THAT which Tullie sometimes saide of Crantors booke de luctu: Est non magnus, verùm aureolus libellus. The same may more cruely be spokē of this booke of the Psalmes, that it is but a smal volume,
THAT which Tullie sometime said of Crantors book de luctu: Est non magnus, verùm Aureolus Libellus. The same may more cruelly be spoken of this book of the Psalms, that it is but a small volume,
but in deed a golden booke, both for the stuffe and the matter thereof, as containing in it the true and vndoubted word of God which as the Psalmist saith is pure & to be desired super aurum obrizum even before fine golde:
but in deed a golden book, both for the stuff and the matter thereof, as containing in it the true and undoubted word of God which as the Psalmist Says is pure & to be desired super aurum obrizum even before fine gold:
and therein also is more cordiall & medicinable then the Paracelsians aurum potabile so much commended by Iohannes Franciscus Picus Mirandula. Saint Basill in his preface to the first Psalme saith, that the whole body of ye Scriptures inspired by God, was therfore purposely indighted by the holie Ghost, that every man might there finde a medicine and confection for his particular disease, NONLATINALPHABET, as it were in a commō Apothecaries shoppe.
and therein also is more cordial & medicinable then the Paracelsians aurum potabile so much commended by Iohannes Francis Picus Mirandula. Saint Basil in his preface to the First Psalm Says, that the Whole body of the Scriptures inspired by God, was Therefore purposely Indited by the holy Ghost, that every man might there find a medicine and confection for his particular disease,, as it were in a Common Apothecaries shop.
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The Prophets teach one thing the Historicall bookes another, the Law a third thing. NONLATINALPHABET, but the booke of the Psalmes, containeth whatsoever is comprised in them all;
The prophets teach one thing the Historical books Another, the Law a third thing., but the book of the Psalms, Containeth whatsoever is comprised in them all;
for it prophesieth of things to come, it recordeth matter of story, it giveth lawes and precepts for the well ordering of a mans life, in a word, saith hee, it is NONLATINALPHABET a common storehouse and treasurie of all good learning.
for it Prophesieth of things to come, it recordeth matter of story, it gives laws and Precepts for the well ordering of a men life, in a word, Says he, it is a Common storehouse and treasury of all good learning.
Babylas the good Bishop of Antioch when hee was drawne to his execution by the commandement of Numerianus, or as others say, of Decius the tyrant, repeated that saying out of the 116. Psalme Returne vnto thy rest o my soule for the Lord hath bin beneficiall vnto thee.
Babylas the good Bishop of Antioch when he was drawn to his execution by the Commandment of Numerianus, or as Others say, of Decius the tyrant, repeated that saying out of the 116. Psalm Return unto thy rest oh my soul for the Lord hath been beneficial unto thee.
In like manner the good Emperour Mauricius, when he had beene inforced to behold the slaughter and butcherie of his wife and children, by the cōmandement of Phocas vsurper of the Empire,
In like manner the good Emperor Mauricius, when he had been enforced to behold the slaughter and butchery of his wife and children, by the Commandment of Phocas usurper of the Empire,
& himselfe lastly being drawne to the scaffold and to the blocke, quieted his soule with that godly confession out of the 119. Psal. I know o Lord that thy iudgments are right & that thou doest afflict me iustly.
& himself lastly being drawn to the scaffold and to the block, quieted his soul with that godly Confessi out of the 119. Psalm I know oh Lord that thy Judgments Are right & that thou dost afflict me justly.
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as of a Scripture well befitting these times, in which the hand of God hath for a long time layen heavie vpon vs, in this his grievous visitation of our land by plague and pestilēce, which hath much wasted and dispeopled many of our cities and villadges abroad.
as of a Scripture well befitting these times, in which the hand of God hath for a long time lain heavy upon us, in this his grievous Visitation of our land by plague and pestilence, which hath much wasted and dispeopled many of our cities and villadges abroad.
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first a praier consisting of two branches to wit, a deprecation of the rigour of Gods punishing hand in the first verse wherin the Prophet beseecheth Almightie God not to exasperate his anger against him in furie and displeasure.
First a prayer consisting of two branches to wit, a deprecation of the rigour of God's punishing hand in the First verse wherein the Prophet Beseecheth Almighty God not to exasperate his anger against him in fury and displeasure.
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Secondly an imploring of Gods helpe and assistance, that he be not overborne with the extremity of his sicknesse to murmur against God or to dispaire of his providence in the two last verses.
Secondly an imploring of God's help and assistance, that he be not overborne with the extremity of his sickness to murmur against God or to despair of his providence in the two last Verses.
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The secōd general part wherein the greatest parte of the Psalme is spent, is a vehement complainte of the grievousnesse of his sicknesse, from the second verse to the ende of the 20. amplified by many circumstances,
The secōd general part wherein the greatest part of the Psalm is spent, is a vehement complaint of the grievousness of his sickness, from the second verse to the end of the 20. amplified by many Circumstances,
for first hee bewraieth his humane infirmity, whē being vnder Gods ferular & vnder the lash, hee doth that which is vnseemely & vncomely for a man to do, he crieth & roareth out vers.
for First he bewrayeth his humane infirmity, when being under God's ferular & under the lash, he does that which is unseemly & uncomely for a man to do, he cries & roareth out vers.
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In the third place hee ingenuously confesseth that ye primitive & fūdamētal cause of this his affection was his sin v. 3. there is no rest in my bones by reasō of my sin.
In the third place he ingenuously Confesses that you primitive & fundamental cause of this his affection was his since v. 3. there is no rest in my bones by reason of my since.
1. the defectiō of his frinds who now stood aside from his plague & his kinsmē stood afar off v. 11. Secōdly ye barbarous inhumanity of his enemies v. 12. who were so far frō cōdoling with him in this his adversity,
1. the defection of his Friends who now stood aside from his plague & his kinsmen stood afar off v. 11. Secōdly the barbarous inhumanity of his enemies v. 12. who were so Far from condoling with him in this his adversity,
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and follovved goodnes as it is vers. 20. The matter and subiect which at this time I purpose to insist on, omitting the rest, is the Nature and kind of our Prophets disease, togither wt those two metaphorical Attributes by which it is described & deciphered vers.
and followed Goodness as it is vers. 20. The matter and Subject which At this time I purpose to insist on, omitting the rest, is the Nature and kind of our prophets disease, together with those two metaphorical Attributes by which it is described & deciphered vers.
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What kind of disease it was, that our Prophet was sicke of, it is not here mentioned nor expressed, The Hebrewes suppose that it was an vlcer so vile and loathsome that ye Prophet was abashed and in a manner ashamed to name it in this his holy Ditty and Spirituall song;
What kind of disease it was, that our Prophet was sick of, it is not Here mentioned nor expressed, The Hebrews suppose that it was an ulcer so vile and loathsome that you Prophet was abashed and in a manner ashamed to name it in this his holy Ditty and Spiritual song;
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The word NONLATINALPHABET is by some rendred Ilia, by others Lumbi or renes which our English translations following say, my reines or loines are filled with a sore disease.
The word is by Some rendered Ilia, by Others Lumbi or renes which our English Translations following say, my reins or loins Are filled with a soar disease.
