Votiuæ Lachrymæ. A vovv of teares, for the losse of Prince Henry In a sermon preached in the citie of Bristol December 7. 1612. being the day of his funerall. By E.C. Batchelar in Diuinitie, and publike preacher to that citie.
messenger, came with the sharpe sword of sorrow, to pearce through our soules [ The publike bewailing, namely of our so great and generall Losse ] that,
Messenger, Come with the sharp sword of sorrow, to pierce through our Souls [ The public bewailing, namely of our so great and general Loss ] that,
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now at length through Gods ouer-ruling prouidence, in the most fitting oportunity, are we mette in this holy and great assembly, purposely gathered, on this day of solemne sorrow, religiously to performe.
now At length through God's overruling providence, in the most fitting opportunity, Are we met in this holy and great assembly, purposely gathered, on this day of solemn sorrow, religiously to perform.
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And for this purpose, to mooue our hearts, (otherwise inclinable inough to follow the fashion of the Court,) to ioine at this time in this occasion of publike sorrow:
And for this purpose, to move our hearts, (otherwise inclinable enough to follow the fashion of the Court,) to join At this time in this occasion of public sorrow:
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A text indeed befitting, as I conceiue it, if any other, this mournefull accident, and which I doubt not but you also, Fathers and Brethren, all heere present, will so esteeme;
A text indeed befitting, as I conceive it, if any other, this mournful accident, and which I doubt not but you also, Father's and Brothers, all Here present, will so esteem;
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but withall, take notice of the speciall cause moouing that holy Prophet Ieremy (a man liuing if euer any of the Prophets, in times of misery) so to complaine.
but withal, take notice of the special cause moving that holy Prophet Ieremy (a man living if ever any of the prophets, in times of misery) so to complain.
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For howsoeuer it be manifest, that in this booke hee more generally lamenteth the distressed state of the Church of God, the ouerthrow of the City Ierusalem, and burning of the Temple, the spoile and slauery of the whole nation;
For howsoever it be manifest, that in this book he more generally lamenteth the distressed state of the Church of God, the overthrow of the city Ierusalem, and burning of the Temple, the spoil and slavery of the Whole Nation;
which howsoeuer in the Hebrew original, it be without any name, saue onely that it is stiled, by the first word of the booke (as are also the 5. Bookes of Moses) yet is it in the Hebrew Cōmentaries,
which howsoever in the Hebrew original, it be without any name, save only that it is styled, by the First word of the book (as Are also the 5. Books of Moses) yet is it in the Hebrew Commentaries,
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Wherein, as it is generally agreed, that hee expresly mourneth for King Iosiahs losse, (that being the beginning and presage of all their ensuing sorrowes) the best Expositors hereto referring, that complaint, Chap. 4. 20. The breath of our nostrels, the annointed of the Lord, was taken:
Wherein, as it is generally agreed, that he expressly Mourneth for King Josiahs loss, (that being the beginning and presage of all their ensuing sorrows) the best Expositors hereto referring, that complaint, Chap. 4. 20. The breath of our nostrils, the anointed of the Lord, was taken:
especially, since this fall of the Prince did presage (if they did not with speed preuent it) Gods farther iudgement vpon the people, whose sinnes had doubtlesse prouoked him thus farre already:
especially, since this fallen of the Prince did presage (if they did not with speed prevent it) God's farther judgement upon the people, whose Sins had doubtless provoked him thus Far already:
Secondly, their Lamentation or humiliation outwardly expressing that inward sorrow, and vsed for remedy to preuent farther iudgements, which hee thus Emphatically expresseth, Our daunce is turned into Mourning.
Secondly, their Lamentation or humiliation outwardly expressing that inward sorrow, and used for remedy to prevent farther Judgments, which he thus Emphatically Expresses, Our dance is turned into Mourning.
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The first and second are offered from verse 16. for, the crawne of our head is falne, there is our losse; and, Woe vnto vs that we haue sinned, that is the cause. To the other two we are pointed var. 15. The ioy of our heart is gone, thus should we be heere with affected: yea farther, Our daunce is turned in to nigurning, loe this the meanes to haue all feares for the future preuented. Of which therefore in order, beginning with the consideration of our losse, from the first branch of the latter vers. The Crowne of our head is fallen.
The First and second Are offered from verse 16. for, the crawne of our head is fallen, there is our loss; and, Woe unto us that we have sinned, that is the cause. To the other two we Are pointed var. 15. The joy of our heart is gone, thus should we be Here with affected: yea farther, Our dance is turned in to nigurning, lo this the means to have all fears for the future prevented. Of which Therefore in order, beginning with the consideration of our loss, from the First branch of the latter vers. The Crown of our head is fallen.
What the speciall crowne of their heads was, from whom wee borrow this complaint, you haue already heard, to wit, their worthy and good King Iosiah; and whose death no maruell if they reckoned none other,
What the special crown of their Heads was, from whom we borrow this complaint, you have already herd, to wit, their worthy and good King Josiah; and whose death no marvel if they reckoned none other,
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then the falling of their Crowne downe from their head, the losse and spoile to them of all their glory, with presage of farther woe and ensuing misery.
then the falling of their Crown down from their head, the loss and spoil to them of all their glory, with presage of farther woe and ensuing misery.
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No, blessed be the God of Iaacob, the royall Crowne, and Diademe Imperiall, set by God vpon our heads, it still remaineth flowrishing, Great Britains glory.
No, blessed be the God of Jacob, the royal Crown, and Diadem Imperial, Set by God upon our Heads, it still remains flourishing, Great Britains glory.
And long, and long, so may our Hezekiah liue and raigne, and wretched, thrice wretched may they be, that euer so much as wish in heart, to see his fall.
And long, and long, so may our Hezekiah live and Reign, and wretched, thrice wretched may they be, that ever so much as wish in heart, to see his fallen.
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our good Iosiah, herein onely differing, in that before we needed to haue him set as a crowne vpon our head, it hath pleased his God and ours, to take him hence, to crowne him with an euerlasting diademe in heauen.
our good Josiah, herein only differing, in that before we needed to have him Set as a crown upon our head, it hath pleased his God and ours, to take him hence, to crown him with an everlasting diadem in heaven.
but created also our Prince, and acknowledged to the world by his roiall Father, long agone (as the beginning of his might, the excellencie of dignitie, and the excellency of power) to be his dearest sonne, and naturall successour; the rightfull heire to the imperiall crowne and diademe of all his kingdomes.
but created also our Prince, and acknowledged to the world by his royal Father, long ago (as the beginning of his might, the excellency of dignity, and the excellency of power) to be his dearest son, and natural successor; the rightful heir to the imperial crown and diadem of all his kingdoms.
