A paire of sermons successiuely preacht to a paire of peereles and succeeding princes The former as an ante-funerall to the late Prince Henry, anno Dom. 1612. October 25. The first day of his last and fatall sicknesse. The latter preacht this present yeere 1614. Ianuar. 16. to the now liuing Prince Charles, as a preseruer of his life, and life to his soule.
A MEDITATION OF MORTALITIE PREACHED TO THE LATE PRINCE HENRY, some few daies before his death. IOB. 14.1. Man that is borne of a Woman, Short in continuance, And full of trouble.
A MEDITATION OF MORTALITY PREACHED TO THE LATE PRINCE HENRY, Some few days before his death. JOB. 14.1. Man that is born of a Woman, Short in Continuance, And full of trouble.
or (as we call it) a trauelling, to behold the height and vastnesse of the hils, the immeasurable bounds and limits of the Seas, the customes and strange fashions of all people and Countries,
or (as we call it) a travelling, to behold the height and vastness of the hills, the immeasurable bounds and Limits of the Seas, the customs and strange fashions of all people and Countries,
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The Artificer by true art hath inuented all things, both for necessity and for conuenience, which to find, hee hath not left so much as the bowels of the earth,
The Artificer by true art hath invented all things, both for necessity and for convenience, which to find, he hath not left so much as the bowels of the earth,
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his speculations are transcendent to the first and highest moueable, that if yee will beleeue him, there is scarce a paper wall betwixt him and the Angels, he knoweth each starre in his bignesse, influence, motion and ecclipses,
his speculations Are transcendent to the First and highest moveable, that if ye will believe him, there is scarce a paper wall betwixt him and the Angels, he Knoweth each star in his bigness, influence, motion and Eclipses,
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yet senselesse to vnderstand the the ecclipses of his own vnderstanding, the out-runnings & extrauagancies of his vnruly affections, the short and flying periods of this fugitiue and transitory life.
yet senseless to understand the the Eclipses of his own understanding, the Out-runnings & extravagancies of his unruly affections, the short and flying periods of this fugitive and transitory life.
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another as if hee had peeped in at heauen dores, takes vpō him to set down the Hierarchy of heauen, with al the seueral orders & offices of the Angels, which he telleth as distinctly & soberly,
Another as if he had peeped in At heaven doors, Takes upon him to Set down the Hierarchy of heaven, with all the several order & Offices of the Angels, which he Telleth as distinctly & soberly,
another is much troubled about hell fire, as whether it be a materiall torment, or a spirituall torment, in which doing (as the diuels said to Christ) they torment themselues before the time;
Another is much troubled about hell fire, as whither it be a material torment, or a spiritual torment, in which doing (as the Devils said to christ) they torment themselves before the time;
and yet wee know not our selues, that wee had need of S. Paul still to ring in our eares, Let a man examine himselfe, or the text to bee written in great letters before vs, Man that is borne of a woman, &c.
and yet we know not our selves, that we had need of S. Paul still to ring in our ears, Let a man examine himself, or the text to be written in great letters before us, Man that is born of a woman, etc.
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but Job speaks here of man as lapped vp in figtree leaues, hidden among the bushes, throwne out of Paradise, made a slaue to misery and mortality, a scandall to the Angels,
but Job speaks Here of man as lapped up in Fig tree leaves, hidden among the Bushes, thrown out of Paradise, made a slave to misery and mortality, a scandal to the Angels,
Againe, it is spoken generally, by man vnderstanding all mankinde, euen so many as were begot and borne of Adam and Eue; It mattereth not for your life,
Again, it is spoken generally, by man understanding all mankind, even so many as were begotten and born of Adam and Eve; It mattereth not for your life,
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yea from the first man Adam, to the babe last borne, all is true of him which heere is said, Man borne of a woman, &c. Therefore is any man yet proud of himselfe? that is, doth any man yet not know himselfe? then let him come hither, and here he shall learne.
yea from the First man Adam, to the babe last born, all is true of him which Here is said, Man born of a woman, etc. Therefore is any man yet proud of himself? that is, does any man yet not know himself? then let him come hither, and Here he shall Learn.
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And here he shall learne three points of true humiliation, the first his lamentable, entrance or comming into the world, Borne of a woman; the next his swift and speedy passage out of the world, short in continuance: the last his wofull pilgrimage and miserable endurance in the world, full of trouble. For the first;
And Here he shall Learn three points of true humiliation, the First his lamentable, Entrance or coming into the world, Born of a woman; the next his swift and speedy passage out of the world, short in Continuance: the last his woeful pilgrimage and miserable endurance in the world, full of trouble. For the First;
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it may be said to mankind, as the King said to his euill guest, Quomodo huc intrasti? How came you in hither, By what meanes or passage gat you into the world? you will answere out of the text, Natus de muliere, I was borne of a woman:
it may be said to mankind, as the King said to his evil guest, Quomodo huc intrasti? How Come you in hither, By what means or passage got you into the world? you will answer out of the text, Born de Mulier, I was born of a woman:
but yet stil remembring, that the beasts of the field, euen horse and hogs were made before their father Adam. And if it should now be asked of one of vs,
but yet still remembering, that the beasts of the field, even horse and hogs were made before their father Adam. And if it should now be asked of one of us,
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Where wast mould thou when Noah and his company were floating in the Arke? Or if yet lower, where wast thou when God gaue the Law to Moses on the Mount? he would answere straight, Nondum natus, he was not yet borne: yea examine him yet lower;
Where wast mould thou when Noah and his company were floating in the Ark? Or if yet lower, where wast thou when God gave the Law to Moses on the Mount? he would answer straight, Nondum Born, he was not yet born: yea examine him yet lower;
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so wee when wee looke backe to our birth, and thinke on the dangers in it, onely we can say with Dauid, Thou O God (and not our selues) thou art he that tooke me out of my mothers wombe.
so we when we look back to our birth, and think on the dangers in it, only we can say with David, Thou O God (and not our selves) thou art he that took me out of my mother's womb.
