Dauids strait A sermon preached at Pauls-Crosse, Iuly 8. 1621. By Samuel Buggs Bachelor of Diuinitie, sometime Fellow of Sidney-Sussex Colledge in Cambridge: and now minister of the word of God in Couentrie.
THere is a two-fold euill whereunto all the sonnes of Adam are subiect as long as they liue in these houses of Clay, malum culpae, and malum poenae, an euill of sin, and an euill of punishment;
THere is a twofold evil whereunto all the Sons of Adam Are Subject as long as they live in these houses of Clay, malum Culpae, and malum Poenae, an evil of since, and an evil of punishment;
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Semblable whereunto the whole duty of man, is comprised in these two words, NONLATINALPHABET, a patient bearing of the euill of affliction, and a conscionable forbearing the euill of sinne.
Semblable whereunto the Whole duty of man, is comprised in these two words,, a patient bearing of the evil of affliction, and a conscionable forbearing the evil of sin.
In this actiue and passiue life (as all other Saints and Seruants of God) so Dauid a man after his owne heart was much exercised, wherein hee so carried himselfe, that much praise and renown did accrew both to his worthy person, and holy profession.
In this active and passive life (as all other Saints and Servants of God) so David a man After his own heart was much exercised, wherein he so carried himself, that much praise and renown did accrue both to his worthy person, and holy profession.
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In the passiue part of his life, Qui hominum patientior, aut qui tolerantior? Meeke as a Doue in persecution, mild as a Lambe in prosecution of his hate-worthy enemies;
In the passive part of his life, Qui hominum patientior, Or qui tolerantior? Meek as a Dove in persecution, mild as a Lamb in prosecution of his hate-worthy enemies;
And now againe is mentioned (to make vp his sinnes a number,) a second sinne of numbring the people, from which sinne because by disswasion he would not be hindred, wrath was gone out from God,
And now again is mentioned (to make up his Sins a number,) a second sin of numbering the people, from which sin Because by dissuasion he would not be hindered, wrath was gone out from God,
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By these fearfull punishments as by thunder, Dauid being awaked from his security, and from the wine of selfe-conceipt, wherewith Satan had before intoxicated him, hearing this terrible embassage opens his eyes,
By these fearful punishments as by thunder, David being awaked from his security, and from the wine of self-conceit, wherewith Satan had before intoxicated him, hearing this terrible Embassy Opens his eyes,
yet haue I discouered flowing thereout as from Eden, foure seuerall streames; wherein a Christian may wash like Naaman, and bee cleansed; or like the blind man,
yet have I discovered flowing thereout as from Eden, foure several streams; wherein a Christian may wash like Naaman, and be cleansed; or like the blind man,
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The first is for admonition: the second for instruction: the third for imitation: the fourth for consolation: Euery of them being compounded by your Christian wisedome,
The First is for admonition: the second for instruction: the third for imitation: the fourth for consolation: Every of them being compounded by your Christian Wisdom,
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This text is then a fit place for a Preacher of Repentance, for here is much water, wherein if I shall wade but shallow, it is not that I feare to wet my feet, (for to doe any good I am yours as you are Christs,) but I haue iust cause to feare that either some stormes of your molested patience,
This text is then a fit place for a Preacher of Repentance, for Here is much water, wherein if I shall wade but shallow, it is not that I Fear to wet my feet, (for to do any good I am yours as you Are Christ,) but I have just cause to Fear that either Some storms of your molested patience,
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and did therefore father many particular passages vpon fatall necessity. But Aristotle and the rest which followed Etiam comite ratione, did soundly confute and worthily explode this their error,
and did Therefore father many particular passages upon fatal necessity. But Aristotle and the rest which followed Etiam comite ratione, did soundly confute and worthily explode this their error,
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as finding a necessity of the dependance of all effects vpon some certaine causes, which yet they being but flesh and blood, discerned onely to be naturall.
as finding a necessity of the dependence of all effects upon Some certain Causes, which yet they being but Flesh and blood, discerned only to be natural.
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though a farre off, a supreme power guiding and ruling all particular occurrences whatsoeuer, to the fall of a sparrow from the house, or a haire from our heads, which as it hath an interest in all things,
though a Far off, a supreme power guiding and ruling all particular occurrences whatsoever, to the fallen of a sparrow from the house, or a hair from our Heads, which as it hath an Interest in all things,
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For warre, I know it is oftentimes the cursed issue of boundlesse ambition, as it was in Alexander. Vnus Pellaeo iuueni non sufficit orbis Aestuat infaelix angusto limite mundi.
For war, I know it is oftentimes the cursed issue of boundless ambition, as it was in Alexander. Vnus Pelleaeus iuueni non sufficit Orbis Aestuat infaelix angusto limit mundi.
Or else this fire may bee begotten by collision of slint and steele, as in Simeon and Leuy to reuenge the rape of Dinah; or as in Saul who smote the Amalekites for a former iniurie proffered to the wandring Israelites. But at this time there was no warre in hand,
Or Else this fire may be begotten by collision of slint and steel, as in Simeon and Levy to revenge the rape of Dinah; or as in Saul who smote the Amalekites for a former injury proffered to the wandering Israelites. But At this time there was no war in hand,
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or if there had, the arme of Israel and his bow was so strong, that had Almighty God stood but as an indifferent spectator, the glory could not in all probability haue departed from Israel.
or if there had, the arm of Israel and his bow was so strong, that had Almighty God stood but as an indifferent spectator, the glory could not in all probability have departed from Israel.
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For Famine, it may proceed from the supine negligence of a people who had rather begge then labour, yea, almost sterue then labour, and so liue idlely, quasi per se daret omnia tellus:
For Famine, it may proceed from the supine negligence of a people who had rather beg then labour, yea, almost starve then labour, and so live idly, quasi per se dart omnia tellus:
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or else when some shall labour, and others eate the labours of their hands. When Gideons wheat without hiding shall feed Midian, or the Chaldaeans and Sabaeans spoile Iob of his Cattell and prouision.
or Else when Some shall labour, and Others eat the labours of their hands. When Gideons wheat without hiding shall feed Midian, or the Chaldaeans and Sabaeans spoil Job of his Cattle and provision.
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Or by the horrible gluttony, drunkennesse, and excesse of the time by prodigious & prodigall vsage of the good creatures of God, as it came to passe in the daies of Claudius Caesar, of whom Xiphiline reports that he was wont indulgere cōuiuiis effusissimè. But there was now no Famine, that for the Gibeonites being staied by attonement,
Or by the horrible gluttony, Drunkenness, and excess of the time by prodigious & prodigal usage of the good creatures of God, as it Come to pass in the days of Claudius Caesar, of whom Xiphiline reports that he was wont indulgere cōuiuiis effusissimè. But there was now no Famine, that for the Gibeonites being stayed by atonement,
as appeares, Cap. 2 1. The land now gaue her increase, and abounding (as it did) with milke and honey, might bee a sufficient Cornucopia to relieue all the families of Israel. So that neither nature on the one side,
as appears, Cap. 2 1. The land now gave her increase, and abounding (as it did) with milk and honey, might be a sufficient Cornucopia to relieve all the families of Israel. So that neither nature on the one side,
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This makes the measure of Dauids sorrow before pressed downe, now to runne ouer when he apprehends not onely the Starres of heauen to fight against him, as they did against Sisera, but euen the Lord of heauen with his owne hand and stretched out arme: Hee whose valour whilome laughed at the sterne visage of Goliah, feare and trembling is now come vpon him,
This makes the measure of David sorrow before pressed down, now to run over when he apprehends not only the Stars of heaven to fight against him, as they did against Sisera, but even the Lord of heaven with his own hand and stretched out arm: He whose valour whilom laughed At the stern visage of Goliath, Fear and trembling is now come upon him,
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with an enemie hee might fight or from him flee, but now seeing it is God with whom he cannot fight, from whom he cannot flee. Now he is in a great strait.
with an enemy he might fight or from him flee, but now seeing it is God with whom he cannot fight, from whom he cannot flee. Now he is in a great strait.
But if the question be made in this particular, it shall fully appeare that God sought no quarrell against Dauid, nor sought occasion to deuoure or wast the sheepe of his pasture. Why was Israel discomfitted at Ai? was there not an execrable thing amongst them? Why did both wind and water conspire the wracke of Ionah? was not he profugus, a runaway from God? Pone poenam supponis culpam. For surely the mercy of God being so great in pardoning sinne when it is committed, may fully perswade vs that he will neuer punish till it be committed. Propter me haec tempestas, saith Ionah: Propter me haec pestis, may Dauid say;
But if the question be made in this particular, it shall Fully appear that God sought no quarrel against David, nor sought occasion to devour or wast the sheep of his pasture. Why was Israel discomfited At Ai? was there not an execrable thing among them? Why did both wind and water conspire the wrack of Jonah? was not he profugus, a runaway from God? Pone poenam supponis Fault. For surely the mercy of God being so great in pardoning sin when it is committed, may Fully persuade us that he will never Punish till it be committed. Propter me haec Tempestas, Says Jonah: Propter me haec pestis, may David say;
Non tellus cymbam tellurem cymba reliquit, For as Adam had not beene mortall, had he not beene sinfull, no more should his posterity euer smart but by the sore of sinne. When sinne is finished if we haue not occasion to glorifie Gods mercy in pardoning vs we shall be compelled to acknowledge his iustice in punishing vs. Hence obserue, that preuious sinne is alwaies the cause of subsequent misery, yea, it is proprium, omni, soli (though not semper ) to haue sinne the prodromus, the fore-runner of iudgement, and the onely prologue to the said Tragedy of one man,
Non tellus cymbam tellurem Cymba reliquit, For as Adam had not been Mortal, had he not been sinful, no more should his posterity ever smart but by the soar of sin. When sin is finished if we have not occasion to Glorify God's mercy in pardoning us we shall be compelled to acknowledge his Justice in punishing us Hence observe, that previous sin is always the cause of subsequent misery, yea, it is proprium, omni, soli (though not semper) to have sin the prodromus, the forerunner of judgement, and the only prologue to the said Tragedy of one man,
Had Ierusalem seene the day of their visitation, it had not seene the day of desolation. Had not Dauid committed some great sinne hee had neuer beene in this great strait.
Had Ierusalem seen the day of their Visitation, it had not seen the day of desolation. Had not David committed Some great sin he had never been in this great strait.
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When Pilate heard the people cry out to haue Christ crucified, hee asketh in the audience of them all, What euill hath he done? So reason and equity may heere demand in Dauids behalfe, Quid mali admisit? Why will God thus vexe and perplexe at the heart a man after his owne heart: the Text answers hereunto, verse 1. Dauid had numbred the people.
When Pilate herd the people cry out to have christ Crucified, he asks in the audience of them all, What evil hath he done? So reason and equity may Here demand in David behalf, Quid mali admisit? Why will God thus vex and perplex At the heart a man After his own heart: the Text answers hereunto, verse 1. David had numbered the people.
