Iacobs great day of trouble, and deliuerance A sermon preached at Pauls Crosse, the fifth of August 1607. vpon his Maiesties deliuerance from the Earle Gowries treason and conspiracie. By Iohn Milvvarde Doctor of Diuinitie.
or the redemption of his posteritie, from the yron and Aegiptian bondage, elutulentis manuum operibus, saith Saint Augustine. Though the seruice was base, yet was the redeemer Noble, and the redemption copiosa nimis, as the good King said;
or the redemption of his posterity, from the iron and Egyptian bondage, elutulentis manuum operibus, Says Saint Augustine. Though the service was base, yet was the redeemer Noble, and the redemption Copiosa nimis, as the good King said;
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in one word to say as much as may be said to ties liber, tot malis tot bonis toties auctus, might make them cast in their mind with that holy king and Prophet Quid retribuam? What shall J render to the Lord for all his benefites? So that when God giues, he doth not as many doe, which giue to Ruffians liberally, that which they spend loosely;
in one word to say as much as may be said to ties liber, tot malis tot bonis Twice auctus, might make them cast in their mind with that holy King and Prophet Quid retribuam? What shall J render to the Lord for all his benefits? So that when God gives, he does not as many do, which give to Ruffians liberally, that which they spend loosely;
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and then King Dauid cals them, beneficiadej, from the person to shew their excellencie, and to the persons to shew their dignitie, that is, excellent gifts from an excellent giuer, giuen to men to make them excellent, that as the Hebrew word, NONLATINALPHABET spoken of troubles, signifies, number and quantity, many and great:
and then King David calls them, beneficiadej, from the person to show their excellency, and to the Persons to show their dignity, that is, excellent Gifts from an excellent giver, given to men to make them excellent, that as the Hebrew word, spoken of Troubles, signifies, number and quantity, many and great:
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But with ill natures thus it happeneth, that fulnesse is the mother of forgetfulnes, and we alth and prosperitie Nurses of wantonnesse, in Deuteronomie God therefore complaines thus, Dilectus meus impinguatus, dilatatus, incrassatus, recalcitrauit, the people fed, fatled, inlarged, spurnedwith their heele, that is, were vnthankefull and vnkind;
But with ill nature's thus it Happeneth, that fullness is the mother of forgetfulness, and we Alth and Prosperity Nurse's of wantonness, in Deuteronomy God Therefore complains thus, Beloved meus impinguatus, dilatatus, incrassatus, recalcitrauit, the people fed, fatled, enlarged, spurnedwith their heel, that is, were unthankful and unkind;
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They forsooke their God, and iustly he cast them off, and cast them into the hands of Philistines, Cananites, Moabites, Ammonites. &c. So that their sinne became to them like Jonas to the Mariners, against whom windes and waues and all conspired to cast the fugitiue ouer-boord;
They forsook their God, and justly he cast them off, and cast them into the hands of philistines, Canaanites, Moabites, Ammonites. etc. So that their sin became to them like Jonah to the Mariners, against whom winds and waves and all conspired to cast the fugitive overboard;
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And God thus tempered this peoples posteritie with inuasion of enemies, assault of neighbour euils, scorne of wicked men, with troubled state, with bad gouernours, with continuall warres;
And God thus tempered this peoples posterity with invasion of enemies, assault of neighbour evils, scorn of wicked men, with troubled state, with bad Governors, with continual wars;
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captiuitie vnder the Chaldees for 70. yeeres together, who ouerturned the Temple, the glory of that kingdome, rooted out that Nation almost vtterly, rased downe their walls, burnt their Citie,
captivity under the Chaldees for 70. Years together, who overturned the Temple, the glory of that Kingdom, rooted out that nation almost utterly, rased down their walls, burned their city,
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their daies now likened by this Prophet in this Chapter to the dayes of Child-bearing, wherin their men like women in trauell, put their hands vpon their loynes and all their faces were turned into palenes, which made the Prophet cry out, Vae, quia, &c. Alas,
their days now likened by this Prophet in this Chapter to the days of Childbearing, wherein their men like women in travel, put their hands upon their loins and all their faces were turned into paleness, which made the Prophet cry out, Vae, quia, etc. Alas,
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yet shall he be deliuered from it. In which words are two generall points contayned, viz. First the Sorrowfull distresse of Iacob. Secondly the Consolation which followed.
yet shall he be Delivered from it. In which words Are two general points contained, viz. First the Sorrowful distress of Iacob. Secondly the Consolation which followed.
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Secondly, A confirmation of it with a reason, to shew he cries not without cause, Alas, for this day is great, in which, are two words, dies, & magnus, there is breuitas and grauitas, not short and sweet,
Secondly, A confirmation of it with a reason, to show he cries not without cause, Alas, for this day is great, in which, Are two words, die, & magnus, there is breuitas and grauitas, not short and sweet,
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Thirdly, A reason vpon reason, it is a great day, why so? for none hath beene like it, and this is an NONLATINALPHABET very forcible, such a day as neuer was the like;
Thirdly, A reason upon reason, it is a great day, why so? for none hath been like it, and this is an very forcible, such a day as never was the like;
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but he shall be, and this noteth three other matters. 1 Iacob must haue patience and tarry Gods leysure. 2 That he must hope then most, where reason is least;
but he shall be, and this notes three other matters. 1 Iacob must have patience and tarry God's leisure. 2 That he must hope then most, where reason is least;
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Secondly, heere is an vnion of the people with their head Iacob, and all Iacob; rex & populus, Iacob and euery Iacob, that is, euery holy man shall suffer tribulation,
Secondly, Here is an Union of the people with their head Iacob, and all Iacob; rex & populus, Iacob and every Iacob, that is, every holy man shall suffer tribulation,
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These words are Speculum humanae vitae the very glasse of life, representing to all men alike their common lot in their seuerall forheades and beginnings.