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In whose vntimely losse (as we may count it, but that God the king of Kings, who reserueth times to his owne prerogatiue, was pleased so to order it) behold, what wee haue suffered, all the true subiects of this Realme, the fall of our very Crowne;
In whose untimely loss (as we may count it, but that God the King of Kings, who reserveth times to his own prerogative, was pleased so to order it) behold, what we have suffered, all the true Subjects of this Realm, the fallen of our very Crown;
that (excepting onely that paragon of, otherwise matchlesse, price, Edward the sixth) I presume wee may without wrong to any speak it, neuer yet had this Realme euery way the like.
that (excepting only that paragon of, otherwise matchless, price, Edward the sixth) I presume we may without wrong to any speak it, never yet had this Realm every Way the like.
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let vs for proofe first consider, whether hee were not as the people sometimes spake of Dauid, worth ten thousand of vs. Surely if but in regard of his blood and place, which made vs in reason to conceiue of him,
let us for proof First Consider, whither he were not as the people sometime spoke of David, worth ten thousand of us Surely if but in regard of his blood and place, which made us in reason to conceive of him,
on whome, howsoeuer not for the present, yet for the hopes of future generations, was set, as Samuel sometimes spake, all the desire of Israel, as on a rising sunne, hoped to be hereafter, what Dauid is intituled, The light of Israel.
on whom, howsoever not for the present, yet for the hope's of future generations, was Set, as Samuel sometime spoke, all the desire of Israel, as on a rising sun, hoped to be hereafter, what David is entitled, The Light of Israel.
Neither was this the hope of vs subiects onely, but the endeauour and expectation also of his Royall Father, whose Princely care (no way better approued to God and his Church) for the welfare of more then one generation;
Neither was this the hope of us Subjects only, but the endeavour and expectation also of his Royal Father, whose Princely care (no Way better approved to God and his Church) for the welfare of more then one generation;
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as it made him more then a Kenophon, euen a Dauid, labouring the religious institution of this Solomon, both by his owne treasury of Kingly counsels, and the emploiment for that seruice of men of cheefest ability and trust:
as it made him more then a Kenophon, even a David, labouring the religious Institution of this Solomon, both by his own treasury of Kingly Counsels, and the employment for that service of men of chiefest ability and trust:
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They, like to Hiram, such as did but heare of him, with reioicing blessed God for him, as for a Wise sonne, appointed to succeed his victorious father ouer this mighty nation:
They, like to Hiram, such as did but hear of him, with rejoicing blessed God for him, as for a Wise son, appointed to succeed his victorious father over this mighty Nation:
but seriously reioice, to foresee an English Iosiah, beginning in his tender yeeres to seeke after the God of his Fathers? Insomuch that now, looking backe to that hope we had too confidently embraced, we may euen seeme to speake (borrowing to an inferiour sence that phrase of the two Disciples trauailing to Emaus) but wee trusted, that it had beene hee, that should haue deliuered Israel.
but seriously rejoice, to foresee an English Josiah, beginning in his tender Years to seek After the God of his Father's? Insomuch that now, looking back to that hope we had too confidently embraced, we may even seem to speak (borrowing to an inferior sense that phrase of the two Disciples travailing to Emaus) but we trusted, that it had been he, that should have Delivered Israel.
One, who we hoped, and wished, as Dauid in his praier for Solomon, might come downe like the raine vpon the mowen grasse, and as the showers that water the earth:
One, who we hoped, and wished, as David in his prayer for Solomon, might come down like the rain upon the mowen grass, and as the showers that water the earth:
in whose daies the righteous should flourish and aboundance of peace be happily established: of whom, we promised our selues, that he should be Isaiahs good King, reigning in iustice,
in whose days the righteous should flourish and abundance of peace be happily established: of whom, we promised our selves, that he should be Isaiah's good King, reigning in Justice,
finally, one of whom wee hoped (what the Aduersary more then feared) that, treading in the steps of his religious Father, our present gratious Soueraigne,
finally, one of whom we hoped (what the Adversary more then feared) that, treading in the steps of his religious Father, our present gracious Sovereign,
and going on where he should leaue (as Ioshuah after Moses in subduing of the Canaanites) he would Iosiah like compell all that were found in Israel to serue the Lord.
and going on where he should leave (as Joshua After Moses in subduing of the Canaanites) he would Josiah like compel all that were found in Israel to serve the Lord.
Behold, beloued, these, and many more not mentioned, the conceiued hopes that we had in him, who was expected in the succeeding age, not without iust reason, to become our Crowne.
Behold, Beloved, these, and many more not mentioned, the conceived hope's that we had in him, who was expected in the succeeding age, not without just reason, to become our Crown.
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Surely not a great man onely in Israel, as Dauid sometimes spake of Abner, but the very crowne and glorie of our Israel; who, howsoeuer hee be taken away in Gods great mercy and loue to him (no doubt,) as Enoch, of whom is chronicled, that hee walked with God, and was no more seene; for God tooke him away;
Surely not a great man only in Israel, as David sometime spoke of Abner, but the very crown and glory of our Israel; who, howsoever he be taken away in God's great mercy and love to him (not doubt,) as Enoch, of whom is chronicled, that he walked with God, and was no more seen; for God took him away;
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gathered to his fathers, and be put into the graue in peace, that his eies might not see the euils, which God purposed to bring vpon that place and people:
gathered to his Father's, and be put into the graven in peace, that his eyes might not see the evils, which God purposed to bring upon that place and people:
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Since if wee also shall more question of the cause, or say in our heart, wherefore are these things thus come vpon vs? leremy our Prophet hath long agone made vs heereto answere, Ierem. 13. 22. For the multitude of thine iniquities, are thy skirts discouered, and thy heeles made bare.
Since if we also shall more question of the cause, or say in our heart, Wherefore Are these things thus come upon us? leremy our Prophet hath long ago made us hereto answer, Jeremiah 13. 22. For the multitude of thine iniquities, Are thy skirts discovered, and thy heals made bore.