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and the age amongst them was from 17. to 46. and in dangerous times till 50. and our Sauiour Christ commendeth a wise King who will forecast whether he be able to meet his enemy or not.
and the age among them was from 17. to 46. and in dangerous times till 50. and our Saviour christ commends a wise King who will forecast whither he be able to meet his enemy or not.
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Beside, they were numbred by Moses, Exod. 38. and againe, Numb. 1. why might not then an action repeated by Moses, and daily practised by other Princes be as lawfull for Dauid.
Beside, they were numbered by Moses, Exod 38. and again, Numb. 1. why might not then an actium repeated by Moses, and daily practised by other Princes be as lawful for David.
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Shall Dauid fight Gods battailes, and not know the strength of his army? or goe in and out before a people, and not know the number of them? and thus the verdict of flesh and blood returnes ignoramus, We find no fault at all in this man.
Shall David fight God's battles, and not know the strength of his army? or go in and out before a people, and not know the number of them? and thus the verdict of Flesh and blood returns ignoramus, We find no fault At all in this man.
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But stay a while fond opinion, and take this in charge, That a thing lawfull, nay, good in it selfe, may in the manner or end of doing, become vnlawfull, and so a sinne: For Omne quod non licet est peccatum.
But stay a while found opinion, and take this in charge, That a thing lawful, nay, good in it self, may in the manner or end of doing, become unlawful, and so a sin: For Omne quod non licet est peccatum.
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Are things so good so soone turned bad? How then are NONLATINALPHABET, things of themselues neyther good nor bad? Fasting is good if it be done to tame the flesh, and bring it in subiection: but if NONLATINALPHABET bee admixed, to be seene of men it is hypocrisie. If a man out of the weaknesse of his iudgement, shall refuse a ceremony or gesture,
are things so good so soon turned bad? How then Are, things of themselves neither good nor bad? Fasting is good if it be done to tame the Flesh, and bring it in subjection: but if be admixed, to be seen of men it is hypocrisy. If a man out of the weakness of his judgement, shall refuse a ceremony or gesture,
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but if any stiffe-necked or stiffe-hammed Schismaticke shall doe it, out of opposition to the order and discipline of the Church, his holy singularity is no better then stubbornnes and deep hypocrisie: Herein then Dauid failed.
but if any Stiffnecked or stiffe-hammed Schismatic shall do it, out of opposition to the order and discipline of the Church, his holy singularity is no better then stubbornness and deep hypocrisy: Herein then David failed.
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Thirdly, it sauoured of pride to glory in the number of the people, which three circumstances being weighed in the ballance of the Sanctuary, proued in Gods estimation, and Dauids owne confession, verse 10. a sinne, a wickednesse, an exceeding folly:
Thirdly, it savoured of pride to glory in the number of the people, which three Circumstances being weighed in the balance of the Sanctuary, proved in God's estimation, and David own Confessi, verse 10. a sin, a wickedness, an exceeding folly:
it came not vniustly, but for sinne, and this sinne by name was, numbring of the people. Now the manner of Dauids falling into this strait, stands like a pillar of Salt for our remembrance and instruction, and he that runneth may plainly reade this for his obseruation.
it Come not unjustly, but for sin, and this sin by name was, numbering of the people. Now the manner of David falling into this strait, Stands like a pillar of Salt for our remembrance and instruction, and he that Runneth may plainly read this for his observation.
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For Dauids part, were not his heart so candide as to confesse the truth, we may deale with him, obsignatis tabulis, namely Gods faithfull Register, the holy Scripture, which doth charge and challenge him of a former,
For David part, were not his heart so candide as to confess the truth, we may deal with him, obsignatis Tables, namely God's faithful Register, the holy Scripture, which does charge and challenge him of a former,
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But what need we any further witnesse, seeing we haue heard of his owne mouth in that poenitentiary Psal. 51. wherein he sheds many teares for shedding of onely this mans blood.
But what need we any further witness, seeing we have herd of his own Mouth in that penitentiary Psalm 51. wherein he sheds many tears for shedding of only this men blood.
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although I desire not to vncouer the shame of the Saints, yet fith all things are writen for our instruction, giue me leaue to shew some spots and moales which haue been no small blemish to their perfection.
although I desire not to uncover the shame of the Saints, yet fifth all things Are written for our instruction, give me leave to show Some spots and Moral which have been no small blemish to their perfection.
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To omit the ambition of Zebedees sonnes, the incredulity of Thomas, the doubting of the two Disciples, come wee to the Papists master-peece, their Dominicall letter of the Apostles;
To omit the ambition of Zebedee's Sons, the incredulity of Thomas, the doubting of the two Disciples, come we to the Papists masterpiece, their dominical Letter of the Apostles;
Peter is reproued for tempting his Master, Mat. 16.22. recorded for denying him, Mat. 26.70. and all the Disciples seeing their Master apprehended in the Garden, for feare forsooke him and fled, Mat. 26.56.
Peter is reproved for tempting his Master, Mathew 16.22. recorded for denying him, Mathew 26.70. and all the Disciples seeing their Master apprehended in the Garden, for Fear forsook him and fled, Mathew 26.56.
Nor was this Leprosie a new disease in the Apostles time, or like Ionahs goord, come vp in a night, but if wee shall vse the Historians optich glasse, we shall discouer a farre off as in a Landsceipe; Noah lye drunken in his Tent, and naked too, did not his good sonnes Sem and Iapheth couer him, Immersus aquâ vino mergitur: Neither did any lesse happen to Lot, whose righteous soule was vexed at the vncleane conuersation of the Sodomites; the onely man thought worthy to be pluckt out of the fire of Sodome; Intactus igne vrit libidine, and his drunkennesse committed a sinne, which (had there beene one righteous man in Sodome,) his soule would tremble to haue committed it.
Nor was this Leprosy a new disease in the Apostles time, or like Jonahs goord, come up in a night, but if we shall use the Historians optich glass, we shall discover a Far off as in a Landsceipe; Noah lie drunken in his Tent, and naked too, did not his good Sons Sem and Japheth cover him, Immersus aquâ vino mergitur: Neither did any less happen to Lot, whose righteous soul was vexed At the unclean Conversation of the Sodomites; the only man Thought worthy to be plucked out of the fire of Sodom; Intactus Ignite urit libidine, and his Drunkenness committed a sin, which (had there been one righteous man in Sodom,) his soul would tremble to have committed it.
To call the life or wisedome of Salomon in question in mee, it were but folly, and yet no more then he committed, who by the multitude of his Dalilahs suffered his heart to bee stolne away from God.
To call the life or Wisdom of Solomon in question in me, it were but folly, and yet no more then he committed, who by the multitude of his Delilahs suffered his heart to be stolen away from God.
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Tenorius Archbishop of Toledo, making question whether Salomon was saued or damned, caused his picture to be drawne in his Chappell halfe in heauen, and halfe in hell: this was about his state of glory. But should my rude pencill delineate him in the state of grace, I would both picture him and all the rest of Gods people, halfe in heauen,
Tenorius Archbishop of Toledo, making question whither Solomon was saved or damned, caused his picture to be drawn in his Chapel half in heaven, and half in hell: this was about his state of glory. But should my rude pencil delineate him in the state of grace, I would both picture him and all the rest of God's people, half in heaven,
but on earth by reason of that body of sinne and death which they carry about them, hauing the flesh pressing with continuall fight, and oppressing with often conquest.
but on earth by reason of that body of sin and death which they carry about them, having the Flesh pressing with continual fight, and oppressing with often conquest.
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When Nebuchadnezzar made choice of some of the children of the Captiuity to stand before him, he commanded to bring such as were of the Kings seed, and of the Princes, well fauoured, and without blemish.
When Nebuchadnezzar made choice of Some of the children of the Captivity to stand before him, he commanded to bring such as were of the Kings seed, and of the Princes, well favoured, and without blemish.
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God the King of heauen hath out of his meere mercy chosen out of Satans captiuity some to stand before him, they are of the Kings seed, and of the Princes, sonnes of God and brethren of Christ Iesus, faire they are and pleasant, the chiefe among ten thousand.
God the King of heaven hath out of his mere mercy chosen out of Satan captivity Some to stand before him, they Are of the Kings seed, and of the Princes, Sons of God and brothers of christ Iesus, fair they Are and pleasant, the chief among ten thousand.
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but euen that originall sinne and corruption, which NONLATINALPHABET and coeuterine with vs, pluckes vs by the heele as Iacob did Esau, and pinches them as the Angell did Iacob in the thigh, that they neuer claw off this halting so long as they liue in these houses of clay: I learned this lesson of Salomon, that God made man vpright, but he sought many inuentions.
but even that original sin and corruption, which and coeuterine with us, plucks us by the heel as Iacob did Esau, and pinches them as the Angel did Iacob in the thigh, that they never claw off this halting so long as they live in these houses of clay: I learned this Lesson of Solomon, that God made man upright, but he sought many Inventions.
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Now although by such enormities of the Saints there cannot but accrew dishonour to God, shame and scandall to their profession, and euill example to the infecting of others.
Now although by such enormities of the Saints there cannot but accrue dishonour to God, shame and scandal to their profession, and evil Exampl to the infecting of Others.
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Yet Almighty God who brought light out of darknesse, life out of death, can also bring good out of euill; and like a wise Architect can so dispose of euery peece, (except those for the fire) as to build a glorious Temple for the Holy Ghost.
Yet Almighty God who brought Light out of darkness, life out of death, can also bring good out of evil; and like a wise Architect can so dispose of every piece, (except those for the fire) as to built a glorious Temple for the Holy Ghost.
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The aduenturous Christian when he heares of the two Tables of Gods Commandements, thinkes he can carry them as easily as Sampson did the gates of Azzah, and say, Lord thou hast thine owne, all these haue I kept from my youth.
The adventurous Christian when he hears of the two Tables of God's commandments, thinks he can carry them as Easily as Sampson did the gates of Gaza, and say, Lord thou hast thine own, all these have I kept from my youth.
But finding at the length, like Sampson, that his strength is but as other mens, he is stricken as low as the Center, and shrinks to an Acome in his owne conceipt:
But finding At the length, like Sampson, that his strength is but as other men's, he is stricken as low as the Centre, and shrinks to an Acome in his own conceit:
The Swans of Thames and Po, beholding with a retorted neck their goodly feathers, thinke themselues, Rarae aues in terris, but when their blacke legs and feete are become the obiects of their sight,
The Swans of Thames and Po, beholding with a retorted neck their goodly Feathers, think themselves, Rare aves in terris, but when their black legs and feet Are become the objects of their sighed,
then they find that they are, nigris Cygnis simillimae: So when men behold their liues in what they are commendable, or tolerable, the Pharisee himselfe is not more proud then they;
then they find that they Are, nigris Cygnis simillimae: So when men behold their lives in what they Are commendable, or tolerable, the Pharisee himself is not more proud then they;
but when they looke into the glasse of the Law of God, then goes the hand to the breast, and the word from the mouth, O God be mercifull vnto me a sinner.
but when they look into the glass of the Law of God, then Goes the hand to the breast, and the word from the Mouth, Oh God be merciful unto me a sinner.
