and cryeth out still 2. The Disciples her back-frinds they would haue her sent backe Send her away she cryeth after vs and yet shee is not retarded but continueth her calling 3. Our Sauiour answereth her and reiecteth her as not capable of any good from him I am not sent but to the lost sheepe of Israel shee a Canaanite yet neither Disciples nor Master can beat backe her Faith shee followeth and falleth downe and worshippeth and cryeth Lord helpe me 4. Our Sauiour replieth in the most bitter Phrase that euer hee vsed to any poore Suiter It is not meete to take the childrens bread and to giue it to dogs Mat. 6. The daughter possessed with a Deuill the mother accounted a dog and holy things not to be giuen to dogs this had bin enough to haue blasted her hope and rooted vp her faith and haue confounded her confidence and wounded her distressed soule and silenced her importunity yet behold she that had all these discouragements replieth and by her reply crowneth her confidence with a blessed conquest Truth Lord but the dogs eate of the crummes that fall from their Masters table She wrought a miracle vpon her Sauiour made the deafe eares to heare and the dumbe tongue to speake to tongue and eares shee cryed as Christ to the eyes of the blind Ephata bee opened heare and answer my petition and grant my request O how well pleased is the Lord with the importunity of his seruants when they cry day and night and double their ingeminated obsecrations Looke vpon blessed Hezekias his manner of Prayer Isay 37.17 Encline thine eares O Lord and heare open thine eyes O Lord and see heare and when he lay vpon his death-bed chattering like a swallow mourning like a Doue I am depriued of the residue of my yeares I said I shall not see the Lord euen the Lord in the Land of the liuing hee knew that no balme in Gilead no vnguent of the Apothecaries no skill of Physitians no fruits of the fields no flowers of the garden no mineralls of the ground Esay 38. could giue the least allay vnto his sicke and sorrowfull soule but onely the Lord whom therefore hee remembreth and sixe times in his Prayer repeateth that sacred name of the Lord. It is obserued that God himselfe doth seeme to be pleased to vse often an ingemination of the names of those he best loued in Scripture Gen. 22.11 Exod. 3.4 1 Sam 3.10 as when he called Abraham Abraham Moses Moses and Samuel Samuel in a like manner we ought to be well pleased and much delighted in the blessed remembrance and inuocation of his name And sure when the hart is full of God the tongue will not refraine to talke of him they that rarely thinke on God shew how miserable their estate of grace is If the Lord be not in our hearts wee are godlesse if in our hearts without ioy we are hopelesse If wee reioyce in him and speake not of him we are shamefully thanklesse If he be in our harts in our tongues in our ioy coldly and perfunctorily we are negligently faithlesse and therefore as wee must thinke on the Lord alwayes so speake on him often and when we pray to him doe it earnestly and zealously in faith without wauering in confidence without doubting in perseuerance without desisting crying out as Ionas Mariners Ion. 1. Wee beseech thee O Lord wee beeseech thee or as Dauid here I beseech thee O Lord O Lord I beseech thee To land this point remēber that the Church hath appointed vs to pray in al time of our tribulation in all time of our wealth in the houre of death In all time of our tribulation we are ready to pray but in the time of our wealth and prosperity we are strangers to deuotion yet in the time of thy wealth and health remember tribulation remember in the daies of thy peace thy visitation remember thy houre of death for when ryot hath beene master of mis-rule and turned sobriety the good steward out of doore and Intemperance an vnbidden guest hath got in and defiled all the roomes of thy body Nature like a good-huswife would willingly cleanse the house and desires the helpe of Physicke as a Scauinger to make cleane the roomes but alas she findeth that sinne lyeth like a dog at the doore and death the cruell Serjeant threatens to serue an extent vpon the whole house there is no such meanes to quit thee of thy disease and of thy direfull enemy as prayer it is Dauids Antidote but thou must take it fasting and bee sure to take it warme it must bee feruent prayer and take it not onely morning and euening but take it as a continuall Cordiall and cry mightily Haue mercy haue mercy Spare me O Lord spare me O Lord I beseech thee to heare me good Lord I beseech thee to heare me And so being stedfast and vnmoueable and alwayes abounding in this worke of the Lord thou shalt finde that thy labour shall not be in vaine in the Lord. And so I haue ended my third step the manner how hee earnestly implored I will mend my pace for it is the day of our Royall Iacobs wrestling and I feare as Elisha heard the sound of Iehorams feet following the bloody messenger sent to take away his life so my heart trembleth to thinke it and my cares tingle to heare the heauie and sad approach of pale Death entring into this Kingly Palace O that we could with Elisha looke heedfully now this messenger this murtherer commeth 2. Kings 6.32 and that we could