Davids prayer for Solomon, containing the proper endowments and duty royall of a king, with the consequent blessings upon a kingdome. Delivered in a sermon at Christ-Church London, before the Right Honourable the Lord Major, the right worshipfull the aldermen his bretheren, together with the worshipfull companies of the said city, upon the 27th. of March, 1643. Being the commemoration of his Majesties inauguration. By Joseph Caryl, preacher to the Honourable Society of Lincolnes Inne. It is this present eight day of Aprill, anno Domini, 1643. Ordered by the Committee of the House of Commons in Parliament concerning printing, that this sermon intituled (Davids Prayer for Solomon, containing, the proper endowments and duty royall of a King, &c.) be printed and published. John White.
He shall judge thy people with righteousnesse, and thy poore with judgement. The Mountaines shall bring peace to the people, and the little hills by righteousnesse.
He shall judge thy people with righteousness, and thy poor with judgement. The Mountains shall bring peace to the people, and the little hills by righteousness.
THIS Psalme was pen'd by a King, it is dedicated to a King, and it is chiefely intended concerning him who is King of Kings; A Psalme for Solomon, that is the Title:
THIS Psalm was penned by a King, it is dedicated to a King, and it is chiefly intended Concerning him who is King of Kings; A Psalm for Solomon, that is the Title:
A Psalme containing the last breathings of David Heaven-ward, that's the conclusion, so the Psalme ends, The prayers of David the Sonne of Jesse are ended; David being about to commend his soule to God,
A Psalm containing the last breathings of David Heavenward, that's the conclusion, so the Psalm ends, The Prayers of David the Son of Jesse Are ended; David being about to commend his soul to God,
Fourthly, We have the meanes, by which those Endowments may be obtained for Kings, through which, they discharging their duties, make both themselves and their people blessed.
Fourthly, We have the means, by which those Endowments may be obtained for Kings, through which, they discharging their duties, make both themselves and their people blessed.
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The blessing is a blessing eminently desirable, even the blessing of peace, contained in the third Verse, The Mountaines shall bring peace to the people,
The blessing is a blessing eminently desirable, even the blessing of peace, contained in the third Verse, The Mountains shall bring peace to the people,
The meanes by which those Endowments are obtain'd for Kings, is heavenly and spirituall, set downe in the beginning of the first Verse, Prayer to the God of Heaven, Give the King thy judgements O God;
The means by which those Endowments Are obtained for Kings, is heavenly and spiritual, Set down in the beginning of the First Verse, Prayer to the God of Heaven, Give the King thy Judgments Oh God;
or the manner of the Kingdome, we have the same word here, only in this Text it is plurall, Iudgements; and because the word is here in the plurall, give the King thy judgements;
or the manner of the Kingdom, we have the same word Here, only in this Text it is plural, Judgments; and Because the word is Here in the plural, give the King thy Judgments;
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Moses delivered the Judiciall Law from the mouth of God to the people, and therefore David needed not to pray in this reference, give the King thy Iudgements.
Moses Delivered the Judicial Law from the Mouth of God to the people, and Therefore David needed not to pray in this Referente, give the King thy Judgments.
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so take that speciall part of the word which concernes governement, and is properly called Judgements or Statutes, these may be said to be given to Solomon, when God gave him a cleare light to understand his will and intent in them.
so take that special part of the word which concerns government, and is properly called Judgments or Statutes, these may be said to be given to Solomon, when God gave him a clear Light to understand his will and intent in them.
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So then, it is as if David had prayed, that God would make the comment upon his own Laws, that his Sonne might never wrest them by his owne glosses or expositions.
So then, it is as if David had prayed, that God would make the comment upon his own Laws, that his Son might never wrest them by his own Glosses or expositions.
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Solomons prayer for himselfe (which is as it were the counterpane of this) doth thus expound Davids prayer for Solomon, 1 King. 3. When God in Gibeon sends Solomon a blanke from Heaven and bids him aske what be would, vers. 5. he saith vers. 9. Give thy servant an understanding heart to judge thy people, that I may discerne betweene good and bad.
Solomons prayer for himself (which is as it were the counterpane of this) does thus expound Davids prayer for Solomon, 1 King. 3. When God in Gibeon sends Solomon a blank from Heaven and bids him ask what be would, vers. 5. he Says vers. 9. Give thy servant an understanding heart to judge thy people, that I may discern between good and bad.
