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PSAL. 2. 1 Why did the Gentiles rage, and the people meditate a vaine thing?
PSALM 2. 1 Why did the Gentiles rage, and the people meditate a vain thing?
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2 The Kings of the earth stood vp, and the Rulers tooke counsell together against the Lord, and against his Anoynted.
2 The Kings of the earth stood up, and the Rulers took counsel together against the Lord, and against his Anointed.
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3 Let vs breake their bonds a sunder, and cast their cords from vs. 4 He that dwelleth in the heauens shall laugh them to scorne;
3 Let us break their bonds a sunder, and cast their cords from us 4 He that dwells in the heavens shall laugh them to scorn;
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the Lord shall haue them in derision. THis Text like Ianus looks backward and forward: Backe, to reuiue the memory of this Day;the Lord shall have them in derision. THis Text like Ianus looks backward and forward: Back, to revive the memory of this Day;
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t'was a day of conspiracie, and this is a Text of conspiracie: Forward, to represent the face of the times present;
was a day of Conspiracy, and this is a Text of Conspiracy: Forward, to represent the face of the times present;
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tumultuarie times, and this is a tumultuarie Text. Although, blessed be God, and the care of our Soueraigne, we inioy Halcion dayes,
tumultuary times, and this is a tumultuary Text. Although, blessed be God, and the care of our Sovereign, we enjoy Halcion days,
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yet it is not so in other Christian parts of the world. They haue found them (pardon the word) Dogge-dayes;
yet it is not so in other Christian parts of the world. They have found them (pardon the word) Dog-days;
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it is Tertullians Canicula persecutionis. Such is the furie and rage of one against another, that the fume and smoke thereof prognosticates the fire * of conslagration, ready to breake foorth to consume all.
it is Tertullia's Canicula persecutionis. Such is the fury and rage of one against Another, that the fume and smoke thereof prognosticates the fire * of conflagration, ready to break forth to consume all.
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When the Apostles were forbidden to preach in the sauing Name of Iesus, they tooke their incouragement out of this Psalme.
When the Apostles were forbidden to preach in the Saving Name of Iesus, they took their encouragement out of this Psalm.
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Memorable Luther, when all the world was in opposition against him, found his best comfort in this Psalme.
Memorable Luther, when all the world was in opposition against him, found his best Comfort in this Psalm.
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Why should I (sayes he) be Heraclitus, when God is Hilarius and Gelasius? or vexe my selfe with discontent, when God vouchsafes to be merrie,
Why should I (Says he) be Heraclitus, when God is Hilary and Gelasius? or vex my self with discontent, when God vouchsafes to be merry,
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and laughes at their vaine attempts. We our selues may make a double vse of this Psalme:
and laughs At their vain attempts. We our selves may make a double use of this Psalm:
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To raise vp our thankfulnesse for our owne happy deliuerance past, and our peaceable estate present,
To raise up our thankfulness for our own happy deliverance past, and our peaceable estate present,
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while others struggle against luctantes ventos tempestatesque sonoras, and withall be affected to compassionate the contrition of Ioseph.
while Others struggle against luctantes ventos tempestatesque sonoras, and withal be affected to compassionate the contrition of Ioseph.
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And so I come to vnfold the words;
And so I come to unfold the words;
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wishing I had Saint Ambrose his facultie, * who in the exposition of Dauids Psalms, is said to haue borrowed Dauids owne Harpe;
wishing I had Saint Ambrose his faculty, * who in the exposition of David Psalms, is said to have borrowed David own Harp;
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so properly hee exprest his meaning. The Text may bee considered three wayes: As a Prophesie, as an Historie, as an Embleme.
so properly he expressed his meaning. The Text may be considered three ways: As a Prophesy, as an History, as an Emblem.
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Dauid represents a threefold person, his Sauiours, his owne, and ours.David represents a threefold person, his Saviour's, his own, and ours.
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Dauid was no sooner designed King ouer Israel, but the bordering Nations, and the ten Tribes made head and conspired.David was no sooner designed King over Israel, but the bordering nations, and the ten Tribes made head and conspired.
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What he saw acted against his owne person, he foresaw in the eye of Prophesie should be accomplished vpon his Sauiour.
What he saw acted against his own person, he foresaw in the eye of Prophesy should be accomplished upon his Saviour.
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For so S. Peter vpon the fore-named place, applies these words of the Psalme, to the Passion of our Lord Iesus.
For so S. Peter upon the forenamed place, Applies these words of the Psalm, to the Passion of our Lord Iesus.
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As an Embleme it fitteth this day, wherein the NONLATINALPHABET, and vtter subuersion of this flourishing Kingdome was intended.
As an Emblem it fits this day, wherein the, and utter subversion of this flourishing Kingdom was intended.
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The parts of the Text are two: First, Dauids hard plight and condition. Secondly, Dauids sweet comfort and consolation.
The parts of the Text Are two: First, David hard plighted and condition. Secondly, David sweet Comfort and consolation.
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The first in two particulars: 1. A conspiracie: 2. the cause of it. In the conspiracie, obserue the actors, and the managing.
The First in two particulars: 1. A Conspiracy: 2. the cause of it. In the Conspiracy, observe the actors, and the managing.
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The actors, all sorts of men; the basest, and the choicest spirits, the Ruler and the vulgar;
The actors, all sorts of men; the Basest, and the Choicest spirits, the Ruler and the Vulgar;
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euery one hath a hand in it. The managing is described in foure Verbes, Raging, Meditating, Banding, Plotting:
every one hath a hand in it. The managing is described in foure Verbs, Raging, Meditating, Banding, Plotting:
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so it hath foure fearefull supporters, Malice, Industrie, Power, Policie.
so it hath foure fearful supporters, Malice, Industry, Power, Policy.
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The cause none on Dauids part, for that is implyed in the Prophets Quare: The motiue on his enemies part, Let vs breake their bonds asunder,
The cause none on David part, for that is employed in the prophets Quare: The motive on his enemies part, Let us break their bonds asunder,
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and cast the yoke from vs: I, there it is; The cause of sedition, is the dislike of Gouernment;and cast the yoke from us: I, there it is; The cause of sedition, is the dislike of Government;
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they will not brooke either State, or Church, no Law, no Religion. The second part; Dauids consolation, and that two-fold; within him, without him.
they will not brook either State, or Church, no Law, no Religion. The second part; David consolation, and that twofold; within him, without him.
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First, the testimonie of his owne conscience, that no ambition of his owne, made him aspire to a Crowne,
First, the testimony of his own conscience, that no ambition of his own, made him aspire to a Crown,
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but God called him, and the Prophet anointed him. Without, the protection of heauen; God looked vpon him with an eye of fauour;
but God called him, and the Prophet anointed him. Without, the protection of heaven; God looked upon him with an eye of favour;
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vpon his enemies with an eye of scorne, Hee that dwelleth in the heauens shall laugh them to scorne. A double description of God;
upon his enemies with an eye of scorn, He that dwells in the heavens shall laugh them to scorn. A double description of God;
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by a Periphrasis of the place of his abode, He dwels in heauen: By a Prosopopeia, attributing improperly,
by a Periphrasis of the place of his Abided, He dwells in heaven: By a Prosopopoeia, attributing improperly,
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but significantly, a splen and laughter vnto God.
but significantly, a splen and laughter unto God.
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So the Catastrophe and conclusion of all conspiracie, is the Sarcasmos, and bitter scorne of God.
So the Catastrophe and conclusion of all Conspiracy, is the Sarcasmos, and bitter scorn of God.
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Neither is the ingemination of the word a needlesse tautologie, but an amplifying Emphasis, repetens iterum iterumque monebat, doubling the admonition to beware how men fall by rebelling against God his Anointed, into such a degree of miserie,
Neither is the ingemination of the word a needless tautology, but an amplifying Emphasis, Repentance iterum iterumque monebat, doubling the admonition to beware how men fallen by rebelling against God his Anointed, into such a degree of misery,
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as to be contemned of God. I begin with the Text as a Prophesie. The old fiction of the Gyants warre is heere represented in a true action.
as to be contemned of God. I begin with the Text as a Prophesy. The old fiction of the Giants war is Here represented in a true actium.
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The petie Potentates of the earth are in armes against the graund Lord of heauen, who if he thunders, the greatest of them tremble,
The petie Potentates of the earth Are in arms against the grand Lord of heaven, who if he Thunders, the greatest of them tremble,
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and with Tiberius flie for defence, to the poore refuge of a Laurell wreath.
and with Tiberius fly for defence, to the poor refuge of a Laurel wreathe.
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If he makes the earth to shake, What priuiledge haue their Palaces, aboue the meanest cottages? will the Angels come at their call,
If he makes the earth to shake, What privilege have their Palaces, above the Meanest cottages? will the Angels come At their call,
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or the Sunne shine at their commaund? Nay, come lower, in the ayre beyond a Nimrods tower they cannot build, which the birds will flie ouer. In earth is their dominion; and that limited, circumscribed;
or the Sun shine At their command? Nay, come lower, in the air beyond a Nimrods tower they cannot built, which the Birds will fly over. In earth is their dominion; and that limited, circumscribed;
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their bounds dooled out by him whom they oppose. The Persian Monarchie did not passe the narrow Hellespont.
their bounds dooled out by him whom they oppose. The Persian Monarchy did not pass the narrow Hellespont.
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The Grecian neuer had one foot in Africa, nor the Romane beyond Euphrates.
The Grecian never had one foot in Africa, nor the Roman beyond Euphrates.
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Ouer men they rule, neither those which are past, nor those which are to haue beeing, not ouer one whole man;
Over men they Rule, neither those which Are past, nor those which Are to have being, not over one Whole man;
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the body they may destroy, the soule is out of their reach; they cannot compell the will, nor alter the affection of the meanest.
the body they may destroy, the soul is out of their reach; they cannot compel the will, nor altar the affection of the Meanest.