by our prayers shut the doore and hold him fast at the doore and this prayer might preuaile O Lord I beseech thee saue now O Lord I beseech thee send now prosperity Send Prosperity Praeuentions of Paliticians presumptions of the foolish circumspection of the wise circumuention of the wits are all Arts Cobwebs and experience paper Castles the Silk-worms worke and the fooles wonder Prosperity is only the gift of the father of lights The old Speech is that wise men cause prosperous times But alas Policie trippeth vp sacred Wisedome for Policie and Wisedome differ as much as Scripture and Apocrypha and Policie is often as offensiue to true Wisedome as Hagar to Sarah and sometimes as iniurious as Elimas the Sorcerer was to Peter or Alexander the Copper-smith to Paul Laertius tels vs of certaine young men of Ionia Diog. Laer. de vit Philos standing on the shore agreed with certaine Fisher-men for the next draught in which there being a rich and precious peece of Plate they not agreeing whose by right it was they went to consult the Oracle the Oracle enioyned them to send it to the wisest man aliue they thereupon sent it to Thales hee disclaimed it and sent it to another who also refused it till hauing passed through many who all denyed that attribute of the wisest to belong to them at length they bring it to Solon
A HEARTIE PRAYER In a needfull time of trouble THE SERMON Preached at THEOBALDS before his Maiestie and the Lords of the Priuie Councell an houre before the Death of our late Soueraigne KING IAMES On Sunday March 27. By D. PRICE Deane of Hereford then in Attendance and now Chaplaine in Ordinarie to his MAIESTIE IER 30.7 Alas for that day was great so that none was like it it was euen the time of IACOBS trouble but he is saued out of it LONDON Printed by M. FLESHER for IOHN GRISMAND and are to be sold at his shop at the Signe of the Gun in Paules Alley 1625. TO THE KINGS MAIESTIE ROyall Master Your gracious aspect to my poore endeuors often presented in your religious presence hath encouraged mee to this Dedication of my last seruice to your blessed Father and first to your Maiestie for the whole world hath no greater Patronage of goodnesse then your selfe and our daily bread and hourely breath serueth vs to beseech the Almightie that you long be the gracious Patrone and Patterne of Religion That I presume to offer it vnto your Maiestie in this time of our iust cause of ioy wherein the Lillies and Roses the Oliue and Vine are conioyned I excuse it by the Pattern I see in Mount Thabor wherein our blessed Sauiour when he shewed his Disciples a glympse of his glory in his Transfiguration hee seasoned their Soules rapt vp in those vnspeakable ioyes with the remembrance of his Passion What this is is like Beniamin the birth of sorrow and of so much sorrow to me as had almost sequestred my Soule from my Body The hand of Heauen that hath wiped away our teares keepe vs long and long from such occasion of tears and Crowne your Royall Person and Gracious Queene with the blessings of Goodnesse which is the continuall Prayer of your Maiesties most humble Chaplaine DANIEL PRICE The Sermon at Theobalds an houre before the death of King IAMES PSAL. 118.25 Saue now I beseech thee O Lord O Lord I beseech thee send now prosperitie THE first fruits of Sinne are Shame and Sorrow and euer since Sinne brought in Death Death the lodge of all mens liues driueth out Sinne and triumpheth ouer Sinners Looke on the foure first Fathers of the World Adam signifieth earthy Abel mourning vanitie Enosh sorrow Kenan lamentation and euer since all times and all places were and are as this time and place representeth vnto vs a time of mortalitie and a Region of death in the shadow of Death Nonne haec est regio mortuorum saith Ambrose Ambr. vbi vmbra mortis janua mortis vincula mortis corpus mortis The present Cloud wherein wee are inueloped and stand all as an amazed poore flocke of sheep beholding a sauage Wolfe worrying our Royall Shepheard looking vpon the wrestling of our Royall Iacob he that is spiritus oris nostri Christus Domini the very breath of our nostrils the Lords Anointed now in Combat with the last enemy that shall be destroyed the contemplation of it striketh vs with a terrible terrour our sighes teares and prayers witnes it and vnlesse the tender mercy of our God whereby the day springeth from on high doe now visit vs to giue light to vs that sit in darknesse and in the shadow of death wee shall finde that our strange neglect of the Sabbath the Lords day doth portend our fatall flight vpon this Sabbath day But Lord whatsoeuer shall become of vs the poore sheepe of thy pasture O looke vpon thy Royall Seruant O hide not thy face from thine Anointed saue now and heare our gratious Soueraigne O King of heauen now hee calleth on thee now that the Angell of Death strugleth with him let the Angell of the Couenant blesse him and as the Angell of Death striueth with him so let the Angell of the Couenant striue for him and free his pretious soule from all paine all sorrow all aduersitie and present it to thy diuine Maiestie without spot or wrinckle O Lord God saue our King mercifully heare vs now we call vpon thee Pitifully behold the sorrowes of our hearts