The other Endowment, is righteousnesse, which as distinct from the former, is an evennesse and uprightnesse of conscience in passing every thing according unto received light;
The other Endowment, is righteousness, which as distinct from the former, is an evenness and uprightness of conscience in passing every thing according unto received Light;
and integrity of conscience to act and resolve according to that light, there is righteousnesse. These are the endowments, this the portion which I begge for the King my Sonne,
and integrity of conscience to act and resolve according to that Light, there is righteousness. These Are the endowments, this the portion which I beg for the King my Son,
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And as it is in the great point of Justification, there is a righteousnesse of God, which some neglecting, take in and trust to a righteousnesse of their owne:
And as it is in the great point of Justification, there is a righteousness of God, which Some neglecting, take in and trust to a righteousness of their own:
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They being ignorant of Gods righteousnesse, and going about to establish their owne righteousnesse, have not submitted themselves unto (nor ruled their people by) the righteousnesse of God;
They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto (nor ruled their people by) the righteousness of God;
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yea, which is farre worse, as much as in their power is, they have overthrowne the judgements and evacuated the righteousnesse of God, they have (as it were) repealed Gods judgements, and enacted their owne;
yea, which is Far Worse, as much as in their power is, they have overthrown the Judgments and evacuated the righteousness of God, they have (as it were) repealed God's Judgments, and enacted their own;
Mans judgement, and mans righteousnesse not subordinate to and regulated by the judgement and righteousnesse of God, is nothing else but unrighteousnesse and injustice.
men judgement, and men righteousness not subordinate to and regulated by the judgement and righteousness of God, is nothing Else but unrighteousness and injustice.
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These are the speciall Endowments of a King; As reason distinguisheth a man from a beast, so judgement and righteousnesse distinguish a King, or Magistrate from other men;
These Are the special Endowments of a King; As reason Distinguisheth a man from a beast, so judgement and righteousness distinguish a King, or Magistrate from other men;
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There are particular guifts proper to the managing of every calling, as in the first of Cor. 12. 8. To one is given the word of knowledge, to another is given the word of wisedome;
There Are particular Gifts proper to the managing of every calling, as in the First of Cor. 12. 8. To one is given the word of knowledge, to Another is given the word of Wisdom;
And Ephes. 3. 8. Unto me who am lesse then the least of all Saints is this Grace given, that I should preach among the Gentiles the unsearcheable riches of Christ.) therefore (saith he) having guifts according to those graces,
And Ephesians 3. 8. Unto me who am less then the least of all Saints is this Grace given, that I should preach among the Gentiles the unsearchable riches of christ.) Therefore (Says he) having Gifts according to those graces,
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and therfore when the first King was cried for by the people, in 1 Sam. 8. 5. they presently speake of this worke, make us a King to judge us, that is the businesse that we have to doe for Kings;
and Therefore when the First King was cried for by the people, in 1 Sam. 8. 5. they presently speak of this work, make us a King to judge us, that is the business that we have to do for Kings;
Can any one judge, that hath not judgement? or doe right, that hath not righteousnesse? Iudgement and righteousnesse, are (as it were) the right hand of a Magistrate;
Can any one judge, that hath not judgement? or do right, that hath not righteousness? Judgement and righteousness, Are (as it were) the right hand of a Magistrate;
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and therefore when God himselfe is spoken of, under the notion of a King, presently it is added, Iudgement and righteousnesse are the habitation of his Throne;
and Therefore when God himself is spoken of, under the notion of a King, presently it is added, Judgement and righteousness Are the habitation of his Throne;
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and to establish it with judgement and with righteousnesse, from henceforth even for ever. Christ orders and disposeth every thing in his Kingdome, by judgement, and by righteousnesse.
and to establish it with judgement and with righteousness, from henceforth even for ever. christ order and Disposeth every thing in his Kingdom, by judgement, and by righteousness.
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And forasmuch as to judge and to judge with righteousnesse is the duty of Kings. It is necessary to set downe more distinctly what it is to judge with righteousnesse:
And forasmuch as to judge and to judge with righteousness is the duty of Kings. It is necessary to Set down more distinctly what it is to judge with righteousness:
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Though I speake not this day before the Person of a King, yet I speake before many who are representative Kings. Every subordinate Magistrate hath in his compasse the work of a King put into his hand,
Though I speak not this day before the Person of a King, yet I speak before many who Are representative Kings. Every subordinate Magistrate hath in his compass the work of a King put into his hand,
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Seeing you are trusted with the Kings worke, which is, To judge the people. Heare what it is to doe it by the Kings Rule, with judgement and with righteousnesse, with the judgement and righteousnesse of God, for so it becometh Kings.
Seeing you Are trusted with the Kings work, which is, To judge the people. Hear what it is to do it by the Kings Rule, with judgement and with righteousness, with the judgement and righteousness of God, for so it Becometh Kings.
And so strict is the Allyance of these two, Law and Justice, that among the Latines, the word Iustice derives it's pedigree from the word, Law. Iustitia nomen habet a jure & jus a jubendo, say the Criticks.
And so strict is the Alliance of these two, Law and justice, that among the Latins, the word justice derives it's pedigree from the word, Law. Iustitia Nome habet a jure & jus a jubendo, say the Critics.
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A King armed with righteous Lawes is, That Higher Power spoken of, Roman. 13. 1. To which every soule must be subject, which they that resist shall receive to themselves Damnation.
A King armed with righteous Laws is, That Higher Power spoken of, Roman. 13. 1. To which every soul must be Subject, which they that resist shall receive to themselves Damnation.
