Years so grow in grace, and bring forth more fruit in your age.
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So shall your silver haires be truely honorable, and your persons shall bee reverenced in the hearts of all men.
So shall your silver hairs be truly honourable, and your Persons shall be reverenced in the hearts of all men.
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For the hoary head is a crowne of glory, if it bee found in the way of righteousness:
For the hoary head is a crown of glory, if it be found in the Way of righteousness:
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yea experience is the crowne of olde men, and the feare of God is their glory. yea experience is the crown of old men, and the Fear of God is their glory.
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Wherefore proceed frō grace to grace, even till you come with honour to the grave. The sunne is alwaies amiable, but never more then at the setting:
Wherefore proceed from grace to grace, even till you come with honour to the grave. The sun is always amiable, but never more then At the setting:
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and therefore seeing you have shined with vertue in the fore-noone of your life, God forbid you should bee clowded or overcast in the after-noone:
and Therefore seeing you have shined with virtue in the forenoon of your life, God forbid you should be clouded or overcast in the afternoon:
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wherefore shine foorth more and more, that your setting may bee with glory and immortalitie.
Wherefore shine forth more and more, that your setting may be with glory and immortality.
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All the straines of musicke are sweet and delectable, but none may cōpare with an excellent Cloze.
All the strains of music Are sweet and delectable, but none may compare with an excellent Close.
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A life continued in the feare God is delicious musicke, and a vertuous old age is the excellēt cloze.
A life continued in the Fear God is delicious music, and a virtuous old age is the excellent close.
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And thus much of the first circumstance of the time; his declining age.
And thus much of the First circumstance of the time; his declining age.
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The second circumstance is, that it happened in the time of the warres with the Ammonites.
The second circumstance is, that it happened in the time of the wars with the Ammonites.
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This was a very great warre:
This was a very great war:
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for as wee haue read in the former chapter and the first verse, David had sent Ioab thither and all Israel with him, who destroyed the countrey of the Ammonites and besieged their Citie.
for as we have read in the former chapter and the First verse, David had sent Ioab thither and all Israel with him, who destroyed the country of the Ammonites and besieged their city.
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And it seemeth the Citie was very manfully defended, so that the siege went hard on both sides.
And it seems the city was very manfully defended, so that the siege went hard on both sides.
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For it is very probable by the wordes of Vrias the Hittite, that the Arke of the Covenant was fetched into the hoast of Israel:
For it is very probable by the words of Vrias the Hittite, that the Ark of the Covenant was fetched into the host of Israel:
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which vsed not to bee done but onely in time of extreame danger.
which used not to be done but only in time of extreme danger.
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And was this a time for David to have wandring and wanton eyes? was this a time for vaine delights & sinfull dalliance? was this a time to give the raines to his affections,
And was this a time for David to have wandering and wanton eyes? was this a time for vain delights & sinful dalliance? was this a time to give the reins to his affections,
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and to satisfie the lusts of the flesh? No, no: but rather at such a time let even lawful pleasures be abandoned.
and to satisfy the Lustiest of the Flesh? No, no: but rather At such a time let even lawful pleasures be abandoned.
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Let the bridegroome goe out of his chamber; and the bride out of her bridechamber. Let the bridegroom go out of his chamber; and the bride out of her bridechamber.
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For what is to bee done in such a case wee may learne of Moses; who while Iosua fought with Amalec stood upon the top of an hill to holde up his hands, and Aaron and Hur were with him;
For what is to be done in such a case we may Learn of Moses; who while Iosua fought with Amalek stood upon the top of an hill to hold up his hands, and Aaron and Hur were with him;
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Aaron the Priest of the Lord, and Hur one of the Princes of the tribe of Iudah grandfather to Bezaleel, the cunning workman.Aaron the Priest of the Lord, and Hur one of the Princes of the tribe of Iudah grandfather to Bezaleel, the cunning workman.
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Now it came to pass that when Moses held vp his hands Israel prevailed, but when his hands fell downe Amalec prevailed:
Now it Come to pass that when Moses held up his hands Israel prevailed, but when his hands fell down Amalek prevailed:
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And when his hands were heavie, Aaron and Hur rowled a stone and hee sate thereon,
And when his hands were heavy, Aaron and Hur rolled a stone and he sat thereon,
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and they stayed vp his hands on the one side and on the other, so his hands were steddy till the going downe of the sunne.
and they stayed up his hands on the one side and on the other, so his hands were steady till the going down of the sun.
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And even so should David have done, hee should have holden up his hands for the hoast of Israel:
And even so should David have done, he should have held up his hands for the host of Israel:
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and in so doing both Aaron and Hur, that is, both Priest and People should have assisted and supported him.
and in so doing both Aaron and Hur, that is, both Priest and People should have assisted and supported him.
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Yea this may teach vs all our dutie in the like case.
Yea this may teach us all our duty in the like case.
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When Iosua fights against Amalec, when the Arke of God is in danger, when Iudah and Israel,
When Iosua fights against Amalek, when the Ark of God is in danger, when Iudah and Israel,
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when our brethren that are pillers in the Church of God are up in armes,
when our brothers that Are pillars in the Church of God Are up in arms,
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though we our selves be safe at home, though wee bee far from dint and danger,
though we our selves be safe At home, though we be Far from dint and danger,
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though wee feare not the roaring of the Cannon, nor the push of the Pike,
though we Fear not the roaring of the Cannon, nor the push of the Pike,
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yet wee may not follow sinfull pleasures with David, but holde up our hands with Moses. Yea in such a case it behooveth Moses, Aaron, and Hur, Prince, Priest,
yet we may not follow sinful pleasures with David, but hold up our hands with Moses. Yea in such a case it behooveth Moses, Aaron, and Hur, Prince, Priest,
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and People, to holde up their hands, and to pray to the Lord: For much availeth the prayer of a righteous man if it be fervent.
and People, to hold up their hands, and to pray to the Lord: For much availeth the prayer of a righteous man if it be fervent.
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The third circumstance is, that David lay then at home in peace, plenty, and prosperity; yea, as it is commonly holden, in idleness and ease.
The third circumstance is, that David lay then At home in peace, plenty, and Prosperity; yea, as it is commonly held, in idleness and ease.
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But wherein consisted this idleness? I finde three reasons rendred. First, because hee lay at home in the time of the warres:
But wherein consisted this idleness? I find three Reasons rendered. First, Because he lay At home in the time of the wars:
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but wee must consider that the life of a King is worth ten thousand of ours,
but we must Consider that the life of a King is worth ten thousand of ours,
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and therefore not to bee endangered without great necessitie. Secondly, because hee lay upon his pallat in the afternoone;
and Therefore not to be endangered without great necessity. Secondly, Because he lay upon his palate in the afternoon;
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but we must consider that a King is troubled with cares for the Common-wealth, which make him wake when other men sleepe,
but we must Consider that a King is troubled with Cares for the Commonwealth, which make him wake when other men sleep,
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and therefore such rest and repose may sometimes be requisite for him.
and Therefore such rest and repose may sometime be requisite for him.
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Thirdly, because he had leasure to walk upon the top of his house, and to view the Citie:
Thirdly, Because he had leisure to walk upon the top of his house, and to view the city:
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but it were hard to denie that honest recreation to a King which is permitted to every common person.
but it were hard to deny that honest recreation to a King which is permitted to every Common person.
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How then? was hee idle or no? Truely, these three points do not of necessitie convince him of sinfull idleness:
How then? was he idle or no? Truly, these three points do not of necessity convince him of sinful idleness:
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yet because all these three things now concurred, and there followed such fowle events, as commonly proceed from idlenesse;
yet Because all these three things now concurred, and there followed such fowl events, as commonly proceed from idleness;
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therefore both ancient and late Writers, comparing the antecedents with the consequents, doe commonly impute his adultery to sinfull idlenesse:
Therefore both ancient and late Writers, comparing the antecedents with the consequents, do commonly impute his adultery to sinful idleness:
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and this we may imbrace as a most probable opinion. Then mark, I pray you, when David fell.
and this we may embrace as a most probable opinion. Then mark, I pray you, when David fell.
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Not when he was a poor Shepheard following the Ewes, not when hee fought the Lords battels against the Philistines, not when hee fled before the face of Saul: but when he raigned peaceably at home from Dan to Bersheba, when he had atchieved many and great victories abroad,
Not when he was a poor Shepherd following the Ewes, not when he fought the lords battles against the philistines, not when he fled before the face of Saul: but when he reigned peaceably At home from Dan to Beersheba, when he had achieved many and great victories abroad,
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and had almost conquered all his enemies, when he had inlarged his Dominions & was inriched with abundance of gold and silver;
and had almost conquered all his enemies, when he had enlarged his Dominions & was enriched with abundance of gold and silver;
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then and not before he gave himselfe to chambering and wantonnesse.
then and not before he gave himself to chambering and wantonness.
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And heere let us observe the unthankfulness of David, who when he should have beene praysing God,
And Here let us observe the unthankfulness of David, who when he should have been praising God,
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for so many and so great blessings, neglected his dutie, and dishonoured his Maker. Wherefore all you Courtiers which live in wealth and ease, in pomp and braverie:
for so many and so great blessings, neglected his duty, and dishonoured his Maker. Wherefore all you Courtiers which live in wealth and ease, in pomp and bravery:
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you that dip your foot in oyle, and swimme in streames of gold:
you that dip your foot in oil, and swim in streams of gold:
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you that inioy all pleasures, which Sea or land may afford, or the wit of man can possibly devise;
you that enjoy all pleasures, which Sea or land may afford, or the wit of man can possibly devise;
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you that keep the key of natures closet, and have the sunne alwaies shining upon your Tabernacle, take heed, in the name of God, take heed lest Satan tempt you.
you that keep the key of nature's closet, and have the sun always shining upon your Tabernacle, take heed, in the name of God, take heed lest Satan tempt you.
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For you may see by this example of David, that whom adversitie cannot bend, prosperity can breake.
For you may see by this Exampl of David, that whom adversity cannot bend, Prosperity can break.
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And thus much of the time. To come to the fourth point:
And thus much of the time. To come to the fourth point:
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How was David thus inveigled and intangled with the subtilty of sinne? Truly by little and little.
How was David thus inveigled and entangled with the subtlety of sin? Truly by little and little.
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Consider, therefore, I pray you, how sinne steales upon a man by degrees. First, hee was idle.
Consider, Therefore, I pray you, how sin steals upon a man by Degrees. First, he was idle.
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Secondly, in his idlenesse hee had a wandring eye, which glancing upon a woman as shee bathed her selfe, delighted to behold that beautifull obiect.
Secondly, in his idleness he had a wandering eye, which glancing upon a woman as she bathed her self, delighted to behold that beautiful Object.
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Thirdly, hee did not onely looke, but lust after her. Fourthly, in his lust he made a curious inquirie to know what she was.
Thirdly, he did not only look, but lust After her. Fourthly, in his lust he made a curious inquiry to know what she was.
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Fiftly, when he knew, he sent for her. Sixtly, when shee came he tempted her: and finally, he committed folly with her.
Fifty, when he knew, he sent for her. Sixty, when she Come he tempted her: and finally, he committed folly with her.
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These are the steps which lead to the den of death.
These Are the steps which led to the den of death.
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The first steppe was idlenesse, and therfore let vs beware of idlenesse, and resist the beginnings.
The First step was idleness, and Therefore let us beware of idleness, and resist the beginnings.
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A burning torch when it begins to languish, if it stand still is quickly quenched; but if it be shaken it will recover, and receive new inflammation:
A burning torch when it begins to languish, if it stand still is quickly quenched; but if it be shaken it will recover, and receive new inflammation:
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even so the torch of Grace is extinguished by idlenesse, but honest imployments do kindle and increase it.
even so the torch of Grace is extinguished by idleness, but honest employments do kindle and increase it.
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A running water will keepe sweet, when a standing poole will putrefie: even so laborious industry will keepe the soule pure, but idlenesse fils it with iniquity.
A running water will keep sweet, when a standing pool will putrefy: even so laborious industry will keep the soul pure, but idleness fills it with iniquity.
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Now though idlenesse be the mother of much mischiefe, yet especially of fleshly lusts. Quaeritur Aegystus quare sit factus adulter.
Now though idleness be the mother of much mischief, yet especially of fleshly Lustiest. Quaeritur Aegisthus quare sit factus adulter.
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In promptu causa est, desidiosus erat. That is, it is demanded how Egystus became an adulterer:
In promptu causa est, Lazy erat. That is, it is demanded how Egyptus became an adulterer:
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& the cause is soone rendred; he was idle.
& the cause is soon rendered; he was idle.
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And if the question be how David became an adulterer, the fathers will give you the like answere, that it flowed from the fountaine of idlenesse.
And if the question be how David became an adulterer, the Father's will give you the like answer, that it flowed from the fountain of idleness.
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Therefore take heed of idlenesse, it was one of the sinnes of Sodome.
Therefore take heed of idleness, it was one of the Sins of Sodom.
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The second step to his fall, was a wandring eye, which rowling up and down did glance vnawares upon Bathsheba the bright,
The second step to his fallen, was a wandering eye, which rolling up and down did glance unawares upon Bathsheba the bright,
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as shee was bathing her selfe, and was sodainly rapt with the admiration of her beautie:
as she was bathing her self, and was suddenly rapt with the admiration of her beauty:
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neither was hee satisfied with a glance;
neither was he satisfied with a glance;
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but as it is most likely hee fixed his eye and gazed upon her again and againe.
but as it is most likely he fixed his eye and gazed upon her again and again.
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Well, it is too plaine what David did:
Well, it is too plain what David did:
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Now let us consider what he should have done, and what is all our duties to doe in the like case.
Now let us Consider what he should have done, and what is all our duties to do in the like case.
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As Ioachim the Priest charged the inhabitants of Bethulia to keep the passages of the mountaines, for by them there was an entrance into Iudea:
As Ioachim the Priest charged the inhabitants of Bethulia to keep the passages of the Mountains, for by them there was an Entrance into Iudea:
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so I exhort all men to looke to their hearing and seeing (for those are the passages of the mountaines) lest by them the divell, so I exhort all men to look to their hearing and seeing (for those Are the passages of the Mountains) lest by them the Devil,
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like Holofernes, get entrance into the heart.
like Holofernes, get Entrance into the heart.
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Secondly, seeing so little a sparkle can kindle so great a flame, seeing so much mischiefe may arise from the glance of an ey,
Secondly, seeing so little a sparkle can kindle so great a flame, seeing so much mischief may arise from the glance of an ey,
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and such glances are hardly avoidable by the wit of man;
and such glances Are hardly avoidable by the wit of man;
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therefore let vs all pray to God, that he wil be in our eies and in our looking.
Therefore let us all pray to God, that he will be in our eyes and in our looking.
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Lord turn thou away mine eyes that they doe not behold vanity.
Lord turn thou away mine eyes that they do not behold vanity.
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Thirdly, if thy eye glancing, thou feelest thy selfe ravisht with admiration, or surprized with affectuous delectation,
Thirdly, if thy eye glancing, thou Feel thy self ravished with admiration, or surprised with affectuous delectation,
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then go out of the place, or remove thine eye to an other obiect.
then go out of the place, or remove thine eye to an other Object.
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Gaze not upon the beautie of a woman, lest thou be taken by that which is precious in her.
Gaze not upon the beauty of a woman, lest thou be taken by that which is precious in her.
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If beeing removed from the obiect, thou canst not put her out of thy cogitation;
If being removed from the Object, thou Canst not put her out of thy cogitation;
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then strive to raise up thy thoghts from the creature to the Creator, and consider that all the beautie of the creature is from the Creator,
then strive to raise up thy thoughts from the creature to the Creator, and Consider that all the beauty of the creature is from the Creator,
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and nothing els but a sparke of that fire, a beame of that Sunne, a drop of that vnemptiable Ocean; and say with thy selfe:
and nothing Else but a spark of that fire, a beam of that Sun, a drop of that vnemptiable Ocean; and say with thy self:
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If there be such beautie in a creature, ô how incomprehensible is the beautie of the Creator? ô my God,
If there be such beauty in a creature, o how incomprehensible is the beauty of the Creator? o my God,
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when shall I behold thy glorious face, in whose presence is all fulnesse of ioy,
when shall I behold thy glorious face, in whose presence is all fullness of joy,
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and at whose right hand are pleasures for evermore? If still thou feele the fire to kindle upon thee,
and At whose right hand Are pleasures for evermore? If still thou feel the fire to kindle upon thee,
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then consider the subtiltie of the Serpent that lieth lurking even in the fairest creatures, to kill and destroy thee:
then Consider the subtlety of the Serpent that lies lurking even in the Fairest creatures, to kill and destroy thee:
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and take unto thee the whole Armor of God;
and take unto thee the Whole Armour of God;
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the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit, which is the word of God.
the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit, which is the word of God.