These words Are Speculum humanae vitae the very glass of life, representing to all men alike their Common lot in their several foreheads and beginnings.
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The Poets faine that Iupiter hath two great tunnes or vessels, of which euery man at his birth must take his draught; the one is prosperity; the other is aduersity;
The Poets feign that Iupiter hath two great tons or vessels, of which every man At his birth must take his draught; the one is Prosperity; the other is adversity;
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of life and the crosses of all mens states, Seneca said true Lacrimae potius deerunt quam causae dolendi, yea Saints and holy men when they doe plead with God as Iob cals it, cannot,
of life and the Crosses of all men's states, Senecca said true Lacrimae potius deerunt quam causae dolendi, yea Saints and holy men when they do plead with God as Job calls it, cannot,
nor dare not fill their mouthes with arguments, but lay their hand vpon their mouthes and so make supplication to their iudge, plus gemitibus quam ser monibus, with sighes, rather then sayings, saith Saint Ierome; and treat with him, affectu potius quam affatu, saith Saint Ambrose. First with remorce rather then discourse.
nor Dare not fill their mouths with Arguments, but lay their hand upon their mouths and so make supplication to their judge, plus gemitibus quam ser monibus, with sighs, rather then sayings, Says Saint Jerome; and Treat with him, affectu potius quam affatu, Says Saint Ambrose. First with remorse rather then discourse.
But if you come to Prophets and there happen to find Daniell to be vir desideriorum, as the old translator reades, you shall find that Ieremie is vir dolorum, a man of sorrowe,
But if you come to prophets and there happen to find Daniell to be vir desideriorum, as the old translator reads, you shall find that Ieremie is vir Dolorum, a man of sorrow,
but yet Ieremie is couragious, and struggles not impatiently, but resoluedly layer hit to his shoulder saying, this is dolor meus, my sorrowe and I will beare it.
but yet Ieremie is courageous, and struggles not impatiently, but resolvedly layer hit to his shoulder saying, this is dolour meus, my sorrow and I will bear it.
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and a day and a sorrowe that made a sorrowfull day, and a day of such a sorrowe as made him say non fuit similis illi, and, non estdolor sicut dolor meus;
and a day and a sorrow that made a sorrowful day, and a day of such a sorrow as made him say non fuit Similis illi, and, non estdolor sicut dolour meus;
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for nature (saith the Philosopher) we say (God) hath made euery sorrowe, si non breuem, at certe tolerabilem, that is, either a man shall quickly weare it out, or beare it out.
for nature (Says the Philosopher) we say (God) hath made every sorrow, si non breuem, At certain tolerabilem, that is, either a man shall quickly wear it out, or bear it out.
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For as before is said, the wisest men are mourners, so euery good man is vir lachrimabilis NONLATINALPHABET, good men are weeping men and compose mentem ad lamentum, they order their minds to mourning vpon the worlds ruthfull accidents.
For as before is said, the Wisest men Are mourners, so every good man is vir lachrimabilis, good men Are weeping men and compose mentem ad lamentum, they order their minds to mourning upon the world's ruthful accidents.
if an Ah, of a sigh or a groane, bends and rends the hart with such a tangit & angit, what thinke you of this Oh? this Alas, this Vae, the note for the most part (saith Chrisostom) of damnation eternall;
if an Ah, of a sighs or a groan, bends and rends the heart with such a tangit & angit, what think you of this Oh? this Alas, this Vae, the note for the most part (Says Chrysostom) of damnation Eternal;
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yea that turnes all faces in auruginem palenesse, as in the verse before, Yea into blacknes blacker then blacknes, Lamentations, 4.8. and Pagnine and Vatablus so translate it.
yea that turns all faces in auruginem paleness, as in the verse before, Yea into blackness blacker then blackness, Lamentations, 4.8. and Pagnine and Vatablus so translate it.
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me thinkes I see Noah grieuing to pronounce a curse vpon his owne sonne and to see Chams Chanaan accursed from the father to the sonne in their posterities.
me thinks I see Noah grieving to pronounce a curse upon his own son and to see Chams Canaan accursed from the father to the son in their Posterities.
and Iacob that is, fons omnium disciplinarum, as Saint Ambrose calles him, what sorrowes did he suffer, which made him confesse his daies few and euill? Looke vppon the Israelites pursued with Pharaohs host, to passe the sea of blood, by the desart and fierie Serpents to winne the promised land.
and Iacob that is, fons omnium disciplinarum, as Saint Ambrose calls him, what sorrows did he suffer, which made him confess his days few and evil? Look upon the Israelites pursued with Pharaohs host, to pass the sea of blood, by the desert and fiery Serpents to win the promised land.