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Others who ghesse more properly and neerer to the disease, say that the word designeth a place beneath the reines, betweene the thigh and the belly or bowels, which is the flancke or groine, into which place the confluence of vicious corrupt and malignant humours doe most commonly betake themselues,
Others who guess more properly and nearer to the disease, say that the word designeth a place beneath the reins, between the thigh and the belly or bowels, which is the flank or groin, into which place the confluence of vicious corrupt and malignant humours do most commonly betake themselves,
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as beeing one of Natures Emunctories, as Physitions speake, and a part fitly qualified and prepared for evacuation of impostumation & the course and fluxe of humours, by reason of the tendernes & raritie of the skin and other passagdes as Galen hath obserued and deliuered vnto vs. So that finding there residence, they do impostumate and push out into some blaine and vlcer, such a one was this disease,
as being one of Nature's Emunctories, as Physicians speak, and a part fitly qualified and prepared for evacuation of impostumation & the course and flux of humours, by reason of the tenderness & rarity of the skin and other passagdes as Galen hath observed and Delivered unto us So that finding there residence, they do impostumate and push out into Some blain and ulcer, such a one was this disease,
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for the worde which here is vsed, signifieth a collection of humours impostumated, which Esay calleth a swelling soreful of corruption, and in Exodus is tearmed the botch of Egypt. Nicolaus Selneccerus discoursing of those passions & maladies which growe and arise in membris explantatis that is, in the out branches & limmes of the body, the armes, thighes, & leggs;
for the word which Here is used, signifies a collection of humours impostumated, which Isaiah calls a swelling soreful of corruption, and in Exodus is termed the botch of Egypt. Nicolaus Selneccer discoursing of those passion & maladies which grow and arise in membris explantatis that is, in the out branches & limbs of the body, the arms, thighs, & legs;
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Secōdly because the names of Carbūculus in Latin, & NONLATINALPHABET in Greek, signifying a burning coal, describe an inflammation so sensibly grievous & painefull,
Secōdly Because the names of Carbūculus in Latin, & in Greek, signifying a burning coal, describe an inflammation so sensibly grievous & painful,
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agreeing altogither with the word here vsed, which comming frō a Radix which signifieth to burne, is rendred ardore or combustione, which the Geneva translation following saith, my reines are full of burning, according as in English we cal such soares boiles because they boile with the extreame heat of the bloud and other inflamed feculent matter.
agreeing altogether with the word Here used, which coming from a Radix which signifies to burn, is rendered ardore or combustion, which the Geneva Translation following Says, my reins Are full of burning, according as in English we call such soars boils Because they boil with the extreme heat of the blood and other inflamed feculent matter.
Certaine it is that it is an vlcer very odious and loathsome, & in this respect also agreeth with the nature of our Prophets disease, which some call plagam contemptibilem, a botch or plague abhorred of all men,
Certain it is that it is an ulcer very odious and loathsome, & in this respect also agreeth with the nature of our prophets disease, which Some call Plague contemptibilem, a botch or plague abhorred of all men,
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or bee it rather that it was that boile and blaine of which king Ezechias was sicke vnto the death, which Diuines think to haue bin the very plague immediatly sent from God,
or be it rather that it was that boil and blain of which King Hezekiah was sick unto the death, which Divines think to have been the very plague immediately sent from God,
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For so Iunius saith, morbi natura indomita erat à medijs naturalibus, & therefore God challendgeth the cure therof to himselfe, saying, I haue healed thee.
For so Iunius Says, Morbi Nature indomita erat à Medias Naturalibus, & Therefore God challendgeth the cure thereof to himself, saying, I have healed thee.
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The applying of the lumpe of dry figs to his boile, Masculus thinketh to haue bin vsed for a signe to confirme Ezechias his faith rather thē any ordinary cure.
The applying of the lump of dry figs to his boil, Masculus Thinketh to have been used for a Signen to confirm Hezekiah his faith rather them any ordinary cure.
and that it hath a naturall force to draw the corruption outward. Concerning our Prophets disease Bucer, Musculus and others thinke it to haue beene the plague.
and that it hath a natural force to draw the corruption outward. Concerning our prophets disease Bucer, Musculus and Others think it to have been the plague.
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Adde herevnto this reason, that seeing that the prophet confesseth this his sicknes to haue bin laid vpon him for his sins, which Iansenius collecteth to haue bin his crying sinnes of Adulterie and murther, it is not vnprobable,
Add hereunto this reason, that seeing that the Prophet Confesses this his sickness to have been laid upon him for his Sins, which Jansenius collecteth to have been his crying Sins of Adultery and murder, it is not unprobable,
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All which very consonantly agreeth, to our Prophets disease, for the place which this malady affected was the thigh. Faemora mea occupat ardens vlcus saith Musculus, and it was a disease also of long cōtinuance vpon him,
All which very consonantly agreeth, to our prophets disease, for the place which this malady affected was the thigh. Faemora mea occupat Arden vlcus Says Musculus, and it was a disease also of long Continuance upon him,
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First he saith, there was no sounde part in all his flesh nor any rest in his bones, as if the whole frame of his limmes inwardly had been lurate and disiointed,
First he Says, there was no sound part in all his Flesh nor any rest in his bones, as if the Whole frame of his limbs inwardly had been lurate and disjointed,
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For when he saith, nihil est integri in carne meâ, hee alludeth to the name and nature of an vlcer, which comming from the Greeke word NONLATINALPHABET,
For when he Says, nihil est Integri in Carnem meâ, he alludeth to the name and nature of an ulcer, which coming from the Greek word,
as Frischlin vpon that verse of Triphiodore, NONLATINALPHABET, that Aiax by stabbing of himselfe, brake open the chest and coffin of his body with a deepe gash and gaping wound, he saith that a wounde or vlcer is solutio continui, a breach of the whole skin:
as Frischlin upon that verse of Triphiodore,, that Ajax by stabbing of himself, brake open the chest and coffin of his body with a deep gash and gaping wound, he Says that a wound or ulcer is Solution continui, a breach of the Whole skin:
or the very botch & boile of the plague, not so much because it is expresly called the plague, verse 17. in our vulgar English, I truely am set in the plague;
or the very botch & boil of the plague, not so much Because it is expressly called the plague, verse 17. in our Vulgar English, I truly am Set in the plague;
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& yet more plainely, Psal. 39.10. Take thy plague a way from mee, &c. for the worde which is there rendred a plague, signifieth a stripe, or scourge; as elsewhere in Scripture, diseases are called scourges,
& yet more plainly, Psalm 39.10. Take thy plague a Way from me, etc. for the word which is there rendered a plague, signifies a stripe, or scourge; as elsewhere in Scripture, diseases Are called scourges,
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as in the story of the woman that had her issue of bloud dryed vp & healed by Christ, it is saide, that shee felt in her body, that shee was healed NONLATINALPHABET, of that scourge or of that plague, as our English hath it.
as in the story of the woman that had her issue of blood dried up & healed by christ, it is said, that she felt in her body, that she was healed, of that scourge or of that plague, as our English hath it.
And in S. Luke it is said, that Christ cured many NONLATINALPHABET, of their sicknesses and plagues. But I rather suppose it to haue bin the plague for the reasons before alleadged.
And in S. Lycia it is said, that christ cured many, of their Sicknesses and plagues. But I rather suppose it to have been the plague for the Reasons before alleged.