Where that word of a King is, there is Power, and such a power, as who may say unto him, what doest thou? Eccles. 8. 4. This is the higher power indeed;
Where that word of a King is, there is Power, and such a power, as who may say unto him, what dost thou? Eccles. 8. 4. This is the higher power indeed;
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The Gentiles shewed the workes of the Law written in their hearts, Their consciences also bearing witnesse, Roman. 2. 15. For to make Lawes and then to conceale them, is rather to set traps and snares to catch men,
The Gentiles showed the works of the Law written in their hearts, Their Consciences also bearing witness, Roman. 2. 15. For to make Laws and then to conceal them, is rather to Set traps and snares to catch men,
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for sometimes a Law, and a knowne Law may be urged, and yet as the Apostle Peter speakes of Hereticks, who urge Scripture, that they doe wrest the Scriptures;
for sometime a Law, and a known Law may be urged, and yet as the Apostle Peter speaks of Heretics, who urge Scripture, that they do wrest the Scriptures;
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And thus he directs in the 13. of Deutronomie 12. If thou shalt heare say in one of thy Cities, which the Lord thy God hath given thee to dwell there, Certaine men the children of Beliall are gone out from among you, &c. then thou shalt search and enquire,
And thus he directs in the 13. of Deuteronomy 12. If thou shalt hear say in one of thy Cities, which the Lord thy God hath given thee to dwell there, Certain men the children of Belial Are gone out from among you, etc. then thou shalt search and inquire,
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then thou shalt smite the Inhabitants of the Citie &c. Reports and probabilities will not beare up a righteous Judgement, there must be proofe, and proof from men approved; for Iezabel got witnesses.
then thou shalt smite the Inhabitants of the city etc. Reports and probabilities will not bear up a righteous Judgement, there must be proof, and proof from men approved; for Jezebel god Witnesses.
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The Moralists embleme this Rule by the place of that signe in the Zodiacke, which they call the Virgin, standing (according to the Doctrine of the Astronomers ) betweene the L•on and the Ballance; the Lion bids the Virgin Justice be stout & feareles, the Ballance minds her to weigh all with moderation, and be cautious.
The Moralists emblem this Rule by the place of that Signen in the Zodiac, which they call the Virgae, standing (according to the Doctrine of the Astronomers) between the L•on and the Balance; the lion bids the Virgae justice be stout & fearless, the Balance minds her to weigh all with moderation, and be cautious.
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Judgment is remisse when it spares, where it ought to punish; such sparing is cruell. Judgment is rigorous, when it punisheth where it ought to spare, such punishing is blood:
Judgement is remiss when it spares, where it ought to Punish; such sparing is cruel. Judgement is rigorous, when it Punisheth where it ought to spare, such punishing is blood:
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The enraged Iewes whipt Paul thrice unjustly, but they never whipt him to the height of Justice, they bared one stroake, he had 40. stripes save one,
The enraged Iewes whipped Paul thrice unjustly, but they never whipped him to the height of justice, they bared one stroke, he had 40. stripes save one,
When judgement runnes an even course unto all, As it is noted of David, He did justice to all his people, 1 Sam. 13. 15. when neither, 1. Feare of greatnesse,
When judgement runs an even course unto all, As it is noted of David, He did Justice to all his people, 1 Sam. 13. 15. when neither, 1. fear of greatness,
doth he like that Persian Zerxes, menace Mountaines, cast shackles on the Waves, or whip the Ocean? Or (as the Prophet Habbacuk questions, •c. 3. v. 8. Was the Lord displeased against the Rivers? was thine anger against the Rivers? was thy wrath against the Sea? So here, was the Lord angry with Trees,
does he like that Persian Xerxes, menace Mountains, cast shackles on the Waves, or whip the Ocean? Or (as the Prophet Habakkuk questions, •c. 3. v. 8. Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the Sea? So Here, was the Lord angry with Trees,
Some men there have alwayes bin, so fortified with greatnesse, and as it were so entrenched about with Titles and priviledges, that the judgement of man dares scarcely touch them;
some men there have always been, so fortified with greatness, and as it were so entrenched about with Titles and privileges, that the judgement of man dares scarcely touch them;
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Their silver and their gold shall not deliver them in the day of Gods wrath, Ezek. 7. 19. And when offendors cannot soare beyond the reach of mans justice, (though they have got wings like that Dove, in Psalm. 68. whose wings were covered with silver,
Their silver and their gold shall not deliver them in the day of God's wrath, Ezekiel 7. 19. And when offenders cannot soar beyond the reach of men Justice, (though they have god wings like that Dove, in Psalm. 68. whose wings were covered with silver,
The hopes of some are stronger then their feares, and though they cannot be terrified from doing justice, yet they may be perswaded. By what language thinke you!
The hope's of Some Are Stronger then their fears, and though they cannot be terrified from doing Justice, yet they may be persuaded. By what language think you!