The liues of the best men that liue vpon earth, are like Nebuchadnezzars image, hauing feet of clay as well as a head of gold: Here then is Schola & scala coeli, a Schoole to teach a neare way, and a ladder to helpe vp the best way to heauen:
The lives of the best men that live upon earth, Are like Nebuchadnezar's image, having feet of clay as well as a head of gold: Here then is School & scala coeli, a School to teach a near Way, and a ladder to help up the best Way to heaven:
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Now Saint Peter may catch fish when the water is troubled, Dauid before by Sathan drawne beside himselfe, is now by Sin driuen out of him selfe, As much I conceiue of Peter, that his faint heart was now become an humble heart: and though Petrus was Petra, yet like the rocke in the wildernesse, he yeelded abundance of water, which makes me giue the more credence to Clemens Romanus affirming of him, that hee spent euery morning in weeping,
Now Saint Peter may catch Fish when the water is troubled, David before by Sathan drawn beside himself, is now by since driven out of him self, As much I conceive of Peter, that his faint heart was now become an humble heart: and though Peter was Petra, yet like the rock in the Wilderness, he yielded abundance of water, which makes me give the more credence to Clemens Romanus affirming of him, that he spent every morning in weeping,
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Oh that it may euer be seene, that if in the seruice of God, the Saints misse the first Lesson of integritie, they be sure to reade and learne the second Lesson of humility: Magis enim Deo placet humilitas ex malè factis, quàm superbia ex benè factis:
O that it may ever be seen, that if in the service of God, the Saints miss the First lesson of integrity, they be sure to read and Learn the second lesson of humility: Magis enim God placet humilitas ex malè factis, quàm superbia ex benè factis:
This falling of the Saints into sinne, though casuall and vnusuall, doth worke in them a cautelous and carefull carriage in the sequell of their liues:
This falling of the Saints into sin, though casual and unusual, does work in them a cautelous and careful carriage in the sequel of their lives:
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danger is the adequate obiect of feare and warinesse, and sinne being an auersion of the creature from the Creator, the dangerous and miserable effects thereof cannot but deterre and affright the once entangled soule from any relaps or recidiuation into the same.
danger is the adequate Object of Fear and wariness, and sin being an aversion of the creature from the Creator, the dangerous and miserable effects thereof cannot but deter and affright thee once entangled soul from any relapse or recidivation into the same.
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Ictus piscis sapit. The children of God, who by Sathans malice and ouerreaching policie, are brought into Sinne, and by Gods mercy brought out of it againe, do passe the remainder of their time,
Ictus Piscis sapit. The children of God, who by Satan's malice and overreaching policy, Are brought into Sin, and by God's mercy brought out of it again, do pass the remainder of their time,
and worke out their saluation in feare and trembling. The Turks now inhabiting in that (sometimes) citie of Ierusalem, hauing an old Prophecy, that the Citie shall be retaken at the same place where before it was assaulted and conquered, haue in and neare that place, immured all passage,
and work out their salvation in Fear and trembling. The Turks now inhabiting in that (sometime) City of Ierusalem, having an old Prophecy, that the city shall be retaken At the same place where before it was assaulted and conquered, have in and near that place, immured all passage,
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If he shall enter by our eares, which often prooue carelesse Centinels, by admitting and entertaining idle talke, filthy and corrupt communication, lying or slanderous reports, rather become like deafe men and heare not,
If he shall enter by our ears, which often prove careless Centinels, by admitting and entertaining idle talk, filthy and corrupt communication, lying or slanderous reports, rather become like deaf men and hear not,
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While thornes and weeds are suffered to couer the face of the sluggards garden they must needes be an hinderance to the increase and growth of either pleasant flower or profitable hearbe, but if thence transplanted, they are placed in the hedge, they serue to fence the garden that the beasts of the field annoy it not:
While thorns and weeds Are suffered to cover the face of the sluggards garden they must needs be an hindrance to the increase and growth of either pleasant flower or profitable herb, but if thence transplanted, they Are placed in the hedge, they serve to fence the garden that the beasts of the field annoy it not:
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as our Sauiour applies it in the Parable, wherein the thornes are said NONLATINALPHABET, Now if these thorny and soule-wounding sin be remoued from the heart and affection,
as our Saviour Applies it in the Parable, wherein the thorns Are said, Now if these thorny and soul-wounding since be removed from the heart and affection,
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Can we thinke but Dauid was now growne more cautelous, or that if he had againe his former freedome, that Satan should againe so haue inueigled him? Surely the bought wisedome of the Saints proues good,
Can we think but David was now grown more cautelous, or that if he had again his former freedom, that Satan should again so have inveigled him? Surely the bought Wisdom of the Saints Proves good,
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as by one to auoid many, by smaller to auoid greater, by the pinch of a weesel to auoid the pawes of a Lyon. Consider here what I say, and the Lord giue vs vnderstanding in things.
as by one to avoid many, by smaller to avoid greater, by the pinch of a weasel to avoid the paws of a lion. Consider Here what I say, and the Lord give us understanding in things.
or if charity iudge here of thy falling neighbour as subiect to infirmity, or if further instruction, for the remainder of thy dayes, learne here to walke wisely, and worke out thy saluation with feare and trembling. S. Paul, 1 Cor. 1.20.
or if charity judge Here of thy falling neighbour as Subject to infirmity, or if further instruction, for the remainder of thy days, Learn Here to walk wisely, and work out thy salvation with Fear and trembling. S. Paul, 1 Cor. 1.20.
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glorying in Gods mercy and power demands, Where now is the Scribe? where now is the disputer of this world? And hoping that I may glory likewise in the truth of this proposed and proued Theorem, I demand, where now is the Papist? where the Pelagian? what is become of the Saints perfection in this life? This heresie was bred in North-Wales, there was this NONLATINALPHABET,
glorying in God's mercy and power demands, Where now is the Scribe? where now is the disputer of this world? And hoping that I may glory likewise in the truth of this proposed and proved Theorem, I demand, where now is the Papist? where the Pelagian? what is become of the Saints perfection in this life? This heresy was bred in North-Wales, there was this,
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first hatcht, afterward bred vp at West-Babylon. Pestifero vomuit coluber sermone Britannus. Whereunto I may adde, Pestifero docuit coluber sermone Quirinus.
First hatched, afterwards bred up At West-Babylon. Pestifero vomuit coluber sermon Britannus. Whereunto I may add, Pestifero Doctrine coluber sermon Quirinus.
For the Church of Rome hauing lickt vp the vomit of this Arch-hereticke (as the Poets are fained to haue done Homers ) haue spit forth the same againe, to the infection of many a soule.
For the Church of Rome having licked up the vomit of this Arch-heretic (as the Poets Are feigned to have done Homers) have spit forth the same again, to the infection of many a soul.
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I may easily coniecture what betides the rest, if the case goe thus with the greene tree, what shall become of the dry tree? What cost Peter so many teares? what was the cause of this strait of Dauid, was perfection? then God is vniust.
I may Easily conjecture what betides the rest, if the case go thus with the green tree, what shall become of the dry tree? What cost Peter so many tears? what was the cause of this strait of David, was perfection? then God is unjust.
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Dangerous then and damnable is their opinion, causing men so much to dreame of perfection that they neuer labour for it procul hinc. If we maintaine the bond-woman, wee must keepe her son, if we maintaine perfection, then also merits, and not onely that,
Dangerous then and damnable is their opinion, causing men so much to dream of perfection that they never labour for it procul hinc. If we maintain the bondwoman, we must keep her son, if we maintain perfection, then also merits, and not only that,
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but another monstrous bastard with sixe fingers on a hand, workes of supererogation: certainly for perfection of Romish Iesuites thus much and no more will I euer grant that they are perfect in the Popish NONLATINALPHABET, absolute Machiauilians, absolute traytors, monsters of men and matches for the Diuell.
but Another monstrous bastard with sixe fingers on a hand, works of supererogation: Certainly for perfection of Romish Iesuites thus much and no more will I ever grant that they Are perfect in the Popish, absolute Machiavellians, absolute Traitors, monsters of men and Matches for the devil.
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I grant them also to be meritorious but for all the paines they haue taken in our English vineyard, their wages haue beene such as that the Hangman hath beene their pay-master.
I grant them also to be meritorious but for all the pains they have taken in our English vineyard, their wages have been such as that the Hangman hath been their paymaster.
But if deposition plucke this stoole from vnder him where lies his Holinesse then? Sure their knowledge is no more then other mens, all knowing but in part. Indeed some Popes knowledge was not in part, for Alphonsus de Castro affirmes that some of them knew nothing at all. Their sanctification no more then others,
But if deposition pluck this stool from under him where lies his Holiness then? Sure their knowledge is no more then other men's, all knowing but in part. Indeed Some Popes knowledge was not in part, for Alphonsus de Castro affirms that Some of them knew nothing At all. Their sanctification no more then Others,
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Whatsoeuer the pride of the Church of Rome may conceiue, or their insolency dare maintaine, God let me euer be a member of that Church while I haue any being, which (though reformed in other things) may seeme deformed in this:
Whatsoever the pride of the Church of Room may conceive, or their insolency Dare maintain, God let me ever be a member of that Church while I have any being, which (though reformed in other things) may seem deformed in this:
that it acknowledgeth no particular member of it to be exempt from humane frailty, and though not subiect to the dominion of sinne) yet falling many times vnder sinnes vsurped gouernment,
that it acknowledgeth no particular member of it to be exempt from humane frailty, and though not Subject to the dominion of sin) yet falling many times under Sins usurped government,
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and haue daily need to be renewed by repentance. Holy Dauid though in the generall course of his life a man with whom God was wel pleased, suo laborat naeuo; and the best that liues may semel in anno, nay, septies in die, fall into a great sinne and so by the iust iudgement of God into a great strait. I conclude this Theorem with this corollary.
and have daily need to be renewed by Repentance. Holy David though in the general course of his life a man with whom God was well pleased, Sue Laborat naeuo; and the best that lives may semel in Anno, nay, Septies in die, fallen into a great sin and so by the just judgement of God into a great strait. I conclude this Theorem with this Corollary.
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That if all the diuine and admirable gifts and graces of Gods holy Spirit (as wisdome, knowledge, sanctification, &c. ) were doubled vpon the head of one man (be he no more then a man) may sinne of weaknesse,
That if all the divine and admirable Gifts and graces of God's holy Spirit (as Wisdom, knowledge, sanctification, etc.) were doubled upon the head of one man (be he no more then a man) may sin of weakness,
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How Dauid apprehended it: As all misery and sorrow of it selfe is grieuous vnto flesh and blood, so some aboue the rest (by the iust iudgement of God) is more heauy and grieuous then other,
How David apprehended it: As all misery and sorrow of it self is grievous unto Flesh and blood, so Some above the rest (by the just judgement of God) is more heavy and grievous then other,
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Secondly, God that propounded them makes them ineuitable, Chuse one: Dauid is onely left happy in this, that though he cannot chuse but hee must haue one,
Secondly, God that propounded them makes them inevitable, Choose one: David is only left happy in this, that though he cannot choose but he must have one,
That we may the better apprehend the Strait of Dauid, I will briefely open three Seales, where wee shall see the three Furies which Gad the Seer presents to Dauid, to take a hard and haplesse choise of either of them.