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Draw this sword, shake and brandish it against thy carnall corruptions, in this or the like manner: Thou shalt not commit adultery;
Draw this sword, shake and brandish it against thy carnal corruptions, in this or the like manner: Thou shalt not commit adultery;
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no fornicatour shall enter into the kingdome of heaven: whoremongers and adulterers God will iudge:
no fornicator shall enter into the Kingdom of heaven: whoremongers and Adulterers God will judge:
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and if thus thou use this fiery and flaming sword, then by the grace of God thou mayest behead the temptation.
and if thus thou use this fiery and flaming sword, then by the grace of God thou Mayest behead the temptation.
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Fiftly, if for all this the flame increase, then fall upon thy knees, pray unto thy God, imitate Saint Peter, who,
Fifty, if for all this the flame increase, then fallen upon thy knees, pray unto thy God, imitate Saint Peter, who,
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when the windes began to blowe, and hee began to sinke, cryed, Lord, save mee; and Christ reached out his hand and saved him:
when the winds began to blow, and he began to sink, cried, Lord, save me; and christ reached out his hand and saved him:
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even so, when thou feelest thy selfe begin to sinke in a temptation, cry, Help Master, I perish:
even so, when thou Feel thy self begin to sink in a temptation, cry, Help Master, I perish:
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And hee that reached out his hand to helpe Peter, wil reach out his hand to help thee. The third steppe was concupiscence;
And he that reached out his hand to help Peter, will reach out his hand to help thee. The third step was concupiscence;
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for his eyes collecting the beames of her shining beauty, became a burning glasse to set both bodie and soule and all the powers and faculties of nature in combustion.
for his eyes collecting the beams of her shining beauty, became a burning glass to Set both body and soul and all the Powers and faculties of nature in combustion.
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So the image of the obiect was transported from the outward to the inward senses, and namely, to the fancie, the fancie commended it to the heart;
So the image of the Object was transported from the outward to the inward Senses, and namely, to the fancy, the fancy commended it to the heart;
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so now the eye lookes, the heart lusts, and the more it lookes the more it lusts:
so now the eye looks, the heart Lustiest, and the more it looks the more it Lustiest:
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Thus concupiscence crept in at the window of a wandring eye, and set the heart on fire.
Thus concupiscence crept in At the window of a wandering eye, and Set the heart on fire.
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This is that which was expressed by Nathan in the parable of the rich man who had many sheepe,
This is that which was expressed by Nathan in the parable of the rich man who had many sheep,
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and yet when a travailing stranger came vnto him, hee would not give him intertainement with his owne sheepe,
and yet when a travailing stranger Come unto him, he would not give him entertainment with his own sheep,
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but he tooke the poore mans one and onely lambe.
but he took the poor men one and only lamb.
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This poore man was Vrias the Hittite, his one and onely lambe was his young and beautifull wife.
This poor man was Vrias the Hittite, his one and only lamb was his young and beautiful wife.
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The rich man was David, his many sheepe his many wiues, and the travailer was Concupiscence;
The rich man was David, his many sheep his many wives, and the traveler was Concupiscence;
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indeed a great travailer which hath travailed far and neare ▪ thorough the wide world.
indeed a great traveler which hath travailed Far and near ▪ through the wide world.
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Goe to the East or West Indies, to the Pole Artick or Antartick, to what Coast or Climate you will, you shall be sure everywhere to finde the foot-steps of Concupiscence.
Go to the East or West Indies, to the Pole Arctic or Antarctic, to what Coast or Climate you will, you shall be sure everywhere to find the footsteps of Concupiscence.
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This travailer doth visite both the Kings Court and the Countrey Cottage, yea and I can tell you hee is well acquainted in the Popes Palace.
This traveler does visit both the Kings Court and the Country Cottage, yea and I can tell you he is well acquainted in the Popes Palace.
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Let a Monke betake him to his Cloyster, concupiscence will go with him: Let the Hermite flie to the forsaken Wilderness, concupiscence will follow after him:
Let a Monk betake him to his Cloister, concupiscence will go with him: Let the Hermit fly to the forsaken Wilderness, concupiscence will follow After him:
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Let the Recluse bee mued or mured up in a wall, yet concupiscence will finde him out.
Let the Recluse be mued or mured up in a wall, yet concupiscence will find him out.
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Wherefore concupiscence may iustly be tearmed a travailer, an exceeding great travailer.
Wherefore concupiscence may justly be termed a traveler, an exceeding great traveler.
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And because this travailer came now to David as a stranger, thereby it appeares that hitherto hee had kept his vessell in sanctification and honour.
And Because this traveler Come now to David as a stranger, thereby it appears that hitherto he had kept his vessel in sanctification and honour.
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I feare mee there are many with whom concupiscence is not so great a stranger. I pray God keep us all from entertaining acquaintance with such a stranger.
I Fear me there Are many with whom concupiscence is not so great a stranger. I pray God keep us all from entertaining acquaintance with such a stranger.
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For concupiscence is like a Serpent; if once he get in his head, he will wriggle-in his whole bodie.
For concupiscence is like a Serpent; if once he get in his head, he will wriggle-in his Whole body.
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First he comes in with flattering blandiments:
First he comes in with flattering blandiments:
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but if once hee get an entrance, then looke to thy selfe, he will seek to be thy Master.
but if once he get an Entrance, then look to thy self, he will seek to be thy Master.
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The fouth step was a curious inquisition.
The fouth step was a curious inquisition.
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For concupiscence being now entertained did presently perswade him to send and enquire what woman that was, in whom there appeared such a blazing beauty:
For concupiscence being now entertained did presently persuade him to send and inquire what woman that was, in whom there appeared such a blazing beauty:
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And one said, Is it not Bathsheba the daughter of Eliam, the wife of Vrias the Hittite? To what end was this curious enquiry? Paradventure some will say, hee did it with an intention to marry her also,
And one said, Is it not Bathsheba the daughter of Eliam, the wife of Vrias the Hittite? To what end was this curious enquiry? Paradventure Some will say, he did it with an intention to marry her also,
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if shee had bin without an husband. It may bee so;
if she had been without an husband. It may be so;
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But when hee vnderstood that she was anothers mans wife, hee should have surceased, and have laboured to put such idle cogitations out of his minde, hee should then have taken no further notice of her,
But when he understood that she was another's men wife, he should have surceased, and have laboured to put such idle cogitations out of his mind, he should then have taken no further notice of her,
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but have let the memorie of her beautie have passed away like a blaze of fire which is suddenly extinguished,
but have let the memory of her beauty have passed away like a blaze of fire which is suddenly extinguished,
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like a flash of lightning which is presently vanquished, or like when one beholdeth his face in a glasse,
like a flash of lightning which is presently vanquished, or like when one beholdeth his face in a glass,
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and remembreth the fashion of it no more. But David proceeded from evill to worse.
and Remember the fashion of it no more. But David proceeded from evil to Worse.
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For after an idle inquisition, there followed the fift step, that is, a vaine and an idle message unto the woman, that she should come unto him.
For After an idle inquisition, there followed the fift step, that is, a vain and an idle message unto the woman, that she should come unto him.
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Oh what a folly was this? Can a man carry coales in his bosome,
O what a folly was this? Can a man carry coals in his bosom,
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and not be scoarched? Can the fly play with the candle, and her wings not be singed? Thus he poures oyl into the fire, and increaseth the flame.
and not be scorched? Can the fly play with the candle, and her wings not be singed? Thus he pours oil into the fire, and increases the flame.
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My brother, if the like temptation befall thee, do not thou as David did:
My brother, if the like temptation befall thee, do not thou as David did:
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but pray unto thy God, read the Scriptures, resorte to grave and godly company, and use all good meanes to quench such fiery darts of the Divell,
but pray unto thy God, read the Scriptures, resort to grave and godly company, and use all good means to quench such fiery darts of the devil,
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and say with holy Iob, I have made a covenant with mine eyes, why then should I thinke upon a maide? If not upon a maide,
and say with holy Job, I have made a Covenant with mine eyes, why then should I think upon a maid? If not upon a maid,
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then surely much lesse upon another mans wife.
then surely much less upon Another men wife.
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And now in the meane time, while the woman was sent for, it must needs bee that David felt a great battell in him selfe between the flesh and the spirit.
And now in the mean time, while the woman was sent for, it must needs be that David felt a great battle in him self between the Flesh and the Spirit.
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Oh she is faire and beautifull saith the flesh, yea but she is another mans wife, saith the spirit;
O she is fair and beautiful Says the Flesh, yea but she is Another men wife, Says the Spirit;
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Mariage is honourable among all men, and the bed vndefiled, but whoremongers and adulterers God will iudge. Marriage is honourable among all men, and the Bed undefiled, but whoremongers and Adulterers God will judge.
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O thou art a King, and mayest command her, saith the flesh:
Oh thou art a King, and Mayest command her, Says the Flesh:
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yea, but there is a King of Kings (saith the spirite) to whom all earthly Kings must giue an account of all their actions:
yea, but there is a King of Kings (Says the Spirit) to whom all earthly Kings must give an account of all their actions:
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We all (both Kings and Subiects) must appeare before the iudgement seat of Christ, to give an account of every thing that wee have done in the flesh, We all (both Kings and Subjects) must appear before the judgement seat of christ, to give an account of every thing that we have done in the Flesh,
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whether it be good or evill. Oh there are many examples of it, saith the flesh:whither it be good or evil. O there Are many Examples of it, Says the Flesh:
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yea, saith the spirit, but we must not live by examples, but by precepts.
yea, Says the Spirit, but we must not live by Examples, but by Precepts.
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Let every man therfore examine his owne worke, for every man shall beare his owne burthen. Let every man Therefore examine his own work, for every man shall bear his own burden.
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O but it is pleasant to enioy her, saith the flesh: O but the comfort of conscience is more pleasant, saith the spirit;
Oh but it is pleasant to enjoy her, Says the Flesh: Oh but the Comfort of conscience is more pleasant, Says the Spirit;
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But oh how pleasant are the ioyes of heaven? And what a madnesse is it,
But o how pleasant Are the Joys of heaven? And what a madness is it,
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for a little pleasure of sinne that lasteth but a season, and bringeth nothing but repentance, to endanger the losse of those eternall ioyes which never eye hath seen,
for a little pleasure of sin that lasteth but a season, and brings nothing but Repentance, to endanger the loss of those Eternal Joys which never eye hath seen,
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nor ever eare hath heard, nor ever entered into the heart of man:
nor ever ear hath herd, nor ever entered into the heart of man:
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And not so only, but also to bee cast into hellfire, there to burne everlastingly with the Divell and his Angels? Besides all this, what a blemish and scandall would this be to the Church of God? How would it grieve the godly, reioice the wicked,
And not so only, but also to be cast into hellfire, there to burn everlastingly with the devil and his Angels? Beside all this, what a blemish and scandal would this be to the Church of God? How would it grieve the godly, rejoice the wicked,
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and cause the holy race of God to bee blasphemed? O but the matter shall bee carried in secret, saith the flesh.
and cause the holy raze of God to be blasphemed? O but the matter shall be carried in secret, Says the Flesh.
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Alas, there is nothing so secret (saith the spirit) which shall not be revealed;
Alas, there is nothing so secret (Says the Spirit) which shall not be revealed;
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if not in this world, yet in the world to come, before men and Angels.
if not in this world, yet in the world to come, before men and Angels.
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And in the meane time, hee that formed the eye, shall not hee see? Hee that planted the eare, shall not he heare? His eyes are ten thousand times brighter then the sunne;
And in the mean time, he that formed the eye, shall not he see? He that planted the ear, shall not he hear? His eyes Are ten thousand times Brighter then the sun;
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all things are open and naked in his sight; hee is about thy bedde and about thy path, & spyeth out all thy wayes.
all things Are open and naked in his sighed; he is about thy Bed and about thy path, & spieth out all thy ways.
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While thus the flesh and the spirit were contending together, in comes the woman, and David beholding her was inflamed with her beauty.
While thus the Flesh and the Spirit were contending together, in comes the woman, and David beholding her was inflamed with her beauty.
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So while hee looked, lust kindled, and the flesh prevailed against the spirit. And now hee is come even to the brinke of the pit.
So while he looked, lust kindled, and the Flesh prevailed against the Spirit. And now he is come even to the brink of the pit.
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For behold here followeth the sixt step, that is, temptation.
For behold Here follows the sixt step, that is, temptation.
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Hee that should have beene the protector of her chastitie, was not ashamed to tempt her unto folly.
He that should have been the protector of her chastity, was not ashamed to tempt her unto folly.
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Thus the infection spred from the eye to the fancy, from the fancie to the heart, frō the heart to the tongue.
Thus the infection spread from the eye to the fancy, from the fancy to the heart, from the heart to the tongue.
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That tongue, which before was his glory, is now become his shame;
That tongue, which before was his glory, is now become his shame;
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and that tongue, which had been a great and gracious instrument to sound out the praise of God, is now become a wicked instrument to instill the poyson of the subtle Serpent.
and that tongue, which had been a great and gracious Instrument to found out the praise of God, is now become a wicked Instrument to instill the poison of the subtle Serpent.
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And here somewhat would be said concerning the woman. First, the bathing of her selfe cannot be reprooved:
And Here somewhat would be said Concerning the woman. First, the bathing of her self cannot be reproved:
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there were many legall impurities which so required.
there were many Legal Impurities which so required.
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But the place was not so secret, nor the manner so wary as became the modestie of a woman;
But the place was not so secret, nor the manner so wary as became the modesty of a woman;
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shee should have considered that every windowe hath an eye, and every Tower and Turret might overlooke her.
she should have considered that every window hath an eye, and every Tower and Turret might overlook her.
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Secondly, that, being sent for, shee came to her Soveraigne, is not to bee reprehended. She had no reason to suspect or imagine any vncleannesse from such a man.
Secondly, that, being sent for, she Come to her Sovereign, is not to be reprehended. She had no reason to suspect or imagine any uncleanness from such a man.
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But when shee saw his speeches tend to dishonestie, then shee should haue fled away as from a Serpent, shee should have endured a thousand deathes rather then have suffred her body to be polluted.
But when she saw his Speeches tend to dishonesty, then she should have fled away as from a Serpent, she should have endured a thousand deaths rather then have suffered her body to be polluted.
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But who can tell what womanish cogitations might bewitch her? Peter Martyr is of opinion, that peradventure she thought a bill of divorce might bee procured from her husband Vrias, and then shee by this meanes might become a Queen.
But who can tell what womanish cogitations might bewitch her? Peter Martyr is of opinion, that Peradventure she Thought a bill of divorce might be procured from her husband Vrias, and then she by this means might become a Queen.
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So dangerous a thing is it when great personages provoke unto sinne.
So dangerous a thing is it when great Personages provoke unto sin.
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Their words are bewitching, their perswasions are potent, they fill unsettled heads with flattring hopes, which blind the understanding, and make bold to offend.
Their words Are bewitching, their persuasions Are potent, they fill unsettled Heads with flattering hope's, which blind the understanding, and make bold to offend.
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Wherefore, all you to whom the Lord hath given honour and riches, power and authority, see that you perswade to that which is good;
Wherefore, all you to whom the Lord hath given honour and riches, power and Authority, see that you persuade to that which is good;
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but do not tempt to that which is evill. Or if men should tempt, yet women should esteeme their chastitie aboue all earthly treasure.
but do not tempt to that which is evil. Or if men should tempt, yet women should esteem their chastity above all earthly treasure.
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A shamefast and a faithfull woman is a double grace, and her continent mind cannot bee valued. A shamefast and a faithful woman is a double grace, and her continent mind cannot be valued.
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But Bethsheba at this time wanted this grace; So, David tempted, shee consented, and then followed the last step, that is, perpetration;
But Bathsheba At this time wanted this grace; So, David tempted, she consented, and then followed the last step, that is, perpetration;
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so folly was committed in Israel.
so folly was committed in Israel.
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But now mee thinkes I heare the licentious Libertine reioyce, and say, If David a man of such sanctitie commited adulterie,
But now me thinks I hear the licentious Libertine rejoice, and say, If David a man of such sanctity committed adultery,
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why may not I? What do I hear? why may not I? O wicked and profane wretch,
why may not I? What do I hear? why may not I? O wicked and profane wretch,
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if a man of sanctitie commit a sinne, wilt thou neglect his sanctitie, and imitate his sinne? Thou shouldest imitate his sanctitie, and bewaile his sin.
if a man of sanctity commit a sin, wilt thou neglect his sanctity, and imitate his sin? Thou Shouldst imitate his sanctity, and bewail his since.