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Hosea observed and reprooved such in the Common-wealth of Israel; Her Rulers, (or as the Originall hath it, her Shields; noting, that Rulers should be Shields to protect the innocent) with shame Love, give ye. Chap. 4. 18. This love corrupts man from the righteousnesse of God.
Hosea observed and reproved such in the Commonwealth of Israel; Her Rulers, (or as the Original hath it, her Shields; noting, that Rulers should be Shields to Pact the innocent) with shame Love, give you. Chap. 4. 18. This love corrupts man from the righteousness of God.
This was the honour of the Tribe of Levi, of whom it is said, Deut. 33. 9. (when they had received warrant from Moses, Exod. 32. 27. Put every man his Sword by his side,
This was the honour of the Tribe of Levi, of whom it is said, Deuteronomy 33. 9. (when they had received warrant from Moses, Exod 32. 27. Put every man his Sword by his side,
It was a noble resolution, if it had been upon a right ground, when Saul, in 1 Sam. 14. thus protests, Though the fault be found in Jonat•an my Sonne, he shall surely dye:
It was a noble resolution, if it had been upon a right ground, when Saul, in 1 Sam. 14. thus protests, Though the fault be found in Jonat•an my Son, he shall surely die:
When there is either a naturall or civill tye upon a Magistrate, he is quickly overcome, to take every probability for a proofe, every presumption for a demonstration, both of the innocency of his friends person,
When there is either a natural or civil tie upon a Magistrate, he is quickly overcome, to take every probability for a proof, every presumption for a demonstration, both of the innocency of his Friends person,
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But that which the faith of God doth to relations when they would hinder from Christ, Luk. 14. 26. The same doth the righteousnesse of God to relations when they would hinder from judgement.
But that which the faith of God does to relations when they would hinder from christ, Luk. 14. 26. The same does the righteousness of God to relations when they would hinder from judgement.
There is one thing very emphaticall in the Text, which may be as a Naile to fasten home, the thought of judgement by the righteousnesse of God, upon all that are in the place of God;
There is one thing very emphatical in the Text, which may be as a Nail to fasten home, the Thought of judgement by the righteousness of God, upon all that Are in the place of God;
it is said, they are Gods people, and Gods poore; Thy people, and thy poore; Gods people and Gods poore must be judged with Gods Judgment, and with Gods righteousnesse;
it is said, they Are God's people, and God's poor; Thy people, and thy poor; God's people and God's poor must be judged with God's Judgement, and with God's righteousness;
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yea then Christ would lay downe his governement also, then shall the Sonne also himselfe be subject unto him that put all things under him, that God may be all in all:
yea then christ would lay down his government also, then shall the Son also himself be Subject unto him that put all things under him, that God may be all in all:
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and in your spirit which are Gods, 1 Cor. 6. 19, 20. This I say is true concerning all Princes and Magistrates who governe others, they have their people given them by God,
and in your Spirit which Are God's, 1 Cor. 6. 19, 20. This I say is true Concerning all Princes and Magistrates who govern Others, they have their people given them by God,
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Hence the account which the Holy Ghost gives concerning the raigne of David, is, That after he by the will of God had served his generation, he fell on sleepe;
Hence the account which the Holy Ghost gives Concerning the Reign of David, is, That After he by the will of God had served his generation, he fell on sleep;
This third Doctrine will be as a motive to the former, it may provoke them with a holy ambition to be exceeding active and abundant in the worke of the Lord,
This third Doctrine will be as a motive to the former, it may provoke them with a holy ambition to be exceeding active and abundant in the work of the Lord,
Looke upon the fruit, is it not pleasant to the eye? is it not a fruit to be desired to make a Prince and a people happy? So the Mountaines shall bring forth peace,
Look upon the fruit, is it not pleasant to the eye? is it not a fruit to be desired to make a Prince and a people happy? So the Mountains shall bring forth peace,
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and therefore as soone as the worke is set downe, the reward followes, as soone as the businesse is put upon their shoulders, the blessing is put into their hands;
and Therefore as soon as the work is Set down, the reward follows, as soon as the business is put upon their shoulders, the blessing is put into their hands;
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For as Righteousnesse comprehends in it all the vertues of a King (the Philosopher tels us, it is not NONLATINALPHABET NONLATINALPHABET, A part of vertue,
For as Righteousness comprehends in it all the Virtues of a King (the Philosopher tells us, it is not, A part of virtue,
Hence in the Psalme they are called the Mountaines of prey. Therefore, as when God promiseth by the Prophet Isaiah (Chap. 60. 17.) in the latter daies to make the officers among his people peace, and their Exactors righteousnesse;
Hence in the Psalm they Are called the Mountains of prey. Therefore, as when God promises by the Prophet Isaiah (Chap. 60. 17.) in the latter days to make the Officers among his people peace, and their Exactors righteousness;
when peace shall not be walled up in Cities, or fenced in by Bulwarkes, but the open Fiel•s and high-wayes, the mountaines and the hils shall yeeld it aboundantly, under every hedg and under every green Tree, there shall you find it:
