A heartie prayer, in a needfull time of trouble. The sermon preached at Theobalds, before his Maiestie, and the lords of the Priuie Councell, an houre before the death of our late soueraigne King Iames. On Sunday, March 27. / By D. Price, deane of Hereford, then in attendance, and now chaplaine in ordinarie to his Maiestie.
THE first fruits of Sinne, are Shame and Sorrow; and euer since Sinne brought in Death, Death the lodge of all mens liues, driueth out Sinne, and triumpheth ouer Sinners. Looke on the foure first Fathers of the World; Adam signifieth earthy; Abel, mourning vanitie; Enosh, sorrow; Kenan, lamentation:
THE First fruits of Sin, Are Shame and Sorrow; and ever since Sin brought in Death, Death the lodge of all men's lives, Driveth out Sin, and Triumpheth over Sinners. Look on the foure First Father's of the World; Adam signifies earthy; Abel, mourning vanity; Enosh, sorrow; Kenan, lamentation:
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and euer since, all times and all places, were and are (as this time and place, representeth vnto vs) a time of mortalitie. and a Region of death in the shadow of Death, Nonne haec est regio mortuorum, saith Ambrose, vbi vmbra mortis, janua mortis, vincula mortis, & corpus mortis.
and ever since, all times and all places, were and Are (as this time and place, Representeth unto us) a time of mortality. and a Region of death in the shadow of Death, Nonne haec est Regio Mortuorum, Says Ambrose, vbi vmbra mortis, janua mortis, vincula mortis, & corpus mortis.
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and vnlesse the tender mercy of our God, whereby the day springeth from on high, doe now visit vs, to giue light to vs that sit in darknesse and in the shadow of death, wee shall finde, that our strange neglect of the Sabbath, the Lords day, doth portend our fatall flight vpon this Sabbath day.
and unless the tender mercy of our God, whereby the day springs from on high, do now visit us, to give Light to us that fit in darkness and in the shadow of death, we shall find, that our strange neglect of the Sabbath, the lords day, does portend our fatal flight upon this Sabbath day.
O Lord God saue our King, mercifully heare vs now we call vpon thee, Pitifully behold the sorrowes of our hearts, Fauorably with mercy heare our prayers, Both now and euer, vouchsafe to heare vs O Christ, Gratiously heare vs O Christ, gratiously heare vs O Lord Christ.
Oh Lord God save our King, mercifully hear us now we call upon thee, Pitifully behold the sorrows of our hearts, Favorably with mercy hear our Prayers, Both now and ever, vouchsafe to hear us O christ, Graciously hear us O christ, graciously hear us O Lord christ.
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if it bee possible that this cup may passe from him, or else that his gratious soule may be bound vp in the bundle of life, to liue for euermore with thee in glory.
if it be possible that this cup may pass from him, or Else that his gracious soul may be bound up in the bundle of life, to live for evermore with thee in glory.
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In the time of Ieremy, it was the style of mourning for Royall Personages, Alas, Alas: for that noble Prince, wee may take vp that Alas, Alas. How lately haue wee celebrated Dauids diem solennitatis, our sacred Soueraignes Inauguration? on which day, hee that crowneth the yeare with good things, crowned the Crowne of our Head, our Royall King, with an especiall measure of grace, in manifesting his heartie and deuout profession of the Faith and Protestant truth, which hee had liued in,
In the time of Ieremy, it was the style of mourning for Royal Personages, Alas, Alas: for that noble Prince, we may take up that Alas, Alas. How lately have we celebrated David diem solennitatis, our sacred Sovereigns Inauguration? on which day, he that Crowneth the year with good things, crowned the Crown of our Head, our Royal King, with an especial measure of grace, in manifesting his hearty and devout profession of the Faith and Protestant truth, which he had lived in,
We need not now to call for Sorrow before she come, it is now the time that the Church hath allotted to eate the sowre hearbs of repentance in Lent, that we may the more sauourly relish the sweet Passover of Easter, it is the spirituall Seedtime which ought to bee waterish, and wee are wont to be content with a wet Spring, to be sure of a ioyfull Haruest. Our true sorrow is Repentance which is NONLATINALPHABET an after-wit, and after-wisdome, wherein when wee see,
We need not now to call for Sorrow before she come, it is now the time that the Church hath allotted to eat the sour herbs of Repentance in Lent, that we may the more savourly relish the sweet Passover of Easter, it is the spiritual Seedtime which ought to be waterish, and we Are wont to be content with a wet Spring, to be sure of a joyful Harvest. Our true sorrow is Repentance which is an afterwit, and after-wisdome, wherein when we see,
how we haue betraid our selues into the hands of Satan, we may iustly wish that the Heauens aboue would weepe with vs, the Earth lament, the Rocks rend, the Mountaines eccho groanes, and riuers run with teares: and indeed I had prouided by Gods good hand, such a portion of food for this daily bread,
how we have betrayed our selves into the hands of Satan, we may justly wish that the Heavens above would weep with us, the Earth lament, the Rocks rend, the Mountains echo groans, and Rivers run with tears: and indeed I had provided by God's good hand, such a portion of food for this daily bred,
and would haue endeavored by his Spirit, to haue watered this Gedeons fleece with that deaw of Heauen. For as Ezekiel describing the Temple, the Image of Gods Church, calleth it, Iehovah Shammah, the Lord is there;
and would have endeavoured by his Spirit, to have watered this Gedeons fleece with that dew of Heaven. For as Ezekielem describing the Temple, the Image of God's Church, calls it, Jehovah Shammah, the Lord is there;
So all our Prayers and preaching are onely to stir vp these graces of God in your holy deuotion and conuersation, that your light may shine before men, to stop the mouths of any interloping Priest, or Iesuited Proselyte, that commeth to pry and spy, that he may see, that this place is, Iehovah shammah, the Lord is here,
So all our Prayers and preaching Are only to stir up these graces of God in your holy devotion and Conversation, that your Light may shine before men, to stop the mouths of any interloping Priest, or Jesuited Proselyte, that comes to pry and spy, that he may see, that this place is, Jehovah shammah, the Lord is Here,
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vnto which sudden motion I the rather yeelded, because S. Paul had taught me, & encouraged me in that confidence, that hee that beginneth euery good worke, will performe it, and perfit it vnto the day of Iesus Christ.
unto which sudden motion I the rather yielded, Because S. Paul had taught me, & encouraged me in that confidence, that he that begins every good work, will perform it, and perfect it unto the day of Iesus christ.
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In this later Petition, obserue plainly as in the former, 1. Cui, to whom it is directed, Lord. 2. Quis, the person who it is by whō it is vttred, I. 3. Quomodo, the manner how earnestly inplored, Lord I beseech thee, I beseech thee.
In this later Petition, observe plainly as in the former, 1. Cui, to whom it is directed, Lord. 2. Quis, the person who it is by whom it is uttered, I 3. Quomodo, the manner how earnestly inplored, Lord I beseech thee, I beseech thee.
superior per potentiam, inferior per sustentationem, exterior per magnitudinem, interior per subtilitatem: creating all things, disposing all things, ruling all things, directing all things;
superior per potentiam, inferior per sustentationem, exterior per magnitudinem, interior per subtilitatem: creating all things, disposing all things, ruling all things, directing all things;
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In this religious assembly, you may aske as hee did after a long Oration spent in the praise of Hercules, Quis vituperavit? who dare derogate from this great part of Gods seruice, which indeed containeth the whole worship of God? so Scripture expresseth it, men began to call vpon the name of the Lord.
In this religious assembly, you may ask as he did After a long Oration spent in the praise of Hercules, Quis vituperavit? who Dare derogate from this great part of God's service, which indeed Containeth the Whole worship of God? so Scripture Expresses it, men began to call upon the name of the Lord.
I answer, wee know, and God knoweth that the Land mourneth for the apish Popish Idolatry of many who call vpon, not onely imaginary saints, but vpon Statues, and pictures, and medalls, and Idolls, creeping to Crosses, bowing to Images, like those who turned the glory of the invisible God, into the similitude of a Calfe that eateth hay.
I answer, we know, and God Knoweth that the Land Mourneth for the apish Popish Idolatry of many who call upon, not only imaginary Saints, but upon Statues, and pictures, and medals, and Idols, creeping to Crosses, bowing to Images, like those who turned the glory of the invisible God, into the similitude of a Calf that Eateth hay.
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Giue me leaue therefore most briefly to put my Sithe into this Haruest, not onely, to cut downe those cursed tares, but also to gather some sheaues for the present occasion of this distressed Family, who when they see all helpe to be vaine, may the more earnestly rely vpon the God of Iacob for their refuge:
Give me leave Therefore most briefly to put my Sith into this Harvest, not only, to Cut down those cursed tares, but also to gather Some sheaves for the present occasion of this distressed Family, who when they see all help to be vain, may the more earnestly rely upon the God of Iacob for their refuge:
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The glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs, the holy Church throughout the world, doth knowledge thee.
