the copie of a letter sent from vvilliam lavd, archbishop of canterbury, the 28 of june, mdcxli, unto the universitie of oxford specifying his willingnesse to resigne his chancellor-ship, and withall deploring his sad estate now in the time of his imprisonship. laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a49707 of text r23442 in the english short title catalog (wing l581). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a49707 wing l581 estc r23442 12763963 ocm 12763963 93544 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49707) transcribed from: (early english books online ; image set 93544) images scanned from microfilm: (early english books, 1641-1700 ; 254:e164, no 1) the copie of a letter sent from vvilliam lavd, archbishop of canterbury, the 28 of june, mdcxli, unto the universitie of oxford specifying his willingnesse to resigne his chancellor-ship, and withall deploring his sad estate now in the time of his imprisonship. laud, william, 1573-1645. [2], 2 p. s.n.] [s.l. : 1641. a forgery of laud's original letter. not printed at oxford. reproduction of original in thomason collection, british library. eng laud, william, 1573-1645. great britain -history -charles i, 1625-1649. a49707 r23442 (wing l581). civilwar no the copie of a letter sent from vvilliam laud archbishop of canterbury the 28. of june mdcxli. unto the universitie of oxford: specifying, h laud, william 1641 443 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2002-02 tcp assigned for keying and markup 2002-02 apex covantage keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 john latta text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion the copie of a letter sent from vvilliam lavd archbishop of canterbury the 28. of june mdcxli . unto the universitie of oxford : specifying , his willingnesse to resigne his chancellor-ship , and withall deploring his sad estate now in the time of his imprisonment . printed in the yeare , 1641. the arch-bishops letter to the university of oxford , declaring his willingnes to resigne up the chancelorship . dated june 28. 1641. my present condition is not unknowne to the whole world , yet by few pittied , or deplored ; the righteous god best knowes the justice of my sufferings , on whom both in life and death , i will ever depend , the last of which shall be most welcome , in that my life is now burthensome unto mee , my mind attended with sad , and grievious thoughts , my soule continually vexed with anxiety & trouble , groaning under the heavy burthen of a displeased parliament ; my name disperst , and grossely abused by the multiplicity of libellous pamphlets , and my selfe bard from any wonted accesse to the best of princes , and it is vox populi that i am popishly affected : how earnest i have beene in my disputations , exhortations , and otherwise , to quench such sparks , least they should become coales . i hope after my decease , you will acknowledge , yet in the midst of my afflictions there is nothing hath so nearely touched me , as the remembrance of your free and joyfull acceptance of mee , to be your chancellour , and that i am now shut up from being able to doe you that service which you might justly expect from mee , when i first received this honour , i intended to have carryed it with mee to the grave , neither were my hopes any lesse , since the parliament by his majesties command , committed mee to this royall prison . but sith ( by reason of matters of greater consequence yet in hand ) the parliament is pleased to procrastinate my triall , i do hereby as thankefully resigne my office of being chancellour , as ever i received that dignity , intreating you to elect some honorable person ; who upon all occasions may be ready to serve you ; i do beseech god to send you such a one as may doe all things for his glory , and the furtherance of your most famous university , this is the continuall prayer of your dejected friend and chancellor , w. cant. finis . the copy of the petition presented to the honourable houses of parliament, by the lord arch-bishop of canterbury, &c. wherein the said arch-bishop desires that he may not be transported beyond the seas into new england with master peters, in regard to his extraordinary age and weakenesse. laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a88782 of text r11608 in the english short title catalog (thomason e100_29). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88782 wing l582 thomason e100_29 estc r11608 99859082 99859082 111147 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88782) transcribed from: (early english books online ; image set 111147) images scanned from microfilm: (thomason tracts ; 18:e100[29]) the copy of the petition presented to the honourable houses of parliament, by the lord arch-bishop of canterbury, &c. wherein the said arch-bishop desires that he may not be transported beyond the seas into new england with master peters, in regard to his extraordinary age and weakenesse. laud, william, 1573-1645. [7], [1] p. printed for io. smith, neare the new exchange, london : 1643. dated: from the tower of london, this 6th of may, 1643. annotation on thomason copy: "may. 6th.". reproduction of the original in the british library. eng laud, william, 1573-1645 -early works to 1800. a88782 r11608 (thomason e100_29). civilwar no the copy of the petition presented to the honourable houses of parliament, by the lord arch-bishop of canterbury, &c.: wherein the said arc laud, william 1643 932 1 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-03 apex covantage keyed and coded from proquest page images 2007-04 jonathan blaney sampled and proofread 2007-04 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the copy of the petition presented to the honourable houses of parliament , by the lord arch-bishop of canterbury , &c. vvherein the said arch-bishop desires that he may not be transported beyond the seas into new england with master peters , in regard of his extraordinary age and weakenesse . portrait of william laud with city background london printed for io. smith , neare the new exchange . 1643. the humble petition of william laud arch-bishop of canterbury , and now prisoner in the tower . to the lords and commons assembled in parliament , that this grave assembly would permit or give way , that the petitioner might not be transported into new england with mr. peters in regard of his age . humbly sheweth , that your petitioners constant solitude here in this place , hath given him time to consider of your petitioners self and his actions , especially the latter , which as they had divers motives and ends from whence they sprung and whither they tended , so according to them your petitioner was generally censured ; your humble petitioner therefore will here lay downe what your petitioner did labour for , and upon what grounds , that every one may see that humane intents are not alwaies prosperous in their events , for which your petitioner is now exceedingly troubled and grieved , humbly desiring that your petitioners present sufferings and sorrow may bee considered in mercy and compassion . and whereas it is chiefly laid unto your petitioners charge that your petitioner sought and endeavoured to change the present religion , and instead thereof to introduce innovation and popery ; which purpose was so odious and hatefull to the people , that being once possessed of this opinion , they generally cryed downe your petitioners purposes and intents , who knowing the great diversity of religions which have beene and are in the world , and the strange fantasticall exorbitancy of some of them , which agreeing in many things and in their chiefe principles and foundations , doe yet exceedingly differ in many points and tenets which they doe severally hold and maintaine . vpon those considerations your petitioner thought it would become his place being arch-bishop of canterbury , and primate of all england , to shew a fervent zeale to christianity , in reconciling as much as might bee the protestant and cotholique religion together , that though the principles of both were inconsistent , and in many things farre different , yet they might be in some sort made conformable the one to the other , and be brought at least to as neare a distance as possible could any way bee devised , that so they should agree in such points as formerly they varied about . and your petitioner having made this the ground-worke of your petitioners labours , hoping that if your petitioner could effect that which your petitioner had propounded , her majesty seeing that all differences of opinion are not fundamentall and of faith , might be reconciled in some sort , her majesty would more easily be drawne to adhere and joyn with our church ; so your petitioners end and purpose of all your petitioners endeavours was not innovation of religion , but to worke such a conformation and likenesse in both , that her majesties opinion might be drawne on and induced to embrace the truth , holding thereby to be a speedy meanes of her majesties conversion . if therefore your petitioners hearty zeale to gods glory , and her majesties conversion to the protestant faith by that meanes and may which your petitioner intended , did not worke that great and good effect in her majesty as was expected , nor the petitioners endeavours in that kind were held fitting and agreeable to the petitioners dignity and place : your petitioner doth emplore this grave and honourable assembly , that in mercy , not in iudgement your compassion may be shewed , in pardoning those errours wherein your petitioner hath offended . for all men , especially such as are advanced to these eminent honours , ( which your petitioner lately enjoyed ) are subject to the common condition of humane frailety in matters of judgement , shewing themselves in the greatest estate to bee but men ready to erre , and fall from the happinesse wherein time and favour had invested them , and that most commonly in age , wherein your petitioner deeply stepped forward even to the yeares of 68. all his desires having proceeded contrary and thwart to those grounds whereon they were builded . your petitioner therefore humbly beseeches , that in his age and last part of his life , this grave and honourable counsell , now assembled in high court of parliament would looke upon him in mercy , and not permit or suffer your petitioner to bee transported , to endure the hazard of the se●s , and the long tediousnesse of voyage into those transmarine parts , and cold countries , which would soone bring your petitioners life to a period ; but rather that your petitioner may abide in his native country , untill your petitioner shall pay the debt which is due from him to nature , and so your petitioner doth submit himselfe to your honourable and grave wisdomes for your petitioners request and desire therein . and your petitioner shall humbly pray , &c. from the tower of london , this 6th . of may . 1643. finis . the arch-bishop of canterbury his letter to the king concerning the plot &c. and written with his own hand 1692 approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a70534 wing l591a wing y72a estc r26998 09605963 ocm 09605963 43799 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70534) transcribed from: (early english books online ; image set 43799) images scanned from microfilm: (early english books, 1641-1700 ; 1724:7, 1339:32) the arch-bishop of canterbury his letter to the king concerning the plot &c. and written with his own hand sancroft, william, 1617-1693. young, robert, 1657-1700. laud, william, 1573-1645. 1 sheet ([1] p.). s.n., [london? : 1692?] variously attributed by wing to william laud, william sancroft and robert young. wing number s552a cancelled in wing (cd-rom, 1996). reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng great britain -history -1660-1714. 2007-03 tcp assigned for keying and markup 2007-03 apex covantage keyed and coded from proquest page images 2007-04 jonathan blaney sampled and proofread 2007-04 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the arch-bishop of canterbury his letter to the king concerning the plot , &c. and written with his own hand . may it please your majesty , as great as the secret is which comes herewith , yet i choose rather to send it in this silent covert way , and i hope safe , then to come thither , and bring it my self . first , because i am no way able to make hast enough with it . secondly , because should i come at this time , and antedate the meeting ; there would be more jealousie , of the business , and more enquiry after it , especially if i being once there , should return again before that day , as i must if this be followed , as is most fit . the danger it seems is imminent , and laid by god knows whom ; but to be executed by them , which are very near about your ( for the great honour which i have to be in danger with you , or for you ; i pass not , so your sacred person , and the state may be safe . ) now may it please your majesty , this information is either true , or there is some mistake in it : if it be true , the persons which make the discovery will deserve thanks and reward ; if there should be any mistake in it , your majesty can lose nothing but a little silence . the business ( if it be ) is extream foul , the discovery thus by god's providence offered seems fair . i do hereby humbly beg it upon my knees of your majesty , that you will conceal this business from every creature and his name that sends this to me . and i sent his letters to me to your majesty , that you may see his sence both of the business and of the secresy . and such instructions as you think fit to give him , i beseech you let them be in your own hand for his warrant without imparting them to any . and if your majesty leave it to his discrection to sollow it therein in the best way he can , that in your own hand will be instruction and warrant enough for him ; and if you please to return it herewith presently to me , i will send an express away with it presently . in the mean time i have by this express return'd him this answer , that i think he shall do well to hold on the treaty with these men , with all care and secresy , and drive on to the discovery so soon as the business is ripe for it , that he may assure himself and them , they shall not want reward , if they do the service ; that for my part he shall bee sure of secresy , and that i am most confident your majesty will not impart it to any . that he have a special eye to the 8 and 9 proposition . sir , for god's sake and your own safety , secresy in this business , and i beseech you send me back this letter , and all that comes with it speedily and secretly , and trust not your own pockets with them . i shall not eat nor sleep in quiet , till i receive them , and so soon as i have them again and your majesty's warrant to proceed , no diligence shall be wanting in me to help on the discovery . this is the greatest business that ever was put to me , and if i have herein propos'd or don any thing amiss , i most humbly crave your majesty's pardon , and i am willing to hope i have not he●●in err'd in judgment , and infidelity i never will. these letters came to me september 10 at night , and i sent these away according to the date hereof , being extreamly weary'd with writting this letter , copying out these other which come with this , and dispaching my letters back to him that sent these , all in my own hand ; once again secresy for god's sake , and your own : to his most blessed protection , i commend your majesty and all your affairs , and i am . your majesty's most humble and faithful servant , william cant. a letter sent by william lavvd archbishop of canterburie with divers manuscripts to the vniversity of oxford : which letter in respect it hath relation to this present parliament is here inserted : together with the answer which the vniversitie sent him wherein is specified their integrity as he is their chancellor : the tenor whereof ensues. laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a49711 of text r13993 in the english short title catalog (wing l590). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 8 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a49711 wing l590 estc r13993 12717820 ocm 12717820 66256 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49711) transcribed from: (early english books online ; image set 66256) images scanned from microfilm: (early english books, 1641-1700 ; 253:e158, no 8) a letter sent by william lavvd archbishop of canterburie with divers manuscripts to the vniversity of oxford : which letter in respect it hath relation to this present parliament is here inserted : together with the answer which the vniversitie sent him wherein is specified their integrity as he is their chancellor : the tenor whereof ensues. laud, william, 1573-1645. university of oxford. [2], 5 p. s.n.] [s.l.: 1641. reproduction of original in thomason collection, british library. eng great britain -history -charles i, 1625-1649. a49711 r13993 (wing l590). civilwar no a letter sent by william lavvd archbishop of canterburie. with divers manuscripts to the vniversity of oxford. which letter, in respect it h laud, william 1641 1304 1 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-11 spi global keyed and coded from proquest page images 2001-12 tcp staff (michigan) sampled and proofread 2001-12 tcp staff (michigan) text and markup reviewed and edited 2002-01 pfs batch review (qc) and xml conversion a letter sent by william lavvd archbishop of canterburie . with divers manuscripts to the vniversity of oxford . which letter , in respect it hath relation to this present parliament , is here inserted . together , with the answer which the vniversitie sent him , wherein is specified their integrity , as he is their chancellor . the tenor whereof ensues . printed in the yeare , 1641 , a letter sent by william lavd arch-bishop of canterbury . to my most loving friend doctor potter , and the rest of the doctors , proctors , and to all the convocation house in the university of oxford . so difficult ( most flourishing academians ) are the present times , ( and the present businesse so urgent ) that wee have no leisure for writing . this writing of what nature soever receive readily , i will transmit a few things to you , as yet ( most flourishing vniversitie ) we have most difficult times and businesses , which every way urge , us . but in what estate ecclesiasticall businesses are all men may see , there is more then one fountaine of these evills . but there is but one fury of those , who not enduring sound doctrine , which st. hilary observed , desire a corrupt doctrine , among whom , thus stung with the summer-flye , how hard a thing it is to live amongst them : but i am more sensible of it , to whom , i thanke god , it is the same to live , and to doe my duty , but these things are to be passed by , neither can wee know what will be the issue of these things , and wee have no milder times nor suffer , then our complaints ; but i desire to give you to understand , that i pray you may have all things happy , while here amōgst the higher spheres , the starres of any magnitude , scarce keepe their motion , and in regard of ye thicknesse of the clouds , send forth a weake light , while all things are at this passe , i have resolved to lay downe in safety ( as i hope ) vvith you certaine manuscripts of former times , they are fevv , but like to the former , if not equall , and such they are vvhich i hope , i have not be●n wanting to provide for your use , notwithstanding the difficulty of the times , but amongst them there are 6. hebrew , 11. of greeke , 34. of arabicke 21. of latine , 2. of italian , and as many of english , and of persian 5. one of the vvhich , ( being of a large volume ) containeth a historie from the beginning of the world , to the end of ye saracen empire , and vvithout doubt , is of great vvorth , let these be carryed by you , into the library of bodley , i reverence the name , let me not be superstitious , and i desire , they may be placed by others , which of late vvere mine , and under the same conditions , i have given the former . there is no need of many words to set forth this too small a gift of ours , neither did i ever desire it , this i daily pray for earnestly at god , that the university may ever flourish , and that religion and piety , and whatsoever may set forth true doctrine , may arise to the height , and that the tempests ( which are high ) being once laid , you may enjoy your selves , your studies , and above all things god , which shall be alwaies my desires . your faithfull and loving chancellour , w. canterbvry . the vniversitie of oxford : their answer , unto a letter sent to william lavvd , archbishop of canterburie their chancellour . to the most reverend father in god , william lord archbishop of canterbury , and chancellour of the vniversity of oxford . wee wish all eternity most reverend chancellour , oh how great are the vertues which arise from the streights , which are pressing , while the starres shine , you thinke of conforming and strengthening the universitie , and to make it famous and illustrious , being carefull for all , and as we hope secure for your selfe . you have made a new harvest for us , by adding to the former manuscripts these latter , yet with great price and labour , and with the like variety of tongues , and weights of arguments , and variety of examples , worthy to be perused , so in number , and one volume , which vvith the like faith , and thankefulnesse , wee will most safely keepe and carefully observe . there are divers iudgments of those that observe & reade these books , but there is but one sense , which is this , that you are the man that desires the muses , and our mother the vniversity , to the height of happinesse ; these were the monuments of former ages , but they shall be yours , by giving us the treasury of this history , a deserved history , the tumultuousnesse of the times doe double the gifts , which now , will hardly admit , either the leisure of writing or reading , notwithstanding it leaveth it's place , for the incomparable pains of doing good , and space of giving advice , whatsoever you put into the bosome of the vniversitie , you may assure your selfe in safety , wee hope it is beyond fortunes reach , not in that it is given to us , but because the reward of such works , is treasured with the chiefe of mortals , we in the meane time ( who are nourished by hope ) are under the same fate , the hand that hateth the orchard , and hateth the orchard-keeper , doth not spare what is sowne into the ground , or what the tree produceth , onely the orchard-keeper who adventures himselfe for the safety of the seminary and unmindfull of his owne , to increase their prosperity , hee stands in a slippery place , he is more to be reverenced , then when there is a most streight rule , certainly without the church ( without the which we cannot hope for safetie ) we will not hope for comfort , we desire no such safetie , no such pleasure , we desire rather to perish , then to depend on those travels , when that unhappy day shall come , when nothing shall be more displeasing then the faithfull mysteries of god , and nothing more dangerous when innocencie , and too much integrity shall be counted a fault . these evils god turne farre from us , and appease the furie popular , who causeth the waves or windes . our members are ready to be your champions , but our minds ( notwithstanding all interpositions ) are more ready , for by this time , wee shall muster up our forceable troopes of sighes , and shall dispose of all the force of your desires , joyfully and earnestly looking up , and spreading our hands towards heaven , praying on our knees that ( with other gifts given to the house ) vve may enjoy ( this the great gift ) and you the giver : from oxford 1640. your most observant , strode , orator in the vniversity . finis . a letter sent from the arch-bishop of canterbury (now prisoner in the tower) to the vice-chancellor, doctors, and the rest of the convocation at oxford, intimating his humble desires to his majesty, for a speedy reconcilement between him and his high court of parliament. laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a88786 of text r4532 in the english short title catalog (thomason e83_27). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 12 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88786 wing l591 thomason e83_27 estc r4532 99872697 99872697 125143 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88786) transcribed from: (early english books online ; image set 125143) images scanned from microfilm: (thomason tracts ; 14:e83[27]) a letter sent from the arch-bishop of canterbury (now prisoner in the tower) to the vice-chancellor, doctors, and the rest of the convocation at oxford, intimating his humble desires to his majesty, for a speedy reconcilement between him and his high court of parliament. laud, william, 1573-1645. 8 p. ordered to be printed, first at oxford by leonard lichfield, and now reprinted at london for edward vere, [london] : [1642?] signed: w.c. "this is believed to be a forgery"--cf. madan. "the supposed oxford original of this letter probably never existed, nor do the records of convocation show any trace of it."--cf. madan. annotation on thomason copy: "decemb: 29". reproduction of the original in the british library. eng laud, william, 1573-1645. detention of persons -england -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a88786 r4532 (thomason e83_27). civilwar no a letter sent from the arch-bishop of canterbury (now prisoner in the tower) to the vice-chancellor, doctors, and the rest of the convocatio laud, william 1642 2120 4 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-03 apex covantage keyed and coded from proquest page images 2007-04 jonathan blaney sampled and proofread 2007-04 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a letter sent from the arch-bishop of . canterbvry ( now prisoner in the tower ) to the vice-chancellor , doctors , and the rest of the convocation at oxford , intimating his humble desires to his majesty , for a speedy reconcilement between him and his high court of parliament . ordered to be printed , first at oxford by leonard lichfield , and now reprinted at london for edward vere . a letter sent from the archbishop of cantvrbvry . master vicechancelor , and you gentlemen , the rest of my ancient friends and fellow-students , god , whose judgements are inserutable , before whom the wisdome of the children of men is but foolishnesse , hath beene pleased to lay his afflictions on me with a heavie hand , glorified be his name in all his works ; but no one among all the numbers of my miseries hath , or does more afflict me then that i am by my misfortunes made incapable of serving you and that famous nurse of good letters , your university ( of which i had sometimes the honour to be chancelor ) with that intire zeale and devotion , which my intentions aimed at : man purposeth and god disposeth , otherwise had his almighty will beene concurrent to my wishes , my indeavours should have rendred oxford the glory of the christian world for good literature ; but mens hopes resemble much the sunne , that at his rising and declension casts large shadowes , at noone , when he is clothed in all his brightnesse casts little or none at all ; when wee are farthest from our expectations , they appeare neerest to our hopes : our hopes feeding our imaginations with the prosperity of our intents , which then approch swiftly to ruine , like quite spent tapers , that give a sudden flash ere they extinguish . it was just so with mee , who now in stead of all the honours i possessed , am a prisoner ; and so like to continue , and would take it as an ample testimony of god almighties mercy to me , were i but assured to carry my gray haires downe to the grave in peace ; but his will be done , in earth as it is in heaven , i shall indeavour to make the best of my sufferings , that i may say with the psalmist , it was good for me that i was in trouble . and surely i shall so demeane my selfe towards god , my king , and the common-wealth in this my durance , that in my very enemies i shall beget compassion , in you my friends a hearty sorrow for my miseries , which have taught mee that true dictamen of wisdome , that i shall advise all , especially you of mine owne calling , the clergie , never to meddle with things above your reach , i meane state affaires , but to devote your selves solely to the service and worship of god , the true feeding the flocks committed to your charge ; for dangerous it is to meddle with the councell of kings , especiall for those who have professed themselves ministers of the almighty , on whose lawes they ought onely to meditate ; the affaires of state being theatres on which whosoever acts his part , though it appeare to him comicall in the beginning , the end will produce his owne tragedie , if hee looke not with the greater care to his performance ; as it happened to that most famous clergie-man of all our nation , that great cardinall woolsey ( whom some in a merry mockery ) have ●naptly made my paralell in dignity and fortune , who loden with disgraces , jam sumus ergo pares , not long before his departing-minute exclaimed , that if hee had served god but with halfe that integrity he had done the king , he would not have so deserted him in his old age . how i have served my king , then whom no man ever had the happinesse to serve a more gracious master , the world must be my judge , how i have performed my duty to god of that , my owne conscience ; nor shall i strive to give the world satisfaction in that point , onely desire them to remember that divine command ; iudge not lest you be judged : howsoever i have demeaned my selfe , it is enough i now suffer , without either repining at the will of the almighty , or exprobating mine accusers with the least accusation of malice , though never man hath had so many scandalous abuses cast upon him : none ever ( considering my calling ) having been made so notorious a subject for ridiculous pamphlets and bailads ; but it is not i alone that have indured injuries of that nature , they have fallen with the same licencious petulancie upon my betters , and i have long since studied that precept of the wise man , when a foole reviles thee , regard him not , and so enough of this matter , and all other ; but the maine cause of my writing to you , impute this needlesse exordium to my humane weaknesse , which is alwayes prone to tediousnesse in relation of its misfortunes , to those it is confident will lament and pitie them : an instance whereof wee have in children , who use to bemone themselves to their mothers and nurses , purposely to have them bemone them . but to my businesse : it is not unknowne to you gentlemen , nor to me , though darknesse and the shadow of death have even incompassed me round , what myriads of increasing mischiefes these times have produced in this languishing and almost expiring kingdom , diffencions , wars and blood-sheds , raigning in every place , fellow subjects , like the ancien sword-players , in the roman cirques and amphitheatres , butchering one another merely for their delight in blood , fraternus acies alternaque jura profunis , de certata odiis , may fitly be applyed to the condition of our now distressed countrey , whose soule is , as it were , divided from the body , and itselfe only the carkasse of that england it was formerly . the kings gracious majestie by fatall feares and misconstructions being seperated from the body of the common-wealth , the honourable the high court of parliament ; and if any comfort can arrive to make a man love his misery or take delight in his inthrallment , certainly i have , that my durance was inflicted on mee before this sad and lamentable breach ( which heaven in its great mercy soone knit up ) happened betwixt his majesty and his parliament ; for , had i been at liberty , and injoyed the gracious care of my soveraigne as formerly , surely i had not beene to have had that aspersion cast upon me as the author of this distraction ( such a fatality is alwayes attendent on persons high in the favour of their prince , to have all the misfortunes of the common-wealth inflicted on them , who may be perchance , not onely innocent , but have also indeavoured to have diverted from the state those mischiefs of which they are suspected by some , and by some concluded to have beene the maine incendiaries : and surely i could wish , so my sufferings might have impeached the impetuous current of the klngdomes miseries , that i had undergone a thousand deaths before this dis-junction had falne out betweene the high court of parliament and his majesty , who being , as i am informed , now with you at oxford , and intending there to reside , i thought my selfe ingaged in conscience to intimate my intentions to you , and to give you that counsell , which if any one had given me in my prosperitie , i might , perchance at this instant , not have beene unhappy . i know there are among you divers of great and able soules , take heed , i beseech you , lest you pervert those excellent gifts which god and education hath conferred upon you , by intruding your selves into the affaires of the state , and inverting religion to advance and cherish the present distractions . the king is now amongst you , a good and gracious prince hee is , as ever heaven blest this land with , doe not you any ends whatsoever , increase the number of those malignants , who have given fire to all the cedars of lebanon at once kindled a flame , which in a moment hath almost burn'd up all the glories of this kingdome ; let neither the disgraces cast on the clergie by some factious spirits without the licence or patronage of the parliament , incense you to cherish the distractions betwixt his majesty and that honourable and wise assembly , nor hope of preferment seduce you to it ; for credit me , who hath more experience in such affaires then many of you , though the beginning of proceedings of that nature may in faire and specious outsides court your imaginations , their period will be nothing but confusion and bitternesse to the undertakers , as other sinnes are , which like subtile panthers , display their gorgeous spots to intice the traveller to gaze upon them , till the carelesse wretches are surely in their reach , and then they assault and devoure them . it is ill going betweene the barke and the tree , ( sayes the proverb ) take heed of it ; there is as neere a relation betwixt the king and his parliament , and though they may a while be separated , that violence cannot be long lived ; it will at last conclude in the ruine of those that have caused this seperation , they will be sure to suffer . it cannot be but offences must come , but woe be to them from whom they come ; mischiefes alwayes meet their catastraphes in the destruction of their authors . since then his majesty hath graciously beene pleased to honour your university and city with his royall presence , like good samaritans , indeavour to powre balme and oyle into the wounds of the common-wealth ; labour as much as in you lies , to compose these dissensions : it is your calling to propagate peace as well as the gospell , which is the testimony of peace , given by the king of peace to the children of men ; you may informe his majestie even out of your pulpits , and boldly , that nothing is more perquisit to the duty of a soveraigny than to acquire and advance the good of his subjects , which can no way so well and suddenly be effected as by a faire accommodation of peace betweene his royall selfe and his high court of parliament : and as an incitement to mo●● 〈◊〉 majestie to thinke of it , if such a wretched man as i be not quite lost to his memory , tender this to him as the hum●●● petition of his unfortunate servant , that his goodnesse 〈◊〉 vouchsafe to reflect on my sufferings , who am impossibili●●● by his absence of ever comming to my triall , and so likely to end my dayes in a prison . but this onely as the least motive , because it is for my selfe , but further beseech his highnesse from me , to looke with a compassionate and tender eye on the religion , nobility and commons of this unhappy kingdome , and by a speedy reconciliation with the honourable the high court of parliament at once finish all their miseries . and lastly , pray you signifie to his majestie , that i lay my life downe in all humility at his royall feet , beseeching god day and night for his prosperitie , peace and happinesse , desiring no longer life for any end , but this , to see his majestie , the glory of our israel , returne to his ierusalem , all differences attoned betwixt him and his parliament , which are the continuall prayers of his highnesse humblest servant , and your true friend , w. c. finis . an exact copy of a letter sent to william laud, late arch-bishop of canterbury, now prisoner in the tower, november the 5, 1641 at which his lordship taking exceptions, the author visited him in his owne person, and having admittance to him, had some private discourse with him concerning the cruelty in which he formerly raigned in his power : the substance whereof is truly composed by the author himselfe, wherein doth appeare a sign of complying with the times and some hopes of his repentance. denham, john, sir, 1615-1669. this text is an enriched version of the tcp digital transcription a69458 of text r6766 in the english short title catalog (wing a2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 12 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a69458 wing a2 estc r6766 11894451 ocm 11894451 50540 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69458) transcribed from: (early english books online ; image set 50540) images scanned from microfilm: (early english books, 1641-1700 ; 45:1, 256:e177, no 1) an exact copy of a letter sent to william laud, late arch-bishop of canterbury, now prisoner in the tower, november the 5, 1641 at which his lordship taking exceptions, the author visited him in his owne person, and having admittance to him, had some private discourse with him concerning the cruelty in which he formerly raigned in his power : the substance whereof is truly composed by the author himselfe, wherein doth appeare a sign of complying with the times and some hopes of his repentance. denham, john, sir, 1615-1669. laud, william, 1573-1645. [8] p. : ill. printed for h.w. and t.b., london : 1641. title vignette (woodcut). the letter is signed: a. attributed to sir john denham. cf. wrenn catalogue. reproduction of original in thomason collection, british library. eng laud, william, 1573-1645. great britain -church history -17th century -sources. a69458 r6766 (wing a2). civilwar no an exact copy of a letter, sent to william laud late arch-bishop of canterbury, now prisoner in the tower, november the 5. 1641. at which hi denham, john, sir 1641 2308 4 0 0 0 0 0 17 c the rate of 17 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-03 tcp assigned for keying and markup 2004-04 spi global keyed and coded from proquest page images 2004-05 melanie sanders sampled and proofread 2004-05 melanie sanders text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion an exact copy of a letter , sent to william laud late arch-bishop of canterbury , now prisoner in the tower , november the 5. 1641. at which his lordship taking exceptions , the author visited him in his owne person : and having admittance to him , had some private discourse with him ; concerning the cruelty , in which he formerly raigned in his power . the substance whereof is truly composed by the author himselfe . wherein doth appeare a sign of complying with the times , and some hopes of his repentance . london printed for h , w. and t.b. 1641. an exact copy of a letter , sent to the bishop of canterbury , now prisoner in the tower , novem. the 5. 1641. my lord , your participating the sodain evils , & daily alterations incident to terrene frailty , and natures imbecility , hath occasioned me , as well as others , to passe my judgment on your former course of life ; and though i doe with most consent , you have done evill , yet doe i not with many consent , you have done it knowingly , but rather ignorantly , &c. by imprisoning gods people , unjust proceedings , &c. the complainents in this case , are the delinquents themselves , many of which will not be perswaded to have such a charitable thought , as i have of you : and i verily beleeve , that men do omit the christian duty to pray for you ; wherfore , my humble request unto your lordship is , that you would be pleased to condiscend so far below your self , as to vouchsafe by way of answer hereunto , to vindicate your owne innocencie , and my charity . so also , shall they i hope , who are otherwiseminded , be convinced of their harsh and uncharitable censure , and so be brought to be otherwise minded : that so j with them , and they with me , may with one accord say , concerning you , and other offenders , after the examples of our savior , father forgive them , for they know not what they doe : and with his martyr stephem lord lay not this sinne to their charge , my lord i am , your lordships in all humblenesse , a. the letter being delivered to my lords owne hand 〈◊〉 read it over the messinger being by , to whom 〈◊〉 told that the author had abused him : and done him wrong ; which when the author understood , he went himselfe to him the next lords day to the tower , where he had admittance to his presence . of whom first he craved pardon for boldnesse ; but the bishop , laying aside that complementing with him , rebuked him for his letter , especially for charging him with imprisoning gods people . he answered , my lord , quoth he , j have béen both an eye and an eare-witnesse at the high commission court , when men truly fearing god , have bin called to the bar , and your lordship hath commanded to give them the oath which when they hove refused , you have committed them to prison ? no , quoth my lord , it is well knowne i have shewed great favour and clemency to those obstinatemen , in that i have sometime forborne them a twelve moneth together ; and have in the meane time referred them to godly and learned doctors and ministers , for satisfaction in that point : and when they out of willfulnesse & obstinacy , would not be satisfied , i could doe no lesse by the order of the court then commit them to prison , then he told my lord , that he was confident it was not out of willfulnesse , nor obstinacy , that they refused the oath , but rather out of tendernesse of conscience , they being not satisfyed of the lawfullnesse of it . that is more then ytu know , quoth my lord ? it may be , quoth he , i know some of the men , and their conversation , that they are very godly men , and you know my lord , our savior warrants to judge the trée by the fruites ? stay , quoth my lord , you and i differ in that point . then my lord , said the man , it seemes you did it ignorantly according to my thoughts of you not knowing them to be the servants of god ? i had nothing to doe to judge their p●s●ns said the bishop , nor question whether they were the servants of god or no , i judge all to be the servants of god untill they apparently shew the contrary , but their action i judge to be evill , and what a matter was it to imprison 3. or 4. of them in a twelve months space , and in the meane time let thousands in the city goe free , and if we had not taken such a course with some of them , the number would have so increased , and men would have taken liberty to have done what they list . as now we see they doe since we see authority , suppressed ? then he told the bishop that he makes no doubt , my lord , if it please the lord that the parliament goe on they will take order that men shall not doe what they list , and though it seeme good unto them to suppresse that government , which hath bin heretofore , yet i hope they will establish another . j pray god they may , for it is a lamentable thing to consider what disorder there is amongst people , at this time when men are suffered to frequent conventicles , without restraint . nay , therein my lord you much mistake , for though i my selfe am a meane schollar : and therefore know not so well as your grace , what a conventicle is : yet have i heard that a conventicle is properly , when a company of men méet together , to a wicked intent , to plot & devise mischiefe to the church or state : which i am certaine , these men you meane are far from ; for though i my selfe have not much frequented such assemblies : for which i think , i have rather cause to condemne , then justifie my selfe . yet am i sure , that in their assemblies , they pray earnestly for the king , and all in authority ▪ tell me , quoth the bishop , what warrant have they to méete , it may be forty or thréescore together , on such an occasion . my lord , quoth he , you know the prophet malachi saith , then they that feared the lord , spake often one to another , and doth not the apostle command us , not to forsake the fellowship of the saints , but to edifie one another . then the bishop told him , that he said not that , with out the consent of authority ; can they not doe this neighbor , with neighbor in publike congregations . my lord , quoth he , it may be these men are perswaded in their consciences , that the lord calls them to humbling themselves , in fasting and prayer : and it may be authority doth not sée it méet to appoint a day : is it evill in them then , some two or thrée families , it may be ten or twelve persons to méet together to spend a day on that occasion . and they cannot doe this alone by themselves ; for men are apt to be dull and drousie when they are alone : and therefore they thinke it méet to be together , to stir up one another , as you know , my lord , the more fewell is laid on the fire , the hotter it burnes , & the more it flames . when he heard this , he smiled , and almost laughed out : flames ; indéed , i thinke so , but said he in your letter , you quote scripture , that some in killing gods saidts , shall thinke they doe him service , and you say , you take me to be one of them . but i thinke , if you rightly understand your selfe , you would take your selfe to be one of them : for what warrant have you to call me a sensuall man ? ye say you judge the trée by the fruits , i pray you , what fruits have you séene to judge so of me . my lord , quoth he , i have séene and heard such things at the high commission court , as have caused me to conclude undoubtedly : if you had bin inlightned with the true knowledge of iesus christ , you would not have sitten there , though the place were never so honourable . why quoth the bishop what things have you seene and heard . first my lord saw he , i will tell by e●perience as touching m● selfe : i have beene seased on by your pursevant , and had to the registers office , and beene bound over to the court , and there taken oath , and have come againe to the registers office and there waited many a dayes , and at last have beene examined and afterwards waited againe at the court , and yet never heard more of it : but indéed it was but the pursevants maner to bring me in . but is not this a miserable thing , my lord , that i and others should be thus served , and must never know their accuser , nor recover any dammage . then he told him , that it was not in the power of that court to give dammage , or else i could willingly have given it many times , and as for calling you in with out any accuser , it was in our power to do it according to the law of the court , and the kings advocate was to accuse you : but did ever any of you come to me in the week day , and pray me to let you know your accuser , or dismisse you and j denyed it . no my lord , quoth he , i cannot say you did . then my lord asked him what his name was , and what was the matter he was brought in for : for that you say , quoth he , you were so served . i pray my lord ; quoth he , spare me in that , for i am not willing to tell you my name , and indéed the knowledg of it would be no gaine to you . but might be hurtfull to me : for it is not vnpossible , but you may come into authority againe , and then you may call me before you , & chide me for this my bold attempt . even as pleaseth god , quoth the bishop : but i will here passe my word before your friend , meaning the messenger that carryed the letter , that you shall never heare more of it : no if you have such thoughts of me , you are deceived in me , and many of you have bin much mistaken in me . but yet he told my lord , he desired to be spared in that . well if you think it méet to tell me your name quoth the bishop , doe as you please . then the author took occasion to envie against the officers of the court , and especially the purseuants , séeing they were the natorion , sest drunkaods and swearers as could be found among-men . and he said , i am perswaded that if your lordship had bin inlightned , you would not haue suffered such about you . alas , said he , it cannot be helped , for none but such will be in those places , i pray consider that me lord mayors sergeants are not the honestest men . then was there spéeched had about those men they call puritans and precisians . and the bishop affirmed it twise over , that he thought in his conscience , there were as honest men given them that name , as any were in london , we cannot , said he , be too pure , if we consider the strictnesse of gods law : but yet , said he , i am perswaded , that many of those simple-hearted men are seduced , sometimes by others that are more cunning then they , but i ever had a tender care over the conscience of men , i stand not on the word puritan , but if a man be an honest man , what ever he is i doe approve of him . indéed , my lord , quoth he , it may be , there may be some hypocrites that may have that name put upon them , as you know among our saviours disciples there was one iudas , but yet , my lord , it is pitty the true-hearted should fare the worse for their sake . finis . a proclamation, for the well ordering of the market in the cittie of oxford and for the redresse of abuses, in weights and measures, within the precincts of the vniuersitie of oxford. university of oxford. chancellor (1630-1641 : laud) 1634 approx. 15 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a08700 stc 19004 estc s101102 99836926 99836926 1222 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a08700) transcribed from: (early english books online ; image set 1222) images scanned from microfilm: (early english books, 1475-1640 ; 1578:18) a proclamation, for the well ordering of the market in the cittie of oxford and for the redresse of abuses, in weights and measures, within the precincts of the vniuersitie of oxford. university of oxford. chancellor (1630-1641 : laud) laud, william, 1573-1645. [3] sheets by iohn lichfield, printer to the vniversitie, [printed at oxford : anno dom. m.dc.xxxiv. [1634]] caption title. text begins: william by gods providence archbishop of canterbury .. chancellour of the vniuersitie of oxon sendeth greeting .. imprint from colophon. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion a proclamation , ¶ for the well ordering of the market in the cittie of oxford , and for the redresse of abuses , in weights and measures , within the precincts of the vniversitie of oxford . william by gods providence archbishop of canterbury , primate and metropolitane of all england , one of his majesties most honourable priuie councill , chancellour of the vniuersitie of oxon sendeth greeting , in our lord god euerlasting . whereas by the customes , liberties , and priuiledges of this vniuersitie of oxon , by kings , and queenes , of this realme of england granted , and by acts of parliament confirmed , vnto the said vniuersitie , amongst other noble priuiledges , and fauours , the clerkshippe of the market within the said vniuersitie , and the allowing , approuing , and correcting of weights and measures , and the well ordering , and gouerning of the said market , for the benefit of of the said vniuersitie , and the buyers and sellers therein , is granted and confirmed to the chancellour , masters , and scholars of the said vniuersitie of oxon , and the execution thereof to the chancellour , or his deputie , the vicechancellour of the said vniuersitie for the time being . forasmuch therefore as we plainely perceaue , many good orders and rules heretofore published , by our predecessours by proclamation , and otherwise touching the well gouerning of the said market , to take small effect , because they are either forgotten , or else contemned , by diverse greatly against the common good of this vniuersitie , and cittie of oxon , only for their private gaine , for present redresse of all which enormities and abuses , we streightly charge and command , that no manner of person , or persons whatsoeuer , doe from henceforth by any manner of meanes forestall , regrat , or ingrosse any manner of corne , flesh , tallow , candles , fish , butter , cheese , eggs , piggs , geese , capons , chickins , wood , fewell , or any other provision whatsoeuer belonging vnto the said market , nor by any other cunning shifts , and frauds in any sort , hurt , or abuse the said market , vpon paine and punishment by the lawes , and statutes of this realme , and by the statutes , priviledges , and customes of this vniuersitie , limited and appointed . and to the intent that good order be kept concerning the premises : we will and command all inhabitants of the vniuersitie , and cittie of oxon , and others , buyers and sellers , that repaire to the said market , duely to obserue and fullfill these articles following . viz : &c. imprimis , that no badger , carrier , poulterer , hucster , or any other person or persons , bringing any kind of victualls to be sold in the market , holden and kept in the cittie of oxon , doe sell , or compact , or agree to sell , his , or their victualls , or any part thereof , before all and every part of the same be placed , to be sold in open market , vpon payne of forfeiting for euery such offence , tenne shillings . item that no badger , carryer , loader , poulterer , or any other person or persons , bringing any kind of graine , or victualls to be sold in this market , shall carry , or cause to be carryed , any of the same out of the open market-place , to any victualler , inholder , hucster , or any other person , or keepe or retaine , any of the said victualls for any inholder , victualler , hucster , or any other such like , but that euery person willing to buy any of the said victualls , may at all times buy so much as will serue for his necessary vse , vpon paine of forfeiting for euery such offence , tenne shillings : and farther to be punished for contempt . item . that no person from henceforth doe sell , or put to sale , any faggots , billets , or coales , but those that are of the true assize , and full measure , according to the statutes of this realme , and that the markes and assizes of the said billets and faggots be not altered , vnder paine of forfeiting , tenne shillings . item that no ale-brewer , nor beere-brewer , doe sell any ale or beere to any victualler , or ale-house-keeper , or other , to sell againe which haue no lawfull licence , vnder paine of forfeiting six shillings eight pence , for euery barrell of beere or ale so sold. item that no persons which selleth wine within this vniuersitie , from henceforth shall set abroach any kind of wine to be sold , before the chancellour or his deputie , or other officer appointed for that purpose haue tasted , tryed , and allowed the same to be good and vendible , or shall after such tast thereof any way embase , blend , or corrupt , vnder paine of forfeiting , twentie shillings , for every vessell of wine so set abroach , contrary to this present proclamation . item that all and singular vintners , and winesellers , within this vniuersitie and cittie of oxon , from time to time , and at all times doe sell their wines in their seuerall kinds , at such reasonable prizes , as the said chancellour or his deputie , shall prescribe or limit , vpon paine by the statutes of this realme in that behalfe provided . and farther vnder the like paine , that no person aforesaid doe sell any wine , in any other potts , sauing only such as hold measure , and are sealed and allowed by the said chancellour , or his deputies , the clerkes of the market . item that no butcher , or butchers , cooke , or cookes , chandler , or any other person whatsoeuer inhabiting the vniuersitie , cittie , or suburbs of oxford , shall sell their tallow to any forreiner , vpon paine of forfeiting the value thereof . item that all manner of butchers dwelling or inhabiting , out of this vniuersitie or cittie of oxon , and bringing or causing to be brought , any victualls to be sold in this market , shall also bring their hides , fells , and tallow , belonging to the said victualls , so by them brought to be sold , and shall sell the same , if any will haue them at the prize limited , vnder paine of forfeiting for every such offence , six shillings eight pence . and farther that every such butcher , who hath not his said hides , fells , and tallow , at twelue of the clocke in the fore-noone shewed in the market , shall at that time be adiudged not to haue brought them , and so incurre the penalty aforesaid . item that no chandler shall sell any candles , cotten or wieke , aboue such rates and prizes , as shall be set and limited , from time to time , by the said chancellour , vice-chancellour , or his deputie , vnder paine to forfeit for every such offence , tenne shillings . item it shall not be lawfull for any person , or persons whatsoeuer , to traffique , merchandize , buy or sell by any weights and measures within this vniuersitie and cittie of oxon , or suburbs of the same , except such weights and measures be found lawfull , approued and sealed by the said chancellour , his deputie , or deputies , the clerkes of this market , vpon paine of forfeiture for euery such offence , twentie shillings , and all such false weights and measures to be vtterly destroyed . item that all manner of persons , that bring any corne or graine to the market , of this vniuersitie and cittie of oxon to be sold , shall measure the same with the common market-bushels , and measures , & in the market-place , and not with any other bushells , or measures , nor any other where . and whereas we vnderstand , that diverse of the cittie of oxford , inhabiting in , or neere the said corne-market , haue lately of their owne will , without any approbation from vs , or our vice-chancellour , taken vpon them to keepe and set forth on market-dayes , publique bushells and measures , for the measuring of corne and graine , and take tole for the same , without stint or limitation , sometimes a pint and halfe , and sometimes a quart for the measuring of a bushell , whereas the ancient and laudable due is , but the quantity of a quarter of a pint at the most for such measure : and also that diverse malsters , bakers , and brewers , doe keepe in their private houses two bushells , a bigger wherewith to buy , and a lesser to sell , whereby the country people that bring in their corne and graine to the said vniuersitie , are deterred to furnish the said market , in regard that the measure of graine , will not hold out fully with the said great bushells . we therefore for the future prevention of the said inconveniences , and for the better governement of the said market , that there bee no fraud vsed , doe by these presents , straightly prohibite the inhabitants of the vniuersitie and cittie of oxon , and all others resorting to that market , from keeping and setting forth any publique bushell , or any other measure , or to receaue any tole or profit for the same : and also all malsters , bakers , and brewers , from keeping in their houses , any more then one lawfull and sealed bushell , by which they shall sell , as well as buy . item that to provide a sufficient and convenient remedie for the premises . we haue by our letters pattents vnder our seale , appointed christopher divall inhabitant within the said vniuersitie , to looke vnto the cleansing , and sweet keeping the corne-market-place , and to provide a competent and sufficient number of bushells , and other measures , to be approued and sealed by vs , or our deputies the clerkes of the market , to measure the corne and graine brought to the said market , and to take and receaue the iust and due tole for the same , viz : a quarter of a pint for every bushell and not aboue : and we will and require , that no buyer or seller , or inhabitant within the vniuersitie or cittie of oxon , not exempt from paying of tole , doe hinder , denie , or molest , him the said christopher divall , in the due and lawfull execution of the said office , and taking the said tole vnder penaltie to be punished , as contemners of the priviledges and liberties of this vniuersitie , and the government of the same . item it shall not be lawfull for any hucster , liuing and inhabiting within the vniuersitie or cittie of oxon , and suburbs of the same , or any other person whatsoeuer vnder colour of buying , keeping or making provision for any colledge or hall of this vniuersitie , or for any other person whatsoeuer priviledged or not , or vnder any other pretence to buy , obtaine , or get into his hands or possession in this market , or within foure miles thereof , any piggs , geese , capons , hennes , chickens , conies , fish , butter , cheese , eggs , or other victuall whatsoeuer , to sell the same againe in this market , or within foure miles thereof , or to dispose of the same otherwise then for his owne vse and spending . and because hucsters haue proued the baine of the market , and their cunning devises by any former rules and orders heretofore published , haue not beene sufficiently met withall : we doe therefore hereby straightly prohibite , all and every hucster aforesaid , from bringing or placing their wares , victualls , and provisions , though bought without the foure miles afore mentioned , to be sold in the common market-place , viz : vpon or neere carfox , or penny-loes-bench , but that they keepe and containe themselues for the vttering their said wares and provisions in one proper place , to be appointed and assigned from time to time , by vs or our deputies , which place for the present we appoint and assigne , to be vnder the west-wall of christ-church , betweene the great gate thereof and carfox , only so farre as that wall reacheth . and in case any hucster aforesaid , shall presume to place his said wares and provisions , or put the same to sale elsewhere , then in the place formerly appointed & assigned , ( viz : ) vnder christ-church-wall , or shall otherwise breake or violate any part , or clause of this article ; for every time so offending , he shall incurre the penalties of the statutes of this realme in that behalfe provided , and be farther proceeded against as a contemner of the liberties and priviledges of this vniuersitie , and the government of the same . item whereas the greedie , and over hasty coveting of victualls in the buyer , hath beene a great meanes to encourage , and cherish hucsters , it shall not be lawfull for any person or persons whatsoeuer , to buy of any hucster any manner of provision aforesaid , elsewhere then in the place formerly appointed and assigned by vs , nor before the same be brought and placed there openly to be sold , vpon paine of forfeiting for every such said offence , tenne shillings , and farther to be punished for contempt . item that if any butcher , baker , brewer , poulterer , cooke , manciple , fruiterer , hucster , or any other person whatsoeuer , shall be convinced to conspire against any article , clause , or branch of this proclamation , whereby the same may not be duely executed according to the true meaning thereof , then every such conspiratour so convinced , shall be punished according to the lawes and statutes of this realme . and to the intent that every man to whom it appertaineth might know his dutie , and not by ignorance thereof , incurre any of the said penalties , we doe straightly charge and command , that no manner of person whatsoeuer , doe rent , teare , or pluck downe , or any way deface this proclamation , or any parcell thereof , but shall suffer it continually to remaine in his place , vnder paine of imprisonment , and such other punishment , as shall be thought fit to be executed , vpon all and every the transgressour of this commandement . god save the king . ¶ printed at oxford , by iohn lichfield , printer to the vniversitie , anno dom. m. dc . xxxiv . a true copy of certain passages of the lord arch-bishop of canterbury, his speech spoken on the scaffold on tower-hill immediatly before his death jan. 10, 1644 laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a49719 of text r3497 in the english short title catalog (wing l602). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 16 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a49719 wing l602 estc r3497 12498703 ocm 12498703 62619 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49719) transcribed from: (early english books online ; image set 62619) images scanned from microfilm: (early english books, 1641-1700 ; 638:19) a true copy of certain passages of the lord arch-bishop of canterbury, his speech spoken on the scaffold on tower-hill immediatly before his death jan. 10, 1644 laud, william, 1573-1645. [2], 6 p. printed by leonard lichfield ..., oxford [oxfordshire] : 1644. reproduction of original in bodleian library. eng laud, william, 1573-1645. a49719 r3497 (wing l602). civilwar no a true copy of certain passages of the lord arch-bishop of canterbury his speech spoken on the scaffold on tower-hill immediatly before his laud, william 1645 2926 8 0 0 0 0 0 27 c the rate of 27 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-02 tcp assigned for keying and markup 2002-03 spi global keyed and coded from proquest page images 2002-04 tcp staff (michigan) sampled and proofread 2002-04 john latta text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion a trve copy of certain passages of the lord arch-bishop of canterbvry his speech spoken on the scaffold on tower-hill immediatly before his death ian. 10. 1644. oxford , printed by leonard lichfield , printer to the vniversity . 1644. good people , this is an uncomfortable time to preach , yet i shall begin with a text of scripture , heb 12. 2. let us runne with patience that race which is set before us , looking unto iesus the author and finisher of our faith , who for the ioy that was set before him , endured the crosse , despising the shame , and is set downe at the right hand of the throne of god . i have been long in my race , and how i have looked to iesus the author and finisher of my faith , he best knowes : i am now come to the end of my race , and here i find the crosse , a death of shame , but the shame must be despised , or no comming to the right hand of god ; iesus despised the shame for me , and god forbid but i should despise the shame for him : i am going apace ( you see ) towards the red-sea , and my feet are now upon the very brink of it ; an argument , i hope , that god is bringing me to the land of promise , for that was the way through which he led his people : but before they came to it , he instituted a passeover for them , a lambe it was , it must be eaten with sowre hearbs . i shall obey , and labour to digest the sowre hearbes , as well as the lambe , for i shall remember it is the lord's passeover ; i shall not think of the herbs , nor be angry with the hand that gathereth them ; but look up onely to him which instituted that , and governes these ; for men can have no more power over me then what is given them from above . i am not in love with this passage , through the red-sea , for i have the weakenesse and infirmities of flesh and bloud in me ; and i have prayed , as my saviour taught me , ut transiret calix iste , that this cup of red-wine might passe from me : but if not , god's will ( not mine ) be done , and i shall most willingly drinke of this cup as deep as he pleases , and enter into this sea , yea and passe through it , in the way that he shall lead me . but i would have it remembred ( good people ) that when gods servants were in this boysterous sea , and aaron among them , the aegyptians which persecuted them ( and in a manner drove them into that sea ) were drowned in the same waters , while they were in pursuit of them ; i know my god whom i serve , is as able to deliver me from this sea of bloud , as he was to deliver the three children from the furnace ; and ( i most humbly thank my saviour for it ) my resolution is now as theirs was then ; they would not worship the image the king had set up , nor i the imaginations which the people are setting up ; i will not forsake the temple and truth of god , to follow the bleating of ieroboams calfe in dan or in bethel . as for this peo●ple , they are at this day miserably misled , ( god of his mercy open their eyes that they may see the right way ) for now the blind doe lead the blind , and if they goe on , both will certainly fall into the ditch . for my selfe , i am ( and i acknowledge it in all humility ) a most grievous sinner many wayes , by thought , word , and deed , and i cannot doubt , but god hath mercy in store for me ( a poore penitent ) as well as for other sinners . i have now , upon this sad occasion , ransacked every corner of my heart , and yet ( i thank god ) i have not found ( among the many ) any one sinn which deserves death by any known law of this kingdome ; and yet hereby i charge nothing upon my judges ; for if they proceed upon proofe ( by valuable witnesses ) i or any other innocent , may be justly condemned ; but ( i thanke god ) though the weight of the sentence lyes heavy upon me , i am as quiet within , as ever i was in my life . and though i am not only the first archbishop , but the first man that ever dyed by an ordinance of parliament , yet some of my predecessors have gone this way , though not by this meanes ; for elphegus was hurried away & lost his head by the danes ; symon sudbury was beheaded in the fury of wat tyler & his fellows ; & long before these , st iohn baptist had his head danced oft by a lewd woman ; and st cyprian , archbishop of carthage , submitted his head to the persecuting sword . many examples ( great and good ) and they teach me patience ; for i hope my cause in heaven will looke of another dye then the colour which is put upon it here . and some comfort it is to me , not onely that i goe the way of these great men in their severall generations , but also that my charge ( as fowle as it is made ) looks like that of the iewes against st paul ( acts. 25. ) for he was accused for the law and the temple , that is , the law and religion ; and like that of st stephen ( acts. 6. ) for breaking the ordinances which moses gave , that is , law and religion , the holy place and the law ( vers. 13. ) but you 'l say , doe i compare my selfe with the integrity of st paul and st stephen ? no , farre be it from me ; i onely raise a comfort to my selfe , that these great saints & servants of god were laid at in their severall times , as i am now . and it is memorable , that st paul who helped on the accusation against st stephen , did after fall under the very same accusation himselfe . yea , but here 's a great clamour that i would have brought in popery ; i shall answer that more fully by and by ; in the meane time you know what the pharisees said against christ himselfe , if we let him alone all men will beleeve in him , et venient romani , and the romanes will come and take away both our place and nation . here was a causelesse crye against christ , that the romanes would come ; and see how just the iudgement of god was ; they crucified christ for feare the romanes should come , and his death was it which brought in the romanes upon them , god punishing them with that they most feared : and i pray god , that this clamour of venient romani ( of which i have given no cause ) help not to bring them in ; for the pope never had such a harvest in england since the reformation , as he hath now upon the sects and divisions that are amongst us . in the meane time by honour and dishonour , by good report and evill report , as a deceiver and yet true , am i passing through this world , 2. cor. 6.8 . — some other particulars i thinke not amisse to speake of . and first , for his sacred majestie , the king our gracious soveraigne ; he also hath bin much traduced for bringin● in of popery , but on my conscience ( of which i shall give god a very present account 〈…〉 ow him to be as free from this charge , as any 〈…〉 ( according to the religion by law established ) as any man in this kingdom ; and that he will venture his life as farre , and as freely for it ; and i think i doe , or should know , both his affection to religion , and his grounds for it , as fully as any man in england . the second particular is concerning this great and populous city , ( which god blesse . ) here hath been of late , a fashion taken up , to gather hands , and then goe to the great court ( the parliament ) and clamour for justice ; as if that great and wise court , before whom the causes come , ( which are unknown to the many ) could not , or would not doe iustice , but at their appoyntment . a way , which may endanger many an innocent man , and pluck his blood upon their own heads , and perhaps upon this city also : and this hath been lately practised against my selfe ; the magistrates standing still , and suffering them openly to proceed from parish to parish without check ; god forgive the abetters of this ( with all my heart i begge it ) but many well meaning people are caught by it . in st stephens case , when nothing else could serve , they stirred up the people against him ; and when herod had killed st iames , he would not venture on st peter , till he found how the other pleased the people . but beware you that cry so much for iustice , lest when you cry for your selves you have nothing but iustice ; take heed , take heed of having your hands full of blood , for there is a time ( best known to himselfe ) when god ( above other sinnes ) makes inquisition for blood , and when that inquisition is on foot , the psalmist tells us , that god remembers ( that 's not all ) he remembers and forgets not the complaint of the poore , that is , him whose blood is shed by oppression , vers. 9. take heed of this ; it is a fearfull thing to fall into the hands of the living god , but then especially , when he is making inquisition for blood ; and ( with my prayers to avert it ) i doe heartily desire this city to remember the prophesy that is expressed , ier. 26.15 . the third particular is the poore church of england . it hath flourished and been a shelter to other neighbouring churches when stormes have driven upon them . but , alas , now 't is in a storme it selfe , and god only knowes whether , or how it shall get out ; and ( which is worse then a storme from without ) it 's become like an oake cleft to shivers with wedges made out of its own body , and at every cleft , prophanenesse and irreligion are entring in , while as prosper speaks ( in his second book de vitae contemptu , cap. 4. ) men that introduce prophanenesse are cloaked with the name of imaginary religion ; for we have lost the substance & dwell too much in opinion , and that church which all the iesuits could not ruine , is fallen into danger by her owne . the last particular ( for i am not willing to be long ) is my selfe ; i was borne and baptized in the bosome of the church of england established by law ; in that profession i have ever since lived , and in that i come now to dye ; what clamours and slaunders i have endured , for labouring to keep a conformity in the externall service of god , according to the doctrine and discipline of the church , all men know , and i have abundantly felt . now at last i am accused of high treason in parliament : a crime which my soule ever abhorred ; this treason was charged to consist of two parts , an endeavour to subvert the lawes of the land , and a like endeavour to overthrow the true protestant religion established by law . besides my answers which i gave to the several charges , i protested my innocency in both houses . it was said prisoners protestations at the barr must not be taken , i can bring no other witnesse of my heart and the intentions thereof ; i must therefore come now to it upon my death , being instantly to give god an accompt for the truth of it ; i doe therefore here in the presence of god and his holy angells , take it upon my death , that i never endeavoured the subversion either of law or religion ; and i desire that you would all remember this protestation of mine for my innocency , in these , and from all treason● whatsoever whereof i would not for all the world be so guilty as some are . i have been accused likewise as an enemy to parliament● : noe , i understand them , and the benefit that comes by them , too well , to be so ; but i did dislike the misgovernment of some parliaments many wayes , and i had good reasons for it ; corruptia optimi est p●ssima , and that being the highest court , over which no other hath iurisdiction , when that is misinformed or misgoverned , the subject is left without all remedy . but i have done , i forgive all the world , all and every of those bitter enemies which have persecuted me , and humbly desire to be forgiven of god first , and then of every man : and so i heartily desire you to joyne in prayer with me . o eternall god and mercifull father , look downe upon me in mercy , in the riches and fulnesse of thy mercies look upon me ; but not untill thou hast nayled my sinnes to the crosse of christ , not till thou hast bathed me in the blood of christ , not till i have hid my selfe in the wounds of christ : that so the punishment due unto my sinnes may passe over me . and since thou art pleased to try me to the uttermost , i humbly beseech thee to give me now in this great instant , full patience , pr●portionable comfort , and a heart ready to dye for thy honour , the kings happinesse , and this churches preservation . my zeale to these ( farre from arrogancy be it spoken ) is all the sinne ( humane frailty excepted and all incidents thereunto ) which is yet known to me in this particular , for which i now come to suffer ; i say in this particular of treason ; but otherwise my sinnes are many and great ; lord pardon them all , and those especially ( whatsoever they are ) which have drawn down this present iudgment upon me : and when thou hast given me strength to beare it , doe with me as seemes best in thine owne eyes . amen . and that there may be a stopp of this issue of blood , in this more then miserable kingdom , o lord i beseech thee , give grace of repentance to all blood-thirsty people ; but if they will not repent , o lord , confound all their devices , defeat and frustrate all their designes and endeavours , which are or shall be contrary to the glory of thy great name , the truth and sincerity of religion , the establishment of the king and his posterity after him in their iust rights and priviledges , the honour and conservation of parliaments in their iust power , the perservation of this poore church in its truth , peace , and patrimony , and the settlement of this distracted and distressed people under their ancient lawes , and in their native liberties . and when thou hast done all this in meere mercy for them , o lord , fill their hearts with thankefulnesse , and religious dutyfull obedience to thee and thy commandements all their dayes : so amen , lord iesus , amen , and receive my soule into thy bosome , amen . our father which art in heaven , &c. notes, typically marginal, from the original text notes for div a49719e-110 exod. 12.8 . ioh. 19.11 . luk. 22.42 . dan. 3. luk. 6.39 . joh. 11.48 . act. 6.12 . act. 12.3 . isa. 1.15 . ps. 9.12 . heb. 12. the arch-bishop of canterburie his speech, or, his funeral sermon preached by himself on the scaffold on tower-hill on friday the tenth of january, 1645, upon hebrews 12, 1, 2 also, the prayers which he used at the same time and place before his execution / all faithfully written by iohn hinde, whom the archbishop beseeched that hee would not let any wrong be done him by any phrase in false copies. laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a49716 of text r41258 in the english short title catalog (wing l599a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 23 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a49716 wing l599a estc r41258 31354701 ocm 31354701 110234 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49716) transcribed from: (early english books online ; image set 110234) images scanned from microfilm: (early english books, 1641-1700 ; 1742:30) the arch-bishop of canterburie his speech, or, his funeral sermon preached by himself on the scaffold on tower-hill on friday the tenth of january, 1645, upon hebrews 12, 1, 2 also, the prayers which he used at the same time and place before his execution / all faithfully written by iohn hinde, whom the archbishop beseeched that hee would not let any wrong be done him by any phrase in false copies. laud, william, 1573-1645. 12 p. printed with license and entred according to order, london : [1645?] imperfect: stained, and with print show-through and loss of text. date of publication from wing (2nd ed.). reproduction of original in the british library. eng laud, william, 1573-1645. bible. -n.t. -hebrews xii, 1-2 -sermons. funeral sermons. sermons, english -17th century. a49716 r41258 (wing l599a). civilwar no the arch-bishop of canterbvrie his speech or his funerall sermon: preached by himself on the scaffold on tower-hill, on friday the tenth of laud, william 1645 4237 3 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-02 tcp assigned for keying and markup 2002-02 aptara keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 john latta text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion the arch-bishop of canterbvrie his speech or his funerall sermon : preached by himself on the scaffold on tower-hill , on friday the tenth of january , 1645. upon hebrews 12. 1 , 2. also , the prayers which he used at the same time and place before his execution . all faithfully written by iohn hinde , whom the arch-bishop beseeched that hee would not let any wrong be done him by any phrase in false copies . london printed with license , and entred according to order . the arch-bishop of canterburie his funerall sermon , preached by himself on the scaffold on tower-hill . upon heb. 12. 1 , 2. let us run with patience that race that is set before us , looking unto iesus the author and finisher of our faith , who for the joy that was set before him , endured the crosse , despiside the shame , and is set down at the right hand of the throne of god . good people , you 'l pardon my old memorie , and upon so sad occasions as i am come to this place , to make use of my papers , i dare not trust my self otherwise . good people , this is a very uncomfortable place to preach in , and yet i shall begin with a text of scripture , in the twelfth of the hebrews , let us runne with patience that race that is set before us , looking unto iesus the author and finisher of our fait● , &c. i have been long in my race , and how i have looked unto jesus the author and finisher of my faith , is best knowne to him : i am now come to the end of my race and here i finde the crosse , a death of shame , but the shame must be despised , or there is no comming to the right hand of god ; jesus despis'd the shame for me , and god-forebid but i should despise the shame , for him ; i am going apace , as you see towards the red-sea , and my feet are upon the very brinks of it , an argument , i hope that god is bringing me to the land of promise , for that was the way by which of old he led his people : but before they came to the sea , he instituted a passover for them , a lamb it was to bee eaten with very sowre herbs , as in the twelfe of exodus . i shall obey , and labour to digest the sowre herbs , as well as the lamb , and i shall remember that it is the lords passeover ; i shall not think of the herbs , nor be angry with the hands which gathered them , but look up onely to him who instituted the one , and governeth the other : for men can have no more power over me , then that which is given them from above ; i am not in love with this passage through the red-sea , for i have the weaknesse and infirmity of flesh and blood in mee , and i have prayed as my saviour taught me , and exampled me vt tansiret calix ista . that this cup of red wine might passe away from me , but since it is not that my will may , his will be done ; and i shall most willingly drink of this cup as deep as he pleases , and enter into this sea , i and passe through it , in the way that he shall bee pleased to leade me . and yet ( good people , ) it would be remembred , that when the servants of god , old israel , were in this boistrous sea , and aaron with them , the egyptians which persecuted them , and did in a manner drive them into that sea , were drowned in the same waters , while they were in pursuit of them : i know my god whom i serve , is as able to deliver me from this sea of blood as hee was to deliver the three children from the fornace daniel 3. and i must humbly thank my saviour for it , my resolution is now , as theirs was then : their resolution was , they would not worship the image which the king had set up : nor shall i the imaginations which the people are setting up , nor will i forsake the temple , and the truth of god , to follow the bleating of ieroboams calves in dan and in bethel . and i pray god blesse all this people , and open their eyes , that they may see the right way : for if it fall out that the blinde lead the blinde , doubtlesse they will both into the ditch : for my self , i am , ) and i acknowledge it in all humility ) a most grievous sinner many wayes , by thought , word and deed , and therefore i cannot doubt but that god hath mercie in store for mee a poore penitent , as well as for other sinners : i have upon this sad occation , ransack'd every corner of my heart , and yet i thank god , i have not found any of my sinnes that are there , any sins now deserving death by any known law of this kingdome : and yet thereby i charge nothing upon my judges ( i humbly beseech you i may be rightly understood , i charge nothing in the least degree upon my judges ) for they are to proceed by proof , by valuable witnesses , and in that way i or any innocent in the world may justly be condemned : and i thank god , though the weight of the sentence iye verie heavie upon me , yet i am as quiet within , as ( i thank christ for it ) i ever was in my life : and though i am not onely the first archbishop , but the first man that dyed in this way , yet some of my predecessors have gone this way , though not by this meanes : for elfegus was hurried away and lost his head by the dans ; and simon sudbury in the fury of wat tyler and his fellowes : and long before these saint iohn baptist had his head danced of by a lewd woman , and saint cyprian arch-bishop of carthage submitting his head to a persecuting sword . many examples great and good , and they teach me patience , for i hope my cause in heaven will looke of another dye then the colours , that is put upon it here upon earth , and some comfort it is to me , not onely that i goe the way of these great men in their severall generations , but also that my charge ( if i may not be partiall ) looks somewhat like that against s. paul in the 25. of the acts , for he was accused for the law and the temple , that is the law and religion : and like that of s. stephen in the sixth of the acts , for breaking the ordinances which moses gave us , which ordinances were law and religion ; but you 'l say , do i then compare my self with the integritie of saint paul and saint stephen : no , god forbid , farre be it from mee : i onely raise a comfort to my selfe that these great saints and servants of god were thus laid up in their severall times : and it is very memorable that saint paul who was one of them , and a great one , that helped on the accusation against saint stephen , fell afterwards into the selfe same accusation himselfe , yet both of them great saints and servants of god , i but perhaps a great clamour there is , that i would have brought in poperie , i shall answer that more fully by and by , in the meane time , you know what the pharisees said against christ himselfe in the eleventh of iohn , if yee let him alone , all men will believe on him et veninnt romani , and the romanes will come and take away both our place and our nation . here was a causelesse cry against christ that the romanes would come , and see how just the judgement of god was , they crucified chriss for feare least the romanes should come , and his death was that that brought in the romanes upon them , god punishing them with that which they most feared : and i pray god this clamour of veniunt romani ( of which i have given to my knowledge no just cause ) helpe not to bring him in : for the pope never had such a harvest in england since the reformation , as he hath now upon the sects and divisions that are amongst us : in the meane time , by honour and dishonour , by good report and evill report , as a deceiver , and yet true , am i now passing out of this world . some particulars also i thinke not amisse to speak of , and first this i shall be bold to speake of the king , our gracious soveraigne , he hath been much traduced by some for labouring to bring in poperie , but upon my conscience ( of which i am now going to give god a present account ) i know him to bee as free from this charge i thinke as any man living , and i hold him to be as sound a protestant , according to the religion by law established as any man in this kingdome , and that he will venter his life as farre and as freely for it : and i thinke i doe or should know both his affections to religion , and his grounds upon which that affection is built , as fully as any man in england the second particular is concerning this great and populous city , which god blesse : here hath been of late a fashion to gather bands , and then go to the honourable and great court of the kingdome , the parliament , & clamour for justice , as if that great & wise court , ( before whom the causes come which are unknown to many : ) could not or would not do justice , but at their call and appointment : a way which may endanger many innocent man , and pluck innocent bloud upon their own heads , and perhaps upon this citie also , which god forbid : and this hath been lately practiz'd against my self , god forgive the setters of this , with all my heart i beg it , but many well meaning people are caught by it : in s. stephens case , when nothing else would serve , they stirred up the people against him , acts 6. and herod went just the selfe same way , for when he had killed saint iames , hee would not venture upon s. peter too , till he saw how the people took it , and were pleased with it , in the 12 of the acts. but take heed of having your hands full of bloud , in the first of isaiah , for there is a time best known to himselfe , when god amongst other sinnes makes inquisition for bloud : and when inquisition is on foot , psalmest tells us , psal. 9. that god remembers , that is not all , that god remembers and forgets not ( saith the prophet ) the complaint of the poore , and hee tells you what poore they are in the ninth verse , the poore whose bloud is shed by such kind of means : take heed of this , it is a fearfull thing ( at any time ) to fall into the hands of the living god , in the 12. of the hebrews : but it is fearfull indeed , and then especially , when he is making his inquisition for bloud , and therefore with prayer to advert the prophesie from the citie , let me desire that this my cup would remember the prophesie that is expressed , ier. 26. 15 the third particular , is this poore church of england , that hath flourished and been a shelter to other neighbouring churches , when stormes have driven on them , but , alas , now it is in a storme it self , and god knows whether , or how it shall get out ; and which is worse then a storme from without , it is become like an oake cleft to shivers with wedges made out of its owne body , and that in every cleft prophanesse and irreligion is creeping in apace : while as prosper saith , men that introduce , prophanesse are cloacked with a name of imaginarie religion : for wee have in a manner almost lost the substance , and dwell much , nay too much a great deale in opinion : and that church which all the jesuites machinations in these parts of christendome could not ruine , is now fallen into a great deal of danger by her owne . the last particular ( for i am not willing to be tedious , i shall hasten to go out of this miserable world ) is my self , and i beseech you ; as many as are within hearing , observe me : i was borne and baptized in the bosome of the church of england , as it stands yet established by law , in that profession i have ever since lived , and in that profession of the protestant religion here established i come now to die : this is no time to dissemble with god , least of all in matter of religion ; and therefore i desire it may be remembred : i have alwayes lived in the protestant religion established in england , and in that i come now to die : what clamors and slanders i have endured labouring to keep an vniformity in the external service of god , according to the doctrine and discipline of this church , all men knows , & i have abundantly felt : now at last i am accused of high treason in parliament , a crime which my soul ever abhorred : this treason was charged upon me to consist of two parts : an endeavour to subvert the law of the realme , and a like to overthrow the true protestant religion established by those lawes , besides my answers which i gave to the severall charges , i protested my innocency in both houses : it was said , prisoners protestations at the barre must not be taken de ipso : i can bring no witnesse of my heart , and the intentions thereof , therefore i must come to my protestation , not at the barre , but to my protestation at this houre and instant of death , in which ( as i said before ) i hope all men will be such charitable christians as not to thinke i would die , and dissemble my religion , i doe therefore here , with that caution that i delivered before , without all prejudice in the world to my judges , that are to proceed secundum allegata & probata , and so to be understood , i die in the presence of almighty god , and all his holy and blessed angels ; and i take it now on my death , that i never endeavoured the subversion of the laws of the realme , nor never any change of the protestant religion into popish superstition , and i desire you all to remember this protest of mine , for my innocency in these , and from all manner of treasons whatsomever . i have been accused likewise as an enemie to parliaments , no , god forbid , i understood them , and the benefits that comes by them , a great deal too well to bee so ; but i did indeed dislike some misgovernments ( as i conceived ) of some few one or two parliaments : and i did conceive humbly that i might have reason for it ; for corruptio optimi est pessima : there is no corruption in the world so bad , as that which is in the best thing it self , for the better the thing is in nature , the worse it is corrupted : and this being the highest and greatest court , over which none other can have the jurisdiction in the kingdome , if any way a mis-government ( which god forbid ) should any wayes fall upon it , the subjects of this kingdome are left without all manner of remedy , and therefore god preserve them , blesse them , and direct them , that there may be no misconceit , much lesse misgovernment amongst them . i will not inlarge my self any further , i have done , i forgive all the world , all and every of those bitter enemies , or others whatsoever they have been , which any wise prosecuted me in this kinde , and i humbly desire to be forgiven first of god , and then of every man , whether i have offended him or no , if hee doe but conceive that i have , lord do thou forgive me , and i beg forgivenesse of him , and so i heartily desire you to joyne with me in prayer . the bishop of canterburies first praye● on the scaffold . o eternall god , and most mercifull father , looke downe upon mee in mercie , in the riches and fulnesse of all thy mercies , look downe upon me , but not till thou hast nailed my sinnes to the crosse of christ : looke upon me , but not till thou hast bathed me in the bloud of christ : look upon me , but not till i have hid my selfe in the wounds of christ , that so the punishment that is due to my sinnes may passe away and go over mee : and since thou art pleased to try me to the uttermost , i humblie beseech thee give me now in this great instant , ful patience , and proportionable comfort a heart readie to die for thine honour , and the kings happines , and the churches preservation , and my zeal to these , ( far from arrogancie be it spoken , and all the inhumane frailtie excepted , and all incidents thereunto ) which is yet unknowne of mee in this particular , for which i now come to suffer , i say in this particular of treason , but otherwise my sins are many and great , lord pardon them all , and these especially , whatsoever they be , which have drawne downe this present judgement upon mee , and when thou hast given me strength to beare it , then doe with mee as seemes best in thine owne eyes : and carrie mee through death , that i may looke upon it in what visage soever it shall appeare to mee , and that there may bee a stoppe of this issue of bloud in this more than miserable kingdome . i shall desire that i may pray for the people too , as well as for my selfe : o lord , i beseech thee give grace of repentance unto all people , that have a thirst for bloud , but if they will not repent , then scatter their devices so , and such as are , or shall be contrarie to the glorie of thy great name , the truth and sinceritie of religion , the establishment of the king , and his posteritie after him , in their just rights , and priviledges , the honour and conservation of parliaments in their ancient and just power , the preservation of this poore church in her truth , peace and patrimonie , and the settlement of this distracted and distressed people under their ancient laws , and in their native liberties , and when thou hast done all this , in meere mercie for them , o lord , fill their hearts with thankfullnesse , and with religious dutifull obedience to thee and thy commandements all their dayes : so amen , lord iesus , and i beseech thee , receive my soule to mercie . our father which art in heaven . hallowed be thy name . thy kingdome come . thy will be done in earth , as it is in heaven . give us this day our dayly bread , and forgive us our trespasses , as we forgive them that trespasse against us . and lead us not into temptation : but deliver us from evil , amen . when he had finished his prayer , hee gave his paper to doctor sterne , saying , doctor , i give you this , that you may show it to your fellow chaplains , that they see how i am gone out of the world , and gods blessing and his mercy be upon them . then turning to master hinde , hee said , friend , i beseech you here mee , i cannot say i have spoken every word as it is in my paper , but i have gone very neere it , to help my memorie as well as i could : but i beseech you let me have no wrong done me . hinde . sir , you shall not , if i doe any wrong , let it fall on my owne head , i pray god have mercy upon your soule . cant. i thank you : i did not speak with any jealousie , as if you would do so , but i spake it onely as a poore man going out of the world , it is not possible for me to keep to the words of my paper , and a phrase may do me wrong . i did think here would have been an emptie scaffold , that i might have had roome to die : i beseech you let me have an end of this miserie , for i have endured it long . when roome was made , he spake thus ; i 'le pull off my doublet , and gods will be done , i am willing to goe out of the world : no man can be more willing to send me out , then i am willing to be gone . sir iohn clathworthy . what speciall text of scripture now is comfortable to a man in his departure ? cant. cupio dissolvi & esse cum christo . sir clothworthy . that is a good desire , but there must bee a ●●undation for that desire , as assurance . cant. no man can expresse it , it is to be found within . sir iohn clothworthy . it is founded upon a word though , and that word would be knowne . cant. that word is the knowledge of jesus christ and that alone . and turning to the executioner , he gave him money , saying , here honest friend , god forgive thee , and do thy office upon mee in mercie . the executioner desiring him to give some signe when he should strike , he answered , yes , i will , but let me fit my selfe first . then kneeling down on his knees , he prayed thus : the bishop of canterburies last prayer on the scaffold . lord , i am coming as fast as i can , i know i must passe through the shaddow of death before i can come to see thee , but it is but umbra mortis , a meere shadow of death a little darknesse upon nature , but thou by thy merits and passion hast broke through the jawes of death : so lord , receiue my soule , and have mercy upon me , and blesse this kingdom with peace and plenty , and with brotherly loue and charitie , that there may not be this effusion of christian bloud among them , for iesus christs sake , if it be thy will . and when he had said , lord receive my soule ( which was his signe ) the executioner did his office . finis . articles to be inquired of in the metropoliticall visitation of the most reverend father, vvilliam, by gods providence, lord arch-bishop of canterbury, primate of all england, and metropolitan in and for the dioces of london, in the yeere of our lord god 163[blank], and in the [blank] yeere of his graces translation. church of england. province of canterbury. archbishop (1633-1645 : laud) 1635 approx. 41 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a00211 stc 10265.5 estc s2639 24438958 ocm 24438958 27666 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a00211) transcribed from: (early english books online ; image set 27666) images scanned from microfilm: (early english books, 1475-1640 ; 1850:80) articles to be inquired of in the metropoliticall visitation of the most reverend father, vvilliam, by gods providence, lord arch-bishop of canterbury, primate of all england, and metropolitan in and for the dioces of london, in the yeere of our lord god 163[blank], and in the [blank] yeere of his graces translation. church of england. province of canterbury. archbishop (1633-1645 : laud) laud, william, 1573-1645. [12] p. by richard badger, printed at london : 163[5?] imprint date suggested by stc (2nd ed.); completed in manuscript as 1636. signatures: a⁴(-a1) b⁴ (last leaf blank). reproduction of original in the christ church (university of oxford). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -pastoral letters and charges. visitations, ecclesiastical -england. 2000-00 tcp assigned for keying and markup 2001-11 spi global keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 emma (leeson) huber text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion articles to be inqvired of in the metropoliticall visitation of the most reverend father , vvilliam , by gods providence , lord arch-bishop of canterbury , primate of all england ; and metropolitan : in and for the dioces of london , in the yeere of our lord god 163● , and in the 〈◊〉 yeere of his graces translation . ex igne resvrgit virtvs printed at london , by richard badger . 163● . the tenour of the oath , to be ministred to the church-wardens and side-men . you shall sweare , that you , and every of you , shall duly consider and diligently enquire , of all and every of these articles given you in charge ; and that all affection , favour , hatred , hope of reward and gaine , or feare of displeasure , or malice set aside ; you shall present all and every such person , that now is , or of late was within your parish , as hath committed any offence , or made any default mentioned in these , or any of these articles ; or which are vehemently suspected or defamed of any such offence or default : wherein you shall deale uprightly and fully ; neither presenting , nor sparing to present any , contrary to truth : having in this action god before your eyes , with an earnest zeale to maintaine truth , and to suppresse vice . so helpe you god , and the holy contents of this booke . concerning the church , the ornaments thereof and the churches possessions . imprimis , whether haue you in your seuerall churches , and chappels , the whole bible of the largest volume , and the booke of common prayer , both fairely and substantially bound . a font of stone , set vp in the ancient vsuall place : a conuenient and decent communion table , with a carpet of silke , or some other decent stuffe , continually laid vpon the same at time of diuine seruice , and a faire linnen cloth thereon , at the time of the receiuing of the holy communion . and whether is the same table placed in such conuenient sort within the chancell or church , as that the minister may bee best heard in his prayer and administration : and that the greatest number may communicate . and whether is it so used out of time of diuine seruice , as is not agréeable to the holy use of it ; as by sitting on it , throwing hats on it , writing on it , or is it abused to other prophaner vses : and are the ten commandements set vpon the east end of your church or chappell where the people may best sée and reade them , and other sentences of holy scripture , written on the walles likewise for that purpose ? 2 whether are the afternoones sermons , in your seuerall parishes , turned into catechizing by question and answer ; according to the forme prescribed in the booke of common praier ? and whether doth euery lecturer reade diuine seruice , according to the liturgy printed by authority , in his surplice and hood before the lecture ? and whether are his maiesties instructions in all things duly obserued ? 3 whether haue you in your said church or chappel , a conuenient seat for your minister to read seruice in , together with a comly pulpet set vp in a conuenient place , with a decent cloath or cufhion for the same , a comely large surplice , a faire communion cup , with a couer of siluer , a flagon of siluer , tinne , or pewter , to put the wine in , whereby it may be set vpon the communion table , at the time of the blessing thereof , with all other things and ornaments necessary for the celebration of diuine seruice , and administration of the sacraments ? and whether haue you a strong chest for almes for the poore , with thrée lockes and keies , and another chest for kéeping the bookes , and ornaments of the church , and the register book ? and whether haue you a register booke in parchment , for christnings , weddings , and burials , and wether the same be kept in all points , according to the canons in that behalfe prouided ? and is the mothers christian name therein registred as well as the fathers , and a transcript thereof brought in yearely within one moneth after the 25 of march into the lord archbishop or bishop of the diocesse his principall register ? and whether haue you in your said church or chancell , a table set , of the degrées wherein by law men are prohibited to marry ? 4 whether are your church and chappels , with the chancels thereof , and your p●rsonage or vicarage house , your parish almes-house and church-house , in good reparations : and are they imployed to godly , and their right holy vses ? is your church , chancell , and chappell decently and comly kept , as well within as without , and the seats well maintained , according to the 85. canon , in that behalfe provided ? or haue any patrons or others decayed the parsonage , houses , and keepe a stipendary priest or curate , in place where an incumbent should be possessed ? whether is your church-yard well fenced with walles , railes , or pales , and by whom : and if not , in whose default the same is , and what the defect or fault is ? and whether any person haue incroached vpon the ground of the church-yard , or whether any person or persons , haue vsed any thing or place consecrated to holy vse , prophanely or wickedly ? 5 is your church or chappell decently paued , and is your church-yard well and orderly kept without abuse ? are the bones of the dead decently interred , or laid vp in ●ome fit place as beseemeth christians ? and is the whole consecrated ground kept free from swine and all other nastinesse , as becommeth the place so dedicated ? 6 whether haue any ancient monuments or glasse-windowes béen defaced , or any ●rasse inscriptions , lead , stones , or any thing else belonging to your church or chap●ell , beène at any time purloyned , and by whom ? 7 whether haue you the terrier of all the gleabe lands , medowes , gardens , orchards , houses , stockes , implements , tenements , and portions of tithes ( whether wi●hin your parish or without ) belonging vnto your parsonage or vicarage , taken by the vsew of honest men in your said parish ? and whether the same terrier be laid vp in the bishops registery , and in whose hands any of them are now ? and if you haue no terrier already made in parchment , you the church-wardens and sidemen , together wi●h your parson or uicar , or in his absence with your minister , are to make diligent in●uiry and presentment of the seuerall particulars following , and make , subscribe , and signe the said terrier , as aforesaid . 1 how many seuerall parcelis of glebe-land , doe you know , or haue you credibly heard to belong vnto your rectory , church , parsonadge , uicaridge &c. and by what names are they ( or any of them ) commonly called and knowne ; and what yearly rent haue you knowne or heard to haue beene paid , vnto the parson , uicar , or to his or their asignes , for euery , or any of the said parcels ? ● in whose occupation , are the said parcells at this present ? how much doth each pa●cell conteyne by measure of the 16. foote poale ? how is each parcell butted , on eu●ry parte ? and who is to repaire the fences on each side thereof ? 3 what hedge , ditch méere , trée , thorne , doole or distination , is there now , at this pr●sent , whereby the said parcells of church-lands may bee apparentlie knowne and di●●inguished , from the lands of other men , vpon whom they doe abutt ? 4 what cart-way , horse way , foote way , gates or styles doe leade from your parsonadge or uicaridge-house , vnto euerie of the said parcells of gleab-land ? decl●re your knowledge therein . 5 whether doe you know , or haue you crediblie heard , that some styles , gates , hedges , ditch , méere , trée , thorne , or other doole ( formerlie growing or being , betwéene the said parcells of gleabe ( or some of them ) and the landes of other men ) haue bin digg●d vp , felled downe , destroied , put by or defaced ? and who had the said parcell ( so wrong●d ) in occupation , when the said style , gate , hedge , ditch , méere , tree , thorne , or oher antient doole , was so digged vp , felled downe , destroyed , put by or defaced ? concerning the clergy . 1 vvhether doth your parson , uicar , or curate , distinctlie and reuerently say diuine seruice vpon sundayes and holidayes , and other dayes appointed to bee o●serued by the book of common prayer ; as wednesdayes , ●nd fridayes , and the eues of euery sunday and holiday , at fit and vsuall times ? and doth he dulie obserue the orders , kites and ceremonies , prescribed in the said booke of common prayer , as well in reading publike prayers and the letanie , as also in administring the sacraments , solemnization of matrimony , visiting the sicke , burying the dead , churching of women , and all other like rites and offices of the church , in such manner and forme as in the said booke of common prayer he is inioyned , without any omission or addition . and doth he reade the book of the last canons yearely , and weare a surplice according to the said canons ? 2 whether haue you any lecturer in your parish , who hath preached in his cl●ake and not in his gowne , and whether haue you any lecturer who will not professe his willingnesse and readinesse to take vpon him a liuing or benefice , with cure of sotles , or who hath refused a benefice when it hath béene offered vnto him ? 3 doth your minister bid holidayes and fasting-dayes , as by the booke of common prayer is appointed ? and doth he giue warning beforehand to the parishioners , for the receiuing of the holy communion , as the two and twentieth canon requi●th : and whether hée doth administer the holy communion so often , and at such times as that euery parishioner may receiue the same , at the least thrice in euery yéere : whe●eof once at easter , as by the booke of common prayer is appointed ? and doth your minister receiue the same himselfe , on euery day that he administreth it to others , and vse the words of institution according to the booke , at euery time that the bread and wine is renewed , accordingly as by the prouiso of the 21. canon , is directed : and doth he deliuer the bread and wine to euery communicant seuerally , and knéeli●g ? whether he hath admitted to the holy communion , any notorious offender or shismaticke , contrary to the 26. and 27. constitutions , or receiued any to the communon , being not of his owne cure , or put any from the communion , who are not publckly infamous for any notorious crime ? doth he use the signe of the crosse in baptisme , or baptise in any bason , or other vessell , and not in the vsuall font , or admit any father to be god-father to his owne child , or such who haue not receiued the holy communion , or baptize any children that were not borne in the parish , or wilf●lly refuse to baptise any infant in his parish , being in danger , hauing béene enformed of the weaknesse of the said child : and whether the child dieth through his default without baptisme ? 4 whether hath your minister married any without a ring , or without banes p●blithed thrée seuerall sundayes or holidayes in time of diuine seruice , in the seuerall churches or chappels of their seuerall abode , according to the book of common p●ayer , or in times prohibited , albeit the banes were thrice published , without a licens● or dispensation from the archbishop , the byshop of the diocesse , or his chancellor , ●rst obtained in that behalfe ? or not betwixt the houres of eight and twelue in the f●renoone , or haue maried any in any priuate house , or if the parties be under the age of 21. yéeres , before their parents or gouernours haue signified their consent vnto him ? 5 doth he refuse to bury any , which ought to be interred in christian buriall , or defer the same longer than he should , or bury any in christian buriall , which by the consttutions of the church of england , or lawes of the land , ought not to be so interred ? 6 is your minister a preacher allowed ? if yea , then by whom ? if not , whether d●th he procure some who are lawfully licensed , to preach monethly amongst you at the least ? 7 doth your minister ( being licensed , ) preach vsually according to the canois , either in his owne cure , or in some other church or chappell neare adioyning , whre no other preacher is , and how often he hath beèn negligent in that behalfe , and dot● he preach standing , and with his hat off ? or whether doth he or his curate vpon eury sunday , when there is no sermon , reade an homilie , or some part thereof , accordng as hée ought to doe : or in case he bee not licensed to preach , doth he take vpon him to preach or expound the scriptures in his owne cure , or elsewhere ? if so , then you ●e to present the same , the time and place , when , and where he did it ? 8 doth your minister use to pray for the kings majesty , king charles , and for the queenes majesty , prince charles , and all the royall progeny , with addition of such stile and titles as are due to his highnesse , and exhort the people to obedience to his majesty , and all magistrates in authoritie vnder him : and doth he also pray for all archbishops , bishops , and other ecclesiasticall persons ? 9 is your minister continually resident vpon his benefice , and how long time hath he ●in absent , and in case he be licensed to be absent , whe●her doth he cause his cure to be s●fficiently supplied , according to the canons ? or in case he hath another benefice , whe●her doth he supply his absence by a curate sufficiently licensed to preach in that cu●e where he himselfe is not resident ? or otherwise , in case the smalnesse of the liuing can●ot find a preaching minister , doth he preach at both his benefices vsually ? 10 doth your minister or curate , serue any more cures than one : if yea , then what oth●r cure doth he serue , and how farre are they distant ? 11 doth your minister or curate euery sunday and holiday , before euening pra●er , for halfe an houre or more , examine and instruct the youth and ignorant persons of ●is parish in the tenne commandements , articles of the beliefe , and in the lods prayer , and the sacraments , according as it is prescribed in the catechisme , set forh in the booke of common prayer only ? and if he doe not , where is the fault , either in he parents and masters of the children , or in the curate neglecting his duty ? and in ●e carefull to tender all such youth of his parish as haue béene well instructed in ther catechisme to be confirmed by the bishop in his uisitation , or any other conuenie●t time , as is appointed by the booke aforesaid ? 12 doth your minister in the rogation dayes , goe in perambulation of the circuit of the parish , saying and vsing the prayers , suffrages , and thankesgiuing to god , appo●nted by law , according to his duty , thanking god for his blessings , if there be plenty on the earth : or otherwise , to pray for his grace and fauour , if there be a feare of ●carcity ? 13 hath your minister admitted any woman , begotten with childe in adultery or for●ication , to be churched without licence of the ordinary ? 14 hath your minister , or any other preacher , baptized children , churched any woman , or ministred the holy communion in any priuate house , otherwise than by law is allowed ? 15 doth your minister endeuour and labour diligently to reclaime the popish recusa●ts in his parish from their errors ( if there be any such abiding in your parish . ) or whether is your parson , uicar , or curate , ouer conuersant wish , or a fauourer of recusa●ts , whereby he is suspected not to be sincere in religion ? 16 hath your minister taken vpon him , to appoint any publike or priuate fasts , pophestes , or exercises , not approued by law , or publike authority , or hath vsed to met in any priuate house or place , with any person or persons , there to consult how to impeach or depraue the booke of common prayer , or the doctrine or discipline of the curch of england : if yea , then you shall present them all ? 17 hath your minister staied the publication of any excommunications or suspentio●s , or doth he euery halfe yéere denounce in his parish church , all such of his parish a● are excommunicated , and perseuere therein without seeking to be absolued , or doth he vittingly and willingly kéep company with such as are excommunicate : and hath hee a●mitted into your church any person excommunicate , without a certificate of his abs●ution from the ordinary , or other competent iudge ? 18 doth your minister carefully looke to the reléefe of the poore , and from time to time call vpon his parishioners to giue some what , as they can spare to godly and ch●ritable vses , especially when they make their testaments . 19 whether your minister or any , hauing taken holy orders , being now silenced or suspended , or any other person of your knowledge , or as you haue heard , hold any co●uenticles , or doth preach in any place , or vse any other forme of diuine seruice ●ha●●s appointed in the book of common prayer : if yea , then you are to present their name , and with whom ? 20 whether is your curate licensed to serue , by the bishop of this diocesse , or b● any other , and by whom ? 21 doth your minister vse such decencie and comelinesse in his apparell , as by ●e 47. cannon is enjoyned : is he of sober behauiour , and one that doth not vse such bodlie labour , as is not seemelie for his function and calling ? 22 is your minister noted or defamed , to haue obtained his benefice or his orde● , by symonie , or any other way defamed , to be a symoniacall person , or any way no●d to be a schismaticke , or schismatically affected , or reputed to be an incontinent perso● , or doth table or lodge any such in his house : or is he a frequenter of tauernes , inns , or ale-houses , or any place suspected for ill rule : or is he a common drunkard , a co●mon gamester , or player at dice , a swearer , or one that applieth himselfe not at hs studie , or is otherwise offensiue and scandalous to his function or ministerie ? 23 doth your preacher or lecturer reade diuine seruice , before his sermon , ●r lecture , and minister the sacraments twice a yeere at least in his owne person , acc●ding to the canons ? 24 when any person hath béene dangerously sicke in your parish , hath he neglectd ●o visit him , and when any haue béene parting out of this life , hath he omitted to doe ●s last dutie in that behalfe ? 25 doth your minister , curate , or lecturer , in his or their sermons deliuer suh doctrine as tends to obedience and the edifying of their auditorie in faith and religio● , without intermedling with matters of state , not fit to be handled in the pulpit , but ●o be discussed by the wisdome of his maiesty and his councell . and if you find any faulte herein , you shall present them ? schoole-masters . doth any in your parish openlie or priuatelie take vpon him to teach schoole , wi●out license of the ordinarie , and is he conformable to the religion now establishe ? and doth he bring his schollers to the church , to heare diuine seruice and sermons ? and doth he instruct his schollers in the grounds of the religion now established ●n this church of england , and is he carefull and diligent to benefit his schollers in learning ? 2 doth your schoole master teach and instruct his youth in any other catechisme than is allowed by publike authoritie ? and what catechisme it is that he so teacheth ? 3 is any living or meanes giuen towards the erection or maintenance of any schoole withholden backe or otherwise imployed , and by whom ? 4 doth any kéepe schoole in the chancell or church , by which meanes , that hoy place , and the communion table are many waies profaned , and the windowes brok●● ? parish clarke and sextons . 1 haue you a fit parish clarke , aged twentie yeeres at least , of honest conuersati●● , able to reade and write ? whether are his and the s●xtons wages paid w●●out fraud , according to the ancient custome of your parish : if not , then by whom are they so defrauded or denied ? by whom are they chosen ? and whether the said clarke bee approued by the ordinarie ? and hath hee taken an oath , as in such cases is fit and ●●quired● and is he diligent in his office , and seruiceable to the minister , and doth he tale vpon him to meddle with any thing aboue his office : as churching of women , burying the dead , or such like ? ● doth your clark or sexton kéep the church cleane , the doores locked at fit times ? is any thing lost or spoiled in the church , through his default ? are the communion tble , font , books , and other ornaments of the church kept faire and cleane ? doth he suffer any unseasonable ringing , or any prophane exercise in your church ? or doth he ( wen any is passing out of this life ) neglect to toll a bell , hauing notice thereof ? concerning the parishioners . 1 vvhether any of your parishioners , being sixtéene yéeres of age or upwards , or others lodging or commonly resorting to any house within your parish . d●e wilfully absent themselues from your parish church , vpon sundayes or holidayes a● morning and euening prayers ? or who come late to church , and depart from church before seruice be done vpon the said dayes ? or who doe not reuerently behaue thmselues during the time of diuine seruice , deuoutly knéeling , when the generall confession of sins , the letany , the tenne commandements , and all prayers and collets are read , and using all due and lowly reuerence , when the blessed name of the lord ●esus christ is mentioned , and standing vp when the articles of the beliefe are read ; 〈◊〉 who doe couer their heads in the church during the time of diuine seruice , vnlesse 〈◊〉 be in case of necessity , in which case they may weare a night cap or coyfe ? or who ●●e giue themselues to babbling , talking , or walking , and are not attentiue to heare the word preached , or read ? whether any of your parish , being of sixtéene yéeres of age o vpwards , doe not receiue the holy communion in your church thrice euery yéere : ●●ereof once at easter , and whether they doe not deuoutly knéele at the receiuing thereo ? and whether any hauing diuerse houses of remoue , doe shift from place to place of p●rpose to defeat the performance of their christian duties in that behalfe ? 2 whether any of your parishioners , being admonished therof , do not send their childen , seruants , and apprentices , to the minister , to be catechized vpon such sundayes ●●d holydayes as are appointed ? or whether any of them do refuse to come ; or if they cme , refuse to learne those instructions set forth in the book of common prayer ? 3 whether any of your parish doe entertaine within their house , any soiourner , cmmon guests , or other persons , who refuse to frequent diuine seruice , or receiue 〈◊〉 holy communion , as aforesaid , present their names , their qualities , or conditions ? 4 what recusant papists are there in your parish , or other sectaries ? present t●eir names , qualities , or conditions ? whether they keep any schoole master in their h●use , which commeth not to church to heare diuine seruice and receiue the com●uni●n ? what is his name , and how long hath he taught there , or elsewhere ? 5 whether any of the said popish recusants , or other schismaticks , doe labour to ●ouce and with-draw others from the religion now established ? or instruct their familes or children in popish religion : or refuse to entertaine any , especially in place of g●eatest seruice , or trust , but such as t●ntur●e with them in their opinions ? 6 how long haue the said popish recusants abstained from diuine seruice ; or from the communion , as aforesaid ? 7 is there any in your parish that retaine , sell , vtter , or disperse , any popish bookes . o● writings , or other bookes , libraries , or w●itings of any sectaries , touching the religion , state , or gouernement ecclesiastical of this kingdom of england , or kéep any monuments of superstition vncancelled or vndefaced ? 8 whether haue you any in your parish , which heretofore being popish recusants or sectaries , haue since reformed themselues , and come to church to heare diuine seruice , and receiue the sacraments : if yea , then who are they ? and how long since haue they so reformed themselues ? and whether they still remaine and abide in that conformitie ? 9 is there any in your parish that refuse to haue ●heir children baptised , or the●selues to receiue the communion at the hands of your minister , taking excep●ion against him , and what causes or exceptions doe they alleage ; or haue any maried wiues refused to come to church , according to the booke of common prayer , to giue g●d thankes after their child-birth , for their safe deliuerance ? and whether doe any of , or ●n your parish , refuse to haue their children bap●ized in your parish church , according ●o the forme prescribed in the booke of common prayer ? 10 doe any of your parish usually goe to other parish churches to heare diuine seruice or sermons ? or doe they communicate , or baptize their children in any ●ther parish ? 