Goe a little further, and see the Prophets, and Christ and his Apostles, and see how Saint Ierome speaks of them together, An putatis fratres, quod Prophetae iocando praedicent, ridendo loquantur apostoli, aut Christus infantiliter comminetur;
Go a little further, and see the prophets, and christ and his Apostles, and see how Saint Jerome speaks of them together, an putatis Brothers, quod Prophets jocando praedicent, ridendo loquantur Apostles, Or Christus infantiliter comminetur;
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what did he? Tertullian telles vs the order, that Christus fauos post fella gustauit, after the gall of the Crosse, hee was to tast honny combes of glory,
what did he? Tertullian tells us the order, that Christus fauos post fella gustauit, After the Gall of the Cross, he was to taste honey combes of glory,
and aske, Quis est iste rex gloriae? Who is this king of glorie? at last they knew him, it is the Lord of Hoasts, &c. He that first passed from Edom with his garments so red as in blood;
and ask, Quis est iste rex Glory? Who is this King of glory? At last they knew him, it is the Lord of Hosts, etc. He that First passed from Edom with his garments so read as in blood;
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Thirdly that we might consider Gods iudgements and their causes, what they are, and on whom they fasten, learning thereby to waite for the Lord in vijs iudiciorum, as Esay saith, who will then turne your Vae into an Aue, your meate of sorrowes,
Thirdly that we might Consider God's Judgments and their Causes, what they Are, and on whom they fasten, learning thereby to wait for the Lord in vijs Judiciorum, as Isaiah Says, who will then turn your Vae into an Aue, your meat of sorrows,
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and wyping away all teares from your eyes? Therefore the Prophet here to inferre the greatnesse of the griefe, in the very entrance placed the name and note of sorrowe, shewing hearty and in-bred sorrow;
and wiping away all tears from your eyes? Therefore the Prophet Here to infer the greatness of the grief, in the very Entrance placed the name and note of sorrow, showing hearty and inbred sorrow;
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not in labris, but in fibris: a Vae, that is, Alas, not sounded but with a deepe and a heauie grone, a strong and sharpe exclamation, confirmed with a reason;
not in labris, but in fibris: a Vae, that is, Alas, not sounded but with a deep and a heavy groan, a strong and sharp exclamation, confirmed with a reason;
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when God called the light day, and that was dies dierum; the day before which there was no day, which verily was dies magnus. Yet that same addition giuen to the seuenth day, that it should be sanctified dies sanctus, a holy day, the rest of good and holy soules, the blessed and sanctified day;
when God called the Light day, and that was dies Days; the day before which there was no day, which verily was dies magnus. Yet that same addition given to the Seventh day, that it should be sanctified dies Sanctus, a holy day, the rest of good and holy Souls, the blessed and sanctified day;
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but yet here the Prophet Ieremy speakes of another day, that is, of the distresse and affliction of this people in the name of Iacob, and so it was dies magnus. Two words implying two things:
but yet Here the Prophet Ieremy speaks of Another day, that is, of the distress and affliction of this people in the name of Iacob, and so it was dies magnus. Two words implying two things:
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Short it is, but for a day, and dies vnus: so when Moses summes vp Methushelah his life, he then numbers (as in Iob, vita vnius diei ) his life by a day,
Short it is, but for a day, and die vnus: so when Moses sums up Methuselah his life, he then numbers (as in Job, vita Unius Die) his life by a day,
but when he gathers particulars to make the totall, then he saith, All the daies of Methushelah, &c. And Iacob to Pharoah makes mention in one verse once of yeares, and thrice of da•es:
but when he gathers particulars to make the total, then he Says, All the days of Methuselah, etc. And Iacob to Pharaoh makes mention in one verse once of Years, and thrice of da•es:
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though Abraham, as the Text saith, liued full of daies, yet he and others gaue place to nature, and were not more full dierum then dolorum. The truth hath spoken it, sufficit diei malitia: i. the sorrow or vexation of it:
though Abraham, as the Text Says, lived full of days, yet he and Others gave place to nature, and were not more full Days then Dolorum. The truth hath spoken it, sufficit Die malitia: i. the sorrow or vexation of it:
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what then? Why, then haue at my brother Iacob. I will kill, saith one Text, I will slay my brother Iacob; kill and slay are termes for Esau. Rebecca heares of it,
what then? Why, then have At my brother Iacob. I will kill, Says one Text, I will slay my brother Iacob; kill and slay Are terms for Esau Rebecca hears of it,
If yee will yet so vnnaturally striue, doe that which children doe, who when they haue bitte and scratcht a while, turne clamores in amores, and are friends againe.
If ye will yet so unnaturally strive, do that which children do, who when they have bit and scratched a while, turn clamores in Love, and Are Friends again.
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See the longest and shortest daies of the yeare, the winter and summer, and you shall find the stormy winter dayes the shortest, because they are the sharpest.
See the longest and Shortest days of the year, the winter and summer, and you shall find the stormy winter days the Shortest, Because they Are the Sharpest.
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and yet but a day, that is, a short time, and passing quickly, and for the affliction of the daies, in the end of the world they shall be shortned, ob nimiam afflictionem, saith our Sauiour.
and yet but a day, that is, a short time, and passing quickly, and for the affliction of the days, in the end of the world they shall be shortened, ob nimiam afflictionem, Says our Saviour.