That we may the better apprehend the Strait of David, I will briefly open three Seals, where we shall see the three Furies which Gad the Seer presents to David, to take a hard and hapless choice of either of them.
Sometimes clad in a roabe of immoderate raine and showers, drowning the worlds plenty, and the earths prouision: Sometimes bearing on her shoulders heauens of brasse, and treading vnder her feete the earth of iron: Sometimes attended with Caterpillers innumerable, to eat vp the fruits of the earth.
Sometime clad in a robe of immoderate rain and showers, drowning the world's plenty, and the earth's provision: Sometime bearing on her shoulders heavens of brass, and treading under her feet the earth of iron: Sometime attended with Caterpillars innumerable, to eat up the fruits of the earth.
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Pale, and leane she is, more then the picture of death, Mors in illa, as well as mors in olla; and which is more, genus miserabile lethi. When God who giues to man the breath of life, shall denie bread to maintaine life: when Winter shall be turned into Summer, and Summer into Winter: when a man shall rise earlie, and eate the bread of carefulnesse, and at night be to care for his bread: when men shall Sow much, and bring in little:
Pale, and lean she is, more then the picture of death, Mors in illa, as well as mors in olla; and which is more, genus miserabile lethi. When God who gives to man the breath of life, shall deny bred to maintain life: when Winter shall be turned into Summer, and Summer into Winter: when a man shall rise early, and eat the bred of carefulness, and At night be to care for his bred: when men shall Sow much, and bring in little:
is not this a great Strait? And yet all these are but initia dolorum. Ah my Lord (now thinkes Dauid ) shall these eyes behold my poore Israel, running and whining like dogs, and cannot be satisfied? Shall I see cleannesse of teeth, and leannesse of body in all my Land? Can I endure to see an Asses head sold for 80. pieces of siluer, and a cab of doues doung for 20 pieces? Shall I see a birth-right bidden for a messe of pottage, and will not be taken? Shall I behold my poore people,
is not this a great Strait? And yet all these Are but Initia Dolorum. Ah my Lord (now thinks David) shall these eyes behold my poor Israel, running and whining like Dogs, and cannot be satisfied? Shall I see cleanness of teeth, and leanness of body in all my Land? Can I endure to see an Asses head sold for 80. Pieces of silver, and a cab of Dove dung for 20 Pieces? Shall I see a birthright bidden for a mess of pottage, and will not be taken? Shall I behold my poor people,
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like Pharaohs leane kine? Shall I heare them crie, Oh giue vs bread or we perish for hunger? Shall I see mothers re-womb and re-entomb the fruit of their body for want of food. Three yeeres Famine haue we felt already,
like Pharaohs lean kine? Shall I hear them cry, O give us bred or we perish for hunger? Shall I see mother's re-womb and re-entomb the fruit of their body for want of food. Three Years Famine have we felt already,
and a second siege will turn flesh and bloud into skinne and bone; my people must become meat for wormes, as hauing none for themselues: This punishment is greater then can be borne;
and a second siege will turn Flesh and blood into skin and bone; my people must become meat for worms, as having none for themselves: This punishment is greater then can be born;
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The second Seale being opened, forth comes Warre, riding vpon a red Horse, and he vnbridled: A time when all things are carried by force of Armes, and not of Reason: A time wherein Pyrrhus regards not the aged head of Priam, nor yet the sacred Altar whereto he flies:
The second Seal being opened, forth comes War, riding upon a read Horse, and he unbridled: A time when all things Are carried by force of Arms, and not of Reason: A time wherein Phyrrhus regards not the aged head of Priam, nor yet the sacred Altar whereto he flies:
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A time wherein old Iacobs head is sent with sorrow to the graue, and that not sine caede & vulnere: A time wherin Rachel may weepe for her children, and will not be comforted because they are not:
A time wherein old Iacobs head is sent with sorrow to the graven, and that not sine Kill & vulnere: A time wherein Rachel may weep for her children, and will not be comforted Because they Are not:
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A time Paradoxall vnto nature, wherein Parents burie their Children: A time when men must either fight, and so runne vpon a sodaine death; or flie, and so lead a tedious life: A time of out-cries, of Fathers for their Children their liuely images,
A time Paradoxical unto nature, wherein Parents bury their Children: A time when men must either fight, and so run upon a sudden death; or fly, and so led a tedious life: A time of Outcries, of Father's for their Children their lively Images,
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Dauid himselfe had been a Man of warre from his youth, and had been eye-witnesse of the lamentable euents of Warre: That he feared it not, witnesse two hundred foreskinnes of the Philistines, witnesse the fall of Goliah, witnesse the sons of Ammon, whom he put vnder axes, sawes, and harrowes: Wheresoeuer he marched, death and destruction mustered in his face: Saul hath slaine a thousand,
David himself had been a Man of war from his youth, and had been eyewitness of the lamentable events of War: That he feared it not, witness two hundred foreskins of the philistines, witness the fallen of Goliath, witness the Sons of Ammon, whom he put under axes, saws, and harrows: Wheresoever he marched, death and destruction mustered in his face: Saul hath slain a thousand,
Well then thinkes Dauid, I will fight three months with the proudest enemie that dare set foot vpō the land of Israel, & thus hauing thought he speakes:
Well then thinks David, I will fight three months with the proudest enemy that Dare Set foot upon the land of Israel, & thus having Thought he speaks:
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Nay but Gad replies, Dauid, thou must not fight, but flie three months. Now then he is in a wonderfull Strait, now his troubled soule cannot but presage much euill: He vsed to pursue, and now must he be pursued? He did 〈 ◊ 〉 his enemies as small as the dust before the wind, and now he must flie as dust before the wind:
Nay but Gad replies, David, thou must not fight, but fly three months. Now then he is in a wonderful Strait, now his troubled soul cannot but presage much evil: He used to pursue, and now must he be pursued? He did 〈 ◊ 〉 his enemies as small as the dust before the wind, and now he must fly as dust before the wind:
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but three months will make the streetes of Ierusalem streame with bloud, the people made a heape of dead bodies, and the Citie a heape of stones, God despited, the people destroyed, the Temple defiled: Oh then I cannot endure this wondrous Strait, Pone tertium, O man of God, let mee heare the third euill, that though I haue done wickedly, I may chuse wisely.
but three months will make the streets of Ierusalem stream with blood, the people made a heap of dead bodies, and the city a heap of stones, God despited, the people destroyed, the Temple defiled: O then I cannot endure this wondrous Strait, Pone Tertium, Oh man of God, let me hear the third evil, that though I have done wickedly, I may choose wisely.
The third Seale being opened, Pestilence issues forth vpon a blacke Horse killing with sicknesse and death. This seemes to be the fairest choice, as proceeding from the immediate hand of God,
The third Seal being opened, Pestilence issues forth upon a black Horse killing with sickness and death. This seems to be the Fairest choice, as proceeding from the immediate hand of God,
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and being but for three dayes, and so shortest of continuance. But yet it is a grieuous punishment: Storehouses may serue against a Famine: Dauids Citie wals (or if not those) his liuing walls his Souldiers, his Worthies may meet his enemies in the gate, but Pestilence flieth by night, and killeth at noone day.
and being but for three days, and so Shortest of Continuance. But yet it is a grievous punishment: Storehouses may serve against a Famine: David city walls (or if not those) his living walls his Soldiers, his Worthies may meet his enemies in the gate, but Pestilence flies by night, and kills At noon day.
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The house may shield men and cattell from the hayle, flight may saue from the Sword, soiourning in another country may preserue from Famine, but in this contagion, at home our houses stifles vs, abroad the ayre infects vs. Behold now (beloued) Dauids Strait: If I should say no more oft his subiect, this Citie knowes what kind of misery it is.
The house may shield men and cattle from the hail, flight may save from the Sword, sojourning in Another country may preserve from Famine, but in this contagion, At home our houses stifles us, abroad the air infects us Behold now (Beloved) David Strait: If I should say no more oft his Subject, this city knows what kind of misery it is.
Etenim pars magna fuit: How was it almost made desolate, and her marchandize (whilome like that of Tyrus ) almost decayed? When hee that had walkt by night, was in more feare to haue met the dead then the liuing, A wofull time,
Etenim pars Magna fuit: How was it almost made desolate, and her merchandise (whilom like that of Tyre) almost decayed? When he that had walked by night, was in more Fear to have met the dead then the living, A woeful time,
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Now I beseech you againe haue a regard of Dauids Strait, and consider if euer sorrow were like vnto his sorrow, wherewith the Lord afflicted him in the day of his wrath.
Now I beseech you again have a regard of David Strait, and Consider if ever sorrow were like unto his sorrow, wherewith the Lord afflicted him in the day of his wrath.
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as Salomon said of the pleasures of the world, Vanitie of vanities, and all is vanitie, so may Dauid say of the fruit of sinne, death of deaths, and all is death.
as Solomon said of the pleasures of the world, Vanity of vanities, and all is vanity, so may David say of the fruit of sin, death of death's, and all is death.
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Saint Paul was in a wonderfull Strait, betwixt two, life and death; Dauid is betwixt three, and each is death; Famin a pinching death, Warre a cruell death, Pestilence a noysome death: Surely, a most wonderfull Strait.
Saint Paul was in a wonderful Strait, betwixt two, life and death; David is betwixt three, and each is death; Famine a pinching death, War a cruel death, Pestilence a noisome death: Surely, a most wonderful Strait.
Now in the next place that which is vltimus aerumnae cumulus, and makes Dauid absolutely miserable, that now he is like the Israelites that saw themselues in an euill case, but they knew not how to helpe it.
Now in the next place that which is Last Aerumnae cumulus, and makes David absolutely miserable, that now he is like the Israelites that saw themselves in an evil case, but they knew not how to help it.
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While he is thus ruminating of this hard bargaine, Gad tarries for an answer, and now impatient of further delay, demands a speedy resolution, that hee may returne an answer to him that sent him.
While he is thus ruminating of this hard bargain, Gad tarries for an answer, and now impatient of further Delay, demands a speedy resolution, that he may return an answer to him that sent him.
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Thus then at the length out of the abundant sorrow of his heart his trembling lips and tongue vtter these or the like words of passion. Oh man of God pray for me vnto the Lord, that if it be possible this pride of my heart may be forgiuen me:
Thus then At the length out of the abundant sorrow of his heart his trembling lips and tongue utter these or the like words of passion. O man of God pray for me unto the Lord, that if it be possible this pride of my heart may be forgiven me:
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Oh carry God my sighes and teares, perhaps that sweet incense may appease him. Present vnto my louing God my straitned soule, and see if that will satisfie him:
O carry God my sighs and tears, perhaps that sweet incense may appease him. Present unto my loving God my straitened soul, and see if that will satisfy him:
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tell him, my soule cries out of the grate of misery for grace and mercy. My sinne hath so ingaged my soule vnto God, that my heart is broken, and such a sacrifice my God will not despise.
tell him, my soul cries out of the grate of misery for grace and mercy. My sin hath so engaged my soul unto God, that my heart is broken, and such a sacrifice my God will not despise.