Fauorably with mercy heare our prayers Both now and euer vouchsafe to heare vs O Christ Gratiously heare vs O Christ gratiously heare vs O Lord Christ O Sonne of God O Lambe of God that takest away the sinnes of the world mediate with thy blessed Father if it bee possible that this cup may passe from him or else that his gratious soule may be bound vp in the bundle of life to liue for euermore with thee in glory In the time of Ieremy it was the style of mourning for Royall Personages Alas Alas Ier. 22.18 for that noble Prince wee may take vp that Alas Alas How lately haue wee celebrated Dauids diem solennitatis Psal 77.2 our sacred Soueraignes Inauguration on which day Thursday before his Maiesties death hee that crowneth the yeare with good things crowned the Crowne of our Head our Royall King with an especiall measure of grace in manifesting his heartie and deuout profession of the Faith and Protestant truth which hee had liued in and maintained and resolved to dye in desiring vs all that were present to beare witnesse sealing that resolution with the blessed Sacrament after which diuine repast his soule was setled in so ioyfull a repose as that all worldly content could not compare with it But Alas that day dies solennitatis Psal 81.3 is become dies tribulationis and as Ieremy spake Lam. 2.22 in this solemne day our terrours are round about vs and this Lords day is the day of the Lords anger And therefore let euery sorowfull and faithfull heart pray heartily and cry mightily into heauen Saue now I beseech thee O Lord O Lord I beseech thee send now prosperitie We need not now to call for Sorrow before she come it is now the time that the Church hath allotted to eate the sowre hearbs of repentance in Lent that we may the more sauourly relish the sweet Passover of Easter it is the spirituall Seed-time which ought to bee waterish and wee are wont to be content with a wet Spring to be sure of a ioyfull Haruest Our true sorrow is Repentance which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an after-wit and after-wisdome wherein when wee see how we haue betraid our selues into the hands of Satan we may iustly wish that the Heauens aboue would weepe with vs the Earth lament the Rocks rend the Mountaines eccho groanes and riuers run with teares and indeed I had prouided by Gods good hand such a portion of food for this daily bread and would haue endeavored by his Spirit to haue watered this Gedeons fleece with that deaw of Heauen For as Ezekiel describing the Temple the Image of Gods Church calleth it Ezek. 48.35 Iehovah Shammah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is there So all our Prayers and preaching are onely to stir vp these graces of God in your holy deuotion
and conuersation that your light may shine before men to stop the mouths of any interloping Priest or Iesuited Proselyte that commeth to pry and spy that he may see that this place is Iehovah shammah the Lord is here though he doth not know it But as Saint Paul was called by an Angell in a Vision when about to goe to Bythinia one of Macedonia appeared vnto him and sayd O Paul come and helpe vs Act. 16.9 so when my intentions were setled on meditations of repentance the sad face of this sorrowfull family represented it selfe vnto me and diuers wise and religious desired the Conclusion of this text begun on Thursday last vnto which sudden motion I the rather yeelded because S. Paul had taught me encouraged me in that confidence that hee that beginneth euery good worke will performe it Phil. 3.6 and perfit it vnto the day of Iesus Christ The Text is like that Petition in the Lords Prayer Forgiue vs our trespasses as we forgiue Sola petitio orationis Dominicae cum repetitione There be two twins in the wombe of my Text. Gen. 38.30 Pharez and Zarah were twins but they were of an incestuous birth Gen. 24.22 Iacob and Esau were twins but there was a battle betweene them in the wombe before they were borne but these two twins two petitions are like Esayes two Zeraphins singing one with the other or like two fiery Cherubins taking wing together and flying vp to heauen in a needfull time of trouble to seeke diuine assistance In this later Petition obserue plainly as in the former 1. Cui to whom it is directed Lord. 2. Quis the person who it is by whō it is vttred I. 3. Quomodo the manner how earnestly inplored Lord I beseech thee I beseech thee 4. Quid the matter of the suit so required Lord I beseech thee send prosperity Lastly Quando the time so vrgently instantly importuned Lord I beseech thee send now prosperity The sad presence and representation of this day delighteth not in descant Our Royall Master is in his sad Passover and my meditations shall keepe the Passover The Lord Iesus who was our true Passover be present with vs. It was a wise speech Iustin Martyr doth cite out of Pythagoras in his booke de Monarchia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any shall say I am God besides that onely one God let him create and make another world like to this that we may beleeue him And Tully in his 2. booke de legibus speaketh to this purpose Nemo separatim habuisset Deos neque novos neque advenas for God saith St. Bernard is not only vnus but vnissimus