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so more particularly and for the purpose, that it is for the peoples sins that princes are taken away, witnesse that testimony, Prou. 28. 2. For the transgression of a land there are many Princes thereof;
so more particularly and for the purpose, that it is for the peoples Sins that Princes Are taken away, witness that testimony, Prou. 28. 2. For the Transgression of a land there Are many Princes thereof;
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Yea farther, not to vrge many proofes to this purpose, looke but in Isaiah 3. How as a maine iudgement, the Lord of Hostes threatneth to take away from Ierusalem and Iudah, the stay and strength, the strong man,
Yea farther, not to urge many proofs to this purpose, look but in Isaiah 3. How as a main judgement, the Lord of Hosts threatens to take away from Ierusalem and Iudah, the stay and strength, the strong man,
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and therefore, Woe now vnto their soules, for they haue rewarded euill vnto themselues, And hee instanceth after in the end of the Chapter, in two chiefe euils, the tyrannous oppression of their gouernours,
and Therefore, Woe now unto their Souls, for they have rewarded evil unto themselves, And he Instanceth After in the end of the Chapter, in two chief evils, the tyrannous oppression of their Governors,
haue not wee reason in this case to suspect our selues, yea to conclude that for our sinnes, God Almighty in his displeasure, hath sent this losse of losses,
have not we reason in this case to suspect our selves, yea to conclude that for our Sins, God Almighty in his displeasure, hath sent this loss of losses,
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as to name but two most memorable, from the inuasion of our professed enemies, and their inuincible Armado in 88; and since from that hellish designe (worthy a lasting monument for detestation) of the Popish pioners:
as to name but two most memorable, from the invasion of our professed enemies, and their invincible Armado in 88; and since from that hellish Design (worthy a lasting monument for detestation) of the Popish Pioneers:
yea being fatte and grosse and laden with fatnesse, haue either quite forsaken God that made vs, or not as wee should regarded the strong God of our saluation, but haue prouoked him to anger, if not with strange Gods, yet certainclie, with many foule abominations and crying sinnes? So that as the widowe of Sarephath, when shee saw her childe breathlesse, cried out in a passion vnto Elijab 1. King. 17:
yea being fat and gross and laden with fatness, have either quite forsaken God that made us, or not as we should regarded the strong God of our salvation, but have provoked him to anger, if not with strange God's, yet certainclie, with many foul abominations and crying Sins? So that as the widow of Sarephath, when she saw her child breathless, cried out in a passion unto Elijah 1. King. 17:
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But surely by this already done, the Lord God hath more then manifested, that his are vpon vs, (as of old he threatned Israel) as vpon a sinful kingdome, with whom he hath already entred action, as meaning to auenge the quarel of his couenant:
But surely by this already done, the Lord God hath more then manifested, that his Are upon us, (as of old he threatened Israel) as upon a sinful Kingdom, with whom he hath already entered actium, as meaning to avenge the quarrel of his Covenant:
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the same verily and none other, which in Hosea he prosessed to haue with the inhabitants of the Land of Israel, viz. for the crying sinnes of our Land prouoking the eies of his glory.
the same verily and none other, which in Hosea he processed to have with the inhabitants of the Land of Israel, viz. for the crying Sins of our Land provoking the eyes of his glory.
For howsoeuer by the mercy of God, we haue wherewith to stop the mouth of the blasphemous Aduersary, both in regard of our profession after the way which they cal Heresie, worshipping the God of our Fathers, beleeuing all things which are written in the Law and in the Prophets;
For howsoever by the mercy of God, we have wherewith to stop the Mouth of the blasphemous Adversary, both in regard of our profession After the Way which they call Heresy, worshipping the God of our Father's, believing all things which Are written in the Law and in the prophets;
and in regard of practise, not being destitute of those, who from the heart haue obeyed vnto the forme of Doctrine, whereunto they haue beene deliuered:
and in regard of practice, not being destitute of those, who from the heart have obeyed unto the Form of Doctrine, whereunto they have been Delivered:
yet so few in comparison are they that ioine these two together, or willingly brooke the Narrow way to life, (as hath beene shewed in the treatise formerly written touching that Argument,) that vpon the body of our professors may iustly light that exprobration of the Propher Ieremy, viz that they doe but trust in lying words when they cry so loud, The Temple of the Lord, The Temple of the Lord, &c.
yet so few in comparison Are they that join these two together, or willingly brook the Narrow Way to life, (as hath been showed in the treatise formerly written touching that Argument,) that upon the body of our professors may justly Light that exprobration of the Propher Ieremy, videlicet that they do but trust in lying words when they cry so loud, The Temple of the Lord, The Temple of the Lord, etc.
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and forme of worship, whiles the matter of cortroucrsie betweene God and vs remaineth, no truth, nor mercy, nor found knowledge of God in the lands No,
and Form of worship, while the matter of cortroucrsie between God and us remains, no truth, nor mercy, nor found knowledge of God in the Lands No,
no plucking vp of the euill weedes?) A plentifull Vintage of those wilde and sowre grapes, of impiety and vnmercifulnesse, wherwith in Esaies time his teeth were set on edge;
no plucking up of the evil weeds?) A plentiful Vintage of those wild and sour grapes, of impiety and unmercifulness, wherewith in Isaiah time his teeth were Set on edge;
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then any of the forementioned, where hee saith, yet let none rebuke nor reprooue another, as if he should say, it is but lost labour, for thy people are as those that rebuke the Preist.
then any of the forementioned, where he Says, yet let none rebuke nor reprove Another, as if he should say, it is but lost labour, for thy people Are as those that rebuke the Priest.
An euill time indeed when the prudent shall bee aduised to keepe silence, because, as Ahab could not away with Micaiah, so, men hate him that rebuketh in the gate, and abhorre him that speaketh vprightly.
an evil time indeed when the prudent shall be advised to keep silence, Because, as Ahab could not away with Micaiah, so, men hate him that Rebuketh in the gate, and abhor him that speaks uprightly.
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as the Lord himselfe sheweth, iustifying his seuere proceeding against his people in the captiuity of Babylon, because they mocked his messengers, despised his words, misused his Prophets,
as the Lord himself shows, justifying his severe proceeding against his people in the captivity of Babylon, Because they mocked his messengers, despised his words, misused his prophets,
What shal I seeke for more particulars? for those crying sinnes that pulled fire from heauen vpon Sodome, euen those foure Cardinall crimes which the Prophet Ezekiel: Ezek. 16. 49. expresly mentioneth, viz. Pride, Fulnesse of bread, Abundance of idlenesse, Cruelty in not strengthening the hand of the poore and needy:
What shall I seek for more particulars? for those crying Sins that pulled fire from heaven upon Sodom, even those foure Cardinal crimes which the Prophet Ezekielem: Ezekiel 16. 49. expressly mentioneth, viz. Pride, Fullness of bred, Abundance of idleness, Cruelty in not strengthening the hand of the poor and needy:
q-crq vmb pns11 vvi p-acp dc n2-j? p-acp d j-vvg n2 cst vvd n1 p-acp n1 p-acp np1, av d crd n1 n2 r-crq dt n1 np1: np1 crd crd av-j vvz, n1 n1, n1 pp-f n1, n1 pp-f n1, n1 p-acp xx vvg dt n1 pp-f dt j cc j:
nor to the estate that should maintaine it, nor to the sober liking of those that should approue it? in al which regards, it falleth vnder the same condemnation with the strange and disguised attire, by the old Prophets so long agoe seuerely censured.