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and as in Cities set on fire by the enemie, some men runne vp and downe, others are amazed and stand still, some looke pale, others whisper, some shrike and crie out;
and as in Cities Set on fire by the enemy, Some men run up and down, Others Are amazed and stand still, Some look pale, Others whisper, Some shriek and cry out;
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But for Maiestie and State, suddenly to fal into distresse, shewes this (the higher vp the sooner downe) and honors and pleasures to be very baits of euill;
But for Majesty and State, suddenly to fall into distress, shows this (the higher up the sooner down) and honours and pleasures to be very baits of evil;
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and that day of sorrow, of which the Fathers said, Non erat dolor sicut; is turned into a day of Redemption, of which it is truely said, non erat similis illi; for of this day Dionysius the Areopagite said, Aut Deus naturae patitur aut mundi machina dissoluitur:
and that day of sorrow, of which the Father's said, Non erat dolour sicut; is turned into a day of Redemption, of which it is truly said, non erat Similis illi; for of this day Dionysius the Areopagite said, Or Deus naturae patitur Or mundi machina dissoluitur:
Yea our blessed Saniour in the Gospell, sets this stampe vpon it, Qulis non fuit, ne { que } fiet, First referred to the Iewes euersion and dispersion,
Yea our blessed Saviour in the Gospel, sets this stamp upon it, Qulis non fuit, ne { que } fiet, First referred to the Iewes eversion and dispersion,
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Auoid therefore thy liues bitter sweets, for all thy worldly pleasures are but fortunes flatteries, and easie premises to bring thy soule to hard conclusions.
Avoid Therefore thy lives bitter sweets, for all thy worldly pleasures Are but fortune's flatteries, and easy premises to bring thy soul to hard conclusions.
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why then, nudus nudum sequere, nay rather armed with his life and death follow hard after the price, willing to change this earth for heauen, this life is the very frosty hardnes of al thy happinesse and felicitie,
why then, Nudus Nudum Sequere, nay rather armed with his life and death follow hard After the price, willing to change this earth for heaven, this life is the very frosty hardness of all thy happiness and felicity,
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Thus doth sinne put on a harlots fore-head, and in her euils is become impudent, that if there were not a daie wherein Iacob should be honoured, and euery proude Tyrant ouerturned;
Thus does sin put on a harlots forehead, and in her evils is become impudent, that if there were not a day wherein Iacob should be honoured, and every proud Tyrant overturned;
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if death were not moderator to pull them hence, obtorto collo, as the proucrbe is, there are some that would liue alone, NONLATINALPHABET, sine rege, sine lege, yea,
if death were not moderator to pull them hence, obtorto Cologne, as the proucrbe is, there Are Some that would live alone,, sine rege, sine lege, yea,
but when the daie shall come, that sheepe and Goates shall be diuided, that day shall reforme all and turn good mens fasting into feasting, and right all wrongs;
but when the day shall come, that sheep and Goats shall be divided, that day shall reform all and turn good men's fasting into feasting, and right all wrongs;
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A king that is alti sanguinis decus, as Saint Ierome said of Marcella, a King that holds it nobility, clarum esse virtutibus, as the same father saith, qui benig nitate potius quam seueritate exigit reuerentiam, a king, the glory of these times, the most noble of all his progenitors; Henricus rosas, regna Iacobus:
A King that is alti Blood decus, as Saint Jerome said of Marcella, a King that holds it Nobilt, clarum esse virtutibus, as the same father Says, qui benig nitate potius quam seueritate exigit reuerentiam, a King, the glory of these times, the most noble of all his progenitors; Henricus rosas, regna Iacobus:
as Abacuc said, or hearing discerne, as Esay speakes: and to proceede orderly; in these words I find three things principally to treate of, and they are: First the person distressed.
as Habakkuk said, or hearing discern, as Isaiah speaks: and to proceed orderly; in these words I find three things principally to Treat of, and they Are: First the person distressed.
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how may it then be Iacobs trouble? The Scripture shewes that Iacob is populus dei, and Saint Ierome saith, duodecim tribus intellige; by these vnderstand the posterity too,
how may it then be Iacobs trouble? The Scripture shows that Iacob is populus dei, and Saint Jerome Says, duodecim tribus Understand; by these understand the posterity too,
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and this prophet is, saith Ierome, in verbis simplex & facilis, in maiestate sensuum prosundissimus, and fits his wordes to the person, Iacobs trouble.
and this Prophet is, Says Jerome, in verbis simplex & Facilis, in maiestate sensuum prosundissimus, and fits his words to the person, Iacobs trouble.
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but ab vtero, then Iacob was the stronger, and the elder serued the younger, non obediendo sed persequendo, saith Saint Aug. hee serued him many a cruell touch, as the prouerbe is. And yet did Iacob wrestle;
but ab vtero, then Iacob was the Stronger, and the elder served the younger, non obediendo sed persequendo, Says Saint Aug. he served him many a cruel touch, as the proverb is. And yet did Iacob wrestle;
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for he gat them both, and supplanted his brother Esau. And may not our renowned Iacobus, our soueraigne King, our Patriarch, from whose face shines nothing but grace and mercy;
for he got them both, and supplanted his brother Esau And may not our renowned Iacobus, our sovereign King, our Patriarch, from whose face shines nothing but grace and mercy;
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the trouble wherein our soueraigne was in that vnnaturall Conspiracy of Gowries against his Maiesties life and honour, against the succesfull happinesse of these kingdomes, vnited in his Maiesties most royall person, against the now enioyed ioyes of euerie true-hearted subiect, a treason odious to God and men, infamous to the persons,
the trouble wherein our sovereign was in that unnatural conspiracy of Gowries against his Majesties life and honour, against the successful happiness of these kingdoms, united in his Majesties most royal person, against the now enjoyed Joys of every truehearted Subject, a treason odious to God and men, infamous to the Persons,
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and the deliuerance therefrom, the greatest glory to God that any poore sinners may ascribe. In which matter these things cannot be omitted, but necessarily be obserued.
and the deliverance therefrom, the greatest glory to God that any poor Sinners may ascribe. In which matter these things cannot be omitted, but necessarily be observed.