when peace shall not be walled up in Cities, or fenced in by Bulwarks, but the open Fiel•s and highways, the Mountains and the hills shall yield it abundantly, under every hedge and under every green Tree, there shall you find it:
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When the Cottagers and the Mountaneers shall have their fill of it, when they shall eate and be satisfied, lye downe and none shall make them afraid, then the blessing is universall:
When the Cottagers and the Mountaineers shall have their fill of it, when they shall eat and be satisfied, lie down and none shall make them afraid, then the blessing is universal:
And this is the work of righteousnes. As our spirituall peace was purchased and established by Righteousnesse, so is likewise civill peace, and all civill blessings;
And this is the work of righteousness. As our spiritual peace was purchased and established by Righteousness, so is likewise civil peace, and all civil blessings;
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untill Righteousnesse came into the world; but when righteousnesse came, then came peace, spirituall peace: so the Prophet Isaiah 32. 17. The worke of Righteousnesse shall be peace;
until Righteousness Come into the world; but when righteousness Come, then Come peace, spiritual peace: so the Prophet Isaiah 32. 17. The work of Righteousness shall be peace;
Hence Christ, Hebr. 7. 2. is called a Prince of Righteousnesse, Melchisedech, he is the true Melchisedech, and then he is also King of Salem, which is by interpretation, King of Peace. The very same method which was used for the obtaining and setling of spirituall peace,
Hence christ, Hebrew 7. 2. is called a Prince of Righteousness, Melchizedek, he is the true Melchizedek, and then he is also King of Salem, which is by Interpretation, King of Peace. The very same method which was used for the obtaining and settling of spiritual peace,
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as the Apostle characters Elimas the Sorcerer, Act. 13. 10. And while there are so many, who are enemies to all righteous persons (for these are ashamed to professe themselves enemies to Righteous•esse,
as the Apostle characters Elymas the Sorcerer, Act. 13. 10. And while there Are so many, who Are enemies to all righteous Persons (for these Are ashamed to profess themselves enemies to Righteous•esse,
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They like holinesse, as it is bound up and clasp'd in the Booke, but practis'd and acted in the life, especially if acted to the life they cannot endure it) While I say there are so many enemies to all righteous persons, can we be to seeke why the Mountaines brought forth warre? while there are some fill'd with all unrighteousnesse,
They like holiness, as it is bound up and clasped in the Book, but practised and acted in the life, especially if acted to the life they cannot endure it) While I say there Are so many enemies to all righteous Persons, can we be to seek why the Mountains brought forth war? while there Are Some filled with all unrighteousness,
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as the Gentiles are described in Roman. 1. 29. and while there are so many friends to all unrighteousnesse, can we be ignorant why the Mountaines brought forth warre? While errour was maintain'd, which is unrighteousnesse in opinion;
as the Gentiles Are described in Roman. 1. 29. and while there Are so many Friends to all unrighteousness, can we be ignorant why the Mountains brought forth war? While error was maintained, which is unrighteousness in opinion;
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while Idolatry was winked at, and superstition contended for, which are unrighteousnesse in worship; while prophanenesse was encouraged, which is unrighteousnesse in practise;
while Idolatry was winked At, and Superstition contended for, which Are unrighteousness in worship; while profaneness was encouraged, which is unrighteousness in practice;
and the fruit of Righteousnesse into Hemlocke are yee not taught, why the Mountaines brought forth warre? While many (as this Text cals them) of Gods people and of Gods poore, who are (in another Text, Isa. 61.) called Trees of Righteousnesse, were stubbed up and rooted out of most places in the Kingdome, not only from great Townes and Cities,
and the fruit of Righteousness into Hemlock Are ye not taught, why the Mountains brought forth war? While many (as this Text calls them) of God's people and of God's poor, who Are (in Another Text, Isaiah 61.) called Trees of Righteousness, were stubbed up and rooted out of most places in the Kingdom, not only from great Towns and Cities,
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are we not taught why the Mountaines and the Hills brought forth warre? Those Trees of Righteousnesse are stiled in the same place, The plantation of the Lord;
Are we not taught why the Mountains and the Hills brought forth war? Those Trees of Righteousness Are styled in the same place, The plantation of the Lord;
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while men were busie to root up the plantation of the Lord; Is it any wonder if the Lord by the Iron-hand of the Sword rooted up their Plantations? who sees not clearly in the Glasse of this Truth, why and by what our Mountaines and our Hills have brought forth warre? it hath been by unrighteousnesse.
while men were busy to root up the plantation of the Lord; Is it any wonder if the Lord by the Iron-hand of the Sword rooted up their Plantations? who sees not clearly in the Glass of this Truth, why and by what our Mountains and our Hills have brought forth war? it hath been by unrighteousness.
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Follow Peace, though like a hunted beast it flyes from you (so much the Metaphor will beare) Follow this noble game (though it be upon a very cold sent) with heat of spirit.
Follow Peace, though like a hunted beast it flies from you (so much the Metaphor will bear) Follow this noble game (though it be upon a very cold sent) with heat of Spirit.