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and God will neuer grant decree vpon decree, the sentence is past and may not be reuersed, thy sinne was great, so must be thy punishment. As no counsell (though of thy friend) could diuert thee from the one,
and God will never grant Decree upon Decree, the sentence is past and may not be reversed, thy sin was great, so must be thy punishment. As no counsel (though of thy friend) could divert thee from the one,
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Why may not Gad say as much? Hath God forgotten to be gracious? Oh but if we well remember, the child borne of that adulterous bed dyed for Dauids sinne:
Why may not Gad say as much? Hath God forgotten to be gracious? O but if we well Remember, the child born of that adulterous Bed died for David sin:
and hath God forgotten to be iust? Thus is Dauid still in a great strait. Had hee beene now numbring of his dayes, he had applyed his heart to wisedome;
and hath God forgotten to be just? Thus is David still in a great strait. Had he been now numbering of his days, he had applied his heart to Wisdom;
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but now in numbring the people, his heart gaue way to folly. Now not only is he brought to the Logicians dilemma, but indeed, to Trilemma, as the NONLATINALPHABET vsed in war, cast it any way,
but now in numbering the people, his heart gave Way to folly. Now not only is he brought to the Logicians dilemma, but indeed, to Trilemma, as the used in war, cast it any Way,
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Sampson was bound with seuen greene cordes, and hee brake them from his armes like a third. Dauid is now tyed with one twist of a threefold cord, and cannot get loose.
Sampson was bound with seuen green cords, and he brake them from his arms like a third. David is now tied with one twist of a threefold cord, and cannot get lose.
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and both their fingers itch till the fear be wrought, which being once effected, the pleasure of sinne lasting but for a season, is withdrawne and gone.
and both their fingers itch till the Fear be wrought, which being once effected, the pleasure of sin lasting but for a season, is withdrawn and gone.
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Then is poore man left to himselfe, and hath no company but a wounded conscience, and then hee finds himselfe in a strange perplexity, in a wonderfull strait. And what I now (beloued) say concerning one sinner, I say of all;
Then is poor man left to himself, and hath no company but a wounded conscience, and then he finds himself in a strange perplexity, in a wonderful strait. And what I now (Beloved) say Concerning one sinner, I say of all;
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nor the checke of conscience moue them, they that in the heat of sinne will bee like Dauid vsing the vtmost of their liberty, shall in the height of punishment find themselues like Dauid in a great strait.
nor the check of conscience move them, they that in the heat of sin will be like David using the utmost of their liberty, shall in the height of punishment find themselves like David in a great strait.
But that I may not seeme to want proofe within the confines of my Text, fixe we but our eies on Dauid, Tis a braue thing to number the people; it was indeed:
But that I may not seem to want proof within the confines of my Text, fix we but our eyes on David, This a brave thing to number the people; it was indeed:
So is Sinne Mulier formosa supernè, outwardly and vpwardly faire, but desinit in piscem, whatsoeuer the premises or the promises of sinne may be, the Sinner may in the end, say to it as dying Agrippa did to his dogge, Abi hinc in malam rem qui perdidisti animam meam.
So is Sin Mulier formosa supernè, outwardly and upwardly fair, but desinit in piscem, whatsoever the premises or the promises of sin may be, the Sinner may in the end, say to it as dying Agrippa did to his dog, Abi hinc in Evil remembering qui You have lost animam meam.
But he that swallowes the bait which Satan giues him, shal find the pleasures of sinne to last but for a season, and in the end, bitternesse, bitternesse. Eue saw the apple that it was faire to the eye,
But he that Swallows the bait which Satan gives him, shall find the pleasures of sin to last but for a season, and in the end, bitterness, bitterness. Eue saw the apple that it was fair to the eye,
The hunters horne, debts liuely embleme, is easily entred, but hard in the egresse. A man falling downe with the tyde may easily shoot the bridge, but to returne against the streame, hic labor, hoc opus est. Facilis descensus Auerni:
The Hunters horn, debts lively emblem, is Easily entered, but hard in the egress. A man falling down with the tIED may Easily shoot the bridge, but to return against the stream, hic labour, hoc opus est. Facilis descensus Auerni:
Diues may slip into hell and misery, without either spoiling his purple garments, or pinching his well-fed belly. But then there is magnum Chaos, not a wall but a world of seperation betwixt him and happinesse.
Diues may slip into hell and misery, without either spoiling his purple garments, or pinching his well-fed belly. But then there is magnum Chaos, not a wall but a world of separation betwixt him and happiness.
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and whores his customers, when need and debt en-Counter him and his former follies like Spiders poison him that he breaks, then and not till then is hee made sensible of his owne misery,
and whores his customers, when need and debt encounter him and his former follies like Spiders poison him that he breaks, then and not till then is he made sensible of his own misery,
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Had that wealth-famous Croesus had any more then an after-wit, he had not in his extremity needed to cry, Oh Solon, Solon. Had the Mariners beene ruled by Paul, they had saued the wracke of their ship,
Had that wealth-famous Croesus had any more then an afterwit, he had not in his extremity needed to cry, O Solon, Solon. Had the Mariners been ruled by Paul, they had saved the wrack of their ship,
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What hard hap had Dauid that Gad the Seer was not a Pope? If some Christian, especially Antichristian Prince, should haue the conscience to be troubled or wounded for such a sinne as this, a Romish Bishop (though neither Prophet nor Seer ) would haue taught him a tricke to haue auoided this strait. Gad had no Commission to pardon, but to tell Dauid of his sinne.
What hard hap had David that Gad the Seer was not a Pope? If Some Christian, especially Antichristian Prince, should have the conscience to be troubled or wounded for such a sin as this, a Romish Bishop (though neither Prophet nor Seer) would have taught him a trick to have avoided this strait. Gad had no Commission to pardon, but to tell David of his sin.
and deifie a deuill for a contribution to a Iesuite: and what? Such a sinne as numbring the people? Nay, murder, adultery, incest, rebellion, and what not? Surely then a Subsidie of Peter-pence throughout all the Land of Iudaea would haue freed them from this punishment. If this be so that pradons are so frequent, I must intreat his Holinesse to pardon me one thing,
and deify a Devil for a contribution to a Iesuite: and what? Such a sin as numbering the people? Nay, murder, adultery, Incest, rebellion, and what not? Surely then a Subsidy of Peterpence throughout all the Land of Iudaea would have freed them from this punishment. If this be so that pradons Are so frequent, I must entreat his Holiness to pardon me one thing,
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namely, in that I condemne and abhorre the sowre leauen of the Church of Rome: and lest for want of iudgement and experience of their iugling, my tongue may be thought no slaunder, let any man with sounder iudgement and mature deliberation, perpend their practices,
namely, in that I condemn and abhor the sour leaven of the Church of Rome: and lest for want of judgement and experience of their juggling, my tongue may be Thought no slander, let any man with sounder judgement and mature deliberation, Perpend their practices,
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and hee shall ex vngue leonem, make an easie coniecture, that all their Religion is superstition, their practices, cleanly cosenage, deepe hypocrisie, and horrible abhomination.
and he shall ex vngue leonem, make an easy conjecture, that all their Religion is Superstition, their practices, cleanly cozenage, deep hypocrisy, and horrible abomination.
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My senses now tell me that many heare this, and my Conscience tels me that I care not who hears it: what is seated in my heart, were it written in my forehead, I vow that I haue lost the vse of that hand that should euer wipe it out,
My Senses now tell me that many hear this, and my Conscience tells me that I care not who hears it: what is seated in my heart, were it written in my forehead, I Voelli that I have lost the use of that hand that should ever wipe it out,
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and the vnderstanding world with wonder. Durst Gad blesse when God did curse, or pronounce peace, when God proclaimed warre: but this is the impiety of that man of sinne, to exalt himselfe not onely as Lusifer, to make his seat with the most high, but to make his Apostolicall seat aboue Christ,
and the understanding world with wonder. Durst Gad bless when God did curse, or pronounce peace, when God proclaimed war: but this is the impiety of that man of sin, to exalt himself not only as Lusifer, to make his seat with the most high, but to make his Apostolical seat above christ,
If euer any man grow weary of that Christian liberty wherein Christ Iesus hath placed him, I wish him no other seruitude then a Romish yoake: or if any man will cancell his sense and reason so farre as to be ruled by them, I dare pawne my hand that too much learning will neuer make him mad.
If ever any man grow weary of that Christian liberty wherein christ Iesus hath placed him, I wish him no other servitude then a Romish yoke: or if any man will cancel his sense and reason so Far as to be ruled by them, I Dare pawn my hand that too much learning will never make him mad.
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but onely ministeriall, (that is, where God hath first pardoned and giuen warrant by his word to haue it pronounced by the Minister, Anathema esto. The position is true according to our doctrine, the conclusion shall bee theirs that made it;
but only ministerial, (that is, where God hath First pardoned and given warrant by his word to have it pronounced by the Minister, Anathema esto. The position is true according to our Doctrine, the conclusion shall be theirs that made it;
When Gad had brought this message to Dauid in the morning next his heart, we cannot but thinke that he tooke it much to heart; but yet he so demeaned himselfe, that though the message was grieuous yet the messenger was welcome.
When Gad had brought this message to David in the morning next his heart, we cannot but think that he took it much to heart; but yet he so demeaned himself, that though the message was grievous yet the Messenger was welcome.
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nor doth he hate him as Ahab did Michaiah, because he prophecied euill and not good, but considers him as the voice of a crier, and the messenger of the high GOD, not imputing so much to Gad as the troubling of Israel. And though Dauid was not Timon-like, to be NONLATINALPHABET as desirous to see misery and mortality amongst men,
nor does he hate him as Ahab did Michaiah, Because he prophesied evil and not good, but considers him as the voice of a crier, and the Messenger of the high GOD, not imputing so much to Gad as the troubling of Israel. And though David was not Timon-like, to be as desirous to see misery and mortality among men,
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nor the Prophet as vnfaithfull in his message, but to shew himselfe a man after Gods owne heart, in saying nothing hee seemes to consent vnto God as Eli did, It is the Lord let him doe what seemeth him good.
nor the Prophet as unfaithful in his message, but to show himself a man After God's own heart, in saying nothing he seems to consent unto God as Eli did, It is the Lord let him do what seems him good.