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When we are borne, what then? we fall, (if not hand hold vs) to the feete of her that bare vs, that is, wee fall from the wombe to the ground, from one earth to another;
When we Are born, what then? we fallen, (if not hand hold us) to the feet of her that bore us, that is, we fallen from the womb to the ground, from one earth to Another;
And oh that wee might see, or could we but remember with what pompe and glory wee are borne into the world, Naked as wormes, crawling like snakes, that there is not amongst the creatures so weake and helplesse a creature as man:
And o that we might see, or could we but Remember with what pomp and glory we Are born into the world, Naked as worms, crawling like snakes, that there is not among the creatures so weak and helpless a creature as man:
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What pleasure feele wee? nay what feele we? what sense or feeling haue we, saue now and then of weakenesse and sicknesse, the pangs and smart of the parents sinne:
What pleasure feel we? nay what feel we? what sense or feeling have we, save now and then of weakness and sickness, the pangs and smart of the Parents sin:
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but the beholding of it with their eyes? So looke the carefull parents on a wofull child, sometime laughing with hope of that it may be, sometime distressed with feare of that it may bee, watching in the day, wakeing in the night, somtime merrie, somtime sorrie, sometime angrie, that it were not possible for them to passe through so much patience,
but the beholding of it with their eyes? So look the careful Parents on a woeful child, sometime laughing with hope of that it may be, sometime distressed with Fear of that it may be, watching in the day, waking in the night, sometime merry, sometime sorry, sometime angry, that it were not possible for them to pass through so much patience,
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But is our case amended, or is our birth magnified by her that bare vs? Man that is borne, of what? of a woman, as much as to say, like nest, like bird; like mother, like child;
But is our case amended, or is our birth magnified by her that bore us? Man that is born, of what? of a woman, as much as to say, like nest, like bird; like mother, like child;
or perhaps because sinne was first inuested in the woman, and since wee stand so much vpon our antiquity, wee are only sinners by antiquity, rebels by prescription,
or perhaps Because sin was First invested in the woman, and since we stand so much upon our antiquity, we Are only Sinners by antiquity, rebels by prescription,
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or perhaps it is because sinne hath more vniuersally preuailed ouer women, for Salomon counting a thousand women one by one, by that account to finde one good one, found one good man indeed, but that man was Christ, but not one good woman among them all.
or perhaps it is Because sin hath more universally prevailed over women, for Solomon counting a thousand women one by one, by that account to find one good one, found one good man indeed, but that man was christ, but not one good woman among them all.
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And whether by the woman wee vnderstand the first woman, the mother of mankinde, or else the mother of euery seuerall man, it comes all to one end, for how can hee bee cleane (saith Bildad ) which is borne of a woman? If wee looke to Eue, our great grandmother, what haue we to pleade for her? Adam was called Pater viuentium, the father of al men liuing,
And whither by the woman we understand the First woman, the mother of mankind, or Else the mother of every several man, it comes all to one end, for how can he be clean (Says Bildad) which is born of a woman? If we look to Eue, our great grandmother, what have we to plead for her? Adam was called Pater viuentium, the father of all men living,
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but blushing at her pride, and feare of her confusion? If wee looke backe to her that last bare vs, the rocke whereout wee are hewen, oh how little are wee amended by her? for Jn iniquity was J borne (saith Dauid ) and in sinne hath my mother conceiued me.
but blushing At her pride, and Fear of her confusion? If we look back to her that last bore us, the rock whereout we Are hewn, o how little Are we amended by her? for John iniquity was J born (Says David) and in sin hath my mother conceived me.
but the mother that last bare vs, shee hath stampt it anew with her owne hands, shee hath powred it out into vs more naturally then milke out of her paps,
but the mother that last bore us, she hath stamped it anew with her own hands, she hath poured it out into us more naturally then milk out of her paps,
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Sonnes of men in Scripture are neuer spoken of but with reproch, The sonnes of men are vanity, the chiefe of men are liers, Psal. 62. and the harts of the sons of men are fully set in them to do euil, Eccles. 8. Thus we glory in our shame;
Sons of men in Scripture Are never spoken of but with reproach, The Sons of men Are vanity, the chief of men Are liers, Psalm 62. and the hearts of the Sons of men Are Fully Set in them to do evil, Eccles. 8. Thus we glory in our shame;
wee haue nothing to boast of, but the grace of God, By the grace of God (saith Saint Paul ) J am that J am, 1. Cor. 15. though otherwise of the tribe of Beniamin, an Hebrew of the Hebrewes, &c Though he had fought with beasts at Ephesus, and was rapt vp into the third heauens,
we have nothing to boast of, but the grace of God, By the grace of God (Says Faint Paul) J am that J am, 1. Cor. 15. though otherwise of the tribe of Benjamin, an Hebrew of the Hebrews, etc. Though he had fought with beasts At Ephesus, and was rapt up into the third heavens,
Well, here is our sicknesse, that wee are borne of a woman: what is the remedy? that we be borne anew by Christ; for as the woman with the bloodie issue, being ill handled by her Physitians, came vnto Christ to be physiqued anew,
Well, Here is our sickness, that we Are born of a woman: what is the remedy? that we be born anew by christ; for as the woman with the bloody issue, being ill handled by her Physicians, Come unto christ to be physiqued anew,
Naturally saith Saint John, we are borne of blood, supernaturally therefore wee must be borne of water; ordinarily wee are borne of flesh, extraordinarily therefore we must be borne of the spirit; for except a man bee borne of water and of the spirit, hee cannot enter into the kingdome of God.
Naturally Says Saint John, we Are born of blood, supernaturally Therefore we must be born of water; ordinarily we Are born of Flesh, extraordinarily Therefore we must be born of the Spirit; for except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.
our mothers wombe gaue the matter of our first impurity, but wee must become new men, Ephes. 4. that is, we must haue new affections, another spirit, a better will, a loathing of the world, and a loue to God;
our mother's womb gave the matter of our First impurity, but we must become new men, Ephesians 4. that is, we must have new affections, Another Spirit, a better will, a loathing of the world, and a love to God;
After our lamentable entrance & comming into the world, the next thing noted, is our speedy passage and going out, Short in continuance, or as it is originally, Short in daies: In which three words foure things are to be considered;
After our lamentable Entrance & coming into the world, the next thing noted, is our speedy passage and going out, Short in Continuance, or as it is originally, Short in days: In which three words foure things Are to be considered;
and how many daies to a weeke, but no mā knoweth iustly, how few or how many be the dates of his life; My daies are but a span (saith Dauid ) yea my daies are nothing in respect of thee:
and how many days to a Week, but no man Knoweth justly, how few or how many be the dates of his life; My days Are but a span (Says David) yea my days Are nothing in respect of thee:
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for take out first ten yeeres for infancie & childhood, which Salomon calles the time of wantonesse and vanity, Eccles. 11. wherin we scarce remember what wee did,
for take out First ten Years for infancy & childhood, which Solomon calls the time of wantonness and vanity, Eccles. 11. wherein we scarce Remember what we did,
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or whether wee liued or no, and how short is it then? Take out of the remainder a third part for sleepe, short in daies, saith Job, hee speakes not of the night, the time of sleepe, wherein not like beasts,
or whither we lived or no, and how short is it then? Take out of the remainder a third part for sleep, short in days, Says Job, he speaks not of the night, the time of sleep, wherein not like beasts,
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but like blocks, wee lie senselesse, if not liuelesse, and how short is it then? Take out yet besides the time of our carking and worldly care, wherein we seeme both dead and buried in the affaires of the world,
but like blocks, we lie senseless, if not Lifeless, and how short is it then? Take out yet beside the time of our carking and worldly care, wherein we seem both dead and buried in the affairs of the world,
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for while we sinne, we liue not, but we are dead in sinne, and what remaineth of that? yea how short is it then? so short is that life which nature allowes,
for while we sin, we live not, but we Are dead in sin, and what remains of that? yea how short is it then? so short is that life which nature allows,
for how many haue there been of wonderfull note in their times, yet now not remembred so much as by name? that no man now can say, heere was their trace, here haue they trod, or set a foot.
for how many have there been of wonderful note in their times, yet now not remembered so much as by name? that no man now can say, Here was their trace, Here have they trod, or Set a foot.