11 whether there be any in your parish who will come to heare the sermon , b●t will not come to publike prayers ap●ointed by the book of common prayer , making● schisme or diuision ( as it were ) betwéene the use of publike prayer and preaching ? 12 what persons within your parish , for any offence , contumacy , or crime , 〈◊〉 ecclesiasticall conusance doe stand excommunicate ? present their names , and for wh● cause they are excommunicated , and how long they haue so stood , and what person 〈◊〉 persons doe wittingly and usually kéepe them company ? 13 whether any , not being in orders , doe execute any priestly or ministeriall o●fice , in your church , chappell , or church-yard , and what be their names ? 14 whether any in your parish , that hauing heretofore taken vpon him the orde● of priest-hood or deacon , hath since relinquished the same , and liues as a lay-ma● neglecting his vocation ? 15 hath any person in your parish quarrelled , or stricken , or vsed any violence 〈◊〉 your minister , or haue stricken or quarrelled with any other person within your chur● or church yard , or demeaned himselfe disorderly in the church , by filthie or prophan talke , or any other base or immodest behauiour ? or hath disturbed the minister in tim of diuine seruice or sermon , or hath libelled or spoken slanderous words again● your minister , to the scandall of his vocation , or defa●ed any of his neighbours , to●●ching any crime of ecclesiasticall conusance ? 16 whether any of , or in your parish , without consent of the ordinarie , or othe● lawfull authoritie , haue caused any to do pennance , or to be censured or punished for an● matter of ecclesiasticall conusance , by any uestrie méetings , or otherwise by thei● own authoritie ? or haue taken any mony or commutation for the same ? present thei● names that haue done it ? and who haue beene so punished ? in what manner , and vpo● what cause ? 17 whether any person in your parish , doe exercise any trade or labour , buy o● sell , or kéepe open shops or ware-houses vpon any sunday or holiday by themselues their seruants , or apprentices , or haue otherwise prophaned the said dayes , contrar● to the orders of the church of england ? and whether there be any inne-kéepers , ale house-kéepers , uictuallers or other persons , that permit any persons in their houses , t● eate , drink or play , during the time of diuine seruice or sermon , or reading the ho●milies in the forenoone or afternoone , vpon those dayes ? 18 whether the fifth day of nouember , be kept holie , and thankesgiuing made t● god , for his maiesties and this states happy deliuerance , according to the ordinanc● in that behalfe ? 19 whether any of your parish hold or frequent any conuen●●cles or priuate con●gregations , or make or maintaine any constitutions , agréed vpon in any such assem●blies ? or any that doe write , or publikely or priuately speake against the booke o● common prayer , or any thing therein contained , or against any of the articles of re●ligion agréed vpon , in anno 1562 or against the kings supremacie , in causes eccless●●sticall , or against the oath of supremacie , or of allegiance , as pretending the same t● be vnlawfull and not warrantable by the word of god ? or against any of the ●ites or ceremonies of the church of england , now established ? or against the gouernment of the church of england vnder the kings most excellent majesty , by arch-bishops , deanes , arch-deacons , and other officers of the same : affirming ; ●hat the same is repugnant to the word of god , and that the said ecclesiasticall offi●rs , are not lawfully ordained ? or whether there be any authors , maintainers or fa●urers of heresie or schisme , or that be suspected to be anabaptists , libertines , ●rownists , of the familie of loue , or of any other heresie or schisme ? present their ●m●s ? 20 whether any in your parish haue maried within the degrées by law prohibited , ●●d where , and by whom ? and whether any couple in your parish being lawfullie ma●ed , liue apart one from the other , without due separation by the law , or any that haue bene diuorced , which kéepe company with any other at bedde or at boord ? 21 whether doe any persons administer the goods of the dead without lawfull autho●ty , or suppresse the last will of the dead ? or are there in your parish any wils not yet ●oued , or goods of the dead ( dying intestate ) left vnadministred ? by authority in that ●halfe , you shall not faile to present the executors and all others faultie therein : and ●●o how many persons being possessed of any goods and chattels , haue died within your ●arish , since the x. day of februarie ? 1635. 22 whether any with-hold the stocke of the church , or any goods or other things , euen to good and charitable vses ? 23 whether your hospitals and almes-houses , and other such houses and corporati●s , founded to good and charitable vses , and the lands , possessions and goods of the same , ● ordered and disposed of as they should be ? and doe the masters , gouernours , fellwes , and others of the said houses and corporations , behaue and demeane themselues acording to the godly ordinances and statutes of their seuerall foundations ? 24 whether haue you any in your parish to your knowledge or by common fame or ●port , which haue committed adultery , fornication , or incest : or any which haue im●dently bragged or boasted , that he or they haue liued incontinently with any person or ●rsons whatsoeuer : or any that haue attempted the chastity of any woman , or solici●● any woman to haue the carnall knowledge of her bodie , or which are commonly ●puted to bee common drunkards , blasphemers of gods holy name ; common ●wearers , common slanderers of their neighbours , and sowers of discord , filthy and ●sciuious talkers , usurers , symoniac all persons , bawdes , or harborers of wo●en with childe , which be vnmaried , or conueying or suffering them to goe away be●e they haue made satisfaction to the church , or any that hauing heretofore béene pre●nted , or suspected of any the aforesaid crimes , haue for that cause departed your pa●h , and are now returned againe ? or any which haue vsed any inchantments , sorce●es , incantations , or witchcrafts , which are not made felony by the statutes of this ●ealme , or any which haue committed any perjurie in any ecclesiasticall court , in an ●cclesiasticall cause , or which haue committed any forgerie , punishable by the ecclesi●●icall lawes , and the procurors and abettors of the said offences : you shall truly pres●t the names of all , and singular the said offendors , and with whom they haue committd the said offences , in case they haue not béene publikely punished to your knowledge 〈◊〉 the same crimes ? physitions , chir●rgions , and mid-wives . 2 how many physitions , chirurgions or mid-wiues , haue you in your parish ? how long haue they vsed their seuerall sciences or offices , and by what authorite ? and how haue they demeaned themselues therein , and of what skil are they accountd to be in their profession ? touching the church-wardens and side-men . 1 vvhether you and the church-wardens , quest-men , or side-men from tine to time , doe , and haue done their diligence , in not suffering any idle persor to abide either in the church-yard , or church-porch , in seruice or sermon time , bu causing them either to come into the church to heare diuine seruice , or to depart , an● not disturbe such as be hearers there ? and whether they haue , and you doe diligently se the parishioners duely resort to the church euery sunday and holiday and there to renaine during diuine seruice and sermon ? and whether you or your predecessors , ch●rch-wardens there , suffer any playes , feasts , drinkings , or any other prophane vsag●s , to be kept in your church , chappell , or church-yards , or haue suffered to your and heir vttermost power and endeauour , any person or persons to be tipling or drinking in any inne or uictualling house in your parish , during the time of diuine seruice or ●ermon , on sundayes and holidayes ? 1 whether , and how often haue you admitted any to preach within your churh or chappell , which was not sufficientlie licensed ? and whether you together with your minister , haue not taken diligent héed and care , that euerie parishioner being of sixtene yéeres of age or vpwards , haue receiued thrice euerie yéere , as aforesaid : and also hat no stranger haue vsuallie come to your church , from their owne parish-church ? 3 whether haue there béene prouided against euerie communion , a sufficient q●antitie of fine white bread , and good and wholesome wine for the communicants that ●all receiue ? and whether that wine be brought in a cleane and swéet standing pot of pewter , or of other purer mettall ? 4 whether were you chosen by the consent of the minister and the parishiones and haue the late church-wardens giuen vp a just account for their time , and deliu●red to their successors by bill indented the money , ●nd other things belonging to the church which was in their hands ? and are the almes of the church faithfullie distributed to the vse of the poore ? 5 whether doe you sée the names of all preachers which are strangers and pre●ch in your parish churches , to be noted in a booke for that purpose , and whether eu●ie preacher doe subscribe his name , and of whom he had his license ? 6 whether any man doe trouble or molest you for doing your duties ? 7 whether there be any legacies witholden giuen to the church or poore people o● to the mending of highwayes , or otherwise by the testators ? in whose hands it is , by whom it was giuen , and by whom it is with-holden ? 8 do you know of any thing that hath béene complained of , that is not yet redresse ? concerning ecclesiasticall magistrates and officers . 1 vvhether doe you know or haue heard of any payment , composition or agrement , to , or with any ecclesiasticall magistrate , iudge , or officer , for wil●ing at or sparing to punish any person for any offence of ecclesiasticall conusance , ●r for suppressing or concealing of any excommunication , or any other ecclesiasticall c●sure , of or against any recusant , or any other offendor in the cases aforesaid ? wh●t summe of money , or other consideration hath béene receiued or promised , by , or to any ●f them , in that respect , by whom , and with whom ? 2 hath any person within your parish , paid or promised any summe of money or ●ther reward , for commutation of pennance , for any crime of ecclesiasticall conusance ? if so , then with whom ? when , and for what , and how hath the same beéne impl●yed ? 3 are your ecclesiasticall iudges and their substitutes masters of arts , or batcellors of the lawes at the least , learned and practised in the ciuill and ecclesiastic●l lawes : men of good life and fame , zealously affected in religion , and iust and v●right in executing their offices ? haue they heard any matter of office priuatel●e in th●●● chambers , without their sworne registers , or their deputies presence● 4 doe you know , or haue you heard , that any ecclesiasticall iudge , officer or mi●nister hath receiued or taken any extraordinarie fées , or other rewards or promises , b● any vayes or meanes , directly or indirectlie , of any person or persons whatsoeuer , eithe● for th● granting of the administration of the goods and chattels of those that haue die● inte●●te , to one before another , or for allotting of larger portions of the g●ods and chatels of those that haue died i●testate , to one more than to another : or for allowing large and vnreasonable accounts , made by ex●cutors or administrators : or for giuing them quietus est , or discharges , without inuentory or account , to defraude creditors , leg●aries , or those who are to haue portions . and what summ●s of money doe you knov , or haue you heard , that any ecclesiasticall iudge or officer hath taken out of the s●te of any dying intestat● , vpon pretence to bestow the same , in pios vsus : and how ●aue the same béene bestowed ? 5 hath any ecclesiasticall magistrate , iudge , officer , or any o●her exercising ecclesiastical iurisdiction within this your diocesse : or any aduocate , register , procter , cla●kes , apparators , or other minister belonging to the same ecclesiasticall courts exaced or taken by any wayes or meanes , directly or indirectly , extraordinarie or greater fées than are due & accustomed ? and whether is there a table for the rates of all fée● , set vp in their seuerall courts and offices ? and whether they haue sent or suffered my processe to goe out of the ecclesiasticall courts otherwise than by law they oug●t ? or haue they taken vpon them the offices of informers or promoters to the said courts , or any other way abused themselues in their offices , contrarie to the law and canons in that behalfe prouided ? 6 what number of apparators haue euery seuerall iudge ecclesiasticall ? and whe●ein , and in what manner is the countrey ouerburthened by them ? and wherein hau● they caused or summoned any to appeare in the said courts , without a presentme●t or citation first had ? or whether haue they threatned any to prosecute them in the said courts if they would not giue them some rewards , and what bribes in that behal● haue they taken ? 7 what reward or fees hath any of the apparators taken , to saue the iournies to the ec●esiasticall court of any persons , & what ( after composition so made ) haue they or any of hem taken and receiued , and what acquittance or discharge haue they giuen or promised them , and whether haue they not cited some to appeare before the arch-deacon , or his officiall , after they haue béene ordered by the commissary , and done their pennance acc●rdingly , and whom haue they so cited and troubled , and what hath it cost them , as you 〈◊〉 or haue heard , or by inquiry can finde ? i● you know of any other default or crime of ecclesiasticall conusance , you are to ●●●ent the same by vertue of your oathes ? ●he minister of euerie parish , may and ought to ioyne in presentment with the ch●rch-wardens , and side men , and if they will not present , the minister may and ou●ht himselfe to present the defaults and crimes aforesaid : and there must be seuerall pr●entments made to euery seuerall article : and the minister , church-wardens , and sw●rne-men , are to méete and conferre about the said presentments , and answering of eu●ry of the aforesaid articles ? finis . a sermon preached before his maiesty, on tuesday the nineteenth of iune, at wansted. anno dom. 1621. by d. laud deane of glocester, one of his maiesties chaplaines in ordinary. printed by commandement laud, william, 1573-1645. 1621 approx. 54 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a05167 stc 15301 estc s104881 99840611 99840611 5133 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a05167) transcribed from: (early english books online ; image set 5133) images scanned from microfilm: (early english books, 1475-1640 ; 892:08) a sermon preached before his maiesty, on tuesday the nineteenth of iune, at wansted. anno dom. 1621. by d. laud deane of glocester, one of his maiesties chaplaines in ordinary. printed by commandement laud, william, 1573-1645. [2], 44 p. imprinted by f. k[ingston] for matthew lownes, dwelling in pauls church-yard, at the signe of the bishops head, at london : 1621. printer's name from stc. running title reads: psalme 122.6,7. print show-through; some pages stained. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons sermons, english -17th century. 2002-01 tcp assigned for keying and markup 2002-01 apex covantage keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion a sermon preached before his maiesty , on tvesday the nineteenth of iune , at wansted . anno dom. 1621. by d. lavd deane of glocester , one of his maiesties chaplaines in ordinary . printed by commandement . at london , imprinted by f. k. for matthew lownes , dwelling in pauls church-yard , at the signe of the bishops head , 1621. psalm . 122. 6 , 7. 6. pray for the peace of jerusalem ; let them prosper that loue thee . 7. peace be within thy walles , and prosperity within thy palaces . the arke of the lord was brought out of the house of obed-edom the gittite , with musike and great ioy into ierusalem , and there placed , 2. reg. 6. the learned are of opinion , that dauid composed this psalme , and deliuered it to be sung at this solemnity . before this , the arke was in gibeah , a high place in the city baalah of iudah , 2. reg. 6. otherwise called kiriathiearim , iosh. 15. 9. but now the presence of it , made the city of dauid , domicilium religionis , the house of religion , as well as regni , of the kingdome . it is domus dei , the house of religion , gods house , verse 1. and the last of this psalme . and it is the house of the kingdome too : for there is the seate of iudgement , and there is the house of dauid , vers . 5. and it is fit , very fit it should be so : the court , and the great temple of gods seruice together : that god , and the king may be neighbours : that as god is alwayes neere to preserue the king , so the king might bee neere to serue god : and god and the king cannot meet in ierusalem without a solemnity . now this psalme was not fitted by dauid for the people onely , when the arke was brought to , and placed in , ierusalem : but also for their comming at their solemne feasts to ierusalem , to which they were bound thrice a yeere by the law , exod. 23. for then ( some thinke ) they sung this psalme , either in their iourney as they came vp ; or else on the steps as they ascended to the temple : so the comming to the temple was alwayes with ioy : and they were glad when the solemnity came . at this ioy the psalme begins : i was glad when they said vnto me , we will goe into the house of the lord. glad they were , but no vanity in the mirth . for as they went vp with ioy , vers . 1. so did they with prayer heere at the 7. and the prayer is for the peace of ierusalem . why , but in dauids time the temple was not built ; and how then this psalme composed by him for this solemnity ? yes , well enough : for though the temple was not then built , yet the tabernacle was then vp , 2. reg. 6. according to which patterne the temple was to be built . so all the seruice was there : and therefore the solemnity too . beside , the eye of the prophet was cleare , and saw things farther off , then the present . for first it is euident , qui non videbat , praeuidebat : dauid that saw not the temple built , foresaw it was to be built by his sonne , 2. reg. 7. and so fitted the psalme both to a present tabernacle , and a future temple . and it is not improbable , but that hee saw farther ; or if hee did not , the spirit of god did ; and so fitted his pen , that the same psalme might serue the lewes at their returne from babylon , to reedifie the ruines of both city and temple . for then the people assembled as one man to ierusalem , and kept their wonted ceremonies , esra 3. nay , i make no question but that hee saw further yet . for what should hinder the prophet , but that hee might looke quite thorow the temple , which was 〈◊〉 the figure , or shadow , and so see christ , his church , and kingdome at the end of it ? so the psalme goes on for both iew and christian : temple , and church , that ye , as well as they , might pray for the peace of ierusalem , and that they may prosper that loue it . the words containe two things : an exhortation both to princes and people , to pray for the peace of ierusalem : and the prophets owne prayer for it , los then prosper that loue thee : peace bie within thy walles , and prosperity within thy palaces . in the exhortation to both princes and people , that they pray for the peace of ierusalem , i shall obserue three particulars . the body , for which hee would haue vs carefull ; that is , ierusalem . the action ; by which wee should expresse our loue to it . our care of it ; that is , prayer . and the blessing which our prayers should intreat for it ; and that is peace . first then , heere is the body , for which , and all the members of it , he would haue them pray , and that is , ierusalem . now ierusalem was at this time ( as i told you ) made domus religionis & regni : gods house , & the kings . and so it stands not here for the city and the state onely , ( as many of the ancient name the city onely ) nor for the temple and the church onely : but ioyntly for both . for both : therfore when you sit downe to consult , you must not forget the church : and when we kneele downe to pray , wee must not forget the state : both are but one ierusalem . there are some in all ages , ( too many in this ) which are content to bee for the state , because the liuelihood both of them and theirs , depends vpon it : but it is no matter for the church , they can liue without that . and there are some , which are all , at least in their out-cry , for the church : as if templum domini , the church , the church , might swallow vp kingdoms , and state-affaires . but there is no religion in the one ; and neither that , nor ciuill wisedome in the other . both then were commended to the iewes , and both are to vs. and both vnder one name , ierusalem . one name , and good reason for it . first , because the chiefe house of the common-wealth , the kings house , and the chiefe house of gods seruice , the temple ; were both in one ierusalem . and secondly , because they are as neere in nature , as in place . for both common-wealth , and church are collectiue bodies , made vp of many into one . and both so neere allyed , that the one , the church , can neuer subsist but in the other , the common-wealth . nay so neere , that the same men , which in a temporal respect make the common-wealth , doe in a spirituall make the church : so one name of the mother city serues both , that are ioyned vp into one . now though in nature the common-wealth goe first : first men , before religious and faithfull men : and the church can haue no being but in the common-wealth . yet in grace the church goes first : religious and godly men , better then men : and the common-wealth can haue no blessed and happy being , but by the church . for true religion euer blesses a state : prouided that they which professe it , doe not in their liues dishonour both god , and it . and it blesses the state , ( among other ) two waies . one by putting a restraint vpon the audaciousnesse of euill . and this the wise men among the heathen saw . for seneca tels vs , that this placing of an armed reuenger , god , ouer the head of impious men , ( which is an acknowledgement of religion ) is a great restraint , because against him , nemo sibi satis potens videtur , no man can thinke himselfe able enough , either to shun , or resist . the other way by which it blesses the state , is by procuring gods blessings vpon it . so it is , psal. 68. 32. sing vnto god , o ye kingdomes of the earth . there is exercise of religion . and then it followes , vers . 35. god will giue strength and power vnto his people ; there is the blessing . and it is plaine in my text : for heere prayer is to obtaine blessing for ierusalem , for the state. but it is expresly said to be propter domum domini , for the house of gods sake , vers . 9. now i would all states would remember this : that they haue a restraint from euill by , and a blessing for religion . it would make me hope , that yet at last , religion should be honoured for it selfe , and not for pretences . secondly , wee are come from ierusalem the body , as it comprehends both state and church , to that which the prophet would haue vs doe for it . that is , prayer . pray for ierusalem . pray for it . why , but is that all ? can a state bee managed , or a church gouerned , onely by prayer ? no : the prophet meanes not so . you must seeke , and endeuour the good of both , as well as pray for the good of both . and this is in my text too . for the word in the septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske and inquire after the good of ierusalem : labour it . and yet , it is often read in scripture for oráto , pray for it . both then . and the fathers beare witnesse to both , in this place . for s. hierome , august . hilar. and prosp. are for the proper sence of the word . quaerite , seeke it , follow it . saint basil , theod. and most of the later diuines , are for the borrowed sence , orate , pray for it . and surely god would haue the great ministers of state , & the prouident gouernours of the church , doe both : seeke , enquire , consult , doe all good to both . and yet when they haue done all , hee would haue them pray too . and there is good reason for this ; for nothing more needfull for ierusalem , for state and church , then prayer : for the state necessary . for god is president of all counsels of state ; and shall he not be so much as called to counsell , and desired to fit ? and for the church necessary too . for the son of god , christ iesus , is head of the church ; and can the body do any thing well , if the head direct it not ? and yet of the two , the church hath most need to be prayed for : and that both because the consultations of the church haue more immediate reference to god. and because the enmity of the world is more set against the church , for god. and while christ tels saint peter that the gates of hell shall not preuaile against the church , math. 16. he insinuates withall , that those open gates , gape not wider for any thing , then for it : therefore prayer for the church very necessary . and certainly , so much danger ouer it , and so little praier for it , agree not . now rogate , pray for ierusalem reacheth euery man in particular ; and all men when they are assembled together . for what can a senate consult vpon orderly , or determine prouidently , if god bee not called into the assembly ? if there bee not deus stat , god standeth in the congregation of princes ? psal. 82. and such a superiour cannot be called into the assembly mannerly , but by prayer . nay , solemne state-assemblies , ( because if they erre , they erre not lightly ) haue greatest need of prayer , both in , and for them . hence is that ancient christian custome , that parliaments assemble not for the state : councels meet not for the church : but they beginne both the first dayes worke , and euery dayes worke with prayer . and the heathen which knew not the true god , knew that this duty was owing to the true god , to pray vnto him most solemnly , in their greatest consultations : and therefore caesar being to enter the senat , sacrificed first : and appian speakes of that act , as of a thing of custome . and it cannot bee thought they did sacrifice without prayer : since litare , which is to appeace by sacrifice , is to please by prayer too . but i leaue them . my text is more ancient , and more full then their practice . for heere vers . 5. the tribes are no sooner gone vp to the seats of iudgement , to the house of dauid ; but they are followed close by my text , that they pray for ierusalem : so prayer their first worke , and consultation after . and doubtlesse the spirit of god sees prayer wonderfull necessary for ierusalem , that he makes that , as it were , the doore of entrance , both into the seates of iudgement among men , and the places of diuine worship , and adoration of god. we haue done with the action , prayer . thirdly then , heere is the blessing which wee are to beg and desire at gods hands for ierusalem , for both the state , and the church : and that ( if you will beleeue the prophet ) is peace . peace is one of the greatest temporall blessings , which a state , or a church can receiue . for where god himselfe describes the excellency of gouernment , he describes it by peace . esa. 37. the worke of iustice shall be peace : and my people shall dwell in the tabernacles of peace . i will not load you with a long discourse of peace , and the benefits it brings . it hath the same fate , that some other of gods blessings haue . it is better knowne by want , then vse : and thought most worth the hauing , by them that haue it not . looke therfore not vpon your selues in peace , but vpon a state in blood : vpon a church in persecution . aske them which are diuided by the sword ; which are rosting at the flame : conceiue your case theirs . that is the touch-stone which deceiues not . then tell me whether it bee not good counsell : rogare pacem , to pray for the peace of both . and i doe ill to call it barely peace . our prophet calles it the blessing of peace , psalm . 29. and doubtlesse it is to teach the world , that all earthly benefits are , as it were , vnblessed , till peace be vpon them : for till then , no inioying of any . now rogate pacem , pray for the peace of ierusalem , seemes but a plaine and a naked exhortation for peace . i must finde more in it then so , and yet offer my text no violence , nor bee busie with any thing aboue me , or out of my profession . obserue then : when dauid made this exhortation to pray for peace , it was tempus pacis , a time of peace . for he composed the psalme when hee carried the arke to ierusalem : and before that , hee had smote the philistims twice , and made all at peace , 2. sam. 5. a time of peace ? why then a man should thinke there is least need to pray for it . yea but the prophet thinkes not so . hee was pleas'd the state and church vnder him should inioy gods benefits longer . and therefore calles for , not peace , which they had : but continuance of peace , which they could not tell how long they might hold . to giue thankes to god for the peace he had giuen , vers . 4. and to pray for the continuance of it , vers . 6. and certainly it is one great degree of vnworthinesse of a blessing , to grow wearie of it . why , but there is a time for warre , as well as for peace , is there not ? yes , there is , eccles. 3. and this time is in god to fit . i make peace , and create euill , esa. 45. and in the king to denounce and proclaime . but it is not dies belli , the day of warre it selfe that can make voyd this duety rogandi pacem , of praying for peace . for since the eye of nature could see , that the end of all iust warre , is , but that men may liue in a more iust and safe peace : this rogate pacem , pray for peace , must bee in the heart , euen when the sword is in the hand . i will not meddle with the state : but there are many times , in which god will punish and afflict his church . and may we then rogare pacem , pray peace for it ? yes , we may , nay , we must , euen then pray for peace , when his will is , not to giue it . for first , so much of his will as is reuealed , is here expressed to pray for peace . and that is a sufficient warrant to vs , euen against that of his will which is not reuealed ; so long till he reueale it : for the will of god bindes vs no longer , nor no farther to action , then it is reuealed . the secret things belong to the lord our god , but the things reuealed , belong to vs , and our children , that we may doe them , deut. 29. and againe , saint augustine disputes it at large , that a man may , etiam voluntate bona , with a will that is good , will that which god will not . and whatsoeuer hee may will voluntate bona , with a good will , that he may pray for : so he submit to his will , and rest when his will appeares . besides , who knowes ( so long as the secret of his will is to himselfe ) whether it be any more then rogate pacem , pray for peace , and haue it ? for many times that which god will not giue without prayer , he will giue with it . and then the cause of non pax , is non rogant : no peace , because not prayed for . and in that case , the state and church haue not more misery , in that there is not peace , then they haue sinne , in that they might haue had peace for asking , and would not pray for it . now this rule varies not : we are neuer to neglect that which god hath reuealed ( which heere in our case is to pray for peace ) vpon any presumption of that which remaines secret . therefore the obiection of the puritan against our church let any , in which we pray to bee deliuered from famine , & from battell : and against the prayer which followes it , that we may bee hurt by no persecution : as if it were an vnlawfull prayer , because it is sometimes gods wil to punish and afflict his church : is as ignorant as themselues . for in the old testament , heere is dauids call vpon vs , rogare pacem , to pray for peace . and in the new there is saint pauls charge , to pray that we may leade a quiet and a peaceable life , 1. timoth. 2. and hath the church of england such ill lucke , that it cannot doe as dauid , and saint paul bids it , but it must anger the puritan ? againe , while you follow the prophets exhortation , and pray for peace , euery kind of false worldly peace will not serue the turne . for as christ was at pacem do vobis , sed meam : peace , but it is my peace that i giue vnto you , s. ioh. 14. so dauid , the type of christ , would haue you pray for peace , but his peace for ierusalem . and in this relation , the words are generall . rogate , pray for the peace of ierusalem : of the whole state : of the whole church : it must not be broken in any corner of ierusalem , if it may be preserued . a sedition , or a schisme in a corner , in a conuenticle , ( which is the place where they are vsually hatched ) will fire all if it bee suttered . for the state , none doubts this , and it is as true for the church . but where peace is truly laboured for , and not had , there the apostles limitation , rom. 12. will. helpe all . haue peace with all men ( saith the apostle ) but it followes , si possibile , if it bee possible : and quantum in vobis , as much as lies in you . when we therefore pray for peace with all men , and cannot get it , heathonisme , and turcisme , and iudaisme , and heresie , and superstition , and schisme , will not repent , and come in , we are quit by si possibile , if wee doe what is possible for their conuersion . and againe , when any of these that haue changed the truth of god into a lye , would haue vs come ouer and make peace with them , we are quit , though wee doe it not ; by quantum in nobis , as much as lies in vs. for god hath not left it in our power , to bee at peace against his truth : and therefore here is neuer a rogate , no counsell to pray for that . indeed peace against truth is not pax ierusalem , a peace fit for the church . the church of rome challengeth vs for breach of this peace in our separation from them . but we say , and iustly , the breach was theirs , by their separation not only from disputable , but from euident truth . nor are wee fallers out of the church , but they fallers off from verity . let them returne to primitiue truth , and our quarrell is ended . in the meane time it is possibile , & in nobis : both possible , and in vs , to pray , that god would in his time , fill the church with truth first , and then with peace . now rogate pacem , pray for peace , is a very full circumstance in the text ; i cannot leaue it yet : for when i consider that he that calles so earnestly for peace , is dauid , it filles mee with wonder . for dauid was a sword man with a witnesse . one of the greatest warriers that euer was , 2. sam. 7. and most victorious . nay , though god had anoynted him before to the kingdome ; yet the meanes which first made him knowne to saul , and afterwards famous in israel , was first his conquest of goliah , 1. reg. 17. and then his sword against the philistims . therefore if dauid bee come in vpon rogate pacem , pray for peace : it cannot bee accounted onely the gowne-mans , or the weake-mans prayer : but it is the wise , and the stout mans too : for dauid was both . and certainly it is not cowardize to pray for peace : nor courage to call for troubles . that is the spirit of dauid , that can sing before the arke of god , rogate pacem , pray for peace . but if the philistims will disturbe gods peace , and his , then , and not before , hee will dye them in their owne blood . and rogate pacem , pray for peace , lookes yet another way vpon dauids person . for at the first , dauid was king onely ouer the tribe of judah , where hee raigned seuen yeeres , and sixe moneths , 2. sam. 5. the other eleuen tribes followed jshbosheth the sonne of saul , 2. sam. 2. but hee did not compose this psalme , till the carrying of the arke to ierusalem : at which time hee was king ouer all , both israel , and iudah . so rogate pacem , pray for peace , was not dauids counsell onely , when his territories were lesse , iudah and hebron : but after the great accesse of the eleuen tribes too ; when he was strong ; when god had diuided his enemies before him , euen as water is diuided asunder : as himselfe praiseth god and confesseth , 2. sam. 5. and therefore either dauids example is not worth the following : or else , a king in honour , and a king in plenty ; and a king that hath added ierusalem to hebron , eleuen tribes to one , may make it his high honour rogare pacem ierusalem , to pray to god , and perperswade with men , for the peace of christendome . and dauid had good reason to bee at rogate pacem , pray for peace . for though hee scarce tooke any warre in hand , but with gods approbation , and against gods enemies : yet wee finde , 1. chron. 22. that his battels and his blood were the cause , why god would not suffer him to build his temple . hee might sing before the arke , hee might serue him in the tabernacle : but no temple would hee haue built by hands in blood . salomons hands ; hands of peace must doe that . what is the reason ? what ? why it may be it is , because when the blood and spirits of a man are heated , be the warre neuer so iust , yet ( to say no more ) aliquid humani interuenit , some heated passion strikes where , and as , it should not . and ( as saint james hath it ) the wrath of man doth not accomplish the righteousnesse of god : and the historian tels vs they are not a few that are guilty to themselues , parum innocenter exactae militiae . againe , i cannot bee so vnthankfull to god and my text , but that i must fit one circumstance more to rogate pacem , pray for peace . and it is , pray for it this day : why this day ? why ? why dauid brought vp the arke with this psalme , and would haue built the temple : but gods answere to him was : no : but behold , a sonne is borne vnto thee , which shall be a man of peace , for i will giue him rest from all his enemies round about , therefore his name is salomon , and i will send peace and quietnesse vpon israel in his dayes , 1. chron. 22. and had not dauid then great reason to call vpon his people , euen all of all sorts to pray for that peace , which god would giue by salomon ? and surely we haue a ierusalem , a state , and a church to pray for , as well as they . and this day was our salomon , the very peace of our ierusalem borne . and though hee were not borne among vs , yet hee was borne to vs , and for the good and wel-fare of both state and church . and can yee do other then rogare pacem , pray for peace in the day , nay natiuity , the very birth-day of both peace , and the peace-maker ? certainly so vnnaturall to your prince , so vnthankfull to god you cannot bee . i will leade you the way to pray for him , his honour , and his peace : that this day may returne often , and crowne many happy and blessed yeeres vpon him . i had now done with rogate pacem , pray for peace , but that ierusalem is come againe in my way . but it is a strange jerusalem . not the old one , which is litterall in my text. for which dauid would haue prayers : nor that which succeeded it , ierusalem of jew and gentile conuerted : for which wee must pray . but a jerusalem of gold and precious stones , ( as is described , apoc. 21. ) which shall be built for them againe vpon earth in greater glory then euer it was . and this jerusalem vpon earth , is that which is called the heauenly jerusalem , heb. 12. 22. and the new jerusalem , apoc. 21. 2 , 10. so it is not now sufficient that the iewes shall be ( in gods good time ) conuerted to the faith of christ , as the apostle deliuers it , rom. 11. but these conucrted jewes must meet out of all nations : the ten tribes , as well as the rest , and become a distinct , and a most flourishing nation againe in jerusalem . and all the kings of the gentiles shall doe homage to their king. good god , what a fine people haue we here ? men in the moone . i will not trouble you with any long discourse , wherein this errour meets with , or parts from the chiliasts : nor is it worth any settled confutation : onely i cannot desire you rogare pacem , to pray for any peace to this ierusalem . it was an old errour of the iewes , ( which denied christ come ) that when their messias did come , they should haue a most glorious temporall kingdome , and who but they ? i cannot say the author of this vanitie denies christ come . god forbid . but this i must say : that many places of the old testament , which concerne the resurrection from the dead , & which looke vpon christ in his first or second comming , are impiously applyed to this returne of the lewes , which ( saith he ) is to them , as a resurrection from the dead . and this exquisite arithmetician , beside the first comming of christ in the flesh ; and his second to iudgement : ( which are all the personall commings of christ , that euer the scripture reuealed , or the church knew ) hath found out a third , betweene one and two : namely , his comming to this conuersion of the iewes . but see a little : i will not be long a passing . shall jerusalem bee built againe after this euersion by the romans ? the prophet esay saith no , esa. 21. but this ( saith our author ) is not meant of jerusalem , but of her enemies . yes , it is meant of ierusalem , as well as other cities ; as appeares , vers 6 , 7. and is confirmed by saint hierome , and some moderne diuines . and suppose the place were doubtful , whether meant of ierusalem or not , yet that other is vnauoydable , ier. 19. 11. i will breake this city and this people , as one breakes a potters vessell , that cannot be made whole againe . well : but this new-built jerusalem , must be the heauenly , and the new . yea , but it is against the receiued iudgement of the church , that these places should bee vnderstood of any church vpon earth onely , whether iew , or gentile , or both . and apparent it is , that there are some circumstances in apoc. 21. which cannot possibly be applyed to any church on earth only . which made saint ambrose professe , that this exposition is against scripture . and suppose they may be meant of a militant church onely : yet what should leade vs to see this conuersion of the iewes there , i see not . for the ten tribes comming in to the rest , the good man should doe well to tell vs first ; where those ten tribes haue been euer since before the babylonish captiuity : or poynt out the story that sayes they remained a distinct people . no : they degenerated , and liued mixed with other nations that captiued them , till not onely their tribes were confounded ; but their name also vtterly lost , for almost two thousand yeeres since . and yet now for sooth we shall see them abroad againe . it is strange wee should not know our friends all this while . for within these seuenty foure yeeres , they shall haue quite rooted out both the pope and the turke , our two great enemies . and shall begin to make both of them stagger within lesse then these thirty yeeres . i cannot tell here whether it bee balaam that prophecieth , or the beast hee rode on . as for the kings of the gentiles , that they shall serue this king of ierusalem , you need not beleeue that till you see it . if christ be king there ; i make no question , but the kings of the gentiles will easily submit to him . but if it be any other ; they haue reason to hold their owne . and it seemes it is not well resolued yet , who shall be king. for pag. 56. and 102. the author tells vs , christ shall be king there . and pag. 163. he vnthrones christ againe , and assures vs one shall bee king , whom the iewes shall set vp among themselues . i will follow this vanity no further . only doe you not thinke the papists will triumph , that such monstrous opinions are hatched among vs ? sure they will : yet they haue little reason ; heere . for two of their learned iesuites are of opinion , ( they are salmer : and lori : ) that the apostles did not sinne , when led with the errour of the iewes , they thought christs kingdome should be temporall , act. 1. 6. which is the ground of all this vanity . and tullius crispoldus , one of theirs , left notes behinde him ( which are yet in manuscript in the library at millain ) which agree in all things almost with this present folly . so whatsoeuer is amisle in this lewish dreame , the primogenitus , the first borne of it , after the iew , is theirs . only herein their care out goes ours . they keepe the frensie locked vp : and we publish it in print . i will leaue these men to out-dreame the iewes : and hasten to , and thorow the second generall part of the text ; which is the prophets owne prayer for ierusalem : in which the circumstances are sixe . first then , whether you reade the text , with saint hierome , and the geneua translation : ( let them prosper that loue thee ) and so make it a prayer . or with ar. mon. tremel . and of the last translation , ( they shall prosper that loue thee , ) and so make it a reason , full of promise , to induce vs to pray for it : it is not much materiall . it seemes both may stand , and i will not make my text narrower then it is . take the words then first as a motiue . pray for the peace of jerusalem : for there is great reason you should doe so . for they shall prosper that pray for it . so the argument is drawne from prosperity ; and prosperity is a reason that is very potent with men in all things else : why then should it not be preuailing in this , to make men pray both for the state , and for the church ? but shall men prosper that do so indeed ? yes : you haue no probable cause to distrust it . the words are , they shall prosper . and if you take them for an earthly promise , you haue a kings word for it . if for a spirituall , you haue a prophets word for it . would you haue any man testifie that hath had experience ? you haue dauids word for it : and he had often triall in himselfe , that god made him prosper for his praier sake , and his loue to that state and church . and since you cannot distrust a king , a prophet , a man of experience ; be sure to pray for the peace of ierusalem , if it be but that your selues may prosper . take the words next as a prayer : pray for the peace of jerusalem : for there is great example to moue you to doe so . for the kingly prophet goes before you ; hee askes no more of you , then he doth himselfe . hee would haue you pray for ierusalem , and so doth he : let them prosper that loue it . the prophet is not of their humor , that care not what burthens they bind vpon other mens shoulders , so themselues may escape the load . no , he prayes too : and no maruell . for ( as saint leo obserues ) prayer is one , and the first , of the three things , which doe most properly belong to all religious actions . he prayes then , and in his prayer this is remarkable : prius orat pro orantibus pro ierusalem : hee prayes for them that pray for ierusalem , before he prayes for ierusalem it selfe . first , let them prosper that loue ierusalem , vers . 6. and then , peace be within the walles of it , vers . 7. and there is a great deale of spirituall wisedome in this too . for while his prayer strengthens them that pray for ierusalem , both his , and their prayers meet , and goe stronger to god , then if any ( bee it dauid ) prayed for it alone . and therefore ignatius telles his people at smyrna , that their prayers reached as far as antioch , ( who no doubt prayed for it selfe too ) and these ioyned prayers , obtained peace for that church . secondly , as dauid prayes , as well as he would haue others pray : so prayes he also for the selfe same thing , for which hee exhorts others to pray : that is , for peace . peace be within thee . and it is an argument that his exhortation came hartily from him , because hee falles to it so close himselfe . and it is an excellent thing full of honour to god and themselues , when rex & propheta , the king , and the prophet , goe first in prayer for the states and the churches peace . now he prayes not for the peace of it alone , but for that which followes peace , the prosperity of it too . hee well knew , that god hath pleasure in the prosperity of his seruants . nor doth he so pray for the temporall peace of the state ; as that hee forgets the spirituall peace of the church . nor doth hee so pray for the externall peace of either : but that hee preferres the inward , and soule-peace of both . not peace without vertue : for that is but a painted peace : and therefore saint hilar. will haue them together . peace and vertue connexa sibi sunt , must bee knit together in ierusalem . for vertue is the strength and preseruatiue of peace . and wheresoeuer vertue is not , there peace will bee the first that will abuse it selfe . not peace without faith. for that is but a profane peace . and therefore saint hierome tells vs , it is dominus christus , our lord christ , that is the true peace of both state and church . as if hee so long before had foreseene and prayed for ( in these words , peace be within thee ) the comming of the messiah . and foresee it ( no question ) he did . and i will not denie , but that he prayed for it : since neither ierusalems peace could , nor our peace can , be firme without him . but then if you aske me why so many states , and churches , are diuided for , and about christ , and so not at peace : the cause i must tell you , is the sinne of men . they diuide and teare christ first , and then what wonder if they bee diuided about him ? thirdly , heere is his prayer for peace and prosperity for ierusalem , for the state , for the church : but whereabouts would hee haue these excellent blessings seated ? where ? why euery where , but especially in muris & palatiis , about the wall and the palace . and they are excellently fitted . he would haue them spread all ouer ierusalem : but loca dominu , the places of their exaltation , are these in my text ; the wall , and the palace : for peace that keepes at the wall , and so workes inward to calme the city : but the child of peace , prosperity , that is borne after in the palace , and comes outward , to inrich to the very wal. the strength of a city is in the walles . in walles that are fenced and fortified with turrets , ( as euthymius renders it : ) therefore if a tempest of warre beate vpon the walles of it ; possesse the strength of it : there cannot bee peace . therefore the prayer is fit : sit pax in muris , peace bee within the walles . and dauids prayer is as full as fit : for the church hath the same walles , that the state hath . it is in my text. for it is in muris jerusalem , in the walles of ierusalem , and the temple stood within it . and by reason of the knot which god himselfe hath knit betweene the bodies : ( which is , that the same men , which in respect of one allegiance make the common-wealth , doe in respect of one faith , make the church ) the walles of the state cannot bee broken , but the church suffers with it : nor the walles and fences of the church trampled vpon , but the state must be corrupted by it : therefore the prayer is full ; that peace may sit vpon the walles , that prosperity may fill all that is within them . now neither the walles of the state , nor the walles of the church , can keepe or defend themselues , or that which they compasse . there must bee men , and they must keepe both the wall , and the palace , and the peace : viri-muri , men-wals . and among these , all are not bound to equall care in preseruing the peace . but as the greatest strength of the dead walles is in turribus , in the towers and bulwarkes , so the greatest care in the liuing walles lyes in turribus , in the towers too ; vpon those that are eminent in state and church . now saint hierome telles vs plainly , that for the state , the noble , and the wise , and the valiant men , they are the towers . and for the church , saint paul telles vs , the apostles were the pillars , gal. 2. and s chrysost. that the priests are muri ecclesiae , the walles of the church . heere therefore the prayer must goe home : dauids did : peace be in these walles too . for if these walles shake vpon their foundations : if these knocke one against another : there can be no firme peace in either body . a wall-palsie is euer dangerous . fourthly , when there is peace in muris & palatiis , in the wall and the palace , stayes either the prayer for it , or the benefit of it , there ? no sure . the benefit stayes not . for the peace of the wall and the palace , is very diffusiue . all ierusalem is the better for it presently . not the meanest in the body of the state , not the lowest in the body of the church : but they are the better , or may bee , for this peace . and it is implyed in the text : for in palatiis , in the palaces , names indeed the kings house , but vnder that greater , comprehends the lesse . and s. hierome expresseth it so , and reades in domibus , prosperity in the houses . for the houses of subiects cannot be empty of peace , when the palace of the king is full . this for the benefit ; and peace is no niggard of it selfe . then the rule is : where the benefit goes on and multiplies , there must not be a stop in the prayer ; that must goe on to , as dauids did ; peace be within the walls . fiftly . the forme of this prayer , sit pax in muris , peace be within the walls , and prosperity within the palaces ; tells vs , that ierusalem had both these . and no doubt can bee made , but that ierusalem , that state , that church had both . and to this day as little doubt there is of ciuill states , muros habent , & palatia , they haue both walls and palaces . but for the church , sacriledge ( in many places ) makes all the haste it can , to frustrate this prayer , that there may be nor palaces , nor walls , for peace , or plenty , to be in . doubtlesse , this ceremoniall church will rise in iudgement against the pillage of christendome . for the children of that church left not their mother without walls for defence , not without palaces for honour . ye see it is plaine in my text. but many children of the substantiall church , haue shewed themselues base and vnnaturall . palaces : no , cottages are good enough . as if it were a part of religion , that christ and his priests must haue lesse honour in the substance , then they had in the ceremony . and yet when i consider better , i begin to thinke it is fit the priests house should be meane , where the church , which is gods house , is let lye so basely . for he that hewed timber afore out of the thicke trees , was known to bring it to an excellent worke ; but now they haue beaten downe all the carued worke thereof with axes and hammers , psalm . 74. so that now i doubt wee must vary the prayer : from sit pax , to sint muri : not presume to pray , there may bee peace and plenty within the walls , but that the very wals themselues may stand . but yet i will doe the people right too . for as many of them are guilty of inexcusable sin , both by cunning and by violent sacriledge : so are too many of vs priests guilty of other as great sins as sacriledge can bee ; for which , no doubt , we and our possessions lye open to the waste . it must needs be so . for the hand of sacriledge it self , though borne a theefe , could neuer touch palatia ecclesiae , the palaces of the church , as long as god kept the wall of it . but while our sinnes make god out of peace with the walles ; while he is at diruam , i will breake the wall thereof , esai . 5. it is in vaine to shift off by humane policies : for the palaces cannot stand . sixthly ; i may not omit , that while the prophet prayes heere , for the state and the church , and them that pray for both ; yet his expression is not , pro orantibus , but pro diligentibus ; not for them that pray for it , but for them that loue it : let them prosper that loue it , and wish it good : so the payer ( as euthym. obserues ) did not comprehend the iewes onely , but as many of other nations too , as were diligentes , louers of ierusalem . and indeede these two , to loue , and to pray for the state , and the church , make one in my text : for no man can pray hartily for them , but hee , that loues them . and no man that truly loues them , can abstaine from praying for them , and the peace of them . this is certaine , neither loue , nor prayer , can stand with practising against either ; nor with spoile and rapine vpon either . nor is diligentibus te , that loue thee , an idle or an empty specification in the prayer of the king. for as ierusalem had , so hath euery state , and euery church , some false members , whose harts are neerer the enemie , then ierusalem . therefore sit pax , sed diligentibus , let there bee peace , but to them that loue thee . but if any man haue a false heart to ierusalem , let him haue no portion in the prosperitie of it . thus you see , the prophets care is for ierusalem . for this state and church he would haue you pray . in this prayer he would haue you beg for peace . that which hee would haue others doe , hee doth himselfe : he prayes both for ierusalem , and for them that pray for it . that which he also prayes for , is peace and prosperity . this peace hee would haue in the walles , and this prosperity in the palaces . from thence he knowes it will diffuse it selfe to meaner houses . yet it seemes by the way , that that ceremoniall church had both walls and palaces . and last of all , that this peace , this prosperity , might be the reward onely diligentium , of such as loue both state and church . and now there is little behinde . for my text is an exhortation , and preacheth it selfe . rogate pacem , pray for the peace of ierusalem . pray for it ? why , it seemes strange to mee that any age should bee weary of peace ; or need an exhortation to pray for it , either in church or common-wealth . yet the age in which dauid liued , was such . for though the instant time of the composure of this psalme , was a time of peace : yet it was but a time picked out , in an age that loued not peace . dauid tells vs so himselfe a little before my text , psal. 120. my soule hath long dwelt among them that are enemies vnto peace : i labour for peace , but when i speake vnto them therof , they make thē ready to battell . so there he speaks for peace . and in my text he exhorts to pray forpeace . and after that , him selfe prayes for peace . and all this is little enough among them that loue not peace . howbeit take this with you : they beare not the best mindes , ( cases of necessity , and honourable safety , alwayes excepted ) that desire the waters , either of the church , or the common-wealth , should run troubled , that they may haue the better fishing . and the historian sets his brand vpon them . who are they whom peace cannot please ? who ? why , quibus pessima est , & immodica cupiditas : they whose desires are worse then naught , in their obiect : and voyd of all moderation in their pursuit . this i am sure of : since dauid at the placing of the arke , exhorts all sorts of men rogare pacem , to pray for the peace of ierusalem , he did not intend to leaue out the priest , whom it concernes most , to preach peace to the people ; neither the high priest , nor the rest , but they should bee most forward in this duty . this for the priesthood then . and christ himselfe , when he sent out the seuenty to preach , gaue them in charge , to begin at euery house in which they entred , with peace . peace be to this house , s. luk. 10. and he that preacheth not peace , or labours not for it , must confesse one of these two . namely , that he thinkes dauid was deceiued , while he calles to pray for peace . or that himselfe is disobedient to his call . caluin of opinion , that he which will order his prayers right , must begin , not with himselfe , but at dominus ecclesiae corpus conseruet : that the lord would preserue the body of his church . it is iust with the prophet , peace for ierusalem . for if any man bee so addicted to his priuate , that hee neglect the common state , he is voyd of the sence of piety , and wisheth peace and happinesse to himselfe in vaine . for who-euer he be , he must liue in the body of the common-wealth ; and in the body of the church : and if their ioynts be out , and in trouble , how can hee hope to liue in peace ? this is iust as much as if the exterior parts of the body should thinke they might liue healthfull , though the stomake be full of sicke and swolne humours . to conclude then : god hath blessed this state and church , with many and happy yeeres of peace and plenty . to haue had peace without plenty , had been but a secure possession of misery , to haue had plenty ( if it were possible ) without peace , had been a most vncertaine possession of that , which men call happinesse , without inioying it . to haue had both these , without truth in religion , & the churches peace , had bin to want the true vse of both . now to be weary of peace , especially peace in truth , is to slight god that hath giuen vs the blessing . and to abuse peace & plenty to luxurie , and other sins , is to contemne the blessing it selfe . and there is neither of these , but will call apace for vengeance . my exhortation therefore shall keepe euen with s. pauls , 1. tim. 2. that praiers and supplications be made , especially for kings , and for all that are in authority , that vnder them we may liue a quiet , and a peaceable life , in all godlinesse and honesty . heere s. paul would you pray for the king 〈◊〉 〈◊〉 〈◊〉 the king would haue you pray for the state , & the church . his peace cannot be 〈◊〉 theirs . and your peace cannot bee without his . thus hauing made my text my circle , i am gone round it , and come backe to it ; and must therefore end in the poynt where i began : pray for the peace of jerusalem ; let them prosper that loue it : peace be within the walles of it , and prosperity within the palaces : that the peace of god which passeth our vnderstanding heere , may not leaue vs , till it possessers of eternall peace . and this , christ for his infinite merit and mercy sake grant vnto vs. to whom with the father , and the holy spirit , be ascribed all mighty , maiesty , and dominion , this day , and for euermore . amen . finis . notes, typically marginal, from the original text notes for div a05167-e120 2. reg. 6. 17. 2. reg. 6. 2 , 3 iosh. 15. 9 vers. 1. 9. vers. 5. exod. 23. 17 vers. 1. vers. 7. 2. reg. 6. 17. 2. reg. 7. 13. esra . 3. 1. 2. s. hierom. bafil , theod. hilar. arnok . euthym. ibid. l. 2. nat. q. c. 42. psal. 62. 32. and vers . 35. vers. 9. s. hierom. aug. hilar. prosp. ibid. s. basil. theodoret , &c. ibid. mat. 16. 18. psal. 82. 1. l. 2. bel. ciuil . p. 100. f. vers. 5. esa. 37. 12. psal. 29. 10. 2. reg. 5. vers. 4. vers. 6. eccles. 3. 8. esa. 45. 7. deut. 29. 29. enchi . c. 101 1. tim. 2. 2. ioh. 14. 27. rom. 12. 18. 2. reg. 7. 9. 1. reg. 17. 2. reg. 5. 5. 2. reg. 2. 2. reg. 5. 20. 1. chron. 22. 8. s. iaco. 1. 20. appian . l. 2. bel. cius . p. 504. a. 1. chron. 22. 9. apoc. 21. 2. 10. g. devoca . iudae . pag. 44. pag. 66. and 79. rom. 11. posit . 7. pag. 2. posit . 44. & 45. pag. 48. esa. 25. 2. pag. 105. vers. 6 , 7. s. hierom. & geneu . aunot . ibid. ier. 19. 11. apoc. 21. l. 3. de virginibus . pag. 56. & 75. pag. 56. & 102. pag. 163. sal. to. 4. tract . 37. lorin . in act. 1. 6. act. 1. 6. lorin . in act. 1. 6. s. hierom. ar. mon. trem. saerm . 1. de ieiu . 10. men. 〈◊〉 . 19. vers. 6. vers. 7. epist. 7. ad smyrnen . s. hilar. ibid. s. hierom. ibid. euthym. ibid. nihil firmius , aut vtilius , aut celfius , turribus . s. hilar. ibid. s. hierom. ibid. gal. 2. 9. s. chrysost. hom. 10. in s. mat. s. hierom. ibid. psal. 74. 5. 6. esa. 5. 5. euthym. ibid. psa. 120. 5. paterc . l. 2. 25. s. luk. 10. 5. calu. ibid. 1. tim. 2. 1. a sermon preached on munday, the seauenteenth of march, at westminster at the opening of the parliament. by the bishop of bathe and welles. laud, william, 1573-1645. 1628 approx. 59 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a05171) transcribed from: (early english books online ; image set 3027) images scanned from microfilm: (early english books, 1475-1640 ; 804:09) a sermon preached on munday, the seauenteenth of march, at westminster at the opening of the parliament. by the bishop of bathe and welles. laud, william, 1573-1645. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2002-02 tcp assigned for keying and markup 2002-02 apex covantage keyed and coded from proquest page images 2002-04 tcp staff (oxford) sampled and proofread 2002-04 judith siefring text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion a sermon preached on munday , the seauenteenth of march , at westminster : at the opening of the parliament . by the bishop of bathe and welles . london , printed for richard badger . 1628. ephes. 4. 3. endeauouring to keepe the unitie of the spirit , in the band of peace . this chapter is a great scripture for vnity . for , here we find there is but one lord whom we serue ver . 5. but one god and father , whom wee worship and obey : ver . 6. but one spirit whom we receiue , while he sanctifies vs : ver . 4. one lord , one god and father , one spirit . three in one , all three but one god , blessed for euer . but one baptisme , by which we are cleansed . but one faith by which wee beleeue : ver . 5. but one hope vpon which we relye : v. 4. but one knowledge , by which we are illightened : ver . 13. but one bodie of which we are members : ver . 4. different graces , but all tending to one edification . diuers offices , but all ioint-ouerseers of the same worke ; till the building be one and we one in it , ver . 11. this chapter is as pressing a scripture for exhortation . and the first exhortation is , that men would walke worthy of their calling : ver . 1. their calling to be christians ; their calling in christianitie . and that to shew themselues worthie , they would endeauor to keepethe vnity of the spirit in the band of peace : ver . 3. all for vnity . and let me tell you . vve often read of one in the scripture : but the word vnity in the abstract , is no where read either in old or new testament , but onely in this chapter , and here 't is twice . for we are exhorted to keepe it : ver . 3. but how long ? why euen till we be made perfect : ver . 13. that is , to the end ofthis life . vvhy , but what need was there of this exhortation at ephesus ? what ? why sure very great need . for saint anselm tells vs , schisma fuit , there was a schisme and a rupture there . and charismata , the eminent graces which god had giuen many of them , was made the cause of the schisme . for corruption at the heart of man breedes pride euen out of gods graces . and they which had these gifts despised them which had them not , and separated from them . this gaue occasion to false teachers to enter in , and lye in wayt to deceiue : ver . 14. this was the state of the church of ephesus . how was it in the citie and the common-wealth there-while ? how ? why , the citie was then a very famous citie in ionia , a part of asia the lesse . at this time subiect to the romane empire . their proconsul and other deputies were ouer them , acts 19. but diana was goddesse there and the citie heathen . ephesus then was ethnicke : no religion but paganisme auowed by the state . and the citie was a stranger to the church that was in it . a stranger and without as the apostle speaks , 1. cor. 5. yet such is the force of christian religion , that as herod & ierusalem were troubled when christ was borne s. math. 2. so here demetrius and ephesus were troubled when the name & religion of christ was borne and nursed vp among them . for the word of god did no sooner growe and preuaile at ephesus : acts 19. 20. but by and by there arose no small trouble about it : ver . 23. the citie and the state heathen , yet troubled when religion came in : therfore , a citie & a state christian must needes be more troubled when religion goes out . and the ready way to out religion , is to breake the vnitie of it . and the breach of the vnity of religion will be sure to trouble the city first , and hazard the state after . for the state , whether pagan or christian , hath euer smarted more or lesse , as the church hath crumbled into diuisions . s. paul i know wrote this epistle to the church of ephesus , not the citie . and hee called for vnitie bound vp in peace for the churches good , without any expresse mention either of citie or state . yet hee well knew that the good both of the state and the citie would follow vpon it . for vnity is a binder vp ; and vnity of spirit , ( which is religion's vnity ) is the fastest binder that is . and lest it should not bind fast enough , it calls in the band of peace . so that no man can exhort vnto , and endeauor for the vnity of the church , but at the same time , he labours for the good of the state . and if it were so at ephesus where the state was heathen ; much more must it needs be so , where the state is christian. i shall follow my text therfore both in it selfe , and in the consequent which followes vpon it . in it selfe , and so 't is for the vnitie of the church . and a maine text it is ( sayth s. ierome ) against heresie and schisme . in the consequence it hath : and so t is for the vnity of the state. and a full consequence it is . for vnitie not kept in the church is lesse kept in the state and the schismes and diuisions of the one , are both mothers and nurses of all disobedience and dis-ioynting in the other . so the apostles exhortation goes on directly to the church , by consequent to the state. and it will behoue both bodies that all the seuerall members of each endeauor to keepe the vnity of the spirit in the band of peace . the text hath sixe particulars . for first , here 's the thing it selfe , to which the apostle exhorts . that 's vnity . secondly , all vnity will not serue the turne . it must be the vnity of the spirit . thirdly , what 's to be done with this vnity , it must be kept . fourthly , there will bee no keeping of it , without a strong endeauour . fiftly , this endeauour to keepe will bee to no purpose , if it be not in peace . and sixtly , peace it selfe cannot hold it longe , except it bee bound vp in vinculo , in the strongest band that peace hath . i beginne with that which is the matter of the apostles exhortation . t is vnity ; a very charitable tye , but better knowne then loued . a thing so good , that 't is neuer broken but by the worst men . nay , so good it is , that the very worst men pretend best when they breake it 't is so in the church ; neuer heretick yet rent her bowels , but he pretended that hee raked them for truth . t is so in the state . seldome any vnquiet spirit diuides her vnion , but hee pretends some great abuses , which his integrity would remedie . o that i were made a iudge in the land , that euery man which hath any controuersie might come to me , that i might doe him iustice. and yet no worse then dauid was king , when this cunning was vsed , 2 sam. 15. vnity then both in church and common wealth is so good , that none but the worst willingly breake it : and euen they are so farre ashamed of the breach , that they must seeme holyer then the rest , that they may bee thought to haue a iust cause to breake it . now to be one here whether in church or common-wealth is not properly taken , as if all were to be shrunke vp into one body . but one is taken here ( saith paulinus ) pro multorum vnanimitate , for the vnanimitie and consent of many in one . and the church and common-wealth , take them seuerally , or together , they are , they can be no otherwise one then vnione multorum , by the vniting and agreeing of many in one . and so s. luke , acts 4. the church was a multitude of beleeuers , sed co●vnum , but they liued as if they had had but one heart among them . this vnity then is so one , as that it is the vniting of more then one : yet such a vniting of many , as that when the common faith is endangered , the church appeares for it as one. and when the common safety is doubted , or the common peace troubled , the state appeares for it as one . as israel was said to be knit together as one man : iud. 20. and indeede when one man is not more at vnitie in himselfe for his owne defence , then the church and state are for publike defence , then both are iustly said to be at vnitie . you see what vnitie is . will you see what hurt followes vvhere t is broken ? first , fraction makes vneuen reckonings . and t is hard , very hard , for a man that breakes vnitie to giue either god or man a good account of so doing . hard to giue account , but that 's not all . for , if vnity be broken , if a diuision bee made , the parts must be aequall or vnaequall . if the parts be aequall , neither of them hath more then halfe its strength . if they bee vnaequall , one hath not so much . and that which hath more , vsually hath more pride , and so lesse will to vnite . and yet for all this pride , farre weaker it is , then when there was vnity , and altogether . nay , in breach of vnity there is not alwaies safetie for the greater against the lesse . for in that greeuous breach in israel , when the eleuen tribes came out against beniamin foure hundred thousand strong , and their quarrell good , yet they fell twice before them , iudg. 20. nay this is not all , not any almost of the hurt which followes in either church or state , when discontents haue swallowed vp their vnity . for the church . nothing ( saith s. chrisostome ) doth so prouoke god to anger as to see diuisam ecclesiam , his church purchased by one blood , to be one body , made more , made other then one. and for the common-wealth . a people is as one cittie , yet such a one ( saith saint augustine ) cui est periculosa dissentio , as to whom all breach of vnity is full of danger . for church and state together ; it was a greeuous rent among the iewes , when manasses deuoured ephraim , ephraim manasses , and both fell vpon iudah , esay 9. what followed ? was god pleas'd with this , or were the tribes in safety that were thus diuided ? no sure . for it followes . the wrath of the lord was not turn'd away , but his hand was stretched out still . still ? how long was that ? how long ? why , till ephraim and manasses which could not agree at home , were with the rest of the ten tribes carried away into perpetuall captiuity . and esay liued to see his prophecy fulfilled vpon them . for they were carried away by salmanasar in the sixt yeere of hezekiah , when esay flourished . this wrath of the lord was fierce , and the people dranke deepe of this cup. therefore i goe a farre off both for time and place to fetch this instance : and doe you take care not to bring it neerer home . and i pray obserue it too : the hand of god was stretched out vpon ephraim and manasses , but there 's no mention , which was the first , or which the greater offender , ephraim or manasses . what 's the reason ? 't is because the breach of vnity scarce leaues any innocent ; and the hand of god is stretched out vpon all . i presse vnity hard vpon you ( pardon me this zeale . ) o that my thoughts could speake that to you that they doe to god : or that my tongue could expresse them but such as they are : or that there were an open passage that you might see them , as they pray faster then i can speak for vnity . but what then ? will any kinde of vnity serue the turne ? surely , any will doe much good : but the best is safest ; and that is the vnity of the spirit . the learned are not altogether agreed heere , what is meant by the vnity of the spirit . for some thinke no more is meant by it then , a bare concord and agreement in minde and will. lett 's keep this , and both church and state shall haue a great deale of freedome from danger . but others take the vnity of the spirit to be that spirituall concord , which none doth , none can worke in the hearts of men , but the holy ghost . and i am apter to follow this sence : because if you take it but for a bare agreement in iudgment , saint paul had said enough by naming vnity , hee needed haue made no addition of the spirit . and because in the text 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most , points out the holy spirit . and because else saint pauls words ( which bucer calls ardentia verba , zealous and burning words ) adde nothing to any euen the coldest exhortation of the heathen to vnity . the vnity then of the spirit , to which the apostle exhorts includes both ; both concord in minde and affections , and loue of charitable vnity , which comes from the spirit of god , and returnes to it . and indeed the grace of gods spirit is that alone , which makes men truly at peace and vnity one with another . ei tribuendum non nobis . to him it is to bee attributed , not to vs , ( saith saint augustine ) t is hee that makes men to be of one minde in an house , psal. 68. now one minde in the church , and one minde in the state , come from the same fountaine with one minde in an house ; all from the spirit . and so the apostle cle erely ver . 4. one body , and one spirit , that is , one body , by one spirit . for 't is the spirit that ioynes all the members of the church into one body . and 't is the church that blesses the state , not simply with vnity ; but with that vnity with which it selfe is blessed of god. a state not christian may haue vnity in it . yes . and so may a state that hath lost all christianity , saue the name . but vnity of the spirit , nor church nor state can longer hold , then they doe in some measure obey the spirit , and loue the vnity . this vnity of the spirit is closer then any corporall vnion can bee . for spirits meete where bodies cannot ; and neerer then bodies can . the reason is giuen by saint chrysostome : because the soule or spirit of man is more simple and of one sorme . and the soule apter in it selfe to vnion is made more apt by the spirit of god , which is one , and loues nothing but as it tends to one. nay , as the spirit of god is one , and cannot dissent from it selfe ; no more ought they whom the spirit hath ioyn'd in one : and the spirit hath ioyn'd the church in one ; therefore he that diuides the vnity of the church , practices against the vnity of the spirit . now this vnity of the spirit ( so called , because it proceeds from the spirit of grace , continues in obedience to it , and in the end brings vs to the spirit that gaue it ) is the cause of all other vnity that is good ; and the want of it , the cause of all defects in vnity . the presence of it is the cause of all vnity that is good : of all within the church , no man doubts . but 't is of all without the church too . for no heathen men or states did euer agree in any good thing whatsoeuer , but their vnity proceeded from this spirit , and was so farre forth at least a vnity of the spirit . and for states that are christian , and haue mutuall relations to the church that is in them : s. gregories rule is true . the vnity of the state depends much vpon the peace and vnity of the church : therefore vpon the guidance of the same spirit . and as the presence of the vnity of the spirit is the cause of all vnity that is good : so the want of it is the cause of all defects in vnity . for as in the body of a man the spirit holds the members together ; but if the soule depart the members fall asunder : so 't is in thechurch ( saith theophilact ) and so in the state . so litle vnity then in christendome as is , is a great argument , that the spirit is grieued , and hath iustly withdrawn much of his influence . and how is the spirit grieued ? how ? why , sure by our neglect , if not contempt of him as hee is one. for as he is the spirit of fortitude , esay 11. there wee 'l haue him , he shall defend vs in warr . and as hee is the spirit of wisedome , there wee 'l haue him too , he shall gouerne vs in peace . but as heis one spirit , and requires that wee keepe his vnity , there wee 'l none of him ; though we know right well , that without vnity peace cannot continue , nor warre prosper . one vnity there is ( take heed of it ) 't is a great enemy to the vnitie of the spirit , both in church and common-wealth . s , bafil calls it concors odium , vnity in hatred to persecute the church . and to this worke their 's vnity enough ; mentake counsell together , psal. 2. saint augustine calls it vnitatem contra vnitatem . a vnity against vnity ; when pagans , iewes , and hereticks , or any profane crew whatsoeuer , make a league against the churches vnity . and about that work , that the name of israel may bee no more in remembrance , that there may be no church , or no reformed church , gebal , and ammon , and amaleck , the philistins , and they that dwell at tyre are confederates together , psal. 83. s. hilary will not vouchsafe to call such vnion vnity ; indeed it deserues not the name . 't is not vnity ( saith he ) be it in church or be it in state : but 't is a combination . and hee giues his reason . for vnity is in faith ( and obedience : ) but combination is consortium factionis , no other , no better , the consenting in a faction . and all faction is a fraction too , and an enemie to vnity , euen while it combines in one . for while it combines but a part , it destroyes the vnitie of the whole . is the spirit in this ? out of question , no. for a faction to compasse it's end , i will not say , when it sees a theefe it consents to him ; or that it is alwaies partaker with the adulterers : but this it doth : it speakes against its owne brother , and slanders its owne mothers sonne , psal. 50. can any man call this the vnity of the spirit ? or is this the way to vnity ? and now i cannot but wonder what words s. paul ( were he now aliue ) would vse , to call backe vnity into dismembred christendome . for my part , death were easier to mee , then it is to see and consider the face of the church of christ scratched and torne , till it bleeds in euery part , as it doth this day : and the coat of christ , which was once spared by souldiers , because it was seamlesse . s. ioh. 19. rent euery way and which is the miserie of it by the hand of the priest ; and the pope , which bellarmine hath put into the definition of the church , that there might bee one ministeriall head , to keepe all in vnity , is as great as any , if not the the greatest cause of diuided christianity . good god , what preposterous thrift is this in men , to sowe vp euery small rent in their owne coat ; and not care what rents they not onely suffer , but make in the coat of christ ? what is it ? is christ only thought fit to weare a torne garment ? or can wee thinke that the spirit of vnity which is one with christ , wil not depart to seeke warmer cloathing ? or if he be not gone already , why is there not vnity , which is where ere he is ? or if he be but yet gone from other parts of christendome , in any case ( for the passion & in the bowels of iesus christ i beg it ) make stay of him heere in our parts . for so the apostle goes on . keepe the vnity of the spirit . this exhortation requires too things ( saith s. ierome : ) the one , that they which haue this vnity of the spirit keepe it : the other that they which haue it not , labour to get it . and certainely nothing can be more beneficial , or more honourable either for church or state , then to get it when they haue it not , or to keepe it when they haue it and this is implyed in the very word , which the apostle vses , keepe . for no wise man wil aduise the treasuring vp & keeping of any thing , but that which is of vse and benefit . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not barely signifie to keepe , but tueri , to defend too , which is the stoutest keeping . now all wise men are for vnity : and all good men for the vnity of the spirit . yes ( saith saint isidore ) boni seruant , good men keepe it . vvise and good men keepe it ; why then none but fooles , and bad men breake it . slie and cunning men perhaps may haue their hands in diuisions , but wise or good men they are not . for are they not all without vnderstanding that worke wickednesse ? psal. 53. and a greater wickednesse men can hardly work , then to dissolue the vnity of the spirit in either church orcommonwealth . for they doe as much as in them lies to bring profanenesse into the church , and desolation vpon the state . keepe therefore the vnity of the spirit . keepe vnity : why , but what needs that ? will not vnity keepe it selfe ? 't is true ; vnity is very apt to hang together . it proceeds from charity , which is the glue of the spirit , not seuered without violence . yea , but for all this , it needs keeping . in the church it needes keeping : and therefore the prophets and gouernors of the church are called custodes ; keepers , watchmen and ouerseers , ezek. 3. & acts 20. and they must watch as well ouer her peace , as her truth . and yet there are so many that scatter the tares of schisme and heresie , that her vnity is not kept . in the common wealth it needs keeping too . for her gouernors are custodes ciuitatis : keepers of the citty . but there also , there are not few that trouble the waters for their owne fishing . and many times a common-wealth is in danger to loose her vnity , iust as ephesus did , act. 19 : at which time all the cittie was troubled , but the greater part knew not why . and the true cause of the diuision was no more but this demetrius and his fellowes were afraid they should loose their gaine , if diana and her temple kept not vp their greatnesse . now this noyse at ephesus doth not onely tell vs that vnity needs keeping , but it informes vs farther of the way to keepe it . the way to keepe vnity both in church and state is for the gouernors to carry a watchfull eye ouer all such as are discouered , or feard , to haue priuate ends . for there 's no priuate end , but in something or other it will be lead to runne crosse the publique : and if gaine come in , though it be by making shrines for diana , 't is no matter with them though ephesus bee in an vproare for it . and certainely there 's no keeping of vnity in either church or state , vnlesse men will be so temperate ( when it comes to a lumpe at least ) as to lay downe the priuate for the publique's sake , and perswade others to doe the like : else ( saith saint chrysostome ) quicquid ducit ad amorem sui , diuidit vnitatem : whatsoeuer leads men to any loue of themselues and their owne ends , helps to diuide the vnity . and the schoole applies it both to church and state . for in the church they which seeke their owne , and not that which is christs ( who is publicum ecclesiae , the publique interest of the church ) depart from the vnity of the spirit . and in an earthly cittie , the vnitie of that is gone , when the cittizens studdie their owne , not the publique good . why , but when then is vnity to be kept ? when ? why , surely at all times , if it be possible . but especially it is to bee kept , when enemies are banded together against church or state . then aboue all other times looke well to the keeping of vnity . am i deceiued ? or is not this your case now ? are not many and great enemies ioyn'd against you ? are they not ioyned both against the church and against the state ? are they ioyned , and are you diuided ? god forbid . it cannot be that you should so forget the church of christ , or the bowels of your owne countrey , and your own . ioyne then and keepe the vnity of the spirit , and i 'le feare no danger though mars were lord of the ascendent , in the very instant of this session of parliament , and in the second house , or ioyned , or in aspect with the lord of the second , which yet ptolomey thought brought much hurt to common-wealths . but suppose all danger ouer ( i would it were ) yet keepe vnity at all times . for enemies are as cunning as malice can make them : and if vnity be not kept at all times , at that time when t is not kept they 'l make their breach . and they 'l make it certainely . for if the vnity of the spirit be gone , the spirit is gone with it ; and if the spirit bee gone , christ is gone with him : and if they be gone , god the father is gone with them . and what misery will not follow when an enemy shall come vpon a state , and finde the whole blessed trinity , father , sonne , and holy ghost gone from it , to accompany that vnity which is banished out of it ? yea but you will say ; if vnity be lost , we wil quickly fetch it backe againe . soft : first t is more wisedome to keepe it then to bee driuen to fetch it backe . secondly , before vnity be thrust off , it would be well thought vpon , whether it be in your power to bring it backe when you will. the spirit , i am sure , is not , and t is his vnity . and , loose it when you will , 't is like the losse of health in the naturall body ; iust like . for there euery disease is with some breach of vnity ; either by inflammation in some noble or vitall part : or by strife in the humors : or luxations in the loynts : or by breaking veines or sinewes ; still with some breach ofvnity . well . what sayes the patient therewhile ? what ? why , he sayes he wil recouer his health , & then take care to keepe it . yea , but what if death seaze vpon him before health be recouered ? what then ? had it not beene better & safer a great deale to keepe health while he had it ? and is not death a iust reward of his distempering his humors ? i will not apply , to either church or common-wealth : but certainely 't is better for both to keepe the vnity of the spirit ; then trust to the recouery of it when 't is lost . keepe then the vnity of the spirit ; but know withall , ( and it followes in the text ) that if you wil keepe it , you must endeauour to keepe it . for it is not so easie a thing to keepe vnity in great bodies as 't is thought ; there goes much labour and endeauour to it . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studie , be carefull to keepe it . saint augustine reades it satagentes doe enough to keepe it : and hee that doth enough , giues not ouer doing till it bee kept . nay , the apostle comes so home , that hee vses two words , and both of singular care for vnity . for he doth not simply say keepe it : nor simply endeauour it , but studdie and endeauour to keepe it . now no man can keepe that is not carefull ; and no man will endeauour that is not studious . neither is it ( saith saint chrysostome ) euery mans sufficiency to bee able to keepe vnity : and the word implies such an endeauour as makes haste to keepe : and indeed no time is to bee lost at this worke . vvhy , but if there be neede of such endeuouring , whence comes it , that that which clings so together , as all vnity doth is so hard to keepe ? whence ? why i 'le tell you : i presume you 'll endeauour the more to keepe it . first , then t is hard to be kept , in regard of the nature of this vnity . for bee it in church , or bee it in common-wealth t is vnum aggregatum , one by collection and coniunction of many . and the schoole teaches vs , that this vnity is minima vnitas , a vnity that is least one : and therefore aptest to fall asunder . both because many are not easily kept at one ; and because euery one of the many by reason of the contrary thoughts and affections which diuide him , is not long together one in himselfe . which is the reason ( as i conceiue ) of that in philo. that a little difference is able to diuide a cittie . secondly , t is hard to keepe in regard of opposers against it , and slie practicers vpon it . and they are many . dauid complained of them in his time , psal. 120. my soule hath long dwelt with them that are enemies to peace . and ther 's no church , nor no state , but hath some of these . and since the plotting and studdie of these is to breake , you must endeauour to keepe the vnity of the spirit . and you 'll finde the worke hard enough . but as to keepe vnity is a worke of difficultie , and takes vp much endeauour of the best : so 't is a glorious worke , and worth their endeauour . it is a pitifull thing to see a man but reputed wise , and his endeauour , vaine : but beside the comfort that is within , there 's a great deale of honour to see a wisemans endeauour like himselfe . and nothing is more like wisedome then vnity . for wise counsells , are seldome better knowne by any thing then this ; that as they are in themselues one and varie not ; so they tend to one and distract not . that one end is verity in the church ; safetie in the state ; and vnity in both . notwithstanding this , good god , what spending their is of great endeauours , about vanity , and things of naught ? halfe that endeauour spent in keeping vnity , would doe what all our hearts desire , and more too . vvhy , but then how shall we be able to set our endeauour right to the keeping of this vnity of the spirit ? how ? why the apostle tells you that too , ver . 2. and the way he proposes is so direct , that i dare say , if you endeauour , you shall keepe the vnity of the spirit , both in church and state . first , then all endeauour to keepe the vnity of the spirit is void , if it bee not vertuous . for the spirit will neither bee kept , nor keepe men together in vice . next , among all vertues foure are most necessarie to preserue vnity . the apostle nameth them ; and i 'll doe no more . they are humilitie at the heart . meekenesse in the carriage . patience in point of forbearance . and charitie , whose worke is supportation of the weake that scandall be not taken , and vnity broken . and concerning this last great vertue whose worke is supportation of the weake , 't is an excellent passage which saint augustine hath . art thou so perfect that there is nothing in thee which an other need support ? i wonder if it be so : t is rare perfection . but be it so . why then thou art the stronger to support others . is vnity like to be broken , and dost thou say thou canst not support others ? ergo habes quod in te alij sustineant . therefore thou art not yet so perfect as thou thoughtest , but thou hast somewhat that others may support and beare in thee . endeauour then to keepe the vnity of the spirit , that we must . but in what is vnity best preserued ? in what ? why that followes next . t is in peace , saith the apostle . now peace in this place is not taken as 't is opposite to warr. but it is that peace , which opposes all iarring and falling out , especially falling off one from another . it is not considered heere as opposite to warr . for that peace and warr cannot possibly stand together . but this peace in which vnity is kept , is most vsefull , most necessarie , when warr is either threatned or begunne . for as there is most need of vnity against vnited enemies : so is there most need of peaceable dispositions to vnite at home , against forces from abroad : therefore the learned agree heere , that peace stands for a calme , and quiet dispose of the hearts of men , and of their carriage too , that the vnity of the spirit may be preserued . and certainely without this peaceable disposition , t is in vaine to say wee endeauour for vnity ; either to get , or to keepe it . the peace then heere spoken of , differs not much from the vertue of meekenesse . onely it adds aboue meekenesse towards others , quietnesse with them . as it agrees with meekenesse , so t is the way to vnity : as it adds aboue it , so t is the treasurie in which vnity is kept . t is an ancient rule for kingdomes and a good . iisdem artibus quibus parta sunt facilè retinentur . they are kept in subiection , order , and obedience , by the same vertues by which they were first gotten . now the vnity of the spirit is a great part of the kingdome of grace ; therefore this kingdome too , if it be gotten , as it is , by peace , then in peace it must be kept for you shall neuer see the vnity of the spirit dwell in a froward heart , that is enemie to peace . that affection of which saint bernard was , is the great keeper of vnity . and sure he dwelt in peace . adhaerebo vobis etsi nolitis , etsi nolim ipse . i will sticke and bee one with you , though you would not haue me doe it : nay , though any tentation in my selfe would not haue me doe it . and therefore they are quite out of the way , in the church ( saith saint ierome ) that thinke they can hold the vnitie of the spirit , disfipatâ pace , when they haue shaken peace asunder . and they are as farre mistaken in the common-wealth , that steepe all their humors in gall , and yet would intitle themselues patrons of vnitie . and surely such , in what state soeuer they liue , know not of what spirit they are , though all other men see , t is fire they call for , s. luke 9. why ? but what need is there of this exhortation to peace ? this endeauour for vnity ? what need in regard of the times , the time it selfe preaches , i may hold my peace . but what need there is in regard of mens persons and conditions , which are to comply with the times , that i 'le tell you . the best peace that is , and the fairest calme , that the soule of man hath , is imperfect in this life . what then ? what ? why therefore saies the schoole , though the soule bee at rest and peace with god and consequently in it selfe and with others , yet there is still some repugnancy , both within , and without , which disturbes this peace . for whatsoeuer is imperfect is vnder perturbation . and the more a man is troubled , the lesse perfect is his peace . out of which it followes againe , that all exhortation to recall a mans passions to peace is very needfull for the keeping of vnity : and hee that is offended at s. pauls exhortation to peace , is not at peace in himselfe . will you say farther , that this peace which keeps , and this vnity of the spirit which is kept , is the blessing and the gift of god ? it shall euer bee farre from me to denie that . but what then ? because they are gods blessings , must not you endeauour to get them ? and because they are gods gifts , must not you be carefull to keepe them ? nay , ought not you be the more carefull to keepe , when god himselfe is so free to giue ? t is true , you cannot endeauour till god giue grace ; but t is true too , that you are bound to endeauour , when hee hath giuen it . bound certainely ; and therefore saint ierome expounds this , which is but councell and exhortation in saint paul , by a precipitur . ther 's gods command vpon you , that you endeauour for vnity in peace . and now , what if god haue giuen suffciencie , nay abundance of grace , and yet there be no endeauour , can any bee blamed then for want of vnity but your selues ? 't is true , that except the lord keepe the citty , your watchmen wake in vaine , psal. 127. but is it any where said in scripture , that if you will set no watch , take no care , that yet god will keepe the cittie ? no sure . and this will euer bee found certaine , when and wheresoeuer the vnity of the spirit is not kept , then and there was want of mans endeauour to keepe it in peace . and whensoeuer god laies that punishment which followes disunion vpon a nation , the sinne vpon which the punishment falls is committed by mans misendeauouring , or want of endeauouring . but peace it selfe cannot hold vnity long , if it be not a firme and a binding peace . and this brings in the end of the text , the keeping of vnity in vinculo pacis , in the band of peace . first , then if you will keepe a setled vnity , you must haue a firme peace . the reason is , because in this vnity many are brought together . and many will not be held together without a band . saint augustine discouered this . vnitas fine nodo facilè dissoluitur . that vnity ( saith he ) which hath no knot , is easily dissolued . this vnity is so comfortable , so beneficiall both to church and state , that it cannot be too fast bound . but if it be not fast bound , both it and the benefit will soone be lost . now in vinculo , in that which bindes this is to be obserued : it compasses about all which it containes , and then where it meets there 's the knot . so that which is bound is held close within the imbracings of the band . and the band is not of one substance , and the knot of another , but both of one and the same substance . so t is heere . for the vnity of the spirit is contained and compassed , as it were by peace : peace goes before it , to bring it in : and peace goes with it when t is in : and peace goes round about it , to keepe it in . and where the two ends of peace meete , there vnity is fast and knit vp . and the knot is of the same substance with the band , peace too . and therefore where the ancient reading of the text is to keepe vnity in the band of peace , there some will haue it , to keepe vnity in vinculo quod est pax , in that band which is peace . this band as 't is the band of vnity ; so 't is well fitted to the vnity it bindes . for if you marke it , it bindes vnity , and the band is but one. in vinculo pacis : in the band of peace ; one band . and yet that which is vnum is not vnius , that which is but one , is not onely of one. for it bindes many , whole churches , whole kingdomes . and both bodies are euer safest , when the band is one ; and that one able to hold them . for when this one band of peace cannot binde close , t is a shrewd argument , either that some ill humor swells , and will not endure the band ; or that the band it selfe is strained and made weake . and in both these cases , timely helpe must be applied , or the vnity of the body is in danger . you may see this plaine in the naturall body . the out-band of the body is the skinne . if the body be too full of humors , and they foule and in motion , the body swells till the skinne breaks . so t is in the church , and so t is in the state , when the body is too full of humors . the inner-band of the body is the sinewe . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word which the apostle vses ; the band or the sinew of peace . if the sinew bee broken or ouer-strained , there 's much paine and weaknesse in the body , and the members hang as loose , as if they were falling one from another . and so t is in the ecclesiasticall ; and no other then so , in the ciuill body . if there be but a straining in the band , though perhaps the sinew be not yet broken , t is high time to looke to the vnity of the body . well . what remedie then ? what ? why , sure there 's none but vinculum vinculi : the sinew must haue a swathe : and that which was wont to binde the body , must bee bound vp it selfe . and if the cure light not into honest and good chirurgions hands , it may proue a lame church , and a weake state euer after . god blesse the body therefore , and direct the chirurgions . now as the band of these great bodies , the church , and the state , may be broken : so the knot , which hath euer beene hard to vntie , may be cutt . and both church and state haue euer had cause to feare both , both breaking and cutting . saint ignatius was afraid of this in the church , by and by after the apostles times . and therefore he writes to the church of philadelphia , in any case to flie and to shunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the partition or cutting off this knot . and indeed t is not fit for any man imployed about this band of peace , to haue his rasor about him . and dauid was afraid of this in the state ; and hee had cause , great cause . for some wilde vnruly men cryed out then . lett 's breake their bands in sunder , and cast their cords from vs , psal. 2. what bands ? why , all the bands of peace , and all the bands of allegiance too . for the consultation then was ( saith caluin ) to depose dauid . but hee that dwells in heauen , laughed them to scorne , ver . 4. and then brake them in peeces like a potters vessell , ver . 9. now the breakers of the band of peace both in church and common-wealth are pride and disobedience . for these two cry one to another . thatis , pride to disobedience , come lett 's breake the band . and this is very obseruable , and with reference to this band of peace too . you shall neuer see a disobedient man , but hee is proud . for hee would obey , if he did not thinke himselfe fitter to gouerne . nor shall you euer see a proud man stoope to binde vp any thing : but if you see him stoope , take heede of him , 't is , doubtlesse , to breake the band of peace . the reason's plaine ; if hee stoope to binde vp , hee knowes hee shall bee but one of the bundle ; which his pride cannot endure . but if he stoope to loose the band , then he may bee free , and shew his vertue ( as he calls it ) that is , hope to runne formost in the head of a faction . fond men , that can bee thus bewitched with pride against themselues . for when they are bound vp , though but as one of the bundle , yet therein , vnder god , they are strong and safe : but when the band is broken , and they perhaps , as they wish , in the head , headlong they runne vpon their own ruine . thus you haue seene the apostles care for vnity : for vnity , but faine would he haue it of the spirit . this vnity hee desires you should keepe ; yea studdy and endeauour to keepe , as the spirit is ready to preuent and assist , that you may bee able to keepe it . this vnity must be kept in peace : and if you will haue it sure , in the band of peace . that which remaines is : that you obey and follow the apostles exhortation . that all of you in your selues , and with others , endeauour to keepe the vnity of the spirit in the band of peace , both in church and common-wealth . for good counsell , such as heere our apostles is , doth not make church or state happy , when t is giuen , but when t is followed . and to the danger that may come , it addes guilt , to all such as will not obey the counsell , that they may preuent the danger . and let me say thus much for the vnity of the spirit ; 't is that which ties vs one to another , and all to god , and god to all . without god wee cannot be safe , either in this life , or that to come . and without this vnity , no man is sure of his neighbours assistance , nor any man of gods. but by this vnity , god himselfe is content to be bound to you . and that which is bound , is sure , and ready at need . et fortis cum debili ligatus , & illum portat & se ( saith saint chrysostome . ) and strength bound to weakenesse , beares vp both it selfe , and weakenesse . and in this sence i can admit of scaligers subtilty . that vnity is omnipotent . keepe vnity then , and be sowre ( t is honourable iustice ) vpon any that shall endeauour to breake it . he deserues not to liue , that would dissolue that band , by which god hath bound himselfe to assist the church , and the common-wealth . our aduersaries make vnity a note of the church , and they perswade such as will beleeue them , that wee haue no vnity , and so no church . i would not haue occasion giuen them to inlargé their doctrine ; lest in the next place they take vpon them to proue , that we haue no common-wealth neithor , for want of vnity . now to keepe vnity , i haue made bold to direct you one way already ; and heer 's an other . 't is necessary that the gouernors haue a good and a quick eye to discouer the cunning of them that would breake the vnity first , and the whole body after . you shall giue a guesse at them by this . they 'll speake as much for vnity as any men ; but yet , if you marke them ; you shall still finde them busy about the knot , that bindes vp vnity in peace : somewhat there is that wrings them there . they will pretend perhaps , t is very good there should be vinculum , a band to binde men to obedience , ô god forbid else : but they would not haue the knot too hard . take heed . their aime is ; they would haue a little more liberty , that haue too much already . or perhaps they 'll pretend , they would not vntie the knot , no , there may bee danger in that , but they would onely turne it to the other side , because this way it lyes vneasily . but this is but a shift neither . for turne the knot which way you will , all binding to obedience will be grieuous to some . it may be they 'll protest , that though they should vntie it , yet they would not leaue it loose . they would perhaps tie it otherwise , but they would bee sure to knit it as fast . trust not this pretext neither . out of question , their meaning is to tie vp vnity in a bow-knot , which they might slip at one end when they list . indeed , whatsoeuer they pretend , if they be curious about the knot , i pray looke to their fingers , and to the band of peace too . for whatsoeuer the pretences bee , they would be at the dissoluing of vnity . well . prouide for the keeping of vnity ; and what then ? why , then god blesse you with the successe of this day . for this day , the seuenteenth of march , i. caesar ouerthrew sex. pompeius . and that victory was in spaine ; and spaine which had long beene troublesome , setled , and came quietly in , by that one action . and this very day too , fredericke the second entered ierusalem , and recouered whatsoeuer saladine had taken from the christians . but i must tell you , these emperours and their forces were great keepers of vnity . the first lesson at this daies euening prayer , is iudg. 4. there sisera , captaine of iabins army , fell before israel . but i must tell you ; the two tribes , zabulon and nepthali , went vp in great both vnity , and courage against them , iudg. 5. and i make no doubt , but this day may be a day of happy successe to this church and state , if s. paul may be heard , and that yet ( before it be too to late ) there bee a hearty endeauour to keepe the vnity of the spirit in the band of peace . and now , to conclude . i beseech you remember , that all this vnity and peace , what ere it be , and when t is at the best , is but vestigium , a track , and a footing of that euerlasting peace which is to come . and i would not haue you so loue this peace of grace , that you should at any time forget the infinite peace ofglory : the band whereof nor earth , nor hell can breake . for t is not folly onely , but madnesse ( saith saint gregory ) to loue this peace , this vnity , which is but a foot-step , a print in the dust , soone worne out , soone defaced : and not loue god and his peace , a quo impressum est : whose very foot made this so safe , so happy , so pleasant as it is . but i cannot but hope better things of you , and such as accompany safety heere , and saluation hereafter . for you haue not so learned christ , as that you can preferre any vnity before his , or neglect the safe keeping of that which is his footstep in this world ; the vnity of the spirit . let vs therefore all pray vnto god : that he will euermore giue both the king and his people , the comfort of his spirit : that that spirit of his may so direct all your counsells , that they may be for vnity . that following the direction of this spirit of grace , wee may enioy the vnity of the same spirit , both in church and common-wealth . that all our endeauours , publike and priuate , may tend to the keeping of this vnity . that our keeping of vnity may bee such as it ought , in peace , in the very band of peace . i beganne with saint pauls exhortation . i end with his prayer and benediction . 2. thess. 3. t is the prayer of this day . for t is the second lesson at euening seruice . the god of peace giue you peace alwaies , and by all meanes : peace in concord , and peace in charity : peace on earth , and peace in heauen : peace of grace , and peace in glory . to all which christ for his infinite mercies sal●e bring vs all . to whom with the father and the holy spirit , bee ascribed all might , maiesty , and dominion , this day and for euer . amen . finis . notes, typically marginal, from the original text notes for div a05171-e100 verse 5. verse 6. verse 4. verse 5. verse 4. verse 13. verse 4. ver. 11 , 12. ver. 1. ver. 3. ver. 3. ver. 13. ibid. ver. 14. acts 19. 38. 1. cor. 5. 12. s. mat. 2. 3. act. 19. 20. ver. 23. ibid. 2. sam. 15. 4. epist. 5. acts 4. 32. vnin est aliquo●um distinctorū thom. 2. 2. q. 17. ● . 3. c. iud. 20. 11. iud. 20. 17. ibid. lib. 2. de ord. c. 18. esay 9. 21. cal● . bucer . lapide . ibid. lyra. hu. card. amb. cath. beza . lapide . ibid. ibid. tra. 110. in s. 10. psal. 68. 6. verse 4. hom. 9. in eph. lib. 4. ep. 76. ibid. esay 11. 2. episl. 63. psal. 2. 2. ●er . 6. de verb. dom. c. 12. psal. 83. 4. in psal. 140. psal. 50. 19. s. ioh. 19. 23. bellar 3. de eccles . mil. c. 2. §. nostra autem . ibid. in gen. c. 7. psal. 53. 5. ezek. 3. 17. acts 20. 28. acts 19. 32. hom. 9. in ephes. tho. 2 2. 9. 183. a. 2. ad 3. aphoris . 84. in psal , 99. hom. 9. in eph. tho. p. 1. q. 31. ● . 1. 2. philo apud tho. ● . 2. q. 183. d. 2 3 psal. 120. 5. verse 2 ●n psal. 99. salust . in coniur. ca●●l . epist. 252. ibid. s. luk. 9. 55. tho. 2. 2 q. 29. a. 2. 4. ibid. psal. 127. 2. lib. 1. de doct. christiana prolo . lapide . ibid. epist. ad philedelph . psal. 2. 3. in psal 2. verse 4. verse 9. hom. 9. in eph. exerc. 365. §. 1. iudg. 4. iudg. 5. 8. par. 3. pastor . curae . ad. 23. ● . thess. 3. 16. a sermon preached before his maiestie, on sunday the xix. of iune, at white-hall appointed to be preached at the opening of the parliament. by the bishop of s. dauids. laud, william, 1573-1645. 1625 approx. 58 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a05168) transcribed from: (early english books online ; image set 8785) images scanned from microfilm: (early english books, 1475-1640 ; 1353:13) a sermon preached before his maiestie, on sunday the xix. of iune, at white-hall appointed to be preached at the opening of the parliament. by the bishop of s. dauids. laud, william, 1573-1645. [2], 49, [1] p. printed by bonham norton and iohn bill, printers to the kings most excellent maiesty, london : m.dc.xxv. [1625] on psalms lxxv, 2,3. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2002-01 tcp assigned for keying and markup 2002-01 apex covantage keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion a sermon preached before his maiestie , on sunday the xix . of iune , at white-hall . appointed to be preached at the opening of the parliament . by the bishop of s. davids . london , printed by bonham norton and iohn bill , printers to the kings most excellent maiesty . m. dc . xxv . psalm . 75. 2 , 3. when i shall receiue the congregation , ( or , when i shall take a conuenient time ) i will iudge according vnto right . the earth is dissolued , ( or , melted ) and all the inhabitants thereof ; i beare up the pillars of it . this psalme is accounted a kinde of dialogue betweene god and the prophet . for david somtimes speaks in his owne person , and sometimes in gods. some thinke the time , when hee sung this psalme , was , when he was now ready to be crowned king ouer israel , aswell as iuda . the occasion of this his solemne deuotion was , not onely the care which hee had of the world in generall , the earth , but much more , and much neerer the care which hee tooke of the kingdome of israel , now committed by god vnto his gouernement . that kingdome was then filled with ciuill combustions ; and the church ( as it vses to be in a troubled state ) was out of order too . the learned , both the fathers , and the later diuines , differ much about my text. for some will read it time ; and some , the congregation . and the best is , there 's warrantable authoritie for both . againe , some will haue it , that this speech ( i will iudge acoording vnto right ) is dauids promise to god , of his iust administration of the kingdome ; and some , that it is gods promise to dauid , of his grace and assistance , to inable him so to gouerne . if it be gods speech , they are not all agreed , neither whether it be meant of his temporary execution of iudgement in this life ; or of his great and finall iudgement . nor do they all agree , whether by the earth , bee meant the whole world , and the church spread ouer it ; or the kingdome of the iewes , and the church , as then conteined in it . but the matter is not great . for the scripture is not onely true , but full in all these senses ; and all of them come in close vpon the letter of the text. and therefore for ought i know , it is the safest way , which shuts out nothing that the text includes . and my text will easily take in all , if you consider the wordes , as dauids speech ; yet so , as that one way dauid be vnderstood to speake in his owne person ; and another way in gods. and this is no newes . for vsually in the psalmes , one and the same speech is meant of dauid , and christ ; and one and the same action applyed to god and the king. and the reason of this is plaine : for the king is gods immediate lieutenant vpon earth ; and therefore one and the same action is gods by ordinance , and the kings by execution . and the power which resides in the king , is not any assuming to himselfe , nor any gift from the people , but gods power , aswellin , as ouer him . so god and the king stand very neere together . and it is an infinite blessing both vpon the king , and the people , when the kings heart keepes as neere vnto god , as gods power is to the king. for then t' is but reading of my text , and you both see and enioy the blessing presently . for then the congregation that comes vp , the great congregation ; great in number , great in place , and great in power , it shall not loose it's labour . for , i will receiue it , saith god ; and i , saith the king. the congregation , whether it bee to serue god , or the state , or both , comes vp at an appointed time ; and , i will make a conuenient time for it ; saith god ; and i wil take a conuenient time for it , saith the king. when i haue receiued it , and in this time , i will iudge in it , and by it , according vnto right , saith god ; and i , saith the king. if iustice and iudgement bee not executed , the earth will dissolue , the kingdomes will melt away , all things will sinke and fall ; but i will beare vp the pillars of it , saith god ; and i , saith the king. if the earth dissolue , the militant church which dwells vpon it shakes presently . it must needs beare part with the state in which it is ; but i will beare vp the pillars of that too , saith god ; and i , saith the king. so blessed a thing it is , where god and the king keepe neere , and worke together . the text hath two parts . the one is the state of the earth , of the kingdomes , and the inhabitors thereof ; and they , when the prophet wrote this , were in weake estate , melted , and dissolued . the other is , the remedie , which god and the king will take to settle it . and concerning this remedie , heere are three things expressed . first , the execution of iustice , i will iudge according vnto right . secondly , the establishment , or settling of the pillars , i beare top the pillars of it . thirdly , the time for both these , and that is a conuenient time , euen when hee shall receiue the congregation . i begin at the state in which dauid , when hee came to the crowne , found the earth , the world in generall ; the kingdome of iuda in particular ; and the church of god. and surely my text giues mee no hope , but liquefacta est , weakenesse , dissolution , and melting in them all . for the world first , that so farre as the assyrian monarchie preuailed , in those dayes of dauid , melted betweene riot and crueltie . and the rest of the world which was not vnder them , was broken and dissolued into petty dynasties and gouernements ; which did nothing almost but prey one vpon another . and for the kingdome of iuda , ( the speciall ayme of my text ) that melted first in the great disobedience of saul , and after that in ciuill dissentions betweene dauid , and ishbosheth the sonne of saul , for diuers yeeres together . and as for the church , that had no publicke roome then giuen it , but in iudea ; and there it could not stand fast when the earth melted vnder it . and we finde toward the end of saul , 85. priests were put to the sword at once , and vniustly all . and the church cannot choose but melt when her priests are slaine : for the speediest melting that is , is to melt in blood . now this melting , whether it bee in state or church , is no small thing . for the scripture when it would expresse a great calamitie vpon men or kingdomes , vses the word melting , or dissoluing . and that shewes that their honour and strength drops away and decayes , till they become as nothing , or quite another thing . in trouble , the heart of dauid melted like waxe , psal 22. when their enemies preuailed , the heart of the people melted like water , ios. 7. in the time of vengeance , the vngodly of the earth shall melt and consume away like a snaile , psal. 58. and that 's melting indeed : put but a little falt vpon a snaile , and he will drop out of his house presently . melting then is a great calamity vpon a kingdome . and 't is not iuda onely , but all kingdomes of the earth are subiect to melting . the many changes of the world haue preach'd this ouer and ouer ; that whatsoeuer hath earth to the foundation , is subiect to dissolution . and the sermon is still made vpon this text , terra liquefacta est : the earth is dissolued . now vsually before melting there goes a heate : and so it was , hos. 8. a fire first , and then the melting of israel . there neither is , nor can bee any kingdome , but it hath many heates . these are most felt by them , that are at the working of the state. but these are all quite aboue me , saue to pray for their temper : and i will not further meddle with them . heates then there are , but all heates are not by and by a furnace ; nor are all furnaces able to melt and dissolue states . no god forbid . not all , but yet some there are , that can melt any kingdome , especially two . the one of these heates is sinne , great and multiplied sinne . for ( saith s. augustine ) delinquere , est de liquido fluere . to sinne , is to melt , and drop away from all steddinesse in vertue , from all foundation of iustice. and here a state melts inward , there 's little seene yet . the other is gods punishment for these sinnes . for that makes emptie cities , and a desolate land. and there a state melts outwardly , and in view . and by this we haue found what , and who it is that melts great and glorious kingdomes . in the text there 's no more then liquefacta est , the earth is dissolued ; not a word by whom , or for what . but it is expressed vers. 7. that it is by god. and it is too well knowen , that it is for sinne , and for great sinne too . for as there goes sinne , before god heates ; so there goe great and multiplied sinnes , before god makes his fire so hote , as to melt , or dissolue a kingdome . the sinnes of the amorite not yet full , therefore not yet cast into the melting pot . but so soone as their sinnes were full , their state melted . the fruit of it from aboue , and the root of it from beneath , all destroyed . and this was not the amorites case onely ; for all stories are ful of it , that when states haue melted into wanton , and lustfull sinnes , they haue not long after dissolued into desolation . for ( as s. ierome obserues ) . that course god holds with impious , and impenitent kingdomes , aswell as men , absque discretione personarum , without any difference of persons , or places . well , when t' is terra liquefacta , when a kingdome dissolues and melts , what then ? what ? why then no man is in safety , till it settle againe ; not a man. for the text goes on : the earth is dissolued , and all that dwell therein . all men then to seeke what to doe ; the wisest to seeke , and the strongest to seeke , all. and it must needes be so . for so long as a state is terra , like solide ground , men know where to set their footing ; and it is not euery earth-quake , that swallowes the place . but when it is once terra liquefacta , molten and dissolued , there is no footing , no foundation then . i sticke fast in the myre , where no ground is , psal. 69. and myre is but terraliquefacta , molten and dissolued earth . all foule then , and no foundation . and when a kingdome melts indeed , that is , both wayes , in sinne , and vnder punishment , there 's great reason the inhabitants should melt with it into feare , into danger , into ruine . for god neuer puts his fire to the melting of a state , but for sinne , and sinne , that is neuer committed by the dead state , but by the liuing . for when a fruitfull land is made barren , it is for the wickednesse of them that dwell therein . and therefore there is great reason , when the earth dissolues , that the inhabitants should all sweat , and melt too . when dauid came to the crowne t' was thus . how is it now ? why , if you take the earth at large , for the kingdomes about you , out of question there hath beene liquefactio ; a melting in the earth , and many kingdomes haue swet blood . but if you take the earth for the state at home , then t' is high time to magnifie god : first , for the renowmed , religious , and peaceable reigne of our late dread soueraigne of blessed memorie , who for so many yeeres together , kept this kingdome in peace , and from melting : and secondly , that now in the change of princes , ( which is not the least occasion for a state to melt ) wee liue to see a miracle , change without alteration . another king ; but the same life-expression of all the royall and religious vertues of his father ; and no sinewes shrinking , or dissoluing in the state. if you aske me the cause of this happinesse , i can direct you to no other but god , and god in mercie . for as for the kingdome , that is made of the same earth with others , and is consequently subiect to the same dissolution . and as for vs that dwell therein , i doubt our sinnes haue been as clamorous vpon god to heate his fire , and make it fall on melting , as the sinnes of them that inhabit other countreys . and though i doubt not but god hath the sure mercies of dauid in store for the king , and will neuer faile him , yet if habitatores in ed , they that dwell in this good and happy soile , will burden it and themselues with sinne , great sinne , multiplied sinne , vnrepented sinne ; it will not be in the power , or wisdome , or courage , or piety of a king , to keepe the state from melting . for dauid was all these , and yet liquefacta est terra , the earth was as good as dissolued for all that . and therefore that this kingdome is not a melting too , i can giue no firme reason , but god and his mercy . for hee is content to giue longer day for repentance , and repentance is able to doe all things with god. and the time calles apace for repentance : the heauens they melt into vnseasonable weather ; and the earth melts and dissolues her inhabitants into infectious humours ; and there 's no way to stay these meltings , but by melting our selues , in , and by true repentance . would you then haue a settled and a flourishing state ? would you haue no melting , no dissolution in the church ? i know you would , it is the honourable and religious designe of you all : why , but if you would indeed , the king must trust , and indeere his people : the people must honour , obey , and support their king : both king , and peeres , and people must religiously serue and honour god ; shut out all superstition on gods name , the farther the better ; but let in no prophanenesse therewhile . if this bee not done , take what care you can , god is aboue all humane wisedome , and in some degree or other there will bee liquefactio terrae , a melting , or a waste , both in church and state. and this falls in vpon the second generall part of the text ; which is the remedy , as it was then with the iewes , the preuention , as it is now with vs ; which god and the king will vse to keepe the state and the church from melting . this remedy ( and the preuention is iust the same ) is expressed first in the execution of iustice. and this god promises for the king ; and the king promises vnder god. i will iudge according vnto right , saith god ; and i , saith the king. now iustice and iudgement is the greatest binder vp of a state ; the great bounder of peace and warre . and it is not possible to finde dissoluing sinews in a kingdome , that is gouerned by iustice. for if the king flourish , the kingdome cannot melt : and the kings throne , that is established by iustice. nay farther ; nothing but iustice can establish the throne , and make it firme indeed . but when god blesses the king with a heart full of iustice , when god strengthens the king in the execution of iustice , when the king followes god as close as hee can , with ego iudicabo , i my selfe will looke to the administration of iustice , with which god hath trusted me ; there can bee no melting about the throne of the king , none in the state , none in the church . but then this iustice , which preserues the king , and blesses the people , must be habituall . to doe iustice casually , though the thing done be iust , yet the doing of it is not iustice. the state may melt for all that , because the remedy is but casuall . againe , since the whole state hath interest in the iustice of the king , his iustice must be spreading ouer all persons , and in all causes . and so 't is plurall in the text , i will iudge , iusticias , for euery mans cause , so farre as it is iust . why , but then must the king doe all this himselfe ? no , god forbid that burden should lye vpon him ? moses was not able alone for that . it was , and it is too heauy . what then ? why then iethro's counsell must bee followed . there must bee inferiour iudges and magistrates deputed by the king for this : men of courage , fearing god , and hating couetousness . these must quit moses from the inferiour trouble , that he may be actiue , and able for the great affaires of state. for if they be suffered to melt and drop downeward , there can be no standing dry or safe vnder them . and hence it followes , that , ego iudicabo , i will iudge according vnto right , is not onely the kings engagement betweene god , and the people ; but it is the engagement of euery iudge , magistrate , and officer betweene god , the king , and the state. the kings power , that 's from god. the iudges , and the subordinate magistrates power , that 's from the king. both are for the good of the people , that they may lead a peaceable life in all godlinesse , and honestie . all iudges , and courts of iustice , euen this great congregation , this great councell , now ready to sit , receiue influence and power from the king , and are dispensers of his iustice , aswell as their owne , both in the lawes they make , and in the lawes they execute : in the causes which they heare , and in the sentences which they giue . the king , gods high steward , and they stewards vnder him . and so long as iustice and iudgement sits vpon all the benches of a kingdome , either it is not possible for fluxes and meltings to begin in the state ; or if they doe begin , their drip will be cured presently . now while the king keepes close to ego judicabo , i will iudge that which comes to me according vnto right ; if inferiour iudges ( which god forbid ) iudge other then right , they sin against three at once , and against god in all , for first , they sinne against the people , by doing them wrong in stead of iustice. secondly , they sinne against their owne conscience , not only by calling , but by sentencing good exill , and euill good. thirdly , they sin against the king , the fountaine of iustice vnder god , in slandering of his iustice to the people , with the administration whereof they are trusted vnder him . and once againe for inferiour gouernours of all sorts . the king is the sunne . hee drawes vp some vapours , some support , some supply from vs. t' is true : hee must doe so . for , if the sun draw vp no vapours , it can powre downe no raine , and the earth may bee too hard , as well as too soft and too melting . now this raine which descends , and is first caused by the sunne , is prepared in the clouds before it falleth on the earth . and all great men that are raised higher then the rest , especially iudges and magistrates of all sorts , they are the clouds . they receiue the more immediate influence from the king ; and if they bee gods clouds , and retaine what hee gaue them , thev drop fatnesse vpon the people . but , if they bee clouds without water , they transmit no influence . if they bee light clouds in the wind , then no certaine influence . if they be cloud , driuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a whirlewind , then it is passionate , and violent influence . and the clouds , i hope , are not , i am sure , should not bee thus , betweene the king , and his people . there is then ego judicabo , i will iudge according vnto right , both for the king , and all subordinate magistrates vnder him . but here 's ego judicabo , and i will iudge according to right , for god too . for many of the * fathers will haue this to be gods speech , or dauids in the person of god. and then whatsoeuer men doe with iustice and iudgement , god comes two wayes in vpon the iudgements of men to reuiew them . for first , god comes in , when the earth is melting by violence , and iniustice . and then gods ego judicabo , i will iudge , is either in mercy to repayre the breaches , to stay the melting of the state ; or else in iudgement to punish the debasers of iustice. and this god sometimes doth in this life . but if hee doe it not here , yet hee neuer failes to doe it at the last , and finall iudgement ; to which diuers of the * fathers referre this passage of my text. secondly , god comes in when the seats of iustice , supreme and inferiour , are all entire . and then gods ego judicabo , i will iudge , is alwayes to confirme , and countenance the proceedings of iustice , and to blesse the instruments . and my text hath it full . for it is not here said , i will iudge the causeonely , or the men onely whose cause it is , or the iudges onely that sentence the cause ; but ego iustitias , i will iudge the very iudgements themselues , how right , or otherwise they passe . and then this must needs be to confirme and honour them , if they bee iust ; or to condemne and dissolue them , if they bee vniust , rather then they shall melt , or dissolue the state , or sometimes to send a melting into that state in which iustice is peruerted . now , howsoeuer men sometimes breake from their dutie in iudging according to right , yet there can bee no question of gods proceedings . hee will bee sure to iudge all things , and all men according to right , who euer doe not . shall not the iudge of all the world doe right ? yes , no question . and therefore euen kings themselues , and all mightie men of the earth , and iudges of all sorts haue need to looke to then waies . for god is ouer them with ego iudicabo , i will one day call for an accompt . i will iudge all the executions of iustice , with which i haue trusted them . and this is the first preuention of the melting of a kingdome ; the first remedy when it begins to melt : the maintenance and execution of iustice. the second followes ; and it is the establishing of the pillars of the earth . i beare vp the pillars of it . i , saith god , and i , saith the king . where first , it is not amisse to consider , what these great pillars of the earth are . the earth it selfe , that hath but one pillar , and that is the poize , and aequilibre of the center . and that is borne vp by the word and ordinance of god. thou commandedst , and it stood fast ; and ( saith s. ambrose ) it needes no other thing to stay it . the kingdomes of the earth , they haue more pillars then one . this one , which is gods ordinance for gouernment , they haue ; but they haue diuers administratours of this ordinance . and these pillars are kings , and peeres , and iudges , and magistrates . not one of these vnder the nature of a pillar : not one ; but yet with a great deale of difference . for though there be many pillars , yet there is but vnus rex , one king ; one great and center-pillar ; and all the rest in a kingdome doe but beare vp vnder , and about him . the church , that is not without pillars neither . no , god forbid . and it resembles in this the kingdomes among which it soiournes . the great master pillar christ , hee is the foundation of all the rest ; and other foundation can no man lay of the church . next to christ , the apostles and the disciples are pillars too , and so called , gal. 2. after these their successours , bishops , and priests , the fathers of the church in their seuerall ages , they came to bee pillars . and shall so successiuely continue to the end of the world . and so soone as emperours and kings were conuerted to the faith , they presently came into the nature of pillars to the church too . if any man doubt this truth , i 'le call in the pope himselfe to witnesse it . there are too great props , or pillars of the church ( saith leo ) the kings authoritie , and the priests ; both these : and the pope was content then to put the kings first . and kings ( saith s. augustine ) are indeed great pillars of the church , especially if they vse their power , ad cultum dei dilat andum , to enlarge ( and support ) the true religious worship of god. you haue seene what these pillars are : will you consider next what they haue to doe both in church and common-wealth ? the office of a pillar is knowne well enough what it is . t' is justinere , to prop , and beare vp the earth . quantum est columnarum nihil sustinentium , sed in ornamentum tantum . i know in luxurient buildings many pillars stand only for ornament , but beare no weight . it is not so with pillars that are crown'd . honour and ornament they haue , and they deserue it , but they are loaded too . kingdomes and states , the greatest , the strongest in the world , are as mouldring earth , as men . iuda at this time was terra liquefacta , like a dissoluing body . they cannot stand sine columnis , without their pillars to beare them . and therefore the king hath euer beene accounted , and truely , columna stare faciens terram , the maine pillar , and stay of the state. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king is the pillar , the foundation of the people . so s. gregory ; for hee beares subiectorum 〈◊〉 〈◊〉 , not onely his subiects , but their burdens too . the office then of the pillars is to beare ; but when is there vse of them ? when ? why continually , they can bee spared at no time : if they leaue bearing , the state meks presently . wee reade it foure times repeated in scripture , but vpon two great occasions onely , idolatry , and abominable lust , that there was no king in israel , iudg. 17. and 19. no king. and still there followed a melting and a dissoluing of the state. euery man did what seem'd good in his owne eyes ; and the punishment was great . at this time dauid was king of iuda , and ishbosheth would bee king of israel : ioab was for the one , and abnor with the other . the pillars heere , in stead of bearing , fell a iustling : what followed ? why you see , liquefacta est terra , that kingdome melted . the pillars then can neuer be spared from their worke , continuall vse of them ; but yet at one time more need then another . and the time of the greatest necessitie of these pillars is , when there is any liquefaction , or weakening of the earth . and that is in the text , the earth dissoluing ; and then by and by recourse to the pillars . to the pillars ; and therefore they which weaken the gouernement ; nay , which doe but offer to impaire the honour and reputation of the gouernours , are dangerous and vnworthie members of any common-wealth . for to murmure , and make the people beleeue , there are i know not what cracks and flawes in the pillars ; to disesteeme their strength ; to vnderualue their bearing : is to trouble the earth , and the inhabitants of it ; to make the people feare a melting , where there 's none . and what office that is , you all know . continuall vse there is then of the pillars . but what then ? can the pillars beare vp the earth in a melting time , by their owne strength ? no sure , that they cannot ; not at any time ; and therefore least at a melting time . but what then ? why then heere 's ego & ego , i beare vp the pillars that are about me , saith dauid ; and i , saith god , beare vp both these and dauid too . and indeed all pillars are too weake , if they bee left to themselues . there must bee one to beare them , or else they can neuer beare the earth . one , and it can be none vnder god : ego confirmani , 't is i that in all times haue borne vp the pillars of it . and it is per me , by me , saith god , prou. 8. that kings reigne . and per me , by me , is not onely by gods ordination , once set , and then no more , but by his preseruation , & his supportation too . and ( as s. augustine obserues ) quid essent ipsae columnae ? what could the pillars themselues doe , if they were not borne vp by god ? but when it once comes to ego confirmaui , i beare vp the pillars , there 's nothing then to be feared . now these of which we speake , are not stonie or insensible , but liuing and vnderstanding pillars : vnderstanding , therefore they feele onus terrae , the burden of the earth which lies vpon them , when the dull earth feeles not it selfe ; therefore as they feele , so are they able to compare their strength , and the burden , and the difference of the burden at seuerall times ; therefore while they compare they are sensible of the difference betweene supporting of earth , and terrae liquefactae , dissolued , or dissoluing earth : for this latter is heauier a great deale ; therefore in the difference they can tell where they are likeliest to shrinke vnder the burden , if god come not in to beare them vp . and in all these cases , and many more , the pillars of the earth must goe to god , as fast as the inhabitants of the earth come to them . they must pray for themselues . and the church , and the people must pray for them too . and the cloze of the prayers must still bee , that god would beare vp the pillars , that they may be able to beare vp the earth . and for the honour of kings and their great assistants ; marke it , god doth not say here , i beare vp the earth , and the inhabitants of it , though he doth that too , and they cannot subsist without him ; but as if he had quite put them ouer to the king , and the great gouernours vnder him , he saith , i beare vp the pillars ; and then , i looke and will require of them , that they beare vp the state , and the people . let mee speake a little boldly , ( saith g. nazianz. ) shew your selues gods to your subiects ; gods , and no lesse : gods ; why then you must doe gods worke . and gods worke euer since the creation , is to preserue , and beare vp the world . therefore as god beares vp you , so you must beare vp the earth , and the people . god reteines his owne power ouer you ; but hee hath giuen you his owne power ouer them , rom. 13. his owne power , and that is to beare vp the people at home ; and in all iust quarrels to force enemies abroad . and in all this t' is gods power still , but yet he will exercise it by the pillars . therefore in the first great leading of his people , himselfe went before them in the forme of a pillar , exod. 13. and when he smote the armie of egypt , he looked out of the pillar while he strooke it , exod. 14. and because this was an extraordinary pillar , and therefore can be no principle for ordinary conclusions , he makes moses , which was the ordinary pillar , not beare onely , but strike too . he must stretch out his band vpon the sea , exod. 14. now this great worke of god in supporting the pillars , kings and mighty potentates of the earth , is so manifest , that no reason can bee brought to deny it . first , in that the wisest , and mightiest kings that euer were , haue beene in their seuerall times most religious . secondly , in that euen those kings , and great men vnderthem , which haue not accounted god their strength , haue yet thought it necessary to beare the world in hand , that they did rely vpon god to beare them vp . and this is a full proofe , that this principle is naturally printed in the heart of man , that god is basis columnarum , the foundation of the pillars . thirdly , in that very many times , weaker gouernours both for wisedome and courage , doe prosper , and performe greater workes , then some , which in themselues had farre greater abilities , and a more prouident councell about them . a famous instance of this , is pope iulius 2. to ascribe this to fortune onely , worldly wisedome it selfe would condemne for folly . to giue it to destinie , is to binde vp god in chaines vnworthy for men : for worldly wisedome knowes this , that god in his workes ad extra , must be most free , or no god. to worldly wisedome it selfe ; it cannot be ascribed : for she hath openly disclaymed many of their actions , which haue prospered best . therefore of necessitie so much be ascribed to gods blessing and protecting them . and certainly there 's no true reason can be giuen of it , but this . first , ego confirme , i establish and beare vp the pillars . for so long the world cannot shake them . and secondly , ego apto , i make fitte the pillars , ( as tremel . reades it ; ) for so long they beare , euen aboue their strength . and out of doubt , there is very much in the fitting of the pillars . t' is not the great massinesse of a pillar , but the cleane , and true working of him , that makes him beare ; the fitting of him in time , and to his place . and here , as for many other , so especially for two things , wee haue great cause to blesse and magnifie god. first , that since he would remoue our royall pillar , which had stood now vnder the weight of this gouernment full 22. yeeres , yet he would not doe it , till he had prepared another , and brought him to full strength , to beare vp this kingdome , to gods great honour , and his owne . secondly , that by gods great blessing , and his royall fathers prudent education , hee is , and was from the first houre , confirmata columna , an established , and a settled pillar . and i make no question , but aptata columna too , a pillar euery way fitted to the state he beares ; fitted to the difficulties of the time ; fitted to the state , and fitted to the church . now the church , no question , for the externall support of it , hath need , great need of temporall pillars too . at this time a great pillar of this church is falne ; and doubtlesse a great part of the edifice had falne with it , if god had not made supply of another , and a very able pillar . i finde gen. 28. that there was an anoynted pillar ; that it was anoynted by iacob . the place was bethel , the house of god. in it the ladder of heauen , by which the angels goe and come . but out of doubt this pillar is here . this pillar not yet anoynted by the hand of the priest ; but anoynted already to the inheritance and by the blessing of iacob . the place where iacob left him behind is the church of god , and he left him a pillar , for so hee rested on him , and well hee might . old iacob is gone by the angels way to heauen , but he left the pillar here behind at bethel , for the house of god. and al the blessings of heauen & earth bee vpon him all the dayes of his life . the church in all times of her dissensions , when schisme and faction haue made great rents in her buildings , hath still had recourse to her pillars , to her ciuill and his ecclesiasticall pillars ; and shee goes right . for her pillars must support her , or shee cannot be borne vp . this very time is a time of church diuision . what followes vpon it ? what ? why the church is become terra liquefacta , there 's melting almost in euery part of it christendome through , melting in all places , but not at the same fire . for in one place truth melts away from the doctrine of the church . in another deuotion and good life melt away from the practise of the church . in a third all externall meanes , and necessary supply melts away from the maintenance of the church . and but that i know hell gates cannot preuaile against it , it melts so fast sometimes , that i should thinke it is , as the world takes it , for a house of butter against the sunne . well , what 's the cause that there should be such melting in the church ? what ? why surely there are many causes , would i complaine to you of them . but there are two in the very letter of my text , and them i cannot bauk . but i speake of the church in generall , and still hope the best of our owne . the one is , that the ecclesiasticall pillars , which are the churches most immediate bearers , are in many places of christendome but hollow pillars . and there 's no trusting of hollow pillars with such a weight as the church is . and therfore here where god in mercy will stay the melting , t' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will make the pillars solid . i will not leaue the church any longer vpon hollow ; hypocriticall , and deceiptfull pillars . the other is , that the church oft-times relyes too much vpon her pillars , vpon the wisedome , and the power of them . and so farre , that sometimes ego confirmani , god that heares vp the pillars is quite forgotten . and then whensoeuer shee and her pillars leaue to rest vp on god , they fall on melting presently , and no wonder . but whatsoeuer the churches error be , this i am sure will concerne the state , and you. it is not possible in any christian commonwealth , that the church should melt , and the state stand firme . for there can be no firmenes without law ; and no lawes can be binding if there be no conscience to obey them ; penalty alone could neuer , can neuer do it . and no schoole can teach conscience but the church of christ. for where-euer you finde the church melt and dissolue , there you shal see consciēce decay . therefore be pillars to the church , and you shal be pillars , strong pillars to the state , and to your selues . the third and last circumstance of the text is , the time , that is chosen for both these , both for the execution of iustice , and establishing the pillars . and that is a set , and a conuenient time , euen when he shal receiue the congregation . for that time i 'le take , saith god , and i , saith the king. the first instant of this time set or taken is opportunity . t' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text. and opportunity is the best moment in all the extension of time . loose it , and loose all . the right vse of it is one of the things that differences wisedome from folly . now a man would thinke that for these things in the text , all times were times of opportunity . for can any time be vnfit to doe iustice , to iudge according to right , to beare vp the pillars of state and church ? no sure , there cannot . and yet , euen for these , here 's both god and the king for opportunity . for here dauid promises both for god and himselfe , that he will take a conuenient time . but then there is a great deale of difference betweene god and the king in taking of it . for when the king comes to beare vp the state , t' is simply cùm accepero tempus , when i shall take a conuenient time . for no regall power hath any command ouer tim . it can neither force on , nor draw backe , nor make stay of opportunity . hee must take it when god offers it , or not haue it . and if it be let slip , he cannot promise it shall returne to his hand againe . nor can this great court make an act of parliament , to stay or reduce it . but when god comes to doe iustice and to beare vp the pillars themselues ; then cùm accepero tempus is not simply the taking of a conuenient time , but the making of it too . and it stands not for eligere but statuere , not for a choyce of time , as if god must waite vpon it ; but for appointing of time ; and making it fit to serue both god and the king. for ( saith s. augustine ) deus non accipit ( propriè , ) sed gubernat tempora . god doth not attend opportunities of time , as if he could not worke without them , but hee gouernes and disposes of time , and occasion , and makes them ready for vs to take them . otherwise obsequiae temporum ( as arnobius cals them ) the pliantnes of time , will not attend , nor bee commanded by vs. so that here god's taking of the time is nothing but god's fitting of the time to vs , and vs to it . and when he is said to take it , it is for vs , not for himselfe . now though god bee at this taking of the time , yet it is not in men to giue it him . no ability of man or any creature can doe that . and therefore where the speech is of god , it is absolute , and simply quum ego , when i shall take it . not i and you , not i from you . but out of his owne wisedome he finds it , and out of his owne goodnes he takes it , and by his owne power he vses it , to beare vp the pillars of the earth . and therefore here in the text is neuer a quum tu das , when thou giuest mee an opportunity , but when i take and order time by my selfe . and yet let me tell you , that where mans strength can doe nothing to giue god an opportunity to preserue the earth , and the kingdomes of it from melting , there his weaknes can . for as weaknes is the thing that needs , so the time of melting is the opportunity of establishing the pillars of the earth . and so god in mercy is often pleased to make it . t' was so psal. 9. the lord will minister true iudgement vnto the people : he will be a defence for the oppressed . when will he do this ? in opportunitatibus , in the needfull time of trouble ; and that is the melting time . and t' is so in the text , i beare vp the pillars of the earth . when doth hee beare them ? quum terra liquefacta est , when states shake and seeme to be dissoluing . and since our sufficiency can giue gods wisdome no opportunity ; but yet our weaknes giues his mercy opportunity enough ; it is manifest , that no one thing is more necessary for preseruation against the melting of a kingdome , then humble and heartie prayer , that god will come alwayes in to that opportunity which our weaknes makes . and now because god doth often take vnto himselfe second meanes , and vses them in time , to watch ouer the oportunity which himselfe giues , here 's a touch in the text for that too , when this fit time of bearing vp of the pillars of the earth comes . and that is ( as s. basil and some others read it ) at the receiuing of the congregation , that is , when the people shall meet in the synagogue to pray , & praise god : or , when the honorable and the selected of the people shal be summon'd , & gathered together in the name of the lord , for counsell or iustice. for no time so fit to honor god , none to execute iustice ; none to beare vp the pillars of the earth ; as when the congregation is receiued to meet , and consider and weigh all those things which make for the honor and safety of a kingdome and beginning that seruice with gods : for god forbid this honourable councell of state should sit downe and begin any where els then at god. now the great congregation among the iewes was the sanedrim . and the going vp of the tribes to ierusalem , was first to giue thanks vnto the lord , and then to sit downe on the seate of iudgement . psal. 122. and ierusalem at that time was the seat both of religion and the state. differences i know there are many between vs and them , our gouernment & theirs , but not in this , that the tribes are assembled and come vp to one place ; nor in this , that they come vp first to giue thankes to god , before they possesse the seate of iudgement ; nor in this much , that there is a session , a conuocation for religion , aswell as parliament for state. but to leaue them , and come to our owne . this great councell of the kingdome , this congregation is neuer receiued to meeting , but about the pillars of the state , the lawes , and the gouernement . that by the lawes there might be iudgement according to right ; and by the gouernement the pillars may both beare and bee borne . i say beare , and be borne . for though in the text it be , i beare vp the pillars . that is , i at al times ; and i in some cases , where none can but i ; and i when all forsake saue i ; yet that is not so to be taken , as if the people were not bound to beare vp the pillars , aswell as the pillars them . no , for there 's no question but they are bound , and strictly bound too , rom. 13. and certaine it is no state can flourish , if there be not mutuall support betweene the earth and the pillars : if it faile of either side , there 's some melting or other presently . for the strength of a king is in the multitude of his people . prou. 14. his supply , and his defence is there . and the stregth of a people is in the honour and renowne of their king : his very name is their shield among the nations ; and they must make accompt to beare , if they will be borne . and this is read in the very dictates of nature for gouernement . for no man cuer saw a building of state , but the pillars which beare vp it , are borne by the earth . now god and the king doe both receiue this congregation , and in fitnesse of time , and yet with a difference too . for the king receiues the congregation to consult , and a duise with it ; but god receiues it , to direct , and to blesse it . and god with his blessing is neuer wanting to vs at these and the like times , if we bee not wanting to him , and our selues . and thus you haue seene in what state the kingdome of israel was in dauids time ; and how easie it is for any kingdome to be in the like ; in a melting , and a dissoluing estate . you haue likewise seene what remedy was then , and what preuention is now to bee thought of against this melting . this both remedy , and preuention consists especially in impartial distribution of iustice to the people ; and in gods gracious and powerfull supporting of the pillars of the state. the time for this neuer so fit , as when the congregation is receiued by the king to consultation , and by god to blessing . it is not much which i haue more to say . the congregation is now ready to be receiued . the very receiuing it ioynes it with the fitnesse of opportunity . for it is the kings opportunity to blesse his people with iustice and iudgement ; and it is gods opportunity to beare vp both king and peeres , both greater , and lesser pillars of the state. my text deliuers a promise of both . for'tis dauids speech for himselfe , and for god. i 'le doe both , saith god , and i , saith the king. now you may not distrust this promise on either side ; neither on gods , nor dauids . not on gods side . for that is infidelity . nor on the kings . for what hath he done that can cause misbeliefe ? or what hath hee not done , and that aboue his yeeres , that may not merit , and challenge beliefe of all ? and for the comfort of this kingdome , and all that dwell therein , the seruice of the day , which was first designed for this businesse , seemes to mee to prophecie , that another hezekiah , a wise , and a religious king hath begun his reigne . for the first lesson appointed in the church for euening prayer that day , is 4. reg. 18. which begins the story of hezekiah . hezekiah was twenty fiue yeeres old when hee began to reigne . there 's his age . what did he when hee came first into the throne ? why one of his first workes was , hee gathered the princes of the citie ( there was the receiuing of the congregation ) and so went vp to the house of the lord. after this , what was the course of his life ? it followes ; he claue to the lord , and departed not from him . ( and i hope i may make a prophecie of that which followes . ) so that there was none like him among the kings of iudah , neither were there any such before him . and thus is our hezekiah come this day to receiue this great congregation in the name of the lord. let vs therefore end with prayer vnto god. that he would blesse both the king and the state. that this kingdome may neuer be terra liquefacta , like molten and dissolued earth . that if at any time for our sins it begin to melt , and wash away , the remedy may be forth with applied . that iustice and iudgment may be giuen according to right . that the pillars of the earth may bee borne vp ; the inferiour and subordinate pillars by the king , and both the king as the master-pillar , and they by god. that all this may be done in fit and conuenient time . that god would make fit the time , and then giue the king and the state , and this great councell all wisedome to lay hold of it . that this great congregation may bee in the fitnesse of time . that god would be pleased to receiue and blesse it . that the king will be pleased to receiue and grace it . that it will be pleased to receiue the king , according to his desert , and their dutie , with loue , honour , and necessary supplies . that so he may beare vp this kingdome , and the honour of it with comfort ; and bee a strong and a lasting pillar , to support both it and vs , in the true worship of god , and all inferiour blessings . that he may dwell before god for euer ; and that god would prepare his louing mercy and faithfulnesse , that they may preserue him . that all the blessings of grace may attend him and this congregation in this life ; and all the blessings of glory crowne both him and vs in the life to come . and this christ for his infinite mercy grant vnto vs : to whom , &c. finis . notes, typically marginal, from the original text notes for div a05168-e120 2. reg 5. rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. reg. 15. 23. 1. reg. 22. psal. 22. 18. iosua 7. 5. psal. 58. 7. hos. 8. 14. in text. ezech. 12. 20. verse 7. gen. 15. 16. amos 2. 9. in amos 9. psal. 69. 2. psal 107. 34. prou. 28. 2. tene magis salnum populus velit , an populum tu. seruat in ambiguo qui consulit & tibi , & vrti iupiter . horat . li. 1. ep . 16. prou. 19. 12. septnag . s. hier. ar. mont. erod . 18. 18. v. 21. 1. tim. 2. c. esay 5. 20. psal. 65. 12. iudev . 12. 1. pet. 2. 17. * s. basil , hier. russin . aug. theod. euthym. ibid. & s. bern. serm . 15. in cant. * s. basil. hier. aug. euthym. theod. ibid. greg. 10. moral . 21. bere . cp . 1. gen. 15. 25. psal. 33. 9. hexam . l. 1. c. 6. 1. cor. 3. 10. gal. 2. 9. russ. aug exib , m. ibid. s. bern. cp . 77. ephes. 4. 11. ep. 31. 5. de cimit . des. 24. seuec. ep. 86. ar. mont. pro. 29. 4. lib. 9. mor. 13. iudg. 17. 6. & 13. 1. & 19. 1. & 21. 25. 2. reg. 2. pro. 8. 15. in psalm . 74. a deo 〈◊〉 rebus sessis , languentibusque 〈◊〉 . arnob . lib. 1. contrà gent. 1. tim. 2. 2. ocat . 27. n. 13. rom. 13. 1. exod 13. 21. exod. 14. 24. exod. 14. 26. sitatum man. 〈◊〉 deus , qui 〈◊〉 , gubernat , quo in loco , vel sui creaturae casus , & 〈◊〉 , & fortunae dominabitur . paulin. ep 38. tremel . ibid. gea . 28. 18. s. matt. 16. 18. in text. lib. 1. 〈◊〉 gert. psal. 9. 9. per desolationem 〈◊〉 〈◊〉 ad solidam consolationem . gers n. lib 1. de consol . theol. pros . 4. s. bas. 〈◊〉 vers . angl. 〈◊〉 psal. 122. 4 , 5. ians . ibid. rom. 13. 6 , 7. prou. 14. 28. 4. reg , 18. 2. 2. chro. 29. 20. 4. reg. 18. 5. psal. 61. 7. a sermon preached on munday, the sixt of february, at westminster at the opening of the parliament. by the bishop of s: dauids. laud, william, 1573-1645. 1625 approx. 61 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a05170 stc 15304 estc s108348 99844007 99844007 8786 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a05170) transcribed from: (early english books online ; image set 8786) images scanned from microfilm: (early english books, 1475-1640 ; 804:08) a sermon preached on munday, the sixt of february, at westminster at the opening of the parliament. by the bishop of s: dauids. laud, william, 1573-1645. [2], 54 p. printed by bonham norton and iohn bill, printers to the kings most excellent maiestie, london : m.dc.xxv. [1625] on psalms cxxii, 3-5. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 judith siefring text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion a sermon preached on munday , the sixt of february , at westminster : at the opening of the parliament . by the bishop of s : davids . london , printed by bonham norton and iohn bill , printers to the kings most excellent maiestie . m. dc . xxv . psal. 122. v. 3,4,5 . ierusalem is builded as a citie that is at vnitie in it selfe , ( or compacted together ) . for thither the tribes goe vp , euen the tribes of the lord , to the testimony of israel , to giue thankes vnto the name of the lord. for there are the seats ( or the thrones ) of iudgement ; euen the thrones of the house of dauid . some are of opinion this psalme was made by dauid , and deliuered to the church to be sung , when the arke of god was caried vp to ierusalem ; when ierusalem was setled by dauid , to bee the special seate both of religion and the kingdome . the people were bound thrice a yeere , at easter , pentecost , and the feast of tabernacles , to come vp and worship at ierusalem . deut. 16. and some thinke this psalme was prophetically made to sing by the way ; to sing when they went vp by the steps to the temple . and t' was fit . for they came vp with ioy . and ioy is apt to set men a singing . and at ioy the psalme begins . i was glad when they said vnto mee , we will goe into the house of the lord. but whatsoeuer the vse of this psalme was in any speciall seruice , certaine it is , that ierusalem stands here in the letter for the citie , and in type and figure for the state , and the church of christ. my text lookes vpon both ; and vpon the duetie which the iewes did then , and which wee now doe owe to both . the temple the type of the church , that 's for god's seruice . no temple but for that . the citie the type of the state , that 's for the peoples peace . no happy state but in that . both the temple and the state , god's house and the kings , both , are built vpon pillars . and it is not long since i told you out of psalm . 75. that there are many times of exigence , in which if god doe not beare vp the pillars , no strength which the pillars haue in and of themselues can support the weight that lies vpon them : be they pillars of the temple ; or pillars of the state. therefore here to ease the pillars god hath built vp buttresses ( if men doe not pull them downe ) to stay the maine walles of both buildings . the buttresse and support of the temple is religion . god will not blesse the house , if men doe not honour and serue him in it . the buttresse and stay of the kingdome is iustice. god will not blesse the state , if kings and magistrates doe not execute iudgement ; if the widdow and the fatherlesse haue cause to crie out against the thrones of iustice. so the church , and the commonwealth , gods house , the temple , and the kings house , the house of dauid , are met in my text. and they would euer meet , and in loue no question , did not some distempered spirits breathe sower vpon them . for the church cannot dwell but in the state. ye neuer read that she fled out of the state into the wildernesse , but when some dragon persecuted her . reuel . 12. and the common-wealth cannot flourish without the church . for where the church is not to teach true religion , states are enforced , out of necessitie of some , to imbrace a false . and a false is not a helpe to make a kingdome flourish . but when they dwell together ; when the church , the house of grace is a welcome inmate to the state , which is a wise fabricke of nature ; then in the temple there 's meeting : the people goe vp to blesse , and praise the name of the lord. and then in the state ther 's meeting : to settle the thrones of iudgement , to make firme the house of dauid . and then , and neuer but then , ierusalem , that is , both state and church is as a citie that is at vnitie in it selfe . my text is nothing but a most deserued praise of ierusalem . and not of the particular , materiall ierusalem alone , but of any state , of any church , that is as ierusalem then was , and that doth as ierusalem then did . this praise of ierusalem both formall in it selfe , and exemplary to vs , is set downe in three things . and they seuer the text into three partes . for , first here 's the vnity of ierusalem , 't is builded as a citie at vnitie in it selfe . secondly , the religion of it ; for thither the tribes goe vp , euen the tribes of the lord , to the testimony of israel , to giue thankes vnto the name of the lord. thirdly , the gouernment of it both spirituall and temporall ; for there are the seates of iudgement , euen the seates of the house of dauid . the first commendation of ierusalem is from the vnitie and concord that is in it . 't is like a citie that is compacted together . that 's for the buildings ; no desolation in the midst of it , saith s. basil. 't is like a citie at vnitie in it selfe . that 's for the inhabitants . for the beautie and artificiall ioyning of the houses is expressed but as a type of this vnitie . when men dwell as neere in affection as their houses stand in place . 't is a great ornament of a citie , that the buildings bee faire ; that they stand not scattering , as if they were affraid each of other . but wheresoeuer 't is so , the citie is beholding to vnitie for it . let the citizens breake their vnitie once , they 'l spend so much in quarrels that they cannot build the citie . no other times but when the inhabitants are at peace can build ; nor no other time can keep them from waste . but what ? hath god care of houses ? out of question not , but for the inhabitants that dwell therein . hee that taketh the simple out of the dust , and lifts the poore out of the mire , psalm . 113. loues not man for his house , nor no citie for the buildings . ierusalem will not let mee wander for an instance . for here so long as the inhabitants serued god , and were at vnitie , what citie like ierusalem ? the citie of the great king , s. mat. 5. the glorie of the whole earth , thren . 2. but when they fell from god to idols , from vnitie to heart-burnings among themselues , what then became of ierusalem ? what ? why iust that which our sauiour foretold , s. mat. 24. that one stone should not be left vpon another that should not bee throwne downe ; not one , neither of temple nor citie . and so it came to passe before adrian left it . if any man therefore will haue his house stand , he hath no way but this ; to labour that ierusalem the citie may serue god in vnitie . now ierusalem is by way of singular eminence called here a citie compacted together . and dauid himselfe might best call it so . for before dauids time salem and sion were two cities . the iewes dwelt in salem ; but the fort of sion was yet held by the iebusites , 1. chron. 11. two cities , the vpper , and the lower . two people , the iewes , and the iebusites . two most different religions , the worship of god and idols , till dauids time . but then a citie most compacted together . the buildings , and the cities ioyne . beniamin and iuda dwell there together . nothing then but vnitie . wee are yet within the walles of the citie , that 's too narrow . wee must enlarge the type to the state , and to the church . saint hilary puts me in minde , that my text reades not ierusalem is a city , as if that were all it meant to speake of ; but sicut ciuitas , as a city ; iust as you see that , so the state , so the church . the citie the modell if you will , but the building these . and for the state first . that 's sicut ciuitas , as the city , iust so . walles , and towres , and forts are things of second consideration ; ordo politicus , the wise ordering of the people in concord and vnity is simply the strongest wall of a state. but breake vnity once , and farewell strength . and therefore disioynted factions in a state when they worke vpon diuision , are publica irae diuinae incendia , the publike kindlings of gods anger , and they burne downe all before them . and god seldome suffers these to fire a state , till himselfe be heated first with the sinnes of the state. but then he will diuide them in iacob , and scatter them in israel , gen. 49. nay scatter iacob and israel it selfe for them . and my text hath it not simply , like a citie at vnity , but at vnity together or in it selfe . and this the better to resist forraine malice . it were happy if all states , christian especially , were at vnitie in themselues , & with their neighbours . and the church prayes that the course of this world may be so peaceably ordered . but when the ambition of neighbouring states will admit nor safe , nor honourable peace , then there 's most need ierusalem should bee at peace and vnitie in it selfe . need ? yes , need with a witnesse . for all diuision if it bee voluntary , 't is an opening , if it bee violent , 't is a breach . both make way for forraine force . thus it was with ierusalem of old when she lost her vnitie . for faction within the walles was a helpe to titus , and his siege without . and long after , when the christians had wonne it from the saracens , their owne diuisions among themselues to their losse and shame let in saladin the soldan of egypt . and this hath beene often fatall vpon our ierusalem . for scarce euer did a great enemie enter this kingdome , but when it was not sicut ciuitas , like a citie at vnitie in it selfe . not at vnitie opened the doore to the enemie stil. for toustain's diuision and inrode made way for the norman . and there were more diuisions then one to helpe in the dane . and guorthigernus first , and mordredus after brought in the saxon. and i. caesar himselfe , the mirror of men for military discipline , he which for ought i haue read , and remember , scarce euer turn'd his backe to any enemie els , fled from the ancient inhabitants of this kingdome , territa quaesitis ostendit terga britannis , till auaroius , called by a caesar , mandubratius , out of hatred , and in faction against cassibellanus brought him backe againe , and made him entrance . so it seemes tacitus his obseruation was too true vpon vs , that nothing gaue the romanes , powerfull enemies though they were , more aduantage against the ancient brittans then this , quod factionibus & studijs trahebantur , that they were brokē into fractions , & would not so much as take counsell and aduise together . and they smarted for it . but i pray what 's the difference for men not to meete in counsell , and to fall in pieces when they meete ? if the first were our forefathers errour , god of his mercie grant this second be not ours . now there is coagmentatio duplex , a double buckling and knitting of the state together . and if either faile , the vnity is broken . the one is of the members of the state with their head , especially the most honourable which are neerest . the other is of the members one with another . and this is grounded vpon that of the apostle , 1. cor. 12. where we finde some necessitie of euery member ; not a like necessity of any : but honour and respect done to all . and why so ? why ? why the apostle tells you , vers . 25. it is that there may bee no diuision in the bodie ; that still it may bee at vnity in it selfe . and it is very obserueable , that in all that large discourse of s. paul , concerning the vnitie of the body and the members , hee conceiues at full , how corruption can vnnaturalize nature it selfe . therefore he supposes the eye may quarrell with the hand , vers . 21. and 't is a dangerous quarrel that , when the eye and the hand , direction and execution are at ods in any state. well he can conceiue that . but he doth not so much as suppose , that any members would bee at oddes with the head : no , god forbid . the head can compose other members , and settle their peace in the body ; but if any quarrell the head , all vnitie is gone . and yet though the apostle cannot suppose so much vnnaturalnesse that any member should quarrell the head ; not the tongue , as vnruly as it is , yet he is very direct , that there is an office , which the head owes the body , & all the members to the very meanest , for the preseruation of this vnitie . for the head cannot say to the very feete , as low as they are , i haue no need of you . vers . 21. and for the church , that 's as the city too , iust so . doctrine and discipline are the walles and the towers of it . but be the one neuer so true ; and be the other neuer so perfect , they come short of preseruation , if that body be not at vnity in it selfe . the church , take it catholike , cannot stand well , if it bee not compacted together into a holy vnity in faith and charitie . it was miserable , when s. basil laboured the cure of it . for distracted it was then , as s. gr. nazianzen witnesseth , into 600. diuers opinions and errours . and 't is miserable at this day , the lord in his time shew it mercie . and as the whole church is in regard of the affaires of christendome , so is each particular church in the nation and kingdome in which it soiournes . if it bee not at vnitie in it selfe , it doth but inuite malice , which is ready to doe hurt without any inuitation ; and it euer lies with an open side to the diuell , and all his batteries . so both state and church then happy , and neuer till then , when they are both at vnitie in themselues and one with another . the vulgar reads it , ierusalem is a citie , cuius participatio in id ipsum , whose participation is vpon the same thing ; and that reading is warranted by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose participation , or communion is in , and of the same . so this reading followes the effect , the other the cause . for vnity in it selfe is the cause of all participation . for vnitie is in charitie ; and charitie communicates all good things . 't is bountifull , 1. cor. 13. and if any suffer , it suffers with it ; participation still . now in heauen , and the church triumphant there will bee ful participation , because there is perfect vnion . but on earth , whether it bee in the state , or the church militant , looke how much there wants of perfect vnitie , and so much there will euer want of ioyfull participation . well ; both state and church owe much to vnitie ; and therefore very little to them that breake the peace of either . father forgiue them , they know not what they doe . but if vnitie bee so necessarie , how may it bee preserued in both ? how ? i will tell you how . would you keepe the state in vnitie ? in any case take heed of breaking the peace of the church . the peace of the state depends much vpon it . for diuide christ in the minds of men , or diuide the mindes of men about their hope of saluation in christ , and tell me what vnity there will be . this so farre as the church is an ingredient into the vnitie of the state. but what other things are concurring to the vnitie of it , the state it selfe knowes better then i can teach . and would you keepe the church in peace , that it may helpe on the vnitie of the state ? if i mistake not , that can neuer bee done but by christian patience . and that i finde in the letter of my text. for it is not here simply said , ierusalem is as a citie , no , but built as a citie . built , and vpon a hill , esay . 2. many a cold & a bitter storme it must endure , god knowes . and if christ had not been a rocke in the foundation , i make no question it had beene downe long ere this . built then ; but vpwards in the building from this foundation , marke all along the walls of it ; lapis lapidem portat & portatur : there is such vnitie in the building , that euery stone beares another , and is borne by another . and the apostle cals for the same dutie in the spirituall building , gal. 6. beare yee one anothers burthen . so no patience , no bearing , and no bearing , no vnitie . the building cracks presently . and continue it cannot long , if the great master-builders take not care of the morter . if it bee laid with vntempered , or distempered morter , all will bee naught , ezech. 13. this psalme was vsed for many yeeres together in the church at euensong vpon new yeeres day , the day of the circumcision . why the church appointed it for that day , is not my question now : this i am sure of , this psalme calls vpon vs for the peace of ierusalem , vers . 6. and that peace can neither be had nor held long vnlesse there bee a circumcision , and a paring off round about of heated and vnruly affections in the handling of differences . and there must bee a circumcision , and a paring off , of foolish , and vnlearned questions , yea and of many modal too , such as are fitter to engender strife then godlines . 2. tim. 2. or no peace . this is the way and no other that i know , to see ierusalem flourish as a citie at vnitie within it selfe , both for state and church . the second praise of ierusalem is from the religion of it . for thither the tribes goe vp , euen the tribes of the lord to the testimonie of israel , to giue thanks to the name of the lord. ierusalem is very right now . at vnitie , and religious . oh that it had knowne the day of its visitation , and continued so , luk. 19. for at this time the tribes went vp to the temple . it begins well : for to the temple , to the church , to the consecrated place of gods seruice , is one of the best iourneyes men of all sorts can make . and you may giue a shrewd guesse at the deuotion of the time , by the frequenting of the church . and this their publike comming to worship at the temple was gods expresse commandement , exod. 23. therfore assembling and meeting at publike seruice in the church is no humane institution , but frō god himselfe . nor is this ceremonie iewish or ambulatory , to cease with the law , and that temple ; but omnino perpetuum altogether permanent in the church of christ , christians must to the church and place of seruice too . why , but what are they to doe when they come there ? what ? why ierusalem was right here too . they did giue thanks to the name of the lord , and there . 't is no good signe when men are to seeke what they should do when they come to church . yet if any man bee ignorant , my text will informe him ; men are there now to doe as they did then , to giue thanks to the name of the lord. the 70. and the vulgar haue it . to confesse to the name of the lord. it comes all to one . for bee the word thanke or confesse , it stands here expressiue of the whole liturgie , of all the publike externall seruice of god ; all which if it bee not accompanied with the inward seruice of the heart is worth nothing . so they went to the temple , as we must goe to the church , to confesse , to pray , to worship , to praise , to giue thanks to god , which euen vnder the law was preferred before sacrifice it selfe , psalm 50. nor may the wisedome of the world thinke , that to pray , and to giue thankes to god , are void actions . for what euer worldlings thinke , the church doth great seruice to the state while it prayes . and it is no hard thing to proue this out of those polititians themselues , which haue giuen the world iust cause to thinke they wrapped vp god in their pocket , when they went to counsell . for their great master confesseth that not a few , but many things happen to states ex fato vrgente , out of such a pressing destiny , that they cannot bee preuented , though the remedies bee obuious and at hand . and is it so ? why then , where is the wisedome of the wise , 1. cor. 1. is it not confounded ? out of question ' t is . for yee see the remedy is acknowledged to bee at hand , and yet not found . this purblind wisedome cannot see it . but to come home to him . this fatum vrgens what ere it bee , if there bee a remedy and at hand , it may bee preuented . 't is true it cannot , by worldly wisedome onely . for nisi dominus , except the lord keepe the city , all other watchfulnesse is in vaine , psalm . 127. but then allow god that which is fit for him , due to him . the highest roome at the councell-table , hee 'l quickly diuert this fatum vrgens , this pressing necessity . the time was whē ruine was trauelling so fast toward nineue , that it came within 40. daies of the citie , ion. 3. and it was fatum vrgens , it came on apace . did any wiseman of that state discouer that danger ? secure a remedy ? not a man. the prophet preached the danger , & deuotion , as blind as 't is thought , stumbled vpon the remedy , prayer and repentance , things which with worldly wisdom hath little to do . and therefore to pray and giue thankes are no emptie actions for the state. well then , to pray , to prayse , to worship , to giue thanks ; here 's a great deale of seruice mentioned to god , and yet sure no more then needes . but in the ancient church of the iewes , was there no reading , no preaching of the law to informe the people ? yes , out of question : they heard moses , and the prophets in their synagogues euery sabbath day , acts 13. yea , and in the temple to , if s. basil be right . but marke then . the originall copie of the law : the word of god written in tables of stone was in the temple at ierusalem . and there the priests , which were to iudge according to the law , deut. 17. this law they might and did expound , but they might not crosse with it . no preaching in their seuerall synagogues , and parishes ( that i may so tearme them ) but was according to the law , conteined in the arke , at the temple , the mother church . and 't was fit . for if euery man may preach as he list , though hee pretend the law and the gospel too , ierusalem will bee quickly out of vnity in it selfe . and if they leaue comming to the arke and the testimonie , the world will soone haue as many differences in religion , as there bee yong , ignorant , and bold priests in parishes . now there was a double testimonie and conuention betweene god and the people . the law was the witnesse and couenant on gods part with the people . and that the people should come ; and tender their homage and obedience to god and the law ; that was the testimony , and the couenant of the people with god , deut. 16. god he promised to bee present at the arke , exod. 25. and he performed it , num. 7. and so god is alwayes ready at his end of the couenant . all the feare is , we fall short , and come not as wee should , either to heare gods testimony to vs , or to giue testimonie to the world by our obedience . and herein , as in all things else , christ bee mercifull , that brought mercie into the couenant . and you may obserue too ; that this comming to the temple to pray and to worship is called here by the prophet an ascent or going vp . ascenderunt , and an ascent it is . it was fitted in the letter . for the temple at ierusalem was built vpon mount moriah ; no going vp to it but by an ascent . and 't is fit in regard of the materiall church now . for how low soeuer the situation of any of them be , yet 't is motus sursum , vpward still and towards heauen to frequent the church . and 't is fit in regard of the whole militant church . that 's an ascent too , to come out of paganisme , heresie , or schisme into the church at vnity in it selfe . hee that fell among theeues , and was almost killed by the way , was not going vp to ierusalem , but downe to iericho s. luk. 10. from the temple i warrant you . and as st. augustine speakes , si non descendisset , 〈…〉 ones non incidisset , if he had not beene sinking and going downewards , from god , and from his church , hee had not fallen into the hands of theeues . but 't is most fitt in regard of the church triumphant in heauen . for thither is no going but by ascending . ascending still out of the dreggs of this sinfull life . and he is miserably out of this way that sinks farther , and farther into sinne , and dreames he is in the way to heauen . nor can any man say , faine i would to heauen , but i want staires to to ascend and get vp . for this psalme is psalmus graduum , a whole ladder of steps from the church here , to the church in heauen . and 't is not vnfit neither to expresse what paines they then were content to take to serue god. for from their remotest habitations ( and many were very farre off ) euery male came vp thrice a yeere to the temple to worship . and they might not appeare before the lord empty , exod. 23. no paines then too much , no charge too great to serue god. and notwithstanding both paines & charge a properabant ascendere , they made haste to come vp . now , the church is at our doores , and wee care not for going into it . and wee come vp empty handed , else it were not possible so many churches should lye so ruinous as they doe . will you giue me leaue to tell you the reason of this ? 't is in my text. when this deuotion was on foote , ierusalem was at vntie in it selfe . for so goes the text. ierusalem at vnitie , and then ascenderunt , then they ascend by multitudes , and their deuotion with them . and this falls in vpon the persons that went vp to serue the lord. and they were the tribes . not all the tribes , families , and kinreds of the earth . no : for the many by idolatry had made themselues strangers to the true god of israel . but tribus domini , the tribes of the lord , they went vp , all of them . the 12. tribes from the patriarks the seede of iacob , were then gods peculiar seruants . they were made so in the couenant . the testimony of it was the law. so this honour to bee the tribes of the lord , god's people , was reserued in the band of religion . if they had not beleeued , and serued god , they had not beene his . they might haue been tribes , if you will , without seruing in the temple ; but not domini , not of the lord , but by that seruice . and they might haue beene in some kinde of vnitie , but not in domino , not in the lord , but by that vnion . and they might haue been builded as a citie , but not ad dominum , to the lord's honour , and their owne saluation , but by that faith and which was the honour of ierusalem then in all dauid's time , and salomon's too , all the tribes went vp ; all , not a recusant tribe , or person among them . now i may not omit the place , whither they were to ascend . it was ierusalem . there the temple . in that the arke . in that the law. and the law sayes not simply , that they shall assemble and meete to serue the lord , but precisely , that they shall doe it in the same place which the lord shall chuse , deut. 16. and the lord chose sion , the temple at ierusalem to bee this place , 2. chron. 7. would you haue a reason why god tied them so stricktly to one place ? 