The glorious company of the Apostles, the goodly fellowship of the prophets, the noble army of Martyrs, the holy Church throughout the world, does knowledge thee.
and commending this practice vnto all that shall be after him, Thou Lord art the hope of all the ends of the Earth: Thou art God onely to be feared: Thou art God ouer all the Earth:
and commending this practice unto all that shall be After him, Thou Lord art the hope of all the ends of the Earth: Thou art God only to be feared: Thou art God over all the Earth:
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And let mee draw you with a threefold cord of this loue, not easily to be broken, twisted of the most pretious twines of his presence, his omnipotence, his beneficence. For his presence, he is a present help in trouble, hee filleth Heauen and Earth: and as there is no place, where there is vacuitie, so there is no place, where there is not the presence of the Deitie. Non est locus, vbi non est Deus:
And let me draw you with a threefold cord of this love, not Easily to be broken, twisted of the most precious twines of his presence, his omnipotence, his beneficence. For his presence, he is a present help in trouble, he fills Heaven and Earth: and as there is no place, where there is vacuity, so there is no place, where there is not the presence of the Deity. Non est locus, vbi non est Deus:
in the field with Isaac, in the high-way with Iacob, in the pit with Ioseph, in the prison with Micheas, in the dungeon with Ieremie, on the dung-hill with Iob, in the wildernesse with Iohn Baptist, on the Sea with Peter, in the Sea with Ionas, in the nethermost hell with Dauid, Thou hast brought my soule from the nethermost hell.
in the field with Isaac, in the highway with Iacob, in the pit with Ioseph, in the prison with Micheas, in the dungeon with Ieremie, on the dunghill with Job, in the Wilderness with John Baptist, on the Sea with Peter, in the Sea with Ionas, in the nethermost hell with David, Thou hast brought my soul from the nethermost hell.
The Lord is nigh vnto all them that call vpon him, so nigh as that hee prepareth their hearts to call, hearkeneth to them when they call, inclineth himselfe to receiue their call, boweth downe his care vnto their call; nay more, boweth the Heauens and commeth downe vpon their call; nay more, he commeth into them, stayeth with them, suppeth with them, lodgeth with them;
The Lord is High unto all them that call upon him, so High as that he Prepareth their hearts to call, harkeneth to them when they call, Inclineth himself to receive their call, boweth down his care unto their call; nay more, boweth the Heavens and comes down upon their call; nay more, he comes into them, stays with them, suppeth with them, lodgeth with them;
nay yet more, will neuer bee absent from them, but bee about their beds, about their pathes, about all their wayes, & will for euer dwell in their hearts by faith.
nay yet more, will never be absent from them, but be about their Beds, about their paths, about all their ways, & will for ever dwell in their hearts by faith.
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And as for his presence, so for his Omnipotence, He is Creator adesse, Conseruator in esse, Recreator in bene esse, Glorificator in optimo esse, He that measureth the Heauens with a span, holdeth the Sea in his palme, weigheth the mountaines in scales, bindeth the earth in a girdle; Hee that out of the Stones in the street can raise children vnto Abraham, open the windowes of heauen and raine plenty, can make fruitfull land barren,
And as for his presence, so for his Omnipotence, He is Creator Adesse, Conservator in esse, Recreator in bene esse, Glorificatory in optimo esse, He that measureth the Heavens with a span, holds the Sea in his palm, weigheth the Mountains in scales, binds the earth in a girdle; He that out of the Stones in the street can raise children unto Abraham, open the windows of heaven and rain plenty, can make fruitful land barren,
He that bringeth downe the high tree, and exalteth the low tree, and dryeth vp the greene tree, and maketh the dry tree to flourish: he who with a word made all things,
He that brings down the high tree, and Exalteth the low tree, and drieth up the green tree, and makes the dry tree to flourish: he who with a word made all things,
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hee who worketh all things, and is neuer troubled; who worketh alwayes, and is neuer disquieted: who is in all places, and neuer moueth; who both filleth and incloseth all things:
he who works all things, and is never troubled; who works always, and is never disquieted: who is in all places, and never moves; who both fills and encloseth all things:
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And as in his presence and omnipotence, so in his beneficence: his grace, his good-will towards men ▪ the tender mercies, the bowels of his mercies, the mercifull louing kindnes of the Lord, the height, the depth, the bredth, the length of the loue of God in Christ Iesus. Deus meus, misericordia mea:
And as in his presence and omnipotence, so in his beneficence: his grace, his goodwill towards men ▪ the tender Mercies, the bowels of his Mercies, the merciful loving kindness of the Lord, the height, the depth, the breadth, the length of the love of God in christ Iesus. Deus meus, misericordia mea:
Come hither then sorrowfull Christians, that feele an invisible hand cutting downe our Royall Cedar, vnder whose gratious branches we thought to haue seene many good dayes; now yee see that they whom God hath called Gods, & sons of the most high, Quos homines, coelestibus aequat, hath taught them that lesson, they must dye like men, Et Sceptra ligonibus aequat. O then trust not in Princes. O blessed is the man that hath the God of Iacob for his help:
Come hither then sorrowful Christians, that feel an invisible hand cutting down our Royal Cedar, under whose gracious branches we Thought to have seen many good days; now ye see that they whom God hath called God's, & Sons of the most high, Quos homines, coelestibus aequat, hath taught them that Lesson, they must die like men, Et Sceptra ligonibus aequat. Oh then trust not in Princes. O blessed is the man that hath the God of Iacob for his help:
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It was a good Speech in a bad King, who when the poore woman cryed out, Help me O my Lord the King, hee answered, How should I helpe thee when the Lord hath not helped mee.
It was a good Speech in a bad King, who when the poor woman cried out, Help me Oh my Lord the King, he answered, How should I help thee when the Lord hath not helped me.
And sure, if the great Characters of Nobilitie, whose mortalitie this yeare hath made a large Commentary vpon those words, serue not, The fatall Earth-quake vnder which this great Pile, and euery person therein,
And sure, if the great Characters of Nobilt, whose mortality this year hath made a large Commentary upon those words, serve not, The fatal Earthquake under which this great Pile, and every person therein,
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with the Israelites, they forget God their helper, who still haunt the Court, because an vnquiet spirit haunteth them, whose ambitious wits being as high houses vpon weake pillars, are easily blasted and blowne downe, from aduancement or hope, from fruition, or possibility, though they thought to steale away preferment without Gods knowledge, besides Gods will, and so they remaine bladders puft vp with the wind of false hope and selfe loue, confused heapes of enuy, pride, and emptinesse: and why,
with the Israelites, they forget God their helper, who still haunt the Court, Because an unquiet Spirit haunteth them, whose ambitious wits being as high houses upon weak pillars, Are Easily blasted and blown down, from advancement or hope, from fruition, or possibility, though they Thought to steal away preferment without God's knowledge, beside God's will, and so they remain bladders puffed up with the wind of false hope and self love, confused heaps of envy, pride, and emptiness: and why,
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because they called not vpon God: Happy is he, and blessed be God there be in Court many so happy, that know that the Court of heauen and earth, are not contrary but subordinate, and that the best Courtship springs from deuotion,
Because they called not upon God: Happy is he, and blessed be God there be in Court many so happy, that know that the Court of heaven and earth, Are not contrary but subordinate, and that the best Courtship springs from devotion,
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when neither the name of Court, nor grace of a Prince, nor applause of inferiours can make them looke aboue themselues, or forget God or goodnesse; to whom honesty, reason and religion bee their chiefest compasse, the Diall which they obserue how to spend their time: Providebam Dominum, I did set the Lord alwaies before my eies:
when neither the name of Court, nor grace of a Prince, nor applause of inferiors can make them look above themselves, or forget God or Goodness; to whom honesty, reason and Religion be their chiefest compass, the Dial which they observe how to spend their time: Providebam Dominum, I did Set the Lord always before my eyes:
and so liue that though they know Princes fauours nor liues bee permanent, yet in the great ecclipses of Court, such as this our present distraction is, they remember there is a wide world besides the Court, and a heauen aboue this world, where there is a God not subiect to change, but ready to heare, to helpe in a needfull time of trouble,
and so live that though they know Princes favours nor lives be permanent, yet in the great Eclipses of Court, such as this our present distraction is, they Remember there is a wide world beside the Court, and a heaven above this world, where there is a God not Subject to change, but ready to hear, to help in a needful time of trouble,
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I beseech thee: The person who it is by whom it is vttered. The Author of the Ecclesiasticall story relateth, that when the Temple was to bee built, there was a stone often taken vp,
I beseech thee: The person who it is by whom it is uttered. The Author of the Ecclesiastical story relateth, that when the Temple was to be built, there was a stone often taken up,
but as often refused by the workmen, sometimes too bigge, somtimes too little, till at length it was placed as a conspicuous corner stone aboue all the rest.
but as often refused by the workmen, sometime too big, sometimes too little, till At length it was placed as a conspicuous corner stone above all the rest.