and as St. Gregory Deus est intra omnia extra omnia supra omnia infra omnia superior per potentiam inferior per sustentationem exterior per magnitudinem interior per subtilitatem creating all things disposing all things ruling all things directing all things and therefore God only to be invocated as the Psalmist admonisheth whom haue I in heauen but thee and in earth none in comparison of thee It is the Lords day and to bestow this pretious time impertinently were but to gather sticks vpon the Sabbath day In this religious assembly you may aske as hee did after a long Oration spent in the praise of Hercules Quis vituperavit who dare derogate from this great part of Gods seruice which indeed containeth the whole worship of God so Scripture expresseth it Gen 3. men began to call vpon the name of the Lord. I answer wee know and God knoweth that the Land mourneth for the apish Popish Idolatry of many who call vpon not onely imaginary saints but vpon Statues and pictures and medalls and Idolls creeping to Crosses bowing to Images like those who turned the glory of the invisible God Psal 106.20 into the similitude of a Calfe that eateth hay Giue me leaue therefore most briefly to put my Sithe into this Haruest not onely to cut downe those cursed tares but also to gather some sheaues for the present occasion of this distressed Family who when they see all helpe to be vaine may the more earnestly rely vpon the God of Iacob for their refuge It is enough to stifle and strangle this monster of Idolatrous Superstition that in all the Bible there is no one called vpon but God only the godly in all ages neuer knew any other and Rome hath no argument out of all the Scripture but of damned Diues in hell and let the wicked bee turned into hell with all the people that forget God The voice of the Church is Te Deum laudamus Wee praise thee O God wee acknowledge thee to be the Lord All the earth doth worship thee To thee all Angels cry aloud To thee Cherubin and Seraphin continually doe cry The glorious company of the Apostles the goodly fellowship of the Prophets the noble army of Martyrs the holy Church throughout the world doth knowledge thee Heare our Prophet Dauid for all the rest as collecting this from all the rest before him and commending this practice vnto all that shall be after him Thou Lord art the hope of all the ends of the Earth Thou art God onely to be feared Thou art God ouer all the Earth Among the Gods none is like vnto thee Thou art my rocke my refuge my shield my buckler my castle of defence my deliuerance in whom I trust O loue the Lord all yee that are his And let mee draw you with a threefold cord of this loue not easily to be broken twisted of the most pretious twines of his presence his omnipotence his beneficence For his presence he is a present help in trouble hee filleth Heauen and Earth and as there is no place where there is vacuitie so there is no place where there is not the presence of the Deitie Non est locus vbi non est Deus in the field with Isaac in the high-way with Iacob in the pit with Ioseph in the prison with Micheas in the dungeon with Ieremie on the dung-hill with Iob in the wildernesse with Iohn Baptist on the Sea with Peter in the Sea with Ionas in the nethermost hell with Dauid Thou hast brought my soule from the nethermost hell The Lord is nigh vnto all them that call vpon him so nigh as that hee prepareth their hearts to call hearkeneth to them when they call inclineth himselfe to receiue their call boweth downe his care vnto their call nay more boweth the Heauens and commeth downe vpon their call nay more he commeth into them stayeth with them suppeth with them lodgeth with them nay yet more will neuer bee absent from them but bee about their beds about their pathes about all their wayes will for euer dwell in their hearts by faith And as for his presence so for his Omnipotence He is Creator adesse Conseruator in esse Recreator in bene esse Glorificator in optimo esse He that measureth the Heauens with a span
hereof Nihilrecte nihil prudenter nihil prouidenter homines sine Deorum immortalium ope consilio honore auspicari Let it not bee vnseasonable that I presse this at this instant now your Royall Father lyeth vpon the Altar of his Death-bed for the sacrificing of his blessed Soule to his Redeemer The Lord helpe him in this Day of trouble the name of the God of Iacob defend him I will not say that trouble is hard at hand and yet Corona gemmarum is but Corona spinarum but a great and weighty Charge is ready to fall vpon your Princely shoulders a great doore is opening to your Highnesse and there bee many Aduersaries vpon whom are all the hearts and eyes I say not of these Kingdomes but of the Christian World set but vpon your Highnesse and as Mordecai spake who knoweth whether you are come to the Kingdome for such a time as this is to be the glory of the Christian Ester 4.14 and enuy of the Antichristian World for since the Sauiour of the World went downe into Egypt vt qui populus persecutor fuit populi primogeniti fieret custos filii Primogeniti neuer was any Prince so deliuered out of the hands of his Enemies that hee might serue the Lord without feare neuer any Prince brought back from the imminent