Selected quad for the lemma: end_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A19701
|
A sermon preached before His Maiestie on Sunday the fifth of August last at Holdenbie by the Bishop of Elie, His Maiesties almoner.
|
Andrewes, Lancelot, 1555-1626.
|
1610
(1610)
|
STC 612.5; ESTC S100201
|
29,537
|
79
|
to giue thankes for that both these went together Non permisit nocere and Corripuit both YOu know at the beginning I told you besides that it is a Commandement it is also a Thankesgiuing It is so in that it is a verse of a Psalme a Psalme of Halleluia the first Psalme of Halleluia of all the twentie Now in that he hath placed this duetie and set it in a psalme his vvill is men should come to it vvith pleasure cheerefully and as it vvere singing When vve speake of it vve doe it speculatiuely vvhen vve sing it that vvould be vvith affection In that it is in the first Halleluia of all it shevveth as I thinke that Gods Anointed are the persons which saith the Apostle Ante omnia before all wee are to pray for which saith the Prophet here before all we are to praise God for for them and their keeping out of euill hands Their safetie vve are to put in our first Halleluia This Halleluia is a Psalme purposely for the bringing home of the Arke And that sheweth his Arke and His Anointed are allied and that no sooner is the Arke well come home but this Commandement goeth foorth streight from it first of all before all other That all may know what account they were to make of this duetie how high regard to haue His Anointed in in that the Arkes welfare and theirs are so in separably knit together And indeede experience hath taught it They wel setling of the Arke dependeth much vpon the safetie of the Prince Now this Psalme as it was sung with all the musicke could be inuented of winde of hand and of voice to shevv the preseruation of Kings is a benefit extraordinarie that requireth so solemne a Thanksgiuing So beâ—ides it is ordered euery day after to be sung iugiter coram Arcâ that is to be the ordinarie Antheme of their dayly seruice to shevv it is a duetie perpetuall that needes so dayly a remembrance to wit the care of their preseruation For last of all that all the praise and thankes here in the psalme are for this Nolite that all the psalme vvas set to come to this verse it is plaine There bee 29. verses more in the psalme it selfe it is the 105. Psalme But assoone as euer they once come to this verse all the rest all the verses following are cut off they goe no further in the psalme then till they come to it and then breake off all those behinde and streight goe to another Psalme for this is all of the 105. and the next verse is the first of the 96. psal So that this verse plainly was the end and vpshot of all the Psalme besides OF this Verse then of His Nolite tangere and of His Nolo tangi besides of a â—amous Non permisit nocere in this kinde this Day is a memoriall to vs and to all our posteritie euen to the children yet vnborne In GODS Anointed not touched I cannot say for touched he was and more then touched But in the touch there is no great matter we said but for the hurt so that in the end not hurt is as good as not touched As good nay better for a Halleliuia For to be touched as he was and to take no hurt is a greater deliuery farre then at all not to be touched To goe through the Red sea and not wet a threed To haue bene in the fornace and no sent of the fire that is the miracle So to haue bene touched and taken by the throat that the marke was to be seene many dayes after To be thrust at and throwen downe as Hee was and yet no harme Hîc est potentia Here was the power and here was the mercy of GOD Here it was certainely and that so sensible ye might euen touch it And here Halleluia first and wee to praise him that when Nolite tangere would not serue in word made Non permisit nocere to serue in deed Came forth first with non permisit nocere as with his shield so shielded him that Hee suffered him not to take any hurt at all Anointed the shield made it slippery their hands slid off their touch did him no harme Non permisit was as His shield that he brought foorth to saue Him But besides it he brought foorth his sword too cut them short Corripuit eos was his sword touched them with it and twitched them for touching his Anointed touched them with Pharao's tactus maximi that the markes of it will bee seene vpon them and theirs for euer For either of these seuerally a seuerall Halleluia but especially for not seuering them but letting them meet and go together Eripuit and Corripuit both ioyntly arme in arme Not either alone this or that Not permisit nocere sed corripuit suffered them to do hurt but rebuked them No but Non permisit corripuit both suffered them not to doe any hurt and rebuked them and cut them short too besides And this happy coniunction of these both is it which maketh the speciall encrease of our thankes this yeere more then the last or any before For that since and very lately GOD that suffered not Him hath suffered some other King to bee touched as farre as his life True Hee that did that execrable acte Corripuit â—um GOD touched him touched him as hee did the Mountaines Tange montes fumigabunt touched him till hee smoked againe What of that In the meane time a great Prince is fallen But permisit nocere He suffered the King to take hurt And as for non permisit nocere GOD did not Him that â—auour Not Him but Ours He did And did it for the maner not without miracle if we compare the cases For Hee was then sitting in the midst of diuers his Nobles No likelyhood that any would come neere Him to offer but to touch Him If he did there was odds there would haue bene many a Non permisit he should neuer â—aue bene suffered to doe it One man for all that one and no more did it Diuers were neere him None of them All of them kept Him not from his harme But Ours was all alone shut vp and so leâ—t as one forsaken not many nay not any no helpe at all neere him And not one alone and no more but three there were to touch Him yet euen then euen in that case GOD non permisit nocere suffered not not any of them nor all of them to touch Him so as they did him any hurt And euen in the maner of the Non permisit God shewed himselfe more then marueilous for it was not God onely suffered him not to be hurt but miraculously he made that of them that came to breake his Nolite euen of them one that was set that was readie armed to haue touched and to haue hurt him hee euen that partie non permisit would not did not suffer the other to doe Him any hurt