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Where are they now that led the world in a string, they at whose becke both men and beasts, both sea & land did bow? they that subdued kingdome after kingdome,
Where Are they now that led the world in a string, they At whose beck both men and beasts, both sea & land did bow? they that subdued Kingdom After Kingdom,
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and dearest seeming friendes, and (good God) how soone are we forgotten, when we are once gone, that euen they who seemed while we liued to loue and honour vs,
and dearest seeming Friends, and (good God) how soon Are we forgotten, when we Are once gone, that even they who seemed while we lived to love and honour us,
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but when the Lion once is dead, then euery Hare dare dance vpon his carkase, and dogs dare barke, and Poets then dare raile and rime with pen and tongue,
but when the lion once is dead, then every Hare Dare dance upon his carcase, and Dogs Dare bark, and Poets then Dare rail and rhyme with pen and tongue,
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but a time shall come, when the Almighty shal but blow vpon it, and it shal breake in pieces and as Saint Peter saith, it selfe and all therin shall be consumed with fire 2. Pet.
but a time shall come, when the Almighty shall but blow upon it, and it shall break in Pieces and as Saint Peter Says, it self and all therein shall be consumed with fire 2. Pet.
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and haue their date and destinie set by him, yet instrumentally this vanity and shortnesse of our daies proceedeth from our selues, our life being not onely short in nature,
and have their date and destiny Set by him, yet instrumentally this vanity and shortness of our days Proceedeth from our selves, our life being not only short in nature,
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and sometime incontinence and fleshly lusts doe wast and rot the bodies of men, that as Martha said of Lazarus, Lord hee stinkes, for hee hath been foure daies dead:
and sometime incontinence and fleshly Lustiest do wast and rot the bodies of men, that as Martha said of Lazarus, Lord he stinks, for he hath been foure days dead:
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How comes it to passe, that our daies being so short and so few, yet they seeme to vs to be so many? much like to him who standing in his gallery, takes a perspectiue glasse,
How comes it to pass, that our days being so short and so few, yet they seem to us to be so many? much like to him who standing in his gallery, Takes a perspective glass,
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then that which is present, whereas the diuell hath an eye to the world to come, the life that shall be, in respect whereof a thousand yeers is as nothing,
then that which is present, whereas the Devil hath an eye to the world to come, the life that shall be, in respect whereof a thousand Years is as nothing,
euen as far as it is from earth to heauen, and had wee not then need to pray, to haue our life in some measure prolonged? It is an old and a true saying, Vita breuis, ars longa:
even as Far as it is from earth to heaven, and had we not then need to pray, to have our life in Some measure prolonged? It is an old and a true saying, Vita breuis, ars Longam:
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The basest Art hath full seuen yeeres, the tithe or tenth part of our life allowed to learne it, wherein the Master takes great paines to teach, the Apprentice takes great pains to learne,
The Basest Art hath full seuen Years, the tithe or tenth part of our life allowed to Learn it, wherein the Master Takes great pains to teach, the Apprentice Takes great pains to Learn,
and are not we ashamed to thinke that where seuen yeeres are deuoted to a mechanicall craft or trade, we of all our life time put together, can scarce account of so many daies to learne Repentance, which is of such necessity, of so much difficulty and so much better? or doe wee thinke repentance to bee but the worke of an houre, faith but a fancy,
and Are not we ashamed to think that where seuen Years Are devoted to a mechanical craft or trade, we of all our life time put together, can scarce account of so many days to Learn Repentance, which is of such necessity, of so much difficulty and so much better? or do we think Repentance to be but the work of an hour, faith but a fancy,
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yet complaines and cries out, as if hee had done nothing, VVretched man that I am, who shall deliuer mee from this body of death? and yet we who haue done nothing, make our selues secure against sinne and Satan, as if one houre were enough to conquer all:
yet complains and cries out, as if he had done nothing, Wretched man that I am, who shall deliver me from this body of death? and yet we who have done nothing, make our selves secure against sin and Satan, as if one hour were enough to conquer all:
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and prayed to haue their daies prolonged, not for that they feared to die, or loued this fraile life for it selfe, wherin they saw nothing but misery and vanity,
and prayed to have their days prolonged, not for that they feared to die, or loved this frail life for it self, wherein they saw nothing but misery and vanity,
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but because they feared lest death should preuent them before they were prepared, as thinking all their daies too few, to learne repentance in perfection.
but Because they feared lest death should prevent them before they were prepared, as thinking all their days too few, to Learn Repentance in perfection.
Full of trouble. Some translate and carie it thus, Satur ira, Man short in daies, full of wrath or anger, which may be ment either passiuely, by reason of the wrath of God vpon vs for our sinnes:
Full of trouble. some translate and carry it thus, Satur ira, Man short in days, full of wrath or anger, which may be meant either passively, by reason of the wrath of God upon us for our Sins:
and what are all the plagues of this life, but the execution of Gods wrath vpon vs for our sinnes? or or else it may bee vnderstood more actiuely by reason of the troubles which man himselfe, being a turbulent creature, moueth in the world,
and what Are all the plagues of this life, but the execution of God's wrath upon us for our Sins? or or Else it may be understood more actively by reason of the Troubles which man himself, being a turbulent creature, moves in the world,
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and so wee are indeed, at warres with God, and at warres with one another, Ephraim against Manasses, and Manasses against Ephraim, and both against Judah.
and so we Are indeed, At wars with God, and At wars with one Another, Ephraim against Manasses, and Manasses against Ephraim, and both against Judah.
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and with the King of Babylon, wee make the earth to tremble, Esa. 14.16. and if there were no outward thing to trouble vs, yet we haue a pitcht field in our selues, still vexed and pained with our owne vnruly passions.
and with the King of Babylon, we make the earth to tremble, Isaiah 14.16. and if there were no outward thing to trouble us, yet we have a pitched field in our selves, still vexed and pained with our own unruly passion.