For what though all the people of the Nation cry for Peace, and what though the King and Parliament at this day treat for Peace? yet all this cannot obtaine peace,
For what though all the people of the nation cry for Peace, and what though the King and Parliament At this day Treat for Peace? yet all this cannot obtain peace,
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unlesse there be a cry after, a Treaty about, yea an entreating for Righteousnesse; See not my face (saith Ios•ph) unlesse your younger Brother come with you:
unless there be a cry After, a Treaty about, yea an entreating for Righteousness; See not my face (Says Ios•ph) unless your younger Brother come with you:
if we should travell for Peace without this, we shall but wander in a Maze, and more entangle our selves in trouble. It is onely the golden thred of righteousnesse that can lead us through through the Laborinth of our present distractions unto rest;
if we should travel for Peace without this, we shall but wander in a Maze, and more entangle our selves in trouble. It is only the golden thread of righteousness that can led us through through the Labyrinth of our present distractions unto rest;
or breaking outward fill the whole body with a sore. Who mournes not over our breaches, and yet if we shall goe about to daube them up with untempered morter, and such is all that (though it have never so many sublimated Ingredients of humane wisedome and State-policies) all that I say is untempered morter, which is not mixt and made up with righteousnes. If we dawbe with that, I tremble to thinke how quickly our wall will fall,
or breaking outward fill the Whole body with a soar. Who mourns not over our Breaches, and yet if we shall go about to daub them up with untempered mortar, and such is all that (though it have never so many sublimated Ingredients of humane Wisdom and State-policies) all that I say is untempered mortar, which is not mixed and made up with righteousness. If we daub with that, I tremble to think how quickly our wall will fallen,
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For this is a certaine Conclusion, That whatsoever the Fox alone, I meane subtilty and humane policy builds, that the Fox subtiltie and humane policy is able to pull downe againe;
For this is a certain Conclusion, That whatsoever the Fox alone, I mean subtlety and humane policy builds, that the Fox subtlety and humane policy is able to pull down again;
You see then what course must be taken, what must he done, that the Mountaines and hils, that your Townes and Cities may bring forth peace; set righteousnesse a worke,
You see then what course must be taken, what must he done, that the Mountains and hills, that your Towns and Cities may bring forth peace; Set righteousness a work,
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draw out the Sword of righteousnesse, and God will sheath his Sword of wrath. The Psalmist assures us this in Psal. 106. 3. Blessed are they that keepe judgement,
draw out the Sword of righteousness, and God will sheath his Sword of wrath. The Psalmist assures us this in Psalm 106. 3. Blessed Are they that keep judgement,
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Blood was treacherously shed almost in his own presence, and yet he spares the murderer, 2 Sam. 3. 27, 28. An. 1. All the policies of holy David were not holy.
Blood was treacherously shed almost in his own presence, and yet he spares the murderer, 2 Sam. 3. 27, 28. Nias 1. All the policies of holy David were not holy.
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An. 2. If the feare of David had not bin too hard (at that boute) for his faith, he had never said, v. 29. I am weake, and these Sons of Zerviah are too hard for me.
Nias 2. If the Fear of David had not been too hard (At that bout) for his faith, he had never said, v. 29. I am weak, and these Sons of Zeruiah Are too hard for me.
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for then we work in the Power of God. Had David beleeved as much, he might have received as much assistance in his judgement upon Ioab, as in his combat with Goliah.
for then we work in the Power of God. Had David believed as much, he might have received as much assistance in his judgement upon Ioab, as in his combat with Goliath.
Is not that the promise by the same Prophet? Isa. 26. 2. Open ye the gates, that the righteous Nation which keepeth the truth may enter in, him wilt thou establish in perfect peace, &c. The word is peace, peace, in a double peace, in all peace, in everlasting peace, in that peace which the world can neither give nor take away.
Is not that the promise by the same Prophet? Isaiah 26. 2. Open you the gates, that the righteous nation which Keepeth the truth may enter in, him wilt thou establish in perfect peace, etc. The word is peace, peace, in a double peace, in all peace, in everlasting peace, in that peace which the world can neither give nor take away.
If we follow righteousnesse, we shall be sure that either our warre will quickly conclude in peace, or that our peace shall be a concurrent with the warre: It is true, that warre and peace, in propriety of speech are inconsistent:
If we follow righteousness, we shall be sure that either our war will quickly conclude in peace, or that our peace shall be a concurrent with the war: It is true, that war and peace, in propriety of speech Are inconsistent:
A prosperous warre, is accounted peace; So David enquired, 2 Sam. 11. 7. of Vriah. concerning the peace of the Warre, (which we translate) he enquired how the warre prospered.
A prosperous war, is accounted peace; So David inquired, 2 Sam. 11. 7. of Uriah. Concerning the peace of the War, (which we translate) he inquired how the war prospered.
for Christ (the Prince of Peace ) hath told us, that he came (not that it was intended but occasioned by his coming) to set a man at variance against his Father,
for christ (the Prince of Peace) hath told us, that he Come (not that it was intended but occasioned by his coming) to Set a man At variance against his Father,
And a mans enemies shall be they (not only of his own Kingdome, but) of his owne houshold. Be not offended if in some cases where nature bids agree, the Gospell bids devide.