The vse of this point, is to teach and to lessen vs, to vnderstand the right vse and ende of this and all other afflictions wherewith God doth exercise his children;
The use of this point, is to teach and to lessen us, to understand the right use and end of this and all other afflictions wherewith God does exercise his children;
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to wit, that howsoever they be inflicted vpon all, as punishmentes for sin, and to the wicked & vngodly which remaine incorrigible, are testimonies of Gods vengeance to consume them;
to wit, that howsoever they be inflicted upon all, as punishments for since, and to the wicked & ungodly which remain incorrigible, Are testimonies of God's vengeance to consume them;
And whē we shal see the hand of God, to lie heavy vpon his dearest children, as here it doth vpon David, that sweete finger of Israell, & the man after Gods owne heart, as that it brake & bruised his body, with a cōtusion of his limmes;
And when we shall see the hand of God, to lie heavy upon his dearest children, as Here it does upon David, that sweet finger of Israel, & the man After God's own heart, as that it brake & Bruised his body, with a contusion of his limbs;
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Greate plagues indeed are ordained and reserved in store for the vngodly, but whosoever putteth his trust in the Lord, mercy embraceth him on every side.
Great plagues indeed Are ordained and reserved in store for the ungodly, but whosoever putteth his trust in the Lord, mercy Embraceth him on every side.
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Popilius Laenas beeing sent embassadour to Antiochus, from young Ptolemie whom he had besiedged, & hauing deliuered his messadge, expected the kings answere, which he deferring to doe, circūscripsit virgula, he drew a circle in the groūd round about the king with his wand, adiuring him, to giue him answer before he went out of the circle;
Popilius Laenas being sent ambassador to Antiochus, from young Ptolemie whom he had besieged, & having Delivered his Message, expected the Kings answer, which he deferring to do, circūscripsit virgula, he drew a circle in the ground round about the King with his wand, adjuring him, to give him answer before he went out of the circle;
nor article with him vpon conditions, as did the men of Bethulia, to yeelde vp their citty to the Assyrians if God did not deliver them with in fiue daies;
nor article with him upon conditions, as did the men of Bethulia, to yield up their City to the Assyrians if God did not deliver them with in fiue days;
for he hath power to saue vs when he well, And this pacient attendāce on Gods wil and pleasure, is an excellent fruit & effect of faith, according to that of Esay, Quo credit non praefestinabit, hee that beleeueth with a true faith, will not bee ouerhasty with God,
for he hath power to save us when he well, And this patient attendance on God's will and pleasure, is an excellent fruit & Effect of faith, according to that of Isaiah, Quo credit non praefestinabit, he that Believeth with a true faith, will not be overhasty with God,
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wherein hee calleth his Vlcers Gods arrowes, & the stroke of his hand. And because it is the hand of God that shooteth and scattereth these arrowes abroad, I wil (somewhat inverting the order intreate first of the hand of God:
wherein he calls his Ulcers God's arrows, & the stroke of his hand. And Because it is the hand of God that shoots and Scattereth these arrows abroad, I will (somewhat inverting the order entreat First of the hand of God:
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and who so shall thinke these things truely to bee in God, proculdubiò in corde suo idôla fabricat, doubtles, saith Ierome, he maketh an Idol of God in his hart.
and who so shall think these things truly to be in God, proculdubiò in cord Sue idôla fabricat, doubtless, Says Jerome, he makes an Idol of God in his heart.
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But the Scripture, when it doth attribute vnto God, Anger and Displeasure, as in the 1. verse of this Psal. though not as passions, seing that he is impassible as Saint, Ambrose speaketh vpon this psalme, according to that of Lucretius, nec Deus affectu capitur, nec tangitur irâ.
But the Scripture, when it does attribute unto God, Anger and Displeasure, as in the 1. verse of this Psalm though not as passion, sing that he is impassable as Saint, Ambrose speaks upon this psalm, according to that of Lucretius, nec Deus affectu capitur, nec tangitur irâ.
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And when it doth give eies, and hands, and fingers, and feete vnto God, it doth it by a metaphore and Anthropopathie NONLATINALPHABET, speaking vnto vs saith Basill, after the manner of men,
And when it does give eyes, and hands, and fingers, and feet unto God, it does it by a metaphor and Anthropopathy, speaking unto us Says Basil, After the manner of men,
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and he hath feete, by which he treadeth vpon this earth as vpon his footestoole; And how hath he all these per effectum, saith Bernard, non per naturam:
and he hath feet, by which he treadeth upon this earth as upon his footstool; And how hath he all these per effectum, Says Bernard, non per naturam:
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And not so onely, but by expressing of signes, a man is able to speak with his hand if neede be, as Paule by beckening with his hand procured silence and audience among the people, maiestate manus, as the Poet saith.
And not so only, but by expressing of Signs, a man is able to speak with his hand if need be, as Paul by beckoning with his hand procured silence and audience among the people, maiestate manus, as the Poet Says.
Adde heerevnto the wonderful skill of cunning artisans and handicrafts men in their curious workmanshippe, in such sort, that a man would thinke (as the Italians say of the Duch-men) that their wittes dwell in their fingars ends.
Add hereunto the wondered skill of cunning artisans and handicrafts men in their curious workmanship, in such sort, that a man would think (as the Italians say of the Duch-men) that their wits dwell in their fingers ends.
Wherefore Aristotle, correcting as it were the saying of Anaxagoras, affirmeth that a man is not therefore to be accounted the wisest because he hath hands,
Wherefore Aristotle, correcting as it were the saying of Anaxagoras, Affirmeth that a man is not Therefore to be accounted the Wisest Because he hath hands,
Hence then appeareth the reason of this Metophore, that seing that God is only wise, as the Apostle speaketh, he is imagined to vse these parts, (though not materially,
Hence then appears the reason of this Metophore, that sing that God is only wise, as the Apostle speaks, he is imagined to use these parts, (though not materially,
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and hēce it is, that the Psalmist saith, that the firmamēt sheweth Gods handy worke; not onely for the curious workmanshippe, in regard whereof Gods hands may be called, as Homer called Iupiters handes, NONLATINALPHABET;
and hence it is, that the Psalmist Says, that the firmament shows God's handy work; not only for the curious workmanship, in regard whereof God's hands may be called, as Homer called Iupiters hands,;
as some reade that place, NONLATINALPHABET, hands inaccessible & vnresistable for strength; NONLATINALPHABET, all the Gods in heaven cannot ward a blow of that hand.
as Some read that place,, hands inaccessible & unresistable for strength;, all the God's in heaven cannot ward a blow of that hand.