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But what a thing is this? Wilt thou first observe in Gods Saints their falls of infirmitie,
But what a thing is this? Wilt thou First observe in God's Saints their falls of infirmity,
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and then encourage thy selfe to sinne by example of their frailtie;
and then encourage thy self to sin by Exampl of their frailty;
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and lastly, shrowd thy sinne under the vaile of their sanctitie? So did not David. He sinned indeed:
and lastly, shroud thy sin under the veil of their sanctity? So did not David. He sinned indeed:
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but it was as Saint Austin truely saith, Lapsucupiditatis, non patrocinio sanctitatis;
but it was as Saint Austin truly Says, Lapsucupiditatis, non patrocinio sanctitatis;
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that is, He was drawne away by his owne concupiscence and inticed, but hee did not provoke himselfe to sinne by other mens example.
that is, He was drawn away by his own concupiscence and enticed, but he did not provoke himself to sin by other men's Exampl.
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Hee did not propose to imitate their frailtie, and then hide his wickednesse under the vaile of their holiness.
He did not propose to imitate their frailty, and then hide his wickedness under the veil of their holiness.
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Wherfore if thou commit adulterie by the example of David, thy adulterie is farre worse then was the adultery of David. Hee sinned of infirmity, thou sinnest upon presumption.
Wherefore if thou commit adultery by the Exampl of David, thy adultery is Far Worse then was the adultery of David. He sinned of infirmity, thou Sinnest upon presumption.
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Hee was surprized on a sudden, thou sinnest upon premeditation. He was carried away captive by a violent passion, but thou pullest sinne unto thee, as it were with cart-ropes.
He was surprised on a sudden, thou Sinnest upon premeditation. He was carried away captive by a violent passion, but thou pullest sin unto thee, as it were with Cart-ropes.
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But tell me, did David scape unpunished for his sinne? Thou knowest hee did not.
But tell me, did David escape unpunished for his sin? Thou Knowest he did not.
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But as he defiled another mans daughter, so his owne daughter was defiled;
But as he defiled Another men daughter, so his own daughter was defiled;
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even his daughter Thamar, and that by her owne brother Ammon. As he defiled another mans wife,
even his daughter Tamar, and that by her own brother Ammon. As he defiled Another men wife,
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so his owne wife was defiled, and that by his owne sonne Absalon, upon the top of the house, in the face of all Israel, in the sight of the sunne.
so his own wife was defiled, and that by his own son Absalom, upon the top of the house, in the face of all Israel, in the sighed of the sun.
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Now if iudgement beginne at the sanctuarie of God, where shall the wicked and ungodly man appeare? If the Lord deal so with the trees of Paradise, what will he doe to the bramble of the wildernesse? If hee thus punished David, dost thou thinke hee will spare thee? If hee dealt thus with David, dost thou thinke hee will dally with thee? No, no:
Now if judgement begin At the sanctuary of God, where shall the wicked and ungodly man appear? If the Lord deal so with the trees of Paradise, what will he do to the bramble of the Wilderness? If he thus punished David, dost thou think he will spare thee? If he dealt thus with David, dost thou think he will dally with thee? No, no:
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but rather, if hee corrected him with rods, hee will scourge thee with scorpiōs.
but rather, if he corrected him with rods, he will scourge thee with scorpions.
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Wherfore as thou castest one eye upon the sinne of David, so cast thy other eye upon the punishment of David: & then if there be any grace in thee, thou wilt not imitate his sin, but tremble at his punishment.
Wherefore as thou Chastest one eye upon the sin of David, so cast thy other eye upon the punishment of David: & then if there be any grace in thee, thou wilt not imitate his since, but tremble At his punishment.
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Now seeing these things were written for our learning;
Now seeing these things were written for our learning;
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therfore let there bee no adulterer, no nor fornicatour amongst us, but let men keepe themselves undefiled, as it becommeth Saints.
Therefore let there be no adulterer, no nor fornicator among us, but let men keep themselves undefiled, as it becomes Saints.
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He that commits fornication, he wrongs his owne soule, his owne body, his owne credit, and is a dishonor and staine to his fathers house.
He that commits fornication, he wrongs his own soul, his own body, his own credit, and is a dishonour and stain to his Father's house.
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He that commits fornication, hee wrongs the woman which hee polluteth, and brings a perpetuall disgrace upon her;
He that commits fornication, he wrongs the woman which he polluteth, and brings a perpetual disgrace upon her;
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and this disgrace redounds to her father, her friends, and the whole familie.
and this disgrace redounds to her father, her Friends, and the Whole family.
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He that commits fornication, he wrongs his owne childe, and brands it with a perpetuall reproach.
He that commits fornication, he wrongs his own child, and brands it with a perpetual reproach.
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Finally, he that commits fornication, he violateth the fiery lawe of the most High, and the royall commandement of his God,
Finally, he that commits fornication, he violateth the fiery law of the most High, and the royal Commandment of his God,
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and pulleth downe wrath and vengeance upon his owne head. For no fornicator (unlesse hee repent) shall ever inherit the kingdome of heaven.
and pulls down wrath and vengeance upon his own head. For no fornicator (unless he Repent) shall ever inherit the Kingdom of heaven.
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And if fornication be so execrable, what shall we say of adultery? When a couple are married or betrothed, they make a solemn promise or vow one to another in the name of the al-seeing God.
And if fornication be so execrable, what shall we say of adultery? When a couple Are married or betrothed, they make a solemn promise or Voelli one to Another in the name of the All-seeing God.
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Now the adulterer besides all his other offēces, he transgresseth the covenant of his God.
Now the adulterer beside all his other offences, he Transgresseth the Covenant of his God.
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Besides this, he wrongs his owne wife with whom hee is linked in wedlocks golden band;
Beside this, he wrongs his own wife with whom he is linked in wedlock's golden band;
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his wife I say, whom hee should love as his owne soule. O how he wrongs her in that hee prefers a strumpet before her!
his wife I say, whom he should love as his own soul. O how he wrongs her in that he prefers a strumpet before her!
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Againe, the adulterer wrongeth the husband of the woman which he defileth; who, if it come to his knowledge, is thereby inraged;
Again, the adulterer wrongeth the husband of the woman which he Defileth; who, if it come to his knowledge, is thereby enraged;
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his iealousie burnes like fire, and he wil not spare in the day of vengeance. And this undoubtedly is a marvailous wrōg.
his jealousy burns like fire, and he will not spare in the day of vengeance. And this undoubtedly is a marvelous wrong.
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For first, he is robd of the love of his wife, an inestimable iewell. 2. His estate by this meanes may be translated to another mans childe:
For First, he is robbed of the love of his wife, an inestimable jewel. 2. His estate by this means may be translated to Another men child:
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and is it then any marvaile if States and Common-wealths have been severe in punishing of adultery? I wil only touch this point briefly, because the time passeth away.
and is it then any marvel if States and Commonwealths have been severe in punishing of adultery? I will only touch this point briefly, Because the time passes away.
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In the Leviticall Law, the adulterer and the adulteresse were both put to death.
In the Levitical Law, the adulterer and the adulteress were both put to death.
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I confesse, that the Iudicials of Moses were moulded upon the Iewish Common-wealth, and doe not simply binde Christians, I confess, that the Judicials of Moses were moulded upon the Jewish Commonwealth, and do not simply bind Christians,
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yet there is a perpetuall equity to be observed, to wit, that sinne be so punished that men may feare to offend.
yet there is a perpetual equity to be observed, to wit, that sin be so punished that men may Fear to offend.
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This was practised of the Gentiles even by the light of nature;
This was practised of the Gentiles even by the Light of nature;
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for the Arabians did punish adulterie with loss of life, as witnesseth Strabo. Among the heathen Romans, Lex Iulia was renowned, and terrified many.
for the Arabians did Punish adultery with loss of life, as Witnesseth Strabo. Among the heathen Roman, Lex Iulia was renowned, and terrified many.
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Others, though they made it not Capitall, yet they layd heavie punishment upon it, and filled the faces of adulterers with shame and infamie.
Others, though they made it not Capital, yet they laid heavy punishment upon it, and filled the faces of Adulterers with shame and infamy.
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Some write, that the Egyptians did vse to cut off the womans nose, and beate the man with battes almost to death.
some write, that the egyptians did use to Cut off the woman's nose, and beat the man with bats almost to death.
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Zaleuchus king of the Locrenses made a lawe that adulterers should lose both their eyes. In later ages the Church of Rome hath beene too much indulgent unto this sinne, Zaleuchus King of the Locrenses made a law that Adulterers should loose both their eyes. In later ages the Church of Rome hath been too much indulgent unto this sin,
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and thereby gotten mynes of silver and gold. Yea the Pope hath been so shamelesse as to take a tribute of Courtizans;
and thereby got mines of silver and gold. Yea the Pope hath been so shameless as to take a tribute of Courtesans;
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this was Daemon meridianus, the Divell raigning at noone day. This was not onely a sinne in the State, but the sinne of the State,
this was Daemon Meridian, the devil reigning At noon day. This was not only a sin in the State, but the sin of the State,
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because it had approbation by publike authoritie. With vs, though this sin too much abound, yet it is punishable by our lawes,
Because it had approbation by public Authority. With us, though this since too much abound, yet it is punishable by our laws,
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and hath no coūtenance from authority.
and hath no countenance from Authority.
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And therefore, though it be a sinne in our State, it is not the sinne of our State.
And Therefore, though it be a sin in our State, it is not the sin of our State.
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Yet it were to bee wished that those grave and iudicious Sages and Senators of the kingdom, which heare mee this day, would in their godly wisedome consider whether it were not fit that the corporall punishment of adulterers should be augmented among us that men may stand in awe and sinne not.
Yet it were to be wished that those grave and judicious Sages and Senators of the Kingdom, which hear me this day, would in their godly Wisdom Consider whither it were not fit that the corporal punishment of Adulterers should be augmented among us that men may stand in awe and sin not.
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And when good lawes are enacted, let them not be like spiders webs, where great flies breake through, and little flies are entangled.
And when good laws Are enacted, let them not be like spiders webs, where great flies break through, and little flies Are entangled.
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Let it not be said among us, as it was sometime amongst the Romans, Vbi nunc lex Iulia! Dormis!
Let it not be said among us, as it was sometime among the Roman, Vbi nunc lex Iulia! Dormis!
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How great regard is to be had of the execution of wholesome lawes, we may see in Zaleuchus: who having made the lawe before mentioned, That adulteterers should lose both their eyes, it came to passe that his owne son committed adultery.
How great regard is to be had of the execution of wholesome laws, we may see in Zaleuchus: who having made the law before mentioned, That adulteterers should loose both their eyes, it Come to pass that his own son committed adultery.
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What was heere to be done? should hee execute the law, and put out his eyes? Alas, it was his owne & ononly sonne,
What was Here to be done? should he execute the law, and put out his eyes? Alas, it was his own & ononly son,
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and by this meanes the people should have had a blinde King.
and by this means the people should have had a blind King.
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Should hee not execute it? Who then would regard his lawes, when he himselfe did first breake them? Therfore he tooke a middle course.
Should he not execute it? Who then would regard his laws, when he himself did First break them? Therefore he took a middle course.
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Because the lawe required the putting out of two eyes; therefore he put out one of his sonnes eyes, for hee had offended:
Because the law required the putting out of two eyes; Therefore he put out one of his Sons eyes, for he had offended:
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and another of his owne, that his people might see how much he abhorred the sinne of adultery,
and Another of his own, that his people might see how much he abhorred the sin of adultery,
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and withall how much he respected the execution of lawes.
and withal how much he respected the execution of laws.
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But howsoever man doe neglect the execution of iustice against adulterers, the God of heaven will find them out.
But howsoever man do neglect the execution of Justice against Adulterers, the God of heaven will find them out.
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The children of Israel committed fornication, and there fell in one day foure and twenty thousand.
The children of Israel committed fornication, and there fell in one day foure and twenty thousand.
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Reuben the sonne of Iacob ascended into his fathers bed, and thereby hee lost three prerogatives belonging to the first borne.Reuben the son of Iacob ascended into his Father's Bed, and thereby he lost three prerogatives belonging to the First born.
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The first was the office of the Priesthood, which was given to the sons of Aaron, which were of the tribe of Levi. The second was the soveraignty, which was translated to Iuda. The third was the double portion, which befell unto Ioseph. Concerning all these, it was said to Reuben, thou wast unstable as water, thou shalt not excell.
The First was the office of the Priesthood, which was given to the Sons of Aaron, which were of the tribe of Levi. The second was the sovereignty, which was translated to Iuda. The third was the double portion, which befell unto Ioseph. Concerning all these, it was said to Reuben, thou wast unstable as water, thou shalt not excel.
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I knowe there is great difference between incest and adultery; neither dare I enter into Gods secret iudgements:
I know there is great difference between Incest and adultery; neither Dare I enter into God's secret Judgments:
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yet thus much is certain, that as incest, so likewise adultery is a fire that consumeth to destruction;
yet thus much is certain, that as Incest, so likewise adultery is a fire that consumeth to destruction;
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and will root out all a mans increase.
and will root out all a men increase.
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And therefore if a man would have a blessed seed, let him keepe his body vndefiled.
And Therefore if a man would have a blessed seed, let him keep his body undefiled.
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Ioseph refused to staine his vessell, and the Lord so blessed him in his mariage, that his two sons Ephraim and Manasses were reckoned among the tribes of Israel: Ioseph refused to stain his vessel, and the Lord so blessed him in his marriage, that his two Sons Ephraim and Manasses were reckoned among the tribes of Israel:
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yea Israel did blesse in them, and say, God make thee as Ephraim and as Manasses. On the contrary,
yea Israel did bless in them, and say, God make thee as Ephraim and as Manasses. On the contrary,
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if men shall defile another mans bed, it shall be the iust iudgement of God,
if men shall defile Another men Bed, it shall be the just judgement of God,
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if they finde a crosse in their owne mariage bed, and if their owne wives and daughters be defiled.
if they find a cross in their own marriage Bed, and if their own wives and daughters be defiled.
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Yea, if they shall bee hardned in this filthiness, let them take heed lest this fire so burne to destruction, that it roote out all their increase,
Yea, if they shall be hardened in this filthiness, let them take heed lest this fire so burn to destruction, that it root out all their increase,
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and cause their houses to decay, and their lands to be translated to another name.
and cause their houses to decay, and their Lands to be translated to Another name.
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And yet I would exhort all men, that they would refrain this sinne, not so much for feare of punishment, as for conscience sake.
And yet I would exhort all men, that they would refrain this sin, not so much for Fear of punishment, as for conscience sake.
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Not your soules onely, but your bodies also were created according to Gods image, and therfore defile them not.
Not your Souls only, but your bodies also were created according to God's image, and Therefore defile them not.
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Not your soules onely, but your bodies also are bought with a price, even with the precious blood of Iesus Christ, and therefore defile them not.
Not your Souls only, but your bodies also Are bought with a price, even with the precious blood of Iesus christ, and Therefore defile them not.
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Not your soules onely, but your bodies also are temples of the holy Ghost; and therefore defile them not:
Not your Souls only, but your bodies also Are Temples of the holy Ghost; and Therefore defile them not:
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but so preserve these vessels of grace in this world, that they may bee vessels of glory in the world to come.
but so preserve these vessels of grace in this world, that they may be vessels of glory in the world to come.
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Which the Lord grant, &c. The end of the first Sermon.
Which the Lord grant, etc. The end of the First Sermon.
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THE SECOND SERMON upon the former Text; preached at Theobalds before the Kings Maiesty, upon Sunday the 21. of Ianuary. 1620. WHen of late I entred upon the explication of this Text in a Princely presence, I proposed 3 things in David to be considered;
THE SECOND SERMON upon the former Text; preached At Theobald's before the Kings Majesty, upon Sunday the 21. of Ianuary. 1620. WHen of late I entered upon the explication of this Text in a Princely presence, I proposed 3 things in David to be considered;
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his sinne, his repentance, and his absolution.
his sin, his Repentance, and his absolution.
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The sinne of David, reproved by Nathan, and here confessed and lamented by himselfe, was first of all, that great and grievous sinne of adultery;
The sin of David, reproved by Nathan, and Here confessed and lamented by himself, was First of all, that great and grievous sin of adultery;
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and secondly those other enormous sinnes wherwith hee entangled himselfe, while he went about to hide and conceale his adultery.
and secondly those other enormous Sins wherewith he entangled himself, while he went about to hide and conceal his adultery.
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To shew the haynousnesse of his adultery, I unfoulded foure points. The first was the qualitie of his person;
To show the heinousness of his adultery, I unfolded foure points. The First was the quality of his person;
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where it was proved that David was the most eminent and remarkeable man that was then living upon the face of the earth.
where it was proved that David was the most eminent and remarkable man that was then living upon the face of the earth.