And a men enemies shall be they (not only of his own Kingdom, but) of his own household. Be not offended if in Some cases where nature bids agree, the Gospel bids divide.
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We will therefore briefely looke upon the last Point, which is the Meanes, by which such Endowments may be obtained for Princes and Magistrates, by which they executing judgement and righteousnesse, fill their Lands,
We will Therefore briefly look upon the last Point, which is the Means, by which such Endowments may be obtained for Princes and Magistrates, by which they executing judgement and righteousness, fill their Lands,
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and with peace in the fruit of it, blessings of every kind. That is Prayer; Give the King thy judgements O God, and thy righteousnesse unto the Kings Sonne;
and with peace in the fruit of it, blessings of every kind. That is Prayer; Give the King thy Judgments Oh God, and thy righteousness unto the Kings Son;
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David hath a great request to God, and it was his dying request, That Solomon might be endowed with judgement and righteousnesse. His practise is our duty, let our hearts and tongues joyne in this great petition;
David hath a great request to God, and it was his dying request, That Solomon might be endowed with judgement and righteousness. His practice is our duty, let our hearts and tongues join in this great petition;
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The Apostle charges us with the same duty, and encourageth us with the same hopes, 1 Tim. 2. 1. I exhort (saith he) that first of all supplications, prayers intercessions and giving of thanks be made for all men:
The Apostle charges us with the same duty, and Encourageth us with the same hope's, 1 Tim. 2. 1. I exhort (Says he) that First of all supplications, Prayers intercessions and giving of thanks be made for all men:
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The art of tilling the earth comes from Heaven, Isa. 28. 24. Doth the plow-man plow all day to sow? doth he open and breake the clods of the ground? when he hath made plaine the face thereof, doth he not cast abroad the Fitches,
The art of tilling the earth comes from Heaven, Isaiah 28. 24. Does the plowman blow all day to sow? does he open and break the clods of the ground? when he hath made plain the face thereof, does he not cast abroad the Fitches,
When his crop is in the Barne, he threshes it with a threshing instrument, &c. And of whom learnt he this? Learne the answer from the Prophet, v. 29. This also cometh forth from the Lord of Hosts, who is wonderfull in councell, and excellent in working.
When his crop is in the Bairn, he threshes it with a threshing Instrument, etc. And of whom learned he this? Learn the answer from the Prophet, v. 29. This also comes forth from the Lord of Hosts, who is wonderful in council, and excellent in working.
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To be rich is so great a temptation, that Christ tells us, It is a hard thing for a richman to enter into the Kingdome of Heaven, harder then for a Camell to goe through the eye of a needle;
To be rich is so great a temptation, that christ tells us, It is a hard thing for a richman to enter into the Kingdom of Heaven, harder then for a Camel to go through the eye of a needle;
From the place of his habitation, he beholdeth all the Inhabitants of the Earth, he fashioneth their hearts alike (Alike) Not that the hearts of all men are cast in the same mould.
From the place of his habitation, he beholdeth all the Inhabitants of the Earth, he fashioneth their hearts alike (Alike) Not that the hearts of all men Are cast in the same mould.
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as he fashioneth the heart of another, that is, looke as •ee is able to fashion the heart of a meane man, so hee is able to fashion the heart of a mighty man; as hee is able to fashion the heart of a Subject, so hee is able to fashion the heart of a King. Thus he fashions their hearts alike;
as he fashioneth the heart of Another, that is, look as •ee is able to fashion the heart of a mean man, so he is able to fashion the heart of a mighty man; as he is able to fashion the heart of a Subject, so he is able to fashion the heart of a King. Thus he fashions their hearts alike;
when wee put the heart of a King into the hand of God to fashion, wee put a curious pee•e into his hand. The heart of a King, is the most curious peece of worke in the world.
when we put the heart of a King into the hand of God to fashion, we put a curious pee•e into his hand. The heart of a King, is the most curious piece of work in the world.
therefore pray thus, For His Throne is established in Righteousnesse, Prov. 25. 5. Iudgement and Righteousnesse are the Pillars of the State: and stronger Supporters of the Kings Armes then the Lyon or the Vnicorne.
Therefore pray thus, For His Throne is established in Righteousness, Curae 25. 5. Judgement and Righteousness Are the Pillars of the State: and Stronger Supporters of the Kings Arms then the lion or the Unicorn.
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Secondly, We who desire the fashioning of so many things, both in Church and Common-wealth by the hand of our King, had need pray that our Kings heart may be exactly fashioned by the hand of God.
Secondly, We who desire the fashioning of so many things, both in Church and Commonwealth by the hand of our King, had need pray that our Kings heart may be exactly fashioned by the hand of God.