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this is the hand of his boūty by which he bestoweth his larges, & giveth guiftes vnto men. The other is his hand Fortitudo, quâ defendit potenter, this is the hand of his power, stretched out over all his creatures to protect them & defend them;
this is the hand of his bounty by which he bestoweth his largess, & gives Gifts unto men. The other is his hand Fortitudo, quâ defendit potenter, this is the hand of his power, stretched out over all his creatures to Pact them & defend them;
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& like Homers Iupiter, out of one of those tunnes, and greate vessels which stand in the entrance of his pallace, he setteth abroach his favours vnto men;
& like Homers Iupiter, out of one of those tons, and great vessels which stand in the Entrance of his palace, he sets abroach his favours unto men;
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Now David had very comfortable experience of both these handes of God, For with his hand Latitudo, the hand of his Bounty; hee had givē him a kingdome,
Now David had very comfortable experience of both these hands of God, For with his hand Latitudo, the hand of his Bounty; he had given him a Kingdom,
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and set a Diademe and a crowne of pure golde vppon his head, he had given him pro pedo sceptrum a scepter for a sheepe-hooke, taking him from following the ewes great with yonge, to make him a ruler over his people:
and Set a Diadem and a crown of pure gold upon his head, he had given him Pro pedo Scepter a sceptre for a sheephook, taking him from following the ewes great with young, to make him a ruler over his people:
and had brought him into those wonderfull straites, that he telleth Ionathan in the bitternes of his Soule, that verely there was but a steppe betweene him and death;
and had brought him into those wonderful straits, that he Telleth Ionathan in the bitterness of his Soul, that verily there was but a step between him and death;
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By the hand of God then in this place, I vnderstand, with Saint Ambrose, virtutem puniēdi, his vnresistable power, in punishing, by which he keepeth corrections,
By the hand of God then in this place, I understand, with Saint Ambrose, virtutem puniēdi, his unresistable power, in punishing, by which he Keepeth corrections,
as it were among kinges themselues, who are as Gods among men, Haec manus Dei regem Aegyptiarum flageslauit, this is that hand of God, saith Ambrose, which scourged Abimelech kinge of Aegypt, or of Gerar, and al his people with a sore disease, because of Sarah Abrahās wife:
as it were among Kings themselves, who Are as God's among men, Haec manus Dei regem Aegyptiarum flageslauit, this is that hand of God, Says Ambrose, which scourged Abimelech King of Egypt, or of Gerar, and all his people with a soar disease, Because of Sarah Abrahās wife:
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This is the hand, that punished king pharaoh, with those manifold plagues mentioned in the booke of Exodus & this is that hand, which heere punished David, with this disease in his body & in his person.
This is the hand, that punished King Pharaoh, with those manifold plagues mentioned in the book of Exodus & this is that hand, which Here punished David, with this disease in his body & in his person.
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but vppon his house and vppon his familie, NONLATINALPHABET, it had shaken his house from the very foundation, by the manifold disorders of his children,
but upon his house and upon his family,, it had shaken his house from the very Foundation, by the manifold disorders of his children,
Afterwards by Absoloms defiling of his fathers concubines, and his ambitious aspiring to the Crowne; And after that againe, by Adoniiahs vsurping of the kingdome.
Afterwards by Absoloms defiling of his Father's concubines, and his ambitious aspiring to the Crown; And After that again, by Adoniiahs usurping of the Kingdom.
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But it appeareth al along, both by this exposition, & by that other also, where hee calleth GODS arrowes, nothing else but Gods commination & threatnings, with the terrour whereof, Davids Soule and conscience was wounded, that Basill had a morall and Allegorical conceite of the whole Psalm;
But it appears all along, both by this exposition, & by that other also, where he calls GOD'S arrows, nothing Else but God's commination & threatenings, with the terror whereof, Davids Soul and conscience was wounded, that Basil had a moral and Allegorical conceit of the Whole Psalm;
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The best of our late and moderne writers, vnderstand it of a disease inflicted vppon David in his persō, wt the Prophet calleth Gods hād, as deriving it from the principall efficient cause of all our misery and affliction as for example;
The best of our late and modern writers, understand it of a disease inflicted upon David in his person, with the Prophet calls God's hand, as deriving it from the principal efficient cause of all our misery and affliction as for Exampl;
Overthrow in battaile, is Gods hādy worke; when Israell forsooke God and serued Baal & Astaroth, it is saide that whither soeuer they went, the hande of the Lorde was sore against them,
Overthrow in battle, is God's handy work; when Israel forsook God and served Baal & Astaroth, it is said that whither soever they went, the hand of the Lord was soar against them,
Naomi bewailing the death of her two sonnes the husbandes of Ruth and Orpah, and considering that God had shut vp her womb and that it ceased to be with her after the manner of womē, so that shee was without further hope of hauing any more children, shee said, it grieveth me my daughters for your sakes, that the hād of the Lord is gone out against me.
Naomi bewailing the death of her two Sons the Husbands of Ruth and Orpah, and considering that God had shut up her womb and that it ceased to be with her After the manner of women, so that she was without further hope of having any more children, she said, it Grieveth me my daughters for your sakes, that the hand of the Lord is gone out against me.
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Blindnesse is likewise the stroke of Gods hand; when Elymas the sorcerer was stroken blinde, Paule telleth him, yt it was the hand of God, behold the hande of the Lord is vpon thee, thou shalt bee blinde and shalt not see the sunne for a season, Sicknesse and Diseases are the hand of God.
Blindness is likewise the stroke of God's hand; when Elymas the sorcerer was stroken blind, Paul Telleth him, that it was the hand of God, behold the hand of the Lord is upon thee, thou shalt be blind and shalt not see the sun for a season, Sickness and Diseases Are the hand of God.
First in that hee saith, thine hand lyeth heauy vpon me, it is very emphatical, it is as if he had said, I do not fear the hand of the Assyrians or the Philistines, or any of the inhabitants of Palestina. for against them I could oppose mine own hand, by which I haue gotten many notable victories ouer them, I could fortifie my selfe with strong munition, of warre, I coulde muster and prease forth many thousandes of those strong men of Israell, that draw swords;
First in that he Says, thine hand lies heavy upon me, it is very emphatical, it is as if he had said, I do not Fear the hand of the Assyrians or the philistines, or any of the inhabitants of Palestine. for against them I could oppose mine own hand, by which I have got many notable victories over them, I could fortify my self with strong munition, of war, I could muster and press forth many thousandes of those strong men of Israel, that draw swords;
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as the two princes of the Midianites Zeba and Zalmana said to Gedeon, when he bid his sonne Iether to try his arme & the dint of his sword vpon them; No said they;
as the two Princes of the midianites Zeba and Zalmana said to Gideon, when he bid his son Jether to try his arm & the dint of his sword upon them; No said they;
but with his praiers and teares, teaching vs thereby, to be carefull that we do not by our prouocatiōs cause God to lift vp his hand against vs, least we be cōsumed by the stroke therof, as our Prophet speaketh;
but with his Prayers and tears, teaching us thereby, to be careful that we do not by our provocations cause God to lift up his hand against us, lest we be consumed by the stroke thereof, as our Prophet speaks;
and take his crushing rod of yron into his hand, then as the Apostle speaketh horrendum est, it is a fearefull thing to fall into the handi of the living God.
and take his crushing rod of iron into his hand, then as the Apostle speaks horrendum est, it is a fearful thing to fallen into the handi of the living God.
And if hee thus ware fierce against them of his owne family, and begin correction & iudgement at his owne house, as heere he doth with David, What will be the end of thē, which obey not the Gospell:
And if he thus beware fierce against them of his own family, and begin correction & judgement At his own house, as Here he does with David, What will be the end of them, which obey not the Gospel:
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and if this be done in virente ligno, in the greene timber, as S. Luke speaketh, quid fiet in arido? What will become of the dry woode? But that it should bee meate for the fire, & fewel for the fornace of his wrath.
and if this be done in virente ligno, in the green timber, as S. Lycia speaks, quid fiet in arido? What will become of the dry wood? But that it should be meat for the fire, & fuel for the furnace of his wrath.