eminent emergent Iawes of death as your Gracious Person O let it neuer bee vnsauory to remember that miraculous safety of your Highnesse returne wherein the right hand of the Lord had the preheminence Psal 116. the right hand of the Lord brought mighty things to passe O let it bee your Religious care that euer your Soule may bee satisfied with the blessings of good things by prayer that your Sacred Person may bee as euer hitherto you haue beene a blessed Patterne of this holy practice for such as your Highnesse shall appeare to bee by example and proucation such will your Seruants bee by imitation For as all in Alexanders time did affect Chiualry because hee was a Souldier and Poetry in Augustus time because hee loued Poets and Musicke in Nero's time because hee was a Musitian and Fencing in Commodus time because hee delighted in Fencers so all were forward in Christianity in Constantines time because hee loued Christians of whom as the powerfull examples of other ages in Hercules fortitude Guevar Epist Marcus Aurelius his wisedome Antonius Pius his care of the Common-wealth Aristotle his learning Cato his Seuerity Scipio his Continency and Laelius his Amity were Presidents to all succeeding Ages so was Constantine of deuout Piety who the better to instruct his People in Deuotion by his owne example ordained that his Image which we know Princes doe vse to coyne vpon their money should bee stamp'd with the resemblance of him praying And to say no more herein Euseb de vita Constan C. 15. Cyp. de coena Dom. I close this with Cyprian Quoties in conspectu Domini video aliquem suspirantem toties Spiritum sanctū non dubito inspirantem As often as I see any one in Gods fight sighing out prayers so often I doubt not God is present breathing his Spirit vpon such a holy suppliant Diuinity buildeth vpon this Christianity doth require it necessity doth enforce it and no faithfull man maketh doubt of it and hee that shall bee frequent in it shall be sure to finde fauour of the Almightie O did they consider this that dote vpon Courtly fauour the Courts diety Ambitions Darling vpon fauour that flower vapour meteor palea festuca vmbra pluma spuma that shadow that dust that mote that feather that froth vpon fauour that ebbeth as the Sea passeth as a winde and droppeth downe as the leaues in the fall they would learne Dauids lesson to seeke fauour and familiarity with God for that shall bring a man peace at the last Psal 37.37 would make this their dayly suit as Dauid a King being Master of Requests for himselfe here doth I beseech thee O Lord O Lord I beseech thee and so I haue done with the second step I beseech thee 3. the manner how hee prayeth Deuotion delayed or lingred is soone quenched but when heated and hastened when the passions are liuely and strong when an earnest Zealous impetuous Petition is offered to God not drawn from the lips or lungs but from the inwards of a contrite confident Soule it neuer wanteth successe for not only the Body but the Soule hath a mouth and language and as the heart giueth aspiration to the arteries so doth the conscience to the affections and as we breathe in the ayre so grace is breathed into vs from Heauen the motions of Gods Spirit are the lungs knowledge and deuotion are as the lips faith as the tongue zeale as a string that passeth from the heart vnto the tongue Prayer is the language of Canaan the holy Tongue for shee was bred in the holy Land and the elegance of this Tongue is the eloquence of importunity Chrys Quam grata apud Deum importunitas how gracious and gratefull is importunity in the eares of God Non importunus neque impudens Aug. de verb. Apost saith S. Austin it is not a sawcy or a shamelesse part in thee to aske any thing of God with great importunity hee bids thee aske and seeke and knock and knocke not only til he heare but till hee answer and open and grant thy request Dauid hath a double supplication it is like the former and the latter raine the ingemination noteth an vnremoueable and constant affection to the suit hee desireth mans impatience in prayer can neuer offend Gods patience the Musicke of Angels doth not more delight the Lord then the redoubled obsecrations of his Seruants wherby he doth suspend their desires in expectation extend them by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their earnest importunity Note only the Parables of a friend called vp at mid-night the most vnseasonable and deadest time wherein any would bee loth to be troubled the doores shut the children asleep the sable mantle of the silent night couering all the World yet vpon importunity the friend riseth at midnight answereth openeth granteth Luk. 11. the request tendreth and giueth because of the importunity so also that Parable of the vniust Iudge that cared neither for God nor man yet because of the constant continuall Solicitation of the poore woman he heard her and granted her suit wee cannot hold a meaner opinion of God then of a common vulgar Friend which were too base to conceiue or a more vnrighteous iudgement of him then of the most vnrighteous Iudge then which Aqu. Cat. Aug. what can bee thought more blasphemous they both were woone non amicitia non iustitia compulsi sed taedio Famous is the importunity of the poore woman of Canaan miserere fili Dauid 1. She cryeth and calleth and followeth our Sauiour vouchsafeth not an answer not a word not a looke yet shee surceaseth not but calleth