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and then he turneth to the man, Because thou hast eaten where J forbad thee, Jn sorrow shalt thoa eate thy bread, the earth is accursed, thornes and thistles are multiplied, &c. He must labour in wearinesse, both hee and shee must die at last,
and then he turns to the man, Because thou hast eaten where J forbade thee, John sorrow shalt thoa eat thy bred, the earth is accursed, thorns and thistles Are multiplied, etc. He must labour in weariness, both he and she must die At last,
shee to sorrow in her subiection to him, and hee to sorrow, yea a great deale of sorrow, in passing his time with her, that lest they should lacke trouble, they should bee a cause of mutual trouble to themselues,
she to sorrow in her subjection to him, and he to sorrow, yea a great deal of sorrow, in passing his time with her, that lest they should lack trouble, they should be a cause of mutual trouble to themselves,
Againe, is there any time or age free from trouble? surely none, for in sorrow shalt thou eate thy bread (saith God) All the dates of thy life, Gen. 3.17. Begin with childhood, and can any misery or trouble bee there? yes sure, the things which are most necessary, are miserable to a child;
Again, is there any time or age free from trouble? surely none, for in sorrow shalt thou eat thy bred (Says God) All the dates of thy life, Gen. 3.17. Begin with childhood, and can any misery or trouble be there? yes sure, the things which Are most necessary, Are miserable to a child;
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yet Salomon said, that Much reading was a wearinesse to the flesh, Eccles. 12. Againe, resist we (as young men ought to doe) our euill lusts and desires? 1. Ioh. 2.14.
yet Solomon said, that Much reading was a weariness to the Flesh, Eccles. 12. Again, resist we (as young men ought to do) our evil Lustiest and Desires? 1. John 2.14.
Oh how sweet are the lusts of youth? how strong are the temptations, and what a paine it is to resist the things which are pleasing to vs? But play wee,
O how sweet Are the Lustiest of youth? how strong Are the temptations, and what a pain it is to resist the things which Are pleasing to us? But play we,
or follow wee our pleasures? indeed that is the naturall trade of youth, as Eccles. 11.9. Reioyce O young man in thy youth, &c. yet are wee no way more vexed and plagued then by our pleasures:
or follow we our pleasures? indeed that is the natural trade of youth, as Eccles. 11.9. Rejoice Oh young man in thy youth, etc. yet Are we not Way more vexed and plagued then by our pleasures:
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But liue we to be aged? then liue we to be diseased, thē liue we to be despised, thē liue we to blindnes, lamenes, deafnes, to palsies, aches, agues, all that euer Christ came to cure;
But live we to be aged? then live we to be diseased, them live we to be despised, them live we to blindness, lameness, deafness, to palsies, aches, Fevers, all that ever christ Come to cure;
The fore part of our life had yet some shew of pleasure, but these are (saith Salomon ) the euill daies, the dates wherein thou shalt say, J haue no pleasure in them.
The before part of our life had yet Some show of pleasure, but these Are (Says Solomon) the evil days, the dates wherein thou shalt say, J have no pleasure in them.
so as now wee are not onely miserable men, but wee are scarce men, for wee haue (like images) eyes and see not, eares and heare not, wee haue hands and feele not, feet and goe not,
so as now we Are not only miserable men, but we Are scarce men, for we have (like Images) eyes and see not, ears and hear not, we have hands and feel not, feet and go not,
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which S. Gregory well describes, Sipotentiorem videt timet raptorem; si inferiorem, suspicatur furem, &c. If he see a mightier man then himselfe, he thinkes he comes to oppresse him;
which S. Gregory well describes, Sipotentiorem videt timet raptorem; si Inferiorem, suspicatur Furem, etc. If he see a Mightier man then himself, he thinks he comes to oppress him;
besides, he oft times gets it sinfully, and spendes it sinfully, and sometimes keepes it sinfully, that Christ saith such men can hardly enter into the kingdome of heauen:
beside, he oft times gets it sinfully, and spends it sinfully, and sometime keeps it sinfully, that christ Says such men can hardly enter into the Kingdom of heaven:
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so as that which was first but obserued in the Court, is now an obseruation euen in the countrie too, Fidelis seruus perpetuus asinus, that a faithfull seruant is an euerlasting asse.
so as that which was First but observed in the Court, is now an observation even in the country too, Fidelis seruus perpetuus asinus, that a faithful servant is an everlasting Ass.
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and the figtree his sweetnesse, if they went to aduance themselues aboue the trees, Iudg. 9. and why is it, that none of these said vnto the trees, Come, make mee king,
and the Fig tree his sweetness, if they went to advance themselves above the trees, Judges 9. and why is it, that none of these said unto the trees, Come, make me King,
but the trees went a begging to them and said, Come and be thou King ouer vs? but to shew that if men respected only quietnes and worldly ease, a kingdome were not worth the asking.
but the trees went a begging to them and said, Come and be thou King over us? but to show that if men respected only quietness and worldly ease, a Kingdom were not worth the asking.
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and talked to it, before hee would accept and take it, Oh if men knew the misery that comes with thee, there is no man would stoope to the ground to take thee vp.
and talked to it, before he would accept and take it, O if men knew the misery that comes with thee, there is no man would stoop to the ground to take thee up.
as Salomon did, or by tyrannous compulsion, as Jeroboam did, of whom it is said seuenteene times in the bookes of the Kings, that he sinned and made Jsrael to sin:
as Solomon did, or by tyrannous compulsion, as Jeroboam did, of whom it is said seuenteene times in the books of the Kings, that he sinned and made Israel to since:
for neither the habit, be it neuer so religious, nor behauiour of men, be it neuer so humble, can promise security to Princes, witnesse the last but one of France, slaine by a Frier Iacobine,
for neither the habit, be it never so religious, nor behaviour of men, be it never so humble, can promise security to Princes, witness the last but one of France, slain by a Friar Jacobine,
yea, are not Kings more subiect to violent death then the common sort of men? Of the Kings of Judah, from Rehoboam down to Zedekiah, there were in number twentie,
yea, Are not Kings more Subject to violent death then the Common sort of men? Of the Kings of Judah, from Rehoboam down to Zedekiah, there were in number twentie,
from the Conquest downeward (which is better known) of three and twentie deceased Princes, eight, that is, more then a third part slaine, besides the Tragicall reports of France & other countries.
from the Conquest downward (which is better known) of three and twentie deceased Princes, eight, that is, more then a third part slain, beside the Tragical reports of France & other countries.
A SERMON PREACHED this present yeere, Ann. Do. 1614. Ian. 16. TO THE HIGH AND MIGHTY Prince CHARLES, at his house and Chapell of S. Iames. PRO. 4.3.4. For I was my fathers sonne, Tender and deare in the sight of my mother.