't is not hard to giue it . that people were wonderfully prone to idolatry ; therefore saith s. basil , god tyed them to one place of worship , lest wandring here and there in strange places , they might fall into the seruice of strange gods. and marke it , god would then haue but one temple erected , one altar , in one citie , that the people might not fall asunder into different superstitions , and leaue true religion least followed . and the iewes seeing the command , neuer halted in this duety so long as ierusalem was at vnitie in it selfe . but when that brake all misery began . for no sooner had ieroboam made a rent in this vnity , and torne away ten tribes from the house of dauid , but by and by samaria is as good as ierusalem : and the calues in dan and bethel , as good as that god that brought them out of the land of egypt , 3. reg. 12. so dangerous a thing it is , when vnitie and god's command are broke together . the iesuite lorinus tels vs , there are better causes to perswade vs now to goe on pilgrimage ad limina petri , and the iubilees at rome , then the tribes had here to goe to ierusalem . what ? better causes ? the iewes had gods expresse commandement to goe to ierusalem , and the forme of worship that was there . and what better warrant can any man , or any people haue , then gods command ? let him or any other shew me such a command , that all the whole church of christ , all the tribes which now serue the lord must come in person , or consent and doe it at rome , wee will neuer stay for lorinus his better reasons . wee will take gods command for a good one , and obey it . but they must not thinke to choak vs with the wool that growes vpon pasce oues , s. iohn 21. which as the fathers haue diuersly spunne out ; so no one of them comes home to the cloathing of rome , with such a large robe of state as she challengeth . and this in the meane time will bee found true ; that while they seeke to tye all christians to rome , by a diuine precept , their ambition of soueraignty is one and a maine cause , that ierusalem , euen the whole church of christ , is not at vnitie in it selfe this day . now beside the honour & seruice done to god , the people had many other benefits by comming vp , and meeting at ierusalem . many , but one more especially . and that comes in to the third commendation of ierusalem ; the gouernment both spirituall and temporall . for there also are the seates of iudgement , euen the seates of the house of dauid . so they might serue themselues at the seats of iustice , while they went to the temple of serue god. in the ascending 't was illuc , thither . and here at the sitting , 't is illic , there . one & the same city honoured with god , his church , and the king. and it must needs bee so . for these three god , the king , and the church , that is god , his spouse , & his lieutenant vpon earth are so neere allyed . god and the church in loue . god & the king in power . the king and the church in mutuall dependance vpon god , and subordination to him : that no man can serue any one of them truely , but he serues all three . and surely 't was in a blessed figure ; that gods house and the kings stood together at ierusalem . the temple ( if i mistake not ) vpon the east , and the palace of salomon vpon the south-side of the same mountaine : to shew that their seruants and seruice must goe together too : that no man might thinke himselfe the farther from god by seruing the king , nor the farther from the king by seruing god. the kings power is gods ordinance : and the kings command must bee gods glory : and the honour of the subiect is obedience to both . and therefore in the lawe the same command that lay vpon the people to come vp illuc , thither , to ierusalem ; the very same lay vpon them to obey the iudges , and the house of dauid , illic , when they came there . to obey the sanhedrim & the iudges , deut. 17. and both them and the king , after the house of dauid was setled , as in this place . for then there was seated ( as diuers of the fathers and later diuines obserue ) both authorities ; both of the priests , and of the king and his iudges . so the first lesson which the people doe or should learne by going vp to the temple , is obedience to both spirituall and temporall authority , but especially to the house of dauid . well then , illic , there were the seates or thrones of iudgement . of all things that are necessary for a state none runs so generally through it , as iustice and iudgement . euery part and member of a kingdome needs it . and 't is not possible ierusalem should bee long at vnitie in it selfe , if iustice and iudgement doe not vphold it . and 't is in vaine for any man , whether hee bee in authority , or vnder it , to talke of religion , & gods seruice , to frequent the temple , if he doe not , in the course of his life , exercise and obey iustice and iudgement . and this lesson religion euer teacheth . for it was the very end of christs comming to redeeme vs , that wee might serue him in holinesse and in righteousnes , s. luk. 1. in holines toward god , that 's first : and then in righteousnes and iustice towards men , that 's next . and they stand so , that the one is made the proofe of the other , righteousnes of holines . for he that doth but talke of holinesse , and doth vniustly therewhile , is but an hypocrite . this for iustice the preseruatiue of vnitie . now for the seates of it . they which are appointed to administer iustice and iudgement to the people , haue thrones , or chayres , or seates , ( call them what you will , the thing is the same ) out of which , they giue sentence vpon persons or causes brought before them . and they are signes of authority and power which the iudges haue . and 't is not for nothing , that they are called seates . for iudgement was euer giuen in publike sitting . and there 's good reason for it . for the soule and minde of man is not so settled when the body is in motion . for the body moued moues the humours ; and the humours moued moue the affections ; and affections moued are not the fittest to doe iustice and iudgement . no ; reason in a calme vnmoued is fittest for that . now the seates stand here both for the seats themselues ; and so sederunt sedes is actiue for passiue , the seates sate , for , the seates are placed ; or for the iudges that sit in them ; or sederunt , id est , permanserunt , for the perpetuity and fixing of the seates of iustice. the seates must bee in some reuerence for the persons that sit in them . the persons must haue their honour for the office they performe in them . and the seates must bee fixed and permanent , that the people which are fallen into controuersie may know the illi● , and the vbi , whither to come and finde iustice. the words in my text are plurall , seates of iudgement . and 't is obseruable . for the exorbitances of men that quarrell others are such and so many , that one seat of iudgement only was scarce euer sufficient for any state. seates they must be , & they seldome want worke . in the prime times of the church , christians could not hold from going to law one with another , and that vnder vnbelieuers , 1. ● cor. 6. to meet with this frailtie of man , god in this common-wealth which himselfe ordered , appointed not one , but many * seates of iudgement . and therefore euen the inferiour seates , howsoeuer as they are setled by the king and the state , seuerally to fit the nature of the people in seuerall kingdomes , are of positiue and humane institution ; yet as they are seates of iudgement , they haue their foundation vpon diuine institution too , since there is no power but of god , rom. 13. by these seates of iustice and iudgement the learned in all ages vnderstand all iudiciary power and administration both ecclesiasticall and ciuill ; and they are right . for the sanhedrim of the iewes their greatest seate of iudgement vnder the king ( after they had that gouernment ) was a mixed court of priests and iudges , deut. 17. though other kingdomes since , and vpon reason enough haue separated and distinguished the seates of ecclesiasticall and ciuill iudicature . since this diuision of the seates of iudgement , there was a time when the ecclesiasticall tooke too much vpon them . too much indeed , and lay heauy not onely vpon ordinary ciuill courts , but euen vpon the house of dauid , and throne of the king himselfe . but god euer from the dayes of lucifer gaue pride a fall ; and pride of all sinnes least beseemes the church . may wee not thinke that for that shee fell ? but i pray remember 't was fastus romanus , 't was roman pride , that then infected this church with many others . the time is now come in this kingdome , that the ciuill courts are asmuch too strong for the ecclesiasticall : and may ouerlay them as hard , if they will be so vnchristian as to reuenge . but we hope they which sit in them will remember , or at the least , that the house of dauid will not forget : that when god himselfe and hee best knowes what hee doth for the vnitie of ierusalem ) erected seates of iudgement , hee was so farre from ecclesiasticall anarchie , that hee set the high priest very high in the sanhedrim . and ecclesiasticall and church causes must haue their triall and ending aswell as others . i know there are some that thinke the church is not yet farre enough beside the cushin : that their seats are too easie yet , and too high to . a paritie they would haue , no bishop , no gouernour , but a parochial consistory , and that should be lay enough too . well , first , this paritie was neuer left to the church by christ. he left apostles and disciples vnder them . no paritie . it was neuer in vse with the church since christ : no church euer , any where , ( till this last age ) without a bishop . if it were in vse , it might perhaps gouerne some pettie city ; but make it common once , and it can neuer keepe vnitie in the church of christ. and for their seates being too high , god knowes they are brought lowe , euen to contempt . they were high in ierusalem . for all diuines agree , that this in prime reference is spoken of ecclesiasticall censures , and seates . and the word is thrones ; no lesse . so the originall : so the septuagint : and so many of the later diuines , forgetting their own inuention of the presbytery . and one thing more i 'le be bold to speake out of a like duetie to the church of england and the house of dauid . they , whoeuer they bee , that would ouerthrow sedes ecclesiae , the seates of ecclesiasticall gouernment , will not spare ( if euer they get power ) to haue a plucke at the throne of dauid . and there is not a man that is for paritie , all fellowes in the church , but hee is not for monarchie in the state. and certainely either he is but halfe-headed to his owne principles , or hee can bee but halfe-hearted to the house of dauid . and so wee are come to the last , the great circumstance of the text , the house of dauid : the guide , and the ground too , vnder god , of that vnitie which blesses ierusalem . the house , that is , not the house onely , but the gouernment . all regall and iudiciary power was seated by god himselfe in dauid and his posterity , 2. sam. 7. that hee , as king ouer his people , might take care , both that ierusalem might be at vnitie in it selfe : and that the tribes of the lord might goe thither to giue thankes to the name of the lord : that all the seruants of god among that people might knowe , that god had committed them to the trust of dauid : that they might not promise themselues succour from god , otherwise then as they liued in obedience to dauid : that they might not thinke to alter the gouernement , or the succession , but rest dutifully where god had placed them . and therfore when ieroboam rent ten tribes from the house of dauid , almost nothing but distraction and misery fel vpon that people euer after , as appeares in the story . this to the letter strictly . now to the sense at large , as both church and state haue subordination to the house of dauid . for ierusalem that 's at vnitie vnder dauid . and the tribes they go vp to the testimony vnder dauid . and the seats of iudgement , they haue their seueral ministrations , but all with reference , all in obedience to the house of dauid . now in a state the king , obtinet locum fundamenti , is alwayes fundamentall . all inferiour powers of nobles , iudges , and magistrates rest on him . and yet the holy ghost doth not say in my text , that the seates of iudgement are vpon the foundation of dauid , but vpon the house of dauid . and the reason is plaine : because there is one and the same foundation of the king and his people , that is , god and christ. but when the house of the king is built vpon god as dauid's was , then 't is to the people & domus , & fundamentum , both an house , and a foundation of all their houses . and that you may see the trueth of this , looke into the story of all states , and you shall neuer finde a thunder-clap vpon the house of dauid to make it shake , but the houses of all the subiects in the kingdome shooke with it . and this is an euident argument , that the house of dauid is a foundation , when such a mighty building as a state , is shaken with it . and therefore there 's no man that loues his owne house , but hee must loue the kings , and labour , and studie to keepe it from shaking . and if you marke the text , here 's sedes super sedem , one throne , or seat vpon another . and all well-ordered states are built so by sub & super , by gouernement and obedience . the intermediate magistrates haue their subordinations either to other , and all to dauid . but the house of dauid that 's both , sub & super ; vnder the rest in the foundation ; for so the septuagint , and the fathers reade it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vpon the house of dauid ; so the house of dauid vnder , as foundation . but ouer the rest in the administration and the gouernment . for they which are vpon him , must not bee aboue him . a primacie , or superintendencie , or what you will aboue the house of dauid in his owne kingdome , is a dangerous , and an ill construction of super domum dauid . the house of dauid a foundation then : and my text warrants both it and mee . i haue no will to except against any forme of gouernement , assumed by any state : yet this my text bids me say for the honour of monarchicall gouernment . the seates of iudgement in it are permanent . and i doe not remember that euer i read seates of iudgement so fixed , as vnder regall power . i do not by this denie , but that there may bee the city in peace , and administration of iustice in other formes of gourenment , somtimes asmuch , somtimes more . but there are iudicia , not sedes , iudgement , not seats of it . and iustice there may be ; but it cōtinues not halfe so steddy . the factions of an aristocracy how often haue they diuided the city into ciuil warres , and made that city which was at vnitie in it selfe , wade in her owne blood ? and for a democracie , or popular gouernment , fluctus populi , fluctus maris , the waues and the gulfes of both are alike . none but god can rule the raging of the sea , and the madnes of the people , psal. 65. and no safety or settlednes , till there bee a returne in domum dauid , to a monarchie , and a king againe . i 'le goe no whither but to my text and ierusalem for instance . that people had a sanhedrim ouer them , a wonderfull wise and a great senate ; the chiefe of the priests , and the most expert in their lawes of the other tribes . if any greater difficulty arose , god raised vp iudges and deliuerers to fight their battailes . this people were well , a man would thinke , for point of gouernment , very well . and yet caluin obserues , and 't is true , though they had then iustice and iudgement among them , yet they were but suspensa iudicia , & varie mutata , iustice with suspence & often changes . and which is more , that people restles and vnquiet euen with the ordinance of god himselfe till they had a king , 1. sam. 8. so after the disobedience of saul , ( which can cast euen kings out of gods fauour ) that state was settled vpon the house of dauid . the king then a foundation , and a settled one too , as mortality hath any . the whole frame of the common-wealth , vnderstood here by the seats of iudgement rests vpon the strength of his house . vpon his house ? therefore it must bee built and settled , els 't is not domus , not a house . when 't is built , it must bee furnished , & plentifully too ; els 't is not fit to bee domus dauidis , the kings house . if any disaster hath been , it must bee repayred ; els domus lacera a house vpon props , can be no foundation of iustice to friends at home , or vpon enemies abroad . and there can hardly bee a greater miserie to a kingdome , then to haue the house of dauid weake . well then ; would you haue the house of dauid as dauids was now at ierusalem , a built , a furnished , a strong , an honourable house ? i know you would . you are a noble and a most loyall people . why then i will not take vpon mee to teach , but onely to remember you of the way . the way is ; — am i out ? no sure . the way is , to set dauid once vpon his owne feet ; to make him see the strength of the house which god hath giuen him . ; to fill him with ioy and contentment in his peoples loue ; to adde of your . oyle to make him a cheerefull countenance , now that god hath anointed him with the oyle of gladnes ouer you ; that in a free estate he may haue leisure from home-cares , euery way to intend the good and welfare of his people ; and to blesse god for them , and them in god. and for dauid , god hath blessed him with many royall vertues . and aboue the rest with the knowledge that his house is a foundation . a foundation of his people , and of all the iustice that must preserue them in vnitie , and in happines . but 't is domus eius , his house still , euen while 't is your foundation . and neuer feare him , for god is with him . hee will not depart from gods seruice ; nor from the honourable care of his people ; nor from wise managing of his treasure : he will neuer vndermine his owne house , nor giue his people iust cause to bee iealous of a shaking foundation . and here in the presence of god and his blessed angels , as well as of you , which are but dust & ashes , i discharge the true thoughts of my heart , and flatter not . and now my dread soueraigne , vpon you it lyes to make good the thoughts of your most deuoted seruant . thus you haue seen as short a mapp , as i could draw of ierusalem . shee was famous for her vnitie , and blessed too , when it was within her selfe . shee was famous for her religion , & deuout too , when all the tribes went vp to the arke of the testimonie , to giue thankes to the name of the lord. shee was famous for iustice , and successfull too , both at home , and against forreigne enemies , when the seates of iudgement ecclesiasticall and ciuill were all , as their seuerall natures beare , founded vpon the house of dauid . this ierusalem of ours is now at vnitie in it selfe . and i see here capita tribuum , the heads and leaders of the tribes , and people of the lord , come vp , and present in his temple . i would to god they were all here , that with one heart , and one mouth , wee might all pray vnto god for all his blessings to come down , and dwell in the house of dauid ; and to rest vpon this great and honourable councell now ready to sit . you are come vp to begin at the temple of the lord. the arke was wholly ceremoniall ; that 's not here . but the testimonie of israel , the law , yea and a better law then that , the law of grace and of christ , that 's here . here it is , and open ready to teach the feare of the lord , which is the beginning of all wisedome , psal. 111. in this law you can read nothing but seruice to god , & obedience to the house of dauid . and so you find them ioyned , 1. s. pet. 2. feare god , and honour the king. and 't is a strange fallacie in religion for any man to dishonour the king , and to make that a proofe that he feares god. to the temple and the testimony you are come vp . when god would giue moses more speciall direction , hee declared himselfe from the mercy-seat , which was on the arke . exod. 25. the mercy-seat was wholly ceremoniall , as the arke was on which it stood ; that is ; the seate ceremonie , but the mercy substance . and though the seate bee gone with moses , yet i hope god hath not left , will neuer leaue , to appeare in mercy to the house of dauid , and this wise councell . if hee appeare in mercy , i feare nothing . if hee appeare otherwise there will bee cause to feare all things . and the way to haue god appeare in mercy is for both king and people , not only to come to the temple , that 's but the outside of religion , but also to obey the law , and the testimonie . iudgement went out from god lately , and it was fierce . how many thousands strong men , which might haue bin a wall about ierusalem , hath the pestilence swept away ? but his mercy soon ouertooke his iudgement : for when did the eye of man behold so strange and sodain abatement of so great mortalitie ? a great argument , that hee will now appeare in mercie . and i cannot tell which hath got the better in the vie , your honour , or your religion , that you haue made such hast to bring the tribes to the temple , to giue thanks to the name of the lord for this . the first lesson of this dayes euening prayer is exod. 18. there 's the story of iethro's counsell to moses , for assistance of inferiour officers . this was not the beginning of that great and parliamentary councell , which after continued successefull in the state of the iewes . for that was set after by god himselfe , numb . 11. yet i make no great doubt , but that the ease , which moses found by that councell , made him apt to see what more hee needed ; and so farre at least occasioned the setling of the sanhedrim . i take the omen of the day , and the seruice of the church to blesse it . that our dauid may be as happy in this , and all other sessions of parliament , as their moses was in his councell of the elders . that the king and his people may now , and at all like times , meete in loue , consult in wisedome , manage their counsell with temper , entertaine no priuate businesse to make the publike suffer ; and when their consultation is ended , part in the same loue that should euer bring king and people together . and let vs all pray , that our ierusalem , both church and state , which did neuer but flourish when it was at vnitie in it selfe , may now and euer continue in that vnitie , and so bee euer successefull both at home and abroad . that in this vnitie the tribes of the lord , euen all the families and kinreds of his people may come vp to the church , to pray , and prayse , and giue thanks vnto him . that no tribe or person for any pretences ( for they are no better ) may absent themselues from the church and testimony of the lord : that the seates of iudgement ecclesiasticall and ciuill of all sorts , may not onely be set , but set firmely , to administer the iustice of god , and the king vnto his people . that all men may reuerence and obey the house of dauid , who it selfe vpon god , is the foundation of all these blessings . that god would mutually blesse dauid , and this people . that so the people may haue cause to giue thankes to god for dauid ; and that dauid may haue cause to take ioy in the loue and loyalty of of his people ; and blesse god for both . till from this ierusalem , and this temple , and these thrones , hee , and wee all may ascend into that glorious state which is in heauen . and this christ for his infinite mercie sake grant vnto vs : to whom , &c. finis . ¶ imprinted at london by bonham norton and iohn bill , printers to the kings most excellent maiesty . 1625. notes, typically marginal, from the original text notes for div a05170-e70 deut. 16.16 . vers. 1. psalm . 75 . 4● apoc. . 12.6 . s. basil. ibid. psal. 113.6 . s. matth. 5.35 . thren . 2.15 . s. matth. 24.2 . adrichom in descrip . ierus . iud. 19.10 . 2. sam. 5.7 . 1. chron. 11.4 . s. hil. ibid. gen. 49.7 . coll. dom. 5. post . trin. plat. in vit . vrban . 3. lucan . a lib. 5. de bel. gal. in vita i. agrip . ●cor . 12. vers. 25. vers. 21. vers. 21. orat. 20. 1. cor. 13.4 . s. luk. 23.34 . esai . 2. 2. s. math. 16.18 gal. 6.2 . ezech. 13.10 . 2. tim. 2.23 . s. luk. 19.12 . exod. 23.17 . psal. 50.13,14 . 1. cor. 1.17 . psal. 127. 1. ion. 3. act 13.27 . s. basil. ibid. deut. 17.11 . deut. 16.16 . vers. 22. vers. 8,9 . s. luk. 10.30 . s. aug. ibid. exod. 23.15 . a apolina : ibid. deut. 16.16 . 2. chron. 7.12 s. basil. ibid. 3. reg. 12.28 ibid. s. ioh. 21.16 . deut. 17.10 . s. basil. theodoret . euthy● . caluin . m●sc● , inn. ibid. s. luk. 1.75 . non eadem videntur iudicibus iratis & quietis . arist. lib. 2. rhet. c. 1. 1. cor. 6.6 . * tostat. in exod . 21. q. 16. p. cuneus de rep. hebr. lib. 1. c. 12. rom. 13. 1. both for causes & persons . pet cun. de rep. hebr. lib. 1. pag. 101. & 106. caluin . muscul. iun. versio geneu . nay the anabaptists themselues . ainsw . ibid. 2. sam. 7.10 . & psal. 89.36 . psal. 65.7 . calu. ibid. 1. sam. 8. psal. 111.10 . 1. s. pet. 2.17 . exod. 25.22 . exod. 18. numb 11.16 . a commemoration of king charles his inauguration, or, a sermon preached at pauls crosse by william laud ... laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a49704 of text r200020 in the english short title catalog (wing l579). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 58 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a49704 wing l579 estc r200020 12254473 ocm 12254473 57290 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49704) transcribed from: (early english books online ; image set 57290) images scanned from microfilm: (early english books, 1641-1700 ; 152:11) a commemoration of king charles his inauguration, or, a sermon preached at pauls crosse by william laud ... laud, william, 1573-1645. [2], 32 p. printed by m.b., london : 1645. "printed according to order" royal coat of arms on p. [1]. reproduction of original in huntington library. eng charles -i, -king of england, 1600-1649 -sermons. a49704 r200020 (wing l579). civilwar no a commemoration of king charles his inauguration. or, a sermon preached at pauls crosse by william laud then bishop of london, late arch-bis laud, william 1645 11873 97 0 0 0 0 0 82 d the rate of 82 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-02 tcp assigned for keying and markup 2002-03 spi global keyed and coded from proquest page images 2002-04 tcp staff (michigan) sampled and proofread 2002-04 john latta text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion diev et mon droit a commemoration of king charles his inauguration . or , a sermon preached at pauls crosse by william laud then bishop of london , late arch-bishop of canterbury , beheaded on tower-hill on fryday the 10. of jan. 1644. printed according to order . london , printed by m. b. 1645. a commemoration of king charles his inavgvration . psal. 72.1 . give the king thy iudgements o god , and thy righteousnesse unto the kings son . the psalmes of david , and his heart never went sweeter . the title of the psalm doth not only tell us that : but it tels us that david had an eye upon his son solomon : an eye , that is true : but not both eyes upon solomon : no , nor one absolutely fixed , because a greater then solomon is here . a greater then solomon : who is that ? who ? why it is christ . solomon was the type and shaddow ( if you will ) and so one eye may be upon him : but the other eye must pierce through to the antitype , and body of the promise , which is christ . so the ancient fathers , iustine , tertullian , origen , athenasius , and the rest are cleare : and upon very good ground : for there are many things in this psalme , that cannot be applyed to solomon , and no type is bound to represent in all : and there are some typicall propositions , as one observeth upon deut. 18. that are applyable to the type , or to the antitype alone . there are many things in this psalme , that are not applyable to solomon . but some are , & none more then the words of the text . for these words can as hardly be applyed to christ , as that after to solomon . now that that agreed to types before christs comming , agrees to all that are like christ after his comming . therefore this is applyable to all godly , religious kings : for all have direction from , and share in the prayer of solomon , these words that begin the psalme , i shall take in that sense as applyed to the type , to solomon , and in him to all religious kings . which so to solomon , that i am heartily glad to find christ , so ful in the psalme , so near the king . first , i am glad to find him so full in the psalme , because that is a confutation of all ●udaisme● for they received the psalmes as well as wee : and here in this psalme , there are many things that they cannot fasten upon solomon , or any other but christ . so cleare is that , that tertullian hath observed long since against them the iewes ( saith he ) scorne us for receiving christ as a saviour , prescribemus tamini , &c. yet we prove against them out of the scriptures , that they receive , that christ is come the promised , prophesied messius . secondly , i am glad to find christ so near the king : because nothing can be more honourable , and safe , for david , and solomon , the father , and the son that is to succeed the king , then to have god the father , and christ his son so neare to them . so neare and close , not only as they stand mixed in the psalme , but farre more close by the p●ayer of david , and by the blessings that follow in the psalme upon the prayer , b●essings , not upon david and solomon only , but upon the father and the son in any kingdome , where the father with a true religious heart imbraceth christ , and will teach his sonne to follow his steps : for then , and there , god will give plenty of judgement to the king , and a full measure of righteousnesse to the kings son . my text then , as it is applyable to david , and solomon , ( for so i shall follow it , here ) is the prayer of david to god for himselfe first , and then for his son solomon after ; for both have reference . and the blessings which follow upon this prayer made by david , and granted by god , are very many , and great , and follow in the psalme ; namely . here is iudgement for the people , and that according to right , at vers . 2. then here is defence for the poore , i and for their very children too , vers. 4. then after this here is peace , peace upon all , abundance of peace at vers . 3. then here is the punishme●t , and that as rightly setled as may be ; upon the wrong doer , vers. 4. and all these come together , that righteous men may flourish , at vers . 7. so it is a necessary prayer to be made , a very necessary prayer : for all these , and many more blessings follow , and come upon any nation , and any people , when god comes to give his iudgement to the king , and his righteousnesse to the kings sonne . my text is a prayer ; and there are two petitions , and these two petitions divide my text into two parts . the one is , that god would give his judgements unto the king . the other is , that he would give his righteousnesse to the kings sonne : for all other inferiour circumstances fall into one of these . i willl begin at the first . give the king thy iudgements o god . my text i told you is a prayer ; and i have made choyse of a praying text . the age is so bad , they will not indure a good king to be commended for danger of flattery , i hope i shall offend none by praying for the king . the text is a prayer , and quis ora , who it is that prayes , is the first circumstance that appeares in the text ; it is david , it is the king , and he bears a prime , and a great part wheresoever he is . and it was davids honour : for there was never any king so often found at his prayers as david was ; seven times a day will i prayse thee , psalme 119. this was davids promise , and for ought we know it was davids performance too . and thorow all the booke of his psalmes ( that devout part of scripture ) all his prayses go mixed with praier : so he prayed very oft . and certainly , there is nothing more necessary for any king , then prayer . and therefore st. austin accounts it one of the greatest happinesses of a king , not to neglect to offer to god sacrificium orationis , the sacrifice of prayer . 1. and there is great need it should be so : for of all men ( priests only excepted ) kings have the greatest account to make god : therefore prayer is very necessary for them ; that since no man is able to keepe his accounts even , god would be pleased to be mercifull , and take christ into the reckoning . 2. of all men ( could greatnesse let them feele their wants ) none have such burthens on their shoulders , as kings have ; therefore prayer is necessary for them , that they may call as oft upon god , as he cals oft upon them that are weary and heavy laden to refresh them , mat. 11. 3. of all men , none have so great troubles as kings have . indeed troubles must needs be great , or else they dare not seize on kings : therefore prayer is necessary then especially when the trouble is such , as no wit of man can worke off , and repell ; and such troubles there are , when there is no shelter , or helpe left in the world ; but this lord remember david , and all his troubles . but be the troubles never so great , if david pray , and god remember , the king cannot bee lost in any sorrow . hezekiah found it so when he fasted , and prayed , and turned to the lord , isa 37. for then the host of zenacharib was presently broken , and himselfe saved . so then david is at this necessary worke , he is at prayer . i , but for whom is it that david pra●es ? surely , diev●s ancient , and moderne divines , think that in this place the king , and the kings son stand but for one person , the person of solomon under two different relations , the king , and the kings son ; and that there is an emphasis added by the repetition . and they thinke too that david penned this psalm when he was dying , when he resigned his crowne to solomon , and delivered the scepter into his hand ; which the iesuit lorinus tels us ( and he is very exact ) that it was just foure yeers : ( surely i thinke hee failes of his reckoning ) before davids death , when hee made this prayer for solomon . and he avoucheth ierome to be his author : but it is not so ; the iesuite in this , as in divers greater busines is too bold : indeed ierome saith that dav●d lived after solomon was crowned aliquot annus , some yeers ; but he saith not just four , it may be more , or fewer : i will not enter upon the question quando , when david made this prayer , and penned this psalme . first , because the quando , the time here is not in the text , nor in any part else in scripture : therefore i may safely be ignorant . secondly , b●cause , suppose this were the last psalme that ever david made , as some collect out of the last verse , yet that supposed will not prove that hee made this psalme after he had crowned solomon king : for before solomon was crowned david was little lesse then bedrid , 1 king. 1. at which time it is out of question that david prayed , therefore hee did not then compose this psal●e . therefore i shall take liberty to dissent from this opinion , with al submission to better judgements ; but especially to the church . me thinks it was not so near night with the prophet when he penned this psalme . i rather think that david made it when himselfe was king , and his purpose was firmely set that solomon should succeed him , for so he had sworne , 1 king. 3. and i think this prayer here in the beginning of the psalm was made first by david for himselfe , and then for solomon after . and since this opinion maintains nothing contrary to the analogie of faith , nothing that hinders the context , nothing that crosses any determination of the church : nay since there is in it more piety to god , more duty to himselfe , more instruction to his son , and more good example to other kings , that the prayer begin at himselfe : i will take the prayer as i find it in the very words of the psalme , to be a prayer , first for david , and then for his son , and so proceed . well then , davids prayer here , is first for himselfe , ( we shall come to his son af●et ; ) and he is an excellent example to kings in this : for the first thing that makes prayer necessary ; absolutely necessary for a king , is himselfe : that a superiour hand , even gods hand would set , and keepe him right , whom so many inferiour hands labour to set awry . i , but what need the king to pray for himselfe ? he wants no prayers whom all the people pray for . indeed it is true , the people are bound to pray for their king , 1 tim. 2. and i make no doubt , but that the people performe this duty as they are bound , since it is a tribute which by the law of god they ought to pay , and david so great , and so good a king , had out of question the prayers of all his people , both for himselfe , and his son ; yet for all that you shall find david at his prayers for himselfe too . and certainly there is great reason for it ; for of all acts of charity , this of prayer is aptest to begin at home . it is true indeed , the king ought to have the prayers of his people , and that man cannot deserve so much as the name of a christian , that prayes not heartily for the king ; because that is not the kings good only , but the peoples way to lead a life in godlinesse and honesty , 1 tim. 5. therefore , that man that makes no conscience of praying for the king , let him pretend what hee can , hee must be presumed to have as little care of all godliness and honesty . i , but though the king ought to have the prayers of his people ; yet in the performance of their duty , i reade not of any dispensation the king hath to neglect his own , not to pray for himselfe . if hee be a king like david , he must be a king at his prayers too , especially in those great things that concerne the king , that concerne the kingdome , that concerne his son , and his succession to his kingdome ; there he of necessity must pray for himselfe . he may joy in his peoples prayers there , but hee must pray for himselfe too . and god be ever blessed for it , you have a king that is daily at his prayers , both for himselfe , and for you : yet here , i pray take this along with you ; that as it is the peoples duty to pray for their king , and that takes not off the king to pray for himselfe . so on the contrary side , the kings religious care in praying for himselfe is so far from lessening , that it augments the obligation of the people to pray for the king . and when both pray , the king for himselfe , and the people for the king , god will not refuse their prayers . and the prayer granted , though it fal first upon the head of the king ( as good reason it should ) yet it becomes as aarons oyle , psal. 133. for it runs to the skirts of all his people ; so that they have the benefit , both of their own , and of his prayer . i will never misdoubt the pietie of this nation in the performing this dutie , of which both here , and in al places they are met this day to make publick proof . for the person that keeps close to this dutie , among many others , hee shall be sure of this one great blessing , he cannot fal into the opposite sin of murmuring against the king . david the king in the text , hee had faithfull and religious people ; yet there was a shemei among them , that instead of praying for the king , cursed and reviled him , 2 sam. 16. david was very patient ; but i pray remember what solomon the kings son did to shimei , 2 king. 2. remember that , and if the memorie of his punishment would affright other men from running into this blasphemous iniquitie , all would soon be well . we are to consider in the next place to whom it is here that the prophet prayes , and that is exprest , a deo , give the king thy iudgements o god . doe thou give . and as this is all mens dutie ; so it it is the dutie of the king too among the rest to go in prayer to god , and to god alone . therfore damascene puts god into the very definition of prayer , prayer saith that father is petitio decensi a deo , the asking of those things that are fit to be asked of god . for prayer is one of the greatest parts of divine worship : so great , that parmatius disputing against sermonian , takes prayer for the whole entire worship of god . no pope can dispense with king , or people ; either not to pray ; or not to pray to god but saints , or angels . as for their distinctions , they are all new ; the ancient church knew them not ; though these have their use sometimes , yet they are a great deal too nice to be used in prayer , that is so essentiall a part of divine worship . and you have g●eat cause againe to blesse & magnifie god , for a king , so constant in religion , so devout in praier , so direct in his devotion to god alone ; as he hath ever shewed himselfe to be ; and god for his mercy sake ever hold him there . and indeed to whom should he , or any of you go in praier , but to god ? for none can give but he ; nor none can blesse , or preserve that that is given , but he . if the king look to have his throne established to himselfe , or his son after him , he must go to god for the setling of it , or else it will shake then when he thinks it surest . and since god hath proclaimed it himselfe , by me kings reign , prov. 8. princes have reason to look up to him , that they may reign by him since against him ; nay without him they cannot reigne . to god then the king goes by prayer . but all this is lost except we know for what ? and that follows next in the text . it is for iudgement . it is indeed for all that a kingdome is , but principally for jndgement . first , because under god , that is the establishing of the kings throne , prov. 25 secondly , because that is one of the kings maine vertues , for the ordering of his people : for they cannot have their well being but by justice , and judgement . therefore i● the common law of this kingdome , justice is rightly styled , the supporter of the common-wealth . j will not fill your ears with curiosities , nor trouble you with disputes , wherein this judgement desired for the king , and this justice and righteousnesse for the kings son differ one from another . i know they differ in schoole learning , iudgement standing usually for the habite ; and iustice for the sentence , or execution accordingly . but here rufinus , and austin , and other divines , tell me that judgement and righteousnesse in this place , stand for that justice , and judgement , that the king is indifferently , and equally to administer to his people , and so for one vertue . here is the vertue and the power , both from the king , and both from god . the benefit of both are the peoples ; but from god by the king . therefore david prayes here not for one vertue for himselfe , and another for his son ; but for one , and the same vertue for both . for the sonne had as much need of this vertue as the father , the one being a king , and the other to be one ; they both needed this great comprising kingly vertue , without which there can bee no religious peaceable government over a people . so justice and judgement in this place ( as usually when they attend the king ) containe the vertue it selfe ; and the power that brings this vertue to act . the execution is as justice , and the power to give sentence , moderation and equity to smooth over the rigour of justice ; and all other vertues , as far as they serve to strengthen , or direct and keepe even the hands of justice , prudence especially . then it is a wondrous necessary prayer here : for if justice should not be in the kings will ( which god forbid ) it must needs grow apt to turne to sourenesse . and if judgement , and execution follow not upon the sentence of justice , the kings hand must needs shake into remisnesse . and one of these , sournesse will make judgement it selfe , or the pretext of it a scourge ●or the people . and the other , remisnesse , will make the people a worse scourge to themselves , for want of discipline to keepe them in order : for of all scourges , there is none answerable to the unrulinesse of the people . now this vertue as large as it is , when it f●ls the heart of the king , it is called another heart ; it puts on other dimensions : for it furnisheth the kings brest with all rectitude , and prudence ; and rectitude is the being , and prudence the moderation , and guid of all justice : for so without respect of persons it belongs to the wise , and prudent , prov. 25. nay further , though this vertue be so large , yet the heart of the king is so capacious , that justice and judgement cannot fill it , if it stand si●gle : therefore david prayeth not for judgement single ; but in the plurall number : give thy judgements . and there is great reason , that he should pray so : for justice continuing , one and the same vertue , gives many times different judgements , and it must needs be so , and the king must needs be an instrument in them all . and in the various occasions that himselfe , and his people have use of . this david found in his owne heart ; therefore he prayes for all . and this pray we alway for the king for all judgement for the king . so give lord . and here it is fit for you a little to take a view of your own happinesse , and to blesse god for it : for you live under a king that keepes his lawes in his life : a king that lives so , as if he were a law himselfe , and so needed none . a king that plants his iudges so , as they may equally distribute his judgement , and justice to his people . a king so blessed by god for your good ; that whether it be for his owne prayers , or yours , or both , or neither ; but that god is pleased to shew his mercy , and glory upon him to you : certaine it is , that god hath given him a very large heatt , and filled it to the brim with justice , and judgement . take heed , i heartily beg it of you . i say it againe , take heed i heartily beg it of you , that no sin of unthankfulnesse , no base detracting murmuring sin , possesse your soules , or whet your tongues , or soure your brests against the lord , & against his anoynted : but remember in that these two things . first , remember , that it is as easie for god to take away any blessing ( even the great blessing of a good king ) as to give it , remember that . and secondly , remember , that unthankfulnesse to god for so gracious a king , is the very ready way to doe it , remember that too : and therefore looke to these things in time . i , but what then , hath a king enough , when god hath given him justice , and judgement ? may his prayers then cease for himselfe , as your prayers for him ? hath he no more need of god , when god hath once given him judgement ? o god forbid ; surely he hath , and it is to be presumed , that the king daily praieth ; i am sure his dutie it is , to pray that god would ev●r please to continue , and increase the righteousnesse , and judgement hee hath given to him . nor can i thinke , but that david was very oft at this prayer too : for he saith , psal. 99. the kings power loveth judgement . and it is more then probable , that that he loved , he would pray for ; hee prayed to have it , and to increase it . and he that prayes so oft , psal. 119. i say so oft that god would keepe him in the way of his commandements , and cause him to make much of his law ; he must of necessity be presumed to pray for justice , and judgement , which is the vigour of all lawes , divine , and humane . and kings have great need oft to pray for this grace , and for the continuance , and increase of it too . for kings stand high , that is true ; but the higher they stand , the more they are exposed to tempests , and wind-shakings , that passe over the lower vallies with lesse noyse , and danger . and kings are great . that is true too : but the greater they are , the stiffer are the blasts of all temptations on them to batter , at least to shake justice , and judgement . therefore they have need of god still , when hee hath given them most : and doubtlesse hee that hath most , hath need to pray : for the greater the king is , hee must most be presumed to be carefull of this dutie , that he prayes to god more then once , and more then others . neither is this prayer for strengthening , and increasing of judgement only . david goes further yet , it is not give the king judgements o god , but give the king thy judgements . for none but thine o lord will serve the king ; nor none but thine will long preserve the people . i know worldly policie , and the professors may flatter themselves too hot in it . they may think that any course of justice , that any standard may serve to governe a kingdom without any eye at all to heaven , without any respect to gods judgements ; without principally ayming at the judgement that is given , and executed by the lord , as it is , 2 chron. 29. they may think this and more ; but let no man deceive himselfe , and then most when hee would be wise : for certainly , there can be no kingdome rightly constituted , further then god himselfe comes in , in laying the foundation of it in true● impartiall judgement . when the foundation of a kingdome is perfectly laid ( which is a blessing seldome perfect in all things in any kingdom whatsoever , yet ) no kingdome can continue upon such a foundation , longer then it stands upright on it . if it sway on either side ; if it fall not presently , it growes weaker still , the more it leans away from justice and judgement which is gods . and as it is with kingdoms in their foundation , and superstructure , so it is with kings too , that are to manage , and dispose them : for if any king think himselfe sufficient by his owne vertue against the difficulties of a kingdom , by his owne justice , and wisdome , and integritie : he will find by his losse , as nebuchadnezar in his g●eatest greatnesse , dnn. 4. that he and all his vertue cannot long keep up , no not a setled king . therefore david was wise , as well as religious , that he went to god for his judgements , without which he nor his son after him , hee knew was able to hold up the kingdome . give the king thy judgements o god . and what did david with them , when he had them ? what ; hee resolved to make them the very rule of his government , and he did so : for first for himselfe , he tels us in psal. 119. thy judgem●nts have i laid before me . there he make them his own rule . then he prayes over his son solomon . o lord give here to solomon my sonne a perfect heart , that h●e may keepe thy commandements , that they might rule his son . well then thy judgements . but is not all justice , and judgement gods ? yes , out of doubt ; in generall justice and judgement are from him . therefore it is a great advantage to people in any kingdome , even among infidels , to have the kingdome administred by justice , and judgement . but yet to make a kingdome perfect , and entire , to have the judgement gods , and the kingdome firme ; then there must these graines be put into the ballance . first , it must be justice , not only given , but guided all along by god , and grace . if this be not , judgement cannot remaine firme in any man , or any king . now as it holds it works , for worke it cannot beyond the strength it hath : therefore if gods spirit assist it not , it may faint , and faile just there , and then when on the sudden it may shake a kingdome . secondly , it must be judgement that is alway gods ; and it must distribute rewards and punishments , as god commands . if justice , and judgement role this eye aside , though it may continue for ought may appeare to others , and themselves , yet they begin to looke squint , and in part leave god . therefore if any pretented cunning way of justice and judgement so called , shall debase , and sinck the honour of god , and the sincerity of religion . if any municipall law be made in any kingdome to strengthen such designes , as are injurious to god , and his worship ; there must , ther will come a failing upon all such kingdomes , wheresoever they are ; and then it will appeare , ( though perhaps too late ) that the judgements of their king were not gods judgements . thirdly , it must be judgement , that ( as much as humane infirmitie can beare ) must be free from taint , both within , and without ; within at the heart of the king , and his iudges under him ; and without , from all possession in the eare , and from all corruption in the hand . if this be not , iustice which should only be blind to see no persons , becoms so blind , that it can see no truth ; and iustice that is so blind cannot be gods . therefore if the justice and judgement of a kingdome cut up its owne foundation , can any man think it can build safely & wisely upon it for the state ? it cannot be . and this thine in the text ( for i must hasten ) thy judgements . it is so full a circumstance , i cannot leave it yet . for by it you may see how necessary it was then for david , and how requisite it is now for al kings to pray to god ; and to him alone for judgement : for no king can master the scepter well , but by justice and judgement . and you see it cannot be done by any kind of judgement neither ; but that that is gods judgement in the upright integritie of it : and then who can give gods judgements but god himselfe ? who is as he is called , isay 30. the god , and the god of judgement : surely none can have it but he in perfection , nor none can give it to others , to make them perfect but he . therefore austin asks the question , but meerly in scorne . what! is it come to that ? doth thou thinke that thou canst give justice and judgement to thy selfe ? no , thou canst not : for no man can give himselfe that that he hath not ; and that that he hath already , he needs not . this our prophet tels us plainly : for though the king love judgement , yet it is god that prepares equity , and righteousnesse in iacob : o blessed are all they that waite for him . for if they waite , he will give , and that no lesse then iudgement , his judgements to the king . one circumstance behind yet is , that the words are properly a prayer in th most native sense of prayer . not a thanksgiving only , that god had given him his judgements . for though god had given david his judgements ; and hee was thankfull for such a gift as this : yet thinks here is not his proper work , but humiliation , and supplication . and it is an excellent thing to see a king at his prayers : for then you see two kings at once ; a greater , and a lesser king , god and the king . and though wee cannot see god , as we see the king ; yet when wee see majestie humbled , and in the posture of a supplicant , we cannot in a sort but see that infinite , unspeakable majestie of that god , whom even kings adore , and are made farre greater by their humblest adoration . for when i pray you was solomon the son of this king at his greatest glory ? surely , you shall find him at his greatest , then immediatly upon the finishing of the temple . and how doe you find solomon there ? just at his fathers worke ; he was there at his prayers upon his knees , saith the text , 1 king. 8. upon his knees : whereas now many meane , unworthy men , are loath to bow their knees , or stoope in prayer to god . now this prayer was a prayer indeed : for prayer is apt to beg , not to buy : he that pleads desert , challengeth reward of dutie : but hee that praieth relies upon the mercie , and goodnesse of the giver . and this is the way that david comes to god , both for himselfe , and for his son . and i pray marke it , david here , the great example of a praying king , hee saith not retribua domine , lord repay me for the paines of my government ; for my service of the people , or for my worship to thy selfe ; there is none of this ; but da domine , give lord , that thou art able to doe by thy power , that thou art ready to doe by thy goodnesse . o lord let not mine , or my peoples unworthinesse hinder that . let not their murmuring , and disobedience be hard so far as to thee ; but lord give the king thy j●dgements , and then i will execute them to thine honour , and their good . this was davids way , and it was prevalent . and out of question be he king , or subject , he that asks no more at gods hands , then either of both , asks and shall have too little . but god gives much to humble sutors , iudgements , and his judgements . and neither the prophet did ask , nor god did give the earnest and pledge of this judgement only , but judgement it selfe to the king . and certainly the king had need to pray thus . and so had the people as great need as the king : for if this prayer be not made , what assurance have you that god will give ? and if god will not give , the king cannot have ; and if the king cannot receive justice and judgement , hee cannot distribute it to the people , v. 2. and if judgement be not distributed to the people , there will be no peace vers. 3. and wher the people doe not receive judgement from the king , and peace from themselves , what are they ? nothing but a heap of most infirm , & miserable creatures : which you can never be as long as god gives his iudgements to the king , and his righteousnesse to the kings sonne● i have now done with the first generall part of the text : and it is time to descend from the king to his son , the second part of the fathers prayer . and thy righteousnesse to the kings son , give lord . where first , thoug● it be not exprest in the text , it may easily bee conceiv●d , that such a king as david prayed for a son , before he prayed for righteousnesse to be given him : and though david had divers sons before , yet in some respect or other , they were all to david as no sons : therefore there is no question to bee made , but he prayed for him . i and therefore too , when god had given him solomon , hee cals him not bare his son , but his only son , chro. 29. and no marvell ; since he was that son , that god himselfe appointed to succeed in the kingdome for david , 1 chron. 28. and such a son is alway worth the praying for . well , but what then ? when god had given david solomon : when god hath given any other king a son , as hee hath given our gracious king ( gods name be ever blessed ) what then , is the kings prayers then , or the peoples at an end ? no , nothing lesse ; nay , there is more need a great deale both , for the king , and for the people to goe on in their prayers , as david did ; that the same god that hath given his judgements to the king , will proceed , and give his righteousnesse to the kings son . for it is a greater blessing to the king , when god gives his righteousnesse to his son , then when he gives him a son . for if solomon succeed not david in his love to the temple , as well as the throne ; if he inherit not the truth of his fathers religion , as well as the right of his crown : if he follow not his fathers devotion , and pray for iustice , and iudgement to be given him , as well as other temporarie blessings : the very blessings of the son would end in bitterness , and be the discomfort , and dishonour of the father . but it is the wise , and prudent son , that is the fathers crown , and the mothers joy , prov. 10 and then the blessing of a son is a blessing indeed . david saw this , therfore he continued his prayers . and it is more then fit for other kings to doe so too . thy iudgements lord give the king , and thy righteousnesse to the kings son . and for the people , they have great need , not only to say amen to the prayers of the king ; but to repeate the prayer , and with fervencie to drive it in at the ears of god , that so their children after them may bee as happy under the son , as they themselves were under the father , while god gives both the father , and the son zeale to his truth , and judgement over his people . and here i should take occasion to tell you of the care , and devotion of our david in his dayes , and of his prayers , both for himselfe , & his son ; but that the age is so bad , that they will not beleeve that hee is so good beyond them . and some ( for they are but some ) are so waspishly set to sting , that nothing can please their ears , unless it sharpen their edge against autho●ity . but take heed : for if this fa●lt be not amended , justice may seize upon them that are guilty god knows how soone : and the kings iudgement that god hath given him , may pull out their stings , that can imploy their tongues in nothing but to wound him , and his government . well , these must not divert me , or any good subject from praying for the king , and the kings son . the kings son ! blessed name , what imports then to a king ? surely david knew well : therefore you see he leaps for joy , into this prayer in the first words of the psalme . some tell me this name imports at large , the king , and his posterity ; sons or daughters , not distinct . and i confesse the least is gods great blessing upon a people . for the wise historian tels us , that plena , &c. the kings house full of them , is the kings security ; and the kingdoms too : and our prophet proclaims as m●ch , for he proclaims him blessed that hath his quiver full of them , hee shall not be ashamed when he meets his enemy in the gate , psal. 112. but when i find it fillio regis , the kings son , i think david made a difference , and had a speciall eye upon solomon , that god had given him to succeed after him , 1 chron. 28. well then , be it to the kings son . why ! but then is it but to one ? out of doubt where there is but one , there can be no question : but when there is more sons then one , as david had ( and other kings may have ) there the kings son in the text , stands for that son , that in the course of the kingdome , is to inherit , and to be king after him . not that prayer is not necessary , or not to be made for gods blessings upon them all . but because in the course of time the sterne is to be held by that hand , therefore the prayer is most necessary to fill that hand with justice , and judgement of the kings son , and to season the kings son with justice and judgement . so then , the son in the text was solomon , not borne first : for he had other brethren living ; but designed by god , and by david himselfe to be king after him : designed by david , therefore he had great reason to pray● designed by god ; therefore david had reason to hope , that god would give him a spirit of government . and it was so ; for god gave him plenty of wisdome , and store of justice , 2 king. 1. the sonne with which god hath blessed our king , and us , as natus h●ri , borne heire ; and i hope designed and marked out by god for long life , and happinesse . in all things like solomon , god make him , saving in those things in which solomou fell from these prayers of his father . now as it was to david , so it is to any king , a great happinesse to have a son to pray for . for ●irst , there is scarce such another exercise of a kings pietie , as to pray for his son . secondly , there is scarcely such another motive to make the king carefull of his sons education , as this prayer is . for the more david praied to god , for gods justice and judgement , to descend upon his sonne , the more he seemed to see what a want it was for the sonne of a king to want j●stice and judgement , and the more he sees what this want is , the more undoubtedly must he indeavour by prayer to god , and his own indeavour to look to it , for the vertuous education of his son . for it is impossible almost , that hee that prayes to god to give ; should not also indeavour that it may be given . for when we our selves pray for any thing , that prayer if it be such as it ought , sets an edge on our indeavours : because in a manner it assures us , that god will give what we aske , if we indeavour by gods grace , as wee aske . and for our owne particular , i doubt not but we shal see gods grace plentifully given to the kings son , after his pious fathers carefull successefull indeavour in his education . that his heart may be full of justice , and his hand of judgement , against the time come , that the judiciarie power must descend upon him . and if you marke it here , the blessing that david desires for the kings son , is the very selfe same that hee asks for himselfe , righteousnesse , that is , iustice , and iudgement . and there is great reason for it : for this vertue is as necessary for the son , as for the father . the same crown being to bee worne by both . the same scepter to be welded by both . the same people to be governed by both . the same laws to be maintained by both . therfore the same vertue is necessary for both and the copulative in the text , and thy righteousnesse for the kings son , joynes david and solomon ; the father and the son in one prayer , for one blessing . and this example of davids prayer is a great leading case for kings ; for this holy and pious king david , this king full of experience , what the greatest want of a king might be● he doth not ask at gods hand , for his son long life , an inlarged kingdome , heaps of wealth , ( though that be very necessary ) but the grace of judgement , and righteousnesse , that so he may be able to goe thorow with the office of a king , that is davids prayer . and other blessings come within the adijcientur , mat. 6. they shall be cast into the lap of the king , if he first seeke the kingdome of god , in the administration of iustice , and iudgement to the people . for kings are ordained of god for the good of the people . and this david understood well : for himselfe acknowledgeth it , psal. 78. that god therefore made him king , that he might feed iacob his people , and israel his inheritance ; that he might feed them , and as david knew this , so he practised it too : for he fed them with a faithfull and prudent heart , and governed them wisely with all his power . and even with this goes along the prayer of the church for the king , that he may ever , and first seeke gods honour , and glory ; and then study to preserve the people committed to his charge , to preserve them , which cannot possible be without iustice , and iudgement . for as austin proves at large , there is no bond of unitie , or concord , that can be firm without it . and i will not tell you ; but solomon may , what a king is , that hath not the grace of iustice , prov. 28. but how ever , the more are you bound to god almighty , that hath given you a king so full of iustice , and iudgement , as you have found him to be . and it is worthy our consideration too , how david and solomon agree in their prayers ; and what a kings son may learne , when he is exampled by such a father . for we find when solomon came to yeers , and wore the crown , hee fell to prayer too : and his prayer was built upon the same foundation . the prayer of david , and solomon the son meet at once . for david did not simply pray for wisdome ; but for that wisdome that might enable him to governe the people . and indeed all the wisdome of a king , especially to direct iustice and iudgement , is the very ready way to all kingly wisdome : therefore davids prayer went up first for iustice : because without that there is no wisdome . there may be wilinesse if you will to resemble wisdome : but there was never any wise king that was not just . and that policie will be found weak in the end , that perswades any king against iustice and iudgement . and as before , it was not iudgement alone , that david desired for himselfe , but it must be tuam , thy iudgements . so righteousnesse alone doth not content him for his son , but it must be tuam too , thy righteousnesse . and indeed morall iustice alone cannot possible be enough for a christian king . religious & pious iustice must come in too . he must take care for the souls , as wel as for the body and goods of his people . therefore one of the churches prayers is , that the king may study to preserve the people ; not in wealth only , and in peace , but in godlinesse too . he must so give the people their own , that is iustice ; as that he command the people to give god his own ; that is , iustice with religion , and there is no king , nor no kings son can possibly doe this , unlesse god give them the spirit of iudgement , and iustice . god must first give it the king , before the king give it the people . and it is , give lord : for as moral iustice only will not serve , so neither will theological , but only quae dat , as it is given . for as it is aquasita , as it is learned by study , be it by study or practise , so it is speculative , or operative by rule ( that is the most ) but as it is given , so it is at the heart , & so the king is not only active by rule ; but it makes the king , and the kings son to be in love , and to joy in the judgement that they are to put in execution . then the king is fitted indeed for government , when there is the love of iustice , and truth in the inward parts , psa. 51 for then they cannot but practise what they love , i , and then that iustice which is within at the heart , is vera tua , truly gods righteousnesse : and for this iustice , and iudgement , i shall therefore continue davids prayer , and go on , give lord thy iudgement to the king● and thy righteousnesse to the kings son . for if god doe not give , it is not possible for iustice , and iudgement , any other way to descend into the heart of the king , and the kings son . none but god can see to drop iustice and iudgement , into the deepe heart of the king , none but only pater luminae , the father of lights , that stand over , and sees how to doe it . and yet i must tell you here , that while he prayes for gods iustice , and iudgement for himselfe , and his son , it must bee understood with a great deale of difference , and that in two respects . first , because gods iudgement as it is in ●od , is substantiall . it is so in god , as it is his essence himselfe . this way no king is capable of gods iustice , because it is his essence . but iustice as it is given to the king , is a quality , an accident , and that is separable : if god either leave to give , or desist from preserving that that he hath given . therefore kings have great need to pray for this iustice , because they can neither have it , nor keepe it without him . secondly , because iustice as it is in god , is luminae , all light , so bright , that even impious men themselves cannot but acknowledge it , even when they are condemned by it . so cleare that no intangled cause can cloud it , no corner sinne can avoid it . and this way againe no king is capable of gods light , because that is a thing incommunicable , as his substance as essentiall as he . but iustice as it is given to a king , is but lucerna , but a candle light , an imparted light ; a light that is kindled , and set up in a materiall substance , and so darkned with dregs : yet even this light kings must pray for : and it is but need they should : for if god give not even this light , it is impossible the king should see how to doe iustice ; or that hee should discerne how to execu●e those judgements that god hath given him . therefore the lighting up of this candle in the heart of the k●ng , the light of iustice and iudgement , is a marvellous blessing , and god himselfe accounts it so ; and it appears . first , because am●ng the many and great threatnings , that he thunders out against rebellious people ; this is one , that he will take from ●h●m the light of a candle , i●r . 