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Enuy is like the Sun-beames, that beat more vpon a rising ground, then vpon a levell; by many indignities hee came vnto that dignity hee had, his standing was slippery, constrained to flie into the Rocke, to wander in the wildernesse, to lodge in a Caue, to beg his bread of Abimelech, to make himselfe a mad-man before Achish, to serue the Philistins his enemies;
Envy is like the Sunbeam, that beatrice more upon a rising ground, then upon a level; by many indignities he Come unto that dignity he had, his standing was slippery, constrained to fly into the Rock, to wander in the Wilderness, to lodge in a Cave, to beg his bred of Abimelech, to make himself a madman before Achish, to serve the philistines his enemies;
yet, all eyes are fixed vpon him, all tongues, all hearts, entertaining him the obiect of their discourse and desires; he being young and lusty as an Eagle, strong as a Vnicorne, bold as a Lyon; running his race as a Gyant, flourishing as an Oliue-tree; established as Mount Zion which cannot be remoued.
yet, all eyes Are fixed upon him, all tongues, all hearts, entertaining him the Object of their discourse and Desires; he being young and lusty as an Eagl, strong as a Unicorn, bold as a lion; running his raze as a Giant, flourishing as an Olive-tree; established as Mount Zion which cannot be removed.
I will not launch forth into the Ocean of Davids life, I will content my selfe to walk by some rivulets of the waters of comfort, which fall into the great Sea, wherein are things innumerable to be obserued. In the Genealogie of Christ;
I will not launch forth into the Ocean of Davids life, I will content my self to walk by Some rivulets of the waters of Comfort, which fallen into the great Sea, wherein Are things innumerable to be observed. In the Genealogy of christ;
among all the Kings there is not one stiled a King, but Dauid, Math. 1.6. Iesse begat Dauid the King, and Dauid the King begate Salomon. And of all the Kings of Iuda or Israel, Dauid was the Patterne. Amasiah did vprightly in the sight of the Lord, yet not like Dauid his Father.
among all the Kings there is not one styled a King, but David, Math. 1.6. Iesse begat David the King, and David the King begat Solomon. And of all the Kings of Iuda or Israel, David was the Pattern. Amasiah did uprightly in the sighed of the Lord, yet not like David his Father.
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and Ieroboam worse, and Omri worse then he, and Ahab worse then all; so in the number of the good, though Salomon did well, Iehoshaphat better then he,
and Jeroboam Worse, and Omri Worse then he, and Ahab Worse then all; so in the number of the good, though Solomon did well, Jehoshaphat better then he,
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When Dauid was with Achish at Gath, Achish giueth this testimony vnto him, Thou art good in my sight as an Angel of God: when the woman of Tekoa, came with a pretence of getting a pardon for her banished sonne, she vseth the same termes to Dauid, As an Angel of God, so is my Lord the King to discerne good and bad:
When David was with Achish At Gaza, Achish gives this testimony unto him, Thou art good in my sighed as an Angel of God: when the woman of Tekoa, Come with a pretence of getting a pardon for her banished son, she uses the same terms to David, As an Angel of God, so is my Lord the King to discern good and bad:
when Dauid found the imposture, that shee was Ioabs instrument, the Tekoite applies this againe to him, My Lord is wise according to the wisdome of an Angel of God, to know all things that are in the earth:
when David found the imposture, that she was Ioabs Instrument, the Tekoite Applies this again to him, My Lord is wise according to the Wisdom of an Angel of God, to know all things that Are in the earth:
when Ziba had slandered Mephibosheth, and Mephibosheth came being lame, somewhat late to answer for himselfe to Dauid, My Lord the King, saith he, is an Angell of God: An attribute giuen him especially among all the Kings, before all the Kings, and aboue all the Kings in Scripture, by enemies, strangers, subiects, seruants, friends, good, bad, all, Dauid as an Angell of God.
when Ziba had slandered Mephibosheth, and Mephibosheth Come being lame, somewhat late to answer for himself to David, My Lord the King, Says he, is an Angel of God: an attribute given him especially among all the Kings, before all the Kings, and above all the Kings in Scripture, by enemies, Strangers, Subjects, Servants, Friends, good, bad, all, David as an Angel of God.
St. Gregories obseruation is true, Per incrementa temporū, creuisse scientiam spiritualium Patrum: Moses partaked more diuine knowledge then Abraham, the Prophets then Moses, the Apostles then the Prophets; but of Dauid St. Chrysostome noteth, vt in ordine regum, sic in numero Prophetarum electum fuisse, Regum vero const at omnium optimum fuisse, &c. And Philaster in the same kinde, Sicut sanctis alijs diuersam tribuit Christus Dominus gratiam, it a majorem huic concessit scientiam, dicente Domino, Dabo vobis sancta fidelia Dauid.
Saint Gregories observation is true, Per incrementa temporū, creuisse scientiam Spiritual Patrum: Moses partaked more divine knowledge then Abraham, the prophets then Moses, the Apostles then the prophets; but of David Saint Chrysostom notes, vt in Order regum, sic in numero Prophetarum electum Fuisse, Regum vero constant At omnium optimum Fuisse, etc. And Philaster in the same kind, Sicut sanctis Alijs diuersam tribuit Christus Dominus gratiam, it a majorem huic concessit scientiam, Dissent Domino, Dabo vobis sancta fidelia David.
and Dauid himselfe explaineth the manner of his Illumination in Prophecy, as the light of the morning when the Sunne ariseth, euen as a morning without clouds, as the tender grasse springing out of the earth, by cleere shining after raine:
and David himself Explaineth the manner of his Illumination in Prophecy, as the Light of the morning when the Sun arises, even as a morning without Clouds, as the tender grass springing out of the earth, by clear shining After rain:
So that Dauid a Prophet, and more then a Prophet, a King, & the most worthy of al Kings, an Angell of God, and more then an Angell, as I shall now proue:
So that David a Prophet, and more then a Prophet, a King, & the most worthy of all Kings, an Angel of God, and more then an Angel, as I shall now prove:
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for if the distinction of Angels and their Hierarchy doe hold, and that of Cherubins be true, which the Ancients teach vs, Cherubin ordo Angelorum qui velocissime pareant Deo, I say Dauid was as a swift wing'd Cherubin, of all others; through all the Scripture none so diuinely inspired, with a hearty, holy, fiery zeale, flying vp into the spheare of diuine & sacred contemplation; none but hee that was the son of Dauid excelled Dauid in this kind. I know it is a strange curiosity to make a mans-selfe so skilfull in the orders of heauen, as to aduance Angell aboue Angell, and here it is little lesse then an Impertinency; and I remember St. Austin dares not positiuely affirme it;
for if the distinction of Angels and their Hierarchy do hold, and that of Cherubim be true, which the Ancients teach us, Cherubin ordo Angels qui velocissime pareant God, I say David was as a swift winged Cherubin, of all Others; through all the Scripture none so divinely inspired, with a hearty, holy, fiery zeal, flying up into the sphere of divine & sacred contemplation; none but he that was the son of David excelled David in this kind. I know it is a strange curiosity to make a mans-self so skilful in the order of heaven, as to advance Angel above Angel, and Here it is little less then an Impertinency; and I Remember Saint Austin dares not positively affirm it;
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but when I find of all other orders of Angells the Cherubins at the gate of Paradise, Cherubins ouer the Arke, Cherubins in the Temple, the Oracle placed betweene the Cherubins, and the Chariot of Maiestie drawne by Cherubins, according to that, He rode vpon the Cherubins and did flye, I then thinke, that as one starre differeth from another starre, so one Angell may differ from another Angell in glory; and if any Angell excell, the Cherubins doe;
but when I find of all other order of Angels the Cherubim At the gate of Paradise, Cherubim over the Ark, Cherubim in the Temple, the Oracle placed between the Cherubim, and the Chariot of Majesty drawn by Cherubim, according to that, He road upon the Cherubim and did fly, I then think, that as one star differeth from Another star, so one Angel may differ from Another Angel in glory; and if any Angel excel, the Cherubim do;
and if Dauid were as an Angell of God, because he excelled other men, I dare say by his deuotion wherein he excelled, he was a glorious Cherubin: deuotion was his daily bread, his meat, his drinke, his diuine and dearest exercise; I giue my selfe, saith he,
and if David were as an Angel of God, Because he excelled other men, I Dare say by his devotion wherein he excelled, he was a glorious Cherubin: devotion was his daily bred, his meat, his drink, his divine and dearest exercise; I give my self, Says he,
vnto Prayer: doth dedicate & consecrate his time & studie and labour and endeauor, his heart and tongue, and body and soule vnto this blessed duty and seruice, to this diuine and heauenly exercise, I giue my selfe vnto Praeyer.
unto Prayer: does dedicate & consecrate his time & study and labour and endeavour, his heart and tongue, and body and soul unto this blessed duty and service, to this divine and heavenly exercise, I give my self unto Prayer.