A SERMON PREACHED this present year, Ann. Do. 1614. Jan 16. TO THE HIGH AND MIGHTY Prince CHARLES, At his house and Chapel of S. James PRO. 4.3.4. For I was my Father's son, Tender and deer in the sighed of my mother.
for first Salomon sheweth, what tender loue his parents bare vnto him, He was his fathers son, Tender and deare in the sight of his mother, and then hee sheweth next by what testimonie they expressed their loue vnto him, They taught him and said vnto him, Let thy heart hold fast, &c.
for First Solomon shows, what tender love his Parents bore unto him, He was his Father's son, Tender and deer in the sighed of his mother, and then he shows next by what testimony they expressed their love unto him, They taught him and said unto him, Let thy heart hold fast, etc.
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but how agreeth it with Salomons wisedome to tell it? They say, a chiefe point of wisedome is to keepe counsell, especialiy to conceale the secrets of a King,
but how agreeth it with Solomon's Wisdom to tell it? They say, a chief point of Wisdom is to keep counsel, especialiy to conceal the secrets of a King,
and what of all this? was there no other way, but to take a pen and write a booke of these things? To which I answere with the Apostle generally, that whatsoeuer things are written, they are written for our instruction, Rom. 15.4.
and what of all this? was there no other Way, but to take a pen and write a book of these things? To which I answer with the Apostle generally, that whatsoever things Are written, they Are written for our instruction, Rom. 15.4.
so the most secret things (as the drunkennesse, yea the nakednesse of Noah ) when they any way make for publike edification, they are iustly publisht, and needfully made knowne.
so the most secret things (as the Drunkenness, yea the nakedness of Noah) when they any Way make for public edification, they Are justly published, and needfully made known.
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or if they will command the people any thing, to shew the same thing first done by themselues, For J was thus, and yet learned thus, that is to say, hee layeth no other burthen on the people,
or if they will command the people any thing, to show the same thing First done by themselves, For J was thus, and yet learned thus, that is to say, he Layeth no other burden on the people,
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Kings and Priests in a common sense are both said to bee shepheards, but the good shepheard goeth before (saith Christ) and then the sheepe follow after, Iohn 10. It is said in the praise of Moses, that hee was a man mighty both in word and deed, Acts 7. Mighty in word,
Kings and Priests in a Common sense Are both said to be shepherds, but the good shepherd Goes before (Says christ) and then the sheep follow After, John 10. It is said in the praise of Moses, that he was a man mighty both in word and deed, Acts 7. Mighty in word,
and aduenture our selues together, for Participatus cum duce labor persuadetur militibus minor, it shall bee an easie thing for the common souldiers to follow,
and adventure our selves together, for Participatus cum duce labour persuadetur militibus minor, it shall be an easy thing for the Common Soldiers to follow,
but if a Magistrate shall exact of the people one thing, and doe himselfe another, they will say he is like a water-man which rowes one way, and lookes another.
but if a Magistrate shall exact of the people one thing, and doe himself Another, they will say he is like a waterman which rows one Way, and looks Another.
and asked of him, Quid sibi videretur, vt mare infestum faceret, what hee meant in that manner to trouble the sea? the Pyrate answeres him boldly and truly againe,
and asked of him, Quid sibi videretur, vt mare infestum faceret, what he meant in that manner to trouble the sea? the Pyrate answers him boldly and truly again,
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yea rather, what meane you thus to trouble the whole world? but because I robbe and steale in a poore pinnace, which you doe in a great and royall Nauie, I goe for a Pyrate,
yea rather, what mean you thus to trouble the Whole world? but Because I rob and steal in a poor pinnace, which you do in a great and royal Navy, I go for a Pyrate,
yet euery man will mutter, and Socrates will laugh, Quia video magnes latrones ducentes paruum latronem ad suspendium, because he saw the great theeues leading the little theeues to hanging.
yet every man will mutter, and Socrates will laugh, Quia video magnes Latrones ducentes paruum latronem ad suspendium, Because he saw the great thieves leading the little thieves to hanging.
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for euery child in Logique knowes the Relatiue predication, Filius est patris filius, and how can a man but bee his fathers sonne? yet the Scripture vseth this phrase of speech, either when the child doth much resemble the father, as Ezech. 16. Thou art thy mothers daughter, that is,
for every child in Logic knows the Relative predication, Filius est patris filius, and how can a man but be his Father's son? yet the Scripture uses this phrase of speech, either when the child does much resemble the father, as Ezekiel 16. Thou art thy mother's daughter, that is,
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It is said of the Ostrich, that shee is cruell to her young, as if the were not hers, Iob 39. Such an Ostrich was Athaliah, 2. King. 11. that catcht vp her grandchildren,
It is said of the Ostrich, that she is cruel to her young, as if the were not hers, Job 39. Such an Ostrich was Athaliah, 2. King. 11. that catched up her Grandchildren,
yea it came first from the Trinity, and with a voice from heauen, for the father to loue his sonne, This is my beloued sonne, saith God the father of Christ his sonne, Mat. 3. And the best men were thus affected to their sons.
yea it Come First from the Trinity, and with a voice from heaven, for the father to love his son, This is my Beloved son, Says God the father of christ his son, Mathew 3. And the best men were thus affected to their Sons.
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for euen they which were euill, yet gaue good gifts vnto their children, Mat. 7. Yea the cruell beasts doe loue their own, The Dragons draw out their breasts and giue sucke to their young, Lament. 4. and 2. Tim. 3. It is reckoned for one of the signs of the latter day, that men shall bee without naturall affection. Now the reason why men do naturally loue their children, is not,
for even they which were evil, yet gave good Gifts unto their children, Mathew 7. Yea the cruel beasts do love their own, The Dragons draw out their breasts and give suck to their young, Lament. 4. and 2. Tim. 3. It is reckoned for one of the Signs of the latter day, that men shall be without natural affection. Now the reason why men do naturally love their children, is not,
and deliuered him from death, 1. Sam. 14. Secondly, because the royall seed and name is preserued in them, which was promised to Dauid in this Salomon, 2. Sam. 7. Thirdly,
and Delivered him from death, 1. Sam. 14. Secondly, Because the royal seed and name is preserved in them, which was promised to David in this Solomon, 2. Sam. 7. Thirdly,
and to auenge their quarrels, whereof the former was performed by Jotham the sonne of Gideon: Iudg. 9.17. The latter by Amaziah the sonne of Joash, 2. King. 14.5.
and to avenge their quarrels, whereof the former was performed by Jotham the son of gideon: Judges 9.17. The latter by Amaziah the son of Joash, 2. King. 14.5.
So did Dauid yet liuing set Salomon vpon his owne Mule, yea vpon his owne Throne, 1. Kin. 1. God pronounceth his sonne the onely mediator to himselfe, 1. Tim. 2.5. He in whom he is well pleased, Matth. 3.17.
So did David yet living Set Solomon upon his own Mule, yea upon his own Throne, 1. Kin. 1. God pronounceth his son the only Mediator to himself, 1. Tim. 2.5. He in whom he is well pleased, Matthew 3.17.