nor to the estate that should maintain it, nor to the Sobrium liking of those that should approve it? in all which regards, it falls under the same condemnation with the strange and disguised attire, by the old prophets so long ago severely censured.
ccx p-acp dt n1 cst vmd vvi pn31, ccx p-acp dt j n-vvg pp-f d cst vmd vvi pn31? p-acp d r-crq vvz, pn31 vvz p-acp dt d n1 p-acp dt j cc j-vvn n1, p-acp dt j n2 av av-j av av-j vvn.
yet not so secretly, but, either by the trial of the countenance and gesture, or by words, especially when there is occasion of boasting and contention,
yet not so secretly, but, either by the trial of the countenance and gesture, or by words, especially when there is occasion of boasting and contention,
av xx av av-jn, cc-acp, av-d p-acp dt n1 pp-f dt n1 cc n1, cc p-acp n2, av-j c-crq pc-acp vbz n1 pp-f vvg cc n1,
or lastly by intruding into Gods office, rashly passing censure vpon anothers seruants, it doth more or lesse discouer it selfe to be that Pride of heart that God abhorreth.
or lastly by intruding into God's office, rashly passing censure upon another's Servants, it does more or less discover it self to be that Pride of heart that God abhorreth.
cc ord p-acp j-vvg p-acp ng1 n1, av-j vvg n1 p-acp ng1-jn n2, pn31 vdz n1 cc av-dc vvi pn31 n1 pc-acp vbi d n1 pp-f n1 cst np1 vvz.
Secondly for fulnes of bread, comprehending not onely gluttonous eating, but also that fowler abuse, now a daies, and more vniuersall deluge of excessiue drinking:
Secondly for fullness of bred, comprehending not only gluttonous eating, but also that Fowler abuse, now a days, and more universal deluge of excessive drinking:
ord p-acp n1 pp-f n1, vvg xx av-j j n-vvg, cc-acp av d jc n1, av dt n2, cc av-dc j n1 pp-f j n-vvg:
but that we are found as it were [ at racke and manger ] eating and drinking as if wee had no other care, but to nourish our hearts as in a day of slanghter? and God grant it bee not against the day of our owne slaughter.
but that we Are found as it were [ At rack and manger ] eating and drinking as if we had no other care, but to nourish our hearts as in a day of slanghter? and God grant it be not against the day of our own slaughter.
So fearefully are wee ouerslowne with the inundation especially of the sinne of drunkennes, that it is hardly beleeued that excesse in drinking and quassing is a sinne, in such as can beare it away or stand vpright with it:
So fearfully Are we ouerslowne with the inundation especially of the sin of Drunkenness, that it is hardly believed that excess in drinking and quassing is a sin, in such as can bear it away or stand upright with it:
av av-j vbr pns12 vvn p-acp dt n1 av-j pp-f dt n1 pp-f n1, cst pn31 vbz av vvn cst n1 p-acp vvg cc vvg vbz dt n1, p-acp d c-acp vmb vvi pn31 av cc vvb av-j p-acp pn31:
And Th' appostle Peter among the lusts of the gentiles (of all that truly professe Christ to bee abandoned) reckoneth euen those [ drinkings ] and carrowsings;
And The apostle Peter among the Lustiest of the Gentiles (of all that truly profess christ to be abandoned) Reckoneth even those [ drinkings ] and carrowsings;
cc dt n1 np1 p-acp dt n2 pp-f dt n2-j (pp-f d cst av-j vvb np1 pc-acp vbi vvn) vvz av d [ n2-vvg ] cc n2;
Oh! if some part of those huge healths, that haue beene heaued vp as a supposed honour to our late renowned Prince, had beene conuerted into humble and feruent praiers to God for his preseruation:
Oh! if Some part of those huge healths, that have been heaved up as a supposed honour to our late renowned Prince, had been converted into humble and fervent Prayers to God for his preservation:
whiles they wilfully remaine in want because their hands refuse to worke, hauing nothing but what they get by spoile or beggery from others, to the shame of our christian common wealth,
while they wilfully remain in want Because their hands refuse to work, having nothing but what they get by spoil or beggary from Others, to the shame of our christian Common wealth,
and contrary to the prouision made by that old statute law in Moses; That there should bee no begger in Isruel; renewed and confirmed by Saint Paul as by a latter act of Parliament vnder the Gospell, where he telleth the Thessalonians, how he had warned them here of before, that if any would not worke being able, hoe should not eat.
and contrary to the provision made by that old statute law in Moses; That there should be no beggar in Israel; renewed and confirmed by Saint Paul as by a latter act of Parliament under the Gospel, where he Telleth the Thessalonians, how he had warned them Here of before, that if any would not work being able, hoe should not eat.
cc j-jn p-acp dt n1 vvd p-acp d j n1 n1 p-acp np1; cst a-acp vmd vbi dx n1 p-acp j; vvn cc vvn p-acp n1 np1 a-acp p-acp dt d n1 pp-f n1 p-acp dt n1, c-crq pns31 vvz dt njp2, c-crq pns31 vhd vvn pno32 av pp-f a-acp, cst cs d vmd xx vvi vbg j, uh vmd xx vvi.
Howbeit, I would to God there were not others guilty of this Sodomsinne of Idlenes, that would be accounted as their place requireth, of farre better reckoning;
Howbeit, I would to God there were not Others guilty of this Sodomsinne of Idleness, that would be accounted as their place requires, of Far better reckoning;
yea euen of the greater ones, the Nobles and gentrie of our Land, especially yonger brothers, liuing without any calling carelesly, not a few, who as those in Amos, against whom God denounceth a fearefull woe, liuing at ease in Sion, and therefore putting away farre from them the euil day, doe stretch themselues on beds of Iuory, eating the lambes of the flocke,
yea even of the greater ones, the Nobles and gentry of our Land, especially younger Brother's, living without any calling carelessly, not a few, who as those in Amos, against whom God Denounceth a fearful woe, living At ease in Sion, and Therefore putting away Far from them the evil day, doe stretch themselves on Beds of Ivory, eating the Lambs of the flock,
uh av pp-f dt jc pi2, dt n2-j cc n1 pp-f po12 n1, av-j jc n2, vvg p-acp d vvg av-j, xx av d, r-crq p-acp d p-acp np1, p-acp ro-crq np1 vvz dt j n1, vvg p-acp n1 p-acp np1, cc av vvg av av-j p-acp pno32 dt j-jn n1, n1 vvi px32 p-acp n2 pp-f n1, vvg dt n2 pp-f dt n1,
as those rich ones in Iames, against whom we read that indicement, inough in the last day if there were none other to condemne them, yee haue liued in pleasure vpon the earth.
as those rich ones in James, against whom we read that indicement, enough in the last day if there were none other to condemn them, ye have lived in pleasure upon the earth.