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The Lord hath magnifyed, so St. Austin readeth magnificavit, or as Ierome, mirificauit. Surely blessed is that man that the Lord hath endowed with the least measure of his spirit, with one dramme of goodnesse, with one sparke of godlinesse, one drop of heauenly dew, one mite of grace, one grain of faith, one Iota of firme obedience; but when the Lord hath showred so plentifull a dew vpon his inheritance, and so variously magnified and multiplied all these blessings vpon a man,
The Lord hath magnified, so Saint Austin readeth magnificavit, or as Jerome, mirificauit. Surely blessed is that man that the Lord hath endowed with the least measure of his Spirit, with one dram of Goodness, with one spark of godliness, one drop of heavenly due, one mite of grace, one grain of faith, one Iota of firm Obedience; but when the Lord hath showered so plentiful a due upon his inheritance, and so variously magnified and multiplied all these blessings upon a man,
and such honour haue all his Saints; but aboue all Dauid had this honour, which being distilled and infused on him, hee deriueth to others, Blessed is the man that feareth the Lord, that delighteth greatly in his Commandement, his seed shall be great vpon earth, his generation shall bee blessed, wealth and riches shall be in his house,
and such honour have all his Saints; but above all David had this honour, which being distilled and infused on him, he deriveth to Others, Blessed is the man that fears the Lord, that delights greatly in his Commandment, his seed shall be great upon earth, his generation shall be blessed, wealth and riches shall be in his house,
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but Gods fauorite, like the Disciple whom Iesus loued, and therefore most familiar in Gods bosome, and chiefe of his sacred and priuy Councell. Six times we read of Dauids familiar accesse, to consult God himselfe;
but God's favourite, like the Disciple whom Iesus loved, and Therefore most familiar in God's bosom, and chief of his sacred and privy Council. Six times we read of David familiar access, to consult God himself;
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Dauid enquired of the Lord, Shall I goe smite the Philistius. Dauid againe enquired of the Lord, Shall I goe downe to Keilah. Dauid yet againe enquired of the Lord,
David inquired of the Lord, Shall I go smite the Philistius. David again inquired of the Lord, Shall I go down to Keilah. David yet again inquired of the Lord,
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whether hee should pursue the troope that had sackt Ziglag. When he newly came to the Crowne; Dauid enquired of the Lord, Shall I goe into any of the Cities of Iudah: when all the Tribes had annointed him King in Hebron, and the Philistins came against him, Dauid enquired of the Lord ▪ when the famine came vpon Israel for Sauls bloody act in slaying the Gibeonites. Dauid enquired of the Lord;
whither he should pursue the troop that had sacked Ziklag. When he newly Come to the Crown; David inquired of the Lord, Shall I go into any of the Cities of Iudah: when all the Tribes had anointed him King in Hebron, and the philistines Come against him, David inquired of the Lord ▪ when the famine Come upon Israel for Saul's bloody act in slaying the Gibeonites. David inquired of the Lord;
and euen Pliny giueth a reason hereof, Nihilrecte, nihil prudenter, nihil prouidenter, homines sine Deorum immortalium ope, consilio, honore, auspicari:
and even pliny gives a reason hereof, Nihilrecte, nihil Prudent, nihil prouidenter, homines sine Gods immortalium open, consilio, honore, auspicari:
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and yet Corona gemmarum, is but Corona spinarum; but a great and weighty Charge, is ready to fall vpon your Princely shoulders, a great doore is opening to your Highnesse, and there bee many Aduersaries: vpon whom are all the hearts and eyes, I say, not of these Kingdomes, but of the Christian World, set, but vpon your Highnesse? and as Mordecai spake, who knoweth whether you are come to the Kingdome for such a time as this is? to be the glory of the Christian, and enuy of the Antichristian World;
and yet Corona gemmarum, is but Corona spinarum; but a great and weighty Charge, is ready to fallen upon your Princely shoulders, a great door is opening to your Highness, and there be many Adversaries: upon whom Are all the hearts and eyes, I say, not of these Kingdoms, but of the Christian World, Set, but upon your Highness? and as Mordecai spoke, who Knoweth whither you Are come to the Kingdom for such a time as this is? to be the glory of the Christian, and envy of the Antichristian World;
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for, since the Sauiour of the World went downe into Egypt, vt qui populus persecutor fuit populi primogeniti, fieret custos filii Primogeniti, neuer was any Prince so deliuered out of the hands of his Enemies, that hee might serue the Lord without feare; neuer any Prince brought back from the imminent, eminent, emergent Iawes of death,
for, since the Saviour of the World went down into Egypt, vt qui populus persecutor fuit People Primogeniti, fieret custos Sons primogeniti, never was any Prince so Delivered out of the hands of his Enemies, that he might serve the Lord without Fear; never any Prince brought back from the imminent, eminent, emergent Jaws of death,
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as your Gracious Person: O, let it neuer bee vnsauory to remember that miraculous safety of your Highnesse returne; wherein the right hand of the Lord had the preheminence, the right hand of the Lord brought mighty things to passe.
as your Gracious Person: Oh, let it never be unsavoury to Remember that miraculous safety of your Highness return; wherein the right hand of the Lord had the pre-eminence, the right hand of the Lord brought mighty things to pass.
O, let it bee your Religious care, that euer your Soule may bee satisfied with the blessings of good things by prayer, that your Sacred Person may bee,
Oh, let it be your Religious care, that ever your Soul may be satisfied with the blessings of good things by prayer, that your Sacred Person may be,
as euer hitherto you haue beene, a blessed Patterne of this holy practice; for such as your Highnesse shall appeare to bee by example and proucation, such will your Seruants bee by imitation: For,
as ever hitherto you have been, a blessed Pattern of this holy practice; for such as your Highness shall appear to be by Exampl and proucation, such will your Servants be by imitation: For,
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because hee delighted in Fencers: so all were forward in Christianity in Constantines time, because hee loued Christians; of whom as the powerfull examples of other ages in Hercules fortitude, Marcus Aurelius his wisedome, Antonius Pius his care of the Commonwealth, Aristotle his learning, Cato his Seuerity, Scipio his Continency,
Because he delighted in Fencers: so all were forward in Christianity in Constantines time, Because he loved Christians; of whom as the powerful Examples of other ages in Hercules fortitude, Marcus Aurelius his Wisdom, Antonius Pius his care of the Commonwealth, Aristotle his learning, Cato his Severity, Scipio his Continency,
who, the better to instruct his People in Deuotion, by his owne example, ordained that his Image, which we know Princes doe vse to coyne vpon their money, should bee stamp'd with the resemblance of him praying:
who, the better to instruct his People in Devotion, by his own Exampl, ordained that his Image, which we know Princes do use to coin upon their money, should be stamped with the resemblance of him praying:
And to say no more herein, I close this with Cyprian, Quoties in conspectu Domini video aliquem suspirantem, toties Spiritum sanctū non dubito inspirantem:
And to say no more herein, I close this with Cyprian, How often in conspectu Domini video aliquem suspirantem, Twice Spiritum sanctū non dubito inspirantem:
As often as I see any one in Gods fight sighing out prayers; so often I doubt not God is present, breathing his Spirit vpon such a holy suppliant. Diuinity buildeth vpon this, Christianity doth require it, necessity doth enforce it,
As often as I see any one in God's fight sighing out Prayers; so often I doubt not God is present, breathing his Spirit upon such a holy suppliant. Divinity builds upon this, Christianity does require it, necessity does enforce it,
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and hee that shall bee frequent in it, shall be sure to finde fauour of the Almightie: O, did they consider this that dote vpon Courtly fauour, the Courts diety, Ambitions Darling:
and he that shall be frequent in it, shall be sure to find favour of the Almighty: Oh, did they Consider this that dote upon Courtly favour, the Courts diety, Ambitions Darling:
that shadow, that dust, that mote, that feather, that froth: vpon fauour that ebbeth as the Sea, passeth as a winde, and droppeth downe as the leaues in the fall, they would learne Dauids lesson, to seeke fauour and familiarity with God, for that shall bring a man peace at the last, & would make this their dayly suit,
that shadow, that dust, that mote, that feather, that froth: upon favour that ebbeth as the Sea, passes as a wind, and drops down as the leaves in the fallen, they would Learn David Lesson, to seek favour and familiarity with God, for that shall bring a man peace At the last, & would make this their daily suit,
Deuotion delayed or lingred, is soone quenched, but when heated, and hastened, when the passions are liuely and strong, when an earnest, Zealous, impetuous Petition is offered to God, not drawn from the lips or lungs, but from the inwards of a contrite, confident Soule, it neuer wanteth successe;
Devotion delayed or lingered, is soon quenched, but when heated, and hastened, when the passion Are lively and strong, when an earnest, Zealous, impetuous Petition is offered to God, not drawn from the lips or lungs, but from the inward of a contrite, confident Soul, it never Wants success;
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for not only the Body but the Soule hath a mouth, and language; and as the heart giueth aspiration to the arteries, so doth the conscience to the affections; and as we breathe in the ayre, so grace is breathed into vs from Heauen; the motions of Gods Spirit are the lungs, knowledge and deuotion are as the lips, faith as the tongue, zeale as a string that passeth from the heart vnto the tongue; Prayer is the language of Canaan, the holy Tongue;
for not only the Body but the Soul hath a Mouth, and language; and as the heart gives aspiration to the arteries, so does the conscience to the affections; and as we breathe in the air, so grace is breathed into us from Heaven; the motions of God's Spirit Are the lungs, knowledge and devotion Are as the lips, faith as the tongue, zeal as a string that passes from the heart unto the tongue; Prayer is the language of Canaan, the holy Tongue;
Quam grata apud Deum importunitas ▪ how gracious and gratefull is importunity in the eares of God? Non importunus ne { que } impudens, saith S. Austin, it is not a sawcy or a shamelesse part in thee to aske any thing of God with great importunity, hee bids thee aske, and seeke, and knock, and knocke not only til he heare, but till hee answer, and open, and grant thy request.