and hee wished them to send it to the Temple at Delphos and to present it to God as being the most wife according to that of S. Paul To God only-wise And surely as God is called by the name of Wisedome so men come neere to God in nothing more then the study of Wisedome wherein all the Politicians of the World out of their Chymical limbiques with al their extraction can neuer doe good vnlesse their wisedome bee seasoned from aboue It is God only that can both make wise men and prosperous times and therefore our Prophet directeth his Prayer aright O Lord send prosperity The Hebrew readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosanna which was sung before Christ is now sung before Dauid a word that is variously interpreted by the Ancients and Moderne signifying saith Euthymius a Hymne or Song or the branches of Oliues and Palmes born before Christ as Caninius or the redemption of the house of Dauid as Ambrose or grace and glory as Chrysostome it is interiectio gaudentis obsecrantis as Austine and as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 processus successus a voyce and vote of happy successe It is like that in the first Psalme Omnia quaecunque faciet prosperabuntur All the foure Euangelists mention this Iubilation at the comming of our Sauiour to Ierusalem wherein Disciples and followers and young and old men women and children bare a part It is a frequent acclamation in Scripture God saue the King not onely to Salomon the good but to Saul the bad and to Adonijah the Vsurper 1 Kin. 1.39 1 Sam. 10.24 1 Kin. 1.25 but Hosanna onely sung to Dauid and to the Soune of Dauid Christ Iesus I will not striue to enter into the meaning or mystery of this word of Iubilation Alas it is a word out of season and all our Instruments are out of tune and wee are here as they that sate weeping at the waters of Babylon wee haue hang'd vp our harps vpon the willowes this is not a time to sing the songs of Sion none may require this song of vs in our heauinesse Lorinus obserueth Lor. in Ps 116. that of all other the Euangelists S. Luke omitteth this word Hosanna Qui Graeci sermonis eruditissimus videns se proprietatem sermonis transferre non posse melius arbitratus est tacere quam id ponere quod legenti faceret quaestionem and therefore I will content my selfe as it is here rendred Lord send prosperity It was an vsuall forme of Morning Prayer among the Iewes Prosper vs O Lord O Lord send vs now prosperity prosper thou the worke of our hands vnto vs O prosper thou our handy worke It was the Religious care of Abrahams Seruant when being sent to solicite for a Wife for Isaack and knowing that it was not to bee enterprised vnaduisedly or lightly hee prayed in his Iourney Gen. 24.12.21 O Lord God I beseech thee send mee good speed or prosperity this day And when hee came vnto the Well he stood wauering in contemplation whether the Lord had made his iourney prosperous or not and when the Match was concluded Hinder me not saith hee seeing the Lord hath prospered my way Prosperity is not the faire Gale of temporall carnall security puffing vp the superstitious sailes of pride and ambition If thou hadst Aug. saith Austin the wise dome of Salomon the strength of Sampson the beauty of Absolon the long life of Methushelah the riches of Diues the dyet of the Glutton who fared deliciously euery day Quid prosunt haec cum caro datur vermibus Anima Daemonibus Looke vpon Dauids two trees the Bay-tree and the Oliue-tree and then obserue the difference between true and seeming prosperity I haue seene the wicked in great power Psal 37.36 and spreading like a greene Bay-tree yet hee passed away loe he was not I sought him but hee could not bee found Here is that inticing trap sugred poyson venomous pill stupifying perfume that golden net and goodly Babylonish garment like that Fruit which our first Parents tasted Pro. 1.31 Pulcher in visu mollis in tactie dulcis in gustu mortifer in effectu The prosperity of fooles shall destroy them possessing them with irreligious prophanesse and so infatuating them that their hearts are as dead peeces of flesh without sense of feare or loue or care or paine from the deafe strokes of a reuenging conscience This drew that strange expostulation from Ieremy Ier. 12.1.2 Righteous art thou O Lord when I plead with thee yet let me talke with thee of thy Iudgements Wherefore doth the way of the wicked prosper wherefore are they happy that deale trecherously Thou hast planted them and they haue taken root and grow and bring forth thou art neere in their mouth but far from their reynes pull them out like sheepe for the slaughter prepare them for the day of slaughter But now if you please looke vpon Dauids Oliue-tree or rather Dauid as an Oliue-tree I am like a greene Oliue-tree in the house of my God for euer Psal 52.9 not as Nebuchadonozors tree hewed downe or as the wicked mans Bay tree fel'd downe or as Iohn Baptists tree cut downe and cast into the fire but the greene pleasant fragrant flourishing Oliue-tree Gen 8.11 Noahs