25 he wil not leave them so much light : and it was so ; for gods judgement departed away from the king , the king lost the kingdome , and the people were lead● away in darknesse to captivity . so you may see what it is to want this light of judgement in a king . secondly , it appears to be great by the promises of god : for among the many profe●sions , that he makes to this glorious king david , this was one , that he had ordained a light for him , psal. 132. so then you see by the presence of this light , what the benefit is to have it . but then still kings themselves , and the people must remember , it is bnt lucerna , but a candle li●hted at that great light , the lampe of god . and being but a candle light , it is easily blowen out , if god keepe not his light about the king to renew it ; and if god provide n●t a fence for this light of iustice aga●nst the winds of temptation that bluster about it . therefore our o●d english translation reade that place in the psalme happily . i have provided ( saith that translat●on ) not only a light , but a lanthorn for mine annointed , to carry this lig●t . and this improves the blessing a great deale further : for there is no carrying of this light without the lanthorne of gods own ordaining , the temptations that beset the king are so many , and so strong , that except this lan●horne defend the light , all the light of iustice and iudgement will out . and this lanthorne is so hard to make , ●hat god himselfe must ordaine it , or else the king cannot have it : for who can fence , and keepe in gods blessings , but himselfe ? therefore david here went very right in his prayer , maruellous right , bo●h for himselfe , & for his son , da domine , give lord , not the light of thy judgement , and just●ce only : but give the lan●horne too for thine annoyn●ed , ●hat he may be able with honour to carry thorow ●his light of iustice , and iudgement before his people . and let me tell you one thing more , that filius regis , the kings son here , is not only a fit object of his fa●hers prayers , but of yours too , for the peoples praiers , as well as the kings : for filius regis , is filius regni too , the son of the king , is the son o● the kingdome ; his fa●hers son by nature , but the kingdoms son by right ; all the subjects having equall interrest in the iustice and iudgement of the kings son . therefore while david prayes , pray you also , that god would give h●s judgements to the king , and his righteousnesse to the king● son . i an● where ever there is want for a kings son to succ●ed , & inherit his fa●her , surely it is a mark , that god is somewhat angry with a people : for i● god doe not sometime divert the judgment● , & sometime lessen hem , when ther is not a son to succeed , ●hat judgement u●ually is a fore-runner of sorrows : of sorrowes so●etimes that men can nei●her see , nor prevent . i know they may easily foresee that troubles may follow us , but of what kind they shall be , to what greatnesse they shall increase , how long they shall continue , what trembling they may make at the v●ry foundation of a state , whether it will please god to give ●hem an issue , or not an issue ; i suppose none can tell , but god himselfe . there●ore still let the prayer be exprest in what person it will , let it be made by the king , or by the people , or by both : all shall goe well , so we pray , and give thanks heartily for the king , and the kings son . i must bteake off the rest . thus you have se●ne david , praying for himselfe , and his son . that it is an excellent thing to find a king at his prayers : that his prayers cannot better begin , then for himselfe , nor better proceed then for his son ; nor be piously made to any but god , nor for a more necessary kingly vertue , then justice , and judgement ; nor with m●re wisdome , then for the joyning of go●s judgement to morrall justice : for that will ever be the setling of the kings ●hrone , and the honour and safetie of the king himselfe . this day , is the day of the ki●gs crowning ; many years may it ●it fast on his head , and crowne all his dayes ●horow with justice , and judgement ; and this solemnitie in observing with prayer and devotion to god , the innitiall dayes of the crowns of kings , is old , as well as any other ; for t●rtullian tels us , that it was a practise long before his time . i , and even they which serve no true god , infidels themselves were upon such dayes as this at their vows , and prayers to such gods as ●hey had for the happinesse , and safetie of their princes ; and i hope we shall never fall short of infidels in our prayers to god , for the security and happinesse of the king : but we shall take up the prayer here , as david begins it : give ●hy judgements to the king o god , and thy righteousnesse to the kings son . and it is the best solemnity of this day to pray for the king . this is the day of the kings crowning ; and yet as i have not already , so neither shall i now break out into any large panegericks , and prayses , no , not of a gracious king . but i come heth●r to preach a kind of gospel to you , even glad tydings● that god in the mercies of christ ( whose the gospel is ) ha●h given you a wife , and just , and religious king ; a king whom god hath enabled to wind up all his other vertues in patience within himselfe , and clemencie towards his people . a king made by god ( for so i hope ) not only to beare ( ●or that he hath done enough already ) but to master the grea● difficulties of his time at home , and abroad ; ●hat so his people may not only be , but may live , and flourish in peace and plenty . this is the day of the kings crowning ; and though not just upon this day , yet within the compasse of this year god hath crowned him againe with a son , a crowne farre more precious , then the gold of ophir . for since children are in nature the crowne of their parents rejoycing , what joy must this needs be , both to the king , and to the people , who haue an interrest , though not alike in the kings son : in the kings son ; and he a son given by god after some years expectation : and hee a son given after so great a losse of a son in the former yeare ; and hee a son after so many feares that this blessing could not , or not so soone come upon us ? so here are two great blessings that god hath given you at once , the king , and the kings son ; the tree , and the fruit ; the king to be a blessing to you , and the kings son to be a blessing for your children after you . and besides , all other blessings that are to come , here is a double blessing rising with this son : for it dispels the mists of your fears , and promiseth an influence to them that shall come after . and let me put you in mind of it ; for it is most true , whe●h●r you will beleeve it or no . there are no subjects in any state ( i speake what i know ) whatsoever christian , or other , that live in that plenty , at that ease , with those liberties , and immunities that you doe . there is no nation under heaven so happy , if it did but know , and understand its owne happinesse . to these , nay farre above all these , you have religion as free as may be . and all this you have maintained to you by the justice , and judgement that god hath given the king for your good . take heed , i beseech you take he●d , what returne you make to god and the king , for these blessings . let not the sins of the time , murmuring , and disobedience possesse any . they are great s●ns when ●hey are at the least ; but they are crying sins , when they fly out against such a king , as god hath filled with justice , and judgement . rather set your selves to prayse god , and to blesse his name , and to give him thanks for his goodnesse . and pray to him that he would still preserve the king , and that his loving kindnesse may imbrace the kings son . that so no cloud no confused darknesse may be spread over this kingdome , that no cloud arising from your ingratitude to god may obscure the king ; nor no eclypse caused by popular lunacle may befall the kings son . for in this the kng , and the kings son are like the sun in the firmament , seldome or never eclypsed , but by that moon that receives all her l●ght from them , nor by that , but when it is in the head , or poysoned tayle of that great red dragon , the devill . in the multitude of people is the kings honour , prov. 14. but in the loyaltie and love of the people is the kings safetie ; and in the kings justice , and judgement is the happinesse of his people ; and the ready way to make a king joy in justice , and judgement over his people , is for people to shew their loving obedience to the king . and since none of us can tell how , or what to doe better , let us take up the prayer here , where david leaves it , and proceed to pray as he did , that as god hath given us a king , and to that king justice and judgement : so he wiil most graciously be pleased to continue these great blessings to him ●or us ; that the king may still receive comfort , and the people from the king justice , and judgement . that these judgements may be many , may be all , which may any way fit the king , or fill the people . that these judgements may be gods judgement● ; that is , as neare the uprightnesse of gods judgements as may be , even such as may preserve religion int●re , as well as equitie . and that god would graciously please , not to look for pay from us , but to give where we cannot merit . that since he hath not only given us the king , but the kings son , he will at last double this blessing upon us , and make the queen a fruitfull mother of more happy children . that to this royall prince , he would give many happy dayes , and a large portion of his mercie , that the king , and his son , and the joyfull mother that bare him , may rest in the middest of gods blessings , bo●h spirituall , and temporall , that we may be in the middest of gods blessings , and the kings , till the kings son be grown up to continue these blessings to our generations , and transmit them to them . and so o lord , give and continue , and strengthen , and increase , and multiply thy judgements to the king , and thy righteousnesse to the kings son , even so amen lord iesus , and doe it . to whom with the father , and the holy spirit , three persons , but one everliving god , be ascribed all might , majestie , and dominion , this day , & for ever , amen . finis . a sermon preached at vvhite-hall, on the 24. of march, 1621 beeing the day of the beginning of his maiesties most gracious reigne. by the bishop of s. dauids. laud, william, 1573-1645. 1622 approx. 62 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a05166) transcribed from: (early english books online ; image set 2042) images scanned from microfilm: (early english books, 1475-1640 ; 804:06) a sermon preached at vvhite-hall, on the 24. of march, 1621 beeing the day of the beginning of his maiesties most gracious reigne. by the bishop of s. dauids. laud, william, 1573-1645. [2], 49, [1] p. printed by bonham norton, and iohn bill, printers to the kings most excellent maiestie, london : 1622. the bishop of s. dauids = william laud. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2002-01 tcp assigned for keying and markup 2002-01 spi global keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion a sermon preached at white-hall , on the 24. of march , 1621. beeing the day of the beginning of his maiesties most gracious reigne . by the bishop of s. dauids . london printed by bonham norton , and iohn bill , printers to the kings most excellent maiestie . 1622. psal. 21. 6,7 . for thou hast set him as blessings for euer : thou hast made him glad with the ioy of thy countenance . because the king trusteth in the lord : and in the mercy of the most high hee shall not miscary . my text begins , where euery good man should end ; that is , in blessing . not an esau ; but he cryes , when the blessing is gone , genes . 27. this psalme is a thankesgiuing for dauid ; for the king. in thankesgiuing , two blessings : one , in which god blesseth vs ; and for that wee giue thankes : the other , by which we blesse god : for he that praiseth him , and giues him thanks , is said to blesse him . exod. 18. now wee can no sooner meet blessing in the text , but we presently find two authors of it , god and the king : for there is god blessing the king ; and the king blessing the people . and a king is euery way in the text : for dauid the king set the psalme for the people ; and the people , they sing the psalme reioycing for the king. and all this is , that the king may reioyce in thy strength , o lord , v. 1. and when this psalme is sung in harmonie , between the king and the people , then there is blessing . this psalme was sung in ierusalem ; but the musicke of it is as good in the church of christ , as in their temple . nor did the spirit of prophecie in dauid , so fit this psalme to him , as that it should honour none but himselfe : no ; for in this the learned agree ; that the letter of the psalme , reads dauid ; that the spirit of the psalme , eyes christ : that the analogie in the psalme is for euery good king , that makes dauid his example , and christ his god. the psalme in generall is a thankesgiuing for the happy estate of the king. in particular , it is thought a fit psalme to be recited when the king hath recouered health ; or when a gracious king begins his reigne : because these times are times of blessing from the king : and these are , or ought to be , times of thankesgiuing from the people . my text then is in part for the day : for i hoped well it would haue been tempus restaurationis , a time of perfect restoring for the kings health , and thankes were due for that : and it is dies creationis , the anniuersary day of his crowne ; and thankes is due for that . and there is great reason , if you will receiue the blessing , that you giue the thankes . the text it selfe is a reason of that which is found v. 5. there it is said , that god hath layd great dignitie and honour vpon the king. and here is the meanes by which , and the reason why hee hath layd it there . so three parts wil diuide the text , and giue vs order in proceeding . the first is the meanes , by which god layes honour vpon the king. not honour onely , which they all haue as kings : but that great honour in his saluation , which attends good and gracious kings . and the meanes are two-fold in the text : dando & laetificando , by giuing , and by ioying . by giuing the king as a blessing to the people ; thou hast giuen him , or set him as blessings for euer . and by ioying the king for blessing the people : thou hast made him glad with the ioy of thy countenance . the second is the reason both of the honour and the meanes of laying it vpon the king : and that is , quia sperat ; because the king puts his trust in the lord. the third is the successe , which his honour shall haue by his hope , that in the mercy of the most high he shall not bee mooued , he shall not miscarie . i beginne at the first : the meanes by which god adds honour euen to the maieiestie of princes . and because that doubles in the text , i will take the first in order , which is , dando : thou layest great honour vpon the king , by giuing or setting him , as blessings for euer . in which meanes of laying honour , the circumstances are three . and the first of the three tells vs what a king is ; and that 's worth the knowing : and marke the holy ghost , how he begins . he describes not a king by any of his humane infirmities , such as all men haue : and no meane ones are registred of dauid , the particular king spoken of : no , that had beene the way to dishonour the king ; which is no part of gods intention . but hee begins at that which crownes the crowne it selfe . he is benedictio , a blessing , and no lesse , to the people . and therefore in all things , and by all men , is to bee spoken of , and vsed as a blessing . now it is one thing for a king to bee blessed in himselfe , and another thing to be giuen or set vp , as a publike blessing to other men . dauid was both , and he speakes of both . a king then is a blessing to , or in himselfe ( as the septuagint and tremellius giue the words : dedisti illi benedictiones ; thou hast giuen blessings to him ) when by gods grace hee is particeps sanctificationis , partaker of gods hallowing spirit . for no man , king or subiect , can be blessed in his soule without religion and holinesse . and if these bee counterfeites , such also is his blessednesse . but a king is giuen as a blessing to others , when in the riches of gods grace vpon him , he is made diuinae bonitatis fons medius , a mediate fountaine of gods goodnesse and bounty streaming to the people ; when he turnes the graces which god hath giuen him , to the benefite of them which are committed to him . for marke the heauens , and the earth will learne . god did not place the sunne in the heauens onely for heighth , but that it might haue power to blesse the inferiour world , with beames , & light , and warmth , and motion . dauid was thus , and thus was christ , and such is euery king in his proportion , that sets vp these for his example . it is not easie to match dauid ; but a better example then christ cannot be found . and therefore when clem. alex. had described a king indeed , one that is beatus & benedicens , a blessed and a blessing king ; or , if you will , as it is here in the abstract , ipsa benedictio , blessing it selfe , he is ●t cumsmodi est dominus : such as is christ. there , the perfect example of blessing . now while the king is said to bee a blessing , let me put you in mind that there is a double benediction . descendens vna ; altera ascendens , one descending , and another ascending . that which descends , is the blessing of benefit ; that is the kings blessing . he aboue , and this drops from him . in this , like god , whose immediate vicegerent he is . for gods blessings also are said to come downe and descend . s. iacob 1. the blessing which ascends , is that of praise , and thankes , and faire interpretation of princes actions : and this is the peoples blessing . and they are both in scripture together . 3. reg. 8. for there , ver . 55. solomons blessing comes downe vpon the people ; and ver . 66. the peoples blessing goes vp backe againe , to solomon . betweene these two is the happy commerce that a prince hath with his people : when they striue to out-blesse one another . when the king labours the peoples good : that is his blessing descending vpon them . and the people labour his honour : that is their blessing reaching vp to him . and in this sence also as well as the former , a king is said , poni in benedictionem , to be set vp as a blessing , that is , for one whom the people ought to blesse . for gods ordinance , honour the king , 1. s. pet. 2. doth as much , if not more , require the people to blesse , that is , to honour the king , then it doth the king to blesse , that is , to doe good to his people . and there is no good diuision betweene a king and his people , but this one ; that in parting of this great good of a gracious gouernement ; the kings part be the honour : the peoples part may be the benefit : and both meete againe in the blessing . and it is so in my text ; for , ar. mont. renders the originall by pones eum . there the king blesses the people : and the septuagint and tremel : by posuisti ei : there god promises that he will , or rather saith he already hath : and ties the people that they doe blesse the king. and you may obserue too , that while a king keepes to the two great examples of the text , dauid and christ ; he is not onely a blessing , but he comes as hee writes , plurall . and so it is in the text. benedictiones ; not one , but many blessings . and indeed the blessings which descend from a king vpon a people , seldome come single and alone : and in this , kings keepe their honour , that they blesse by number . esau could not beleeue that his father isaac ( who was farre lesse then a king to blesse ) had but one blessing in his store . gen. 27. but be the blessings neuer so many , neuer so great : be the assistants which a king hath , neuer so deseruing : ( and dauid had his worthies you know . 1. chron. 11.10 . ) yet none of them may share with him in his honour of blessing the people , nor none ought to steale away the hearts of his people vpon any popular pretences whatsoeuer . for these wheeles , of what compasse soeuer they be , mooue all in his strength , and therefore ought to mooue to the conseruation of his honour . and this is in the text too : for dauid , no question , had a wise and a prouident councell , nobles of great worth ; and these wanted not their deserued honours : ( god forbid they should : ) and yet when it came to blessing the people , that great meanes of specialtie of honour to a king ; there dauid stands alone without a sharer . dedisti , yea but whom ? not eos , but eum : not them , but him , as blessings to the people . the vision which ezechiel saw . c. 1. seemes to me an expression of this ; it was a vision of wheeles : the wheeles were many : the motion vniforme ; one wheele within another , the lesse within the greater : yet in the apparition , these vnder-wheeles haue no name , but only the great compassing wheele , rota ecce vna : one wheele appeared . and in this case , euery man is bound to bee in the seruice , but the best may not looke to share in the honour . and seldome meane they well to princes , that against the phrase of the holy ghost in this place , dedisti eum , thou hast giuen him as blessings , will needes bee thought blessers of the people : for such men do but fish , and baite troubled waters to their owne aduantage : yet these men speaking oftentimes with more freedome , then either trueth , or temper , so long as they finde fault with the present gouernment , neuer want ( saith hooker ) attentiue and fauourable hearers . neuer : for my part i will keepe to the words of my text : and if there be a blessing ( as who sees not but there is ? ) vnder god , i will goe to dedisti eum , him whom god hath giuen . if you thinke i haue stayed too long in this circumstance , i hope you will pardon me : you should be as loth as i , to go from amidst the blessings : but i must proceede . secondly then , a king , a blessing ; yea , but how long continues he so ? my text answeres , it is for euer . for euer : and so christ and dauid are both in the letter , christ a blessing for euer ; & that simply : for of his kingdom no end . s. luc. 1.33 . dauid a blessing for euer : but that not in himselfe , but as christ was to descend from him , as he was radix iesse . esai . 11. from whence did spring christ the blessing for euer . and christian kings in their generations , a blessing for euer too : but that limited ; as they professe christ , and as they imitate dauid . now dauid is obseru'd , to haue blessed the people vnder him three wayes ; and to these three generals , all the blessings of a king are reducible . these three are , the true worship of the true god , that is the first : the second is , preseruation from forraine enemies : and the third is , life and vigor of iustice and iudgement among the people . the closer a king keepes to these three , the larger his blessings : but if he fall short in any of these , so much doeth hee lessen his blessings vpon the people . for if hee mainteine not true religion among them , then his blessings are not for euer , but end in the peace and plenty of this life . if he preserue them not from forraine violence ; then his blessings reach not so farre as to the euer of this life , but are hewen downe by the sword of the enemie . if hee doe keepe out forraine force , yet if iustice and iudgement , bee not in life and in blood at home , his best blessings will bee abused , euen by them which are trusted with dispensing them , and that for euer . now this in perpetuum , for euer , was absolute in christ : but in dauid and other kings , bee they neuer so eminent in their times , it is but respectiuely for euer . that is , not for the euer of eternity : no nor for the euer of time : but onely for the euer of perpetuity of their owne reigne , in their allotted time . and this is a large for euer . for you can haue no longer blessings from the best king , then god giues him time to blesse in : for hee is constant in blessing , that giues it not ouer but with life , and this was iosiahs honour . 4. reg. 23. and yet i may not forget , that some times this for euer extends the blessings of kings beyond their life . namely , when they blesse their people with a blessing successor : for the septuagint read it heere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that implyes succession : so it is a present , and an after blessing . a blessing in himselfe , and a blessing in his feede . in his person , and in his posterity a blessing . and the text fitted dauid home . in himselfe , all his life : and in solomon after his life , a blessing for euer . and in this the text applies it selfe , and so will doe , i hope , for euer : and i will euer pray , that the king may be a blessing long , and his solomon after him , to his people , euen in seculum seculi , age after age in an euer of succession , and so proceed . thirdly then , the king is a blessing to his people , and that for euer : but who makes him so ? yea , now wee are come to the great father of blessings god himselfe : for if you marke , the text begins at tu dedisti , or tu posuisti ; thou lord hast giuen him , thou hast set him for blessings : and god as in other , so in this particular , very gracious : for no people can merit this at gods hand , that their king should bee a blessing to them , & continue so . no , you see tu dedisti , thou hast giuen him , makes him donum , a meere gift , no purchase . againe , no king can promise and performe this out of his owne strength , that he will bee a blessing to his people , and that for euer . no , you see tu posuisti , thou hast set him , keepes him at his disposing , leaues him not to his owne . and indeed in this , a kings felicitie is borne as christs was , by an ouershadowing power . and you cannot , no not with a curious eye , search all the reasons , how hee is set for blessings : because god in disposing it , hath hid lumen intra vmbram , and thickned the vaile that is drawne ouer it . there is much , i confesse , in the king , to compasse the affections of his people : and there is much in the people , not to distaste the heart of their king for trifles , not to vrge him with indignities . but when all is done , and the blessing stands betweene the king and the people , ready to descend from the one to the other ; yet you must goe to tu dabis , thou lord shalt giue it : for if he giue it not , it will not be had : there will be a rub where it is not looked for , and a stop in the blessing . for is there conquest ouer enemies , or rest from them ? why that is tua gratia , gods fauour . so s. basil. is a king , or a state , famous for the ordering of it ? why there is auxilium à te , all helpe from god. so theodor. and god sells neither his helpe , nor his fauour : it is all at tu dedisti , his gift , his free gift , where ere it is . there is a great errour in the world , i pray god it bee not as common as great : and it is , to thinke that this blessing can be brought about by policie onely . policie is necessary ; and i denie nothing but the onely . and they which maintaine that , leaue no roome for tu dabis , thou shalt giue the blessing : but will carrie the world before them whether god will or no : whereas there is more in tu dabis , in gods gift , then in all the policies of the world . and it must needes be so : for all policie is but a piece of gods gift , a branch of gods wisedome : therfore not so great as the whole . and no policie can promise it selfe successe ; there it must needes waite and stay , for tu dabis : therefore not so great as that vpon which it attends . and when miserable euents dogge the wisest proiects , then achitophel himselfe will confesse this ; though perhaps not till hee goe home to hang himselfe . 2. reg. 17. with this politicke errour , went another of destinie . the former leaues gods altar , and the sacrifice is to their owne net . hab. 1. this other hampers god in the net ; and makes both his blessings vpon kings , and his blessings from kings to the people , to be all fatall . and this was too common among the heathen . so flau. vopiscus . fato remp. regi satis constat : it is euident enough that kingdomes are gouerned by fate . and then , where is tu dedisti ? thou hast giuen him , if hee and his blessings must be whether god will or not ? but these blinde men had blessings , and knew not whence they came , vnlesse perhaps they vnderstood prouidence by fate : ( and minut. foel . is not much against it . ) and if they did , then prouidence , and tu dabis , are all one . for god neuer giues a blessing to a king and his people , but hee giues it , and orders it by prouidence . yet here the wisest of the heathen are vnexcusable , in that they enioyed the gift , and would not serue the giuer , rom. 1. looke right therefore vpon the author of blessings . and where it is , tu dedisti , thou hast giuen him as blessings ( as it is with vs ) there know , it is worth thanks both from prince and people . and where it is , tu dabis , thou shalt giue ( and my text is read both wayes ) there know , it is worth the asking , both for prince and people ; that god will giue their king vnto them as blessings for euer . and as it is , tu dedisti , thou hast giuen ; so that is not all , but , tu dedisti priùs , thou hast giuen first . god is first in the worke , where euer a gracious king is a blessing to his people . for that which is simply a gift in the text , is a preuention , ver . 3. and , praeuenis eum , preuents the king with blessings first , that he after may blesse the people : so that in this common blessing god is the prime moouer , aswell as in grace giuen to particular men . and it is true of both , which s. augustine deliuers but of one : auertat deus hanc amentiam , god turne away this phrensie from vs , that in his owne gifts ( and here it is , tu dedisti ) we should place our selues first , & set him after . no ; where euer comes , tu dedisti , thou hast giuen : god is euermore first in the worke to beginne it , yea , and last in the worke to perfect it , or else no blessing . and therefore marke the text , and yee shall finde , that wheresoeuer there is , tu dedisti , thou hast giuen , there is still , posuisti , and disposuisti , thou hast set him , and disposed him to be so . and these two perfect the gift : for , tu pones , that sets and settles the king to be blessings . and there is his constancie : not a blessing to day , and none to morrow . and , dispones eum , ( for so tremellius will haue it ) that disposes and orders the king in his blessings . and there is his wisedome , to sit and steare his passengers ; that he may make all things suite with the opportunities , and fit the varieties of the people : for they , doe the gouernour neuer so worthily , will not thinke themselues blessed , if they bee not fitted . and a commonwealth , when the humors of the people feele a spring , and are swelling , ( as it was once said of that of rome ) suffers almost all those various motions , quae patitur in homine vno mortalitas , which mortalitie it selfe suffers in a particular man. and it should not bee passed ouer neither , for whose mouthes dauid fits this passage . and first there is no question , but that dauid speakes it for himselfe : and there is the king acknowledging tu dedisti , gods gift in making him all the blessings that hee is to his people . next i finde , pij loquuntur ; they are the faithfull that speake it : not a religious and a good subiect , but hee is at tu dabis , that god would blesse his king , and make him a blessing for euer . and therefore when god giues , and the king blesses , and the people take no notice of it , it is grosse ingratitude : when they haue a blessing and know it not , it is a dangerous slumber : when they may haue a blessing and will not , it is a sullen pet , and shewes they haue no minde to bee thankefull , either to god or the king for blessing them . against this : say , the blessings are not perfect . well , suppose that , what then ? are not the best actions of the best men mixed ? shall we refuse degrees of happinesse , because they are not heauen ? no sure : for angels dwel not in bodies of men . and in the very text it is not simply , thou hast giuen blessings ; but the words are , dedisti eum : thou hast giuen him as blessings . therefore the blessings here spoken of , come not immediately from god to the people , that they should bee thought euery way perfect . but they are strain'd per eum , through him , through the man , and therefore must relish a little of the strainer , him and his mortality : and there cannot bee a greater wrong done vnto princes , in the mid'st of their care for the people , then for men to thinke they are not blessed by them , vpon supposall that some things may be imperfect . for the secret lets , and difficulties in publike proceedings , and in the manageing of great state affaires , are both innumerable , and ineuitable : and this euery discreete man should consider . and now i am come to the second meanes , of gods laying honour vpon the king. the first , ye see , was by giuing him as blessings : and this second is laetificando , by making him glad with the ioy of his countenance . the text goes on cheerefully , ( and so i hope doe you in hearing it : ) from blessing to ioy ; and here againe the circumstances are three . and first , god layes honour vpon the king , laetificando , by ioying him , while he blesses the people : and the ioy which god giues cannot but be great ; and therefore the septuagint expresses it by two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thou shalt ioy him with ioy : that is , thou shalt make him exceeding glad : and it is requisit a king should haue ioy , great ioy , for he cannot sit at the stearne , without a great deale of care : and therefore it is fit hee should bee rewarded with a great deale of ioy. now if a king will not faile of this ioy , he must goe to the right owner of it , god himselfe , that both hath and giues aboundantly . if hee seeke it in himselfe , if in the very people which he blesses ; it will not euer there bee found . for when a king blesses his people , if the blessing bee as discreetly taken , as it is graciously ment ; then there is ioy , great ioy , of al hands . but when a people hath furfetted long vpon peace and plenty , it is hard to please them with blessing it selfe : and euery little thing is a burden to thē , that in long time haue felt the waight of none : and in such times , malecontents are stirring . and there want not in all states , those that are d●cti in perturbanda reipub. pace , very learned in disturbing the peace of the common-wealth : and the factious aime of such men , is either to hinder and diuert the blessings which are readie , and vpon the point of descending from the king vpon the people : or else in misinterpreting , or extenuating blessings already come downe . and these ( let the world doat on them while they will ) are the hinderers of mutuall ioy betweene the prince and the people . therefore , if the king will looke to the preseruation of his owne ioy , he must seeke it where these cannot hinder it , at tu laetificasti , thou lord hast ioy'd him . and the word in my text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a ioy that is inward , and referred to the mind . and tu laetificasti , is euer at this ioy ; let the intentions be right and honorable , and ioy will follow them . it was dauids case : i wil forbeare to tell you how scornfully , how vnworthily , he was vsed by the basest of the people : but god kept close to him , tu laetificasti , and made him ioyfull . secondly , where you find tu laetificasti , god ioying dauid , there the ioy is not like lightning , a flash and gone , but a true and a permanent ioy : true in regard of the author of it , god ; for here is another tu dedisti , god gaue this also ; and true in regard of the obiect of it vpon which it settles , which is god too ; god , & the light of his countenance . and how can it be other then true ioy , that hath god at both ends of it , as this hath ? for it begins at god the author ; and it continues , and ends , in god the obiect . god ; but not simply so expressed in the text , but god and his countenance , expressing after the maner of men : for a man is ioyed at the countenance hee loues ; and yet not simply so neither , not his countenance onely , but the ioy of his countenance . and a man would not see sadnesse in the face he loues ; ioy there , reioyces him . but no countenance like to gods ; an eye vpon the beauty of his countenance fill's with ioy . now vultus dei , gods countenance heere , signifies gods presence . so bellarm. it is true ; yet not his presence onely , but his fauour and his loue too : so theodor. it is true ; yet not empty loue only , but succour and protection too : so euthym. it is true , yet is it not these alone , but all these and more . and this consider'd , it is no great matter how you reade my text ; a , or cum , or iuxta , or apud vultum : for the king needs all , and god giues all . for when hee is once come to tu laetificasti ; this ioy begins at à vultu , from his countenance : it goes on cum vultu , in company with his countenance ; it enlarges it selfe iuxta vultum , when it comes neere his countenance ; and at the last it shall bee made perfect apud vultum , when it comes to his countenance , to vision . and as dauids cares were great , so god would answere them with degrees of ioy. for had god any more faces then one ( as ar. mont. renders the original cum faciebus eius ) he would hide none of them from dauid . if any were more comfortable then other , he shall see that . and indeed though the countenance of god be but one and the same , yet it doth not looke ioy vpon all men . but his aspects to the creature are planetary ( as it were ) & various . and dauid is happy , that in the midst of all these various turnes of gods countenance , a , and cum , and iuxta , and apud , wee finde not ( nor i hope neuer shall ) that disasterous aspect of opposition , which is contra , against : for then all ioy were gone . for if it should bee rex contra vultum dei , then it were all sinne . and if it should bee vultus dei contra regem , ( both which god forbid ) then it were all punishment ; in neither ioy , in neither blessing . it is farre better in my text , if wee take care to hold it there , cum vultu , with , or in , the fauour of his countenance . thirdly , this ioy begins at the king , laetificasti eum ; thou hast made him glad . he must haue the greatest care , and therefore the ioy must bee first or chiefest in him : and if you will take a view of my text , you will find him excellently seated for the purpose : for i find eum , that is dauid , that is the king , standing betweene laetificasti and gaudium , as if god would haue the kings place knowne , by ioy on the right hand , and ioy on the left , heere god places the king : this is his ordinance to season his cares : therefore if any attempt to displace him , to plunge him into griefe , to make him struggle with difficulties ; it is a kinde of deposing him . the care of gouernement should be eased , not discomfited : else doubtlesse god would neuer haue placed dauid betweene laetificasti & gaudium , ioy and ioy. and it is fit for the people , especially the greater , in their families , to looke to this , that dauid may keepe inter laetificasti & gaudium , the place where god hath set him : for when all is done , and the braine weary of thinking , this will be found true ; they cannot holde their places in gaudio , in ioy , if dauid sit not sure in his : and it is an excellent obseruation made by cassidore , ( a senator he was , and secretary of state to theodoricus , and after a most strict and deuoted christian. ) he makes all sad that endeauours not the kings ioy : et omnes affligit , qui regi aliquid necessarium subtrahit : and hee afflicts all men , that withholds necessaries from the king. and certainely it is the glory of a state , to keep dauid vpright where god sets him : and that you see is , inter laetificasti & gaudium , betweene ioy and ioy , where god euer keepe him , and his. and now i am come to the second generall of the text , the reason both of the thing , and the meanes : of the honour , and the manner of gods laying it vpon kings . and the reason is , quia sperat , because the king puts his trust in the lord : in which , may it please you to obserue three circumstances . the first of these is the vertue it selfe , which god first gaue the prophet , and for which hee after gaue him a blessing to the people , and ioy in himselfe . the vertue is hope ; that hope , in the lord. now hope followes the nature of faith : and such as the faith is , such is the hope : both must bee in domino , in the lord , or neither can bee true . and it is in a sort , with the deniall of hope in any creature , that the hope which is founded vpon god alone ( i say alone as the prime author ) may be firme , and not diuided . nulli hominum fidens , trusting vpon no man , is theodoret. not in armies , nor in riches , nor in any strength of man , is euthymius . not in sword , nor speare , nor shield , but in the name of the lord of hostes , is dauid himselfe , 1. reg. 17. and dauid could not lay better hold any where . for since before , all lies vpon god , tu dedisti , and , tu laetificasti , thou hast giuen , and , thou hast made glad : where could any man fasten better ? and indeed the words are a reciprocall proofe , either to other : for because god giues , dauid hopes : and because dauid hopes , god giues more abundantly , honour , blessing , and ioy. it is in the text , quia sperat , euen because hee trusts . secondly , is trust then , and relying vpon god , a matter of such consequence , that it alone stands as a cause of these ? yes , hope and trust rightly layde vpon god , haue euer beene in his children , loco meriti , in stead of merit . and what euer may bee thought of this hope , it is a kings vertue in this place . and thomas prooues it ; that hope is necessary for all men , but especially for princes . and the more trust in god , honoratior princeps , the more honour hath the king , as apollinarius obserues it . and therefore hope is not here a naked expectation of somewhat to come : but it is hope , and the ground of hope , faith , as some later diuines thinke not amisse . and faith embraces the veritie of god , as well as the promises made vpon it : and this was right : for so god promised , and so dauid beleeu'd , he would performe , 2 reg. 7.29 . and since wee haue found faith and hope in this action of trusting god ( as our english well expresses it ) let vs neuer seeke to shut out charity ; and if faith , hope and charitie bee together , as they loue to goe , then you may vnderstand the text , quia sperat , because he hopes , de toto cultu , of the entire worship of god. for ( as s. isidor obserues ) in all inward worship , which is the heart of religion , are these three , faith , hope , and charitie . and in the most vsuall phrase of scripture , ( though not euer ) scarce one of these is named but all are vnderstood to be present : and if so , then , because he trusts , is as much as quia colit , because he worships . so at last we are come to the cause indeed , why god set dauid for such a blessing to his people : why he filled him with such ioy of his countenance . and all was , quia culto● , because he was such a religious worshipper . it is in the text then , that a kings religion is a great cause of his happinesse . the greatest politicians that are , haue confessed thus farre : that some religion is necessary , to make a king a blessing to his people , and a common-wealth happy : but the matter is not great with them , whether it bee a true , or a false religion , so it be one . but they are heere in a miserable error : for since they suppose a religion necessary ( as they must ) my text will turne all the rest vpon them ; that true religion is most apt , and most able , to blesse and honour both king and people . for first , trueth is stronger then falsehood , and will so prooue it selfe , wheresoeuer it is not preuented or abused : and therefore it is more able . next , true religion breeds euer true faith , and true hope in god ; which no false religion can : therefore it is more apt . then , true hope and faith haue heere the promise of god , for the kings ioy , & the peoples blessing , euen quia sperat , because he trusts : whereas the rest haue onely his permission . therefore it is both : both more apt , and more able , to blesse king and common-wealth , then any false religion , or superstition , is , or can be . it was but a scoffe of lucian , to describe christians , simple and easie to be abused : or if any in his time were such , the weakenesse of the men , must not be charged vpon their religion : for christ himselfe the founder of religion , though he did vnsting the serpent in all his charge to his apostles , yet he left his vertue vncheck'd : nay he commanded that . be innocent , but yet as wise as serpents . mat. 10.16 . and this wisedome and prudence is the most absolute vertue for a common-wealth . so that till christians forsake christs rule , lucians scoffe takes no hold of them . thirdly , since quia sperat , the faith and religion of a king , is that which brings god to giue him as a blessing ; it must not be forgotten , that trust in god , is inter fundamenta regum , amidst the very foundations of kings . and spes is quasi pes , hope ( sayth isidore ) is the foot , and the resting place . now no building can stand , if the foundation be diggd from vnder it . the buildings , are the blessings of a state. a prime foundation of them , is the kings trust in god. take away the trueth of this hope , faith and religion , and i cannot promise the blessings to stand : for then there is neuer another quia , or cause in the text , to mooue god to giue . but if the cause stand ( as theodor. and euthym. here make it ) all is well . and here it were sacriledge for me , and no lesse , to passe by his maiestie , without thankes both to god and him. to him , for , quia sperat , because hee trusteth : for no prince hath euer kept more firme to religion . and it is sperans in the present in my text ; hee continueth it and will continue it . and to god , for , quia dedit , because in mercy hee hath giuen him this blessing so to trust , and by this trust in him , to be this , and many other blessings to vs. and so i come to the last part of my text , which is the happy successe which dauid shall haue for trusting in the lord. it is a reward , and rewards come last . and it is , that in this trust , he shall not sli●●e , he shall not miscarry . and here ( to make all parts euen ) are three circumstances too . the first of these , is the successe or reward it selfe : and it is a great one : non commouebitur , he shall not be mooued ; or at least not remooued , not miscarry . and this is a great successe , to haue to doe with the greatest mooueables in the world , the people , and not miscarry . so that trust in the lord , makes a king in the midst of a mightie people , petram in mari turbido , a rocke in a working sea : ebbe , and flow , and swell , yet insolent waues dash themselues in pieces of all sides the rocke , and the king is at non commouebitur , hee shall not be mooued . secondly , this great successe doeth not attend on kings , for either their wisdome , or their power , or any thing else that is simply theirs ? no , wee must fall backe to spes in domino , their trust in the lord : yea and this trust too , is not simply vpon the lord ; but vpon his mercy . and indeed to speake properly , man hath no ground of his hope but mercy ; no stay vpon the slippery , but mercy . for if he looke vpon god , and consider him in iustice ; if hee looke vpon himselfe , and weigh his soule by merit ; it is impossible for a man to hope , or in hope not to miscarry . and therefore the prophet heere , though hee promise non commouebitur , that the king shall not miscary ; yet he dares promise it no where els then in misericordia , in mercy . thirdly , i wil not omit the expression , whose mercy it is that giues successe to princes ; and that is altissimi , the mercie of the most high , which is one of gods vsuall names in scripture . now sperat & non commouebitur ; the kings hope and his successe , doe both meete in the highest mercie . it is true , hope stands below , and out of sight : for , hope that is seene is no hope , rom. 8. yet as lowe as it stands it contemplates god qua altissimus , as hee is at highest . and this shewes the strength of this vertue of hope : for as hope considered in nature is in men that are warme and spirited , so is it also considered as a vertue . and therefore giue it but due footing , which is vpon mercy , and in the strength of that , it will clime to god , were it possible hee should bee higher then hee is . the footing of hope is lowe : therefore it seekes mercie : and the kings hope keepes the foote of the hill ; rex humili corde sperat : ( so s. august . ) and the best hope beginnes lowest ; not at merit , but at mercie . but then marke how it soares : for the same hope that beares the soule of man company vpon earth , mounts till it comes ad altissimum , to the most high in heauen . now in this mercie-seate it is obseruable , three grandies are met together ; blessing , ioy , and hope ; and yet there is no strife for precedencie : for blessing goes first ; ioy comes after , for no man so ioyfull as hee that is blessed ; and then hope , to supplie the defects of both , because nor blessings nor ioy , can be perfect in this life . and they haue chosen to themselues an excellent and a safe place in the mercie of the most high. an excellent place , and all receiue vertue from it . for , that dauid is able to be a blessing to the people ; that he can ioy in the blessing ; that his hope can support him through the cares in ordering the blessing ere hee can come to the ioy : all is from mercie . and a safe place it is : for there are in all times , and in all states , conatus impio●●●n , endeuours of wicked men . and the labour of these is , to turne blessing it selfe into a curse : to ouercloude ioy with sorrow at least , if not desolation : to crush hope , or rather , decollare , to behead it . no place safe from these attempts , but that which is high , and out of reach . and no place so high , as sinus altissani , the bosome of the highest , which is his mercy . the reason then why dauid shall not miscarry , nay , not so much as nutare , 〈◊〉 ( as ar. mont. renders 〈◊〉 : ) why the scepter in his hand shall not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a shaken reed , s. matt. 11. ( and that is the word heere in the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the mercy of the highest . and when his feet are got vpon this , hee shall not slide . and apollinaris calls the feete of the king , while they rest vpon gods mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bold and confident feete , that dare venture , and can stand firme any where . and so no question they can , that are vpheld by mercy . and now to reach downe some of the mercies of the highest vpon our selues : for when i reade dauid , at rex sperat , the king trust's in the lord ; and heare him speaking in the third person , as of another king : mee thinkes the prophecie is worth the bringing home to our most gracious soueraigne . for , his constancie in religion is knowen to the world : and the freedome of his life , argues his trust in the lord : and the assurance of his hope shall not vanish . for , let him keepe to the mercy of the highest , and there hee shall not miscarry . and giue mee leaue to speake a little out of my spes in domino , my trust in the lord ; mee thinkes i see , non commouebitur , hee shall not miscarrie , three wayes doubling vpon him . first , for his priuate ; i haue two great inducements among many in another kingdome , to thinke that hee is so firme in the mercies of god , that hee cannot miscarry . the one is as old as nouemb . 5. 1605. the powder was ready then , but the fire could not kindle . the other is as young as ianuary last , the 9. the water was too ready then , and hee fell into it . neither of these elements haue any mercy : but the mercy of the highest was his acquittance from both . in the first , hee learned , that when desperate men haue sacramented themselues to destroy , god can preuent and deliuer , act. 24. in the second he learn'd , that a horse is but a vaine thing to saue a man ; but god can take vp , take out , and deliuer . and in the very psalmes for that day , morning prayer , thus i reade , psal. 46. god is our helpe and strength , a very present helpe in trouble . and i know not what better vse hee can make of this , then that which followes in the next verse ; i will not feare , ( nor distrust god ) though the earth be mooued . next , me thinkes , i haue a non commouebitur , hee shall not miscarry , for , or in his publike affaires . prophet i am none , but my heart is full , that the mercy of the highest , which hath preserued him in great sickenesses , and from great dangers , hath more worke for him , yet to doe : the peace of christendome is yet to settle . will god honour this iland in him , and by his wisedome , to order the peace , and settle the distracted state of christendome , and edge the sword vpon the common enemie of christ ? why should there not be trust in god , that in the mercy of the highest , he shall not miscarry ? thirdly , for that which is greater then both these to him , the eternall safetie of his soule ; here is a non commouebitur , hee shall not miscarry for this neither : for so some read , and some expound the word of my text : thou shalt giue him euerlasting felicitie . therefore , let him be strong and of a good courage , for in the mercy of the most high there is no miscarrying . thus you haue seene the kings blessing , the kings ioy , the kings hope , and the kings assurance . in the first you haue seene , that the king is a blessing to his people : that a gracious king ( such as god hath giuen vs ) is a blessing for euer . that he is so , quia tu dedisti , because god hath giuen , and set him to bee so : from blessing to ioy. and there you haue seene , that the ioy which followes a blessed gouerment , is a great ioy , a true and a permanent ioy , a ioy that is either first , or chiefest in the king. now blessing and ioy , are both grounded vpon hope : this hope in the lord , this hope includes , faith , and religion , and so this hope stands amidst the foundations of kings . the successe assured vnto him is non commouebitur , hee shall not miscary , not so long as hee rests on mercie ; that mercie of the highest . non commouebitur : driue wind and tide , he shall not miscarry . shall not ? what ? is it absolute then , for dauid , or for any king ? no , i say not so neither . there is a double condition in the text , if dauid will not miscary : the one is ex parte dauidis , on dauids side : and that is at sperat , a religious heart to god that cannot but trust in him . the other is ex parte dei , on gods side , and that is at misericordia , a mercifull prouidence ouer the king , which knowes not how to forsake , till it be forsaken , if it doe then . let vs call in the prophet for witnesse , psal. 94. when i said , my foot hath slipped , thy mercie , o lord , held mee vp . now the foote of a man slips from the condition , from the trust , ( as cassian obserues ) mobilitate arbitrij , by the changings of the will , which is too free to sinne , and breach of trust : the holder vp in the slip is mercie , therefore it is safest relying vpon the condition which is on gods side , that is mercy , for that holds firme , when men breake . and marke my text , hope goes before , and non commouebitur , hee shall not miscary , followes after : but yet it followes not , till the mercy of the highest bee come in betweene . and indeed to speake properly , all those things which the scripture attributes to the faith and hope of man , are due onely misericordiae altissimi , to the mercy of the highest , which both giues and rewards them . and yet for all this , the hope of the beleeuer , and the mercie of god in whom hee trust's , are happily ioyned in my text. because the hope of faith can obtaine nothing without the mercie of the highest : and that mercie & goodnes will not profit any man , that doth not beleeue & trust in it . and hope , and mercie are not better fitted to secure dauid , then mercie and the highest are , to make him apprehensiue of his assurance . for goodnesse and mercie are inualid without power : now that is supplied by altissimus the highest . and power is full of terrour when it stands apart from goodnesse : and that is supplied by mercie : when both meete , the hope of man is full . so dauid cannot but see all firme on gods side ; and sure hee is not to miscarry , if hee looke to performance of his owne . and though it be safestelying vpon god , yet it is neuer safe to disioyne them whom god hath put together : and therefore as hee is mercifull , so man must bee faithfull ; hee must trust . and now to end at home dauid is gone long since to his hope , the mercy of the highest : but a king , a gracious king , is liuing ouer vs in peace , and happinesse , as our eyes see this day . i know hee remembers why god set him ouer this great and numerous people : that is , in benedictionem , euen to blesse them : and that he hath beene a blessing vnto them , malice it selfe cannot deny . and i make no question , but hee will goe on with the text , and be blessings to them for euer : for euer through his whole time : and for euer in his generous posteritie . tu dedisti , gods gift is through all this ; and i will euer pray , that it may neuer faile . he hath giuen this people all his time , the blessing of peace : and the sweete peace of the people , is praeconium regnantium , the glory of kings . and gods gift is in this too : for though it be the king that blesses , yet it is god that giues blessing to blessing it selfe . and suppose peace end in warre , tu dedisti ; gods gift reaches thither too : for the battell is the lords . 