Quam Grata apud God importunitas ▪ how gracious and grateful is importunity in the ears of God? Non importunus ne { que } impudens, Says S. Austin, it is not a saucy or a shameless part in thee to ask any thing of God with great importunity, he bids thee ask, and seek, and knock, and knock not only till he hear, but till he answer, and open, and grant thy request.
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Dauid hath a double supplication, it is like the former and the latter raine, the ingemination noteth an vnremoueable and constant affection to the suit hee desireth; mans impatience in prayer can neuer offend Gods patience, the Musicke of Angels doth not more delight the Lord, then the redoubled obsecrations of his Seruants, wherby he doth suspend their desires in expectation,
David hath a double supplication, it is like the former and the latter rain, the ingemination notes an unremovable and constant affection to the suit he Desires; men impatience in prayer can never offend God's patience, the Music of Angels does not more delight the Lord, then the redoubled Prayer of his Servants, whereby he does suspend their Desires in expectation,
& extend them by the NONLATINALPHABET, their earnest importunity: Note only the Parables of a friend called vp at mid-night, the most vnseasonable and deadest time, wherein any would bee loth to be troubled, the doores shut, the children asleep, the sable mantle of the silent night, couering all the World; yet vpon importunity the friend riseth at midnight, answereth, openeth, granteth, the request, tendreth and giueth, because of the importunity;
& extend them by the, their earnest importunity: Note only the Parables of a friend called up At midnight, the most unseasonable and deadest time, wherein any would be loath to be troubled, the doors shut, the children asleep, the sable mantle of the silent night, covering all the World; yet upon importunity the friend Riseth At midnight, Answers, Openeth, grants, the request, tendereth and gives, Because of the importunity;
so also that Parable of the vniust Iudge, that cared neither for God nor man; yet because of the constant, continuall Solicitation of the poore woman, he heard her, and granted her suit:
so also that Parable of the unjust Judge, that cared neither for God nor man; yet Because of the constant, continual Solicitation of the poor woman, he herd her, and granted her suit:
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then of the most vnrighteous Iudge, (then which, what can bee thought more blasphemous) they both were woone, non amicitia, non iustitia compulsi, sed taedio.
then of the most unrighteous Judge, (then which, what can be Thought more blasphemous) they both were won, non Amicitia, non iustitia compulsi, sed taedio.
but calleth and cryeth out still. 2. The Disciples her back-frinds, they would haue her sent backe, Send her away, she cryeth after vs, and yet shee is not retarded, but continueth her calling. 3. Our Sauiour answereth her,
but calls and Cries out still. 2. The Disciples her back-frinds, they would have her sent back, Send her away, she Cries After us, and yet she is not retarded, but Continueth her calling. 3. Our Saviour Answers her,
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shee a Canaanite, yet neither Disciples nor Master can beat backe her Faith, shee followeth, and falleth downe, and worshippeth, and cryeth Lord helpe me. 4. Our Sauiour replieth in the most bitter Phrase that euer hee vsed to any poore Suiter, It is not meete to take the childrens bread and to giue it to dogs.
she a Canaanite, yet neither Disciples nor Master can beatrice back her Faith, she follows, and falls down, and Worshippeth, and Cries Lord help me. 4. Our Saviour Replieth in the most bitter Phrase that ever he used to any poor Suitor, It is not meet to take the Children's bred and to give it to Dogs.
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The daughter possessed with a Deuill, the mother accounted a dog, and holy things not to be giuen to dogs, this had bin enough to haue blasted her hope, and rooted vp her faith, and haue confounded her confidence, and wounded her distressed soule, and silenced her importunity; yet behold, she that had all these discouragements, replieth,
The daughter possessed with a devil, the mother accounted a dog, and holy things not to be given to Dogs, this had been enough to have blasted her hope, and rooted up her faith, and have confounded her confidence, and wounded her distressed soul, and silenced her importunity; yet behold, she that had all these discouragements, Replieth,
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Looke vpon blessed Hezekias his manner of Prayer, Encline thine eares O Lord and heare, open thine eyes O Lord and see, & heare; and when he lay vpon his death-bed chattering like a swallow, mourning like a Doue, I am depriued of the residue of my yeares, I said I shall not see the Lord, euen the Lord in the Land of the liuing:
Look upon blessed Hezekias his manner of Prayer, Incline thine ears Oh Lord and hear, open thine eyes Oh Lord and see, & hear; and when he lay upon his deathbed chattering like a swallow, mourning like a Dove, I am deprived of the residue of my Years, I said I shall not see the Lord, even the Lord in the Land of the living:
hee knew that no balme in Gilead, no vnguent of the Apothecaries, no skill of Physitians, no fruits of the fields, no flowers of the garden, no mineralls of the ground, could giue the least allay vnto his sicke and sorrowfull soule,
he knew that no balm in Gilead, no unguent of the Apothecaries, no skill of Physicians, no fruits of the fields, no flowers of the garden, no minerals of the ground, could give the least allay unto his sick and sorrowful soul,
but onely the Lord, whom therefore hee remembreth, and sixe times in his Prayer repeateth that sacred name of the Lord. It is obserued that God himselfe doth seeme to be pleased to vse often an ingemination of the names of those he best loued, in Scripture; as when he called Abraham, Abraham, Moses, Moses, and Samuel, Samuel: & in a like manner we ought to be well pleased and much delighted in the blessed remembrance and inuocation of his name. And sure when the hart is full of God, the tongue will not refraine to talke of him, they that rarely thinke on God, shew how miserable their estate of grace is.
but only the Lord, whom Therefore he Remember, and sixe times in his Prayer repeateth that sacred name of the Lord. It is observed that God himself does seem to be pleased to use often an ingemination of the names of those he best loved, in Scripture; as when he called Abraham, Abraham, Moses, Moses, and Samuel, Samuel: & in a like manner we ought to be well pleased and much delighted in the blessed remembrance and invocation of his name. And sure when the heart is full of God, the tongue will not refrain to talk of him, they that rarely think on God, show how miserable their estate of grace is.
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If the Lord be not in our hearts wee are godlesse; if in our hearts without ioy, we are hopelesse: If wee reioyce in him, and speake not of him, we are shamefully thanklesse; If he be in our harts in our tongues, in our ioy, coldly and perfunctorily, we are negligently faithlesse: and therefore as wee must thinke on the Lord alwayes, so speake on him often, and when we pray to him, doe it earnestly, and zealously; in faith without wauering, in confidence without doubting, in perseuerance without desisting, crying out as Ionas Mariners, Wee beseech thee O Lord, wee beeseech thee;
If the Lord be not in our hearts we Are godless; if in our hearts without joy, we Are hopeless: If we rejoice in him, and speak not of him, we Are shamefully thankless; If he be in our hearts in our tongues, in our joy, coldly and perfunctorily, we Are negligently faithless: and Therefore as we must think on the Lord always, so speak on him often, and when we pray to him, do it earnestly, and zealously; in faith without wavering, in confidence without doubting, in perseverance without desisting, crying out as Ionas Mariners, we beseech thee Oh Lord, we beseech thee;
To land this point, remēber that the Church hath appointed vs to pray, in al time of our tribulation, in all time of our wealth, & in the houre of death. In all time of our tribulation we are ready to pray, but in the time of our wealth and prosperity we are strangers to deuotion; yet in the time of thy wealth and health remember tribulation, remember in the daies of thy peace, thy visitation; remember thy houre of death:
To land this point, Remember that the Church hath appointed us to pray, in all time of our tribulation, in all time of our wealth, & in the hour of death. In all time of our tribulation we Are ready to pray, but in the time of our wealth and Prosperity we Are Strangers to devotion; yet in the time of thy wealth and health Remember tribulation, Remember in the days of thy peace, thy Visitation; Remember thy hour of death:
and Intemperance an vnbidden guest, hath got in, and defiled all the roomes of thy body; Nature like a good-huswife would willingly cleanse the house, and desires the helpe of Physicke, as a Scauinger, to make cleane the roomes; but alas, she findeth that sinne lyeth like a dog at the doore, and death the cruell Serjeant threatens to serue an extent vpon the whole house, there is no such meanes to quit thee of thy disease and of thy direfull enemy as prayer: it is Dauids Antidote, but thou must take it fasting, and bee sure to take it warme, it must bee feruent prayer; and take it not onely morning and euening, but take it as a continuall Cordiall,
and Intemperance an unbidden guest, hath god in, and defiled all the rooms of thy body; Nature like a good-huswife would willingly cleanse the house, and Desires the help of Physic, as a Scavenger, to make clean the rooms; but alas, she finds that sin lies like a dog At the door, and death the cruel sergeant threatens to serve an extent upon the Whole house, there is no such means to quit thee of thy disease and of thy direful enemy as prayer: it is David Antidote, but thou must take it fasting, and be sure to take it warm, it must be fervent prayer; and take it not only morning and evening, but take it as a continual Cordial,
And so being stedfast, and vnmoueable, and alwayes abounding in this worke of the Lord, thou shalt finde that thy labour shall not be in vaine in the Lord.