Now could I wish that this patient spirit of Dauid were doubled vpon all the sinfull sonnes of this generation, who are so farre from patient hearing of Gods iudgements denounced, that their eares are grated,
Now could I wish that this patient Spirit of David were doubled upon all the sinful Sons of this generation, who Are so Far from patient hearing of God's Judgments denounced, that their ears Are grated,
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Surely, if reprofe vexe them to the heart, as it did Ahab; tydings of iudgement will break their necks, as it fared with olde Eli. Is it not from hence that men are of that impatient and gun powder humour, because they loue not to heare of their faults? Is it not hence that the Ministers of God are so much discouraged? Is it not hence that like Ionah, men had rather turne mariners then Ministers? Without any further question,
Surely, if reproof vex them to the heart, as it did Ahab; tidings of judgement will break their necks, as it fared with old Eli. Is it not from hence that men Are of that impatient and gun powder humour, Because they love not to hear of their Faults? Is it not hence that the Ministers of God Are so much discouraged? Is it not hence that like Jonah, men had rather turn Mariners then Ministers? Without any further question,
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hence comes impenitence, euen from impatience: hence custome and obduration in Sin: (hence in a word) comes that which a religious soule cannot but see the Land deserueth to mourn for.
hence comes impenitence, even from impatience: hence custom and obduration in since: (hence in a word) comes that which a religious soul cannot but see the Land deserves to mourn for.
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Some Seers are so choakt with a Church and a Steeple, that they cannot of all other language, pronounce Sinne in a Patron. Some dare not aduenture to displease a great one, yea, whosoeuer shall dare (like Tarquin ) to strike at the heads of the tallest poppies, or like Samuel, at the head of Agag, at their greatest sin, shal in the wise censure of some, be thought to babble beside his Text,
some Seers Are so choked with a Church and a Steeple, that they cannot of all other language, pronounce Sin in a Patron. some Dare not adventure to displease a great one, yea, whosoever shall Dare (like Tarquin) to strike At the Heads of the Tallest poppies, or like Samuel, At the head of Agag, At their greatest since, shall in the wise censure of Some, be Thought to babble beside his Text,
A true Aristotelian will neuer wonder at the irregular motion of the Orbes, if the Intelligences faile in their mouing office; nor can I wonder at the inordinate actions of this sublunarie world, when Gods Intelligencers dare not tell Israel of her sinne, and Iudah of her transgressions.
A true Aristotelian will never wonder At the irregular motion of the Orbs, if the Intelligences fail in their moving office; nor can I wonder At the inordinate actions of this sublunary world, when God's Intelligencers Dare not tell Israel of her sin, and Iudah of her transgressions.
Now if I durst aduenture, I could put some into a wonderfull Strait, and bring some soules before the iustice of God, whom the opinion of the world hath openly quitt.
Now if I durst adventure, I could put Some into a wonderful Strait, and bring Some Souls before the Justice of God, whom the opinion of the world hath openly quit.
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Should I say that some gallants weare Vicars cloathes, or spend the Clergies bookes in yellow ruffes, they may perhaps, haue pepper in the nose, as well as Cloues in their bands. Or should I condemne the generall Apostacie of the world, from that good estate and plight wherein our Fathers haue knowne it, some Stoicall Athenian may iustly,
Should I say that Some gallants wear Vicars clothes, or spend the Clergies books in yellow ruffs, they may perhaps, have pepper in the nose, as well as Cloves in their bans. Or should I condemn the general Apostasy of the world, from that good estate and plighted wherein our Father's have known it, Some Stoical Athenian may justly,
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then this I say (and yet not I, but others whose shooe latchets I am not worthy to loose ) that for the particular sinne of Sacriledge, all that is so gotten, is aurum Tholossanum, and that all the bread at such Patrons tables are cheat loaues. And for the generall estate of the whole world (as one sayd bitterly of Rome ) probabilius est strui nouam quam emendare antiquam, more like to haue a new Rome built,
then this I say (and yet not I, but Others whose shoe latchets I am not worthy to lose) that for the particular sin of Sacrilege, all that is so got, is aurum Tholossanum, and that all the bred At such Patrons tables Are cheat loaves. And for the general estate of the Whole world (as one said bitterly of Room) probabilius est strui nouam quam emendare antiquam, more like to have a new Room built,
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so I say of the world, that it is more probable sooner to see it changed in substance then in manners; in regard that (so farre as I see) the world is likely sooner to cease to be, then to be wicked: and hence is nostri mundi calamitas, that men had rather ten times commit one sinne,
so I say of the world, that it is more probable sooner to see it changed in substance then in manners; in regard that (so Far as I see) the world is likely sooner to cease to be, then to be wicked: and hence is Our mundi Calamity, that men had rather ten times commit one sin,
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and blamed none but himselfe for being brought into this Strait: I would that all that heare me this day were herein not almost, but altogether such as Dauid, then would Herod heare the reproofe of Iohn Baptist gladly, then would euery man so heare the word, as to amend his life according to the word, then would God be honoured, his Ministers comforted, and the World well amended.
and blamed none but himself for being brought into this Strait: I would that all that hear me this day were herein not almost, but altogether such as David, then would Herod hear the reproof of John Baptist gladly, then would every man so hear the word, as to amend his life according to the word, then would God be honoured, his Ministers comforted, and the World well amended.
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But if the dease Adder will not heare when wee charme the world with zeale and discretion happily vnited, then the Lord commands to cry aloud and spare not, to lift vp our voyces like a trumpet, and to deale as that oppressed widow, moue them with vncessant preaching,
But if the dease Adder will not hear when we charm the world with zeal and discretion happily united, then the Lord commands to cry aloud and spare not, to lift up our voices like a trumpet, and to deal as that oppressed widow, move them with uncessant preaching,
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We must learne of Gad, not spare to speake, though we spare to speed. And all godly and conscionable hearers must learne of Dauid to heare with quietnes, to beare with patience, and to mend with willingnes.
We must Learn of Gad, not spare to speak, though we spare to speed. And all godly and conscionable hearers must Learn of David to hear with quietness, to bear with patience, and to mend with willingness.
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O thou Lord, good and gracious, full of mercy and compassion, is thy mercy cleane forgotten? or shall all the former passage of my life be too little to expiate one small sinne? Thou madest proffer of mercy to fiue Cities, for ten righteous, and wilt thou not spare one man for one sinne? Thou that pardonest such a number of sinnes to thy people, wilt thou not pardon such a sinne as numbring of the people? Thus might Dauid seem to haue pleaded for himselfe.
Oh thou Lord, good and gracious, full of mercy and compassion, is thy mercy clean forgotten? or shall all the former passage of my life be too little to expiate one small sin? Thou Madest proffer of mercy to fiue Cities, for ten righteous, and wilt thou not spare one man for one sin? Thou that pardonest such a number of Sins to thy people, wilt thou not pardon such a sin as numbering of the people? Thus might David seem to have pleaded for himself.
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Tullus an interpreter of the Law hauing pleaded for the life of Horatius (who had murdered his Sister) and not preuailing, the Father of this Horatius demands of the Romans, whether they could lead his sonne to death,
Tullus an interpreter of the Law having pleaded for the life of Horatius (who had murdered his Sister) and not prevailing, the Father of this Horatius demands of the Roman, whither they could led his son to death,
Now he that hath an eare to heare, a heart to consider, and a memory to remember, cannot in sense but heare, in reason he must vnderstand, and (vnlesse he will forget himselfe) remember this for his instruction, That the waight of mans merit is not sufficient by many graines to counterpoise the burden of one wilfull sinne if God be extreame to enter into iudgement with the Sonnes of men,
Now he that hath an ear to hear, a heart to Consider, and a memory to Remember, cannot in sense but hear, in reason he must understand, and (unless he will forget himself) Remember this for his instruction, That the weight of men merit is not sufficient by many grains to counterpoise the burden of one wilful sin if God be extreme to enter into judgement with the Sons of men,
One wound may strike Goliah dead as well as three and twenty did Caesar. One Dalilah will doe Sampson as much spight as all the Philistims. One wheele broken spoiles all the whole clocke. One veines bleeding will let out the vitall spirits as well as more. One flie will spoile a whole boxe of ointment.
One wound may strike Goliath dead as well as three and twenty did Caesar. One Delilah will do Sampson as much spite as all the philistines. One wheel broken spoils all the Whole clock. One Veins bleeding will let out the vital spirits as well as more. One fly will spoil a Whole box of ointment.
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One licke of honey endangered the life of Ionathan. One Achan was a trouble to all Israel. One Ionah, if faulty, is lading too heauy for a whole Shippe.
One lick of honey endangered the life of Ionathan. One achan was a trouble to all Israel. One Jonah, if faulty, is lading too heavy for a Whole Ship.
Now that God may not be challenged of any iniustice, as though hee would easily picke a quarrell with men, heare what S. Iames auerreth, That he that failes in one point, is guilty of all.
Now that God may not be challenged of any injustice, as though he would Easily pick a quarrel with men, hear what S. James averreth, That he that fails in one point, is guilty of all.
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because when he hath done all, he can but be found guilty, and so punished. God forbid that any man should heare like Malchus, with his left eare only.
Because when he hath done all, he can but be found guilty, and so punished. God forbid that any man should hear like Malchus, with his left ear only.
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Neuer was any sinne committed, but must be punished, either in the sinner, or in the Sauiour: and though it be quoad aeternam poenam, pardoned and punished in the Saniour, yet it stands with the iustice of God, temporally to punish a little sinne in a great Saint, yea one onely sinne, though in his owne children.
Never was any sin committed, but must be punished, either in the sinner, or in the Saviour: and though it be quoad aeternam poenam, pardoned and punished in the Saviour, yet it Stands with the Justice of God, temporally to Punish a little sin in a great Saint, yea one only sin, though in his own children.
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Which kind of proceeding in almighty God, though it may seeme harsh and bitter as the waters of Marah, yet hence it doth receiue its dulcoration, in that it proceeds from a blessed trinity of attributes in almighty God, his iustice, his holinesse, his wisedome, Iustice punishing one sinne, his holinesse brooking no sinne, his wisedome preuenting many sinnes, all concurring in one act of punishing.
Which kind of proceeding in almighty God, though it may seem harsh and bitter as the waters of Marah, yet hence it does receive its dulcoration, in that it proceeds from a blessed trinity of attributes in almighty God, his Justice, his holiness, his Wisdom, justice punishing one sin, his holiness brooking no sin, his Wisdom preventing many Sins, all concurring in one act of punishing.
and therefore any thing that is vnholy, must needs grieue his holy spirit: and that not only in Cain, Saul, Iudas, Iulian, &c. vessels of wrath, and sonnes of perdition, but also in the vessels of honor & the heyres of grace; nay further, taking indeed the matter more hainously at their hands.
and Therefore any thing that is unholy, must needs grieve his holy Spirit: and that not only in Cain, Saul, Iudas, Iulian, etc. vessels of wrath, and Sons of perdition, but also in the vessels of honour & the Heirs of grace; nay further, taking indeed the matter more heinously At their hands.
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As we reade of Caesar, who of so many wounds giuen him at his death, complained of none but of Brutus, NONLATINALPHABET and thou my son! So for Ierusalem to play the harlot, the holy City become a cage of vncleant birds, he will neuer endure.