And if we cannot yet say (as that Bishop resolved Austins Mother, in the case of him, her Sonne) That a King of so many prayers (as have hitherto been made) cannot possibly miscarry; yet let us resolve to adde,
And if we cannot yet say (as that Bishop resolved Austins Mother, in the case of him, her Son) That a King of so many Prayers (as have hitherto been made) cannot possibly miscarry; yet let us resolve to add,
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That so His Majesty judging with Righteousnesse and his people obeying with cheerfullnesse, The Mountains may bring forth peace to All, and All may bring Glory to God in advancing the Kingdom of our Lord Iesus Christ.
That so His Majesty judging with Righteousness and his people obeying with cheerfullnesse, The Mountains may bring forth peace to All, and All may bring Glory to God in advancing the Kingdom of our Lord Iesus christ.
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I beleeve we shall doe a more acceptable service both to God and His Majesty: If we turne Praises into Prayers, and our Encomion of him, into a cry to Heaven for him:
I believe we shall do a more acceptable service both to God and His Majesty: If we turn Praises into Prayers, and our Encomion of him, into a cry to Heaven for him:
I know likewise that this uses to be a day of Rejoycing in and for the King: What shall I say? May I not say as the Story tells us in Ezra 3. 12. When the foundation of the second Temple was laid, The voyce of the shout could not be heard from the voyce of weeping:
I know likewise that this uses to be a day of Rejoicing in and for the King: What shall I say? May I not say as the Story tells us in Ezra 3. 12. When the Foundation of the second Temple was laid, The voice of the shout could not be herd from the voice of weeping:
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Have we not all cause to take up a Lamentation for our King this day? Ought not our Harpe this day (as Iob speakes) to be turned into mourning, and our Organ into the voyce of them that weep? Ought we not (with that Mourner in the Psalm ) to eat ashes like bread, and to mingle our drinke with teares? When God makes a change in times, it becomes us to make a change also.
Have we not all cause to take up a Lamentation for our King this day? Ought not our Harp this day (as Job speaks) to be turned into mourning, and our Organ into the voice of them that weep? Ought we not (with that Mourner in the Psalm) to eat Ashes like bred, and to mingle our drink with tears? When God makes a change in times, it becomes us to make a change also.
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if we know not the judgement of the Lord, Ier. 8. 7. At such a time as this, we (as Solomon, Eccles. 2. 2.) may say of Laughter it is madd, and of mirth what doth it? Times of trouble are times of Sorrow. Then, there is nothing now musicall but sighes, no Song in Tune, but a Lamentation.
if we know not the judgement of the Lord, Jeremiah 8. 7. At such a time as this, we (as Solomon, Eccles. 2. 2.) may say of Laughter it is mad, and of mirth what does it? Times of trouble Are times of Sorrow. Then, there is nothing now musical but sighs, no Song in Tune, but a Lamentation.
Yea, I hope it will not be distastfull, I know it is seasonable at this time to say even unto the King and unto the Queene, as the Prophet Ieremiah directs in the 13. of his Prophesie 18. Say unto the King and unto the Queene, sit downe, humble your selves:
Yea, I hope it will not be distasteful, I know it is seasonable At this time to say even unto the King and unto the Queen, as the Prophet Jeremiah directs in the 13. of his Prophesy 18. Say unto the King and unto the Queen, fit down, humble your selves:
O The darknesse that is upon Ireland, O the darknesse and the death that sits upon the face of this your Kingdome of England! Therfore it were seasonable to say unto the King and to the Queene,
O The darkness that is upon Ireland, Oh the darkness and the death that sits upon the face of this your Kingdom of England! Therefore it were seasonable to say unto the King and to the Queen,
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That which the Apostle Iames speakes concerning all, is as true concerning Kings, as any, Humble your selves under the mighty hand of God, Ye Mighty ones, that Ye may be exalted in due time.
That which the Apostle James speaks Concerning all, is as true Concerning Kings, as any, Humble your selves under the mighty hand of God, You Mighty ones, that You may be exalted in due time.
Let us all humble our selves under the mighty hand of God, let us in stead of exulting and rejoycing tremble before God in confessing how We and our King, our Princes, our Nobles, our Magistrates,
Let us all humble our selves under the mighty hand of God, let us in stead of exulting and rejoicing tremble before God in confessing how We and our King, our Princes, our Nobles, our Magistrates,
and our Prophets, have all sin'd before our God, and have therefore given him just cause to cast downe this whole Principalitie, even the Crowne of all our glory.
and our prophets, have all sinned before our God, and have Therefore given him just cause to cast down this Whole Principality, even the Crown of all our glory.
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If we shall this day throughly plow up our hearts, and going forth weeping, beare this precious Seed; we may at the next day of this Solemnity, come hither againe with joy, and bring our Sheaves of Comfort with us.
If we shall this day thoroughly blow up our hearts, and going forth weeping, bear this precious Seed; we may At the next day of this Solemnity, come hither again with joy, and bring our Sheaves of Comfort with us.
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