And so being steadfast, and Unmovable, and always abounding in this work of the Lord, thou shalt find that thy labour shall not be in vain in the Lord.
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so my heart trembleth to thinke it, and my cares tingle to heare, the heauie and sad approach of pale Death entring into this Kingly Palace. O that we could with Elisha looke heedfully now this messenger, this murtherer commeth, and that we could by our prayers shut the doore, and hold him fast at the doore, and this prayer might preuaile, O Lord I beseech thee saue now, O Lord I beseech thee send now prosperity.
so my heart Trembleth to think it, and my Cares tingle to hear, the heavy and sad approach of pale Death entering into this Kingly Palace. Oh that we could with Elisha look heedfully now this Messenger, this murderer comes, and that we could by our Prayers shut the door, and hold him fast At the door, and this prayer might prevail, Oh Lord I beseech thee save now, Oh Lord I beseech thee send now Prosperity.
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Send Prosperity: Praeuentions of Paliticians, presumptions of the foolish, circumspection of the wise, circumuention of the wits, are all Arts Cobwebs, and experience paper Castles, the Silk-worms worke,
Send Prosperity: Praeuentions of Paliticians, presumptions of the foolish, circumspection of the wise, circumvention of the wits, Are all Arts Cobwebs, and experience paper Castles, the Silkworms work,
The old Speech is, that wise men cause prosperous times: But alas, Policie trippeth vp sacred Wisedome, for Policie and Wisedome differ as much as Scripture and Apocrypha; and Policie is often as offensiue to true Wisedome, as Hagar to Sarah, and sometimes as iniurious, as Elimas the Sorcerer was to Peter, or Alexander the Copper-smith to Paul. Laertius tels vs of certaine young men of Ionia, standing on the shore, agreed with certaine Fisher-men for the next draught, in which there being a rich and precious peece of Plate, they not agreeing whose by right it was, they went to consult the Oracle; the Oracle enioyned them to send it to the wisest man aliue, they thereupon sent it to Thales, hee disclaimed it,
The old Speech is, that wise men cause prosperous times: But alas, Policy trippeth up sacred Wisdom, for Policy and Wisdom differ as much as Scripture and Apocrypha; and Policy is often as offensive to true Wisdom, as Hagar to Sarah, and sometime as injurious, as Elymas the Sorcerer was to Peter, or Alexander the Coppersmith to Paul. Laertius tells us of certain young men of Ionia, standing on the shore, agreed with certain Fishermen for the next draught, in which there being a rich and precious piece of Plate, they not agreeing whose by right it was, they went to consult the Oracle; the Oracle enjoined them to send it to the Wisest man alive, they thereupon sent it to Thales, he disclaimed it,
and sent it to another, who also refused it, till hauing passed through many, who all denyed that attribute of the wisest, to belong to them, at length they bring it to Solon, and hee wished them to send it to the Temple at Delphos, and to present it to God, as being the most wife, according to that of S. Paul, To God only-wise. And surely,
and sent it to Another, who also refused it, till having passed through many, who all denied that attribute of the Wisest, to belong to them, At length they bring it to Solon, and he wished them to send it to the Temple At Delphos, and to present it to God, as being the most wife, according to that of S. Paul, To God Only wise. And surely,
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as God is called by the name of Wisedome; so men come neere to God in nothing more then the study of Wisedome; wherein all the Politicians of the World out of their Chymical limbiques, with al their extraction, can neuer doe good, vnlesse their wisedome bee seasoned from aboue.
as God is called by the name of Wisdom; so men come near to God in nothing more then the study of Wisdom; wherein all the Politicians of the World out of their Chemical limbiques, with all their extraction, can never do good, unless their Wisdom be seasoned from above.
It is God only that can both make wise men and prosperous times: and therefore our Prophet directeth his Prayer aright, O Lord send prosperity: The Hebrew readeth, NONLATINALPHABET Hosanna, which was sung before Christ, is now sung before Dauid: a word that is variously interpreted by the Ancients and Moderne, signifying, saith Euthymius, a Hymne or Song: or the branches of Oliues and Palmes, born before Christ, as Caninius: or the redemption of the house of Dauid, as Ambrose: or grace and glory, as Chrysostome: it is interiectio gaudentis, & obsecrantis, as Austine: and as much as NONLATINALPHABET, processus, successus, a voyce and vote of happy successe. It is like that in the first Psalme, Omnia quaecun { que } faciet prosperabuntur.
It is God only that can both make wise men and prosperous times: and Therefore our Prophet directeth his Prayer aright, Oh Lord send Prosperity: The Hebrew readeth, Hosanna, which was sung before christ, is now sung before David: a word that is variously interpreted by the Ancients and Modern, signifying, Says Euthymius, a Hymn or Song: or the branches of Olive and Palms, born before christ, as Caninius: or the redemption of the house of David, as Ambrose: or grace and glory, as Chrysostom: it is interiectio gaudentis, & obsecrantis, as Augustine: and as much as, processus, Successus, a voice and vote of happy success. It is like that in the First Psalm, Omnia quaecun { que } faciet prosperabuntur.
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All the foure Euangelists mention this Iubilation at the comming of our Sauiour to Ierusalem, wherein Disciples and followers, and young, and old, men, women, and children bare a part.
All the foure Evangelists mention this Jubilation At the coming of our Saviour to Ierusalem, wherein Disciples and followers, and young, and old, men, women, and children bore a part.
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It is a frequent acclamation in Scripture, God saue the King, not onely to Salomon the good, but to Saul the bad, and to Adonijah the Vsurper; but Hosanna onely sung to Dauid, and to the Soune of Dauid, Christ Iesus. I will not striue to enter into the meaning or mystery of this word of Iubilation; Alas, it is a word out of season, and all our Instruments are out of tune, and wee are here as they that sate weeping at the waters of Babylon, wee haue hang'd vp our harps vpon the willowes; this is not a time to sing the songs of Sion, none may require this song of vs in our heauinesse.
It is a frequent acclamation in Scripture, God save the King, not only to Solomon the good, but to Saul the bade, and to Adonijah the Usurper; but Hosanna only sung to David, and to the Soune of David, christ Iesus. I will not strive to enter into the meaning or mystery of this word of Jubilation; Alas, it is a word out of season, and all our Instruments Are out of tune, and we Are Here as they that sat weeping At the waters of Babylon, we have hanged up our harps upon the willows; this is not a time to sing the songs of Sion, none may require this song of us in our heaviness.
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Lorinus obserueth, that of all other the Euangelists, S. Luke omitteth this word Hosanna, Qui Graeci sermonis eruditissimus, videns se proprietatem sermonis transferre non posse, melius arbitratus est tacere, quam id ponere quod legenti faceret quaestionem, and therefore I will content my selfe as it is here rendred, Lord send prosperity.
Lorinus observeth, that of all other the Evangelists, S. Luke omitteth this word Hosanna, Qui Greeks Sermon eruditissimus, videns se proprietatem Sermon transfer non posse, Better arbitratus est tacere, quam id ponere quod legenti faceret quaestionem, and Therefore I will content my self as it is Here rendered, Lord send Prosperity.
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It was the Religious care of Abrahams Seruant, when being sent to solicite for a Wife for Isaack, and knowing that it was not to bee enterprised vnaduisedly or lightly, hee prayed in his Iourney: O Lord God I beseech thee send mee good speed, or prosperity, this day.
It was the Religious care of Abrahams Servant, when being sent to solicit for a Wife for Isaac, and knowing that it was not to be enterprised unadvisedly or lightly, he prayed in his Journey: Oh Lord God I beseech thee send me good speed, or Prosperity, this day.
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Prosperity is not the faire Gale of temporall carnall security, puffing vp the superstitious sailes of pride and ambition. If thou hadst, saith Austin, the wise dome of Salomon, the strength of Sampson, the beauty of Absolon, the long life of Methushelah, the riches of Diues, the dyet of the Glutton, who fared deliciously euery day.