As we read of Caesar, who of so many wounds given him At his death, complained of none but of Brutus, and thou my son! So for Ierusalem to play the harlot, the holy city become a cage of vncleant Birds, he will never endure.
As one good motion and inclination in the young Man made Christ begin to loue him, and the sparkes of goodnesse shining were wel-pleasing vnto him (though the young man were not right.) So on the contrary, one euill admitted and perpetrated by a child of God, makes God in his holinesse dislike and distaste (though not absolutely and finally the person, yet the sinne ) by whomsoeuer committed,
As one good motion and inclination in the young Man made christ begin to love him, and the sparks of Goodness shining were Well-pleasing unto him (though the young man were not right.) So on the contrary, one evil admitted and perpetrated by a child of God, makes God in his holiness dislike and distaste (though not absolutely and finally the person, yet the sin) by whomsoever committed,
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His wisedome who (seeing sinne the daughter of impunity, and the fruitfull mother of such a damned brood, ) doth principiis obstare, killing this Cockatrice in the egge,
His Wisdom who (seeing sin the daughter of impunity, and the fruitful mother of such a damned brood,) does principiis obstare, killing this Cockatrice in the egg,
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and preuenting this dangerous and farre-creeping fire before it run too farre and rage too sore, dealing as a wise father with his child, who breakes him of his vntoward disposition before it grow to a setled habit: men are of that disposition which God complaines of, Psal. 50.15. These things hast thou done, and I held my peace, and thou thoughtst I was euen such a one as thy selfe:
and preventing this dangerous and farre-creeping fire before it run too Far and rage too soar, dealing as a wise father with his child, who breaks him of his untoward disposition before it grow to a settled habit: men Are of that disposition which God complains of, Psalm 50.15. These things hast thou done, and I held my peace, and thou thoughtest I was even such a one as thy self:
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If hee should not aurem vellere, and make his iudgements the remora's of sinne, either the God of Iacob would be thought not to regard it, or the reuenging arme to be shortened, or else that God laying aside his holinesse, did in part begin to approue those of which his soule hath said heretofore I hate them. The least of which three gaps being layd open, the Gadarens Swine ranne not so fast and headlong into the Sea, as men would poast and precipitate themselues to the bottomlesse gulfe of Hell.
If he should not Ear vellere, and make his Judgments the remora's of sin, either the God of Iacob would be Thought not to regard it, or the revenging arm to be shortened, or Else that God laying aside his holiness, did in part begin to approve those of which his soul hath said heretofore I hate them. The least of which three gaps being laid open, the Gadarenes Swine ran not so fast and headlong into the Sea, as men would post and precipitate themselves to the bottomless gulf of Hell.
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but on Gods part, that he may declare his iustice, and on their parts, that they are Sonnes, and not bastards, doth afflict, correct, and chastise them:
but on God's part, that he may declare his Justice, and on their parts, that they Are Sons, and not bastards, does afflict, correct, and chastise them:
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and though NONLATINALPHABET a finall and destroying punishment be properly the portion of the wicked, yet his iudgements NONLATINALPHABET for instruction, and NONLATINALPHABET for warning and example, are no more often then iustly let loose vpon his owne Children;
and though a final and destroying punishment be properly the portion of the wicked, yet his Judgments for instruction, and for warning and Exampl, Are no more often then justly let lose upon his own Children;
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and albeit God hath promised to spare them, yet hee will but spare as a man doth his Sonne, not to free from a fatherly correction, but from scourges and whips, which are onely for the backs of fooles;
and albeit God hath promised to spare them, yet he will but spare as a man does his Son, not to free from a fatherly correction, but from scourges and whips, which Are only for the backs of Fools;
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So then, his holinesse, his iustice, and his wisdome being the mouing causes of this action, we must in such a case with Iob, lay our hand vpon our mouth, and with old Eli, rest contented:
So then, his holiness, his Justice, and his Wisdom being the moving Causes of this actium, we must in such a case with Job, lay our hand upon our Mouth, and with old Eli, rest contented:
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Now if iudgement beginne at the house of God, and if the righteous shall not be spared, what shall become of them, what shall be their end that obey not the Gospell of God? If thou Lord be extreame to marke what is done amisse:
Now if judgement begin At the house of God, and if the righteous shall not be spared, what shall become of them, what shall be their end that obey not the Gospel of God? If thou Lord be extreme to mark what is done amiss:
yea the very apples of thine eyes: Oh what a fearefull expectation is it of iudgement and fierce indignation, which shall destroy the aduersaries of God? If Dauid fell into this great strait for one Sinne, what shall be done to Edom, Moab, and Tyrus, for three transgressions and for foure? but fire, a destroying fire, which shall consume Teman of the Edomites, Kerioth of the Moabites, and the walls of Tyrus? If Dauid be auenged seuen-fold, surely the vngodly that drinke in sinne like water,
yea the very Apples of thine eyes: O what a fearful expectation is it of judgement and fierce Indignation, which shall destroy the Adversaries of God? If David fell into this great strait for one Sin, what shall be done to Edom, Moab, and Tyre, for three transgressions and for foure? but fire, a destroying fire, which shall consume Teman of the Edomites, Kerioth of the Moabites, and the walls of Tyre? If David be avenged seuenfolded, surely the ungodly that drink in sin like water,
but the spirit of God himself, that albeit they shall hide themselues in dens, and in the rocks of the mountains, that neither rocks nor mountaines (though they should fall vpon them) shalbe able to hide them from the face of him that sitteth vpon the throne,
but the Spirit of God himself, that albeit they shall hide themselves in dens, and in the Rocks of the Mountains, that neither Rocks nor Mountains (though they should fallen upon them) shall able to hide them from the face of him that Sitteth upon the throne,
For as Augustine, Qui non reddit Deo faciendo quod debet, reddet ei patiendo quod debet. Whoso doth not what he should, shall suffer what he would not.
For as Augustine, Qui non Render God faciendo quod debet, reddet ei patiendo quod debet. Whoso does not what he should, shall suffer what he would not.
But lest while I keepe Dauid in this strait, I should runne too much at large, I come now in the last place, to the bailing of this prisoner out of the tedious little-ease, and to shew vnto you in the fourth circumstance propounded,
But lest while I keep David in this strait, I should run too much At large, I come now in the last place, to the bailing of this prisoner out of the tedious little-ease, and to show unto you in the fourth circumstance propounded,
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this was horrible obstinacie. When Saul was in a Strait, he fell on his owne sword and dyed, that was desperation: When Ahaz felt the hand of God, he sinned more and more; this was flat rebellion. None of these courses like or please Dauid, but as Theseus in the Labyrinth, gate out by the helpe of Ariadnes Clew; so Dauid by the guidance and direction of the Spirit of God,
this was horrible obstinacy. When Saul was in a Strait, he fell on his own sword and died, that was desperation: When Ahaz felt the hand of God, he sinned more and more; this was flat rebellion. None of these courses like or please David, but as Theseus in the Labyrinth, gate out by the help of Ariadnes Clew; so David by the guidance and direction of the Spirit of God,
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because the same word Dabhar, with some changing of points, signifieth the Pestilence, which in Gads speech signifieth indeed onely, What word shall I carry him that sent me:
Because the same word Dabhar, with Some changing of points, signifies the Pestilence, which in Gads speech signifies indeed only, What word shall I carry him that sent me:
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As I haue done foolishly in committing the sin, I would faine deale wisely in the choyce of the punishment. As hee that is immured within some high wall, will make choyce of the lowest part to leape ouer. Thus then he resolues;
As I have done foolishly in committing the since, I would feign deal wisely in the choice of the punishment. As he that is immured within Some high wall, will make choice of the lowest part to leap over. Thus then he resolves;
and his fathers house, verse 17. for a peace offering: but sith it is commune malum, by Gods immutable decree, he chooseth that euill wherein hee may be socius doloris, willing indeed to beare a part in this doleful Tragedy, neuer desiring like the Mariners, to scape a generall danger in a cock-boat, but offering himselfe to be a sharer in the present danger, by chusing an euill which doth aequo pede pulsare pauperum tabernas, Regum { que } turres.
and his Father's house, verse 17. for a peace offering: but sith it is commune malum, by God's immutable Decree, he chooses that evil wherein he may be socius doloris, willing indeed to bear a part in this doleful Tragedy, never desiring like the Mariners, to escape a general danger in a cockboat, but offering himself to be a sharer in the present danger, by choosing an evil which does Aequo pede pulsare Pauperum tabernas, Regum { que } Towers.
His Pietie: Warre would without resistance, haue prooued but a massacre: and this (now French-tricke ) would haue made the field a shambles, and turned the flourishing cities of Israel into Golgotha, a place of skulls, and into Aceld ama, a field of bloud. And the insulting enemie would haue spread their banners in defiance of the Lord:
His Piety: War would without resistance, have proved but a massacre: and this (now French-tricke) would have made the field a shambles, and turned the flourishing cities of Israel into Golgotha, a place of skulls, and into Aceld ama, a field of blood. And the insulting enemy would have spread their banners in defiance of the Lord:
but also NONLATINALPHABET, his own honor into shame: for though his enemies had beene but the rod of Gods furie, they would haue ascribed their victory to the power and mercy of their gods (as once the Philistims did to Dagon ) and so haue robbed God of the honour due vnto his Name:
but also, his own honour into shame: for though his enemies had been but the rod of God's fury, they would have ascribed their victory to the power and mercy of their God's (as once the philistines did to Dagon) and so have robbed God of the honour due unto his Name:
Which he knowes so well, that his knowledge doth apprehend them, and his tongue dare boldly pronounce them, that his mercies are great, or (as the Originall ) in the discrete quantity, they are many. Nor doth hee choose to fall into the hands of God,
Which he knows so well, that his knowledge does apprehend them, and his tongue Dare boldly pronounce them, that his Mercies Are great, or (as the Original) in the discrete quantity, they Are many. Nor does he choose to fallen into the hands of God,
because his iudgements are few, but because his mercies are many. But why now speakes Dauid of Gods mercies, when God is now bent to punish? and it seemes, hath forgotten to be gracious.
Because his Judgments Are few, but Because his Mercies Are many. But why now speaks David of God's Mercies, when God is now bent to Punish? and it seems, hath forgotten to be gracious.
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Because that God in the very act of administring iustice, and punishing his children, doth shew and set forth no small measure of his goodnesse and mercy.
Because that God in the very act of administering Justice, and punishing his children, does show and Set forth no small measure of his Goodness and mercy.
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If any shall demaund (as Nicodemus in another case) how can these things be? doe but see, and you shall vnderstand; doe but obserue, and you will consent, That the motto of the most afflicted soule may be, The mercies of our God are great.
If any shall demand (as Nicodemus in Another case) how can these things be? do but see, and you shall understand; do but observe, and you will consent, That the motto of the most afflicted soul may be, The Mercies of our God Are great.