Secondly, in that he saith, that his sicknesse was Gods hand lying vpō him, it teacheth vs, that affliction and calamity come not vpon vs by chance or fortune,
Secondly, in that he Says, that his sickness was God's hand lying upon him, it Teaches us, that affliction and calamity come not upon us by chance or fortune,
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The Southsayers tell the Eckronites & the men of Ashdod, that if the Arke which they sent home vpon a new cart, drawne with two milch kine, tooke vp the way to its owne coast to Bethshemesh, that then surely it was God that had done thē that euill;
The Soothsayers tell the Ekronites & the men of Ashdod, that if the Ark which they sent home upon a new cart, drawn with two milch kine, took up the Way to its own coast to Bethshemesh, that then surely it was God that had done them that evil;
There is no evil of affliction in the citty, which the Lord hath not done, saith the Prophet Amos. I forme the light and create darknes, I make peace and create evill, I the Lord do all these things, saieth God by his Prophet Esay. Amos in his fourth chapter, giueth instance of the particulars, where God telleth ye house of Israel.
There is no evil of affliction in the City, which the Lord hath not done, Says the Prophet Amos. I Form the Light and create darkness, I make peace and create evil, I the Lord do all these things, Saith God by his Prophet Isaiah. Amos in his fourth chapter, gives instance of the particulars, where God Telleth you house of Israel.
and that the Medianites or Ishmeelits to make their gaine, had sold him againe at the second hand to Potiphar king Pharaohs chiefe, stewarde, to bee a slaue and bondman as it is in the Psalme:
and that the Midianites or Ishmaelites to make their gain, had sold him again At the second hand to Potiphar King Pharaohs chief, steward, to be a slave and bondman as it is in the Psalm:
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But Ioseph he espied Gods hand working in that action, and he telleth his brethren, that when they thought and intended evil against him, God disposed it to good;
But Ioseph he espied God's hand working in that actium, and he Telleth his brothers, that when they Thought and intended evil against him, God disposed it to good;
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but yet he would not openly shew himselfe in the Action, (which is the manner of the great Politicians of our age) but he suborneth another to play the traitour, Iudas one of Christes owne followers,
but yet he would not openly show himself in the Actium, (which is the manner of the great Politicians of our age) but he suborneth Another to play the traitor, Iudas one of Christ's own followers,
and he put into the hearte of Iudas to betray Christ, saith Saint Iohn. Iudas then hauing through the throate of covetousnes, which inlardgeth it selfe as wide as hell, swallowed downe the Diuell and all togither with the sop,
and he put into the heart of Iudas to betray christ, Says Saint John. Iudas then having through the throat of covetousness, which inlardgeth it self as wide as hell, swallowed down the devil and all together with the sop,
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as it followeth in the chapter, hee commeth to the Priests to proffer his seruice, perfidiously to betray his Lord & Master, saying, Quid dabitis? what wil you giue me? Here is his end;
as it follows in the chapter, he comes to the Priests to proffer his service, perfidiously to betray his Lord & Master, saying, Quid dabitis? what will you give me? Here is his end;
The Priests willingly condescend therevnto, mooued through an ambitious desire of vpholding and mainetayning their estates and dignities, against the proceedings of so base an vpstart,
The Priests willingly condescend thereunto, moved through an ambitious desire of upholding and mainetayning their estates and dignities, against the proceedings of so base an upstarted,
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for ye Priests had told him that if he did deliuer Christ, he was not Casars friend, & therfore their instant & clamarous voices prevailed against him, as S. Luke testifieth;
for you Priests had told him that if he did deliver christ, he was not Caesars friend, & Therefore their instant & clamorous voices prevailed against him, as S. Lycia Testifieth;
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insomuch yt through pusistanimity of mind not fit to be foūd in a iudge, cōtrary to his own knowledge, for he foūd no fault in him worthie of death, against his own cōscience, against the admonitiō sent vnto him frō his wife, who willed him to haue nothing to doe with that Iust man, for she had suffered many things that day in a dreame by reason of him;
insomuch that through pusistanimity of mind not fit to be found in a judge, contrary to his own knowledge, for he found no fault in him worthy of death, against his own conscience, against the admonition sent unto him from his wife, who willed him to have nothing to do with that Just man, for she had suffered many things that day in a dream by reason of him;
yet he, notwithstāding all this, causlesly & without any suspiciō of crime, condēned to death the Lord of life. Here is now the Gordian knot of the very powers of darkenesse made fast. But what;
yet he, notwithstanding all this, causelessly & without any suspicion of crime, condemned to death the Lord of life. Here is now the Gordian knot of the very Powers of darkness made fast. But what;
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doubtles say the Apostles, Peter & Iohn, doubtles both Herode, & Pōtius Pilate, with the Gētiles & the people of Israel gathered themselues togither, to doe vvhatsoever thine hand & thy counsel, O God, had determined before to bee done.
doubtless say the Apostles, Peter & John, doubtless both Herod, & Pōtius Pilate, with the Gentiles & the people of Israel gathered themselves together, to do whatsoever thine hand & thy counsel, Oh God, had determined before to be done.
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The place is very pregnāt to the purpose which we haue in hand, namely to shew, yt whatsoeuer afflictiō befalleth vs, it cōmeth not to passe by chāce, but by Gods providēce,
The place is very pregnant to the purpose which we have in hand, namely to show, that whatsoever affliction befalls us, it comes not to pass by chance, but by God's providence,
Therfore in al our miseries we may truly say, as David here doth, that it is the hand of God that presseth vs. Let vs not behaue our selues frowardly in this day of our visitatiō, by murmuring against God for afflicting vs in this measure, or in this kinde of punishmente by plague and Pestilence,
Therefore in all our misery's we may truly say, as David Here does, that it is the hand of God that Presseth us Let us not behave our selves frowardly in this day of our Visitation, by murmuring against God for afflicting us in this measure, or in this kind of punishment by plague and Pestilence,
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namely that God in seeking to reclaime vs frō those by-paths of sin, into which we haue straied, he sheweth that he hath a care of vs as of his children,
namely that God in seeking to reclaim us from those bypaths of since, into which we have strayed, he shows that he hath a care of us as of his children,
Having thus discoursed of the hād of God, I will now proceede to this other metaphore here vsed, where the Prophet calleth his Vlcers and soares, Gods arrowes. Thine arrows ô God sticke fast in me.
Having thus discoursed of the hand of God, I will now proceed to this other metaphor Here used, where the Prophet calls his Ulcers and soars, God's arrows. Thine arrows o God stick fast in me.
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Neither is God a cōmon souldier vnder pay, gregarius miles, but hee is the Lord high Marshall and great commāder of all the forces and armies in the world,
Neither is God a Common soldier under pay, gregarius miles, but he is the Lord high Marshal and great commander of all the forces and armies in the world,
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and therefore is very truly called ye Lord of hostes he hath in heaven a band of ten thousand thousands of Angels, which are his swift archers and his winged posts, and these stand before him to attend his command.
and Therefore is very truly called you Lord of hosts he hath in heaven a band of ten thousand thousands of Angels, which Are his swift archers and his winged posts, and these stand before him to attend his command.
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Who are properly called the host of heaven, and in Iob Gods armies; and are by him appointed to incampe and to pitch their tents about his Saints: as the Psalmist speaketh.
Who Are properly called the host of heaven, and in Job God's armies; and Are by him appointed to encamp and to pitch their tents about his Saints: as the Psalmist speaks.
and these haue a leader and commander whose conduct they follow, whose name in Hebrew is Abaddon, & in Greeke NONLATINALPHABET, that is, a destroier, these are mightier then the Worthies of David so much famoused and commēded, for one of them in one night space slewe an hundred fowrescore and five thousands in Sennacharibs host.
and these have a leader and commander whose conduct they follow, whose name in Hebrew is Abaddon, & in Greek, that is, a destroyed, these Are Mightier then the Worthies of David so much famoused and commended, for one of them in one night Molle slew an hundred fowrescore and five thousands in Sennacherib's host.