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I would spare the name for the haynousnesse of the fault, with king Dauids ne memorentur nomina eorum inter labia mea and had rather hide then blaze a shamefull Fact.
I would spare the name for the heinousness of the fault, with King David ne memorentur nomina Their inter labia mea and had rather hide then blaze a shameful Fact.
Therefore our Sauiour would rather be betrayed of a Disciple, then any other, as S. Ambrose saith, voluit deseri, voluit prodi, voluit ab apostolo tradi, vt tu a socio tuo proditus mode rate feras tuum errasse iudicium, tuum periisse beneficium:
Therefore our Saviour would rather be betrayed of a Disciple, then any other, as S. Ambrose Says, voluit deseri, voluit Prodi, voluit ab Apostle tradi, vt tu a socio tuo proditus mode rate feras tuum errasse iudicium, tuum periisse beneficium:
Indeede gifts may bee giuen for necessitie, but loue is to be bestowed with iudgement. No great hurt is it, yet griefe it is, to conferre vpon vnthankful persons;
Indeed Gifts may be given for necessity, but love is to be bestowed with judgement. No great hurt is it, yet grief it is, to confer upon unthankful Persons;
For this Earle hauing beene addicted to charmes and Necromancie, and being slaine, had in his pocket a patchment of magicall characters found, which he euer carried with him, as his preseruatiue from danger:
For this Earl having been addicted to charms and Necromancy, and being slain, had in his pocket a patchment of magical characters found, which he ever carried with him, as his preservative from danger:
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and for any man to turne hospitality into hostilitie, is monstrous; so Lycaon would haue killed Iupiter, and for false turning, was turned into a Wolfe:
and for any man to turn hospitality into hostility, is monstrous; so Lycaon would have killed Iupiter, and for false turning, was turned into a Wolf:
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How true is that saying? ouis, quae de ouilibus egreditur, lupi statim morsib. patet, the innocent minde that thinkes no harme, is soonest brought to danger.
How true is that saying? ouis, Quae de ouilibus egreditur, Lupi Immediately morsib. patet, the innocent mind that thinks no harm, is soonest brought to danger.
and that any nature should against the lawes of nature there intend his hurt, whom he ought to helpe, Alas, it was a great day to fall into such hands, none was like it, it was the time of IACOBS trouble.
and that any nature should against the laws of nature there intend his hurt, whom he ought to help, Alas, it was a great day to fallen into such hands, none was like it, it was the time of IACOBS trouble.
But the desperate Actor was the Earles brother, frater quasi fere alter, almost another, saith Isidorus; nay this Alexander was a brother, that is as badde and somewhat worse;
But the desperate Actor was the Earles brother, frater quasi fere altar, almost Another, Says Isidorus; nay this Alexander was a brother, that is as bad and somewhat Worse;
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First, hee speakes so faire with lowly wordes, and lookes, with courtesie neuer lower ducking; I should say, with duetie downe to the ground: A verie Marke of TREASON;
First, he speaks so fair with lowly words, and looks, with courtesy never lower ducking; I should say, with duty down to the ground: A very Mark of TREASON;
so vnmindfull was he of Maiestie, he changed his former faire wordes into foule deeds, clapt on his hatte, swearing and staring in the face of his king;
so unmindful was he of Majesty, he changed his former fair words into foul Deeds, clapped on his hat, swearing and staring in the face of his King;
menacing and threatning him, now with hands, and words and bands, whom not long since he solicited with all duety and mediation, to haue beene one of his Maiesties Chamber.
menacing and threatening him, now with hands, and words and bans, whom not long since he solicited with all duty and mediation, to have been one of his Majesties Chamber.
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And well might this be called so, for the action was to kill the king; this was the end, like the diuels quaerens quem deuoret, for destroying is his end.
And well might this be called so, for the actium was to kill the King; this was the end, like the Devils Seeking Whom devoret, for destroying is his end.
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Si omnia membra corporis in linguas verterentur, to vse Saint Ieromes words, how should I speake out this euill? Saint Iohn saith, he that hateth his brother, is a Man-slayer,
Si omnia membra corporis in linguas verterentur, to use Saint Ieromes words, how should I speak out this evil? Saint John Says, he that hates his brother, is a Manslayer,
had Zimri peace which slew Master? shall he haue peace that murthers the Lords annointed? Our law doth well to make it treason for a seruant to kill his Master, a wife the husband, a Clerke his Prelate or Superiour,
had Zimri peace which slew Master? shall he have peace that murders the lords anointed? Our law does well to make it treason for a servant to kill his Master, a wife the husband, a Clerk his Prelate or Superior,
and shall this king-killing trade set vp, and now warranted by that Romish bloodsucker, become no sinne but merite? I reremember a wittie tale of a foole, walking farre from home (as many fooles doe) a shrewd fellow of the house met him,
and shall this King-killing trade Set up, and now warranted by that Romish bloodsucker, become no sin but merit? I reremember a witty tale of a fool, walking Far from home (as many Fools do) a shrewd fellow of the house met him,
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And that yet at last his Maiesty so well experienced of the malice of that blood-thirsty generation, would as hee hath well begunne, either vtterly banish these Romish Priests and Iesuites;
And that yet At last his Majesty so well experienced of the malice of that bloodthirsty generation, would as he hath well begun, either utterly banish these Romish Priests and Iesuites;
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but this kind of Romish spider first weaues his web in corners, but after will hang vp (if first they hang not him) his worke in Kings houses, if they take not heed.
but this kind of Romish spider First weaves his web in corners, but After will hang up (if First they hang not him) his work in Kings houses, if they take not heed.