Prosperity is not the fair Gale of temporal carnal security, puffing up the superstitious sails of pride and ambition. If thou Hadst, Says Austin, the wise dome of Solomon, the strength of Sampson, the beauty of Absalom, the long life of Methuselah, the riches of Diues, the diet of the Glutton, who fared deliciously every day.
Quid prosunt haec, cum caro datur vermibus, Anima Daemonibus? Looke vpon Dauids two trees, the Bay-tree, and the Oliue-tree, and then obserue the difference between true and seeming prosperity.
Quid prosunt haec, cum Caro datur vermibus, Anima Daemonibus? Look upon David two trees, the Bay tree, and the Olive-tree, and then observe the difference between true and seeming Prosperity.
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Here is that inticing trap, sugred poyson, venomous pill, stupifying perfume, that golden net, and goodly, Babylonish garment, like that Fruit which our first Parents tasted:
Here is that enticing trap, sugared poison, venomous pill, stupefying perfume, that golden net, and goodly, Babylonish garment, like that Fruit which our First Parents tasted:
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The prosperity of fooles shall destroy them, possessing them with irreligious prophanesse, and so infatuating them, that their hearts are as dead peeces of flesh, without sense of feare, or loue, or care, or paine, from the deafe strokes of a reuenging conscience. This drew that strange expostulation from Ieremy: Righteous art thou O Lord, when I plead with thee;
The Prosperity of Fools shall destroy them, possessing them with irreligious profaneness, and so infatuating them, that their hearts Are as dead Pieces of Flesh, without sense of Fear, or love, or care, or pain, from the deaf Strokes of a revenging conscience. This drew that strange expostulation from Ieremy: Righteous art thou Oh Lord, when I plead with thee;
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But now, if you please, looke vpon Dauids Oliue-tree, or rather Dauid as an Oliue-tree; I am like a greene Oliue-tree in the house of my God for euer; not as Nebuchadonozors tree, hewed downe;
But now, if you please, look upon David Olive-tree, or rather David as an Olive-tree; I am like a green Olive-tree in the house of my God for ever; not as Nebuchadonozors tree, hewed down;
why an Oliue branch; not only because the leaues thereof are most beautifull, but that they liue vnder water, as it is certaine the Oliue-tree continued in the great Cataclisme and Inundation of Waters: And indeed, the Spirit of God, of all trees, maketh especiall mention of the Oliue-tree, that whereas Iob compares the Rich - man to the Palm-tree, and Salomon the Old man to the Almond-tree, and Esay the Great man to the Cedaer, and Ezekiel the Poore man to the Firre-tree; Dauid compareth the wicked man to the Bay-tree, and the good man to the Oliue-tree, among the rest,
why an Olive branch; not only Because the leaves thereof Are most beautiful, but that they live under water, as it is certain the Olive-tree continued in the great Cataclysm and Inundation of Waters: And indeed, the Spirit of God, of all trees, makes especial mention of the Olive-tree, that whereas Job compares the Rich - man to the Palm tree, and Solomon the Old man to the Almond tree, and Isaiah the Great man to the Cedaer, and Ezekielem the Poor man to the Fir-tree; David compareth the wicked man to the Bay tree, and the good man to the Olive-tree, among the rest,
and aboue the rest euer flourishing. It was the conceit of the Iewes, that the Doue brought this Oliue branch from Paradise: surely, whencesoeuer, or howsoeuer it came, it was a blessed token, and euer since the Oliue branch hath beene the Embleme of a blessing; and happy is that man that may beare an Oliue branch, in all the waues of this troublesome world, that may be as an Oliue tree, stedfast in faith, ioyfull through hope, and rooted in charity, and can thinke his Prosperity enough to liue out of the noyse of the world, as farre from staruing as burning, and when heauenly contentments haue possessed his Soule, hee looketh downe vpon the earth displeasedly, as the region of his sorrow and banishment, still praying for the prosperity of Ierusalem, and peace vpon Israel, as our Royall Prophet now doth. Now, the last Circumstance.
and above the rest ever flourishing. It was the conceit of the Iewes, that the Dove brought this Olive branch from Paradise: surely, whencesoever, or howsoever it Come, it was a blessed token, and ever since the Olive branch hath been the Emblem of a blessing; and happy is that man that may bear an Olive branch, in all the waves of this troublesome world, that may be as an Olive tree, steadfast in faith, joyful through hope, and rooted in charity, and can think his Prosperity enough to live out of the noise of the world, as Far from starving as burning, and when heavenly contentment's have possessed his Soul, he looks down upon the earth displeasedly, as the region of his sorrow and banishment, still praying for the Prosperity of Ierusalem, and peace upon Israel, as our Royal Prophet now does. Now, the last Circumstance.
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This Psalme was made by Dauid, when hee was first inuested into his Kingdome. Of all other persons it concernes Kings to pray, & of all other times, at their first entrance to their Gouernment: Dauid and Salomon begun their Rule with the rule of Prayer: The goodnesse of a priuate man is his owne; of a Prince, the whole worlds; his words are Maximes, his actions examples, his examples rules. Dauid, both priuately alone,
This Psalm was made by David, when he was First invested into his Kingdom. Of all other Persons it concerns Kings to pray, & of all other times, At their First Entrance to their Government: David and Solomon begun their Rule with the Rule of Prayer: The Goodness of a private man is his own; of a Prince, the Whole world's; his words Are Maxims, his actions Examples, his Examples rules. David, both privately alone,
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and publikely in the Congregation, prepareth himselfe to prayer, in this Psalme, and the people prouoked by their Kings example, pray for the continuance, and long life of their Prince and Prosperity, That God may distribute to the King gifts proportionable to his greatnesse, that the head may enioy all the senses of the whole body, that the Church and Common-wealth, the King, and Iudges, and Lawes, & all, may flourish; for as Heraclitus obserueth NONLATINALPHABET.
and publicly in the Congregation, Prepareth himself to prayer, in this Psalm, and the people provoked by their Kings Exampl, pray for the Continuance, and long life of their Prince and Prosperity, That God may distribute to the King Gifts proportionable to his greatness, that the head may enjoy all the Senses of the Whole body, that the Church and Commonwealth, the King, and Judges, and Laws, & all, may flourish; for as Heraclitus observeth.
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The King is the Image of God, the Iudge is the Image of the King, the Law the worke of the Iudge, and Iustice the end of the Law. And Dauid had especiall reason to pray, at this his Inauguration; for hee knew a great and dangerous warre was in hand, the Philistins were his deadly enemies, hee had beene among them, and knew them, and was now to make prouision against them. And therefore,
The King is the Image of God, the Judge is the Image of the King, the Law the work of the Judge, and justice the end of the Law. And David had especial reason to pray, At this his Inauguration; for he knew a great and dangerous war was in hand, the philistines were his deadly enemies, he had been among them, and knew them, and was now to make provision against them. And Therefore,
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as Numa, when a rumor of Warre was raised; Sacrificabo, saith hee, I will sacrifice; so, when Dauid foreseeth this feare of forraigne enemies, hee betaketh himselfe vnto prayer.
as Numa, when a rumor of War was raised; Sacrificabo, Says he, I will sacrifice; so, when David Foreseeth this Fear of foreign enemies, he betaketh himself unto prayer.
And if wee looke vpon our times, vpon this sad, swift, speedy time, feathered with flying houres, vpon this fatall Yeare; Mensis olim December, saith Seneca, nunc annus est.
And if we look upon our times, upon this sad, swift, speedy time, feathered with flying hours, upon this fatal Year; Mensis Once December, Says Senecca, nunc annus est.
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This whole Yeare hath beene composed of the fall of the leafe, and Winter. O yee Mountaines of Gilboa, how many noble and valiant haue fallen this yeare, they that were louely and pleasant in their liues, swifter then Eagles, stronger then Lyons: How many noble Families haue beene like the naked twigs of Winter, shiuering all for cold, and dropping downe their teares abundantly? How many of the choyce Peeres and Pearles hath Death stolne out of the Coronet of our Nobility? How many poore Firre-trees may mourne, for their Cedars bee fallen? And is not this an ill boading prodigious time, wherin with hearts, and tongues, and teares, and prayers wee had need to crye, Lord, now send prosperity.
This Whole Year hath been composed of the fallen of the leaf, and Winter. Oh ye Mountains of Gilboa, how many noble and valiant have fallen this year, they that were lovely and pleasant in their lives, swifter then Eagles, Stronger then Lyons: How many noble Families have been like the naked twigs of Winter, shivering all for cold, and dropping down their tears abundantly? How many of the choice Peers and Pearls hath Death stolen out of the Coronet of our Nobilt? How many poor Firtrees may mourn, for their Cedars be fallen? And is not this an ill boding prodigious time, wherein with hearts, and tongues, and tears, and Prayers we had need to cry, Lord, now send Prosperity.