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The second, was the condition of the woman;
The second, was the condition of the woman;
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and it was declared that she was a married woman, the wife of one Vrias, who was by nation an Hittite, by religion a Proselyte, by profession a Souldier, a Captain, a worthie Captaine,
and it was declared that she was a married woman, the wife of one Vrias, who was by Nation an Hittite, by Religion a Proselyte, by profession a Soldier, a Captain, a worthy Captain,
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and reckoned among the Worthies of David. The 3 point was the time, described by three circumstances.
and reckoned among the Worthies of David. The 3 point was the time, described by three Circumstances.
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For this iniquity was cōmitted, first in his declining age, when it had bin fitter for him to have beene thinking of his grave, then of fleshly lusts.
For this iniquity was committed, First in his declining age, when it had been fitter for him to have been thinking of his grave, then of fleshly Lustiest.
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Secondly, in the time of the warres with the Ammonites, when hee should have beene holding up his hands for the Hoast of Israel.
Secondly, in the time of the wars with the Ammonites, when he should have been holding up his hands for the Host of Israel.
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Thirdly, when he enioyed peace at home, with plenty and prosperity; for which hee should have praised God with a thankefull minde.
Thirdly, when he enjoyed peace At home, with plenty and Prosperity; for which he should have praised God with a thankful mind.
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The fourth point, was the manner how hee was thus insnared; which was by seven steps or degrees. For, first, he was idle.
The fourth point, was the manner how he was thus Ensnared; which was by seven steps or Degrees. For, First, he was idle.
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Secondly, in his idlenesse he had a wandring eye. Thirdly, hee did not onely looke but lust after her.
Secondly, in his idleness he had a wandering eye. Thirdly, he did not only look but lust After her.
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Fourthly, hee was curious in enquiring who she was. Fiftly, hee was vaine in sending for her.
Fourthly, he was curious in inquiring who she was. Fifty, he was vain in sending for her.
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Sixtly, hee was lewd in tempting her. And lastly, he was wicked in cōmiting folly. Hitherto of his sin of adultery.
Sixty, he was lewd in tempting her. And lastly, he was wicked in committing folly. Hitherto of his since of adultery.
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Now I proceed to the sinnes he commited while he went about to hide and conceale his adultery.
Now I proceed to the Sins he committed while he went about to hide and conceal his adultery.
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This concealing of sinne is a vice so incident to the nature of man, that wee may seeme not to have learned it,
This concealing of sin is a vice so incident to the nature of man, that we may seem not to have learned it,
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but even to have suckt it with our mothers milke.
but even to have sucked it with our mother's milk.
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A noble example hereof, we have in the seaventeenth chapter of the booke of Iosua: When Achan had committed sacrilege, by stealing the golde,
A noble Exampl hereof, we have in the seaventeenth chapter of the book of Iosua: When achan had committed sacrilege, by stealing the gold,
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and the silver, and the goodly Babylonish garment, behold the wrath of the Lord was kindled,
and the silver, and the goodly Babylonish garment, behold the wrath of the Lord was kindled,
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and Israel fled before their enemies.
and Israel fled before their enemies.
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Then all Israel was brought forth tribe by tribe, and the tribe of Iudah was taken.
Then all Israel was brought forth tribe by tribe, and the tribe of Iudah was taken.
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Now though Achan were of the tribe of Iudah, yet hee would not confess his sinne, but still concealed it.
Now though achan were of the tribe of Iudah, yet he would not confess his sin, but still concealed it.
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Secondly, the tribe of Iudah was brought forth familie by familie, and the family of the Zarhites was taken:
Secondly, the tribe of Iudah was brought forth family by family, and the family of the Zarhites was taken:
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but though Achan were of the family of the Zarhites, yet hee would not confesse this sinne, but still concealed it.
but though achan were of the family of the Zarhites, yet he would not confess this sin, but still concealed it.
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Thirdly, the family of the Zarhites was brought forth house by house, and the house of Zabdi was taken:
Thirdly, the family of the Zarhites was brought forth house by house, and the house of Zabdi was taken:
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and though Achan were of the house of Zabdi, yet hee would not confess his sinne, but still concealed it.
and though achan were of the house of Zabdi, yet he would not confess his sin, but still concealed it.
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Fourthly, the house of Zabdi was brought forth man by man, and Achan was taken; who, then, and not before confessed it, when hee could no longer conceale it.
Fourthly, the house of Zabdi was brought forth man by man, and achan was taken; who, then, and not before confessed it, when he could no longer conceal it.
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And even so did David: He bent all his wits & studie to hide and cloak his adultery:
And even so did David: He bent all his wits & study to hide and cloak his adultery:
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neither doe we finde that ever hee did confesse it to God or man, before such time as the God of heaven had so revealed it by the Prophet Nathan; that now it could bee no longer concealed.
neither do we find that ever he did confess it to God or man, before such time as the God of heaven had so revealed it by the Prophet Nathan; that now it could be no longer concealed.
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Nay, the concealing of David was farre worse then the concealing of Achan. For Achan concealed his sacriledge onely by secrecie and silence;
Nay, the concealing of David was Far Worse then the concealing of achan. For achan concealed his sacrilege only by secrecy and silence;
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but David concealed his adultery by most ungodly practices.
but David concealed his adultery by most ungodly practices.
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Now that we may plainely understand the whole proiect of his proceedings, my present discourse shall consist of two branches.
Now that we may plainly understand the Whole project of his proceedings, my present discourse shall consist of two branches.
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In the former, by the grace of Christ, I will declare how hee did hide and conceale it from man.
In the former, by the grace of christ, I will declare how he did hide and conceal it from man.
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In the later, how he went about (so much as in him lay) to hide and conceale it,
In the later, how he went about (so much as in him lay) to hide and conceal it,
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even from the all-seeing eye of God. In the former branch two things are to be considered:
even from the All-seeing eye of God. In the former branch two things Are to be considered:
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the causes which moued him, and the meanes (that is, the politick practices) which hee used to accomplish the same.
the Causes which moved him, and the means (that is, the politic practices) which he used to accomplish the same.
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Of which in order, by Gods gracious assistance, and your royall patience.
Of which in order, by God's gracious assistance, and your royal patience.
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The causes which moved David to hide and cloake his adultery, may probably bee reduced to two heads, that is, a double desire to shun and avoid two rocks;
The Causes which moved David to hide and cloak his adultery, may probably be reduced to two Heads, that is, a double desire to shun and avoid two Rocks;
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the shame of the world, and the danger of the law.
the shame of the world, and the danger of the law.
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The first proceeded from a care to preserve their credit, lest if the matter were knowne;
The First proceeded from a care to preserve their credit, lest if the matter were known;
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they should both be utterly ashamed for ever. And here wee are to distinguish a double shame, an honourable shame, and a dishonourable.
they should both be utterly ashamed for ever. And Here we Are to distinguish a double shame, an honourable shame, and a dishonourable.
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The honourable shame is that which bringeth glory and grace, either by prevēting, or by repenting:
The honourable shame is that which brings glory and grace, either by preventing, or by repenting:
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by preventing a sinne that it bee not committed, or by repenting for a sinne when it is committed.
by preventing a sin that it be not committed, or by repenting for a sin when it is committed.
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The preventing shame is composed of two passions, feare and love; feare of infamy, and love of honesty.
The preventing shame is composed of two passion, Fear and love; Fear of infamy, and love of honesty.
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An example of this wee have in Ioseph, when hee was tempted of his Mistris. And here consider with me how great provocations he had to yeeld unto her.
an Exampl of this we have in Ioseph, when he was tempted of his Mistress. And Here Consider with me how great provocations he had to yield unto her.
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First, he was a faire and beautifull young man, in the prime and flower of his age.
First, he was a fair and beautiful young man, in the prime and flower of his age.
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Secondly, he was a poor servant, yea and a stranger, farre from his countrey, his kinred, & his fathers house;
Secondly, he was a poor servant, yea and a stranger, Far from his country, his kindred, & his Father's house;
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and therefore had need of friends. Now if he had yeelded unto her, hee should not have wanted gold, nor silver,
and Therefore had need of Friends. Now if he had yielded unto her, he should not have wanted gold, nor silver,
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nor rich apparell, nor any honour or preferment that she could possibly procure unto him.
nor rich apparel, nor any honour or preferment that she could possibly procure unto him.
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But in reiecting her, hee was sure to bee turned out a doors, and to endure all disgrace that the wit of a woman sharpned with malice could possibly devise.
But in rejecting her, he was sure to be turned out a doors, and to endure all disgrace that the wit of a woman sharpened with malice could possibly devise.
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And yet this gracious yong man would not yeeld to her allurements.
And yet this gracious young man would not yield to her allurements.
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Hee considered first, the goodnesse of God, and what a great wickednesse it were to sin against him.
He considered First, the Goodness of God, and what a great wickedness it were to sin against him.
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Secōdly, he considered how beneficiall his Master had beene unto him, and what a shame it were to requite him evill for good. 3. He consired how precious a thing is is for a man to keepe his body unstained,
Secōdly, he considered how beneficial his Master had been unto him, and what a shame it were to requite him evil for good. 3. He consired how precious a thing is is for a man to keep his body unstained,
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and what a dishonor it were to defile his vessell.
and what a dishonour it were to defile his vessel.
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Vpon these considerations, he answered the woman, How can I doe this great wickednesse, and so sinne against God? How can I? As though he should say, With what face can I doe it? It is a most shamefull thing,
Upon these considerations, he answered the woman, How can I do this great wickedness, and so sin against God? How can I? As though he should say, With what face can I do it? It is a most shameful thing,
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and therefore I cannot doe it. Here was feare and love; a gracious feare of infamy, and a zealous love of honesty.
and Therefore I cannot do it. Here was Fear and love; a gracious Fear of infamy, and a zealous love of honesty.
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This was an honorable shame, so to be ashamed of sinne even because it is sinne,
This was an honourable shame, so to be ashamed of sin even Because it is sin,
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as to shun and avoid it. An example of the other wee have in the prodigall childe:
as to shun and avoid it. an Exampl of the other we have in the prodigal child:
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who though he had not a preventing shame (for he fell into many enormities) yet yet he had a repenting shame;
who though he had not a preventing shame (for he fell into many enormities) yet yet he had a repenting shame;
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for when he came to himself, he looked into his former actions, and was ashamed of that he had done.
for when he Come to himself, he looked into his former actions, and was ashamed of that he had done.
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This also was an honorable shame, because it wrought repentance in him: and that brought vnto him glory and grace.
This also was an honourable shame, Because it wrought Repentance in him: and that brought unto him glory and grace.
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The dishonourable shame is that which bringeth sin: whereof are sundry sorts. But that which serves for our present purpose, is;
The dishonourable shame is that which brings since: whereof Are sundry sorts. But that which serves for our present purpose, is;
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when a man knowing how shamefull a thing sinne is, hath neither care to prevent it,
when a man knowing how shameful a thing sin is, hath neither care to prevent it,
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nor grace to repent it, but bends all his endeavour onely to hide and cover it from the eyes of the world:
nor grace to Repent it, but bends all his endeavour only to hide and cover it from the eyes of the world:
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and such a shame was in David and Bathsheba. To begin with the woman.
and such a shame was in David and Bathsheba. To begin with the woman.
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After a while she perceives that she had conceived with child, and now shee feares lest the world would take knowledge of her lewd demeanor,
After a while she perceives that she had conceived with child, and now she fears lest the world would take knowledge of her lewd demeanour,
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because her husband had bin so long from home.
Because her husband had been so long from home.
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Now therefore (though secretly) she begins to weepe, to mourne, and to make lamentation.
Now Therefore (though secretly) she begins to weep, to mourn, and to make lamentation.
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Here is a glasse for all women to looke in; even Bathsheba the beautifull. She that of late gave her cōsēt to lascivious dalliance;
Here is a glass for all women to look in; even Bathsheba the beautiful. She that of late gave her consent to lascivious dalliance;
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now shee se'eth her owne folly, now shee is cloathed with shame as with a garment.
now she se'eth her own folly, now she is clothed with shame as with a garment.
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Those radiant and sparkling eyes which so darted love into the eyes of David, are now all bebleared and beblubbered with weeping;
Those radiant and sparkling eyes which so darted love into the eyes of David, Are now all bebleared and beblubbered with weeping;
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the teares run downe her blushing cheekes, she wrings her hands, shee rents her goulden haire,
the tears run down her blushing cheeks, she wrings her hands, she rends her golden hair,
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and with all possible speed she sends unto David, saying, I am with child: as though shee should say;
and with all possible speed she sends unto David, saying, I am with child: as though she should say;
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ô wretch that I am, now my sin can be concealed no longer;
o wretch that I am, now my since can be concealed no longer;
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the matter is plaine, my very body will shortly bewray it, I carrie my accusation about me;
the matter is plain, my very body will shortly bewray it, I carry my accusation about me;
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on the one side, I feare the shame of the world; on the other, the danger of the Lawe:
on the one side, I Fear the shame of the world; on the other, the danger of the Law:
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but ô, how shall I looke my poore Husband in the face? You, you were the cause of all this,
but o, how shall I look my poor Husband in the face? You, you were the cause of all this,
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and therefore to you I make my moane: alas, alas!
and Therefore to you I make my moan: alas, alas!
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what shall I doe? So shee that of late had no regard of conscience, is now tormented with an accusing conscience;
what shall I do? So she that of late had no regard of conscience, is now tormented with an accusing conscience;
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and she that before was not ashamed to sinne, now she is ashamed lest her sinne should be knowne.
and she that before was not ashamed to sin, now she is ashamed lest her sin should be known.
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But what sayd David to all this? for now he is put to his shifts.
But what said David to all this? for now he is put to his shifts.
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Truly hee sheweth himselfe a notable spectacle of humane frailty: for he had a greater care of his credit then of his conscience;
Truly he shows himself a notable spectacle of humane frailty: for he had a greater care of his credit then of his conscience;
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he was more afraid of the shame of the world, then he was of the displeasure of Almighty God;
he was more afraid of the shame of the world, then he was of the displeasure of Almighty God;
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and therefore he did palliate his sinne to avoid the shame, but he did not repent to avoid the displeasure.
and Therefore he did palliate his sin to avoid the shame, but he did not Repent to avoid the displeasure.
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And so much of the first motive. His second motive was, the danger of his darling:
And so much of the First motive. His second motive was, the danger of his darling:
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for by the Law of God the adulteresse was to be put to death;
for by the Law of God the adulteress was to be put to death;
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and therefore lest shee whom hee loved so tenderly should lose her life, and that by his meanes, hee bends all the strength of his wits to conceale the matter. Hitherto of the motives:
and Therefore lest she whom he loved so tenderly should loose her life, and that by his means, he bends all the strength of his wits to conceal the matter. Hitherto of the motives:
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now I come to the meanes, that is, his politike practices. His first policy was to cloake the matter by a false imputation:
now I come to the means, that is, his politic practices. His First policy was to cloak the matter by a false imputation:
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for which purpose Vrias, the husband, was to bee called home from the campe;
for which purpose Vrias, the husband, was to be called home from the camp;
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to the end, that he cōversing with his wife, might be supposed and reputed the father of the childe.
to the end, that he conversing with his wife, might be supposed and reputed the father of the child.
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Wherein David did not only sin against God, and his owne soule; but moreover hee intended three notorious iniuries:
Wherein David did not only sin against God, and his own soul; but moreover he intended three notorious injuries:
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the first against the poor babe, the childe begotten of his owne body, which by this means he would have disclaimed and renounced, even before it was born:
the First against the poor babe, the child begotten of his own body, which by this means he would have disclaimed and renounced, even before it was born:
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the second against Vrias to whom he would have obtruded a child by fraud & imposture:
the second against Vrias to whom he would have obtruded a child by fraud & imposture:
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the third, against the heirs of Vrias, which by this plot might have been disseised and defrauded of their inheritance. Here was wisedome, I confesse:
the third, against the Heirs of Vrias, which by this plot might have been disseized and defrauded of their inheritance. Here was Wisdom, I confess:
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but it was the wisdom of the serpent, there wanted the simplicity of the Dove, Such was the wisedom of Pharaoh, who said;
but it was the Wisdom of the serpent, there wanted the simplicity of the Dove, Such was the Wisdom of Pharaoh, who said;
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Com, let us work wisely, when hee intended to oppresse the children of God. Come, let us work wisely, when he intended to oppress the children of God.
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Such was the wisdome of Ieroboam; who, to establish his Kingdome, erected a standard to Idolatry, by setting up two goulden Calves in Dan and Bethel.
Such was the Wisdom of Jeroboam; who, to establish his Kingdom, erected a standard to Idolatry, by setting up two golden Calves in Dan and Bethel.