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First by deuise, by fraud and lyes to draw his credulous soule to daunger credulas animas maliioqua lingua dissociat a false and lying tongue, disseuers and beguiles the Credulous. Well;
First by devise, by fraud and lies to draw his credulous soul to danger credulas animas maliioqua lingua dissociat a false and lying tongue, dissevers and beguiles the Credulous. Well;
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nay it is very ill, for he shuttes vp an armed man there, then with oathes and bloudy threats telles him he must now die, chargeth his innocent maiestie, with the death of his father, who was iudged by their Law long before,
nay it is very ill, for he shuttes up an armed man there, then with Oaths and bloody Treats tells him he must now die, charges his innocent majesty, with the death of his father, who was judged by their Law long before,
and (like that most noble Patriarch that helde Esau by the heele) he supplanted this rough-handed and tough-hearted Traytor. The Hebrew word NONLATINALPHABET signifieth anguish:
and (like that most noble Patriarch that held Esau by the heel) he supplanted this rough-handed and tough-hearted Traitor. The Hebrew word signifies anguish:
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of the first the prophet Dauid saith, conuersus sum in aerumna, dum configitur spina, where a thorne is fastened in the flesh, it is an inward and a rankling sorrow:
of the First the Prophet David Says, conuersus sum in aerumna, dum configitur spina, where a thorn is fastened in the Flesh, it is an inward and a rankling sorrow:
so may our king haue said, conuersus sum, and vnlesse it had beene Deus in adiutorium, he might haue said Euersus sum. S. Bernard saith Spina malus magistratus, malus Minister, Apostata discipulus, falsus frater, spina vicinus malus, such badde neighbours had hee,
so may our King have said, conuersus sum, and unless it had been Deus in Adiutorium, he might have said Euersus sum. S. Bernard Says Spina malus Magistratus, malus Minister, Apostata discipulus, False frater, spina Vicinus malus, such bad neighbours had he,
yet the shorter the time is, the sharper is his furie, as Saint Gregory noteth, Quanto minus de tempore angustatur, tanto magis ad crudelitatem extenditur, and certainely as the diuell hath a name, Exterminans, that is a destroyer:
yet the shorter the time is, the sharper is his fury, as Saint Gregory notes, Quanto minus de tempore angustatur, tanto magis ad crudelitatem extenditur, and Certainly as the Devil hath a name, Exterminans, that is a destroyer:
Secondly, Iacobs vertue, consisting in these two: 1. The innocency of his heart, which euer carries comfort and defence. 2. Greatnesse of minde, valour and magnanimity.
Secondly, Iacobs virtue, consisting in these two: 1. The innocency of his heart, which ever carries Comfort and defence. 2. Greatness of mind, valour and magnanimity.
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It was said of Ioseph the Lord was with him, and made all things to prosper in his handes, foure times in one chapter, erat Dominus cum Ioseph, and being shut vp in the prison, the Lord was with him:
It was said of Ioseph the Lord was with him, and made all things to prosper in his hands, foure times in one chapter, erat Dominus cum Ioseph, and being shut up in the prison, the Lord was with him:
he is euery where, per essentiam, saith Saint Aug. but with his seruants he is specially, with them per habitationis gratiam. In Exodus the Lord comforts Moses: certainly I will be with thee,
he is every where, per essentiam, Says Saint Aug. but with his Servants he is specially, with them per habitationis gratiam. In Exodus the Lord comforts Moses: Certainly I will be with thee,
inuisibly he wrought in that others heart, that was placed there to kill him, that at the sight of the king his heart failed, his tongue faultred, his hands shooke, all his body tremble,
invisibly he wrought in that Others heart, that was placed there to kill him, that At the sighed of the King his heart failed, his tongue faltered, his hands shook, all his body tremble,
Is not this to stop the Lions mouthes? he wrought inuisibly in the heart of that desperate Alexander Ruthwen, the Earles brother, that was at first as fierce as a Tyger or a Beare, that the wordes of his Maiestie made him relent,
Is not this to stop the Lions mouths? he wrought invisibly in the heart of that desperate Alexander Ruthven, the Earles brother, that was At First as fierce as a Tiger or a Bear, that the words of his Majesty made him relent,
Nay more, he was with him admirabiliter; How's that? a present helpe in trouble, at euery stabbe, at euery gripe, at euery assault a rocke of stone, a refuge, a defence,
Nay more, he was with him admirabiliter; How's that? a present help in trouble, At every stab, At every gripe, At every assault a rock of stone, a refuge, a defence,
and how he walked priuately, answered, Satis munitus est, qui bonam habet conscientiam; yea this is a good armour for the soule, yet sometime the body wants it;
and how he walked privately, answered, Satis munitus est, qui Good habet conscientiam; yea this is a good armour for the soul, yet sometime the body Wants it;
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because thou art Almighty, and noble Kings are called NONLATINALPHABET, not so much for bountie as for mercie Saint Ambrose saith procul abest a magnanimis cupiditas vltionis, valiant natures neuer reuenge:
Because thou art Almighty, and noble Kings Are called, not so much for bounty as for mercy Saint Ambrose Says procul abest a magnanimis Cupiditas vltionis, valiant nature's never revenge:
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so perishing hee called for none from God, in whose hand onely mercy was. Euripides saith NONLATINALPHABET al men may know the calamities of Kings and Princes.
so perishing he called for none from God, in whose hand only mercy was. Euripides Says all men may know the calamities of Kings and Princes.