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for then wee should be consumed: but as a louing and mercifull Creditor, when the debtor owes an hundred, bids him take his pen and write fiftie, or at the most, foure score: nay indeede not taking so much as fiue in the hundred of his debtors, cutting off onely the hemme of our garment, or the skirt of our rayment, when we owe vnto him our soules as forfeit by reason of our transgression.
for then we should be consumed: but as a loving and merciful Creditor, when the debtor owes an hundred, bids him take his pen and write fiftie, or At the most, foure score: nay indeed not taking so much as fiue in the hundred of his debtors, cutting off only the hem of our garment, or the skirt of our raiment, when we owe unto him our Souls as forfeit by reason of our Transgression.
Any sinne committed against our infinite God, deserues an infinite punishment: If God therefore shall abate eternitie, and send vs punishment, is not his mercy great? If when we deserue many stripes, he giues vs but stripes, is not his mercy great? for man in this kind, would haue had the vtmost farthing.
Any sin committed against our infinite God, deserves an infinite punishment: If God Therefore shall abate eternity, and send us punishment, is not his mercy great? If when we deserve many stripes, he gives us but stripes, is not his mercy great? for man in this kind, would have had the utmost farthing.
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And whereas an enemie would funditus delere nocentem: that his name, nor the name of Israel might be had no more in remembrance, Gods wayes are not as mens wayes.
And whereas an enemy would funditus delere nocentem: that his name, nor the name of Israel might be had no more in remembrance, God's ways Are not as men's ways.
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God meanes good, man meanes mischiefe. In the manner of punishing, Gods mercies are great. Albeit the iustice of God be mooued, and his patience prouoked:
God means good, man means mischief. In the manner of punishing, God's Mercies Are great. Albeit the Justice of God be moved, and his patience provoked:
and though with men, Laesa patientia vertitur in furorem, Patience prouoked turnes to furie: and yet not furor breuis, a short furie, but an irreconcileable hatred:
and though with men, Laesa patientia vertitur in furorem, Patience provoked turns to fury: and yet not Furor breuis, a short fury, but an Irreconcilable hatred:
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yea, although he whet his sword, and bend his bow, and make ready his arrowes, yet a poore soule may haue a present appeale, a Deo irato, ad Deum placatum, being so appeasable and facile,
yea, although he whet his sword, and bend his bow, and make ready his arrows, yet a poor soul may have a present appeal, a God irato, ad God placatum, being so appeasable and facile,
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and relying vpon his great mercies. Nay, the Lord himselfe of himselfe, in this present plague, without any intreaty (to the comfort of penitent sinners I speake it) did commaund the destroying Angell to hold his hand,
and relying upon his great Mercies. Nay, the Lord himself of himself, in this present plague, without any entreaty (to the Comfort of penitent Sinners I speak it) did command the destroying Angel to hold his hand,
and that so soon, that Dauid had not time to offer any sacrifice propitiatorie, but at the ceasing of the plague, a freewill offering gratulatory, for the remouall of so heauy a iudgement.
and that so soon, that David had not time to offer any sacrifice propitiatory, but At the ceasing of the plague, a freewill offering gratulatory, for the removal of so heavy a judgement.
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In this very punishment, the Lord is more then iustifiable in all his wayes, and holy in all his works, and had he now decreed that whatsoeuer was left of the famine, the sword should destroy,
In this very punishment, the Lord is more then justifiable in all his ways, and holy in all his works, and had he now decreed that whatsoever was left of the famine, the sword should destroy,
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and whatsoeuer was left of the sword, the pestilence should destroy, and so haue sent althose three furies of hell at once to haue assailed Israel, what cursed Atheist durst haue said or thought,
and whatsoever was left of the sword, the pestilence should destroy, and so have sent althose three furies of hell At once to have assailed Israel, what cursed Atheist durst have said or Thought,
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Nor is that positiuely set downe, or cald out by name, to enter combat with Israel, but left arbitrary to Dauid: Chuse one: It is much if beggers may be chusers, more if sinners. Traian intending the death of Seneca, bade him make choyce of the manner of his death:
Nor is that positively Set down, or called out by name, to enter combat with Israel, but left arbitrary to David: Choose one: It is much if beggars may be choosers, more if Sinners. Trajan intending the death of Senecca, bade him make choice of the manner of his death:
Traian was cruell in his decree, though kind in such a proffer. God not cruell, but mercifull vnto all his workes, makes Dauid heere pronounce the sentence of iudgement.
Trajan was cruel in his Decree, though kind in such a proffer. God not cruel, but merciful unto all his works, makes David Here pronounce the sentence of judgement.
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if compared with the mercies of men, chuseth to fall into the hands of God, who is iust and mercifull in the act of punishment, gracious and mercifull in the end of punishment: patient and merciful in his manner of punishment, and lastly, exceeding mercifull in this very punishment. As the great mercies of God may iustly prouoke our admiration, so Dauids wise choyce may be iustified (as Christ did that of Mary ) he chose the better part, to fall into Gods hands, whose mercies are great.
if compared with the Mercies of men, chooseth to fallen into the hands of God, who is just and merciful in the act of punishment, gracious and merciful in the end of punishment: patient and merciful in his manner of punishment, and lastly, exceeding merciful in this very punishment. As the great Mercies of God may justly provoke our admiration, so David wise choice may be justified (as christ did that of Marry) he chosen the better part, to fallen into God's hands, whose Mercies Are great.
But how was it so happy, seeing the Apostle (to affright from Sinne) determines and defines It is a fearefull thing to fall into the hands of the liuing God? After that I haue serued necessity in the reconciling these two places, I must obey the time. Thus then briefely.
But how was it so happy, seeing the Apostle (to affright from Sin) determines and defines It is a fearful thing to fallen into the hands of the living God? After that I have served necessity in the reconciling these two places, I must obey the time. Thus then briefly.
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Two things must here be considered, First, of what maner of sinne and sinners the Apostle speaketh, namely, of those that tread vnder foote the Sonne of God, that count the bloud of the Couenant wherewith he was sanctified,
Two things must Here be considered, First, of what manner of sin and Sinners the Apostle speaks, namely, of those that tread under foot the Son of God, that count the blood of the Covenant wherewith he was sanctified,
it was a Sinne, but of infirmity: Theirs are Sinnes, but Sinnes of reprobates: theirs are Sinnes, but of that nature, that the first is intolerable, the second is like vnto it, abhominable, and the third as Christ the truth it selfe hath pronounced, impardonable, either in this world,
it was a Sin, but of infirmity: Theirs Are Sins, but Sins of Reprobates: theirs Are Sins, but of that nature, that the First is intolerable, the second is like unto it, abominable, and the third as christ the truth it self hath pronounced, impardonable, either in this world,
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That is (sauing Bellarmines patience) they shall not haue any sense or feeling of pardon in this world, or benefite of remission of sinnes in the world to come:
That is (Saving Bellarmines patience) they shall not have any sense or feeling of pardon in this world, or benefit of remission of Sins in the world to come:
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It is one case to appeare before a temporal Iudge as a malefactor in wrong or violence to my neighbour, which may be answered and auoyded by some legall meanes:
It is one case to appear before a temporal Judge as a Malefactor in wrong or violence to my neighbour, which may be answered and avoided by Some Legal means:
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It is another case, when a man shall appeare as guilty of that roaring sin of Treason against his Soueraigne (a monstrous sinne, worthy ten thousand deaths,
It is Another case, when a man shall appear as guilty of that roaring since of Treason against his Sovereign (a monstrous sin, worthy ten thousand death's,
The Apostle speakes not of temporall iudgement but eternall. Now in eternall iudgement, it is a most fearefull thing indeed, in regard of the vnlimited power of God, who is able after he hath killed, to destroy both body and soule in hell fire:
The Apostle speaks not of temporal judgement but Eternal. Now in Eternal judgement, it is a most fearful thing indeed, in regard of the unlimited power of God, who is able After he hath killed, to destroy both body and soul in hell fire:
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yea I say againe, him feare: but as for temporall iudgments, it is farre better to put our selues vpon God, then vpon our countrey: For there is mercy with the Lord.
yea I say again, him Fear: but as for temporal Judgments, it is Far better to put our selves upon God, then upon our country: For there is mercy with the Lord.
Homo is called homini lupus, but God is homini Deus: But because contraria iuxta se posita, clarius elucescunt, see we in a word, what the mercies of men are:
Homo is called Homini lupus, but God is Homini Deus: But Because contraria Next se Posita, Clarius elucescunt, see we in a word, what the Mercies of men Are:
I remember the lamentable siege of Ierusalem, when the glory of the Land the holy Citie, the glory of that Citie the Temple, the glory of the Temple Sanctum Sanctorum, was vtterly ruined and wasted by the hands of mercilesse Romans. I remember that French Captaine Bordett chose rather to be shott by a Muskettier of his owne Company,
I Remember the lamentable siege of Ierusalem, when the glory of the Land the holy city, the glory of that city the Temple, the glory of the Temple Sanctum Sanctorum, was utterly ruined and wasted by the hands of merciless Romans. I Remember that French Captain Bordett chosen rather to be shot by a Muskettier of his own Company,
First, if the worst of our condition shall betide this sinfull Nation of ours, namely to suffer for our sinne, let vs say to God as Zeba and Zalmanna did to Gideon: Fall thou vpon vs, for as is the man so is his strength.
First, if the worst of our condition shall betide this sinful nation of ours, namely to suffer for our sin, let us say to God as Zeba and Zalmanna did to gideon: Fallen thou upon us, for as is the man so is his strength.
if our enemies breake in, if they preuaile, what proud insulting, what cruell tormenting? what shall be wanting to make vs miserable? Lord wee haue sinned with our Fathers,
if our enemies break in, if they prevail, what proud insulting, what cruel tormenting? what shall be wanting to make us miserable? Lord we have sinned with our Father's,
Seeing our originall is sinfull as well as all the Sonnes of Adam, and that wee haue deserued Gods heauy iudgements as well as others, Oh now, seeing God hath withheld his reuenging hand so long, let vs learne that counsell of Daniel to Nebuchadnezzar, to break off our sinnes by righteousnesse,
Seeing our original is sinful as well as all the Sons of Adam, and that we have deserved God's heavy Judgments as well as Others, O now, seeing God hath withheld his revenging hand so long, let us Learn that counsel of daniel to Nebuchadnezzar, to break off our Sins by righteousness,
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so let vs doe with our happinesse, Happinesse it selfe! Seeing it may (God knowes how soone) be hidden from vs, stay her flight by thankfulnesse and obedience.
so let us do with our happiness, Happiness it self! Seeing it may (God knows how soon) be hidden from us, stay her flight by thankfulness and Obedience.
If there be amongst vs that thinke happinesse absent, I wish them to prepare her way and make her paths straight, that shee may come in and dwell with vs. Or if she be amongst vs (as the God onely wise and immortall knoweth that
If there be among us that think happiness absent, I wish them to prepare her Way and make her paths straight, that she may come in and dwell with us Or if she be among us (as the God only wise and immortal Knoweth that
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