Fourthly that there is amongst vs (notwithstanding many wholsome lawes, better then which no kingdome euer had in that behalfe) cruelty and miserable oppression of the poorer sort, insteed of strengthning their hands, practised for maintenance of riot and Idlenes in the rich (for idlenes must haue maintenance from others labors) as in those idlers in Saint Iames, that are noted to haue kept backe the Laborers hire, and to haue condemned and killed the righteous, that were not able to make their partie good against them:
Fourthly that there is among us (notwithstanding many wholesome laws, better then which no Kingdom ever had in that behalf) cruelty and miserable oppression of the Poorer sort, instead of strengthening their hands, practised for maintenance of riot and Idleness in the rich (for idleness must have maintenance from Others labors) as in those idlers in Saint James, that Are noted to have kept back the Laborers hire, and to have condemned and killed the righteous, that were not able to make their party good against them:
ord cst pc-acp vbz p-acp pno12 (c-acp d j n2, jc cs r-crq dx n1 av vhd p-acp d n1) n1 cc j n1 pp-f dt jc n1, av pp-f vvg po32 n2, vvd p-acp n1 pp-f n1 cc n1 p-acp dt j (p-acp n1 vmb vhi n1 p-acp n2-jn n2) c-acp p-acp d n2 p-acp n1 np1, cst vbr vvn pc-acp vhi vvn av dt n2 vvb, cc pc-acp vhi vvn cc vvd dt j, cst vbdr xx j pc-acp vvi po32 n1 j p-acp pno32:
let the racking of rents, and raising of fines, turning out of Tenants, and decay of titlage by inclosures, the greedines of hard-hearted Vsurers &c. with the teares of many an oppressed fatherlesse and widdow, beare witnes;
let the racking of rends, and raising of fines, turning out of Tenants, and decay of titlage by enclosures, the greediness of hardhearted Usurers etc. with the tears of many an oppressed fatherless and widow, bear witness;
vvb dt j-vvg pp-f n2, cc vvg pp-f n2, vvg av pp-f n2, cc n1 pp-f n1 p-acp n2, dt n1 pp-f j n2 av p-acp dt n2 pp-f d dt j-vvn j cc n1, vvb n1;
who if they bee not heard, and their wrongs redressed, God that alwaies hath an eare open to such complaints, will come neere in iudgement, and bee himselfe a swift witnesse, against such wrong doers, who shall receiue for the wrong that they haue done, of him with whom there is no respect of persons.
who if they be not herd, and their wrongs Redressed, God that always hath an ear open to such complaints, will come near in judgement, and be himself a swift witness, against such wrong doers, who shall receive for the wrong that they have done, of him with whom there is no respect of Persons.
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Adde hereto finally, that luke-warmnes both in profession and in practise, ouer-spreading our Church, sometimes reproued in Laodicea, whiles we conceit but too well of our owne perfections:
Add hereto finally, that lukewarmness both in profession and in practice, overspreading our Church, sometime reproved in Laodicea, while we conceit but too well of our own perfections:
vvb av av-j, cst j av-d p-acp n1 cc p-acp n1, j po12 n1, av vvn p-acp np1, cs pns12 n1 p-acp av av pp-f po12 d n2:
and say as to his people, Wherefore should yee be smitten any more, for ye fall away yet more and more? So dangerously are wee ouer growne with that roote, bringing forth gall and wormewood, that whether wée heare the words of Gods curse, wee blesse our selues in our he iris, saying we shall haue peace though we walke after the stubbornes of our owne hearts,
and say as to his people, Wherefore should ye be smitten any more, for you fallen away yet more and more? So dangerously Are we over grown with that root, bringing forth Gall and wormwood, that whither we hear the words of God's curse, we bless our selves in our he iris, saying we shall have peace though we walk After the stubborns of our own hearts,
cc vvb a-acp p-acp po31 n1, q-crq vmd pn22 vbi vvn d dc, p-acp pn22 vvb av av av-dc cc av-dc? av av-j vbr pns12 p-acp vvn p-acp d n1, vvg av n1 cc n1, cst cs pns12 vvb dt n2 pp-f npg1 n1, pns12 vvb po12 n2 p-acp po12 pns31 n1, vvg pns12 vmb vhi n1 cs pns12 vvb p-acp dt n1 pp-f po12 d n2,
and Trauailers forced to seeke out by-waies for their safetie, wee are so farre from returning to him that hath smitten vs, that wee rather seeke to enter couenant with death and with hel, that vnder the refuge of falshood wee may auoid the scourge;
and Travellers forced to seek out byways for their safety, we Are so Far from returning to him that hath smitten us, that we rather seek to enter Covenant with death and with hell, that under the refuge of falsehood we may avoid the scourge;
All these laid now together vpon the heape, alasse, men and brethren, what thinke you that wee may iudge of our selues? or thinke you that it is not high time for vs, as the Corinthians are aduised by the Appostle, to iudge our selues, that we be not yet farther iudged of the Lord? yes verily,
All these laid now together upon the heap, alas, men and brothers, what think you that we may judge of our selves? or think you that it is not high time for us, as the Corinthians Are advised by the Apostle, to judge our selves, that we be not yet farther judged of the Lord? yes verily,
d d vvd av av p-acp dt n1, uh, n2 cc n2, r-crq vvb pn22 cst pns12 vmb vvi pp-f po12 n2? cc vvb pn22 cst pn31 vbz xx j n1 p-acp pno12, p-acp dt np1 vbr vvn p-acp dt n1, p-acp vvb po12 n2, cst pns12 vbb xx av jc vvn pp-f dt n1? uh av-j,
neither shall we neede, as Ioshua brought the tribes, families and housholds of Israel, so to bring forth and as it were cast lots vpon these our sinnes to find out the Achan that hath troubled Israel:
neither shall we need, as Ioshua brought the tribes, families and Households of Israel, so to bring forth and as it were cast lots upon these our Sins to find out the achan that hath troubled Israel:
dx vmb pns12 vvi, p-acp np1 vvd dt n2, n2 cc n2 pp-f np1, av pc-acp vvi av cc a-acp pn31 vbdr vvn n2 p-acp d po12 n2 pc-acp vvi av dt np1 cst vhz vvn np1:
since all these sinnes, where euer they house or harbour, within the wauy confines of this Ile, they be the wretched Achans, euery kind and one of them, that haue by prouoking against vs Gods displeasure beene thus farre troublers and quenchers of the light of this our Israel.
since all these Sins, where ever they house or harbour, within the wavy confines of this I'll, they be the wretched Achans, every kind and one of them, that have by provoking against us God's displeasure been thus Far troublers and quenchers of the Light of this our Israel.