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What Forces then can you bring into the field? weigh your strength.
What Forces then can you bring into the field? weigh your strength.
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Are you able to resist his power, from whom your owne is deriued? no surely, this rebellion is not directly intended against God, but his Anointed Iesus Christ;
are you able to resist his power, from whom your own is derived? no surely, this rebellion is not directly intended against God, but his Anointed Iesus christ;
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'tis a mistake, they cannot be seuered. He that doth not honour the Sonne, doeth not honour the Father who sent him;
it's a mistake, they cannot be severed. He that does not honour the Son, doth not honour the Father who sent him;
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'tis against both, but especially against King Iesus: a King indeed, euen as a man, by most iust title;
it's against both, but especially against King Iesus: a King indeed, even as a man, by most just title;
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the Deitie being vnited to the humanitie, gaue him right ouer all things;
the Deity being united to the humanity, gave him right over all things;
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hauing purchased the world by the effusion of his blood, he is absolute Lord ouer it;
having purchased the world by the effusion of his blood, he is absolute Lord over it;
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his humiliation promerited this exaltation, and being the naturall Sonne of God, he obtained it as his patrimonie.
his humiliation promerited this exaltation, and being the natural Son of God, he obtained it as his patrimony.
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Is he a King? what are the Ensignes of his authoritie? where is his crowne? not like Dauids which he raught from Hadarezers head:
Is he a King? what Are the Ensigns of his Authority? where is his crown? not like David which he reached from Hadarezers head:
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that was of pearle, his of thornes, which mille puncturis, with a thousand stings pierced his royall head.
that was of pearl, his of thorns, which mille puncturis, with a thousand stings pierced his royal head.
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Yet S. Iohn sees not onely many crownes vpon that head, but all crownes cast at his feete.
Yet S. John sees not only many crowns upon that head, but all crowns cast At his feet.
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Is he a King? where is his throne? not like Solomons of Iuory; his was of wood, the Crosse;
Is he a King? where is his throne? not like Solomons of Ivory; his was of wood, the Cross;
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Dominus regnauit a ligno. The malitious Iewes rased the last words out of the Text, yet by the Title they set vp, they acknowledged his souereigntie, and their owne rebellion. Dominus regnauit a ligno. The malicious Iewes rased the last words out of the Text, yet by the Title they Set up, they acknowledged his sovereignty, and their own rebellion.
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Quem Israel crucifixit vt maleficum, coronauit vt regem, VVhom they crucified as a malefactour, they stiled a King. Whom Israel crucifixit vt maleficum, coronauit vt regem, Whom they Crucified as a Malefactor, they styled a King.
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Is he a King? where is his court? besides that in heauen, in the hearts of his chosen, there hee keepes residence.
Is he a King? where is his court? beside that in heaven, in the hearts of his chosen, there he keeps residence.
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Is he a King? where lies his Exchequer, and reuenewes? not like Augustus, who taxed all the world,
Is he a King? where lies his Exchequer, and revenues? not like Augustus, who taxed all the world,
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and did no more then hee might.
and did no more then he might.
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Tribute is Princes due, as markes of their power, sinewes of their maintenance, recompences of their labours.
Tribute is Princes endue, as marks of their power, sinews of their maintenance, recompenses of their labours.
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But this King exinaniuit seipsum, did emptie himselfe to in rich his subiects, and out of the treasurie of his mercie paid all their scores:
But this King exinaniuit seipsum, did empty himself to in rich his Subjects, and out of the treasury of his mercy paid all their scores:
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as Elias gaue the widow oyle enough to satisfie her creditors, and to liue beside;
as Elias gave the widow oil enough to satisfy her creditors, and to live beside;
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so this King bestowed vpon vs his sorrowes and obedience, to cancell the hand writing against vs, together with the rich talents of his grace, which well imployed will make vs liue for euer.
so this King bestowed upon us his sorrows and Obedience, to cancel the hand writing against us, together with the rich Talents of his grace, which well employed will make us live for ever.
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The Tribute he requires, is praise and honour of his holy Name; the rent hee cals for, is faith in his merits;
The Tribute he requires, is praise and honour of his holy Name; the rend he calls for, is faith in his merits;
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the homage he expects, is obedience to his Lawes.
the homage he expects, is Obedience to his Laws.
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His Lawes, what are they? Mandata eius non sunt grauia, His commandements are not grieuous;
His Laws, what Are they? Commandments eius non sunt Grauia, His Commandments Are not grievous;
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whatsoeuer he teacheth is trueth, what hee inioynes is righteousnesse, what he promiseth is happines; and yet against this King, Dauid fore-sees this great tumult and opposition.
whatsoever he Teaches is truth, what he enjoins is righteousness, what he promises is happiness; and yet against this King, David foresees this great tumult and opposition.
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No sooner did this King display his banners, so Esay cals it, In signum populorum, for a signe to the people, to muster vp the world to an holy warre, against the deuill and sinne,
No sooner did this King display his banners, so Isaiah calls it, In signum populorum, for a Signen to the people, to muster up the world to an holy war, against the Devil and sin,
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but presently they band to ouerthrow his standard, and to teare his colours.
but presently they band to overthrow his standard, and to tear his colours.
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Esay his Signum populorum, becomes Simeon his Signum contradictionis. It is a Metaphor from Archers, who set vp a marke to shoote at, Isaiah his Signum populorum, becomes Simeon his Signum contradictionis. It is a Metaphor from Archers, who Set up a mark to shoot At,
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and striue to sticke their shafts in the very center of it:
and strive to stick their shafts in the very centre of it:
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Such a marke was King Iesus, vpon whom both Iewes and Gentiles did emptie all their quiuers.
Such a mark was King Iesus, upon whom both Iewes and Gentiles did empty all their quivers.
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Herod the father began the leading shoote with a deadly arrow, to entrap the life of Christ in his cradle:Herod the father began the leading shoot with a deadly arrow, to entrap the life of christ in his cradle:
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hee caused fourteene thousand infants to be put to death, but missed his aime. Herod the sonne shot at him an arrow of scorne, and mocked him.
he caused fourteene thousand Infants to be put to death, but missed his aim. Herod the son shot At him an arrow of scorn, and mocked him.
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The Priests and people shot at him an arrow of accusation, Gens tua & Pontifices tuj accusant te;
The Priests and people shot At him an arrow of accusation, Gens tua & Pontifices tuj accusant te;
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& Pilate the Roman Iudge shot the vp-shot of condemnation:
& Pilate the Roman Judge shot the upshot of condemnation:
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but as elegantly Ambrose, Absoluit iudicio, condemnauit mysterio, He absolued him in his iudgement, and condemned him in a mysterie;
but as elegantly Ambrose, Absoluit Judicio, condemnauit Mysterio, He absolved him in his judgement, and condemned him in a mystery;
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What mysterie? this of the Text, the heathen and the people, Iewes and Gentiles, the vulgar and ruler, Herod and Pilate, Annas and Caiaphas conspired against King Iesus.
What mystery? this of the Text, the heathen and the people, Iewes and Gentiles, the Vulgar and ruler, Herod and Pilate, Annas and Caiaphas conspired against King Iesus.
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Heere is the accomplishment of this Prophecie, once fulfilled in Christ our Head, euer to be fulfilled in the Church, and his members.
Here is the accomplishment of this Prophecy, once fulfilled in christ our Head, ever to be fulfilled in the Church, and his members.
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As long as it continues vpon earth it shall euer bee haunted with one of these three Furies;
As long as it continues upon earth it shall ever be haunted with one of these three Furies;
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1. Persecution, 2. Varietie of opinions. 3. The vnanswerable conuersation of Christians to the rule prescribed.
1. Persecution, 2. Variety of opinions. 3. The unanswerable Conversation of Christians to the Rule prescribed.
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Sometime Tyrants seeke to deuoure the Church, and to roote vp the seedes of truth, not onely those without her pale, but in her bosome.
Sometime Tyrants seek to devour the Church, and to root up the seeds of truth, not only those without her pale, but in her bosom.
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The Monke, who ambitious of Martyrdome told the Souldan, that hee was come into his Court, to die for preaching the truth, was answered, (I wish it had not beene true) hee needed not haue trauelled so far for death; The Monk, who ambitious of Martyrdom told the Sultan, that he was come into his Court, to die for preaching the truth, was answered, (I wish it had not been true) he needed not have traveled so Far for death;
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For he might easily finde it among his Princes at home: but force neuer got ground of truth:
For he might Easily find it among his Princes At home: but force never god ground of truth:
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all tempters of that kind were inforced to confesse with the cruell Queene, Ego prosum sola nocendo. Heresies indeed haue done more mischiefe by deflouring pure doctrine;
all tempters of that kind were enforced to confess with the cruel Queen, Ego prosum sola nocendo. Heresies indeed have done more mischief by deflowering pure Doctrine;
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some so foolish, as made Christianitie ridiculous to wise men; some so wretched, as made Christianitie reiected by honest men.
Some so foolish, as made Christianity ridiculous to wise men; Some so wretched, as made Christianity rejected by honest men.
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Oh Christian Religion, the cleare fountaine of peace and vnion, how doe thy distractions turne thee into a puddle of quarels and contentions!
O Christian Religion, the clear fountain of peace and Union, how do thy distractions turn thee into a puddle of quarrels and contentions!
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How are thy Wels become Esek and Sitnah; thy Waters, Meribah, that wert Siloe, flowing in a gentle current! Thy sacred Scripture is made NONLATINALPHABET;
How Are thy Wells become Esek and Sitnah; thy Waters, Meribah, that Wertenberg Siloe, flowing in a gentle current! Thy sacred Scripture is made;
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Thy blessed Sacrament, NONLATINALPHABET Thy reuerend Name, the maske of warre, and vaile of sedition; * thy dissensions portend thy dissolution.
Thy blessed Sacrament, Thy reverend Name, the mask of war, and veil of sedition; * thy dissensions portend thy dissolution.