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This was wisdome, but not according unto godliness. Wisedome did I say, or rather folly? for, how can that be called wisdom,
This was Wisdom, but not according unto godliness. Wisdom did I say, or rather folly? for, how can that be called Wisdom,
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when men are wise to doo evill;
when men Are wise to do evil;
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but to do good, they have no understanding? And I dare be bold to say, that the wisdom of Achitophel, the wisdom of Matchiavel, and all wicked wisdom, howsoever it seeme angelicall, howsoever it shine and glister in the eyes of the world,
but to do good, they have no understanding? And I Dare be bold to say, that the Wisdom of Ahithophel, the Wisdom of Machiavel, and all wicked Wisdom, howsoever it seem angelical, howsoever it shine and glister in the eyes of the world,
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yet in true judgement it is nothing else but meer folly: for, the fear of the Lord is the beginning of wisedome;
yet in true judgement it is nothing Else but mere folly: for, the Fear of the Lord is the beginning of Wisdom;
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and therefore where there is not the fear of God, there cannot possibly bee any true wisdom.
and Therefore where there is not the Fear of God, there cannot possibly be any true Wisdom.
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David himselfe could somtimes say, I understand more then the ancients, because I keepe thy precepts. David himself could sometimes say, I understand more then the ancients, Because I keep thy Precepts.
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Wherfore if a man would be truely wise, Let him fear God and walke in his precepts.
Wherefore if a man would be truly wise, Let him Fear God and walk in his Precepts.
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This is wisdome according to godliness, which will make a man wise to salvation.
This is Wisdom according to godliness, which will make a man wise to salvation.
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And as this is the wisdome of every private man, so herein likewise consisteth the true wisedome of Kings and Kingdomes, of States and Common-wealths.
And as this is the Wisdom of every private man, so herein likewise Consisteth the true Wisdom of Kings and Kingdoms, of States and Commonwealths.
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For as Moses said to Israel, Keep (the statutes & iudgements of the Lord) and doe them, for this is your wisedome and understanding in the sight of the nations, which shall heare all these statutes,
For as Moses said to Israel, Keep (the statutes & Judgments of the Lord) and do them, for this is your Wisdom and understanding in the sighed of the Nations, which shall hear all these statutes,
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and say, Surely this great nation is a wise and an understanding people. and say, Surely this great Nation is a wise and an understanding people.
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Even so I say to you, Let all your wisedome be according to godliness, let all your policie be ioyned with pietie, in all your consultations aske counsaile of the Lord, let the God of Iacob be present & chiefe President in all your parliaments,
Even so I say to you, Let all your Wisdom be according to godliness, let all your policy be joined with piety, in all your Consultations ask counsel of the Lord, let the God of Iacob be present & chief President in all your parliaments,
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and then surely hee will blesse this Land, and the nations shall see it, and say,
and then surely he will bless this Land, and the Nations shall see it, and say,
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Surely this nation of Great Brittaine is a wise and an understanding people. But to proceed in the story.
Surely this Nation of Great Britain is a wise and an understanding people. But to proceed in the story.
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The messenger is gone, Vrias is sent for, he is come to the Court, & brought to the King;
The Messenger is gone, Vrias is sent for, he is come to the Court, & brought to the King;
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who asketh him how Ioab did, and how the people did, and how the wars prospered:
who asks him how Ioab did, and how the people did, and how the wars prospered:
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and after kinde communication, he gave him a courteous dismission, Goe home to thy house and wash thy feet:
and After kind communication, he gave him a courteous dismission, Go home to thy house and wash thy feet:
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and there followed after him a favour from the King, a messe of meate (no doubt dainty and delicate) that hee and his wife might make merry together.
and there followed After him a favour from the King, a mess of meat (no doubt dainty and delicate) that he and his wife might make merry together.
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But for all this courtly and cunning invitation, Vrias went not home to his wife, but slept at the gate of the Kings palace.
But for all this courtly and cunning invitation, Vrias went not home to his wife, but slept At the gate of the Kings palace.
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Which David understanding, sends for him againe, and thus expostulates the matter with him in friendly manner.
Which David understanding, sends for him again, and thus expostulates the matter with him in friendly manner.
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(d) Camst thou not from thy iourney? why then didst thou not goe downe unto thy house? Thus David pretended great love and friendship unto Vrias, whereas in truth hee intended onely to make him a cloak for their iniquitie. (worser) Camest thou not from thy journey? why then didst thou not go down unto thy house? Thus David pretended great love and friendship unto Vrias, whereas in truth he intended only to make him a cloak for their iniquity.
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And is not this the fashion of the world at this day? Many will pretend great loue and friendship unto a man,
And is not this the fashion of the world At this day? Many will pretend great love and friendship unto a man,
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when if the truth were known, it is onely to serve their owne turnes, and in relation to their owne private endes and purposes.
when if the truth were known, it is only to serve their own turns, and in Relation to their own private ends and Purposes.
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Hitherto wee have seen Davids courteous invitation and friendly expostulation:
Hitherto we have seen Davids courteous invitation and friendly expostulation:
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now let us hearken unto the answere of Vrias. He said unto David: The Arke, and Iudah and Israel abideinaents, and my Lord Ioab and his servants are incamped in the open fields;
now let us harken unto the answer of Vrias. He said unto David: The Ark, and Iudah and Israel abideinaents, and my Lord Ioab and his Servants Are encamped in the open fields;
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shall I then goe home to my house to eat and to drink, and to lie with my wife? As thou livest,
shall I then go home to my house to eat and to drink, and to lie with my wife? As thou Livest,
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and as thy soule liveth, I will not doe it. First, let us cōsider what is meant by this, that the Arke aboade in tents.and as thy soul lives, I will not do it. First, let us Consider what is meant by this, that the Ark abode in tents.
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And it seemeth to import (as many both ancient and moderne writers doe take it) that the Arke of the Covenant was now fetched into the Hoast of Israel, which used to be done in time of danger,
And it seems to import (as many both ancient and modern writers do take it) that the Ark of the Covenant was now fetched into the Host of Israel, which used to be done in time of danger,
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and that for foure reasons. 1. To incourage the soldiers:
and that for foure Reasons. 1. To encourage the Soldiers:
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because the Arke (wherein was the pot of Manna, the rod of Aaron, and the tables of the Covenant) was a visible token of Gods presence.
Because the Ark (wherein was the pot of Manna, the rod of Aaron, and the tables of the Covenant) was a visible token of God's presence.
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Secondly, to testifie that they trusted not in their swords, but in the Lord, whose strength was figured and represented in the Arke, which therefore was called the Arke of his strength. Thirdly, to terrifie their enemies:
Secondly, to testify that they trusted not in their swords, but in the Lord, whose strength was figured and represented in the Ark, which Therefore was called the Ark of his strength. Thirdly, to terrify their enemies:
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and therefore when the Arke removed, these words were vsed, Let God arise, and let his enemies be scattered, let them also that hate him flie before him.
and Therefore when the Ark removed, these words were used, Let God arise, and let his enemies be scattered, let them also that hate him fly before him.
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Fourthly, that they might aske counsell of the Lord in case of necessitie. Thus the Iewes in their dangers and extreamities had recourse to the Arke.
Fourthly, that they might ask counsel of the Lord in case of necessity. Thus the Iewes in their dangers and extremities had recourse to the Ark.
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Now wee Christians have not (as they had) the golden Cherubins, the Mercy Seat,
Now we Christians have not (as they had) the golden Cherubim, the Mercy Seat,
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and the Arke of the Covenant overlaid with golde: but our Arke is Christ and his true Religion.
and the Ark of the Covenant overlaid with gold: but our Ark is christ and his true Religion.
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And happy shall we be both in Peace and in Warre, if this Arke be still among us.
And happy shall we be both in Peace and in War, if this Ark be still among us.
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Our Land indeed is a goodly Land, our gardens like Eden, our rivers like Iordan:
Our Land indeed is a goodly Land, our gardens like Eden, our Rivers like Iordan:
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yea, our Land is blessed, for the sweet increase of the sunne, and for the sweet increase of the moone,
yea, our Land is blessed, for the sweet increase of the sun, and for the sweet increase of the moon,
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and for the treasures hid in the sand; yea, the whole Iland is walled about with the Ocean.
and for the treasures hid in the sand; yea, the Whole Island is walled about with the Ocean.
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Yet, our chiefe comfort consisteth in this, that this true Arke of God is amongst us,
Yet, our chief Comfort Consisteth in this, that this true Ark of God is among us,
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and that our defence is the Lord Iehavah. Lord let this Arke still abide in our tents, that our enemies may bee scattered,
and that our defence is the Lord Iehavah. Lord let this Ark still abide in our tents, that our enemies may be scattered,
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and that we may alwaies reioyce in thee the God of our salvation.
and that we may always rejoice in thee the God of our salvation.
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This point thus touched and explained by the way, let us now ponder the wordes of Vrias: for they are very memorable,
This point thus touched and explained by the Way, let us now ponder the words of Vrias: for they Are very memorable,
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and deserve to be written in letters of gold. They containe two reasons. The former is drawne from the state of the Campe: and it is threefold.
and deserve to be written in letters of gold. They contain two Reasons. The former is drawn from the state of the Camp: and it is threefold.
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First, the Arke of God is in perill, and shall I goe follow my private pleasures? Here was a notable touch of religion and devotion.
First, the Ark of God is in peril, and shall I go follow my private pleasures? Here was a notable touch of Religion and devotion.
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Secondly, Iudah and Israel are in their tents:
Secondly, Iudah and Israel Are in their tents:
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and shall I be such a tenderling as to hide my head in an house of timber & stone? Here was a compassionate care of the Campe:
and shall I be such a tenderling as to hide my head in an house of timber & stone? Here was a compassionate care of the Camp:
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though his body were absent, his heart was with them Thirdly, my Lord Ioab and his servants are encamped in the open fields, Sub dio, sub Iove frigido:
though his body were absent, his heart was with them Thirdly, my Lord Ioab and his Servants Are encamped in the open fields, Sub dio, sub Iove frigido:
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and shall I be chambred up like a carpet Knight, or a white-livered souldier? Heere was a dutifull respect and conformity to his Governours.
and shall I be chambered up like a carpet Knight, or a white-livered soldier? Here was a dutiful respect and conformity to his Governors.
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The second reason is drawen from the consideration of his owne estate and condition.
The second reason is drawn from the consideration of his own estate and condition.
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Shall I go home? I that am a professed souldier? I that am a Captaine and Cōmander of others? Nay, rather, my house shall bee the vault of heaven, the ground shall be my bed, a stone shall bee my pillow, the sable curtaines of darknesse shall be drawne about mee,
Shall I go home? I that am a professed soldier? I that am a Captain and Commander of Others? Nay, rather, my house shall be the vault of heaven, the ground shall be my Bed, a stone shall be my pillow, the sable curtains of darkness shall be drawn about me,
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and my canopie shall bee the azure canopie of heaven, whether enveloped with clowds, or bespangled with starres.
and my canopy shall be the azure canopy of heaven, whither enveloped with Clouds, or bespangled with Stars.
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But why should I go home unto my house? To eat and to drinke? Alas, this is not a time for feasting;
But why should I go home unto my house? To eat and to drink? Alas, this is not a time for feasting;
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but rather, for fasting and prayer. Or shall I goe solace my selfe with my wife? No, no:
but rather, for fasting and prayer. Or shall I go solace my self with my wife? No, no:
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at such a time as this, let even lawfull pleasures be abandoned, let the bridegrome goe out of his chamber,
At such a time as this, let even lawful pleasures be abandoned, let the bridegroom go out of his chamber,
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and the bride out of her bride-chāber.
and the bride out of her bridechamber.
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A noble resolution for a souldier, and worthie one of the Worthies of David. Is this a Hittite? or rather a true Israelite, in whome is no guile? O happy were a King which had an army consisting of such soldiers.
A noble resolution for a soldier, and worthy one of the Worthies of David. Is this a Hittite? or rather a true Israelite, in whom is no guile? O happy were a King which had an army consisting of such Soldiers.
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This might have touched David to the quick, to see a souldiour have more care of the common good then himselfe.
This might have touched David to the quick, to see a soldier have more care of the Common good then himself.
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But here we may note how adulterie taketh away the heart of a man:
But Here we may note how adultery Takes away the heart of a man:
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it maketh him so dull, that hee doth not reioyce at the zeale of Vrias, but is sorry for it,
it makes him so dull, that he does not rejoice At the zeal of Vrias, but is sorry for it,
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because it crossed his owne wicked designes.
Because it crossed his own wicked designs.
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Yet Vrias still continued constant, so that neither the wearinesse of his iourney, nor the loue of his young and beautifull wife,
Yet Vrias still continued constant, so that neither the weariness of his journey, nor the love of his young and beautiful wife,
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nor the Kings courteous exhortation, nor his cunning invitation, nor his friendly expostulation could prevaile with him,
nor the Kings courteous exhortation, nor his cunning invitation, nor his friendly expostulation could prevail with him,
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or perswade him to go home unto his wife. Wherefore David was hitherto disappointed of his purpose.
or persuade him to go home unto his wife. Wherefore David was hitherto disappointed of his purpose.
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Yet beholde, another traine to bring him to his lure, though a very bad and a base one.
Yet behold, Another train to bring him to his lure, though a very bad and a base one.
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For the next day hee invited him to eate and drinke before him, and that of sette purpose to make him drunk.
For the next day he invited him to eat and drink before him, and that of Set purpose to make him drunk.
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O mercifull God! what will not sinfull man doe to avoide the shame of the world? There is no question,
O merciful God! what will not sinful man do to avoid the shame of the world? There is no question,
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but David both hated drunkennesse in his heart, and punished it in others:
but David both hated Drunkenness in his heart, and punished it in Others:
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and yet to hide his owne shame, he is not ashamed to make a man drunke.
and yet to hide his own shame, he is not ashamed to make a man drunk.
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There was a good lawe enacted by King Ahasuerus, that thogh they might drink the royall wine in abundance,
There was a good law enacted by King Ahasuerus, that though they might drink the royal wine in abundance,
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yet no man might urge or compell.
yet no man might urge or compel.
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But David as it seemeth did urge and compell Vrias: for the text saith, that hee made him drunke. And are there not many at this day also, which will urge and compell a man to drinke till he be drunke? Some,
But David as it seems did urge and compel Vrias: for the text Says, that he made him drunk. And Are there not many At this day also, which will urge and compel a man to drink till he be drunk? some,
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because they use to bee drunke themselves, wish all other men to be branded with the like infamy.
Because they use to be drunk themselves, wish all other men to be branded with the like infamy.
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Others, which are strong to beare drinke themselves, are so ungracious that they reioyce to discover the weaknesse of another,
Others, which Are strong to bear drink themselves, Are so ungracious that they rejoice to discover the weakness of Another,
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and to triumph in his fall. Others doe it of policie:
and to triumph in his fallen. Others do it of policy:
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when they cannot bring a man to their owne bent while hee is sober, they hope to prevaile with him when hee is drunk.
when they cannot bring a man to their own bent while he is Sobrium, they hope to prevail with him when he is drunk.
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And so did David. Now, who, I beseech you would ever have suspected such a thing by David? Here I note, that a man is soonest inveigled when he suspecteth least harme,
And so did David. Now, who, I beseech you would ever have suspected such a thing by David? Here I note, that a man is soonest inveigled when he suspects lest harm,
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and never sooner then under the colour of friendship. Wherefore take heed of thy foes:
and never sooner then under the colour of friendship. Wherefore take heed of thy foes:
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and as the world goes now adayes, thou hadst neede to take heed of thy friends also.
and as the world Goes now adays, thou Hadst need to take heed of thy Friends also.
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For, howsoever men pretend kindenes, yet if they urge thee to drink, looke to thy selfe, they are not friends but foes; not kinde, but cruell.
For, howsoever men pretend kindness, yet if they urge thee to drink, look to thy self, they Are not Friends but foes; not kind, but cruel.
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And here, O that mine eyes were a fountaine of teares, that I might lament the sinnes of this Land;
And Here, Oh that mine eyes were a fountain of tears, that I might lament the Sins of this Land;
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and namely, that beastly sinne of drunkennes, which threateneth iudgement from heauen against us;
and namely, that beastly sin of Drunkenness, which threateneth judgement from heaven against us;
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it is so spred from one part of the Land unto another, and like a deluge hath overflowed all estates and degrees.
it is so spread from one part of the Land unto Another, and like a deluge hath overflowed all estates and Degrees.
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O, what is it like, or wherto shall I compare it? It is like to a certaine Animalculum, which some reckon among serpents or creeping creatures, others resemble to a spider, the name of it is Tarantula, so called of Tarentum, a Citie of Apulia, the effects whereof are in strange variety.