Doue came to him with an Oliue branch in her mouth and that branch was the Embleme of a blessing St. Chrysostome giueth the reason why an Oliue branch not only because the leaues thereof are most beautifull but that they liue vnder water as it is certaine the Oliue-tree continued in the great Cataclisme and Inundation of Waters And indeed the Spirit of God of all trees maketh especiall mention of the Oliue-tree that whereas Iob compares the Rich-man to the Palm-tree and Salomon the Old man to the Almond-tree and Esay the Great man to the Cedaer and Ezekiel the Poore man to the Firre-tree Dauid compareth the wicked man to the Bay-tree and the good man to the Oliue-tree among the rest and aboue the rest euer flourishing It was the conceit of the Iewes that the Doue brought this Oliue branch from Paradise surely whencesoeuer or howsoeuer it came it was a blessed token and euer since the Oliue branch hath beene the Embleme of a blessing and happy is that man that may beare an Oliue branch in all the waues of this troublesome world that may be as an Oliue tree stedfast in faith ioyfull through hope and rooted in charity and can thinke his Prosperity enough to liue out of the noyse of the world as farre from staruing as burning and when heauenly contentments haue possessed his Soule hee looketh downe vpon the earth displeasedly as the region of his sorrow and banishment still praying for the prosperity of Ierusalem and peace vpon Israel as our Royall Prophet now doth Now the last Circumstance This Psalme was made by Dauid when hee was first inuested into his Kingdome Of all other persons it concernes Kings
to pray of all other times at their first entrance to their Gouernment Dauid and Salomon begun their Rule with the rule of Prayer The goodnesse of a priuate man is his owne of a Prince the whole worlds his words are Maximes his actions examples his examples rules Dauid both priuately alone and publikely in the Congregation prepareth himselfe to prayer in this Psalme and the people prouoked by their Kings example pray for the continuance and long life of their Prince and Prosperity That God may distribute to the King gifts proportionable to his greatnesse that the head may enioy all the senses of the whole body that the Church and Common-wealth the King and Iudges Heraclit and Lawes all may flourish for as Heraclitus obserueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King is the Image of God the Iudge is the Image of the King the Law the worke of the Iudge and Iustice the end of the Law And Dauid had especiall reason to pray at this his Inauguration for hee knew a great and dangerous warre was in hand the Philistins were his deadly enemies hee had beene among them and knew them and was now to make prouision against them And therefore as Numa Lor in Ps 44. p. 915. when a rumor of Warre was raised Sacrificabo saith hee I will sacrifice so when Dauid foreseeth this feare of forraigne enemies hee betaketh himselfe vnto prayer But I must leaue Dauid at his Prayer and conclude with our times Time is the conclusion of all things Lord send now prosperity And if wee looke vpon our times vpon this sad swift speedy time feathered with flying houres vpon this fatall Yeare Senec. Epist 18. Mensis olim December saith Seneca nunc annus est This whole Yeare hath beene composed of the fall of the leafe and Winter O yee Mountaines of Gilboa how many noble and valiant haue fallen this yeare D. of Richmond E. of Dorset D. of Lennox E. of Notingh E. of Southampton and his Son L. Belfost M. Hamilton they that were louely and pleasant in their liues swifter then Eagles stronger then Lyons How many noble Families haue beene like the naked twigs of Winter shiuering all for cold and dropping downe their teares abundantly How many of the choyce Peeres and Pearles hath Death stolne out of the Coronet of our Nobility How many poore Firre-trees may mourne for their Cedars bee fallen And is not this an ill boading prodigious time wherin with hearts and tongues and teares and prayers wee had need to crye Lord now send prosperity Cast your watry eyes vpon the fatality of this bloody Moneth and not to looke vpon the ancient Triumph of Funerall Solemnities in March March 24. remember how in this Moneth wee were depriued of blessed Queene Elizabeth the Paragon of mortall Princes the Woman after Gods own heart the Virgin-Queene of the Earth the glory of the Christian the enuy of the Infidell World who came so neere vnto the blessed Virgin Mary that shee was borne vpon the Vigil of her birth and dyed vpon the Vigil of her Annunciation Remember the sable time since the Death of the Royall Vine of this Kingdome Martij 20. 1618. die Martis Queene Anne in this very moneth a Queene not superstitious not factious not tyrannous but religious to her God and most gracious to all the Subiects of this Land and her well deseruing seruants Not a Lionesse hunting for the prey as Iezabel or a Typer greedy of the spoile as Athaliah but a sweetly tempered Royall Lady whom Grace and Peace crowned and Glory hath made Conqueror and God Martij 23. 