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Had not thy Sauiour inclined the heart of one by his intercession, as with a Lituus, or Augurall staffe and Warder, to stint & stay the ouer-nimble hands of begun furie,
Had not thy Saviour inclined the heart of one by his Intercession, as with a Lituus, or Augural staff and Warder, to stint & stay the ouer-nimble hands of begun fury,
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as the Angel did Abrahams, that monster the sword, whose glistring face flashed foorth lightnings of terrour, with blood-shotten eyes wildly staring, his steelie handes offering rough embracements, his wastefull feere wandring about thy pleasant borders, threatning hauocke and desolation, his Whale-like mouth wide open to swallow thee vp, had surfetted of thy flesh,
as the Angel did Abrahams, that monster the sword, whose glistering face flashed forth lightnings of terror, with bloodshotten eyes wildly staring, his steely hands offering rough embracements, his wasteful Fear wandering about thy pleasant borders, threatening havoc and desolation, his Whale-like Mouth wide open to swallow thee up, had surfeited of thy Flesh,
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and beene drunken with thy blood.
and been drunken with thy blood.
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To such a miserable state wert thou brought, by renting of Christs indiuisible garment, which the souldiers forbare to teare in sunder.
To such a miserable state Wertenberg thou brought, by renting of Christ indivisible garment, which the Soldiers forbore to tear in sunder.
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As the Prophet of Iudah, According to the number of thy Cities, are thy gods, O Iudah: so of Europe, so many Countries, so many seuerall opinions.
As the Prophet of Iudah, According to the number of thy Cities, Are thy God's, Oh Iudah: so of Europe, so many Countries, so many several opinions.
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But aboue all Rebels against our blessed king Iesus, those for number exceed, who acknowledge him for their Souereigne,
But above all Rebels against our blessed King Iesus, those for number exceed, who acknowledge him for their Sovereign,
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and deny him obedience, who embrace his Faith, and by their sinfull liues, tread the blood of his Couenant vnder their feete.
and deny him Obedience, who embrace his Faith, and by their sinful lives, tread the blood of his Covenant under their feet.
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It is no true faith, when the life confutes the faith. It is no true faith, when the life confutes the faith.
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If wee be Subiects, why doe wee liue, as Outlawes? If his Disciples, why is our conuersation contrary to his Discipline,
If we be Subjects, why do we live, as Outlaws? If his Disciples, why is our Conversation contrary to his Discipline,
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as though wee were trained vp vnder Epicurus, or Mahomet? I haue done with the Text as a Prophecie;
as though we were trained up under Epicurus, or Mahomet? I have done with the Text as a Prophecy;
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onely I must put the Quare to it:
only I must put the Quare to it:
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And I finde among the Expositors, a threefold Quare; 1. of Inquisition. 2. of Admiration. 3. of Reprehension.
And I find among the Expositors, a threefold Quare; 1. of Inquisition. 2. of Admiration. 3. of Reprehension.
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If the Quare bee put in generall termes, how comes it to passe that there are such stirs, tumults and garboyles in the world, such and so great,
If the Quare be put in general terms, how comes it to pass that there Are such stirs, tumults and garboils in the world, such and so great,
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as if God did not sit at the helme? The question is hard, and pressed too farre, may prooue curious.
as if God did not fit At the helm? The question is hard, and pressed too Far, may prove curious.
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Augustine confesseth that this Quare, after it had rackt and tortured him to finde out the cause of euill, turned him into a Manichean heretique.Augustine Confesses that this Quare, After it had racked and tortured him to find out the cause of evil, turned him into a Manichean heretic.
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Solomon tels vs that the locks of the Spouse are curled, & his haire blacke as a Rauen.Solomon tells us that the locks of the Spouse Are curled, & his hair black as a Raven.
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The secrets of Gods prouidence are curled and intortled, wee cannot vnfold them; his haire blacke, his wayes past finding out.
The secrets of God's providence Are curled and intortled, we cannot unfold them; his hair black, his ways passed finding out.
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Though he bee in himselfe NONLATINALPHABET, to vs he is NONLATINALPHABET; he dwels in light, but such light as no man can attaine vnto.
Though he be in himself, to us he is; he dwells in Light, but such Light as no man can attain unto.
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The modest and short answer to this Quare, is that of the Schoole, In particular administrations, a prouident Ruler preuenteth, what in him lies, all inconueniences:
The modest and short answer to this Quare, is that of the School, In particular administrations, a provident Ruler preventeth, what in him lies, all inconveniences:
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but in the vniuersall gouernement, it seemed best to Diuine wisedome to suffer some euill, not for want of power to hinder it,
but in the universal government, it seemed best to Divine Wisdom to suffer Some evil, not for want of power to hinder it,
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but out of his abundant goodnesse. If God did not suffer some euill, wee should want much good;
but out of his abundant Goodness. If God did not suffer Some evil, we should want much good;
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The good of his iustice and mercy, which shine foorth in his seuere iudgements, in his gracious indulgence.
The good of his Justice and mercy, which shine forth in his severe Judgments, in his gracious indulgence.
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Goodnesse had not bin so illustrated; her opposite makes it more amiable. And as out of the salt brackish Sea sweete showres are exhaled:
goodness had not been so illustrated; her opposite makes it more amiable. And as out of the salt brackish Sea sweet showers Are exhaled:
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so from euill, the Almighty his power drewe the dewes of grace in our Lord IESVS.
so from evil, the Almighty his power drew the dews of grace in our Lord JESUS.
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And this is as much as I dare adde to the Quare of Inquisition.
And this is as much as I Dare add to the Quare of Inquisition.
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2. Quare? why should the good and vertuous be alwayes opposed and exposed to the furie and malice of cruell men? Indeed this is res mira, strange & marueilous,
2. Quare? why should the good and virtuous be always opposed and exposed to the fury and malice of cruel men? Indeed this is Rest mira, strange & marvelous,
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but not res noua, any new matter. It was thus from the beginning.
but not Rest noua, any new matter. It was thus from the beginning.
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No sooner was God worshipped and serued, but hatred and spite fell to the lotte and portion of Religion.
No sooner was God worshipped and served, but hatred and spite fell to the lot and portion of Religion.
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The first man who pleased God was slaine; the acceptable sacrifice was the seminary of death.
The First man who pleased God was slain; the acceptable sacrifice was the seminary of death.
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It can bee no otherwise, dissimilitude and distance of maners breede alienation of affections.
It can be no otherwise, dissimilitude and distance of manners breed alienation of affections.
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There is nothing doeth so condemne the liues of the wicked, as the conuersation of the godly, the fatte kine make the leane seeme more il-fauoured;
There is nothing doth so condemn the lives of the wicked, as the Conversation of the godly, the fat kine make the lean seem more il-favoured;
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hence their rage and sauage behauiour:
hence their rage and savage behaviour:
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besides, 'tis the pleasure of God thus to try and honour his Saints, and to produce their patience.
beside, it's the pleasure of God thus to try and honour his Saints, and to produce their patience.
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What pictures could Apelles draw? did he want a table to work vpon? What building could the Architect reare without stones, timber,
What pictures could Apelles draw? did he want a table to work upon? What building could the Architect rear without stones, timber,
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and materials? This is enough to stay the Quare of Admiration. 3. What is it you goe about? It is to no purpose;
and materials? This is enough to stay the Quare of Admiration. 3. What is it you go about? It is to no purpose;
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you imagine a vaine thing, vaine impossibly, vaine vnprofitably. No wrestling of man can euacuate the purpose of God.
you imagine a vain thing, vain impossibly, vain unprofitably. No wrestling of man can evacuate the purpose of God.
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Whileman struggles, he is caught, and by resisting the wil of God, hee doth fulfill it.
Whileman struggles, he is caught, and by resisting the will of God, he does fulfil it.
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Second causes are susceptible of impediment, as the burning of fire by the action of water:
Second Causes Are susceptible of impediment, as the burning of fire by the actium of water:
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but there is no euasion to shun the Decree of heauen.
but there is no evasion to shun the decree of heaven.
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All wretched indeauours against Christ and his chosen, are like Caligula his enterprises, who neuer tooke any thing in hand if there were hope to effect it; 'tis vaine impossibly.
All wretched endeavours against christ and his chosen, Are like Caligula his enterprises, who never took any thing in hand if there were hope to Effect it; it's vain impossibly.
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And what profit can arise? hee doeth a shrewd turne who gaines by it. To count euill for gaine, is vniust, but humane:
And what profit can arise? he doth a shrewd turn who gains by it. To count evil for gain, is unjust, but humane:
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but mischiefe intended for mischiefes sake, is Deuilish.
but mischief intended for mischiefs sake, is Devilish.
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The old way of trecheries began at quid proderit nobis? as in the case of Ioseph. But now adayes a new sinne is hatcht and rife with many;
The old Way of Treacheries began At quid proderit nobis? as in the case of Ioseph. But now adays a new sin is hatched and rife with many;
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they cannot be pleased to liue in quiet themselues, vnlesse they disturbe the tranquillity of others.
they cannot be pleased to live in quiet themselves, unless they disturb the tranquillity of Others.
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As vipers and the venimous Cantharides and stinging spiders, are more detestable then beares or wolues,
As vipers and the venomous Cantharides and stinging spiders, Are more detestable then bears or wolves,
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because they sting folke to death without any benefit; So that is an odious designe which is vaine improfitably.
Because they sting folk to death without any benefit; So that is an odious Design which is vain improfitably.
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And now I passe from the Sunne to the shadow; from the Propheticall conspiracy against CHRIST our King, to the Historicall faction against King Dauid.
And now I pass from the Sun to the shadow; from the Prophetical Conspiracy against CHRIST our King, to the Historical faction against King David.