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whiles these witchcrafts and whoredomes of that Iezabel of naturall corruption, are yet in so great number, that if we as the adulterous woman, should wipe our mouth and say we haue done none iniquity, yet could the Lord of heauen & earth,
while these witchcrafts and whoredoms of that Jezebel of natural corruption, Are yet in so great number, that if we as the adulterous woman, should wipe our Mouth and say we have done none iniquity, yet could the Lord of heaven & earth,
cs d n2 cc n2 pp-f cst np1 pp-f j n1, vbr av p-acp av j n1, cst cs pns12 p-acp dt j n1, vmd vvi po12 n1 cc vvb pns12 vhb vdn pix n1, av vmd dt n1 pp-f n1 cc n1,
or accusing God of too strict iustice in this behalfe, learne in true humility to referre all our losse, crying as heere our humbled Prophet, Woe now vnto vs, for we haue sinned, and therefore loe the Crowne of our head fallen.
or accusing God of too strict Justice in this behalf, Learn in true humility to refer all our loss, crying as Here our humbled Prophet, Woe now unto us, for we have sinned, and Therefore lo the Crown of our head fallen.
cc vvg np1 pp-f av j n1 p-acp d n1, vvb p-acp j n1 pc-acp vvi d po12 n1, vvg a-acp av po12 j-vvn n1, n1 av p-acp pno12, c-acp pns12 vhb vvn, cc av uh dt n1 pp-f po12 n1 vvn.
With which fall if yee desire to heare how wee ought to bee affected, it commeth now to bee considered from the first words of the 15. ver. The ioy of our heart is ceased.
With which fallen if ye desire to hear how we ought to be affected, it comes now to be considered from the First words of the 15. ver. The joy of our heart is ceased.
hence (to 〈 ◊ 〉 enlarging) may wee take direction, how we also with our losse should bee affected: how? but as the holy Virgiue to whom the many sorrowes for her blessed son were (as old Simcon compared thē) a sword that should pearce through her soule.
hence (to 〈 ◊ 〉 enlarging) may we take direction, how we also with our loss should be affected: how? but as the holy Virgiue to whom the many sorrows for her blessed son were (as old Simon compared them) a sword that should pierce through her soul.
yea which, with Ieremy, wish not the head a cesterne of water, and the eies as fountaines of teures, to weepe day and night for the fall of their crowne.
yea which, with Ieremy, wish not the head a cistern of water, and the eyes as fountains of teures, to weep day and night for the fallen of their crown.
uh q-crq, p-acp np1, vvb xx dt n1 dt n1 pp-f n1, cc dt n2 p-acp n2 pp-f n2, pc-acp vvi n1 cc n1 p-acp dt n1 pp-f po32 n1.
The greatest cause of sorrow, and most important losse, excepting that one (if that were greater, which was so soone and graciously by God himselfe repaired) of our last renowned Soueraigne Queene Elizabeth, that euer in our age befell this flourishing state & kingdome:
The greatest cause of sorrow, and most important loss, excepting that one (if that were greater, which was so soon and graciously by God himself repaired) of our last renowned Sovereign Queen Elizabeth, that ever in our age befell this flourishing state & Kingdom:
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Whereat howsoeuer wee haue iust cause to grieue, and somuch the more because we may easily conceiue how Gath and Ashkelon and the vncircumcised hollow hearted Philistines within our selues, if not happily Moab, Ammon, and Edom, some of our bordering euill neighbours also doe reioice (to whom wee haue to answer with the Church in Micah, Reioice not against me, ô mine enemy, though I fall, &c. For, may not the cup also passe through vnto thee?) yet are wee not left destitute of most Princely hopes, in those royal branches, more thē one, springing from the same blessed roots;
Whereat howsoever we have just cause to grieve, and So much the more Because we may Easily conceive how Gaza and Ashkelon and the uncircumcised hollow hearted philistines within our selves, if not happily Moab, Ammon, and Edom, Some of our bordering evil neighbours also do rejoice (to whom we have to answer with the Church in micah, Rejoice not against me, o mine enemy, though I fallen, etc. For, may not the cup also pass through unto thee?) yet Are we not left destitute of most Princely hope's, in those royal branches, more them one, springing from the same blessed roots;
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for purity and parity of true Religion, in all points fundamentall, agreeing with our Church (witnesse that worthy Palatine Catechisme, expounded by learned Vrsinits) affoard the like.
for purity and parity of true Religion, in all points fundamental, agreeing with our Church (witness that worthy Palatine Catechism, expounded by learned Vrsinits) afford the like.
p-acp n1 cc n1 pp-f j n1, p-acp d n2 j, vvg p-acp po12 n1 (n1 cst j jp n1, vvn p-acp j vvz) vvi dt j.
That yet we may haue good hope, that Ichabod is not borne, nor the glorie to depart from Israel (for, who shall liue when God doth this?) nor we to be left, as Israel in Micaiahs vision scattered vpon the mountaines, as sheepe without any Shepheard:
That yet we may have good hope, that ichabod is not born, nor the glory to depart from Israel (for, who shall live when God does this?) nor we to be left, as Israel in Micaiah's vision scattered upon the Mountains, as sheep without any Shepherd:
vnlesse as our vnthankefulnesse hath already defeated our first hope, so the want of feeling of this heauy stroake cause the hand of God to bee still stretched out against vs, till, maugre our dulnesse and obstinacie, he haue giuen vs sorrow of heart, euen his curse vpon vs. but, oh let it thus befall thine enemies and ours, O Lord!
unless as our unthankfulness hath already defeated our First hope, so the want of feeling of this heavy stroke cause the hand of God to be still stretched out against us, till, maugre our dulness and obstinacy, he have given us sorrow of heart, even his curse upon us but, o let it thus befall thine enemies and ours, Oh Lord!
cs p-acp po12 n1 vhz av vvn po12 ord n1, av dt n1 pp-f n-vvg pp-f d j n1 n1 dt n1 pp-f np1 pc-acp vbi av vvn av p-acp pno12, p-acp, p-acp po12 n1 cc n1, pns31 vhb vvn pno12 n1 pp-f n1, av po31 n1 p-acp pno12 p-acp, uh vvb pn31 av vvi po21 n2 cc png12, uh n1!