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Cast your watry eyes vpon the fatality of this bloody Moneth, and not to looke vpon the ancient Triumph of Funerall Solemnities in March; remember how in this Moneth wee were depriued of blessed Queene Elizabeth, the Paragon of mortall Princes, the Woman after Gods own heart, the Virgin-Queene of the Earth, the glory of the Christian, the enuy of the Infidell World;
Cast your watery eyes upon the fatality of this bloody Monn, and not to look upon the ancient Triumph of Funeral Solemnities in March; Remember how in this Monn we were deprived of blessed Queen Elizabeth, the Paragon of Mortal Princes, the Woman After God's own heart, the Virgin-Queene of the Earth, the glory of the Christian, the envy of the Infidel World;
who came so neere vnto the blessed Virgin Mary, that shee was borne vpon the Vigil of her birth, and dyed vpon the Vigil of her Annunciation: Remember the sable time since the Death of the Royall Vine of this Kingdome, Queene Anne in this very moneth;
who Come so near unto the blessed Virgae Marry, that she was born upon the Vigil of her birth, and died upon the Vigil of her Annunciation: remember the sable time since the Death of the Royal Vine of this Kingdom, Queen Anne in this very Monn;
a Queene not superstitious, not factious, not tyrannous; but religious to her God, and most gracious to all the Subiects of this Land, and her well deseruing seruants:
a Queen not superstitious, not factious, not tyrannous; but religious to her God, and most gracious to all the Subjects of this Land, and her well deserving Servants:
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Not a Lionesse hunting for the prey as Iezabel, or a Typer greedy of the spoile as Athaliah; but a sweetly tempered & Royall Lady, whom Grace and Peace crowned,
Not a Lioness hunting for the prey as Jezebel, or a Typer greedy of the spoil as Athaliah; but a sweetly tempered & Royal Lady, whom Grace and Peace crowned,
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when our feares encreased with the minuts, and euery messenger was as one of the Chorus in a Tragedie; as Iobs messengers, euery one adding to the sorrowes of those sad times, and when — Duxisset mox fila secanda sorores, Non sic est visum Sceptris: —
when our fears increased with the minutes, and every Messenger was as one of the Chorus in a Tragedy; as Jobs messengers, every one adding to the sorrows of those sad times, and when — Duxisset mox fila secanda sorores, Non sic est visum Sceptris: —
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Our Royall Hezekias recouered miraculously to Gods glory, the good of the Church and State, and great comfort of all his good Subiects. But alas, our sinnes haue fought against our good, and now Death the ledge of all mens liues, that sets vpon men with stealing steps, & insensible degrees, threatens a final arest vpon our Royal Master.
Our Royal Hezekias recovered miraculously to God's glory, the good of the Church and State, and great Comfort of all his good Subjects. But alas, our Sins have fought against our good, and now Death the ledge of all men's lives, that sets upon men with stealing steps, & insensible Degrees, threatens a final arrest upon our Royal Master.
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send him help from thy Sanctuarie, & strengthen him out of Zion, for thou Lord remainest for euer and euer, thy Throne from generation to generation, Lord we beseech thee saue now, Lord we beseech thee send now prosperitie.
send him help from thy Sanctuary, & strengthen him out of Zion, for thou Lord remainest for ever and ever, thy Throne from generation to generation, Lord we beseech thee save now, Lord we beseech thee send now Prosperity.
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It was a diuine Canticle of a sweet Singer of Israel, vpon his Maiesties last recouery, why this Moneth was so infestuous to our King. Tu Martem odisti, Mars odit pacis amantem, Hinc tantae clades, hinc tot conamina Martis,
It was a divine Canticle of a sweet Singer of Israel, upon his Majesties last recovery, why this Monn was so infestuous to our King. Tu Martem Odisti, Mars odit pacis amantem, Hinc Tantae clades, hinc tot conamina Martis,
It was about this very time of the yeare say some that the first foundation of Venice was layed, sure I am we stand here vpon a watry foundation, the water-Springs of our owne teares are able to sinke vs:
It was about this very time of the year say Some that the First Foundation of Venice was laid, sure I am we stand Here upon a watery Foundation, the water-Springs of our own tears Are able to sink us:
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It is the Liturgie of our Church that teacheth vs, that in the midst of life wee are in death. But blessed be our God in the midst of death we are now in life;
It is the Liturgy of our Church that Teaches us, that in the midst of life we Are in death. But blessed be our God in the midst of death we Are now in life;
there is present a gracious Doue with an O liue branch, that shall bring comfortable newes to our world, and the waters shall cease: I neuer was like to that NONLATINALPHABET, that base flatterer, who is, as Aurelius Victor well obserued, sorex & tinea Palatij: I know his Princely disposition hath euer hated a Parasite as the worst Traitor; God keepe two mischiefes euer from within the smoake of his Court, Flatterie and Treacherie; the Inquitie of the times may make vs feare these, not his gracious inclination: but this I may say before God, and men, and Angels, seldome euer haue those yeares promised, seldome haue performed so much,
there is present a gracious Dove with an Oh live branch, that shall bring comfortable news to our world, and the waters shall cease: I never was like to that, that base flatterer, who is, as Aurelius Victor well observed, sorex & tinea Palatij: I know his Princely disposition hath ever hated a Parasite as the worst Traitor; God keep two mischiefs ever from within the smoke of his Court, Flattery and Treachery; the Inquitie of the times may make us Fear these, not his gracious inclination: but this I may say before God, and men, and Angels, seldom ever have those Years promised, seldom have performed so much,
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and hauing an Elder brother aliue, his Grandmother applied by a Phrophecy, that of Mathias election vnto Charles the new borne Prince, that as the Lot fell vpon Mathias, though last in place, so the Lot of the Empire should fall from the Elder brother vpon Prince Charles, though last in birth.
and having an Elder brother alive, his Grandmother applied by a Phrophecy, that of Mathias election unto Charles the new born Prince, that as the Lot fell upon Mathias, though last in place, so the Lot of the Empire should fallen from the Elder brother upon Prince Charles, though last in birth.
The like Lot is now falling vnto your Princely Highnesse, and my prayers be, that all your dayes may bee like the two Saints daies of this moneth, Foelix and Perpetua, that when your Royall Father shall passe à Corona ad Coronam, as it was one of the Diuine meditations proposed this morning to his Maiesty by that most honorable Bishop, and that he shall exchange this mortall for a Crowne of immortalitie; that the spirit of your gracious Father may be doubled vpon your Highnesse, as the spirit of Elias was vpon Elisha, that true Religion may florish vnder you;
The like Lot is now falling unto your Princely Highness, and my Prayers be, that all your days may be like the two Saints days of this Monn, Felix and Perpetua, that when your Royal Father shall pass à Corona ad crown, as it was one of the Divine meditations proposed this morning to his Majesty by that most honourable Bishop, and that he shall exchange this Mortal for a Crown of immortality; that the Spirit of your gracious Father may be doubled upon your Highness, as the Spirit of Elias was upon Elisha, that true Religion may flourish under you;
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That you may ride on in truth, for State without truth, is like Pride without Power, an vmbrageous Pageant for sight not for seruice. That you may ride on in truth and Maiestie, for truth without Maiestie is like a Talent hid in a banke, or a Candle vnder a bushell: That you may ride on in truth and Maiestie and meekenesse, for Maiestie without weeknesse, is like greatnesse without goodnesse, the Politicians Character, but the Peoples curse: That you may ride on with truth and Maiestie and meekenesse and prosperitie, for Maiestie without prosperity is like Heauen without a sun, or the Summer without a Haruest. That you may ride on in Maiesty, truth, meekenesse, and prosperity and righteousnesse, for Maiestie without righteousnesse, is like beauty without honestie, a wanton dead soule in a painted sepulcher: but when your Canopie of Maiestie is supported by truth, and meeknesse, and prosperitie and righteousnesse, Blessings and prayers will be showred vpon you, God,
That you may ride on in truth, for State without truth, is like Pride without Power, an umbrageous Pageant for sighed not for service. That you may ride on in truth and Majesty, for truth without Majesty is like a Talon hid in a bank, or a Candle under a bushel: That you may ride on in truth and Majesty and meekness, for Majesty without weeknesse, is like greatness without Goodness, the Politicians Character, but the Peoples curse: That you may ride on with truth and Majesty and meekness and Prosperity, for Majesty without Prosperity is like Heaven without a sun, or the Summer without a Harvest. That you may ride on in Majesty, truth, meekness, and Prosperity and righteousness, for Majesty without righteousness, is like beauty without honesty, a wanton dead soul in a painted sepulcher: but when your Canopy of Majesty is supported by truth, and meekness, and Prosperity and righteousness, Blessings and Prayers will be showered upon you, God,
euen your owne God shall giue you his blessing, and God, euen our owne God shall send vs prosperitie; Which the Lord grant, for his mercie, for his promise, for his Zion, for his Sonnes sake Christ Iesus, Amen. FINIS.
even your own God shall give you his blessing, and God, even our own God shall send us Prosperity; Which the Lord grant, for his mercy, for his promise, for his Zion, for his Sons sake christ Iesus, Amen. FINIS.
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