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The people rage. For people in any estate to grumble against Gouernours, is no nouelty:The people rage. For people in any estate to grumble against Governors, is no novelty:
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neuer was any Gouernour so prouident or happy, as to eschew the furious clamour of some vnbrideled and impetuous spirits.
never was any Governor so provident or happy, as to eschew the furious clamour of Some unbridled and impetuous spirits.
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A King that hath a great multitude to gouerne, might as safely be a keeper of Beares and Tigers.
A King that hath a great multitude to govern, might as safely be a keeper of Bears and Tigers.
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The Lion will kisse his keeper, the Elephant will bee ruled and ledde about by a little dwarfe;
The lion will kiss his keeper, the Elephant will be ruled and led about by a little dwarf;
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but man is an indomable creature.
but man is an indomable creature.
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If you recount the Fate of kings, more haue beene indangered by the practises of their owne people, then by outward hostility.
If you recount the Fate of Kings, more have been endangered by the practises of their own people, then by outward hostility.
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As it was said of Seianus; so of the people; They are as weyward, when pleased, as when opposed.
As it was said of Seianus; so of the people; They Are as weyward, when pleased, as when opposed.
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Among those who conspired against Cesar, there were more whom he had obliged by benefits, then exasperated by iniuries.
Among those who conspired against Cesar, there were more whom he had obliged by benefits, then exasperated by injuries.
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I, but this is the lot of some oppressing Princes, whose gouernement make the people sigh.
I, but this is the lot of Some oppressing Princes, whose government make the people sighs.
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Nay, the best that euer were, haue found enough to do, to keepe the people in good order.
Nay, the best that ever were, have found enough to do, to keep the people in good order.
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Meeke Moses, to shun a showre of stones, is glad to take sanctuary, and flie to the Tabernacle.
Meek Moses, to shun a shower of stones, is glad to take sanctuary, and fly to the Tabernacle.
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Good Dauid is not free from rebelling Sheba, reuiling Shimei; and, as the text tels vs, the people rage at him.
Good David is not free from rebelling Sheba, reviling Shimei; and, as the text tells us, the people rage At him.
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No King like Dauid; the Scripture propoundes him as a patterne to Princes.
No King like David; the Scripture propounds him as a pattern to Princes.
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When it honours the good, they are sicut Dauid: when it blames the degenerated, non sicut Dauid.
When it honours the good, they Are sicut David: when it blames the degenerated, non sicut David.
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The holy Ghost, describing the genealogie of our Sauiour, from how many Kings he was descended, vouchsafes none of them the stile and title of a King but Dauid, and him twise in one verse.
The holy Ghost, describing the genealogy of our Saviour, from how many Kings he was descended, vouchsafes none of them the style and title of a King but David, and him twice in one verse.
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For a literall and a moral reason; partly, because hee was the first King, setling and establishing the kingdome of Israel;
For a literal and a moral reason; partly, Because he was the First King, settling and establishing the Kingdom of Israel;
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but principally, for that hee was indued with all princely qualities of iustice, wisedome, clemencie, courage and deuotion.
but principally, for that he was endued with all princely qualities of Justice, Wisdom, clemency, courage and devotion.
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Yet see heere the vnruly people rage at him. And not onely the giddie people, but the Rulers.
Yet see Here the unruly people rage At him. And not only the giddy people, but the Rulers.
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It was a good Embleme of the Cardinall, describing the bootelesse attempts of an vnguided multitude, a Beech tree with the top off, the Motto, Ruina reliqui; for as that tree withers when it is lopped,
It was a good Emblem of the Cardinal, describing the bootless attempts of an unguided multitude, a Beech tree with the top off, the Motto, Ruina reliqui; for as that tree withers when it is lopped,
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so multitudes vanish without leaders, and become a burden vnto themselues, and a prey vnto others. Therefore the Rulers come in.
so Multitudes vanish without leaders, and become a burden unto themselves, and a prey unto Others. Therefore the Rulers come in.
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As the Planets in these Epicicles or little orbes are carryed irregularly against the heauenly motion:
As the Planets in these Epicycles or little orbs Are carried irregularly against the heavenly motion:
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so sometimes pettie greatnesse is prone to stray from their duty toward their Supreme, if either the rayes of fauour fall not so directly vpon themselues,
so sometime Petty greatness is prove to stray from their duty towards their Supreme, if either the rays of favour fallen not so directly upon themselves,
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or vpon others more then they wish.
or upon Others more then they wish.
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For although Princes can best iudge of the fitnesse, worth, and fidelitie of their owne instruments,
For although Princes can best judge of the fitness, worth, and Fidis of their own Instruments,
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and, like the Sunne, shine more brightly vpon a cleare smooth glasse, then vpon an vneuen clod,
and, like the Sun, shine more brightly upon a clear smooth glass, then upon an uneven clod,
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neither apt to receiue nor reflect the beames:
neither apt to receive nor reflect the beams:
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yet as in building, so in States, the turret ouer-looking the bordering houses, is wished downe,
yet as in building, so in States, the turret overlooking the bordering houses, is wished down,
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and the hand disliked that set it vp. If Dauid make but a feast to Abner, Ioab will expostulate with him.
and the hand disliked that Set it up. If David make but a feast to Abner, Ioab will expostulate with him.
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Sometimes men of high spirit and meane fortunes will distemper Dauids peace, sowing dissensions among the Nobles:
Sometime men of high Spirit and mean fortune's will distemper David peace, sowing dissensions among the Nobles:
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The contentions of prime men being their onely reuenue.
The contentions of prime men being their only revenue.
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Perhaps they will take pet, if the secret affaires be not imparted, when their open bosomes full of chinkes are no caskes to containe them.
Perhaps they will take pet, if the secret affairs be not imparted, when their open bosoms full of chinks Are no casks to contain them.
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Antigonus would not reueale, being asked of his owne sonne, what time hee would remoue his campe,Antigonus would not reveal, being asked of his own son, what time he would remove his camp,
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but said, the sound of the trumpet should giue them notice.
but said, the found of the trumpet should give them notice.
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It is enough if Dauid vouchsafe to disclose himselfe to his faithfull Cushais, whatsoeuer be pretended.
It is enough if David vouchsafe to disclose himself to his faithful Cushais, whatsoever be pretended.
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Disobedience in a vulgar man, may admit vulgar apologies: but in a ruler, or man of qualitie, it is a decompound sinne;
Disobedience in a Vulgar man, may admit Vulgar apologies: but in a ruler, or man of quality, it is a decompound sin;
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the example more spreading and contagious; their eminencie makes it more conspicuous. Obserue how fitly the Prophet speakes;
the Exampl more spreading and contagious; their eminency makes it more conspicuous. Observe how fitly the Prophet speaks;
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he attributes rage to the vulgar, power and policie to the Rulers. They meditate, band, and plot: A word of each verbe.
he attributes rage to the Vulgar, power and policy to the Rulers. They meditate, band, and plot: A word of each verb.
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They meditate: All sinne is painefull and laborious, the Poet was deceiued, when he said, Facilis descensus Auerni, the way thither is of hard accesse.
They meditate: All sin is painful and laborious, the Poet was deceived, when he said, Facilis descensus Auerni, the Way thither is of hard access.
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The couetous make their passage thorow stonie rockes of hardnesse and penurie.
The covetous make their passage thorough stony Rocks of hardness and penury.
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The ambitious clambers vp steepe hils, and craggie mountaines, to get a place as slipperie and tickle,
The ambitious clambers up steep hills, and craggy Mountains, to get a place as slippery and tickle,
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as the chaire of Eli. The voluptuous tramples in durt and mire, besprinkling himselfe with shame and infamie.
as the chair of Eli. The voluptuous tramples in dirt and mire, besprinkling himself with shame and infamy.
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The Reuengefull breakes through hedges stucke with thornes, making him all gore and blood.
The Revengeful breaks through hedges stuck with thorns, making him all gore and blood.
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The Enuious walkes in darke and shadie places, that hee may not see an others happinesse.
The Envious walks in dark and shady places, that he may not see an Others happiness.
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But especially the sinne of Mischiefe, is a vigilant, painefull, indefatigable sinne. Iudas will bee awake when Peter is asleepe:
But especially the sin of Mischief, is a vigilant, painful, indefatigable sin. Iudas will be awake when Peter is asleep:
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the Tare-sower in the field, when the Husbandman is in his bed; 'tis their care, studie, meditation.
the Tare-sower in the field, when the Husbandman is in his Bed; it's their care, study, meditation.
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Againe, obserue what a cowardly thing sinne is. Eue had no sooner offended, but shee sought out a fellow and companion.
Again, observe what a cowardly thing sin is. Eue had no sooner offended, but she sought out a fellow and Companion.
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Vpon Caine his cruell designes, how hee trembled and quaked, there being none in the world to feare but his parents and sisters;
Upon Cain his cruel designs, how he trembled and quaked, there being none in the world to Fear but his Parents and Sisters;
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yet hee thought in euery bush an ambush laid for him. All sinne is timerous, but aboue all, the sinne of Conspiracie.
yet he Thought in every bush an ambush laid for him. All sin is timorous, but above all, the sin of conspiracy.
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The ten Patriarkes durst not set vpon one Ioseph, without a venite occidamus. They who are most strict obseruers of order and gouernment,
The ten Patriarchs durst not Set upon one Ioseph, without a venite Occidamus. They who Are most strict observers of order and government,
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and fearefull to offend lawes, are most valiant and couragious in a iust cause.
and fearful to offend laws, Are most valiant and courageous in a just cause.
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But Conspiracie is a sin of such ougly shape, and horrid representation, as the partie dares neuer looke vpon himselfe single and alone,
But conspiracy is a since of such ugly shape, and horrid representation, as the party dares never look upon himself single and alone,
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but runnes as a deere to the herd; then they troope and band. And because power not directed is but armed follie, they take counsell together. Counsell, marke their secrecie: together, marke their vnitie:
but runs as a deer to the heard; then they troop and band. And Because power not directed is but armed folly, they take counsel together. Counsel, mark their secrecy: together, mark their unity:
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Counsell to a designe, is as the foundation to a building; secrecie seales it safely vp.