How could they, yea how can wee better suite our selues, to the hand and minde of God, (who calling to mourning, chargeth men to bee no more mockers, lest their bandes encrease) then when all ioy is darkened, and the mirth of the world is gone away, to turne our Harpes into mourning, and our Organs into the voice of them that weepe? For, howsoeuer the Lord delighteth not in the affliction and sorrow of his creatures, being therefore to bee euer magnified, because he loueth the prosperity of his seruants;
How could they, yea how can we better suit our selves, to the hand and mind of God, (who calling to mourning, charges men to be no more mockers, lest their bands increase) then when all joy is darkened, and the mirth of the world is gone away, to turn our Harps into mourning, and our Organs into the voice of them that weep? For, howsoever the Lord delights not in the affliction and sorrow of his creatures, being Therefore to be ever magnified, Because he loves the Prosperity of his Servants;
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he doth not cease both by voice & hand, to inforce this duty of humiliation vpon vs. One while with loud threatning hee crieth out as by our Prophet Ieremy 13. 15. 16. Heare and giue eare,
he does not cease both by voice & hand, to enforce this duty of humiliation upon us One while with loud threatening he cries out as by our Prophet Ieremy 13. 15. 16. Hear and give ear,
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giue glorie to the Lord your God, before hee bring darkenesse, and or euer your feet stumble in the dark mountaines, &c. Yea, verse 18. Say vnto all [ high and low ] humble your selues, sit downe,
give glory to the Lord your God, before he bring darkness, and or ever your feet Stumble in the dark Mountains, etc. Yea, verse 18. Say unto all [ high and low ] humble your selves, fit down,
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for the crowne of your glory shall come downe from your heads. Another while, the former not predailing, hee vndertaketh by strong hand to create a day, or rather night, of mourning:
for the crown of your glory shall come down from your Heads. another while, the former not predailing, he undertaketh by strong hand to create a day, or rather night, of mourning:
A doome sufficient, if there were nothing else, to awake and rouse vs vp to sorrowing, to send vs to Iladadrimmon, and make vs all to fall downe weeping and wailing as in the valley of Megiddon;
A doom sufficient, if there were nothing Else, to awake and rouse us up to sorrowing, to send us to Iladadrimmon, and make us all to fallen down weeping and wailing as in the valley of Megiddo;
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yea to present our selues before the Lord, that mercifull great King of Israel, like Benhadads seruants, with ropes about our necks, acknowledging what wee haue demerited.
yea to present our selves before the Lord, that merciful great King of Israel, like Benhadad's Servants, with ropes about our necks, acknowledging what we have demerited.
who hath himselfe, in Ioel 2. 12. directed vs vnto this course, of renting our hearts, and with fasting, weeping and mourning, to turne vnto him, that is gracious,
who hath himself, in Joel 2. 12. directed us unto this course, of renting our hearts, and with fasting, weeping and mourning, to turn unto him, that is gracious,
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For, as it followeth, who knoweth, if hereupon he will repent, and returne and leaue a blessing behind him? especially, shall we to this noise of mourning, adioine the voice of feruent and humble crying (as verse 17. they were directed) both priest and people, weeping between the porch and the altar,
For, as it follows, who Knoweth, if hereupon he will Repent, and return and leave a blessing behind him? especially, shall we to this noise of mourning, adjoin the voice of fervent and humble crying (as verse 17. they were directed) both priest and people, weeping between the porch and the altar,
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and saying, spare thy people, O Lord, and giue not thy heritage vnto reproch, for wherefore should they say among the people, where is their God? for surely being thus once truly humbled before the Lord, wee shall finde,
and saying, spare thy people, Oh Lord, and give not thy heritage unto reproach, for Wherefore should they say among the people, where is their God? for surely being thus once truly humbled before the Lord, we shall find,
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as there is added ver. 18. that the Lord he will be iealous ouer his land and spare his people, hee will not giue his heritage vnto reproch, not suffer the enemie to say, where is their God?
as there is added for. 18. that the Lord he will be jealous over his land and spare his people, he will not give his heritage unto reproach, not suffer the enemy to say, where is their God?
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No, for seeing the kingdome is the Lords, who howsoeuer mortall Princes perish, yet rein lineth for euer, hauing prepared his throne in heauen, and by his kingdome ruling ouer all, being he onely by whom Kings doe raigne, and to whom, as Hannah sung, belong the pillers of the earth, who will preserue the feete of his Saints, when the wicked shall be put to silence in the darke;
No, for seeing the Kingdom is the lords, who howsoever Mortal Princes perish, yet rein lineth for ever, having prepared his throne in heaven, and by his Kingdom ruling over all, being he only by whom Kings do Reign, and to whom, as Hannah sung, belong the pillars of the earth, who will preserve the feet of his Saints, when the wicked shall be put to silence in the dark;
who are wee that wee should feare any mortall man, or the sonne of man who shall bee made as grasse? forgetting the Lord our maker that hath spread out the heauens,
who Are we that we should Fear any Mortal man, or the son of man who shall be made as grass? forgetting the Lord our maker that hath spread out the heavens,
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Wherefore, for conclusion, to apply our selues both to that ancient counsell, and the present hand of God; (this being as the Philosopher told the Romane Emperor, no fit time for sporting, when as not the sword of Perennius, or any mortall enemy,
Wherefore, for conclusion, to apply our selves both to that ancient counsel, and the present hand of God; (this being as the Philosopher told the Roman Emperor, no fit time for sporting, when as not the sword of Perennius, or any Mortal enemy,
as many as desire to see the welfare of Ierusalem, and peace vpon Israel, so addresse our selues to mourning, that we may prepare to meet our God comming out against vs, who will no doubt be pacified towards vs,
as many as desire to see the welfare of Ierusalem, and peace upon Israel, so address our selves to mourning, that we may prepare to meet our God coming out against us, who will no doubt be pacified towards us,
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what should we, but (after their example) search and try our waies, and turne againe vnto the Lord? who now assuredly hearkneth whether any speake aright, repenting him of his wickednes,
what should we, but (After their Exampl) search and try our ways, and turn again unto the Lord? who now assuredly harkeneth whither any speak aright, repenting him of his wickedness,
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and saying, what haue I done? which if he may heare, behold a booke of remembrance, shall bee written before him for them that feare the Lord, and thinke vpon his name.
and saying, what have I done? which if he may hear, behold a book of remembrance, shall be written before him for them that Fear the Lord, and think upon his name.
Into which whosoeuer shall refuse to enter, and to say with vs, woe now vnto vs that wee haue sinned, shall certainly one day bee forced to cry out, woe and alasse vnto vs, for wee are destroied.
Into which whosoever shall refuse to enter, and to say with us, woe now unto us that we have sinned, shall Certainly one day be forced to cry out, woe and alas unto us, for we Are destroyed.