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So did Dauid worke himselfe peace with Saul a while, by the mediation of Jonathan his son. 1. Sam. 19. 6. and as the sonne of God is the wisedome of the father, 1. Cor. 1.24.
So did David work himself peace with Saul a while, by the mediation of Johnathan his son. 1. Sam. 19. 6. and as the son of God is the Wisdom of the father, 1. Cor. 1.24.
To his father a sonne, barely and without addition, His fathers sonne, but to his mother her tender son, her deare, her onely sonne: So the father setteth downe the Substantiue,
To his father a son, barely and without addition, His Father's son, but to his mother her tender son, her deer, her only son: So the father sets down the Substantive,
how shee hides her loue, Her sonne, and the sonne of her wombe, and the sonne of her desires, as if shee had said, O thou my sonne, whom once I bare in my wombe,
how she hides her love, Her son, and the son of her womb, and the son of her Desires, as if she had said, Oh thou my son, whom once I bore in my womb,
and so is it heere, Tender and onely in the sight of his mother. Tender in respect of his age, as Chron. 1.29. Salomen my sonne, young and tender, but more in respect of her affection, as mothers are euer tender, that is, fearefull and carefull of their children.
and so is it Here, Tender and only in the sighed of his mother. Tender in respect of his age, as Chronicles 1.29. Salomen my son, young and tender, but more in respect of her affection, as mother's Are ever tender, that is, fearful and careful of their children.
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for though hee wanted neither meate nor clothes, yet shee makes him, and brings him euery yeere a little coat, 1. Sam. 2.19. lest too much wind should blow vpon him:
for though he wanted neither meat nor clothes, yet she makes him, and brings him every year a little coat, 1. Sam. 2.19. lest too much wind should blow upon him:
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and when the Shunamites sonne was sicke, she set him on her knees till he died, 2. King. 4.20. but when Jeroboams son was sicke, the Queene her selfe runs out to the Prophet for him, 1. King. 14.4. Againe, Salomon was his mothers Onely sonne:
and when the Shunamites son was sick, she Set him on her knees till he died, 2. King. 4.20. but when Jeroboams son was sick, the Queen her self runs out to the Prophet for him, 1. King. 14.4. Again, Solomon was his mother's Only son:
not onely begotten, for shee had three sonnes, beside, 1. Chron. 3.5. but onely beloued: or if not the onely beloued, yet the onely beloued in that degree;
not only begotten, for she had three Sons, beside, 1. Chronicles 3.5. but only Beloved: or if not the only Beloved, yet the only Beloved in that degree;
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and lookes out at a window, and why tarrie the wheeles of his Chariots, and why is his Chariot so long a comming? Iud. 5. But if the son be dead or gone, A voice is heard in Ramah, Rachel weeping for her children,
and looks out At a window, and why tarry the wheels of his Chariots, and why is his Chariot so long a coming? Iud. 5. But if the son be dead or gone, A voice is herd in Ramah, Rachel weeping for her children,
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as hee did to the sons of Eli, and kill where the father leaues vncorrected: a strange loue in parents, to kill their children with too much kindnesse:
as he did to the Sons of Eli, and kill where the father leaves uncorrected: a strange love in Parents, to kill their children with too much kindness:
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If it be demanded heere, how Dauid taught his sonne, the text it selfe sheweth, that sometime he spake vnto him himselfe, He taught mee and said vnto mee:
If it be demanded Here, how David taught his son, the text it self shows, that sometime he spoke unto him himself, He taught me and said unto me:
but to liue well and vertuously, hee had it from his master And it is strange to tell, what honour Theodosius the Emperour gaue to Arsenius his sonnes schoolemaster: And thus did Dauid teach.
but to live well and virtuously, he had it from his master And it is strange to tell, what honour Theodosius the Emperor gave to Arsenius his Sons Schoolmaster: And thus did David teach.
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Let the Lord appoint a man ouer the congregation, who may leade them out and in (saith Moses ) Numb. 27. But it was neuer intended by God, that they should be blind and ignorant themselues, who were appointed as leaders and lights to other men.
Let the Lord appoint a man over the congregation, who may lead them out and in (Says Moses) Numb. 27. But it was never intended by God, that they should be blind and ignorant themselves, who were appointed as leaders and lights to other men.
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And what was Salomon admired for, but chiefly for his learning, and for his wisdome? The Queene of Sheba came of purpose to heare and proue his wisedome. And 1. King. 4.34. There came of all people to heare his wisedome:
And what was Solomon admired for, but chiefly for his learning, and for his Wisdom? The Queen of Sheba Come of purpose to hear and prove his Wisdom. And 1. King. 4.34. There Come of all people to hear his Wisdom:
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for they thinke he may be too rich, as Julian the Emperor said, that a couetous king was like the Splen in a mans body, which when it swelleth and groweth great, all the rest of the members are in a consumption by it.
for they think he may be too rich, as Julian the Emperor said, that a covetous King was like the Splen in a men body, which when it Swells and grows great, all the rest of the members Are in a consumption by it.
for hee was seene in all wisedome, yea he had considered all the workes that were done vnder the sunne, Eccles. 1. euen as Moses the gouernour of Israel was seene in all he wisedome of the Egyptians:
for he was seen in all Wisdom, yea he had considered all the works that were done under the sun, Eccles. 1. even as Moses the governor of Israel was seen in all he Wisdom of the egyptians:
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besides, for knowledge of religion, he was Ecclesiastes, a professed Preacher, as Eccl. 1. J the Preacher haue bin King ouer Jsrael, &c. and that knowledge is also needfull for a King:
beside, for knowledge of Religion, he was Ecclesiastes, a professed Preacher, as Ecclesiastes 1. J the Preacher have been King over Israel, etc. and that knowledge is also needful for a King:
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Constantine sat oft himselfe in iudgement, and gaue sentence in causes Ecclesiastical, especially in the faction and quarrels of the Donatists. And I could speak of a King now vpon the stage, which speaks,
Constantine sat oft himself in judgement, and gave sentence in Causes Ecclesiastical, especially in the faction and quarrels of the Donatists. And I could speak of a King now upon the stage, which speaks,
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shee bids him play, and follow his pleasure, and not trouble himselfe with the stirres in the Church, that shee and her Holy league in the meane time might set both Church & kingdome on fire.
she bids him play, and follow his pleasure, and not trouble himself with the stirs in the Church, that she and her Holy league in the mean time might Set both Church & Kingdom on fire.