Counsel to a Design, is as the Foundation to a building; secrecy Seals it safely up.
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Mines, if they bee discouered, returne vpon the enginer; and coles moulder to ashes, if the sunne shine vpon them.
Mines, if they be discovered, return upon the engineer; and coals moulder to Ashes, if the sun shine upon them.
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The Conspirator learned this Lesson well, who being asked his knowledge, answered, If I had knowne it, you had neuer knowne it.
The Conspirator learned this lesson well, who being asked his knowledge, answered, If I had known it, you had never known it.
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And if vnitie keepe them not together all is marred I he diuision of Iordan makes a passage to the Arke;
And if unity keep them not together all is marred I he division of Iordan makes a passage to the Ark;
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the disbanding of a faction is the ouerthrow of it.
the disbanding of a faction is the overthrow of it.
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Cyrus comming to Euphrates, found the swelling riuer impassable, diuiding it into three hundred streames, it was fordable euery where:Cyrus coming to Euphrates, found the swelling river impassable, dividing it into three hundred streams, it was fordable every where:
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but Dauids Rebels sticke close, and take counsell together. By this time you perceiue Dauids hard case,
but David Rebels stick close, and take counsel together. By this time you perceive David hard case,
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and indeed the case is very hard. There be two Pillars of Gouernment; Direction, in the Superiour; Obedience, in the Inferiour:
and indeed the case is very hard. There be two Pillars of Government; Direction, in the Superior; obedience, in the Inferior:
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the Eye to see, the Eare to heare, God made both, saith Solomon. When these meet, the State is succesfull; diuorced, nothing right.
the Eye to see, the Ear to hear, God made both, Says Solomon. When these meet, the State is successful; divorced, nothing right.
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The Grecians exprest this well in the Marriage Iupiter made betweene NONLATINALPHABET and NONLATINALPHABET, the child brought forth betweene them was NONLATINALPHABET.
The Greeks expressed this well in the Marriage Iupiter made between and, the child brought forth between them was.
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When authoritie is married to obedience, the fruite of that match is happinesse: When Authority is married to Obedience, the fruit of that match is happiness:
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It was not now so with Dauid, and yet the worst is behinde, for I must put the Quare once againe.
It was not now so with David, and yet the worst is behind, for I must put the Quare once again.
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Wherefore is all this malice, this stir, combining and plotting? it is for all, pro aris & focis, the safety of his Person, the securitie of his State and Kingdome.
Wherefore is all this malice, this stir, combining and plotting? it is for all, Pro aris & focis, the safety of his Person, the security of his State and Kingdom.
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They will breake the bands asunder, and cast the yoke from them. By bands, all Interpreters vnderstand good Lawes.They will break the bans asunder, and cast the yoke from them. By bans, all Interpreters understand good Laws.
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By the yoke, some allude vnto Religion, that sweet and easie yoke of Christ; nor is the Metaphor vnfit.
By the yoke, Some allude unto Religion, that sweet and easy yoke of christ; nor is the Metaphor unfit.
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A yoke and collar doe bowe the necke, and Religion tames the stubburne nature of man,
A yoke and collar do bow the neck, and Religion tames the stubborn nature of man,
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and makes him yeelde due obedience; It is the cyment of societie, and strongest Pillar of Gouernment.
and makes him yield due Obedience; It is the cement of society, and Strongest Pillar of Government.
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I begin at the Bands: The Commonwealth is a Tabernacle or Tent; pitcht vp to shelter men from wrong and iniurie, that they may liue happily together:
I begin At the Bans: The Commonwealth is a Tabernacle or Tent; pitched up to shelter men from wrong and injury, that they may live happily together:
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Lawes are the cordes of it; breake the cords the Tent falles; My Tabernacle is fallen, my cordes are broken.
Laws Are the cords of it; break the cords the Tent falls; My Tabernacle is fallen, my cords Are broken.
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Lawes are Bandes, for the wilde, to cicure them and humble them, for the weake to secure and keepe them:
Laws Are Bands, for the wild, to cicure them and humble them, for the weak to secure and keep them:
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as in Vines, they are vnder-propped and bound vp, to make them fruitfull in vessels, they are hooped to containe liquor:
as in Vines, they Are underpropped and bound up, to make them fruitful in vessels, they Are hooped to contain liquour:
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so Lawes are bonds to hold the euil in awe, & the good in safety.
so Laws Are bonds to hold the evil in awe, & the good in safety.
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They binde all without exception, I speake not of Princes, Lawes were not written for them;
They bind all without exception, I speak not of Princes, Laws were not written for them;
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Lawes do not, like death, equall the Scepter with the spade:
Laws do not, like death, equal the Sceptre with the spade:
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yet as it was said of the blessed Virgin, offering her legall sacrifice for her Purification, Supra legem fecerat gratia, sub lege humilitas;
yet as it was said of the blessed Virgae, offering her Legal sacrifice for her Purification, Supra legem fecerat Gratia, sub lege humilitas;
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so of good Princes, their high Calling makes them aboue Law, their humilitie respects it.
so of good Princes, their high Calling makes them above Law, their humility respects it.
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I speake before an Honourable Audience, before Him, cuius dignatur ab ore Caesar in orbe loqui, and those whom our Dauid hath made NONLATINALPHABET, the Guardians, and Presidents of his Lawes.
I speak before an Honourable Audience, before Him, cuius Dignatur ab over Caesar in orbe loqui, and those whom our David hath made, the Guardians, and Presidents of his Laws.
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Take care, I beseech you, of the Cordes, for danger of the Tabernacle;
Take care, I beseech you, of the Cords, for danger of the Tabernacle;
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Your innocencie will pardon my humble boldnesse (audacem faciebat amor) doe not your selues breake Dauids bands.
Your innocence will pardon my humble boldness (audacem faciebat amor) do not your selves break David bans.
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The Law is good, saith the Apostle, but take it together, if it be vsed lawfully, NONLATINALPHABET.
The Law is good, Says the Apostle, but take it together, if it be used lawfully,.
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Suffer not the Prouerbe to be verified, Lawes which are virgins in the penning, become strumpets in the pleading;
Suffer not the Proverb to be verified, Laws which Are Virgins in the penning, become strumpets in the pleading;
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and that they doe, if either they bee too much prostituted by vendible tongues, or wrested and peruerted by any sinister interpretation.
and that they do, if either they be too much prostituted by vendible tongues, or wrested and perverted by any sinister Interpretation.
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It was the wise mans speech; That Common wealth is best, where the Lawes are more heard then the Orators.
It was the wise men speech; That Common wealth is best, where the Laws Are more herd then the Orators.
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Let the Law bee a Sanctuary to the oppressed, no shambles for the innocent: A lanthorne to guide, no labyrinth to wander in:
Let the Law be a Sanctuary to the oppressed, no shambles for the innocent: A lanthorn to guide, no labyrinth to wander in:
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A hauen for harbour, no rocke to dash vpon. How will you answere it to your Dauid, heere;
A Haven for harbour, no rock to dash upon. How will you answer it to your David, Here;
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to the Lord of Dauid, hereafter; if you violate what he hath charged you to maintaine?
to the Lord of David, hereafter; if you violate what he hath charged you to maintain?
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For the people, Lawes are to them a threefold bond, for their liues, their estates, their conuersation.
For the people, Laws Are to them a threefold bound, for their lives, their estates, their Conversation.
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1. Their liues in the protection of Dauids Lawes. Life is of all naturall things the most excellent. Looke into Nature:
1. Their lives in the protection of David Laws. Life is of all natural things the most excellent. Look into Nature:
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We see in plants the roote, where life lies, is hidden in the ground to preserue it;
We see in plants the root, where life lies, is hidden in the ground to preserve it;
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in beastes, the Serpent fenceth his head, in man, the very fabricke and constitution of his body expresses it.
in beasts, the Serpent fenceth his head, in man, the very fabric and constitution of his body Expresses it.
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Mans heart, the fountaine of life, is not only inclosed with a thicke skin or filme,
men heart, the fountain of life, is not only enclosed with a thick skin or film,
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but inuironed with a strong wall of ribs.
but environed with a strong wall of ribs.
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And as Anatomists doe obserue, the bones about the heart do beare the fashion and representation of a sword to defend it.
And as Anatomists do observe, the bones about the heart do bear the fashion and representation of a sword to defend it.
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Life is such a blessing, as the happy man desires to continue, and the miserable man is vnwilling to forgoe it.
Life is such a blessing, as the happy man Desires to continue, and the miserable man is unwilling to forgo it.
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Imagine then you heare Dauids people speaking vnto you, as the Captaine ouer fifty to Elias; Let our liues bee precious in your eyes;
Imagine then you hear David people speaking unto you, as the Captain over fifty to Elias; Let our lives be precious in your eyes;
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keepe the bond of life, as God did the tree of life with a flaming sword to guard it. 2. Their estates and liuelihoods.
keep the bound of life, as God did the tree of life with a flaming sword to guard it. 2. Their estates and livelihoods.
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The power ouer it is in the King, the property in his Subiects, the tuition in his Laws, the fruition their owne.
The power over it is in the King, the property in his Subjects, the tuition in his Laws, the fruition their own.
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Vnlesse Mephibosheth enioy his lands, and Naboth his ancient patrimony, euery one sits in peace vnder his owne Vine and figtree, the bond for estates is broken.
Unless Mephibosheth enjoy his Lands, and Naboth his ancient patrimony, every one sits in peace under his own Vine and Fig tree, the bound for estates is broken.
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3. The bond of morality in conuersation.
3. The bound of morality in Conversation.
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What a field I haue now, might I expatiate? It may bee said of this Kingdome, What a field I have now, might I expatiate? It may be said of this Kingdom,
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as of Carthage, It is as full of sinne as of people.
as of Carthage, It is as full of sin as of people.