O, what is it like, or whereto shall I compare it? It is like to a certain Animalculum, which Some reckon among Serpents or creeping creatures, Others resemble to a spider, the name of it is Tarantula, so called of Tarentum, a city of Apulia, the effects whereof Are in strange variety.
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For some, being bitten by the Tarantula, fall presently a-weeping; others breake out suddenly into a loud laughing.
For Some, being bitten by the Tarantula, fallen presently weeping; Others break out suddenly into a loud laughing.
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Some when they are stung by it, become lazie and sluggish; others are all in motion, leaping and dancing.
some when they Are stung by it, become lazy and sluggish; Others Are all in motion, leaping and dancing.
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Some, being wounded by it, are made dumpish and silent; others never cease prating and babbling.
some, being wounded by it, Are made dumpish and silent; Others never cease prating and babbling.
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And is not this the plaine picture of drunkennes? It is a lamentable case to cōsider how many in this kingdome are daily bitten by this Tarantula. And is there no charme for the stinging of this serpent? Alexander ab Alexandro writeth, that the Tarantula is cured with musick,
And is not this the plain picture of Drunkenness? It is a lamentable case to Consider how many in this Kingdom Are daily bitten by this Tarantula. And is there no charm for the stinging of this serpent? Alexander ab Alexander Writeth, that the Tarantula is cured with music,
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and that he himselfe sawe the experience of it.
and that he himself saw the experience of it.
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But what straines of musicke shall wee use to cure this drunken Tarantula? Sound we the trumpet of the Lawe,
But what strains of music shall we use to cure this drunken Tarantula? Found we the trumpet of the Law,
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or tune wee the sweet timbrell of the Gospel, they will not hearken unto the Charmer, charme hee never so wisely? What then remayneth? but that they be charmed by the severity of wholsome lawes.
or tune we the sweet timbrel of the Gospel, they will not harken unto the Charmer, charm he never so wisely? What then remaineth? but that they be charmed by the severity of wholesome laws.
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And yet I cannot say, that there is any defect of lawes, but rather a defect in the execution.
And yet I cannot say, that there is any defect of laws, but rather a defect in the execution.
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Many good and godly lawes haue been made in this kingdome against drunkenness, and yet this sinne every where aboundeth.
Many good and godly laws have been made in this Kingdom against Drunkenness, and yet this sin every where Aboundeth.
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O that this high and honourable Court of Parliament now to be assembled, could yet in their godly wisdom devise some further course for the utter extinguishing of this Tarantula. Surely, it would redownd much to the glory of God, to the honor of this kingdome, to the good of this Church and Common-weale.
O that this high and honourable Court of Parliament now to be assembled, could yet in their godly Wisdom devise Some further course for the utter extinguishing of this Tarantula. Surely, it would redound much to the glory of God, to the honour of this Kingdom, to the good of this Church and Commonweal.
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But to returne to Vrias: hee dranke the royall wine, and was made drunk, though not as our Tarentati, which lie tumbling in the streets, blaspheming God and all good men: but drunk in some degree;
But to return to Vrias: he drank the royal wine, and was made drunk, though not as our Tarentati, which lie tumbling in the streets, blaspheming God and all good men: but drunk in Some degree;
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yet not so as to bee deprived of his senses:
yet not so as to be deprived of his Senses:
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he still remembers the danger of the Hoast of Israel, and will not goe home unto his wife.
he still remembers the danger of the Host of Israel, and will not go home unto his wife.
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Wherefore they could not impute the childe to him, nor make a cloake for their iniquitie:
Wherefore they could not impute the child to him, nor make a cloak for their iniquity:
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they have no colour to cast that colour. So David was cleane disappointed of his first policie.
they have no colour to cast that colour. So David was clean disappointed of his First policy.
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His second policie, was to kill Vrias, and to marry his wife; that so, the childe might seeme to bee gotten in marriage.
His second policy, was to kill Vrias, and to marry his wife; that so, the child might seem to be got in marriage.
po31 ord n1, vbds pc-acp vvi np1, cc pc-acp vvi po31 n1; cst av, dt n1 vmd vvi pc-acp vbi vvn p-acp n1.
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What? to kill him? had he not received wrong enough already, that his wife was defiled,
What? to kill him? had he not received wrong enough already, that his wife was defiled,
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but (alas poore man) must hee lose his life also? It is as I tell you, the matter is determined, Vrias must die to save their credit, there is no remedie.
but (alas poor man) must he loose his life also? It is as I tell you, the matter is determined, Vrias must die to save their credit, there is no remedy.
cc-acp (uh j n1) vmb pns31 vvi po31 n1 av? pn31 vbz c-acp pns11 vvb pn22, dt n1 vbz vvn, npg1 vmb vvi pc-acp vvi po32 n1, pc-acp vbz dx n1.
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And here let us consider what the best man is, if God withdrawe his grace and leave him to himselfe.
And Here let us Consider what the best man is, if God withdraw his grace and leave him to himself.
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Hee is like to an iron ball, which, a man standing upon the top of an hill, lets goe out of his hand,
He is like to an iron ball, which, a man standing upon the top of an hill, lets go out of his hand,
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and beholde it runneth downe headlong, and the further the faster till it come in Profundum, even to the bottom of the valley.
and behold it Runneth down headlong, and the further the faster till it come in Profundum, even to the bottom of the valley.
cc vvb pn31 vvz a-acp av-j, cc dt jc dt av-jc p-acp pn31 vvb p-acp fw-la, av p-acp dt n1 pp-f dt n1.
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Even so, if God let us goe out of his hands, and leave us to our selves, we run headlong from sinne to sinne,
Even so, if God let us go out of his hands, and leave us to our selves, we run headlong from sin to sin,
np1 av, cs np1 vvb pno12 vvi av pp-f po31 n2, cc vvb pno12 p-acp po12 n2, pns12 vvb av-j p-acp n1 p-acp n1,
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even till wee come in Profundū, that is, into the depth of all iniquitie.
even till we come in Profundum, that is, into the depth of all iniquity.
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As heere wee see in David, who to his former sinnes, addeth the horrible sinne of murther;
As Here we see in David, who to his former Sins, adds the horrible sin of murder;
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by killing Vrias, who now was the onely man did stand in their way.
by killing Vrias, who now was the only man did stand in their Way.
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And hath not this alwayes beene a practice among Politicians? If a man stand in their way and hinder their profit,
And hath not this always been a practice among Politicians? If a man stand in their Way and hinder their profit,
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or pleasure, or preferment, either they will lay a snare for him, as the Nobles of Darius, for Daniel, to cast him into the Lions den:
or pleasure, or preferment, either they will lay a snare for him, as the Nobles of Darius, for daniel, to cast him into the Lions den:
cc n1, cc n1, av-d pns32 vmb vvi dt n1 p-acp pno31, c-acp dt n2-j pp-f np1, p-acp np1, pc-acp vvi pno31 p-acp dt ng1 n1:
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or if they cannot so entrap him, they will have one device or other to cut him off,
or if they cannot so entrap him, they will have one device or other to Cut him off,
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as David did Vrias: and rather then faile, they will giue him a figge, and so make him away.
as David did Vrias: and rather then fail, they will give him a fig, and so make him away.
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That these things should be done, among Matchiavilians, I would not marvaile:
That these things should be done, among Machiavellians, I would not marvel:
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but that holy David should doe it to holy Vrias, this is a matter that deserves to be lamented with many teares.
but that holy David should do it to holy Vrias, this is a matter that deserves to be lamented with many tears.
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But how shall it be done? David is now growne a Politician, hee will take him away so cunningly, that there shall not appear so much as the least suspicion of murther.
But how shall it be done? David is now grown a Politician, he will take him away so cunningly, that there shall not appear so much as the least suspicion of murder.
cc-acp q-crq vmb pn31 vbi vdn? np1 vbz av vvn dt n1, pns31 vmb vvi pno31 av av av-jn, cst a-acp vmb xx vvi av av-d c-acp dt ds n1 pp-f n1.
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And how so? Forsooth hee will write to Iaob, the Generall of the Campe, to place Vrias in the forefront of the hottest battell,
And how so? Forsooth he will write to Jacob, the General of the Camp, to place Vrias in the forefront of the hottest battle,
cc q-crq av? uh pns31 vmb vvi p-acp vvb, dt n1 pp-f dt n1, pc-acp vvi npg1 p-acp dt n1 pp-f dt js n1,
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and suddenly to retire from him.
and suddenly to retire from him.
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O what a dishonor was this, that Israel should flee before their enemies? What an encouragement was this to the vncircumcised? and what a discouragement to the people of God? Yet at this time David will have it so, to the end that Vrias beeing left in the danger, might be smitten,
O what a dishonour was this, that Israel should flee before their enemies? What an encouragement was this to the uncircumcised? and what a discouragement to the people of God? Yet At this time David will have it so, to the end that Vrias being left in the danger, might be smitten,
sy r-crq dt n1 vbds d, cst np1 vmd vvi p-acp po32 n2? q-crq dt n1 vbds d p-acp dt j? cc q-crq dt n1 p-acp dt n1 pp-f np1? av p-acp d n1 np1 vmb vhi pn31 av, p-acp dt n1 cst npg1 vbg vvn p-acp dt n1, vmd vbi vvn,
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and die by the sword of the children of Ammon. Here was notorious treachery:
and die by the sword of the children of Ammon. Here was notorious treachery:
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and poore Vrias, like Bellerophon in the fable, did carry the letters of his owne death. This was cunning indeed: but have patience a while;
and poor Vrias, like Bellerophon in the fable, did carry the letters of his own death. This was cunning indeed: but have patience a while;
cc j np1, av-j np1 p-acp dt n1, vdd vvi dt n2 pp-f po31 d n1. d vbds j-jn av: p-acp vhb n1 dt n1;
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and you shall see, that there is a God which seeth all things, and will not suffer sinne unpunished.
and you shall see, that there is a God which sees all things, and will not suffer sin unpunished.
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What? would Ioab yeeld to such an act? yes, hee did never stick at it:
What? would Ioab yield to such an act? yes, he did never stick At it:
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so potent are the commands of Princes.
so potent Are the commands of Princes.
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If Saul command to kill the holy Priests of the Lord, Doeg will be his instrument to do it.
If Saul command to kill the holy Priests of the Lord, Doeg will be his Instrument to do it.
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If Iezabel command to suborne false witnesses, and to condemne the innocent, the Nobles and Elders of Iezrael will be her instruments to put it in practice.
If Jezebel command to suborn false Witnesses, and to condemn the innocent, the Nobles and Elders of Israel will be her Instruments to put it in practice.
cs np1 vvb pc-acp vvi j n2, cc pc-acp vvi dt j-jn, dt n2-j cc n2-jn pp-f np1 vmb vbi po31 n2 pc-acp vvi pn31 p-acp n1.
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O happy therefore and thrice happy we, whose King delighteth in the lawe of the Lord,
O happy Therefore and thrice happy we, whose King delights in the law of the Lord,
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and meditateth therein day and night.
and meditateth therein day and night.
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Pray we that the God of Iacob will for ever so direct him, that all his commandements may alwaies be correspondent to the commandements of the most High.
prey we that the God of Iacob will for ever so Direct him, that all his Commandments may always be correspondent to the Commandments of the most High.
n1 pns12 d dt n1 pp-f np1 vmb p-acp av av vvi pno31, cst d po31 n2 vmb av vbi j p-acp dt n2 pp-f dt ds j.
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For there is no question, but if Princes should command even that which is simply evill, a great number would be ready to be bad instruments, to perform it.
For there is no question, but if Princes should command even that which is simply evil, a great number would be ready to be bad Instruments, to perform it.
p-acp pc-acp vbz dx n1, cc-acp cs n2 vmd vvi av cst r-crq vbz av-j j-jn, dt j n1 vmd vbi j pc-acp vbi j n2, pc-acp vvi pn31.
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And heere let us marke what manner of men they are, which use to bee chosen instruments of iniquity.
And Here let us mark what manner of men they Are, which use to be chosen Instruments of iniquity.
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First, those that hate a man for his religion, and such an one was Doeg the Edomite against the Priests of the Lord.
First, those that hate a man for his Religion, and such an one was Doeg the Edomite against the Priests of the Lord.
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Secondly, those that hunt after the favor of great ones, and such were the Nobles and Elders of Iezrael, desirous to curry favour with Iezabel. Thirdly, those that are guilty of some notorious crime,
Secondly, those that hunt After the favour of great ones, and such were the Nobles and Elders of Israel, desirous to curry favour with Jezebel. Thirdly, those that Are guilty of Some notorious crime,
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& such an one was Ioab, who long before this was obnoxious to the sentence of death, for killing of Abner .
& such an one was Ioab, who long before this was obnoxious to the sentence of death, for killing of Abner.
cc d dt pi vbds np1, r-crq av-j a-acp d vbds j p-acp dt n1 pp-f n1, p-acp vvg pp-f np1.
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So now his life stood at the Kings pleasure; and therefore David knew hee had him at command.
So now his life stood At the Kings pleasure; and Therefore David knew he had him At command.
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Wherefore let all men labour to carry themselves in innocencie, with a good conscience in the feare of God.
Wherefore let all men labour to carry themselves in innocence, with a good conscience in the Fear of God.
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If iniquity be in thy hand, put it farre from thee, and let no wickednesse dwell in thy tabernacle: If iniquity be in thy hand, put it Far from thee, and let no wickedness dwell in thy tabernacle:
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then shalt thou lift up thy face without spot, then shalt thou bee stedfast and shalt not feare: then shalt thou lift up thy face without spot, then shalt thou be steadfast and shalt not Fear:
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for hee that walketh uprightly, walketh surely. for he that walks uprightly, walks surely.
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Such a man may bee bolde as a Lion, and refuse to be made an evill instrument.
Such a man may be bold as a lion, and refuse to be made an evil Instrument.
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But here you see how Davids wicked invention, & Ioabs cruell execution brought good Vrias to his grave, in a bloody coffin.
But Here you see how Davids wicked invention, & Ioabs cruel execution brought good Vrias to his grave, in a bloody coffin.
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Neither Vrias alone was taken away by this treachery;
Neither Vrias alone was taken away by this treachery;
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but the Text saith plainly, that There fell some of the people of the servants of David;
but the Text Says plainly, that There fell Some of the people of the Servants of David;
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such of them, no doubt, as were most couragious and valiant.
such of them, no doubt, as were most courageous and valiant.
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Ioabs commission extended no further then to the smiting & killing of Vrias, but it seemeth he perceived that this could hardly be done without the loss of moe. Ioabs commission extended no further then to the smiting & killing of Vrias, but it seems he perceived that this could hardly be done without the loss of more.
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Neither did hee write to David concerning this point:
Neither did he write to David Concerning this point:
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but understanding that it was the Kings pleasure that Vrias should die, he was resolute to perform it,
but understanding that it was the Kings pleasure that Vrias should die, he was resolute to perform it,
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thogh the exployt should cost him an hundred mens lives.
though the exploit should cost him an hundred men's lives.
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Here it may seeme by Ioab, that Captaines are sometimes too prodigall of the lives of their souldiers.
Here it may seem by Ioab, that Captains Are sometime too prodigal of the lives of their Soldiers.
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We read that Abner sayde to Ioab, Let the young men arise and play before us.
We read that Abner said to Ioab, Let the young men arise and play before us.
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So hee accounted fighting but a play and a sport.
So he accounted fighting but a play and a sport.
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Now, though Captaines should be courageous in a good cause, yet they must love and tender the lives of their souldiers.
Now, though Captains should be courageous in a good cause, yet they must love and tender the lives of their Soldiers.
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If any man say, that it was not David and Ioab which kild Vrias, but the sword of the children of Ammon:
If any man say, that it was not David and Ioab which killed Vrias, but the sword of the children of Ammon:
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Let him consider the frame of a clock, and he shall see how one wheele mooves another wheele,
Let him Consider the frame of a clock, and he shall see how one wheel moves Another wheel,
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and that another wheele, and that the hammer, and so the stroake is stricken:
and that Another wheel, and that the hammer, and so the stroke is stricken:
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but the cause of all this motion is a certaine secret weight or poyse, which hangeth in a corner, and is not seene.
but the cause of all this motion is a certain secret weight or poise, which hangs in a corner, and is not seen.