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and God seemeth to bragge of them in the 2. of Ioell, calling thē his great best. Against those seaven mighty nations the inhabitants of Canaan, God sent an armie of Hornets to destroe them. Against the house of David.
and God seems to brag of them in the 2. of Joel, calling them his great best. Against those seaven mighty Nations the inhabitants of Canaan, God sent an army of Hornets to destroe them. Against the house of David.
but by these are properlye vnderstood the armies of the Aegyptians, and the Assyrians. Nay a man findeth an host of enemies amongst them of his owne house, as our Saviour speaketh in another sence;
but by these Are properly understood the armies of the egyptians, and the Assyrians. Nay a man finds an host of enemies among them of his own house, as our Saviour speaks in Another sense;
for evē in this house of clare which we carrie about with vs, & in this body of ours, the very humours yeelde matter and occasion of sundry strange and incurable diseases,
for even in this house of clare which we carry about with us, & in this body of ours, the very humours yield matter and occasion of sundry strange and incurable diseases,
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as punishments for our offences, for since the time that man first fell awaye from God his Creator by sinful transgression, Maecies & nova febrium terris incubuit cohors;
as punishments for our offences, for since the time that man First fell away from God his Creator by sinful Transgression, Maecies & nova febrium terris incubuit Cohors;
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and soares, & other maladies, which the Prophet vers. 5. calleth the stripes of Gods rod, vibîces meae computruerunt, and in this place hee calleth them the stroke of Gods sharpe & woūning arrowes, Sagettae tuae in me descenderunt, Thine arrowes, ô God, sticke fast in mee.
and soars, & other maladies, which the Prophet vers. 5. calls the stripes of God's rod, vibîces meae computruerunt, and in this place he calls them the stroke of God's sharp & wounning arrows, Sagettae tuae in me descenderunt, Thine arrows, o God, stick fast in me.
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The Metaphore of a sword, a bowe, and arrowes, attributed to God, seemeth to be borrowed from the custome of the Easterne and Southerne nations, whose armour in battaile were the bow to wound a farre off,
The Metaphor of a sword, a bow, and arrows, attributed to God, seems to be borrowed from the custom of the Eastern and Southern Nations, whose armour in battle were the bow to wound a Far off,
First, the Prophet and the Preacher who by denouncing Gods iudgments against sinne, laboureth & indeavoureth to make a breach into the consciences of vngodly men, hee is one of Gods arrowes.
First, the Prophet and the Preacher who by denouncing God's Judgments against sin, Laboureth & indeavoureth to make a breach into the Consciences of ungodly men, he is one of God's arrows.
Such a one was Moses; and such a one was Saint Peter, at whose preaching it is said yt the hearers NONLATINALPHABET were pricked in heart. according whervnto ye Prophet Esay saith of himself, that God had made him a chosen shafte,
Such a one was Moses; and such a one was Saint Peter, At whose preaching it is said that the hearers were pricked in heart. according whereunto you Prophet Isaiah Says of himself, that God had made him a chosen shaft,
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Some read, posuit me sagittā mūdā, a cleane, a smooth & a bright arrow, to teach vs, that a Minister in his iudgment and Opinions, should indeavour to be free from errour and falshood,
some read, He placed me sagittan mundane, a clean, a smooth & a bright arrow, to teach us, that a Minister in his judgement and Opinions, should endeavour to be free from error and falsehood,
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whence it is, that Iob calleth the wicked, Gods archers. There is a generation, saith Ieremie, who bende their tongues like bowes, and these are they, of whome the Psalmist saith, that they shoote out their arrowes,
whence it is, that Job calls the wicked, God's archers. There is a generation, Says Ieremie, who bend their tongues like bows, and these Are they, of whom the Psalmist Says, that they shoot out their arrows,
Which Origen thus expoūdeth, that their Quiver, is the heart, their arrowes are the Counsels and intentions of the heart, their bowes, are their tongues & lippes;
Which Origen thus expoundeth, that their Quiver, is the heart, their arrows Are the Counsels and intentions of the heart, their bows, Are their tongues & lips;
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but his bowe abode strong, & the hāds of his armes were strēgthened by the mighty God of Iacob, which Chrysostome vnderstandeth of his brethrens conspiracy against him,
but his bow Abided strong, & the hands of his arms were strengthened by the mighty God of Iacob, which Chrysostom understandeth of his Brothers' Conspiracy against him,
Thirdly the Devill and those whom he retaineth in vassaladge to his service, they are Gods rod, his sworde, and his arrowe. Thus Ashur or Nebuchadnezzar, is called the rod of Gods wrath, and his hammer, as Tamberlan and Totilas called thēselues Flagella Dei Gods scourges.
Thirdly the devil and those whom he retaineth in vassaladge to his service, they Are God's rod, his sword, and his arrow. Thus Ashur or Nebuchadnezzar, is called the rod of God's wrath, and his hammer, as Tamberlan and Totilas called themselves Flagella Dei God's scourges.
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and lightning, which Psal. 18.14. and Psal. 144.6. are called Gods arrowes) and by giving their lives over to the pestilence, which in this place is called Gods arrowe; it is expresly said Psal. 78. that he sent evill Angels amongst thē.
and lightning, which Psalm 18.14. and Psalm 144.6. Are called God's arrows) and by giving their lives over to the pestilence, which in this place is called God's arrow; it is expressly said Psalm 78. that he sent evil Angels among them.
And herevnto agreeth Saint Ambrose; Cum Diabolus vulnerat, Psal. 78.49. Ambros. in hunc lo cū: Domini sunt sagittae, qui vulnerandi potestatem dedit;
And hereunto agreeth Saint Ambrose; Cum Diabolus vulnerable, Psalm 78.49. Ambos in hunc lo cū: Domini sunt Sagittarius, qui vulnerandi potestatem dedit;
& missâ Parthi post terga sagittâ, Hee was a leader and commaunder suddeine in his expedition, hee Marched furiously like Iehu, and swifte as a Parthian arrowe.
& missâ Parthi post terga sagittâ, He was a leader and commander sudden in his expedition, he Marched furiously like Iehu, and swift as a Parthian arrow.
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Thunder and lightening, are called GODS arrowes; with these arrowes GOD scattered and discomfited the Philistims, at the praier and petitiō of Samuel. Out of his bow in the clowd, he shot against the old world, raine and waters, that all flesh perished that moved vpon the earth.
Thunder and lightning, Are called GOD'S arrows; with these arrows GOD scattered and discomfited the philistines, At the prayer and petition of Samuel. Out of his bow in the cloud, he shot against the old world, rain and waters, that all Flesh perished that moved upon the earth.