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And as the father said of Lazarus, So many sores, so many mouthes calling for pity and helpe.
And as the father said of Lazarus, So many sores, so many mouths calling for pity and help.
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The idlenesse, drunkennesse, pride, and all manner of dissolute licenciousnesse, are so many tongues crying out, that the bond of morality is broken.
The idleness, Drunkenness, pride, and all manner of dissolute licentiousness, Are so many tongues crying out, that the bound of morality is broken.
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Now the yoke is Religion, the soule and life of gouernement, without which it cannot prosper and flourish.
Now the yoke is Religion, the soul and life of government, without which it cannot prosper and flourish.
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It was a vaine conceit of the Emperour, who refusing the name of Pius, would bee called Faelix, Happy, and not godly.
It was a vain conceit of the Emperor, who refusing the name of Pius, would be called Felix, Happy, and not godly.
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There can bee no felicity but in appearance, where God is not truely serued; Godlinesse hath the promises of this life, and that which is to come.
There can be no felicity but in appearance, where God is not truly served; Godliness hath the promises of this life, and that which is to come.
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A yoke by the grace and mercy of God we haue cast off, Iugum oneris, a burden neither wee nor our fathers were able to endure.
A yoke by the grace and mercy of God we have cast off, Yoke oneris, a burden neither we nor our Father's were able to endure.
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They tooke our siluer, and gaue vs no bread, emptied our purses, and starued our soules.
They took our silver, and gave us no bred, emptied our purses, and starved our Souls.
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A yoke wee haue imbraced, the Doctrine of IESVS CHRIST purely and frequently taught;
A yoke we have embraced, the Doctrine of JESUS CHRIST purely and frequently taught;
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put wee our feete into the linkes, and our neckes into the chaine, bow wee downe our shoulders vnto it and beare it.
put we our feet into the links, and our necks into the chain, bow we down our shoulders unto it and bear it.
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Let vs neuer bee weary of the bandes;
Let us never be weary of the bands;
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at the last we shall finde rest in it, and that shall bee turned into our ioy.
At the last we shall find rest in it, and that shall be turned into our joy.
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Neuer could any King or Gouernour containe all their people vnder the yoke of one and the same Religion.
Never could any King or Governor contain all their people under the yoke of one and the same Religion.
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Not Adam in his little Kingdome, great in circuit, small in number of persons; difference in so fewe increaseth the difficulty of the worke.
Not Adam in his little Kingdom, great in circuit, small in number of Persons; difference in so few increases the difficulty of the work.
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Not Noah in his octonary family. Not Moses inuested with extraordinary power of working miracles, apt to gaine credite and beliefe.
Not Noah in his octonary family. Not Moses invested with extraordinary power of working Miracles, apt to gain credit and belief.
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The Israelites in his time followed strange gods, Belphegor & Moloch. What hath not our good Dauids religious care indeauoured to keepe this yoke from being cast off? By his example;
The Israelites in his time followed strange God's, Belphagor & Moloch. What hath not our good David religious care endeavoured to keep this yoke from being cast off? By his Exampl;
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what priuate man doth more frequently tread in the Courts of the Lord, or visit his Temple? What Prince did euer so teach his Courtiers to pray? By his writings? What reasonable man sees not the force of his arguments? Sybilla prophecied of Antichrist NONLATINALPHABET that papers should be his destruction;
what private man does more frequently tread in the Courts of the Lord, or visit his Temple? What Prince did ever so teach his Courtiers to pray? By his writings? What reasonable man sees not the force of his Arguments? Sibyl prophesied of Antichrist that papers should be his destruction;
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the prophecie is fulfilled in his MAIESTIES papers:
the prophecy is fulfilled in his MAJESTIES papers:
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and of him may the aduersaries of his Religion say, as Charles the fift of Luther, Ʋnus homo nobis scribendo perdiderat rem.
and of him may the Adversaries of his Religion say, as Charles the fift of Luther, Ʋnus homo nobis scribendo perdiderat remembering.
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As for the obiection, that the edge of the Law seemes to be blunted, towards such as imbrace not this yoke, 'tis light;
As for the objection, that the edge of the Law seems to be blunted, towards such as embrace not this yoke, it's Light;
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for many times a contrary winde driues a ship into a safer port then it sail'd vnto.
for many times a contrary wind drives a ship into a safer port then it sailed unto.
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Relaxation may doe that good, which rigour could not; truce begets peace, respite asswageth rage, and calmes the stormes of vnquiet mindes.
Relaxation may do that good, which rigour could not; truce begets peace, respite assuageth rage, and calms the storms of unquiet minds.
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Whensoeuer time discouers fauour to incourage the sons of Belial, whether he bee Guelph, or Gibiline, Papist or Puritan, he wil find the wheele turned vpon those that seeke to turne the wheele of our Church-prosperity.
Whensoever time discovers favour to encourage the Sons of Belial, whither he be Guelph, or Gibiline, Papist or Puritan, he will find the wheel turned upon those that seek to turn the wheel of our Church-prosperity.
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By his last heauenly directions, which followed well, may place Religion where it is not, and settle it where it is already entertain'd.
By his last heavenly directions, which followed well, may place Religion where it is not, and settle it where it is already entertained.
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He who is not moued by his example, nor instructed by his works, nor wonne by his clemency,
He who is not moved by his Exampl, nor instructed by his works, nor won by his clemency,
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nor obseruant and pliable to his direction, I doe not say resists, but argues and makes doubts, fearing where no feare is, is a plaine rebell to CHRIST in heauen, to Dauid on earth.
nor observant and pliable to his direction, I do not say resists, but argues and makes doubts, fearing where no Fear is, is a plain rebel to CHRIST in heaven, to David on earth.
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For when Gods precept thunders, and that is when the voyce of his Deputie speakes, we must submit and not dispute or els the yoke is cast off. For when God's precept Thunders, and that is when the voice of his Deputy speaks, we must submit and not dispute or Else the yoke is cast off.
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In the last gaspe of allotted time I proceed to the last part of the text, Dauids comfort twofold.
In the last gasp of allotted time I proceed to the last part of the text, David Comfort twofold.
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Within he stands vpon his innocency, that hee was no intruder, nor sought the kingdome by any euill artes;
Within he Stands upon his innocency, that he was no intruder, nor sought the Kingdom by any evil arts;
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the right owner placed him in it, he was Gods anointed. I passe the word handled already by him, cui doctior orbis submissis defert fascibus imperium.
the right owner placed him in it, he was God's anointed. I pass the word handled already by him, cui doctior Orbis submissis defert fascibus imperium.
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Onely this word held vp Dauids head in trouble, and may be a sure comfort, not only to Dauid the supreme,
Only this word held up David head in trouble, and may be a sure Comfort, not only to David the supreme,
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but to euery subordinate whom God rayseth vp, they must meete with much difficulty and more enuie.
but to every subordinate whom God raises up, they must meet with much difficulty and more envy.
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But as he neuer manageth a place happily, who comes to it indirectly:
But as he never manageth a place happily, who comes to it indirectly:
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so when God giues authority, hee giues ability to vndergoe the first, and a cleere conscience will beare out the latter.
so when God gives Authority, he gives ability to undergo the First, and a clear conscience will bear out the latter.
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His outward comfort is from heauen.
His outward Comfort is from heaven.
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Hee that dwelleth in the heauens, That is a cheering word, from thence all blessing descend, from thence deliuery out of all danger.He that dwells in the heavens, That is a cheering word, from thence all blessing descend, from thence delivery out of all danger.
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There is the court of Audience for the Embassadours, which are our teares and prayers.
There is the court of Audience for the ambassadors, which Are our tears and Prayers.
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Saint Iohn sees twelue gates in heauen, al open, and all day open, to entertaine suitors repayring thither.
Saint John sees twelue gates in heaven, all open, and all day open, to entertain Suitors repairing thither.
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Hee that dwelleth in heauen is a word of terrour also.He that dwells in heaven is a word of terror also.
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As out of a watch tower he beholds all secret and close practises, no doores shut, no curtaine drawne, no parapet or wall to shelter, no vaile betweene, no vault to couer;
As out of a watch tower he beholds all secret and close practises, no doors shut, no curtain drawn, no parapet or wall to shelter, no veil between, no vault to cover;
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All thinges (saith the Apostle) are naked and bare before him, the word is NONLATINALPHABET, a word taken from Anatomie.
All things (Says the Apostle) Are naked and bore before him, the word is, a word taken from Anatomy.
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As when the skin is flead and the flesh pared away, all the inner parts are laid to sight, such are our actions to God.
As when the skin is flayed and the Flesh pared away, all the inner parts Are laid to sighed, such Are our actions to God.
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Man sinnes, as if he had a Giges ring to make him inuisible:
Man Sins, as if he had a Giges ring to make him invisible:
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but when we are in darkenesse, God is in light, and by extramission of his owne raies makes opacitie visible.
but when we Are in darkness, God is in Light, and by extramission of his own rays makes opacity visible.
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As if some lay hidden to intrap vs, but wee see him not, our caution is raised, and our feare doubled:
As if Some lay hidden to entrap us, but we see him not, our caution is raised, and our Fear doubled:
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so should our care and circumspection increase, who liue in the presence of All-seeing God. Hee that dwelleth in the Heauens, Is a word of instruction.
so should our care and circumspection increase, who live in the presence of All-seeing God. He that dwells in the Heavens, Is a word of instruction.
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Earth is but a turfe for man to trample on, heauen is our home: heere we haue but boothes, there are the mansions, In my Fathers House are mansions.
Earth is but a turf for man to trample on, heaven is our home: Here we have but booths, there Are the mansions, In my Father's House Are mansions.
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No mortall Ʋitruuius can make an immortall habitation. The silly Spider may teach vs, who vpon the least touch of her copweb; flits and remooues.