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As for example, in the story of Naboth, Naboth was condemned to death, there the stroake was stricken:
As for Exampl, in the story of Naboth, Naboth was condemned to death, there the stroke was stricken:
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the hammer that gave the stroake, was the iudge which gave the sentence: the wheeles that moved this hammer, were the false witnesses:
the hammer that gave the stroke, was the judge which gave the sentence: the wheels that moved this hammer, were the false Witnesses:
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the wheeles that moved these wheeles, were the Nobles and Elders of Iezrael:
the wheels that moved these wheels, were the Nobles and Elders of Israel:
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but the secret waights that set all these wheeles a going, were Achab and Iezabel. So Achab and Iezabel were the principall agents which mooved the men of Iezrael,
but the secret weights that Set all these wheels a going, were Ahab and Jezebel. So Ahab and Jezebel were the principal agents which moved the men of Israel,
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and they the false witnesses, and they the Iudge: and thus poore Naboth was put to death.
and they the false Witnesses, and they the Judge: and thus poor Naboth was put to death.
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So, in this present story, Vrias was slaine; there the stroake was stricken: the hammer that gave the stroake, was the sword of the children of Ammon:
So, in this present story, Vrias was slain; there the stroke was stricken: the hammer that gave the stroke, was the sword of the children of Ammon:
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the wheels that mooved this hammer, were the souldiers, which first made an hot assault, and then suddenly retyring, left Vrias to the sword of the enemies.
the wheels that moved this hammer, were the Soldiers, which First made an hight assault, and then suddenly retiring, left Vrias to the sword of the enemies.
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The great wheele which moved these lesser wheels, was Ioab, who so ordered the battell.
The great wheel which moved these lesser wheels, was Ioab, who so ordered the battle.
dt j n1 r-crq vvd d jc n2, vbds np1, r-crq av vvd dt n1.
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Page 103
695
And the secret waight that mooved this wheele, was David; the first moover and cause of all the motion.
And the secret weight that moved this wheel, was David; the First mover and cause of all the motion.
cc dt j-jn n1 cst vvd d n1, vbds np1; dt ord n1 cc n1 pp-f d dt n1.
(5) sermon (DIV1)
58
Page 103
696
O, David, David! What hast thou done? Knowest thou not that innocent blood hath a cry yea and a loud and a shrill cry? and what doth it cry but vengeance, vengeance? Let all men take heed of this crying sinne:
Oh, David, David! What hast thou done? Knowest thou not that innocent blood hath a cry yea and a loud and a shrill cry? and what does it cry but vengeance, vengeance? Let all men take heed of this crying sin:
uh, np1, np1! q-crq vh2 pns21 vdn? vv2 pns21 xx d j-jn n1 vhz dt n1 uh cc dt j cc dt j n1? cc q-crq vdz pn31 vvi p-acp n1, n1? vvb d n2 vvb n1 pp-f d j-vvg n1:
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59
Page 104
697
if it bee done never so secretly, the Lord will finde it out. If it bee in the forrest, the tree of the forrest shall cry vengeance, vengeance;
if it be done never so secretly, the Lord will find it out. If it be in the forest, the tree of the forest shall cry vengeance, vengeance;
cs pn31 vbb vdn av av av-jn, dt n1 vmb vvi pn31 av. cs pn31 vbb p-acp dt n1, dt n1 pp-f dt n1 vmb vvi n1, n1;
(5) sermon (DIV1)
59
Page 104
698
and the leaves of the tree shall answere it. If in the fielde, the beast of the field shal cry vengeance, vengeance;
and the leaves of the tree shall answer it. If in the field, the beast of the field shall cry vengeance, vengeance;
cc dt n2 pp-f dt n1 vmb vvi pn31. cs p-acp dt n1, dt n1 pp-f dt n1 vmb vvi n1, n1;
(5) sermon (DIV1)
59
Page 104
699
and the bird of the ayre shall answere it. If in the house, the stone out of the wall shall cry vengeance, vengeance;
and the bird of the air shall answer it. If in the house, the stone out of the wall shall cry vengeance, vengeance;
cc dt n1 pp-f dt n1 vmb vvi pn31. cs p-acp dt n1, dt n1 av pp-f dt n1 vmb vvi n1, n1;
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59
Page 104
700
& the ioynt out of the timber shal answere it. Where ever it be, the whole frame of heaven and earth shall cry vengeance, vengeance;
& the joint out of the timber shall answer it. Where ever it be, the Whole frame of heaven and earth shall cry vengeance, vengeance;
cc dt n1 av pp-f dt n1 vmb vvi pn31. c-crq av pn31 vbb, dt j-jn n1 pp-f n1 cc n1 vmb vvi n1, n1;
(5) sermon (DIV1)
59
Page 104
701
and hell shall open her mouth and answer it.
and hell shall open her Mouth and answer it.
cc n1 vmb vvi po31 n1 cc vvi pn31.
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59
Page 104
702
And doth secret murther crie for vengeance, and hath not open murther the same cry? Yes vndoubtedly:
And does secret murder cry for vengeance, and hath not open murder the same cry? Yes undoubtedly:
cc vdz j-jn vvi vvb p-acp n1, cc vhz xx av-j vvi dt d n1? uh av-j:
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60
Page 104
703
And heere I must needs taxe a vice, which formerly (in this kingdom) hath much raigned amongst Nobles and gentlemen.
And Here I must needs Tax a vice, which formerly (in this Kingdom) hath much reigned among Nobles and gentlemen.
cc av pns11 vmb av vvi dt n1, r-crq av-j (p-acp d n1) vhz d vvn p-acp n2-j cc n2.
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60
Page 105
704
If they received any word of disgrace, they would presently challenge one another to the field, revenge their owne quarrels,
If they received any word of disgrace, they would presently challenge one Another to the field, revenge their own quarrels,
cs pns32 vvd d n1 pp-f n1, pns32 vmd av-j vvi pi j-jn p-acp dt n1, vvb po32 d n2,
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Page 105
705
and trye it out with the point of the sword, not without great iniurie to the King and his Lawe, whom the Lord hath made revenger of wrongs;
and try it out with the point of the sword, not without great injury to the King and his Law, whom the Lord hath made revenger of wrongs;
cc vvi pn31 av p-acp dt n1 pp-f dt n1, xx p-acp j n1 p-acp dt n1 cc po31 n1, ro-crq dt n1 vhz vvn n1 pp-f n2-jn;
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60
Page 105
706
yea, to the King of kings: for vengeance is mine, and I will repay, sayth the Lord.
yea, to the King of Kings: for vengeance is mine, and I will repay, say the Lord.
uh, p-acp dt n1 pp-f n2: c-acp n1 vbz png11, cc pns11 vmb vvi, vvz dt n1.
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60
Page 105
707
Should Subiects thus goe to single Combates for private quarrels? Is this courage? Is this valour? No, no, it is nothing else but rashnesse and folly.
Should Subjects thus go to single Combats for private quarrels? Is this courage? Is this valour? No, no, it is nothing Else but rashness and folly.
vmd ng2-jn av vvb p-acp j n2 p-acp j n2? vbz d n1? vbz d n1? uh-dx, uh-dx, pn31 vbz pix av cc-acp n1 cc n1.
(5) sermon (DIV1)
60
Page 105
708
If you would be truly valorous, then reserve your selves for your Prince and your Countrey,
If you would be truly valorous, then reserve your selves for your Prince and your Country,
cs pn22 vmd vbi av-j j, av vvb po22 n2 p-acp po22 n1 cc po22 n1,
(5) sermon (DIV1)
60
Page 105
709
for Christ, and for his true Religion. This indeed would argue a noble courage and a generous spirit.
for christ, and for his true Religion. This indeed would argue a noble courage and a generous Spirit.
c-acp np1, cc p-acp po31 j n1. np1 av vmd vvi dt j n1 cc dt j n1.
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60
Page 105
710
But these private quarrels are most lamentable.
But these private quarrels Are most lamentable.
p-acp d j n2 vbr av-ds j.
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60
Page 106
711
O how many fathers by these ungodly means have bin made childlesse? how many children fatherlesse? how many wives have lost their husbands? how many Gentlemen whose auncestours have beene principall studs and pillers in their Country, have by those desperate combates ruinated themselves and their posterity? O miserable incounters, wherein the very Conquerours gaine no other garland,
O how many Father's by these ungodly means have been made childless? how many children fatherless? how many wives have lost their Husbands? how many Gentlemen whose Ancestors have been principal studs and pillars in their Country, have by those desperate combats ruinated themselves and their posterity? O miserable encounters, wherein the very Conquerors gain no other garland,
sy q-crq d n2 p-acp d j n2 vhb vbn vvn j? q-crq d n2 j? q-crq d n2 vhb vvn po32 n2? q-crq d n2 rg-crq n2 vhb vbn j-jn n2 cc n2 p-acp po32 n1, vhb p-acp d j n2 vvn px32 cc po32 n1? sy j vvz, c-crq dt j n2 vvb dx j-jn n1,
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60
Page 106
712
but shame and confusion, either to lose their lives by order of Lawe, or to forsake their owne Countrey,
but shame and confusion, either to loose their lives by order of Law, or to forsake their own Country,
cc-acp n1 cc n1, av-d pc-acp vvi po32 n2 p-acp n1 pp-f n1, cc pc-acp vvi po32 d n1,
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60
Page 106
713
and so to live in perpetuall exile, with anguish and vexation of spirit.
and so to live in perpetual exile, with anguish and vexation of Spirit.
cc av pc-acp vvi p-acp j n1, p-acp n1 cc n1 pp-f n1.
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60
Page 106
714
O happy therfore, and thrice happy be the Lords Anointed, who set out that gracious proclamation against Duels,
O happy Therefore, and thrice happy be the lords Anointed, who Set out that gracious proclamation against Duels,
sy j av, cc av j vbb dt n2 vvn, r-crq vvd av d j n1 p-acp n2,
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60
Page 106
715
so much tending to the glory of God, and the good of this kingdome.
so much tending to the glory of God, and the good of this Kingdom.
av av-d vvg p-acp dt n1 pp-f np1, cc dt j pp-f d n1.
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60
Page 107
716
Here I exhort all such as desire to enioy a quiet conscience, that they take heed of this crying sin.
Here I exhort all such as desire to enjoy a quiet conscience, that they take heed of this crying since.
av pns11 vvb d d c-acp vvb pc-acp vvi dt j-jn n1, cst pns32 vvb n1 pp-f d j-vvg n1.
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61
Page 107
717
For if there be no other to accuse the murtherer, his own cōscience will accuse him.
For if there be no other to accuse the murderer, his own conscience will accuse him.
p-acp cs pc-acp vbb dx n-jn pc-acp vvi dt n1, po31 d n1 vmb vvi pno31.
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61
Page 107
718
Hee may for a time have a slumbring cōscience: but when it wakens it will torment him.
He may for a time have a slumbering conscience: but when it wakens it will torment him.
pns31 vmb p-acp dt n1 vhi dt vvg n1: cc-acp c-crq pn31 vvz pn31 vmb vvi pno31.
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61
Page 107
719
We read of one Bessus who had kild his owne father, & of a time hearing but a Swallow chatter, he caught the truncheon of a iaveling,
We read of one Bessus who had killed his own father, & of a time hearing but a Swallow chatter, he caught the truncheon of a javelin,
pns12 vvb pp-f crd np1 r-crq vhd vvn po31 d n1, cc pp-f dt n1 vvg p-acp dt n1 vvi, pns31 vvd dt n1 pp-f dt n1,
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Page 107
720
and did fling at it with wonderfull violence.
and did fling At it with wonderful violence.
cc vdd vvi p-acp pn31 p-acp j n1.
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61
Page 107
721
And being demanded why hee did so, hee answered, Did you not heare this wicked bird accuse mee,
And being demanded why he did so, he answered, Did you not hear this wicked bird accuse me,
np1 vbg vvn c-crq pns31 vdd av, pns31 vvd, vdd pn22 xx vvi d j n1 vvb pno11,
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61
Page 107
722
as though I had killed mine owne father. Whereupon hee was examined, and confessed the fact.
as though I had killed mine own father. Whereupon he was examined, and confessed the fact.
c-acp cs pns11 vhd vvn po11 d n1. c-crq pns31 vbds vvn, cc vvd dt n1.
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61
Page 107
723
So Cain, when hee had killed his brother, thought that every one that met him would kil him.
So Cain, when he had killed his brother, Thought that every one that met him would kill him.
av np1, c-crq pns31 vhd vvn po31 n1, vvd cst d crd cst vvd pno31 vmd vvi pno31.
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61
Page 108
724
Such is the nature of an accusing cōscience.
Such is the nature of an accusing conscience.
d vbz dt n1 pp-f dt j-vvg n1.
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61
Page 108
725
He that hath shed innocent blood, hee will think that the very ground hee goeth on is embrued with blood, that his garments are besprinkled with blood, that his fingers distill with blood.
He that hath shed innocent blood, he will think that the very ground he Goes on is embrued with blood, that his garments Are besprinkled with blood, that his fingers distil with blood.
pns31 cst vhz vvn j-jn n1, pns31 vmb vvi d dt j n1 pns31 vvz a-acp vbz vvn p-acp n1, cst po31 n2 vbr vvn p-acp n1, cst po31 n2 vvb p-acp n1.
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61
Page 108
726
If he heare two talke, he will think they whisper of blood. If hee wake, hee will thinke of blood.
If he hear two talk, he will think they whisper of blood. If he wake, he will think of blood.
cs pns31 vvb crd n1, pns31 vmb vvi pns32 vvb pp-f n1. cs pns31 vvb, pns31 vmb vvi pp-f n1.
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61
Page 108
727
And if he sleep, hee will dreame of blood.
And if he sleep, he will dream of blood.
cc cs pns31 vvb, pns31 vmb vvi pp-f n1.
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61
Page 108
728
And verely, if Davids conscience had not beene benummed, hee would have thought that every bird had chattered Vrias, that every winde had whistled Vrias, that woods and mountaines had sounded Vrias, and that the Eccho had redoubled Vrias, Vrias. But,
And verily, if Davids conscience had not been benumbed, he would have Thought that every bird had chattered Vrias, that every wind had whistled Vrias, that woods and Mountains had sounded Vrias, and that the Echo had redoubled Vrias, Vrias. But,
cc av-j, cs npg1 n1 vhd xx vbn vvn, pns31 vmd vhi vvn cst d n1 vhd vvn np1, cst d n1 vhd vvn np1, d n2 cc n2 vhd vvn np1, cc d dt n1 vhd vvn np1, np1. p-acp,
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62
Page 108
729
now David, to his other sins addeth dulnesse, and hardness of heart. Thus poor Vrias is taken away, a man vertuous and valorous, cōmendable in his life, & honorable in his death.
now David, to his other Sins adds dulness, and hardness of heart. Thus poor Vrias is taken away, a man virtuous and valorous, commendable in his life, & honourable in his death.
av np1, p-acp po31 j-jn n2 vvz n1, cc n1 pp-f n1. av j np1 vbz vvn av, dt n1 j cc j, j p-acp po31 n1, cc j p-acp po31 n1.
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730
For he died fighting in the forefront of the Lords battell, and the face of his enemies.
For he died fighting in the forefront of the lords battle, and the face of his enemies.
p-acp pns31 vvd vvg p-acp dt n1 pp-f dt n2 n1, cc dt n1 pp-f po31 n2.
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63
Page 109
731
Whereby hee is now dispatched out of the way, hee will bee no more hinderance or obstacle unto them:
Whereby he is now dispatched out of the Way, he will be no more hindrance or obstacle unto them:
c-crq pns31 vbz av vvn av pp-f dt n1, pns31 vmb vbi dx dc n1 cc n1 p-acp pno32:
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63
Page 109
732
and therfore let us now see what course they take. When newes came to Ierusalem that Vrias was slaine, the woman she mourned:
and Therefore let us now see what course they take. When news Come to Ierusalem that Vrias was slain, the woman she mourned:
cc av vvb pno12 av vvi r-crq n1 pns32 vvb. c-crq n1 vvd p-acp np1 cst npg1 vbds vvn, dt n1 pns31 vvd:
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63
Page 109
733
with what minde I know not; but the Text testifies that she mourned. Which we may conceive to have been in this, or the like manner.
with what mind I know not; but the Text Testifies that she mourned. Which we may conceive to have been in this, or the like manner.
p-acp r-crq n1 pns11 vvb xx; cc-acp dt n1 vvz cst pns31 vvd. r-crq pns12 vmb vvi pc-acp vhi vbn p-acp d, cc dt j n1.
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Page 109
734
O Vrias, my husband, my sweet husband Vrias! How long this mourning lasted, I dare not define.
O Vrias, my husband, my sweet husband Vrias! How long this mourning lasted, I Dare not define.
sy np1, po11 n1, po11 j n1 np1! q-crq av-j d n1 vvd, pns11 vvb xx vvi.
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64
Page 109
735
The Wiseman saith, Seaven dayes doe men mourne for him that is dead. If Bathshebah mourned no longer, it was very fitting for Davids purpose.