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Al these arrowes he shooteth, and yet his quiver is not emptyed, nor spent, I haue yet other arrowes to speak of Zosimus telleth vs, that in that battaile that was fought betweene Constantius & Magnentius neere vnto the city Mursa, there was one Menelaus Colonell of the band of the Armenian archers, in Constantius his army, a bow-man so skilful and cunning, that he could, NONLATINALPHABET, at one loose, shoote of three arrowes at once, not as against one man,
All these arrows he shoots, and yet his quiver is not emptied, nor spent, I have yet other arrows to speak of Zosimus Telleth us, that in that battle that was fought between Constantius & Magnentius near unto the City Mursa, there was one Menelaus Colonel of the band of the Armenian archers, in Constantius his army, a bowman so skilful and cunning, that he could,, At one lose, shoot of three arrows At once, not as against one man,
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but he woulde be sure NONLATINALPHABET, to stick his shaftes, in three men at once. Almighty God, when beeing provoked to anger, hee commeth forth to battaile against sinfull men;
but he would be sure, to stick his shafts, in three men At once. Almighty God, when being provoked to anger, he comes forth to battle against sinful men;
he draweth out of his quiver his three arrowes, which are his deadly weapons; like Philoctetes arrows, in Sophocles; NONLATINALPHABET, the messengers and fore-runners of death, Et habent sunt arundine plumbum;
he draws out of his quiver his three arrows, which Are his deadly weapons; like Philoctetes arrows, in Sophocles;, the messengers and forerunners of death, Et habent sunt Arundin plumbum;
Iuliā, as Sozomen reporteth, being woūded to death by a Persiā arrow, intellexit, saith mine Authour, he knew it to be Gods arrow, & therfore receiuing the bloud that gushed out of his wound, into the palme of his hād;
Iuliā, as Sozomen Reporteth, being wounded to death by a Persian arrow, intellexit, Says mine Author, he knew it to be God's arrow, & Therefore receiving the blood that gushed out of his wound, into the palm of his hand;
Musculus saith, yt he doth not well cōceaue ye reason, why ye Prophet should cal his Vlcers Gods arrowes, vnlesse it bee because that the body being suddenly stroken with them, they kill a man downe right,
Musculus Says, that he does not well conceive you reason, why you Prophet should call his Ulcers God's arrows, unless it be Because that the body being suddenly stroken with them, they kill a man down right,
I suppose it to bee an Hebrewe phrase, by which they call such blaines and soares, Arrowes; because that the impostume, the rupture & abscession (as Physitions cal it) which they cause in the body, maketh the flesh and skinne to goe a sunder, as in Hebrew •n arrow is so called,
I suppose it to be an Hebrew phrase, by which they call such blains and soars, Arrows; Because that the impostume, the rupture & abscession (as Physicians call it) which they cause in the body, makes the Flesh and skin to go a sunder, as in Hebrew •n arrow is so called,
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The tumour and swelling inflamation, called Erysipelas, or Saint Anthonies fier, is by Selneccerus (belike out of the propriety of his country languadge) called Spina a thorne,
The tumour and swelling inflammation, called Erysipelas, or Saint Anthoneis fire, is by Selneccer (belike out of the propriety of his country languadge) called Spina a thorn,
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Plinie writing to Caninius Rufus, of the death of Silius Italicus, telleth him that he had a boile or a naile risen in his body, wt put him to ye extremity of paine, that he, to rid himself out of the tormēt, pined, and starved himselfe to death. But to omitte the phrase;
Pliny writing to Caninius Rufus, of the death of Silius Italicus, Telleth him that he had a boil or a nail risen in his body, with put him to you extremity of pain, that he, to rid himself out of the torment, pined, and starved himself to death. But to omit the phrase;
First, it flieth very swiftly; whēce as one pretely noteth, the Italians from their word Frezza, which signifieth an arrow haue formed the verve Affrezzolare, which signifieth to make hast about any matter;
First, it flies very swiftly; whence as one prettily notes, the Italians from their word Frezza, which signifies an arrow have formed the verve Affrezzolare, which signifies to make haste about any matter;
So the Pestilence which is GOD arrowe, it is called by the Psalmist, Sagitta volans, a flying arrovv, this arrowe in three daies space, flew throughout all the coastes of the lande of Israel, from Dan to Beersheba, and slewe of the people 70000.
So the Pestilence which is GOD arrow, it is called by the Psalmist, Sagitta volans, a flying arrow, this arrow in three days Molle, flew throughout all the coasts of the land of Israel, from Dan to Beersheba, and slew of the people 70000.
In like manner this arrowe of God, the arrowe of Pestilence, it is called terror nocturnus, ambulans in tenebris, it stealeth vpon men oftentimes suddenly in the night, in their most private and secrete bed-chambers,
In like manner this arrow of God, the arrow of Pestilence, it is called terror Nocturnus, Ambulans in tenebris, it steals upon men oftentimes suddenly in the night, in their most private and secret bedchambers,
Thirdly, an Arrowe reacheth a marke that is farre off, as Hercules tolde Nessus when hee ranne awaie with his Deianira, that although hee coulde not come to him,
Thirdly, an Arrow reaches a mark that is Far off, as Hercules told Nessus when he ran away with his Deianira, that although he could not come to him,
In like manner the Arrowe of the Pestilence it is called a walking arrowe, it roveth dp and downe to markes farre and neere, from city to villadge, to the great terror of men. Qui longè abest peste morietur;
In like manner the Arrow of the Pestilence it is called a walking arrow, it roveth dp and down to marks Far and near, from City to villadge, to the great terror of men. Qui long abest pest morietur;
Eusebius sheweth, how many, who had made shifte to escape the arrovve of Famine, coulde not keepe themselves out of the reach of this Arrowe, but that they died of the Plague.
Eusebius shows, how many, who had made shift to escape the arrow of Famine, could not keep themselves out of the reach of this Arrow, but that they died of the Plague.
The Indian archers shott arrowes of two cubitts of length, with such strength, that as one writeth, non clypeus non thorax summae firmitudinis, neither target nor corsset of armour of proofe, were able to resist the stroke of them.
The Indian archers shot arrows of two cubitts of length, with such strength, that as one Writeth, non clypeus non thorax Summae firmitudinis, neither target nor corsset of armour of proof, were able to resist the stroke of them.
for as Seneca saieth, Adversus pestilentiam nihil prodest firmitas corporis &c. it little availeth a man against the plague, to be of a strong constitution of body,
for as Senecca Saith, Adversus pestilentiam nihil profits firmitas corporis etc. it little availeth a man against the plague, to be of a strong constitution of body,
Possevinus telleth vs that at what time hee was Embassadour for the Pope in Moscovia, the plague wt had scarce ever bin heard of before in that country, ob intēsissima frigora, by reason of the extreame cold;
Possevinus Telleth us that At what time he was Ambassador for the Pope in Muscovy, the plague with had scarce ever been herd of before in that country, ob intēsissima frigora, by reason of the extreme cold;
the one could cast millett seede through the eie of a needle, without missing the king wondring at his vanity, rather then admiring any excellencie, rewarded him, eius leguminis modio, with a bushell of the same pulse, to finde him plaie,
the one could cast millett seed through the eye of a needle, without missing the King wondering At his vanity, rather then admiring any excellency, rewarded him, eius leguminis modio, with a bushel of the same pulse, to find him play,
In the 20. of Iudges it is saide, that of the childrē of Beniamin there were 7. hūdred chosen men, that could slinge stones at an haires bredth and not faile.
In the 20. of Judges it is said, that of the children of Benjamin there were 7. hūdred chosen men, that could sling stones At an hairs breadth and not fail.