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In like manner doe they mufle their kings in blindnesse, and suffer them not to looke into the causes of religion, that themselues in the meane time might frame a religion to their owne lust:
In like manner do they mufle their Kings in blindness, and suffer them not to look into the Causes of Religion, that themselves in the mean time might frame a Religion to their own lust:
and not altogether to goe on trust for their religion. It followeth in the text. Let thy heart holdfast my words, keepe my Commandements and thou shalt liue:
and not altogether to go on trust for their Religion. It follows in the text. Let thy heart holdfast my words, keep my commandments and thou shalt live:
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for hee taught him to hold fast his words, and his words were the words of life. Iust as Deut. 8. the Commandements which if a man doe, he shall liue in them:
for he taught him to hold fast his words, and his words were the words of life. Just as Deuteronomy 8. the commandments which if a man do, he shall live in them:
and then if he doe these things, hee makes him a promise, that hee shall liue. Hee chargeth him most strongly, for first hee speakes to his hear tor inward man, Let thy heart hold fast, &c. and then he frameth his conuersation or outward man, that he keepe his Commandements. The matter which he committeth to him is VVords, and words howsoeuer they are but winde in the eares of the scorners,
and then if he do these things, he makes him a promise, that he shall live. He charges him most strongly, for First he speaks to his hear tor inward man, Let thy heart hold fast, etc. and then he frameth his Conversation or outward man, that he keep his commandments. The matter which he Committeth to him is VVords, and words howsoever they Are but wind in the ears of the Scorner's,
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and all this said to his heart, Let thy heart hold fast, &c. For though it bee said vniuersally to all, Thou shalt loue the Lord thy God with all all thy heart, Deut. 6. yet it belongeth especially to Kings;
and all this said to his heart, Let thy heart hold fast, etc. For though it be said universally to all, Thou shalt love the Lord thy God with all all thy heart, Deuteronomy 6. yet it belongeth especially to Kings;
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and God vpon this very occasion of annointing Dauid to the kingome, said, The Lord respecteth the heart, 1. Sam. 16. So Dauids owne heart made him fit for a kingdome;
and God upon this very occasion of anointing David to the Kingdom, said, The Lord respecteth the heart, 1. Sam. 16. So David own heart made him fit for a Kingdom;
as Saint Paul said of seruants, Not with eye scruice, but as the seruants of Christ from the heart, Ephes. 6. Dauid doth not teach his sonne, as Machiauell taught Kings:
as Saint Paul said of Servants, Not with eye scruice, but as the Servants of christ from the heart, Ephesians 6. David does not teach his son, as Machiavelli taught Kings:
Goe, search for the the babe, and when ye haue found him, bring mee word againe, that J also may come and worship him, Matth. 2.8. May come and worshippe him, when hee went to destroy him: Monster of mankinde: did Adoro signifie to kill;
Go, search for thee the babe, and when you have found him, bring me word again, that J also may come and worship him, Matthew 2.8. May come and worship him, when he went to destroy him: Monster of mankind: did adore signify to kill;
for where God hath lift vp to the highest, hee looketh for the best, and if men serue him onely with a hood, where hee requires the heart, is not this to mocke God;
for where God hath lift up to the highest, he looks for the best, and if men serve him only with a hood, where he requires the heart, is not this to mock God;
and cannot keepe silence, nor cannot forbeare, but is driuen with a spirit, & marcheth like Jehu the sonne of Nimshi, suriously: And it was spoken of that Jehu kingly, if it had beene spoken perfectly, Come, see the zeale that J haue for the Lord of hosts, 2. King. 10. For he put downe the idolatrous king;
and cannot keep silence, nor cannot forbear, but is driven with a Spirit, & marches like Jehu the son of Nimshi, suriously: And it was spoken of that Jehu kingly, if it had been spoken perfectly, Come, see the zeal that J have for the Lord of hosts, 2. King. 10. For he put down the idolatrous King;
Saint Paul said to al men, Jt is good to loue earnestly in a good thing, Gal. 4. but especially should such a man as Nehemtah fly? Neh. 6.11. No saith King Dauid, J haue not swarued from thy law, Psalm. 119. He had not yet;
Saint Paul said to all men, It is good to love earnestly in a good thing, Gal. 4. but especially should such a man as Nehemtah fly? Neh 6.11. No Says King David, J have not swerved from thy law, Psalm. 119. He had not yet;
no nor euer meant to swarue hereafter, but J will praise the Lord, while J haue any being, Psal. 146. It is no wonder to see the continuall waxing & waining of the Moone,
no nor ever meant to swerve hereafter, but J will praise the Lord, while J have any being, Psalm 146. It is no wonder to see the continual waxing & waining of the Moon,
Now the reasons why men are thus weak in their retentiue faculties, that they cannot hold fast, they are in the parable of the sower reuealed to be three:
Now the Reasons why men Are thus weak in their retentive faculties, that they cannot hold fast, they Are in the parable of the sour revealed to be three:
for sometime the seede falles into stonie ground, where is no depth of earth, and how can the heart hold that fast which takes no roote at the heart? Such a scholler was King Herod to John Baptist, who knew him to bee a holy man, referenced him, heard him,
for sometime the seed falls into stony ground, where is no depth of earth, and how can the heart hold that fast which Takes no root At the heart? Such a scholar was King Herod to John Baptist, who knew him to be a holy man, referenced him, herd him,
for his conscience was but an vpper skin, his heart still hardened vnderneath, whereby for lacke of moystening with the heauenly grace, all withered when the temptation came.
for his conscience was but an upper skin, his heart still hardened underneath, whereby for lack of moistening with the heavenly grace, all withered when the temptation Come.
and therefore because the harts of all men, especially Corregis in manu dei, The heart of the King is in the hand of God, both Prince and people must pray deuoutly, that God would prepare and direct their hearts.
and Therefore Because the hearts of all men, especially Corregis in manu dei, The heart of the King is in the hand of God, both Prince and people must pray devoutly, that God would prepare and Direct their hearts.
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and therefore to proue the affection of the heart, there is required the obedience of the outward man, Let thy heart hold fast my words, and then it followeth, Keepe my Commandements, &c. the same in effect with Saint James, Shew mee your heart by your workes, and with Christ, Iohn 14. Jf yee loue mee keepe my Commandements.
and Therefore to prove the affection of the heart, there is required the Obedience of the outward man, Let thy heart hold fast my words, and then it follows, Keep my commandments, etc. the same in Effect with Saint James, Show me your heart by your works, and with christ, John 14. If ye love me keep my commandments.