No Mortal Ʋitruuius can make an immortal habitation. The silly Spider may teach us, who upon the least touch of her cobweb; flits and removes.
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The world is a copweb-world to bee swept downe with the broome of fire;
The world is a copweb-world to be swept down with the broom of fire;
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therefore let vs so liue, as that we may liue and dwell with him who dwelleth in the heauens.
Therefore let us so live, as that we may live and dwell with him who dwells in the heavens.
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What does hee there at this time? Hee laughes. That is a hard word at the first view.
What does he there At this time? He laughs. That is a hard word At the First view.
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Are the iniuries of his Saints, the cruelties of their enemies, the wicked enterprises against his anointed, matter of laughter? Laughter is a diminution of state, as hee told Princes.
are the injuries of his Saints, the cruelties of their enemies, the wicked enterprises against his anointed, matter of laughter? Laughter is a diminution of state, as he told Princes.
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Seuere Cato thought it became not the grauitie of a Roman Consull, and is it attributed to the Maiestie of heauen? There is a threefold Theologie or way to discourse of God. 1. Negatiue, honouring him in silence, not daring,
Severe Cato Thought it became not the gravity of a Roman Consul, and is it attributed to the Majesty of heaven? There is a threefold Theology or Way to discourse of God. 1. Negative, honouring him in silence, not daring,
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because not able to expresse him, as when hee is saide to be inuisible, incorporeall.
Because not able to express him, as when he is said to be invisible, incorporeal.
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These Negatiues do secretly grant a more excellent knowledge, then can be attained, silence being the best eloquence. 2. Affirmatiue, speakes of God in few words, and those of perfection;
These Negatives do secretly grant a more excellent knowledge, then can be attained, silence being the best eloquence. 2. Affirmative, speaks of God in few words, and those of perfection;
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as when he is stiled good, wise, iust. The first, like a Statuarie, hewes & hacks out matter;
as when he is styled good, wise, just. The First, like a Statuary, hues & hacks out matter;
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the second, as a painter, illustrates and sets it foorth in colours.
the second, as a painter, illustrates and sets it forth in colours.
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The 3. way is Symbolicall, attributing al things to him which may make way to our vnderstanding, as here laughter.
The 3. Way is Symbolical, attributing all things to him which may make Way to our understanding, as Here laughter.
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Not to insist in the point, how affections are said to be in God; Nazianzen dispatches it in one word, they are in him by Antistrophe or a conuersion.
Not to insist in the point, how affections Are said to be in God; Nazianzen Dispatches it in one word, they Are in him by Antistrophe or a conversion.
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Looke how man is affected, when hee beholdes some Dwarfe buckling to grapple with a Giant:
Look how man is affected, when he beholds Some Dwarf buckling to grapple with a Giant:
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so our shallow capacitie, not able to expresse him otherwise, describes him, as our selues would be, in a merry disposition, deriding vaine attempts.
so our shallow capacity, not able to express him otherwise, describes him, as our selves would be, in a merry disposition, deriding vain attempts.
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Gods laughter importes these 4. particulars.
God's laughter imports these 4. particulars.
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It expresses how easie and facile it is to the Almighty, euen at pleasure with a smile, to ouerthrow wicked designes, Ludit in humanis diuina potentia rebus.
It Expresses how easy and facile it is to the Almighty, even At pleasure with a smile, to overthrow wicked designs, Ludit in humanis Divine potentia rebus.
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It shewes the patience of God in his quiet forbearance, who could in a momēt destroy thē.
It shows the patience of God in his quiet forbearance, who could in a moment destroy them.
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The Poets fiction hath a graue morall. They faine lame Vulcan to be the Cutler of heauen, and Armourmaker to their gods.
The Poets fiction hath a graven moral. They feign lame Megalo to be the Cutler of heaven, and Armourmaker to their God's.
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The true God is slow to wrath, and vnwilling to punish, proroguing his iudgements, expecting repentance, yet so as by delaying, he brings his owne purpose to passe.
The true God is slow to wrath, and unwilling to Punish, proroguing his Judgments, expecting Repentance, yet so as by delaying, he brings his own purpose to pass.
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Some times hee suffers them to deuise plots, as Pharaoh imagined that hee had found away by drowning the Israelites males, to root out their name from the earth:
some times he suffers them to devise plots, as Pharaoh imagined that he had found away by drowning the Israelites males, to root out their name from the earth:
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but did not God smile, when at the same time his owne daughter, in his owne court gaue princely education to Moses their deliuerer? Iulian supposed by rearing vp the Iewish ceremonies, to supplant the new religion by the old,
but did not God smile, when At the same time his own daughter, in his own court gave princely education to Moses their deliverer? Iulian supposed by rearing up the Jewish ceremonies, to supplant the new Religion by the old,
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and therefore would be at the cost to build the Temple againe:
and Therefore would be At the cost to built the Temple again:
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but did not God smile, when from vnder the foundations, as from Vesuuius hill, flaming fire brake foorth and dissolued all his workes? Sometimes hee lets them make some progresse in their attempts.
but did not God smile, when from under the foundations, as from Vesuvius hill, flaming fire brake forth and dissolved all his works? Sometime he lets them make Some progress in their attempts.
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The Philistins surprise his owne Arke and carrie it away: but did not God smile, when their idoll Dagon tumled downe to doe it reuerence,
The philistines surprise his own Ark and carry it away: but did not God smile, when their idol Dagon tumled down to do it Reverence,
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and themselues so tormented with sickenes, as they were enforced to restore their pilfer with shame enough? When superstition and idolatry seeme to bee aduanced, the restauration tendes to the greater ruine.
and themselves so tormented with sickness, as they were Enforced to restore their pilfer with shame enough? When Superstition and idolatry seem to be advanced, the restauration tends to the greater ruin.
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Is Dagon perked vp to his place againe? short is the wickeds ioy:
Is Dagon perked up to his place again? short is the wickeds joy:
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Gods smile takes off his head and hands, leaues him neither wisedome to guide, nor power to subsist.
God's smile Takes off his head and hands, leaves him neither Wisdom to guide, nor power to subsist.
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He permitted his Temple to be sacked & rifled, the holy vessels to be prophaned and caroused in;
He permitted his Temple to be sacked & rifled, the holy vessels to be Profaned and caroused in;
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but did not Gods smile make Balthasar to tremble at the handwriting vpon the wall! Oh what are his frownes, if his smiles bee so terrible!
but did not God's smile make Balthasar to tremble At the handwriting upon the wall! O what Are his frowns, if his smiles be so terrible!
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We may not iudge of Gods workes vntill the fift act, the case deplorable and desperate in outward appearance, may with one smile from heauen finde a blessed issue.
We may not judge of God's works until the fift act, the case deplorable and desperate in outward appearance, may with one smile from heaven find a blessed issue.
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3 This laughter argues not so much what God doth, as what they suffer by discouering and frustrating their practises, hee exposeth them to scorne and contempt.
3 This laughter argues not so much what God does, as what they suffer by discovering and frustrating their practises, he exposeth them to scorn and contempt.
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Aboue hell there is not a greater punishment, then to become a Sannio, a subiect of scorne.
Above hell there is not a greater punishment, then to become a Sannio, a Subject of scorn.
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Sampson bare with more patience the boring out of his eyes, thē the ludibrious scoffes of the Philistins.Sampson bore with more patience the boring out of his eyes, them the ludibrious scoffs of the philistines.
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Alcibiades did professe, that neither the proscription of his goods, nor his banishment, nor the woundes receiued in his body, were so grieuous vnto him,Alcibiades did profess, that neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous unto him,
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as one scornefull word of his enemy Ctesiphon. Good Queene Ester in her prayer to God for her people doth humbly deprecate this height of infelicity, O let them not laugh at our ruines;
as one scornful word of his enemy Ctesiphon. Good Queen Ester in her prayer to God for her people does humbly deprecate this height of infelicity, Oh let them not laugh At our ruins;
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and Dauid holdes it for a singular token of Gods fauour;
and David holds it for a singular token of God's favour;
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By this I know thou hast a respect vnto mee, that mine enemie doeth not triumph ouer mee. By this I know thou hast a respect unto me, that mine enemy doth not triumph over me.
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4 Lastly hee laughes, that is hee despises their prayers, and stops his eares when they call vpon him.
4 Lastly he laughs, that is he despises their Prayers, and stops his ears when they call upon him.
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A Chirurgion neuer cures a wound while the iron or steele remaine in it;
A Chirurgeon never cures a wound while the iron or steel remain in it;
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nor doth God heare the suites of those, whose will continues in sin, whose thoughts are iron, steele & gun-powder.
nor does God hear the suits of those, whose will continues in since, whose thoughts Are iron, steel & gunpowder.
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They may conceiue prayers and take the Sacrament; but God highly disdains, that his dreadful name & holy institutiō should be so prophaned.
They may conceive Prayers and take the Sacrament; but God highly disdains, that his dreadful name & holy Institution should be so Profaned.
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Praier is our bil of exchange, and is allowed in heauen, and returnes with what sums of blessing we desire, if agreeable to his wil.
Prayer is our bil of exchange, and is allowed in heaven, and returns with what sums of blessing we desire, if agreeable to his will.
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But when mischieuous intentions appeare, God protests their bills, and proclaimes them bankrupts of his grace to all the world.
But when mischievous intentions appear, God protests their bills, and proclaims them Bankrupts of his grace to all the world.
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So then Dauid hath found great opposition, but withall a sure protection; men sought his ouerthrow, God wrought their confusion. Rebellious doome is heauens scorne.
So then David hath found great opposition, but withal a sure protection; men sought his overthrow, God wrought their confusion. Rebellious doom is heavens scorn.
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One word of this text, as an Embleme to this day, shall giue a period to your patience.
One word of this text, as an Emblem to this day, shall give a Period to your patience.
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This day, the fift of Nouember, a fatall inauspicious day, branded in historie with a blacke coale for mischiefe.