They are more certaine and sure then the Arrowe of Cephalus, of which the Poet saith Consequitur quodcun { que } petit, it hitte whatsoeuer it was aymed at;
They Are more certain and sure then the Arrow of Cephalus, of which the Poet Says Consequitur quodcun { que } petit, it hit whatsoever it was aimed At;
They are more Fortunate then Hercules his bowe and arrowes, which as hee telleth Philoctetes in Seneca; Non fallet vnquam dexteram hic arcus tuam librare telum didicit & certam dare-fugam sagittis:
They Are more Fortunate then Hercules his bow and arrows, which as he Telleth Philoctetes in Senecca; Non fallet vnquam Dexteram hic arcus tuam librare telum Didicat & certam dare-fugam sagittis:
First, he saith thine arrowes ô God, have light vpon mee, or as another Translation readeth, sticke fast in me. God is slowe to wrath and slow to punish;
First, he Says thine arrows o God, have Light upon me, or as Another translation readeth, stick fast in me. God is slow to wrath and slow to Punish;
And against the wicked GOD threatneth and speaketh thus in the 32. of Deuteronomie; I will spend plagues vpon them, I will bestow mine arrowes vpon them;
And against the wicked GOD threatens and speaks thus in the 32. of Deuteronomy; I will spend plagues upon them, I will bestow mine arrows upon them;
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it is not then Apollos arrowe, as Homer affirmeth, when describing the Plague that destroied in the Graecian armie, hee saith NONLATINALPHABET, for 9. daies togither, NONLATINALPHABET.
it is not then Apollos arrow, as Homer Affirmeth, when describing the Plague that destroyed in the Grecian army, he Says, for 9. days together,.
& therefore vaine is it for vs to seeke for helpe from any other, and consequently foolish & superstitious are those praiers, which the Papists make to their Saints, whither it be to our Lady, as in the Masse appointed for the plague.
& Therefore vain is it for us to seek for help from any other, and consequently foolish & superstitious Are those Prayers, which the Papists make to their Saints, whither it be to our Lady, as in the Mass appointed for the plague.
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These are their shamelesse and impious blasphemies, which I finde also published for the vse of the vulgar & common people, in a litle Manuall of Spanish praiers.
These Are their shameless and impious Blasphemies, which I find also published for the use of the Vulgar & Common people, in a little Manual of Spanish Prayers.
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but oftētimes also by the same disgracefull and dishonorable meanes, that other men do, that as misfortune slayeth the vngodly, as the Psalmist speaketh,
but oftentimes also by the same disgraceful and dishonourable means, that other men do, that as misfortune slays the ungodly, as the Psalmist speaks,
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how God made this good king David a But to shoot his arrows against and holy Iob likewise complaineth, that God had set him as a marke to shoote at, that his arrowes were in him, the venome whereof drunke vp his spirites;
how God made this good King David a But to shoot his arrows against and holy Job likewise Complaineth, that God had Set him as a mark to shoot At, that his arrows were in him, the venom whereof drunk up his spirits;
and Ieremy yet more plainely, saith of God, He hath bent his bowe and made me a marke for the arrow, he hath caused the arrowes of his quiver to enter into my reines.
and Ieremy yet more plainly, Says of God, He hath bent his bow and made me a mark for the arrow, he hath caused the arrows of his quiver to enter into my reins.
and through overbolde presumption, audaciously thrust our selues into places and companies of dangerous infection; and so become homicides and wilfull murtherers of our selues:
and through overbold presumption, audaciously thrust our selves into places and companies of dangerous infection; and so become homicides and wilful murderers of our selves:
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I know that Musculus vpon this place, from this Metaphore of an arrow heere vsed, seemeth thus to argue that the vse of an Arrowe, is not to bee flurted out at randon,
I know that Musculus upon this place, from this Metaphor of an arrow Here used, seems thus to argue that the use of an Arrow, is not to be flirted out At random,
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I knowe that the Generall is true, that neither the sworde in battaile, nor this Arrowe of the Pestilence, doeth kill any but those that are appointed thereunto:
I know that the General is true, that neither the sword in battle, nor this Arrow of the Pestilence, doth kill any but those that Are appointed thereunto:
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But whether a man may thereupon inferre, that it is not lawfull at all to flie from the one nor the other, it seemeth in Diuinity an harsh sequell and Argument;
But whither a man may thereupon infer, that it is not lawful At all to fly from the one nor the other, it seems in Divinity an harsh sequel and Argument;
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And certaine it is, and woe-full experience teacheth that to bee too true, which the Poet hath, Quo propior quis { que } est, servit { que } fideliùs aegro, In partem laethi citiùs venit.
And certain it is, and woeful experience Teaches that to be too true, which the Poet hath, Quo propior quis { que } est, Servit { que } fideliùs aegro, In partem laethi citiùs venit.
By how much ye neerer mē come about infected persons, by so much ye sooner they come by their own deaths I know that there is a time to be borne, & a time to die & as Iob saith, mans daies are determined, the nomber of his moneths are with God, who hath set him his boūds that he cannot passe.
By how much the nearer men come about infected Persons, by so much the sooner they come by their own death's I know that there is a time to be born, & a time to die & as Job Says, men days Are determined, the number of his months Are with God, who hath Set him his bounds that he cannot pass.
others impute it to chance & fortune, the scriptures referre it to Almighty God apud quē sunt vitae & mortis nostrae momenta posita, who hath skored vp the minutes & moments of our life & death,
Others impute it to chance & fortune, the Scriptures refer it to Almighty God apud quē sunt vitae & mortis Nostrae momenta Posita, who hath skored up the minutes & moments of our life & death,
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the bow maketh a shew of hurting but it doth not hurt, it is ye arrow that woūdeth But now God seemeth for our sins to haue taken downe his bow againe;
the bow makes a show of hurting but it does not hurt, it is the arrow that wounds But now God seems for our Sins to have taken down his bow again;
And hee hath shot his arrowes against our whole land, wt to vse the Prophets words, lay before him like the Garden of Eden, but hee hath left it wast and desolate where hee hath gone, like a wildernesse. The Queene city of our land,
And he hath shot his arrows against our Whole land, with to use the prophets words, lay before him like the Garden of Eden, but he hath left it wast and desolate where he hath gone, like a Wilderness. The Queen City of our land,
and the glory of the kingdome, which to speake with the Prophet Zephanie, as shee dwelt carelesse; and sate attired in fine scarlet, so had shee her sinnes also red as scarlet; and therefore God hath made her an ensample of his wrath, to her sister cities of the land,
and the glory of the Kingdom, which to speak with the Prophet Zephaniah, as she dwelled careless; and sat attired in fine scarlet, so had she her Sins also read as scarlet; and Therefore God hath made her an ensample of his wrath, to her sister cities of the land,
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What remained? but that we should betake our selus to Davids preseruatiues against the Plague, Praiers & Teares. The Persian bow-men, are by all Historians commended for excellent archers,
What remained? but that we should betake our selves to Davids preservatives against the Plague, Prayers & Tears. The Persian bowmen, Are by all Historians commended for excellent archers,
so Praier is the true Dyctamnum, that plucketh out his arrowes when they sticke fast in vs. These are the Sacrifices with which God is wel pleased and pacified;
so Prayer is the true Dyctamnum, that plucketh out his arrows when they stick fast in us These Are the Sacrifices with which God is well pleased and pacified;
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& his arrowes which yet sticke fast in the flancks of many of our distressed brethren, may be plucked out, through Iesus Christ our Lord, to whom with the Father and the holy Ghost, three persons and one euer liuing God, be all honour and glory, worlde without ende, Amen. FINIS.
& his arrows which yet stick fast in the flanks of many of our distressed brothers, may be plucked out, through Iesus christ our Lord, to whom with the Father and the holy Ghost, three Persons and one ever living God, be all honour and glory, world without end, Amen. FINIS.
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