1618. die martis in this Moneth not many yeares since tooke from vs as one of whom the world was not worthy of Inter foelices foelicissima quondam Regis enim Conjux Eilia Mater erat Remember the fatall sicknesse at Royston when that acute and violent disease seazed vpon our Royall Soueraigne in this very moneth when our feares encreased with the minuts and euery messenger was as one of the Chorus in a Tragedie as Iobs messengers euery one adding to the sorrowes of those sad times and when Duxisset mox fila secanda sorores Non sic est visum Sceptris Our Royall Hezekias recouered miraculously to Gods glory Lam. 4.20 the good of the Church and State and great comfort of all his good Subiects But alas our sinnes haue fought against our good and now Death the ledge of all mens liues that sets vpon men with stealing steps insensible degrees threatens a final arest vpon our Royal Master The breath of our nostrils the Anointed of the Lord is taken in the snare of whom we said Lam 4 20. Vnder his shadow we shall liue The Crowne is falling from our head woe vnto vs that we haue sinned for this Lam. 5.16 our heart is faint for these things our eyes are dimme O thou God of Iacob defend him send him help from thy Sanctuarie strengthen him out of Zion for thou Lord remainest for euer and euer thy Throne from generation to generation Lord we beseech thee saue now Lord we beseech thee send now prosperitie It was a diuine Canticle of a sweet Singer of Israel vpon his Maiesties last recouery D. Goodwine Deane of Christ Church why this Moneth was so infestuous to our King Tu Martem odisti Mars odit pacis amantem Hinc tantae clades hinc tot conamina Martis It was about this very time of the yeare say some that the first foundation of Venice was layed Hosp de Orig. F sure I am we stand here vpon a watry foundation the water-Springs of our owne teares are able to sinke vs The computation of some is approued who hold that the world was created about this very time and I remember the first worke in the Creation was that the Spirit of God moued vpon the face of the waters We are now labouring vnder a new Creation the same blessed spirit of God moue vpon our watry faces dry vp the teares of our eyes It is the Liturgie of our Church that teacheth vs that in the midst of life wee are in death But blessed be our God in the midst of death we are now in life there is present a gracious Doue with an O liue branch that shall bring comfortable newes to our world and the waters shall cease I neuer was like to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that base flatterer who is In vita Constan as Aurelius Victor well obserued sorex tinea Palatij I know his Princely disposition hath euer hated a Parasite as the worst Traitor God keepe two mischiefes euer from within the smoake of his Court Flatterie and Treacherie the Inquitie of the times may make vs feare these not his gracious inclination but this I may say before God and men and Angels seldome euer haue those yeares promised seldome haue performed so much and we haue seen enough to make vs think we can neuer be enough thankfull to God for him I remember an obseruation of an Historian concerning Charles the Fift Knolls in the Ger. Histor who being borne vpon Mathias day and hauing an Elder brother aliue his Grandmother applied by a Phrophecy that of Mathias election vnto Charles the new borne Prince that as the Lot fell vpon Mathias though last in place so the Lot of the Empire should fall from the Elder brother vpon Prince Charles though last in birth The like Lot is now falling vnto your Princely Highnesse and my prayers be that all your dayes may bee like the two Saints daies of this moneth Foelix and Perpetua that when your Royall Father shall passe à Corona ad Coronam as it was one of the Diuine meditations proposed this morning to his Maiesty by that most honorable Bishop and that he shall exchange this mortall for a Crowne of immortalitie The Lord Keeper that the spirit of your gracious Father may be doubled vpon your Highnesse as the spirit of Elias was vpon Elisha that true Religion may florish vnder you and that you may ride on in Maiesty prosperously because of truth and meekenesse and righteousnes That you may ride on in truth for State without truth is like Pride without Power an vmbrageous Pageant for sight not for seruice That you may ride on in truth and Maiestie for truth without Maiestie is like a Talent hid in a banke or a Candle vnder a bushell That you may ride on in truth and Maiestie and meekenesse for Maiestie without weeknesse is like greatnesse without goodnesse the Politicians Character but the Peoples curse That you may ride on with truth and Maiestie and meekenesse and prosperitie for Maiestie without prosperity is like Heauen without a sun or the Summer without a Haruest That you may ride on in Maiesty truth meekenesse and prosperity and righteousnesse for Maiestie without righteousnesse is like beauty without honestie a wanton dead soule in a painted sepulcher but when your Canopie of Maiestie is supported by truth and meeknesse and prosperitie and righteousnesse Blessings and prayers will be showred vpon you God euen your owne God shall giue you his blessing and God euen our owne God shall send vs prosperitie Which the Lord grant for his mercie for his promise for his Zion for his Sonnes sake Christ Iesus Amen FINIS