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But now the olde serpent, with seuen other spirits as ill as himselfe, came vp to the place armed, assaulting his Maiesties. fower defendants where with much strife and doubtfull victory, at last it pleased God, to send the Earle his hire,
But now the old serpent, with seuen other spirits as ill as himself, Come up to the place armed, assaulting his Majesties. fower defendants where with much strife and doubtful victory, At last it pleased God, to send the Earl his hire,
qui se contra potiores extulit, his Maiestie now, had a little breathing giuen him, and like a religious and holy King vpon his knees in the flore, where his enemie lay dead before him, gaue harty thankes to God for so great a mercy. And this;
qui se contra potiores extulit, his Majesty now, had a little breathing given him, and like a religious and holy King upon his knees in the flore, where his enemy lay dead before him, gave hearty thanks to God for so great a mercy. And this;
And so did the Israelites sing, Moses and the men, and Miriam and the women with Timbrels, quia fecit Dominus magnificè, the Lord hath triumphed gloriously, he saued them,
And so did the Israelites sing, Moses and the men, and Miriam and the women with Timbrels, quia fecit Dominus magnificè, the Lord hath triumphed gloriously, he saved them,
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How did the three children sing in the flaming Furnace? and Ionas pray and praise God deliuered from the whale? what hart can expresse the ioy of the Iewes deliuered from Haman? not one but all to be destroyed,
How did the three children sing in the flaming Furnace? and Ionas pray and praise God Delivered from the whale? what heart can express the joy of the Iewes Delivered from Haman? not one but all to be destroyed,
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And I say that any that hath knowne the worlds malice, the depth of Satan, the rage of his Helhounds, may say with the holy prophet Dauid, I was in wosull miserie, and he deliuered me:
And I say that any that hath known the world's malice, the depth of Satan, the rage of his Hellhounds, may say with the holy Prophet David, I was in woeful misery, and he Delivered me:
But this word NONLATINALPHABET is a future time, a promise, He shall be deliuered, verbum dulce super mel & fauum, saith Saint Bernard, yea but when? quando duplicantur lateres tunc venit Moses, not now,
But this word is a future time, a promise, He shall be Delivered, verbum dulce super mel & fauum, Says Saint Bernard, yea but when? quando duplicantur lateres tunc venit Moses, not now,
and deferre his comforts to make them sweeter, Si differt Deus sua dona, commendat non negat, saith Angush. and S. Bernard saith, delicata est diuina consobatio, & non datur admittentibus alienam, it is a sweete mercy to be deliuered,
and defer his comforts to make them Sweeten, Si Differt Deus sua dona, commendat non negate, Says Anguish. and S. Bernard Says, Delicatam est Divine consobatio, & non datur admittentibus alienam, it is a sweet mercy to be Delivered,
for what reason had Abraham to hope for Isaac at those yeares? If as Saint Paul saith, he had not beleeued and hoped, without fixing his heart vpon reason:
for what reason had Abraham to hope for Isaac At those Years? If as Saint Paul Says, he had not believed and hoped, without fixing his heart upon reason:
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And what reason had Iacob in this day to hope, but that faith like Deborabs soule, marcheth valiantly and endureth like Moses, as seeing him which is inuisible.
And what reason had Iacob in this day to hope, but that faith like Deborahs soul, marches valiantly and Endureth like Moses, as seeing him which is invisible.
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and deliuered him from all, sent him downe into Aegypt, yea went with him, Descendam tecum in Aegyptum, there hee sawe Ioseph his fruit full bough, there he blessed his sonnes, there he died and gaue commaundement of his bones, that is, prophecying their liberahitur, israell shall be deliuered.
and Delivered him from all, sent him down into Egypt, yea went with him, Descendam tecum in Egyptum, there he saw Ioseph his fruit full bough, there he blessed his Sons, there he died and gave Commandment of his bones, that is, prophesying their liberahitur, Israel shall be Delivered.
But here Iacob standes for a whole people, to whom Jeremy for their sinne threatneth Captiuity and makes a description of a said and ruth full day, wherein they shall looke with gaslly and amazed looks one vpon another, pale faced and heauie hearted,
But Here Iacob Stands for a Whole people, to whom Jeremiah for their sin threatens Captivity and makes a description of a said and ruth full day, wherein they shall look with gaslly and amazed looks one upon Another, pale faced and heavy hearted,
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and all good order, wil bring a day of trouble vpon Iacob, that is vpon this kingdome, which God yet withholdes in great mercie, to make Iacob and euerie Iacob to bethinke themselues,
and all good order, will bring a day of trouble upon Iacob, that is upon this Kingdom, which God yet withholds in great mercy, to make Iacob and every Iacob to bethink themselves,
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and I haue heard it, and read it often, and in my life haue seene it, that there are many haue beene worthy men, that haue put on vertue with their Armour,
and I have herd it, and read it often, and in my life have seen it, that there Are many have been worthy men, that have put on virtue with their Armour,
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for as Syracides said, My sonne hast thou entred into the feate of the Lord, prepare thy soule to tentation? and the instance is notable in the person of Christ, that though hee were persecuted by Herod while he was an infant,
for as Syracides said, My son hast thou entered into the feat of the Lord, prepare thy soul to tentation? and the instance is notable in the person of christ, that though he were persecuted by Herod while he was an infant,
Yet Iacob must haue patience, and in all this, addresse himselfe to God, not shrinking in these aduersities and wrestlings, no more then that holy Patriarch did, who ouercame and preuailed with the Angel, though he went away halting;
Yet Iacob must have patience, and in all this, address himself to God, not shrinking in these adversities and wrestlings, no more then that holy Patriarch did, who overcame and prevailed with the Angel, though he went away halting;
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we shall haue from the world a touch of sorrow to carry to our graues, but there it should be buried, and that which shal follow is comfort euerlasting.
we shall have from the world a touch of sorrow to carry to our graves, but there it should be buried, and that which shall follow is Comfort everlasting.