The Wiseman Says, Seaven days do men mourn for him that is dead. If Bathsheba mourned no longer, it was very fitting for Davids purpose.
dt n1 vvz, crd n2 vdb n2 vvi p-acp pno31 cst vbz j. cs np1 vvd av-dx av-jc, pn31 vbds av vvg p-acp npg1 n1.
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65
Page 109
736
In the booke of Deutronomy the captive woman is commanded to bewail her father and her mother a full moneth.
In the book of Deuteronomy the captive woman is commanded to bewail her father and her mother a full Monn.
p-acp dt n1 pp-f np1 dt j-jn n1 vbz vvn pc-acp vvi po31 n1 cc po31 n1 dt j n1.
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Page 110
737
And so long (saith Peter Martyre) is Bathsheba supposed to have bewailed her husband: And so long (Says Peter Martyr) is Bathsheba supposed to have bewailed her husband:
cc av av-j (vvz np1 n1) vbz np1 vvd pc-acp vhi vvn po31 n1:
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65
Page 110
738
and longer in all probabilitie it could not bee. and longer in all probability it could not be.
cc jc p-acp d n1 pn31 vmd xx vbi.
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65
Page 110
739
So, after a while, the clowds of sorrow were dispelled, and the sunne did shine upon her with his golden beames. For David sent for her:
So, After a while, the Clouds of sorrow were dispelled, and the sun did shine upon her with his golden beams. For David sent for her:
np1, p-acp dt n1, dt n2 pp-f n1 vbdr vvn, cc dt n1 vdd vvi p-acp pno31 p-acp po31 j n2. p-acp np1 vvn p-acp pno31:
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Page 110
740
so shee became his wife, and bare him a sonne; which was borne in marriage:
so she became his wife, and bore him a son; which was born in marriage:
av pns31 vvd po31 n1, cc vvd pno31 dt n1; r-crq vbds vvn p-acp n1:
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65
Page 110
741
& considering the ordinary accidents which usually happen to women in that case, and cause them to come before their time, it might also be charitably and probably supposed,
& considering the ordinary accidents which usually happen to women in that case, and cause them to come before their time, it might also be charitably and probably supposed,
cc vvg dt j n2 r-crq av-j vvb p-acp n2 p-acp d n1, cc vvi pno32 pc-acp vvi p-acp po32 n1, pn31 vmd av vbi av-j cc av-j vvn,
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65
Page 110
742
even to bee gotten in marriage also.
even to be got in marriage also.
av pc-acp vbi vvn p-acp n1 av.
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65
Page 110
743
Thus the adultery is covered, the eyes of the world are bleared, Bathsheba becomes a Queen, David enioyes his Darling;
Thus the adultery is covered, the eyes of the world Are bleared, Bathsheba becomes a Queen, David enjoys his Darling;
av dt n1 vbz vvn, dt n2 pp-f dt n1 vbr vvn, np1 vvz dt n1, np1 vvz po31 n-jn;
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65
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744
and now hee might say with him in the Poet, in the like case, Vicimus exclamat, mecum mea vota feruntur.
and now he might say with him in the Poet, in the like case, Vicimus exclamat, mecum mea vota feruntur.
cc av pns31 vmd vvi p-acp pno31 p-acp dt n1, p-acp dt j n1, fw-la fw-la, fw-la fw-la fw-la fw-la.
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745
Hitherto of his hiding it from man.
Hitherto of his hiding it from man.
av pp-f po31 vvg pn31 p-acp n1.
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66
Page 111
746
Come wee now to the second branch, how he went about to hide it from God himselfe.
Come we now to the second branch, how he went about to hide it from God himself.
np1 pns12 av p-acp dt ord n1, c-crq pns31 vvd a-acp pc-acp vvi pn31 p-acp np1 px31.
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66
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747
This I gather out of the 32. Psalm, When I kept silence, my bones waxed old;
This I gather out of the 32. Psalm, When I kept silence, my bones waxed old;
d pns11 vvb av pp-f dt crd np1, c-crq pns11 vvd n1, po11 n2 vvd j;
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748
that is, while I did not confess it unto the Lord, as appeares by that which followeth;
that is, while I did not confess it unto the Lord, as appears by that which follows;
cst vbz, cs pns11 vdd xx vvi pn31 p-acp dt n1, c-acp vvz p-acp d r-crq vvz;
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749
I sayd I will confesse my transgression unto the Lord, and thou forgavest the iniquity of my sinne. I said I will confess my Transgression unto the Lord, and thou forgavest the iniquity of my sin.
pns11 vvd pns11 vmb vvi po11 n1 p-acp dt n1, cc pns21 vv2 dt n1 pp-f po11 n1.
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750
What was this else, but so much as in him lay, to hide and conceale it from the everlasting God?
What was this Else, but so much as in him lay, to hide and conceal it from the everlasting God?
q-crq vbds d av, cc-acp av av-d c-acp p-acp pno31 vvd, pc-acp vvi cc vvi pn31 p-acp dt j np1?
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66
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751
O David, What doost thou meane? Though thou couldest hide it from the eyes of man,
Oh David, What dost thou mean? Though thou Couldst hide it from the eyes of man,
uh np1, q-crq vd2 pns21 vvi? cs pns21 vmd2 vvi pn31 p-acp dt n2 pp-f n1,
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752
yet thou canst not hide it from the alseeing eye of God.
yet thou Canst not hide it from the All-seeing eye of God.
av pns21 vm2 xx vvi pn31 p-acp dt j n1 pp-f np1.
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67
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753
Whither wilt thou flie from his spirit, or whither wilt thou goe from his presence? If thou ascend into heaven, he is there; Whither wilt thou fly from his Spirit, or whither wilt thou go from his presence? If thou ascend into heaven, he is there;
c-crq vm2 pns21 vvi p-acp po31 n1, cc q-crq vm2 pns21 vvi p-acp po31 n1? cs pns21 vvb p-acp n1, pns31 vbz a-acp;
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67
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754
if thou make thy bedde in hell, hee is there;
if thou make thy Bed in hell, he is there;
cs pns21 vvb po21 n1 p-acp n1, pns31 vbz a-acp;
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755
if thou take the vvings of the morning, and dwell in the uttermost partes of the sea,
if thou take the wings of the morning, and dwell in the uttermost parts of the sea,
cs pns21 vvb dt n2 pp-f dt n1, cc vvi p-acp dt j n2 pp-f dt n1,
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756
even there shall his hand leade thee, and his right hand hold thee;
even there shall his hand lead thee, and his right hand hold thee;
av a-acp vmb po31 n1 vvi pno21, cc po31 j-jn n1 vvb pno21;
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757
if thou shalt say, the darkness shall cover me, even the night shall bee light about thee, &c. Therfore thou canst not hide thy selfe from him;if thou shalt say, the darkness shall cover me, even the night shall be Light about thee, etc. Therefore thou Canst not hide thy self from him;
cs pns21 vm2 vvi, dt n1 vmb vvi pno11, av dt n1 vmb vbi j p-acp pno21, av av pns21 vm2 xx vvi po21 n1 p-acp pno31;
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758
He is about thy bed, and about thy path, and spieth out all thy wayes. Hee spyed thee when thou walkedst so idlely upon the toppe of thy house;He is about thy Bed, and about thy path, and spieth out all thy ways. He spied thee when thou walkedst so idly upon the top of thy house;
pns31 vbz p-acp po21 n1, cc p-acp po21 n1, cc vvz av d po21 n2. pns31 vvd pno21 c-crq pns21 vvd2 av av-j p-acp dt n1 pp-f po21 n1;
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759
he spyed all thy wandring and thy wanton looks; hee sawe thy very heart, by what degrees it was inflamed with carnall concupiscence.
he spied all thy wandering and thy wanton looks; he saw thy very heart, by what Degrees it was inflamed with carnal concupiscence.
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There is not a word in thy tongue, but he knoweth it altogether. Hee heard thee when thou enquiredst so vainly after the woman;
There is not a word in thy tongue, but he Knoweth it altogether. He herd thee when thou enquiredst so vainly After the woman;
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hee heard thee when thou wast so foolish, as to send for her; hee heard thee when thou wast so lewd as to tempt her unto sinne;
he herd thee when thou wast so foolish, as to send for her; he herd thee when thou wast so lewd as to tempt her unto sin;
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yea, hee both heard thee, and saw thee, and looked upon thee with fiery and flaming eyes,
yea, he both herd thee, and saw thee, and looked upon thee with fiery and flaming eyes,
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when thou wast not ashamed to commit that filthy abhomination.
when thou wast not ashamed to commit that filthy abomination.
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Wherefore let no man goe about to hide him self from the eyes of the Almighty.
Wherefore let no man go about to hide him self from the eyes of the Almighty.
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For thus saith the Lord, Though they digge into hell, thence shall my hand take them;
For thus Says the Lord, Though they dig into hell, thence shall my hand take them;
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though they climbe up to heaven, thence will I bring them downe;
though they climb up to heaven, thence will I bring them down;
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and though they hide themselues in the toppe of Carmel, I will search and take them out thence;
and though they hide themselves in the top of Mount carmel, I will search and take them out thence;
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and though they be hid from my sight in the bottome of the sea, thence will I command the serpent, and hee shall bite them. and though they be hid from my sighed in the bottom of the sea, thence will I command the serpent, and he shall bite them.
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Wherfore let all men stand in awe, and sinne not.
Wherefore let all men stand in awe, and sin not.
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But if they have sinned, the best counsel that I can give them, is to humble their soules,
But if they have sinned, the best counsel that I can give them, is to humble their Souls,
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and to confesse their sinnes to God, with speedy repentance. For he that covereth his sins shall not prosper:
and to confess their Sins to God, with speedy Repentance. For he that Covereth his Sins shall not prosper:
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but hee that confesseth and for saketh them shal find mercy. Here observe the different proceedings of God and man.but he that Confesses and for saketh them shall find mercy. Here observe the different proceedings of God and man.
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Man goeth about to conceale it: but God will have it revealed. David would conceal it to avoid shame:
Man Goes about to conceal it: but God will have it revealed. David would conceal it to avoid shame:
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but God wil reveal it & fil his face with shame, that so by shame hee may bring him to glory.
but God will reveal it & fill his face with shame, that so by shame he may bring him to glory.
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For so long as it was concealed, he repented not; but so soon as it was revealed, he repented all the dayes of his life.
For so long as it was concealed, he repented not; but so soon as it was revealed, he repented all the days of his life.
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And that which is more, God will not onely have it revealed, but also recorded in holy Scripture, for all succeeding ages.
And that which is more, God will not only have it revealed, but also recorded in holy Scripture, for all succeeding ages.
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Yea David him selfe, after he repented, left the 51. Psalme, as a pillar of brasse, wherein his bloodguiltinesse is ingraven;
Yea David him self, After he repented, left the 51. Psalm, as a pillar of brass, wherein his Bloodguiltiness is engraven;
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and so transmitted to all posterity. And as the Lord did detect it, so hee did likewise correct it.
and so transmitted to all posterity. And as the Lord did detect it, so he did likewise correct it.
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For though in his unspeakeable mercie he said, Thou shalt not die; yet because hee slew Vrias with the sword,
For though in his unspeakable mercy he said, Thou shalt not die; yet Because he slew Vrias with the sword,
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therefore the Lord, the righteous Iudge, did punish him in the like kinde. Wherefore let all men take heed by this example.
Therefore the Lord, the righteous Judge, did Punish him in the like kind. Wherefore let all men take heed by this Exampl.
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What measure you mete, it shall be measured to you againe. Pharaoh drowned the Infants in the river: What measure you meet, it shall be measured to you again. Pharaoh drowned the Infants in the river:
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and in succeeding ages, Pharaoh and his Hoast were drowned in the Red Sea. It was I grant another Pharaoh; yet one that did still continue the cruelty of the former.
and in succeeding ages, Pharaoh and his Host were drowned in the Read Sea. It was I grant Another Pharaoh; yet one that did still continue the cruelty of the former.
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Adonibezec cut off the thumbs and toes of threescore and ten Kings, and made them gather their meat under his table; Adonibezek Cut off the thumbs and toes of threescore and ten Kings, and made them gather their meat under his table;
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and as he did to others, even so the Lord did unto him. Agags sword made many a mother childlesse;
and as he did to Others, even so the Lord did unto him. Agag's sword made many a mother childless;
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and Samuels sword did the like to the mother of Agag. By the meanes of Achab and Iezabel, the dogges did lick the blood of Naboth: and in the very same place did they lick the blood of Achab. Yea and the dogs did eate Iezabel under the walls of Iezreel.
and Samuels sword did the like to the mother of Agag. By the means of Ahab and Jezebel, the Dogs did lick the blood of Naboth: and in the very same place did they lick the blood of Ahab Yea and the Dogs did eat Jezebel under the walls of Jezreel.
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But this present example of David is most memorable. For, as hee slew Vrias with the sword;
But this present Exampl of David is most memorable. For, as he slew Vrias with the sword;
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even so the sword did hang over his own house.
even so the sword did hang over his own house.
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First, Amnon the sonne of David was slaine with the sword, by the command of his owne brother Absalon. Secondly, Absalon the sonne of David, did drawe his sword against his owne father.
First, Amnon the son of David was slain with the sword, by the command of his own brother Absalom. Secondly, Absalom the son of David, did draw his sword against his own father.
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Thirdly, Absalon himselfe was not onely hanged by the haire of the head, and stricken through with darts,
Thirdly, Absalom himself was not only hanged by the hair of the head, and stricken through with darts,
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but he was likewise smitten by ten men.
but he was likewise smitten by ten men.
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Fourthly, Salomon drew the sword of iustice against his owne brother Adoniah, who perished with the sword.
Fourthly, Solomon drew the sword of Justice against his own brother Adoniah, who perished with the sword.
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Wherfore, let all men fear and tremble, to plot (be it never so cunningly) against the life of a man;
Wherefore, let all men Fear and tremble, to plot (be it never so cunningly) against the life of a man;
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the Lord doth see it, & will punish it. And let all men pray to God to preserve them frō being instrumēts of evil;
the Lord does see it, & will Punish it. And let all men pray to God to preserve them from being Instruments of evil;
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by the example of Ioab, whose blood also was afterward shed, even while he took hold upon the horns of the Altar.
by the Exampl of Ioab, whose blood also was afterwards shed, even while he took hold upon the horns of the Altar.
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Thus much concerning the first generall part;
Thus much Concerning the First general part;
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that is, the sinne of David. Now it remayneth that I should proceed unto the secōd; that is, to his repentance.
that is, the sin of David. Now it remaineth that I should proceed unto the secōd; that is, to his Repentance.
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But that must be handled some other time, if so it shall please the Lord, In cuius manu & nos & opera nostra.
But that must be handled Some other time, if so it shall please the Lord, In cuius manu & nos & opera nostra.
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Now, to conclude, let no man compare mee to Cham; who delighted to display the nakednes of his father;
Now, to conclude, let no man compare me to Cham; who delighted to display the nakedness of his father;
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nor yet to those foule flyes which loue to spot the fairest flower.
nor yet to those foul flies which love to spot the Fairest flower.
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For, for mine owne part, I had rather bewaile mine owne infirmities, then blaze the imperfections of another:
For, for mine own part, I had rather bewail mine own infirmities, then blaze the imperfections of Another:
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especially, of such as David and Bathsheba, who (this excepted) were holy servants of God;
especially, of such as David and Bathsheba, who (this excepted) were holy Servants of God;
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and both of them, progenitors of Iesus Christ, whether wee respect the legall line by Salomon or the naturall by Nathan. Yet I have laid open the sinne of David somewhat largely; in two severall Sermons.
and both of them, progenitors of Iesus christ, whither we respect the Legal line by Solomon or the natural by Nathan. Yet I have laid open the sin of David somewhat largely; in two several Sermons.
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First, that man seeing the great nesse of his sinne, may the better consider the greatnesse of his repentance.
First, that man seeing the great ness of his sin, may the better Consider the greatness of his Repentance.
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Secondly, that considering the haynousness of his sin, wee may the more magnifie the mercy of God, in pardoning the same.
Secondly, that considering the haynousness of his since, we may the more magnify the mercy of God, in pardoning the same.
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Thirdly, that wee beholding in him our owne infirmitie, may stand in awe and not sinne.
Thirdly, that we beholding in him our own infirmity, may stand in awe and not sin.
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Lastly, that those which haue already sinned, in the like manner as David, may not despaire:
Lastly, that those which have already sinned, in the like manner as David, may not despair:
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but as they haue sinned with David, so they may repent with David; that their soules may be saved, and God glorified:
but as they have sinned with David, so they may Repent with David; that their Souls may be saved, and God glorified:
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which the Lord grant, &c. FINIS.
which the Lord grant, etc. FINIS.
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