This day, the fift of November, a fatal inauspicious day, branded in history with a black coal for mischief.
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Among the Grecians it was kept with sad solemnitie for the losse of noble Aratus, the often preseruer of his country.
Among the Greeks it was kept with sad solemnity for the loss of noble Aratus, the often preserver of his country.
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Among the Iewes famous for the slaughter of Zacharias the Priest, that day butchered in the temple, betweene the porch and the altar, our Sauiour vpbraiding the murder, many yeeres after the fact.
Among the Iewes famous for the slaughter of Zacharias the Priest, that day butchered in the temple, between the porch and the altar, our Saviour upbraiding the murder, many Years After the fact.
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Among our selues neuer to be forgotten, a day for which we neede no Darius prompter, Memento Atheniensium; A day, quem semper acerbum, semper honoratum, as he said of his fathers death day, euer to be thought vpon with sadnesse,
Among our selves never to be forgotten, a day for which we need no Darius prompter, Memento Atheniensium; A day, Whom semper acerbum, semper Honoratum, as he said of his Father's death day, ever to be Thought upon with sadness,
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and yet euer to bee remembred with ioy.
and yet ever to be remembered with joy.
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For as Lucullus said of a day ominous & fatall, he would make it luckie and prosperous:
For as Lucullus said of a day ominous & fatal, he would make it lucky and prosperous:
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so blessed be the change, God hath turned the funerall into a festiuall.
so blessed be the change, God hath turned the funeral into a festival.
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I wil not recount the well known story, only I must put the Quare, why against our gracious Soueraigne? Could any complaine of his iustice? That is such as it were not best for any greatnesse to aduenture vpon.
I will not recount the well known story, only I must put the Quare, why against our gracious Sovereign? Could any complain of his Justice? That is such as it were not best for any greatness to adventure upon.
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Or of his mercie? that is such as his enemies neuer implored in vaine. Or of his vnquiet disposition? he is the Nestor of the times;
Or of his mercy? that is such as his enemies never implored in vain. Or of his unquiet disposition? he is the Nestor of the times;
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Componere lites inter Peliden festinat, & inter Atriden. Componere lights inter Peliden Festinat, & inter Atriden.
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Hee was euer, euer will be, the Noah of the age, borne to giue men rest from their toiles and labours, the loadstar of his actions is peace:
He was ever, ever will be, the Noah of the age, born to give men rest from their toils and labours, the loadstar of his actions is peace:
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he hath alwayes called to the raging Christians, as the moderate Roman, Spare your blood, spend not that prodigally among your selues, which thriftily imployed, might ransome your friends, and ruine your enemies.
he hath always called to the raging Christians, as the moderate Roman, Spare your blood, spend not that prodigally among your selves, which thriftily employed, might ransom your Friends, and ruin your enemies.
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What cause then can you alledge? yes a colour; one fault his Maiestie hath, which sure he will neuer amend;
What cause then can you allege? yes a colour; one fault his Majesty hath, which sure he will never amend;
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the same fault which was found in Daniel long agoe:
the same fault which was found in daniel long ago:
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hee was so faithfull as no blame, no occasion found, but onely in the worship and seruice of his God.
he was so faithful as no blame, no occasion found, but only in the worship and service of his God.
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That is the true Quare. His Maiestie doeth not open his windowes to the Romane Saints,
That is the true Quare. His Majesty doth not open his windows to the Roman Saints,
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but toward Ierusalem aboue, and prayes to the God of Heauen. No roaring of Bulles can make him set vp an Idolatrous calfe, as Ieroboam did:
but towards Ierusalem above, and prays to the God of Heaven. No roaring of Bulls can make him Set up an Idolatrous calf, as Jeroboam did:
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Hee will not erect Images, as Nabuchadnezzar did;
He will not erect Images, as Nebuchadnezzar did;
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nor, to gratifie any forraigne Power, set vp an Altar, according to the patterne of Damascus, as Achas did;
nor, to gratify any foreign Power, Set up an Altar, according to the pattern of Damascus, as Achas did;
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nor alter his Profession for Affinitie, as Hemor and Sichem did. This was the Quare of their malice, and withall of Gods mercie towards him.
nor altar his Profession for Affinity, as Hemorrhage and Sichem did. This was the Quare of their malice, and withal of God's mercy towards him.
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For as all Kings and Kingdomes are vnder the wings of Gods protection: yet those principally, where his Church is fostered, and his sauing knowledge spread.
For as all Kings and Kingdoms Are under the wings of God's protection: yet those principally, where his Church is fostered, and his Saving knowledge spread.
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It is his custome, those who promote his seruice, and take care of his holy businesse, hee vsually prouids for their safetie.
It is his custom, those who promote his service, and take care of his holy business, he usually prouids for their safety.
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Doe the Israelites goe vp to his solemnities, & leaue their countrey vnpeopled, to performe his command? Tho Borderers bee prone to take occasion of inlarging their Territorie,
Doe the Israelites go up to his solemnities, & leave their country unpeopled, to perform his command? Tho Borderers be prove to take occasion of enlarging their Territory,
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Quemque suae rapiunt scelerata ad proelia causae; God will take away that NONLATINALPHABET and itching appetite of incroching: Quemque suae rapiunt scelerata ad proelia causae; God will take away that and itching appetite of encroaching:
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no man shall desire their land, no man dare inuade them. If the Quare bee asked for the Parliament:
no man shall desire their land, no man Dare invade them. If the Quare be asked for the Parliament:
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Why raged they against it? The Text shewes, that the breaking of the Bands was their intention;
Why raged they against it? The Text shows, that the breaking of the Bans was their intention;
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there the Lawes were made which held them in awe.
there the Laws were made which held them in awe.
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This Place where wee now are, calleth for a Quare: Why should this stately Pile haue been demolished,
This Place where we now Are, calls for a Quare: Why should this stately Pile have been demolished,
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and not one stone left vpon another? This is Abrahams Mach-pelah, the burying Caue of the Patriarks, Dauids Mausolaeum, so Hierom called his Sepulchre, whereat hee was wont to pray:
and not one stone left upon Another? This is Abrahams Mach-pelah, the burying Cave of the Patriarchs, David Mausoleum, so Hieronymus called his Sepulchre, whereat he was wont to pray:
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This is Solomons royall Reconditorie, wherein were one and twente receptacles, or Celles;
This is Solomons royal Reconditory, wherein were one and twente receptacles, or Cells;
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as if in the spirit of Prophecie he had foreseene, how many Kings should be interred there,
as if in the Spirit of Prophecy he had foreseen, how many Kings should be interred there,
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for iust so many in number, if you account from Dauid to Zedechiah: This is Iosephs Garden, a dedicated Cemetery, containing veterum decora alta parentum, the sacred vrnes,
for just so many in number, if you account from David to Zedekiah: This is Joseph's Garden, a dedicated Cemetery, containing veterum decora Alta Parents, the sacred urns,
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and deare reliques of our famous deceased Princes. Why did the heathen rage? For say the people were Christian;
and deer Relics of our famous deceased Princes. Why did the heathen rage? For say the people were Christian;
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yet the rage was heathenish, and barbarous aboue all madnesse. The Lunaticke in the Gospel, who liued among the Graues, did not roote them vp. I end all:
yet the rage was Heathenish, and barbarous above all madness. The Lunatic in the Gospel, who lived among the Graves, did not root them up. I end all:
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He that dwelleth in the heauens looked downe vpon vs, let vs looke vp to him:
He that dwells in the heavens looked down upon us, let us look up to him:
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since by his mercy we liue and breath, let vs liue to breath Praise and Thankes-giuing vnto his Name.
since by his mercy we live and breath, let us live to breath Praise and Thanksgiving unto his Name.
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He hath neither zeale to Religion, nor loue to his Countrey, nor loyaltie to his Soueraigne, who this day binds not the Sacrifice with cordes to the hornes of the Altar;
He hath neither zeal to Religion, nor love to his Country, nor loyalty to his Sovereign, who this day binds not the Sacrifice with cords to the horns of the Altar;
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who this day sends not vp to heauen some incense of thanks.
who this day sends not up to heaven Some incense of thanks.
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The Iewes once a yeere were wont to celebrate a Feast to sorrow, wherein they went barefoot,
The Iewes once a year were wont to celebrate a Feast to sorrow, wherein they went barefoot,
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and with bitter imprecations they cursed Titus and Ʋespasian, for the destruction of their Citie and Temple.
and with bitter imprecations they cursed Titus and Ʋespasian, for the destruction of their city and Temple.
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I speake confidently, fidenter quia fideliter; and I may say it without breach of any rule of charitie:
I speak confidently, Confidently quia Fideliter; and I may say it without breach of any Rule of charity:
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Priests, Iesuits, and all such Romanists, as haue euill will at our Sion, this day doe keepe a feast to sadnesse,
Priests, Iesuits, and all such Romanists, as have evil will At our Sion, this day do keep a feast to sadness,
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if not for griefe, that this hopefull Plot miscaried, yet for shame (vnlesse they be past shame) that it was attempted.
if not for grief, that this hopeful Plot miscarried, yet for shame (unless they be passed shame) that it was attempted.
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Let their sorrow increase our ioy; let our ioy increase our Thankfulnes.
Let their sorrow increase our joy; let our joy increase our Thankfulness.
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As Caesar said of Phraates, he was prius victus quam visus: so this Conspiracie against our Dauid, was knetched before it was fully hatched, vndertaken,
As Caesar said of Phraates, he was prius victus quam visus: so this conspiracy against our David, was knetched before it was Fully hatched, undertaken,
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but ouertaken, Hee that dwels in Heauen laught it to scorne. To him therefore, this day and euer, be ascribed all Honour, praise, and glory. Amen. FINIS.
but overtaken, He that dwells in Heaven laughed it to scorn. To him Therefore, this day and ever, be ascribed all Honour, praise, and glory. Amen. FINIS.
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