And now as this day and time admonisheth in this Iacobs trouble, I find a more excellent person, to which it is applied, that is to our verie Nathanaell i. the gift of God, his sacred Maiestie, who may take vp Israels complaint in a song of degrees,
And now as this day and time Admonisheth in this Iacobs trouble, I find a more excellent person, to which it is applied, that is to our very Nathaniel i. the gift of God, his sacred Majesty, who may take up Israel's complaint in a song of Degrees,
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Let vs then that are but legges and hands or other parts, labour to support this Iacob, not trouble Iacob, but as much as we may free him from troubles;
Let us then that Are but legs and hands or other parts, labour to support this Iacob, not trouble Iacob, but as much as we may free him from Troubles;
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and set before your eyes the mercies of God to this kingdome, in the daies of our late most noble Queene Elizabeth, worthy of al our memories, vnder whom you haue beene bred, nursed and brought vp:
and Set before your eyes the Mercies of God to this Kingdom, in the days of our late most noble Queen Elizabeth, worthy of all our memories, under whom you have been bred, nursed and brought up:
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That this day we may remember with all possible thankes to God, both their miraculous preseruations with a Sed tamen, that is, in despite of all their enemies.
That this day we may Remember with all possible thanks to God, both their miraculous preservations with a said tamen, that is, in despite of all their enemies.
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her succour of afflicted strangers, reliefe of distressed states, power to settle with peace, and to suppresse by force, honour at home and fame abroad; I say, let these passe.
her succour of afflicted Strangers, relief of distressed states, power to settle with peace, and to suppress by force, honour At home and fame abroad; I say, let these pass.
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Notwithstanding all Romish oppositions, which so frequent and desperate plainely shew, that our Church hath by them beene persecuted, the Gospell intended to be suppressed, the glorie of our State purposed to be supplanted, the life and honour of so noble a Queene so cruelly pursued:
Notwithstanding all Romish oppositions, which so frequent and desperate plainly show, that our Church hath by them been persecuted, the Gospel intended to be suppressed, the glory of our State purposed to be supplanted, the life and honour of so noble a Queen so cruelly pursued:
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and yet I say, notwithstanding all that euer they could doe, in despight of all Traytors (not worthy to bee named) she was with her peoples peace, her State and honour, to the end of her life miraculously preserued, and the Gospell liues;
and yet I say, notwithstanding all that ever they could do, in despite of all Traitors (not worthy to be nam) she was with her peoples peace, her State and honour, to the end of her life miraculously preserved, and the Gospel lives;
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but that as Saint Ierome said, vereor ne damnum illius laudibus me a faceret verecundia, and preparing such a king for such a kingdome, A king of Iustice, a king of peace, whose receiuing was with such ioy and generall applause,
but that as Saint Jerome said, Vereor ne damnum Illius laudibus me a faceret verecundiam, and preparing such a King for such a Kingdom, A King of justice, a King of peace, whose receiving was with such joy and general applause,
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I say a Treason without all reason, a treason sine nomine without a name, as Saint Ierome notes of the face of the fourth Monarch, the first a Lion, the second a Beare, the third a Leopard, the fourth terribilis valde, but sine nomine, quia crudelitas eius erat sine modo;
I say a Treason without all reason, a treason sine nomine without a name, as Saint Jerome notes of the face of the fourth Monarch, the First a lion, the second a Bear, the third a Leopard, the fourth Terrible Valde, but sine nomine, quia crudelitas eius erat sine modo;
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and I thinke so horrible as scarce posterity can beleeue, that euer any vipers bred in any Countrey, would so bloudily betray their soueraigne Lord, him and his, All the Orders and States of a kingdome, and kingdome and all:
and I think so horrible as scarce posterity can believe, that ever any vipers bred in any Country, would so bloodily betray their sovereign Lord, him and his, All the Order and States of a Kingdom, and Kingdom and all:
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hath confirmed his mercie to vs, by his word continued it, in the hopefull succession of Princes hath saued our king out of the hands of all his enemies,
hath confirmed his mercy to us, by his word continued it, in the hopeful succession of Princes hath saved our King out of the hands of all his enemies,
and will saue him from the euill day, from the sorrowfull Alas, from the great dayes of trouble, from open and priuy enemies, from al that beare euill will at Jacob: and the Lord is faithfull,
and will save him from the evil day, from the sorrowful Alas, from the great days of trouble, from open and privy enemies, from all that bear evil will At Jacob: and the Lord is faithful,
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and let our hearts ioyfully giue thankes, and for these blessings euer ascribe to God our heauenly father, to Iesus Christ his sonne, our blessed Lord and only Sauiour,
and let our hearts joyfully give thanks, and for these blessings ever ascribe to God our heavenly father, to Iesus christ his son, our blessed Lord and only Saviour,
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and to the holy spirit our true and eternall Comforter, three persons and one God, All glorie, honour, praise and power, this day and for euermore. Amen. FINIS.
and to the holy Spirit our true and Eternal Comforter, three Persons and one God, All glory, honour, praise and power, this day and for evermore. Amen. FINIS.
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