Yea further for a speciall proofe of our sincere and serious Repentance, let vs with Asa and the people vnder him vpon the forementioned admonition ioifully enter into a league and oath of association, not only our selues to seeke the Lord God of our fathers, with all our heart, and with all our soule:
Yea further for a special proof of our sincere and serious Repentance, let us with Asa and the people under him upon the forementioned admonition joyfully enter into a league and oath of association, not only our selves to seek the Lord God of our Father's, with all our heart, and with all our soul:
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or approue of that accursed Iesuited generation, that account it merit orious, to vndermine and blow vp Parliament houses, to murder and massacre sacred Princes,
or approve of that accursed Jesuited generation, that account it merit orious, to undermine and blow up Parliament houses, to murder and massacre sacred Princes,
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yea to kill young and old, nocents, as they reck on them, and innocents all together, their friends for company so their foes may perish) shall I say according to the iustice of that law, let them be staine, whether great or small,
yea to kill young and old, nocents, as they reck on them, and Innocents all together, their Friends for company so their foes may perish) shall I say according to the Justice of that law, let them be stain, whither great or small,
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For surely (to speake plainely) howsoeuer it be good to repose our confidence alone in God, of whose careful goodnes this land hath had so plentifull experience;
For surely (to speak plainly) howsoever it be good to repose our confidence alone in God, of whose careful Goodness this land hath had so plentiful experience;
yet shall we, as behoueth vs, consider the continuall machinations, and attempts of these Iesuitish Locusts possessed with the spirit of their Prince Abaddon, or but looke vpon the wound that freshly bleeding in our neighbors sides (the reward which that redoubted French King Henry the fourth, receiued for taking downe the statue of reproch,
yet shall we, as behooves us, Consider the continual machinations, and attempts of these Jesuitish Locusts possessed with the Spirit of their Prince Abaddon, or but look upon the wound that freshly bleeding in our neighbours sides (the reward which that redoubted French King Henry the fourth, received for taking down the statue of reproach,
and admitting aagaine this viperous broode into the heart of his kingdome) how can wee iudge it lesse then a tempting of God to relie still vpon miraculous deliuerances,
and admitting aagaine this viperous brood into the heart of his Kingdom) how can we judge it less then a tempting of God to rely still upon miraculous Deliverances,
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and take liberty secretly to poison and infect both the mother & the children, (if not to packe them ouer sea to Rome or Rhemes &c. to be farther corrupted) we are in danger neuer to want pricks in our eies, and thornes in our sides, to vexvs in the good land, where we dwell;
and take liberty secretly to poison and infect both the mother & the children, (if not to pack them over sea to Room or Rheims etc. to be farther corrupted) we Are in danger never to want pricks in our eyes, and thorns in our sides, to vexvs in the good land, where we dwell;
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The God of coūsell work in the hearts, of them who are in chiefest place and power, carefully to prouide for the welfare and safety of this Church and state, especially of that light that maketh great Britain glorious, that al the smoke of the bottomles pit may neuer dazle or eclipse his shining brightnes.
The God of counsel work in the hearts, of them who Are in chiefest place and power, carefully to provide for the welfare and safety of this Church and state, especially of that Light that makes great Britain glorious, that all the smoke of the bottomless pit may never dazzle or eclipse his shining brightness.
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but (which before was noted as necessary to be adioined to our Repentance) to poure forth earnest and seruent praier vnto the Lord, with whō hauing power, wee shall vndoubtedly preuaile with men.
but (which before was noted as necessary to be adjoined to our Repentance) to pour forth earnest and servent prayer unto the Lord, with whom having power, we shall undoubtedly prevail with men.
First, for our selues and land in generall, that our crying sins, the causes of iudgement, vpon our true Repentance being pardoned, there may be an end put to the Lords cōtrouersie;
First, for our selves and land in general, that our crying Sins, the Causes of judgement, upon our true Repentance being pardoned, there may be an end put to the lords controversy;
or if the Lord shal see that we stand in need of farther chastisement, he would be pleased yet to allow vs Dauids choise, that we may fal into his hands with whō is mercy, and not into the hands of vnreasonable and ruthlesse men.
or if the Lord shall see that we stand in need of farther chastisement, he would be pleased yet to allow us David choice, that we may fall into his hands with whom is mercy, and not into the hands of unreasonable and ruthless men.
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Secondly and principally, let our praier be vnto God for his royall Maiesty, as to preserue his Princely person, making, his daies vpon earth as the daies of Heauen, that vnder him we may leade a quiet peaceable life, in all honesty and godlines, wishing him what the ancient Christians did vnto their Emperors, that God would grant him a long life, &c. so to fil his heart with grace to make a right and holy vse of this great and heauy losse, that drawing neerer in humble submission & obedience vnto his God, he may be pleased to cheere vp his humbled soule with the inward sense and sweet feeling of his fatherly loue,
Secondly and principally, let our prayer be unto God for his royal Majesty, as to preserve his Princely person, making, his days upon earth as the days of Heaven, that under him we may lead a quiet peaceable life, in all honesty and godliness, wishing him what the ancient Christians did unto their Emperor's, that God would grant him a long life, etc. so to fill his heart with grace to make a right and holy use of this great and heavy loss, that drawing nearer in humble submission & Obedience unto his God, he may be pleased to cheer up his humbled soul with the inward sense and sweet feeling of his fatherly love,
that, both their elder yeeres may bee crowned with long lasting happinesse in themselues, and their seed after them continue as lights in our Ierusalem, to weare the Diademe, yea to bee the crowne of these Christian Kingdomes,
that, both their elder Years may be crowned with long lasting happiness in themselves, and their seed After them continue as lights in our Ierusalem, to wear the Diadem, yea to be the crown of these Christian Kingdoms,
Giue him his hearts desire, and denie him not therequest of his lips. Preuent himwith liberal blessings, & keepe the crowne of pure gold vpon his head.
Give him his hearts desire, and deny him not therequest of his lips. Prevent himwith liberal blessings, & keep the crown of pure gold upon his head.
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Yea, ô Lord, that hee may long continue our crown, Adde to his yeers as to the daies of Hezekiah, and let his glory be great in thy saluatiō, increase of honour & dignity now in his elder yeeres being laid vpon him.
Yea, o Lord, that he may long continue our crown, Add to his Years as to the days of Hezekiah, and let his glory be great in thy salvation, increase of honour & dignity now in his elder Years being laid upon him.
let all his enemies bee clothed with shame, but vpon himselfe and his, let the crown of these Kingdomes flourish, that happy he may be for euer, hauing thee the God of Iaacob for his aide, and wee thy people happy,
let all his enemies be clothed with shame, but upon himself and his, let the crown of these Kingdoms flourish, that happy he may be for ever, having thee the God of Jacob for his aid, and we thy people happy,