their hande was too short it is well knowen farre the greater part of his Armie were Christians and could haue done it as appeared instantly vpon his death by their acclamations to Iouian his Successor Christiani sumus Will yee see it in the Patriarchs These iâ— the Psalmeâ—heere were holy and good men But twelue Patriarchs there were presently after of whom Simeon and Leui were two very Tyrants Reuben scarce honest nor Iuda no better then he should Issâ—char by his blessing should seeme none of the wisest as it might be Roboam yet were they numbred with the twelue and were Patriarches still no lesse then the other And after the Patriarches Saul the first king that there might bee no mistaking with his anointing there came no grace to him The Spirit of God came indeed vpon him but he was anointed and gone from Samuel first And the same Spirit as it came so it went and left him afterward and Gods Anointed he was before it came and Gods Anointed hee remained after it was gone againe and that no lesse then before and is so termed by Dauid ten times at the least Vnxit in Regem Royall vnction giues no grace but a iust title onely in Regem to be King that is all and no more It is the administration to gouerne not the gift to gouerne well the right of ruling not the ruling right It includes nothing but a due title it excludes nothing but vsurpation Who is Anointed On whom the right rests Who is inunctus He that hath it not Suppose Nimrod who cared for no anointing thrust himselfe in and by violence vsurped the Throne came in rather like one steeped in vineger then anointed with oyle rather as a Ranger ouer a Forrest then a Father ouer a familie He was no anointed nor any that so commeth in But on the other side Dauid or he that first beginneth a royall race is as the head on him is that right of ruling first shed from him it runs downe to the next and so still euen to the lowest borders of his lawfull issue Remember Iob Reges in solio collocat in perpetuum It is for euer Gods claime neuer forfeits His character neuer to bee wiped out or scraped out nor Kings loose their right no more then Patriarchs did their fatherhood Not but that it were to be wished both Anointings might goe together and that there might goe as there doeth a fragrant odor from the precious oyntment which is shed vpoÌ„ them at their Crowning so a like sent from their Vertues and they no lesse venerable for their qualities then for their callings and happy the people qui currunt in odore vnguentorum Principis sui that can trace their Prince by such a sauour This we are to wish for and pray for dayly and vse all good meanes it may be But if it be not euer hold this Allegiance is not due to him because hee is vertuous religious or wise but because he is Christus Domini Let this be still in your minde GOD saith not Touch him not He is a good Catholique or indued with this vertue or that Touch him not He deserueth well or at least doeth no harme No these would â—aile he saw or be said to faile though they failed not Wee should neuer then haue done neuer haue bene quiet But this he saith Hee is mine Anointed Marke that well GOD giueth no other reason here nor Dauid after in as euill a Prince as might be That is the true reason then and we to rest in it and let other fansies goe NOw by whose appointment they bee set by his Commaundement they bee â—enced Fenced from touching and that is the lightest and lâ—ast consequently from whatsoeuer is greater or worse What talke you of Non occides or Ne perdas I tell you Ne tangas Touch them not Yet are we not so sillily to vnderstand it as if one might not touch them at all not for their good For how can they be Anointed but they must bee touched No the Verse before telleth vs it is for their hurt this touch is forbidden Non permiâ—it nocere He suffered no man to doe them hurt to that end saying Touch them not Yea the very word it selfe without any glosse giueth as much which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly plaga and that is tactus noxius a hurtfull touch that leaueth a marke behinde it Qui tangit angit as the Verse is For it is good yee vnderstand this phrase is taken from the Deuil good reason for whosesoeuer the fingers be his the touch is when GODS Anoynted are touched He calleth it but touching Iob but touching when he did him all the mischiefe he could deuise And his nature and the nature of hurtfull things is well set out by it Few things are so good vt in tranâ—itu prosint as they onely touch and doe good Euill is far more operatiue if it but touch and away if it but blow or breathe vpon any it is found to doe mischiefe ynough To speake then of this touching and the extent of it Where the Scripture distinguisheth not neither doe we but let the word haue his full latitude Nolite tangere is generall no kind is limited then not to touch any maner of way There is none so simple as to imagine there is no touch but that with the fingers end immediate The mediate with a knife or with a Pistoll that is a touch if wee touch that whereby they are touched it is all one Againe be the touch so as we feele it or be it by meanes vnsensible as of poison or â—orcerie it is a touch still and these no lesse guiltie no lesse nay a great deale more as the more dangerous of the twaine One shall be touched and know not how when or by whom Cursed be he that smiteth his neighbour secretly saith the Law His neighbour much more his Prince between which two there is as great a distance as between Non occides and Non tanges In a word as it is the lightest so it is the largest terme hee could choose For non est actio nisi per contactum saith the Philosopher Nothing can be done but a touch there is some touch superficiall or vertual immediate or mediate cominus or eminus open or priuie and all come vnder tangere For it is not Nolite sic tangere touch not this way or that but Nolite tangere touch not any way at all let nothing be done at all to doe them hurt And is there no touch but that of the violent hand The virulent tongue doeth not that touch too and the pestilent pen as ill as both Venite percutiamus eum linguâ saâ— they in Ieremie Come let vs smite him with the tongue If smite him then touch him I am sure There is saith Salomon that speaketh and is there not also that writeth words like the pricking of