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but what honour without obedience? yea how shall hee keepe subiects in due obedience, who hath not first learned the obedience of a sonne? It was a worthy saying of Decius the sonne of Decius the Emperour,
but what honour without Obedience? yea how shall he keep Subjects in due Obedience, who hath not First learned the Obedience of a son? It was a worthy saying of Decius the son of Decius the Emperor,
when his father yet liuing would haue set the imperiall Crowne vpon his head; No (saich hee refusing it) vereor ne si fiam Jmperator, dediscam esse filius:
when his father yet living would have Set the imperial Crown upon his head; No (saich he refusing it) Vereor ne si fiam Jmperator, dediscam esse filius:
cleane contrary to the course of the world, for men commonly couet to take honour, but he thought it more honorable to giue honour, where it was by nature due.
clean contrary to the course of the world, for men commonly covet to take honour, but he Thought it more honourable to give honour, where it was by nature due.
but onely to the hand of God, yet they are subiect to God, and must account to him for the keeping of his Commandments, and must fall into his hands at last, where to fall (as the Apostle saith) it is a fearefull thing, Hebr. 10.31.
but only to the hand of God, yet they Are Subject to God, and must account to him for the keeping of his commandments, and must fallen into his hands At last, where to fallen (as the Apostle Says) it is a fearful thing, Hebrew 10.31.
And which is yet a more singular punishment vpon the faults of Kings and Princes, that whereas while they liue, they finde flatterers which sooth them in their sinne,
And which is yet a more singular punishment upon the Faults of Kings and Princes, that whereas while they live, they find Flatterers which sooth them in their sin,
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then euery Chronicler, (which passeth ouer the faults of meaner men) yet when hee comes to write of Kings, he reporteth freely how one was prodigall, another was couetous, one was an adulterer, another a coward and basely timorous;
then every Chronicler, (which passes over the Faults of meaner men) yet when he comes to write of Kings, he Reporteth freely how one was prodigal, Another was covetous, one was an adulterer, Another a coward and basely timorous;
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liue. The greatest blessing which the father can giue, the greatest reward which the sonne can receiue? And indeed to what doe parents beget their children,
live. The greatest blessing which the father can give, the greatest reward which the son can receive? And indeed to what do Parents beget their children,
and what doe parents for their children, if they doe not this? The life which is by nature, it is conceiued in sinne, borne in sinne, and proceedes in sinne;
and what do Parents for their children, if they do not this? The life which is by nature, it is conceived in sin, born in sin, and proceeds in sin;
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But to Dauid and to Salomon, that is, to the King, and to the Kings sonne, it was a popular and peculiar acclamation as they passed by the streets, Viuat Rex, God saue the King,
But to David and to Solomon, that is, to the King, and to the Kings son, it was a popular and peculiar acclamation as they passed by the streets, Viuat Rex, God save the King,
but when hee hath serued his time, these seruices also are ended with him. Againe, while hee liues, euery man praises him, and admires, and adores him;
but when he hath served his time, these services also Are ended with him. Again, while he lives, every man praises him, and admires, and adores him;
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Or it may be that life is promised heere respectiuely, against hazard of death; not that Salomon should not die, but that hee should not die a violent death.
Or it may be that life is promised Here respectively, against hazard of death; not that Solomon should not die, but that he should not die a violent death.
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and some by the sword of the enemie? And S. Austin obserueth, that of all the Romane Kings, two onely, that is, Numa Pompilius, and Ancus Martius, came to their graues in peace;
and Some by the sword of the enemy? And S. Austin observeth, that of all the Roman Kings, two only, that is, Numa Pompilius, and Ancus Martius, Come to their graves in peace;
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especially where a quarrell growes for right of a kingdome, who knoweth not that such trials are made with hazard of life? But Thou thou shalt liue saith Dauid to Salomon, and Salomon found it true;
especially where a quarrel grows for right of a Kingdom, who Knoweth not that such trials Are made with hazard of life? But Thou thou shalt live Says David to Solomon, and Solomon found it true;
and part or them drowned in the depth of the sea, so let your heart hold fast the words, &c. and your Highnesse shall liue, and feele the power of God in your preseruation,
and part or them drowned in the depth of the sea, so let your heart hold fast the words, etc. and your Highness shall live, and feel the power of God in your preservation,
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and when God was well pleased with the Kings of Israel, his promise was stil, that he would build them a sure house, and that they should not want a man to sit vpon the throne;
and when God was well pleased with the Kings of Israel, his promise was still, that he would built them a sure house, and that they should not want a man to fit upon the throne;
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But thou shalt liue, saith Dauid to Salomon: and from Salomon to Jehoahaz, (which is seldome found in course of history) the sonne for seuenteene generations still succeeding the father:
But thou shalt live, Says David to Solomon: and from Solomon to Jehoahaz, (which is seldom found in course of history) the son for seuenteene generations still succeeding the father:
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Or it may bee that the life heere promised to Salomon was meant of a spirituall life, opposed to that, 1. Tim. 5.6. She that liueth in pleasure is dead:
Or it may be that the life Here promised to Solomon was meant of a spiritual life, opposed to that, 1. Tim. 5.6. She that lives in pleasure is dead:
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vixit dum vixit bene; but all the rest of his life is a meere trance or image of death, as Ephes. 5.14. Awake thou that sleepest, and stand vp from the dead:
vixit dum vixit bene; but all the rest of his life is a mere trance or image of death, as Ephesians 5.14. Awake thou that Sleepest, and stand up from the dead:
and when the prodigall child ranne riot and spent his fathers goods with harlots, Filius meus mortuus est, Luk. 15. the father pronounced, that his sonne was dead, but especially hee that shall riot in the gouernment, that shall suppresse religion, oppresse the innocent,
and when the prodigal child ran riot and spent his Father's goods with harlots, Filius meus Mortuus est, Luk. 15. the father pronounced, that his son was dead, but especially he that shall riot in the government, that shall suppress Religion, oppress the innocent,
and the one and thirtie of Josiah is of longer account with him, then the fiue and fifty of Manasses, for of a good King it is said, that his yeeres shall be as many ages. Psal. 61.6.
and the one and thirtie of Josiah is of longer account with him, then the fiue and fifty of Manasses, for of a good King it is said, that his Years shall be as many ages. Psalm 61.6.
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for what is this mortall life with all her pompe and pride, were it not a passage to immortall? yea and what is a kingdome heere, where all kingdomes were showne in the twinckling of an eye, were there not in hope a better kingdome? a better kingdome where all shall be Kings, and raigne with Christ eternally.
for what is this Mortal life with all her pomp and pride, were it not a passage to immortal? yea and what is a Kingdom Here, where all kingdoms were shown in the twinkling of an eye, were there not in hope a better Kingdom? a better Kingdom where all shall be Kings, and Reign with christ eternally.
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and they shall repent nothing there, saue that they came no sooner thither: and when they shall compare their earthly and their heauenly kingdomes together, they shall say,
and they shall Repent nothing there, save that they Come no sooner thither: and when they shall compare their earthly and their heavenly kingdoms together, they shall say,
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but when they shall looke into the face of God, they shall say to him with triumph, VVith thee is the well of life, in thy presence is the fulnesse of ioy,
but when they shall look into the face of God, they shall say to him with triumph, With thee is the well of life, in thy presence is the fullness of joy,