1. reg. 17. the battell , yes , and the victory . for ( sayth s. basil ) dextera victrix , whosoeuer be the enemie , the right hand that conquers him is the lords . now for his blessing , it is fit hee should receiue ioy : but if hee will haue that true and permanent , ( and no other is worth the hauing ) he must looke it in vultu dei , in gods countenance . if hee looke it any where else , especially where the ioy of his countenance shines not , there will be but false representations of ioy that is not . this day , the anniuersarie of his crowne , is to all his louing subiects , dies gaudij , and dies spei , a day of ioy , and a day of hope . a day of ioy : for what can be greater , then to see a iust , and a gracious king multiplying his yeres ? and , a day of hope ; and what can be fitter , then to put him in minde euen this day , that a kings strength is at sperat in domino , his trust in the lord , the preseruer of men . iob 7. that as god vpon this day did settle his hope , and his right to this kingdome vpon him ; so vpon this day , ( which in this yeeres reuolution prooues his day too , dies domini , the lords day as well as his ) hee would continue the setling of his hope on him , by whom all the kings of the earth beare rule . prou. 8. i say , settle vpon him , and his mercie : that is the last . the very feete of kings stand high. and in high places slippes are dangerous . nothing so fit , so able to stand by them , as misericordia altissimi , the mercy of the highest . in the goodnesse and the power of this mercy he hath stood a king now almost fiue and fiftie yeeres : nay a king hee was , before hee could stand . through many dangers the mercy of the highest hath brought him safe . let him not goe from vnder it , and it followes my text , v. 8. his right hand shall finde out all that hate him : and for himselfe , non commouebitur , hee shall not be mooued , not miscarry . and so wee offer vp our euening sacrifice vnto god , for him , and for our selues , that god will euer giue , and he may euer bee a blessing to his people : that his yeeres may multiply , and yet not outliue his ioy : that this day may come about often , and yet neuer returne , but in gaudio vultus dei , in the ioy of gods countenance vpon the king : and , in gaudio vultus regis , in the ioy of the kings countenance vpon the people : that the mercy of the most high may giue him hope in the lord , and strengthen it : that his hope may rest vpon the mercy that gaue it : that in all his businesses , as great as his place , his successe may be , non commoueri , not to miscarry : that hee may goe on a straight course from blessing others in this life , to bee blessed himselfe in heauen : and that all of vs may enioy temporall blessings vnder him , and aeternall with him for euermore . and this christ iesvs for his infinite merit and mercie sake graunt vnto vs : to whom , with the father , and the holy spirit , three persons and one god , bee ascribed all might , maiestie , and dominion this day , and for euer , amen . london printed by bonham norton and iohn bill , printers to the kings most excellent maiestie . m.dc.xxii . notes, typically marginal, from the original text notes for div a05166-e80 or , giuen him . or , not be mooued . gen. 27.34 . exod. 18.10 . verse 1. s. hieron . s. august . iansen . calu. lorin . ibid. verse 5. lib. 1. stro . iaco. 1.17 . 3. reg. 8. vers. 55. vers. 66. 1 pet. 2.17 . gen. 27.38 . 1. chro. 11.10 . ezek 1.15 . lib. 1. verbis primis . luk. 1.33 . esai . 11.1 . 4. reg. 23.25 . iansen . & copp . ibid. s. basil. ib. theodor. ib. 2. reg. 17. haba . 1.16 . flau. vop . in vita cari. m. feel . in octau . p. 96. rom. 1.21 . ver. 3. lib. 1. con . duas epist. pelag. c. 9. ar. mon. flau. vopis . in caro. hook. lib. 1. ecc. pol. §. 1 prin. bellarm. ibid. theodor. ibid. euthy . ibid. lib. 12. epist. 19. theodor. ib. euthym. ib. 1. reg. 17.45 . lib. 2. de erudit . prin . cap. 6. ibid. calu. musc. tremell . moller . ibid. 2. reg. 7.29 . lib. 8. orig. cap. 2. in morte peregri . mat. 10.16 . lib. 8. orig. cap. 2. theodor. & euthym. ib. ar. mont. rom. 8.24 . ibid. s. matt. 11.7 . ibidem . act. 24. 12 psal. 33. ●5 . psal. 46. 1. verse . 2. tremel . vers . angli . vet . appollinar . ibid. psal. 94.18 . collat. 3. c. 12. cassiod . lib. 5. epist. 39. 1. reg. 17.47 . s. basil. ib. iob 7 ●● prou. 8.15 . vers. 8. a sermon preached before his maiestie, on wednesday the fift of iuly, at white-hall at the solemne fast then held. by the bishop of s. davids. wm. laud. laud, william, 1573-1645. 1626 approx. 65 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a05169 stc 15303 estc s102878 99838640 99838640 3026 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a05169) transcribed from: (early english books online ; image set 3026) images scanned from microfilm: (early english books, 1475-1640 ; 804:07) a sermon preached before his maiestie, on wednesday the fift of iuly, at white-hall at the solemne fast then held. by the bishop of s. davids. wm. laud. laud, william, 1573-1645. [2], 53, [1] p. printed [by b. norton and j. bill] for richard badger, london : m.dc.xxvi [1626] printers' names from stc. print slightly faded and show-through. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2002-01 tcp assigned for keying and markup 2002-01 apex covantage keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion a sermon preached before his maiestie , on wednesday the fift of iuly , at white-hall . at the solemne fast then held . by the bishop of s. davids . wm laud. london , printed for richard badger . m. dc . xxvi . psal. 74. 22. arise , o god ( plead or ) maintaine thine own cause : remember how the foolish man ( reprocheth or ) blasphemeth thee daily . this psalme in the very letter is a complaint of the waste that was made vpon the citie of ierusalem ; and the prophanation of the temple that was in it . and these goe together . for when did any man see a kingdome , or a great citie wasted , and the mother church left standing in beauty ? sure i think neuer . for enemies when they haue possessed a citie seldome thinke themselues masters of their owne possessions , till they haue ( as they thinke ) plucked that god out of his house , which defended the citty . as you may see in that bragge of the heathen in * minu. foelix . and so 't was heere . the enemies roared in the citty , and displayed their banners , verse 5. and then by and by followes the defiling of the holy place . downe goes the carued worke with axes and hammers , and fire on the rest , verse 6. a prophanation vpon the temple , and vpon all the rights of religion there was . all agree vpon that . but it was yet but in prophecie , not come . and the learned which liued after , and looked backe vpon the prophecy , and the accomplishment of it , are not agreed . for some say , the text refers to the first great desolation by nebuchadonozor ; some , to the last by titus : some , to that which came between by antiochus epiphanes : and some indefinitly to all . the best is you cannot referre the text amisse . for ineuery of these , the cittie and the temple ; the state and the church were threatned alike . and i for my part see no great reason yet , why the prophet should not meane all , since certaine it is both state and church did suffer in all . this psalme as in the letter it lookes backe vpon the state and church of the iewes , so in the figure it lookes forward vpon the whole course of the church of christ , entertained in any state : for if the state come to suffer 't is madnesse to thinke the church can be free . and therefore this psalme certainely was penned to be documentum perpetuum an euerlasting document to the church of christ , to labour and pray for the safety of the state ; because if any violence threaten the kingdome with wast , it must needs at once threaten the church with both prophanation and persecution . well : this danger is vsually threatned before it come . and so 't was heere . but vpon that threatning what remedy hath the state ? what ? why wisely to fore-see , carefully to prouide against , and vnanimously and stoutly to resist the insolence and the violence of the enemie . and to this work euery subject is bound by all law , of god , of nature , and of nations , to put hand , and meanes , life and liuely-hood . but what remedy hath the church ? what ? why a remedy beyond all this . maiora arma as saint chrysostome calls them , greater , sharper weapons . for fore-sight , and care , and vnanimity , and courage , sometimes come all too short . for all these may dwell in greater proportion in the enemies camp. whither goes the church then ? whither ? why doubtlesse to god. for when all things else faile , the helpe that is done vpon earth , hee doth it himselfe , verse 13. to god ; and to god by prayer . that 's the church way . and the church way is via regia the kings way ( as epiphan : calls it ) . the prophet heere is all vpon this way . for heere in the psalme is a noyse of enemies comming . there 's a prophecy what they will doe if they get the better . what doth the church ? doth shee stay till the enemies be come ? no sure . 't is no wisedome in the state ; 't is no religion in the church to doe so . no : nor did the church so heere . but shee called to minde what strange things god had done of old for his seruants , verse 14. vpon that mercy shee grounds her confidence ; that vpon the same repentance , she shall haue the like deliuer ance . and vpon this faith and hope shee repents and prayes , verse 20. my text is the conclusion of this prayer : and it hath two parts . the one is the inuocation , that god would bestur himselfe . arise o god. the other is what the prophet would haue him doe when hee is risen : and they are two things which he doth expresly desire of him . the one is that he would pleade and maintaine his owne cause . the other that hee would remember how the foolish man reproaches , or blasphemes him daily . arise o god , maintaine thine owne cause : remember how the foolish man blasphemeth thee daily . the text it selfe is all as it begins a prayer . it must needs fit the work of the day ; for that proclaimes for prayer . no time is or can be vnfit to call vpon god ; but such times as this are necessary . and there cannot more well bee said , then such times as this . the prophet dauid where he points out opportunity for prayer goes not so farre . call vpon me in the day of trouble , so will i heare thee , and thou shalt glorifie me , psal. 50. there 't was but the day of trouble . but these times , might i bee bold to put them vnder their iust character , for difficulties both at home , and abroad , are more then the day of trouble . for , beside that they haue made vp a long day of trouble alreadie : these times are the very concurse of feare and danger . the clowdes haue threatned from heauen now many daies together , to destroy a hopefull and a plentifull haruest in the day of possessiō . as the prophet speakes , esay 17. the pestilence as if it were angry that god had driuen it out of this great cittie of the kingdome , wastes and destroyes farre and neere in other places of it . the sword of a forraine enemie threatens to make way for it selfe : and if it enter , 't is worse then famin and the pestilence . the prophet calls it a rasor , esay 7. but such as is reddier to cut the throat , then shaue the beard . can yee tell where to sue out remedy against these , but at god ? perhaps you may think vpon second and subordinate helpes ; and 't is fit yee should : for these are simply necessary too . and 't is gods great blessing vpon the kingdome , that to meete with the distractions of the time , hee hath placed ouer vs in the throne , a wise , a stout , a vigilant , and a most prouident king. well : but can you alwaies haue these second helpes at hand ? can you alwaies by them effect your end ? haue you them ready at this time ? haue you the sinewes that moue them ? t is well if you haue . but i doubt 't is a great part of the sorrow and trouble of the time that you haue not . and howsoeuer , haue , or haue not , there is a commanding power both ouer you and these . and therefore this is a time for humiliation vnder that power , that hee which giues grace to the humble , would resist the pride of our enemies : s. iaco. 4. i need not presse this any further . the necessity of these times speakes out . t is past whispering now that this is a day of trouble . of trouble : therefore it ought to be a day of prayer , humble and deuout prayer , which may out-cry our sinnes to god. and as it ought to be , so authority in a most religious hand commands it . and a powerfull edict hath made that duty publique , which else perhaps would haue beene , as much neglected in the priuate , as the time it selfe and the danger both haue beene . will ye say : vvee see by the threatnings , that god is angry vvith vs ? vvill ye adde to this ? if he be angry , he vvill not succour vs ; no nor regard the prayers that are made for succour ? well , suppose this : yet prayer is necessarie , and the ready way to bring god into the battell on our side . will ye see how ? first , god giues grace : in the strength of grace do you repent , and god cannot continue angrie . in your repentance pray , and god cannot but heare ; and some way or other come in to helpe . and it vvas neuer a church conclusion ; god is angrie , therefore i will not pray . no , but therefore i will , was the churches voice . first , pray to appease his anger , and then pray againe to obtaine his loue , & those blessings which he giues , vvhere he loues . and the church of old often did vpon great apprehensions , as vve do this day , fast and pray together . that is , labour by all meanes to make god for the state. first , because if there be any euill spirit , as you lately heard , got in betweene abimelech and the men of sechem , betweene the king and his people . iud. 9. there 's no exorcisme so soueraigne to cast him out , as fasting and prayer . for some diuells , you know , vvill not otherwise out . s. mat. 17. and because a soule , humbled by fasting , growes hungrie after god. and that hunger shall be satisfied ; s. mat. 5. but one fast there is , take heed of it . 't is a mighty enemy both to prayer and him that prayes . 't is to fast from sustenance vvhile vvee are in the church : and to fall greedily like hungrie men , vpon all our old sinnes , so soone as we are out of the church dore . god himselfe cries out against this fast , and will none of it , esay 58. well : fasting then and prayer's necessary . but how doth this prayer of the prophet fit vs ? hovv ? vvhy sure it fits vs euery way . and wee haue as much need , euery way as much , to power out our praiers to god , as israel had . the prayer is exurge deus , arise , o god. when the priests of baall had prayed long and were not heard , elias bid them cry lowder : their god was asleep , and must be awaked , ere he could help them . 3. reg. 18. asleepe : yes , dead asleepe . and it was in iust scorne of their grosse idolatrie , that hee bid them crie lowder vpon a deafe idoll . but that god that watches ouer israell , doth neither slumber nor sleepe . psal. 121. as appears in the speedie return which he there made to the praiers of elias . why but then , if the god of israell doth neither flumber nor sleepe ; why doth the prophet call vpon him to arise , and take care of the people ? vvhy ? surely not because he vvas laid downe to rest : but because this is one of the manie speeches which are vttered of god in scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the manner of men . not to expresse any such thing in god , but to make vs vnderstand some thing of god by our selues . so that while the prophet praies , that god would arise ; heer 's no signification of any slumber in god : but t is to to teach vs , that god sometimes in his prouidence ouer vs , is dormienti fimilis , like to a man that sleepes . as some in s. bafil render that , in the psalme 44. 23. for , as hee that sleepes must haue some call to awaken him . so when god either for our sinnes , or for triall of our faith and patience , or for some other cause best knowne to himselfe , shall suspend or drawe in the sensible comfort of his prouidence , by which wee are presently exposed to feare or danger , our prayers must bee the call , to make it appeare by the actiuenesse of his prouidence that he sleeps not . and god is then said to arise , when after long with-drawing , as it were his act of power and prouidence , ( for so 't is called ver . 12. why with-drawest thou thy hand ? ) he at last shewes he was waking ouer his people . and to manifest this to their comfort is the prophets praier : arise , o god. now the prophet pray'd heere in the name of the church & of the state. and the manner of the praier tells me , both were in danger , great danger : as they must euer bee when god withholds his mercie , as heere he did . for , nisi dominus , except the lord keepe the citie , the watch-man waketh but in vaine , psal. 127. and nisi homo , except men haue some sensible experience of gods fauour that he doth keepe the citie : they are apt to doubt and distrust his goodnes . and very ready to thinke he sleepes . whereas he doth but as earthly parents sometimes doe with their lesser children , hide themselues that they may bee sought . and the more their children crie at their absence , the stronger argument they draw of their loue ; and ioy in their verie teares , to see they cannot call but crying . and poore infants they cry , because they knowe no safetie but in their mothers armes . and certainly no safetie for vs , but in the hand of god : and therefore 't is time to call , that god would bee found of vs , and arise to succour vs. but you will say . though god cannot , yet christ as man could and did sleepe . and 't is in vaine for vs to make anie addresse to god , if christ be a sleep and not with vs. for , the well-pleasing of god is in him , not in vs , s. matt. 3. yea , but marke . though christ could and did sleepe while his body was passible : yet after his resurrection , that his bodie was glorified , as he can dye no more , rom. 6. so can he sleep no more . and he is more vigilant , a great deale , ouer all the praiers we make , then we are to make them : else wee must deny him to be god. for ( as s. austin tels vs ) aures dei in corde precantis sunt , the eares of god are in the heart of him that prayes . not a motion in the heart , but the eare of god hath it presently . and so of christ , or he cannot be god : so , no feare that christ is a sleepe neither . and euen in the time while he carried about him our flesh mortall , vvee neuer read that he slept but once , and that was at sea : and at sea in a tempest s. mat. 8. an ill time chosen , you will say , to sleepe in ; but that 's not so neither . for hee tooke opportunitie only of the tempest , to shew his disciples that his command could lay the sea. if any enemie come vpon vs , hee must come by sea. it 's therefore fit for vs to pray , that though christ now slumber not , yet that he would remember where hee once slept , but arose to make a calme . vve haue been in one tempest , and we haue cause to feare another . let vs in any case get christ to sea , and a board our shippes . that no tempest may vntackle them , or rent their keeles ; or hewe down their masts . that no enemie may come neere them with safetie ; nor slide from them by escape . this is the waie , and you are now vpon it , to make god and christ arise together . and this very prayer heere in the text is grounded vpon a wonderfull deliuer ance at sea , ver. 14. well : wee are safe enough at sea and at land , if wee can but get god to arise on our part . but how shall we be able to do it ? how ? why neuer dream , ( for it is a dreame indeed , and a fond one too ) that ye can euer be able without gods grace , to make god yours . but knowe that he hath grace for you , and giues it , and he is halfe yours alreadie : hee will arise and bee all yours , if you pray in graee . but here two things are especially to be taken heed of , if we will haue our fasting and our prayers preuaile . and i doubt we are guiltie of both : and haue taken heed of neither . the one is pride : and the worst of it rising against god. for , wee must not looke that god should arise to helpe vs , if wee arise to oppose and vnglorie him . and marke the phrase of scripture . god resists the proud , s. iac. 4. resists : therefore that time which wee would haue god spend to defend vs , our pride forces him to vse to resist vs. and certainely rising against god , and raising our sinnes with vs , euen aboue mercy , were it possible , is not the way to make god arise for vs but against vs. if we will haue god arise , wee must fall lowe on our face before his footstoole , for hee is holy , psal. 99. and humble our selues as wee haue begun this day , that hee which is all mercy and power , may be as willing , as we know him able to deliuer vs. the other is security . and the worst kinde of that too security in and vnder danger . for wee must not looke that god should arise and take care of vs , if wee will sleepe on in security , without care of our selues . and no destruction so suddaine as that which comes when security sings peace and safety , 1 thes. 5. nay , which is worse , the apostle there tells vs , that in the time of security god threatens it shall come . so security is both a meanes to bring danger , and a disinabling to resist it . and therefore if you will haue god arise , you must arise too . arise in soule by deuotiō : arise in life by the workes of sanctification . and arise in prudence and in prouident care to be vp , and not found sleeping in riot and excesse when an enemie is , or ought to be feared . i know 't is hard to make you confesse that you haue been or are , either secure amongst men , or proud against god. and i am sorry 't is so . for the very difficulty of confession makes mee doubt you are guilty of both , and so continue . for he was a wise man , that gaue this reason why a man doth not confesse his faults , namely , quia etiam nunc in illis est ; because he continues in them still . and you know somnium narrare , vigilantis est . 't is a proofe that a man is awaked , when hee can tell , and doth acknowledge how his dreaming fancie fool'd him while he slept . but if after all this you doe not yet see you haue binne in a dreame , i must craue leaue to thinke you are secure and asleepe still . let vs therefore confesse and amend these and all our other sins , that haue made god stand a loose from vs , and then god will arise before we can call him vp . this for the inuocation . the second generall part of the text is , what the prophet would haue god doe when he is risen . and they are two things . the first is , that god when hee is risen would pleade and maintaine his owne cause . in which the circumstances are many and important . and first i finde acknowledged here by the prophet , that god hath a cause in hand ; not alwaies the same , but still a cause ; and a cause in continuall agitation among the sonnes of men. so 't is alwaies terme with god ; some cause still , and a trying . and yet the opinion which some of the heathen had , that god could not worke in prouidence ouer vs , but he must be vnquiet and troubled in himselfe , is as weake as false . christ tels vs otherwise , s. ioh. 5. my father worketh hitherto , & i worke . for ( as the schoole obserues ) though he ceased the seauenth day from the work of the generall creation of the kinds of things ; yet there is another worke from which he ceased not . that worke is in gubernatione creaturarum , in his prouidence and gouernement of the world . but this worke of god is questioned too . for many things in the workes of prouidence , many men , yea and sometimes the best , are a great deale to busie with . for instance . they would faine know why many wicked men prosper in the world ; and why many vertuous men suffer ? this secret hath exercised the world in all ages , and the church euer since it had a being . it put such a stresse vpon the prophet , that it crushed these words out of him . it is in vaine that i haue clensed my heart and washed my hands in innocency , psal. 73. in vaine ; no , god forbid . and the prophet corrects his passion after , verse 16. in the meane time , heer 's the cause of god at triall ; and men apt to quarrell that for iniustice , which is not against the rule , but aboue their reach : as at the day of iudgement shall plainely appeare saith s. augustine . againe ; they would faine know all the secrets of predestination . but 't is one of gods foundations : and such a foundation as hee hath set a seale vpon it , 2 tim. 2. the lord knowes who are his . 't is very dangerous breaking vp of seales , especially gods. the indorcement is enough for vs , and very plaine to be read . it followes . and let euery man that calls on the name of christ , depart from iniquity . if he doe not that , hee is not christ's ; let him talke of predestination while he will. and in these and all other causes of god try them where you will , and how you can ; dauid and saint paul agree vpon it : he will be iustified in his sayings and cleare and ouercome when hee is iudged , psal. 51. & rom. 3. well : gods cause is at triall : but what cause of his is it , that 's particularly meant in this place ? for , if it bee gods , 't is worth the knowing what ere it bee . and no cause of his can be heere , but men owe it , as well as him , some duty . and therefore necessary to be knowne , that due may be performed vnto it . now the cause of god meant heere though it bee proposed , as causa vna , one cause , yet 't is very large , and comprehends many particulars vnder it . some directly concerne god , and some only by reflex . but god is so tender of his iustice and his honor , that nothing can so much as touch vpon him , but 't is gods cause presently : in as much as yee haue done it , or not done it , to one of these little ones , you haue done it , or not done it to mee , s. matt. 25. and so goes the text , gods cause , all , and but one , whether it be directed against him , or reflected vpon him . whether it bee the reproach which the sonne of god suffered for vs , or the troubles , and afflictions which we suffer for him ; 't is gods cause still , and accounted as one . as one : and yet i find three things agreed vpon , to bee principally contain'd in this cause of god. first , the magistrate and his power and iustice. and resist either of these , and yee resist the power , and the ordinance of god. rom. 13. there 's gods cause plaine . and the eye of nature could see aliquid diuinum , somewhat that was diuine in the gouernours and orderers of common-wealths . in their verie office : in as much as they are singled out , to be the ministers of diuiue prouidence vpon earth : and are expresly called the officers of gods kingdom sap. 6. and therfore the schoole concludes , that any the least irreuerence of a king ; as to dispute of his iudgements : and whether wee ought to follow and obey him : sacrilegium dicitur , is iustly extended to be called sacriledge . and since all sacriledge is a violation of some thing that is holy ; it is euident that the office and person of the king is sacred . sacred ; and therefore cannot be violated by the hand , tongue , or heart of any man , that is , by deede , word or thought . but 't is gods cause , and hee is violated in him . and here kings may learne if they will , i am sure 't is fit they should , that those men which are sacrilegious against god and his church , are for the very neigbour-hood of the sinne , the likeliest men to offer violence , to the honour of princes first , and their persons after . secondly : the cause of the church in what kinde soeuer it be . be it in the cause of truth , or in the cause of vnity ; or in the cause of right and meanes , 't is gods cause too : and it must needes be so . for christ and his church are head and body , ephes. 1. and therefore they must needs haue one common cause . one cause : and you cannot corrupt the church in her truth , or persecute her for it , nor distract her from her vnity , nor impouerish and abase her in her meanes , but god suffers in the oppression . nay more : no man can wilfully corrupt the church in her doctrine , but he would haue a false god. nor persecute the profession of the church , but he would haue no god. nor rent the church into sects , but hee would haue many gods. nor make the church base , but he would plucke god as lowe , were god as much in his power as the church is . and therefore the churches cause , is gods cause . and as eusebius tells vs , when by stephen bishop of laodicea , the state of that church was much hazarded ; it , and the meanes of it , were mightily vpheld by god himselfe . and elias cretensis goes full vpon it in the generall . 't is gods cause , any controuersie that he debates against his enemies . now this euer holds true , in whatsoeuer the church suffers for the name of god and christ. and therefore if either state or church will haue their cause gods , the state must looke their proceedings be iust , and the church must looke their deuotions & actions be pious . else , if the state be al in vvorme-wood & iniustice : if the church sauour of impurity and irreligion : if either of these threaten either bodie , neither can call vp god then . for sinne is their owne and the diuells cause , no cause of gods , who punishes sinne euer , but neuer causes it . thirdly : 't is gods cause , which is directly against himselfe , when iniustice that he will not , or weakenesse that hee cannot , arise and helpe , are most vnworthily , nay blasphemously cast vpon him . the very text you see calls it no lesse then blasphemie . and as s. basil tells vs 't was audacter effusa , most audaciously cast into the face of god. but how i pray ? how ? why they persecuted the church of christ with great extremities , and then because god did not alwaies , and in all particulars , deliuer it , deum vt infirmum traducebant , they accused god of impotencie . rabsaches case before christ in the flesh : which of the gods haue deliuered the nations that serue them , that the lord should deliuer ierusalem ? 4. reg. 18. pilates case to christ. haue not i power to crucifie thee , and power to loose thee ? s. ioh. 19. iulians case after christ. for while he raged against the christians , hee turn'd the contumely vpon god : and charg'd omnipotence with weakenesse . so you see the cause of god what it is , and withall that it is many and but one . many in the circumference of his creatures , which fill vp the state and the church : and yet but one in the point of that indiuisible center which is himselfe . well , we haue found gods cause as 't is tumbled vpon the earth : but what is it the prophet would haue god doe to it ? what ? why that followes . iudica . pleade it , iudge it , maintaine it lord. for the king and the state ; for thy church and seruice ; for thy selfe and thine honours sake . thou hast made their cause thine owne , therefore maintaine it , as thou doest thine owne . now this god is neuer wanting to doe , nor neuer will be . so far as iustice and religion make the cause his , hee will pleade it first , and maintaine it after . but yet hee doth not this alwaies with a iudgement that is visible to vs. nor with such a one as will make enemies confesse that gods maintenance is on our part . and therefore as ruffinus thinks , these words are not only a prayer , that god would arise , and maintaine his cause : but that he would so plead it , that hee would make the iustice and right of it appeare to enemies and opposers ; and the maintenance euident to friends and defenders of it . so , maintaine thy cause , is as much in effect , as make the world know 't is thine , and thou wilt maintain it . that from gods maintenance , the cause may haue safety : and from our hope of maintenance , we may receiue comfort . why , but why should god pleade , iudge , and maintaine his owne cause ? is the prayer of the prophet iust ? yes no question . for , the cause of god is euer iust , and therefore ought euer to bee maintained . nor is it any partialitie in god to his owne cause , that hee comes to iudge it . but he is forced , as it were , to the maintenance of it himselfe , partly , because some men will not , and some men cannot defend his cause . and partly , because it must be iudged at some tribunall . now there lye many appeales in the cause of god. and all appeale is to a superiour court. the highest is gods. therefore when malice and tyrannie hath done what it can to gods cause , if his seruants doe but appeale , as they euer doe ; the cause must in the end reuolue to god himselfe , who alone hath no superiour . yet his very enemies need not feare . for he vvill so plead and iudge his owne cause , that their owne consciences shall tell them his iudgement 's right . now one thing vvhich laies a kinde of necessitie vpon god to maintaine his own cause , is as i told you , that some men will not , and some men cannot maintaine it . i find both these touched in the text. first , they that vvill not . for these vvords , arise , o god , and maintaine thine owne cause , are a grieuous taxe vpon all them to whom god hath giuen means & ability , yet will not stir to succour his cause . for'tis as if he had said , men vvil not maintaine thy cause : if thou vvilt haue it defended thou must doe it thy selfe . the iewes it seemes vvere now very guilty of this , else the prophet vvould neuer haue runne vvith that earnestnesse to god. he vvould haue prayed to god had men bin neuer so vvilling ; yes , god forbid else ; but had they done their duty , the extremity had not beene fear'd . and marke and tremble at the curse of god which vvas called for vpon some of that people for this sinne , iudg 5. curse yee meroz , ( saith the angell of the lord ) curse the inhabitants thereof . why ? beause they came not vp to helpe the lord , to helpe the lord against the mighty . to helpe the lord : why , what cause of god vvas this ? what ? why'twas his cause of warre against sisera ; as appeares , iudg. 4. against sisera ; yet to helpe the lord. and certainely 't is a great and a grieuous errour in any people as well as in israel : and in any age of the world as well as in that ; to fast , and pray , and call vpon god to arise and maintaine his cause and their owne ioyn'd vvith it ; if in the meane time they vvill put nor hand nor purse to maintaine either their owne , or gods. their owne in the state ; or gods in the church . these men perhaps are of tiberius his minde deorum iniuriae dijs curae ; and vvhat that oracle meant , when he writ so to the senate ; vvhether ; it belongs to god to vindicate his owne cause ; or , god vvill be sure to doe it , or let his cause sinke if he vvill not defend it ; i am not certaine . this i am sure of , god can defend himselfe sine patrocinio nostro , without any aide of ours . but yet if we come not in to helpe vvhen the cause of god is deposited vvith vs ; the feare is , and 't is iust , that god vvill maintaine his cause , and leaue vs to maintaine our owne . secondly : they that cannot . for these vvords , arise , o god , maintaine thine owne cause , imply disability in man , as vvell as malice . for 't is as if hee had said ; men cannot at all times maintaine thy cause . if thou vvilt haue it defended , thou must doe it thy selfe . and this is true of the strongest of the sonnes of men , if they bee left to themselues . but this , though it puts vs in more feare , yet it makes vs not halfe so guilty . for guilt followes malice more then impotency . and our weakenesse and disability is such , that we are not able to hold it vp against so many and great enemies , as the cause of god bath . this was the case of hezekiah ; he durst not trust to himselfe , and his owne strength against the hoste of assiria . therefore to his prayers he went , 4. reg. 19. o lord our god , do thou saue vs out of his hand : which is all one with the text. arise , and maintaine thine owne cause . but i pray take this with you . when hezekiah pray'd thus , the people were in armes . no deserting the cause though no selfe-ability could hold it vp . but what enemies had the cause of god then , or hath it at this day , that such earnest prayers vvere then , and are now made , that god would arise and maintaine it ? doe you aske vvhat enemies ? i 'le tell you ; perhaps i shall not be able to tell you all . but what my text tells me , i 'le shew you . first , the text tells me , the enemies that came vp against gods cause were fierce , & had got some hope of aduantage ; implyed in this , that the israelites were faine to call for maintenance , and supply against them . next the text tells mee , these enemies were thought too cunning & too strong for israel , to whom the defence of gods cause was then committed : implied in this , that they were faine to flie to god , and call him in to his owne defence . a signe , that all seconds were too weak . thirdly , the enemies were many , and not like to be beaten or mastered at once . and that 's expressed , ver . 20. a multitude of enemies . and last of all , they vvere as cruell , as strong and numerous . for so vvee read , ver . 5. where they are called roaring enemies . a name vvhich euer had some affinitie with the diuell , 1. s. peter 5. so in all likelihood nothing remain'd but to get god to be absent , and then they might easily swallow his people and his cause together . to preuent this was the prophets praier , and so it is ours this day . for so the psalme begins : o god ( considering how thy cause is streitned ) wherefore art thou absent from vs so long ? and it ends at arise and maintaine thy cause against them . and the forme of the prophets praier is very considerable too , and a great example to the church of christ. the prayer is , that god would arise , and maintaine his cause . the first thing the prophet aimes at is the cause ; the equity & right that belongs to it , not the respect it had to persons . and this out of question is the vvay of iustice , to honour the person for the cause , not to esteeme the cause for the person . now men for the most part goe a crosse way to this , and therefore , vvhen they vvill come into the way of lustice i cannot tell . for vsually all businesse is sided into parties . 't is no matter for the cause , let who will maintaine that simply for it selfe . if it make for vs and our party , so farre vvee vvill maintaine it ; else be it gods cause or whose it vvill , vvhether it sinke or swimme , it shall not trouble vs. and i doubt as the practise of too many men is , so is their prayer . for the faction and the party all ; not the cause , either as 't is gods , the churches , or the states . and parties are euer priuate ends . the cause as 't is gods , the churches , or the kingdoms is euer common . euer fit to be made the obiect of our prayers . yet this aduantage may heere be had . if euer you may safely preferre the person before the cause , and yet be iust , you may doe it heere . god before his owne cause . and the reason is , because god as he can neuer tender an vniust cause to his people , so is he iustice it selfe : and euer iuster then any cause of his that is without him . therefore whatsoeuer others doe , arise , o god , and maintaine thy selfe , and thine owne cause . maintaine it euen from heauen , ther 's no great trust to the earth : for that is full of darkenesse and cruell habitations , verse 21. now all this while wee haue almost forgotten , who 't is that makes this prayer . saint hierom tells me , and hee is not alone in the opinion , the psalme was dauids , and therefore the prayer too . as a prophet he foresaw the danger , and as a king he went on directly to the highest remedy . and though kings now are not prophets , yet 't is a great blessing vpon any kingdome to haue the king a seer so farre as is possible . to haue him with both eyes open . his right eye open and vp to heauen , for god to maintaine him ; and his other eye downwards , but open , vpon his people to take care of them , and maintaine them , with the same support that hee hath receiued from god. and herein aboue other nations we are blessed this day , i say againe , aboue other nations ; if vve can see our blessing , and be thankefull . for the king keepes his eye as steddy vpon god , as if hee had no helpe below him : and yet at the same time as gracious an eye vpon his people to relieue their iust grieuances , as if he were more ready to helpe them , then to receiue helpe from them . let not your hearts be troubled , neither feare , s. ioh. 14. here are two kings at once at prayer for you , dauid and your owne king. they are vp and calling vp on god to arise . for shame lagge not behinde god and your king. you haue beene and i hope are , a valiant nation , let nothing dead your spirits , in gods & your countries seruice . and if any man drop malignant poyson into your eares , powre it backe into his owne bosome . and sir , as you were first vp , & sumon'd the church to awake , and haue sounded an alarum in the eares of your people ; not that they should fast and pray , and serue god alone , but goe with you into the house of the lord ; so goe on to serue your preseruer . your merit , and the noblenesse of your heart will glew the hearts of your people to you . and your religious care of gods cause and seruice , will make him ( i doubt not ) arise , and haste to the maintenance of your cause , as of his owne . only in these , and all times of difficultie , bee strong and of a good courage , keepe close to the lawe of the lord. be full of counsell , and then resolute to act it . else , if you shal not be firme to deliberated counsells , they which are bound to serue you , may seeke and finde opportunities to serue themselues vpon you . this doe , and god arise and be with you , as he was with moses ; ios. 1. this do , and as s. chrysost. speakes . aut non habebis inimicum , aut irridebis eum : either you shall haue no enemy , or you shall be able to scorne him the world ouer . the second thing vvhich the prophet vvould haue god doe when he is risen , is that he would remember how the foolish man blasphemeth him dayly . the enemies of gods truth , and of the peace of his people , it seemes , doe not onely seeke to ouerthrow his cause , but base & vnciuilly irreligious as they are , they flye vpon his person too . for so you see the text changes from the thing to the person . maintain thy cause : but remember , the reproach runs against thy selfe : they blasphemethee . and by this you may see how dangerous a thing it is for any men ; or any states , to become enemies to the cause of god. for sinne will not stay till it haue wrought them farther , euen into enmity against god himselfe . and therefore this sin here , a high and a presumptuous sinne , is not called the presumption of them that hate gods cause , but of them which hate god himselfe , ver. 24. presumption easily falls to reproach goodnes itselfe . but what reproach is it these enemies cast vpon god ? what ? why , 't was in the highest degree . 't was blasphemy . for so saint basil renders my text. and so 't is called againe , ver. 11. & 19. you may be sure the prophet mistooke it not : it went not single , there vvere more then one ; and theoderet cals them execrationes , cursings and reuilings of god. and men of all sorts , as vvell as vsurping enemies , had need bee watchfull ouer this sin . for a man may quickly be vvithin the borders of it , before hee be aware ; especially , if he be bold and busie vvith the cause of god , as it is reserued and secret in himselfe . for since all blasphemie is a derogation of some excellencie chiefly in god : the schoole collects and truly , that vvhosoeuer denies to god any attribute that is due vnto him : or affirmes any of god that is not agreeable to his nature : is within the confines of blasphemie . entred , though perhaps not so far gone . but these enemies , it seems , stuck at no degree of blasphemy : spared god himselfe no more then his cause . and vvhat reason can this state or church haue , to thinke these enemies , or their like , that spared not god nor his cause , vvill if they haue power enough , spare them or theirs . but i pray , vvho or vvhat manner of enemy vvas it , that made thus bold vvith god ? who ? vvhy , my text answers that too . sculous fuit , it vvas the foolish man : and you may know so much by his boldnesse . we find , psal. 14. there was a foole that blasphemed god. but 't was in his heart . out of his mouth hee durst not let it goe : not once . and this foole was in the same feare at first . for his blasphemie kept in his heart , verse 9. but now hee was growne impudent , it brake out at his lippes : for as s. basil , and others obserue ; he did palam maledicere , blaspheme at large . the prophet no question knew these enemies what they were , and that they had other names beside fooles . but hee fits them with their name of merit : that they deserued , that he giues them . i told you these enemies vvere cunning , subtill enemies . and 't is true : but malignity against gods cause , and blasphemie against his person , vvill make the greatest wisedome in the world turne foole. and follie dares aduenture any thing against man : nay , against god too : vvhich is a like true of the foole at home , and the foole abroad . the prophet pray'd against their enemies , as vve doe now against ours . o my god make them as a wheele , psal. 83. and see in what a wheele they are : the worst that euer moued . for their blasphemy carries their wisedome round into folly. and their folly turnes their malice round into heigher degrees of blasphemy . thus is this enemy no sooner a blasphemer but a foole : and no sooner a foole , but a greater blasphemer . so blasphemy is punished with folly , and folly vvith blasphemy . ther 's the vvheele , both in the sinne , and the punishment . and i pray obserue : these enemies that beset gods cause at ierusalem vvere a nation . and so some reade heere ; not the foolish man , but the foolish people . and a powerfull nation they were , were they babilonians , syrians , or romanes . and one of them they were . and yet you see the prophet giues them , no other , no better name , then foole , when they violently persecute gods cause . indeed they deserue it . and this sinne is as able to foole a whole nation , as a particular man. nay the holy ghost heere speakes of them as of one man. as if blasphemie could change a whole nation into one foole. and surely , 't is no hard thing with god to make the wisedome of the whole world foolishnesse , 1 cor. 1. and 't is as easie with him , to confound the wisedome of a whole nation , as of one achitophell . and see i beseech you how their sins continue : once a foole in this kinde , and an enemy to gods cause , and a blasphemer of his person euer after , without a great deale of mercy . and this is noted in the circumstance tota die , and quotidie , daily , and all the day long at this blasphemy : and 't is vsuall this with enemies ; all the day : for their studdie is vpon it . and euery day : for these enemies were the same in blasphemy , the day of their preparation : the day of their fight ; & the day of their victory . and ruffinus obserues that this blasphemy grew in the continuance . and either it derided god in his seruants , or it menaced men for seruing god how it flatter'd it self there while against both man and god , is thus far apparant in the text : that they neuer durst haue bin daily blasphemers against god , if they had not bin opinators at least , that god could neuer haue maintained & made good his cause against them . it is too much to see the cause of god opposed : to heare the name of god blasphemed , were it but once : but all the day long , and euery day is a tentation allmost vnsupportable to christian and religious hearts . yet this wee must bee inur'd to heare against king and church , and god himselfe , if wee take not better course then hitherto wee haue done to keepe out the enemy and his blasphemy . against this 't was time for the prophet , and 't is time for vs to pray . the blasphemy of an enemie is a very vrgent motiue to make men pray . and the prayer of the prophet heere , that god would remember the blasphemer , was very feruent . for he beginnes this prayer , at remember the rebuke of the enemy , verse 20. and hee ends his prayer with remember the blasphemy of this foole , v. 23. remember and forget it not , verse 24. this was the prophet's zeale for gods cause , and you may learne by it , that cold prayers are not they which remoue the blasphemy of enemies . the prayers indeed of but one righteous man doth much , but 't is when they are feruent , s. iaco. 5. but you vvill say : what needs all this calling vpon god to remember ? is it possible he should forget ? not possible certainly . but then as before : though god cannot sleepe : yet to awaken not him but our poore vnderstanding concerning him the praier was , arise , o god. so heere , though god cannot forget , yet because in his prouidence , he somtimes carries himselfe to our sense and apprehension , ad modum obliuiscentis , as if hee did forget ; and threatens that hee will forget ; obliuione obliuiscar eorum , ose. 1. forgetting , i will forget them . therfore heere againe the prayer runnes after the manner of men : arise , o lord , yes , and remember too . why , but since heer 's enmity against the cause of god , and blasphemy against himselfe , why doth the prophet aske no more of god , but that he would remember this ? why ? why certainly'tis , because there 's aboundantly enough of that . he knew if god did remember , he would punish ? and ( as s. ierome obserues ) hee therefore remembers , that hee may confound in iudgement . and indeede in gods language to marke and remember , is many times to punish : and not to remember , is to forgiue sinne . if thou lord shouldest be extreame to marke and obserue ; that is , to punish , what is done amisse , psal. 130. and the church hath learn'd not only to speake , but to pray of the prophet . for so the church praies in the letanie : not , punish not , but remember not lord our offences . and therefore the prophets praier was home enough , remember lord : yes , do but that , and we either haue , or shall haue enough and our enemies too . we , i hope of deliuerance and preseruation , and they of punishment . thus you haue heard the prophets praier , and i hope made your owne , that god would arise and bestir himself . and what he desired god would do , both for state and church when he was risen . that is ; that hee would pleade and maintaine his owne cause . and remember , that is , punish , in his owne time the blasphemy of all them , that reproach or detract from it or him . one thing yet remaines and 't is fit to be thought vpon this day , euerie daie , all the day long . and that is , what it is that makes god a protector of any king , any state , any nationall church , against either in bred or forraine enemies . against the fox at home and the lion abroad . and that certainly is ; for the state to goe on with honour and iustice. and for the church to labour deuotion as much at least , if not more then knowledge . for else gods cause and ours may be two . and then god may arise , and maintaine his owne , but leaue vs to the famine , to the pestilence , to the sword , to any other iudgement . the onely way to make god arise as soone as euer we call : nay , to preuent our call and come in to helpe before we pray , is , for both king and people , state and church , to weaue their cause and gods together . to incorporate them so , that no cunning of the diuel may be able to separate them . for then the benefit is apparant . god cannot arise and maintaine his owne cause , but he must maintaine ours too : because 't is one with his . and his owne ( doubt you not ) he will maintaine , against the proudest enemie that can come against it . and certainly the greatest hope and confidence of gods assistance to any nation , to anie man , that can preceed deliuerance itself , is to make their cause all one with gods. and that is done by vpholding his , and conforming theirs . our safety then is when our cause is one with gods : our danger when they differ . but what is it that puts the difference betweene them ? what ? why that which put the first enmity betweene god and man , sinne. and therefore if wee will quit the enmity and bee made friends , the onely vvay to reconcile vs with god , and our cause vvith his , is by faith and repentance to banish sin. the sooner this is done , the sooner we are safe : vvhich cannot be till our cause be one with gods : one , and yet vvhen 't is one the preheminence is still vvith gods cause , vve must not suffer ours to step on before him . for our cause as 't is spirituall and concernes our soules , if it be neuer so good , neuer so close ioyned vvith gods , yet god's is to haue the precedence . for be ours neuer so good , i must begge of your humility to remember , that gods grace did both preuent and follow , to make it so . and therefore we are to put his cause first , and to pray chiefly for the maintenance of that which gaue worth to ours . and for our cause as 't is tempor all and concernes this life onely , our safety , life , and liuely-hood ; gods cause is to haue the precedence of that much more . father and mother , wife and children , brethren and sisters , life and all , must be accounted as nothing to gods cause , s. luke 14. and it hath euer been a signe that the soule of a man goes right : that a vvhole people keepe vpon gods path ; when they seeke first the kingdome of god and the righteousnesse thereof , and leaue god to minister and maintaine the rest , s. mat. 6. when they are more tenderly affected to the cause of god , and more sensible of the reproach or blasphemy of his name , then of any calamities , that might or malice can bring vpon their persons . and yet our giuing gods cause the precedence , in our loue to it , and our prayers for it , is no exclusion of our own cause : nay , the preferring of gods before our owne , and the making of our owne conformable to gods , is the way to make god as iealous of our safety from all extremity , as he is to vindicate his owne honour from reproach and blasphemy . and therefore though the prophet heere ( as theodoret obserues ) doth not say arise , o god , and maintaine causam meam , my cause , but thine owne . yet the same god that will haue vs preferre his cause , will haue vs pray for our owne like wise . and so the prophet did : for though he be heere all for gods cause ; yet vvee haue hime very earnest for his owne too . pleade thou my cause o lord with them that striue with me , and fight thou against them , that fight against me , psal. 35. and defend my cause , o god , against the vngodly people , psal. 43. 1. well then : thy cause o god ; and my cause o god. but the rule of practise goes heere ; gods cause must leade , that ours may follow it , vnder the protection of god. as we haue therefore now begun , so let vs pray on as the prophet did . that god euen our gracious father will bee no longer like vnto one that sleepes : that hee will arise , and blow ouer these feares from vs. 't is but his breath , and he can drie the cloudes , that they drop not rottennesse vpon our haruest . 't is but his breath , and he can cleere the ayre of infection , as well all ouer the kingdome , as he hath , beyond admiration , done it in our chiefe city . and 't is but the same breath , and he can shake our enemies to peeces in the sea. that god being arisen and come neere in prouidence , will pleade first , and after maintaine his owne cause . his owne in the hand of the king : his owne in the heart of the church : and his owne in the holinesse of his name . that he will giue this state and church , and euery member of both such grace , that our cause may bee his , and his maintenance ours . that he wil remember and that 's enough , that if his cause bee ours , our enemies are his . that we may so order our liues by his grace , that if these or any enemies will blaspheme , it may not bee him for our sinnes , but vs for his seruice . that our enemies and his , how-wise soeuer in other things , yet in their plots and practises against vs may be written in the text-letters fooles . that we , being preserued from them and all other aduersity , may take warning in time to mend our liues , and so heereafter liue to honour and serue him , that the world may see he hath beene mercifull , and wee labour to be thankfull . that after the maintenance of his and our cause heere , we may in our seuerall times be receiued vp to him in glory , through iesus christ our lord : to whom with the father , &c. finis . notes, typically marginal, from the original text notes for div a05169-e130 * in octau . indaeorum deum suisse rom. numinibus vna cū gente captiuum . verse 5. verse 6. hom. 14. in ep. ad hebr. verse 13. haeres . 59. verse 14. verse 20. psal. 50. 15. esa. 17. 11. esa. 7. 20. s. iacob . 4. iud. 9. 33. mat. 17. 21. mat. 5. 6. esa. 58. 5. 3. reg. 18. 27. psal. 121. 4. psal. 44. 23. s. basil in psal. 23. s. ierom in habac. 3. uelut ad dormientem loquimur . verse 12. psal. 127. 2. s. mat. 3. 17. rom. 6. 9. s. aug. in psal. 129. s. mat. 8. 28. ver. 14. s. iacob . 4. 6. psal. 99. 5. 1 thes. 5. 3. sen. ep. 53. min. foel . in octau . s. ioh. 5. 17. tho. sup . q. 88. a. 1. psal. 73. 12. verse 16. lib. 20. de ciuit. dei. cap. 1. 2 tim. 2. 19. psal. 51. 4. rom. 3. 4. s. mat. 25. 45. caluin 4. inst. 20. §. 23. rom. 13. 2. arist. 1. eth. c. 2. sap. 6. 4. tho. 2. 2. q. 99. a. 1. primū . ephes. 1. 22. 23. lib. 7. hist. cap. 32. in. g. naz. orat. 4. ibid. 4 reg. 18. 25 s. ioh. 19. 10 elias cret . in naz. orat. 4. ibid. iudg. 5. 23. iudg. 4. tacit. lib. 1. anal. cal. 3. inst. c. 23. §. 2. 4. reg. 19. 19. 2 chron. 32. 6. verse 20. verse 5. 1 s. pet. 5. 8. verse 21. epist. fabio . de 42. mans. ma. 3. & elias cret . in naz. orat. 4. s. iohn 14. 1. iosuah 1. 7. 17. homil. 14. in epist. ad hebr. verse 24. ibid. verse 11. & 19. ibid. tho. 2. 2. q. 13. a. 1. c. psal. 14. 1. verse 9. ibid. cal 3 inst. c. 23. §. 2. psal. 83. 13. 1 cor. 1. 20. 2 sam. 17. 14. ibid. verse 20. verse 23. verse 24. s. iaco. 5. 16. s. hierom in thren . 5. ose 1. 6. ibid. innocen . 3. 〈◊〉 l. 2. mist. miss . c. 6. psal. 130. 3. s. luke 14. 26. s. mat. 6. 33. ibid. psal. 15. 31. 1. psal. 43. 1. the recantation of the prelate of canterbury being his last advice to his brethren the bishops of england : to consider his fall, observe the times, forsake their wayes, and to joyne in this good work of reformation. laud, william, 1573-1645. this text is an enriched version of the tcp digital transcription a58293 of text r10287 in the english short title catalog (wing r613). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 64 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a58293 wing r613 estc r10287 12827203 ocm 12827203 94271 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a58293) transcribed from: (early english books online ; image set 94271) images scanned from microfilm: (early english books, 1641-1700 ; 254:e164, no 16) the recantation of the prelate of canterbury being his last advice to his brethren the bishops of england : to consider his fall, observe the times, forsake their wayes, and to joyne in this good work of reformation. laud, william, 1573-1645. [2], 41 p. [s.n.], london : 1641. imperfect: irregular numbering of the tracts e. 164, no. 16 missing in number only. e.164, no. 17 erroneously filmed as e.164, no. 16. reproduction of original in thomason collection, british library. eng church of england -history -17th century -sources. great britain -politics and government -1642-1649. great britain -church history -17th century -sources. a58293 r10287 (wing r613). civilwar no the recantation of the prelate of canterbury: being his last advice to his brethren the bishops of england: to consider his fall, observe th [no entry] 1641 12376 10 30 0 0 0 0 32 c the rate of 32 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 apex covantage keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2006-02 apex covantage rekeyed and resubmitted 2007-02 ali jakobson sampled and proofread 2007-02 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the recantation of the prelate of canterbury : being his last advice to his brethren the bishops of england : to consider his fall , observe the times , forsake their wayes , and to joyne in this good work of reformation . remember that yee magnifie this great worke which men behold , the nations that knew not god , shall rejoyce at it , the noyse thereof shall go to the ends of the world , psal. london , printed , 1641. to his ever much esteemed , and most deserving friend , the authour of this palinodia . whilst thou un-mytr'st prelats , lo ! we bow to gather gracious garlands for thy brow . and 'cause thou wound'st them with so sweet a grace , they cannot grudge , but smiling on thy face , must humbly kisse the rod : so , make thy way through glories aire , untill the vulgar eie forget thee , and aethereall thou appeare vnto the sons of wisdome , like a cleere and select star , which cannot deigne to bow , and court the empty vapours here below . p. a. palinodia cantuariensis . though the wicked hath settled his habitation with the eagle among the starres , and say in his minde , i shall not be changed , i shall not taste of affliction , neither shall the dayes of adversity lay hold on me , yet there is an appointed time for all things , and the almighty who hath disposed the whole world , and hath charge over the earth , will not pervert judgement , his eyes are upon the wayes of man , he seeth all his goings , there is no darknesse , nor shaddow of death where the workers of iniquity may hide themselves , but in end the fulnesse of destruction will come upon them , as the wide breaking in of waters : terrors will persue their souls as the winde , and their welfair shall passe away as a cloud . to these great verities do i now humble my self , and in the sense of that convincing power ( my reverend brethren , who should be to your times the beauty of integrity ) that shakes my minde as an earthquake , do i pronounce the children of wisedome blessed , and that no state is so good , so sure , so happy , as the state of a good conscience . but alas , the immoderate desire of a foolish glory , and the passion to raise my condition to an height as unlawfull as unbeseeming , and the want of an humble affection to truth , and hatred of error , hath now produced me an example to after ages , and a beaken to preserve you from ship wrack , since therefore my angry starres , will that i forfeit my reputation to shame , and my life t● justice ; suffer me ( ye that have had a communion of fortune with me , and on whom the door of favour is not , yet altogether shat ) suffer me to pour further my soul in the bosome of your compassion : resigne all your tears to me , that i may weep for this day , this day of indignation , which hath swallowed me up as a prey , and wherein destruction hath come upon me like an armed man , receive these my words , my last words , i bequeath to you the counsels of truth , which if ye treasure up in your minde , will be a cordiall to make you live , and not die , for now i am upon the borders of time , the vail is removed , and i must enter eternity , t is no more time to dally with the gospell , and the world . ye have been my fellow-labourers in a strange work , which we must now confesse , is not of god , and therfore wonder not , if it tumble down . we have miserably prostituted our souls to the imagination of a miter , whose glory cannot save us in the day of shame , and all our endeavours have been to erect an hierarchy , upon the ruines of religion and common-wealths . o consider this , ye that figure to your self a happinesse , where there is none , and look what pleasure i have of those things , whereof i am now ashamed , no nothing but the comfortlesse stings of a restlesse remembrance , of by gone unanswerable deeds , w●● i speak with horror , and professe with a bleeding heart . i have embraced that shaddow which ye so hotly court ; i have been lift up to the pinacle of the temple , whereat ye so zealously aspire , and was gazed upon as a starre , which gave life , and motion to you all ; i have trode these same paths wherein ye contend , and liberally tasted these empty pleasures of preferments . and of all my labours , have reaped nothing , but hatred , and ruine to my self , misery , and reproach to the church . and it is in vain to put the day of evill , and justice far from me , for it he that lately did swim in his princes smiles , on vvhom nature had bestowed her great abilities with a liberall hand , and fortune had bountifully opened her brest , could finde no eloquence to be with the sword of justice , nor to mollifie the cruelty of the times , but behoved to drink the unavoidable cup presented to him , what can i expect when the appetite of revenge is set on edge ? and if wrath has so easily travelled over mountains , how shall it not strike flat the molehils : if the angry thunder made the noble cedars shrink , how shall not the silly shrubs , lately crept from the mud of the valleys be drowned in their primitive basenesse ? i will not harbour the least hopes of escape , or think that my surplice stained with the adulterous spots , of the great whore , can plead favour , when the purple richly dy'd with the rayes of his majesties countenance , could not meet with pardon . though i have hitherto deckt my self with a kinde of majesty , and grace , in my prelaticall pride arrayed with splendor , and taught the gazing times to hide my faults , giving my plots good fortune , yet behold , an ungratious light ( sudden as a tempest at sea ) hath discovered my nakednesse , and publisht my shame ; i am vile , and abased , trode down , and hid in the dust ; judgement and justice take hold on me , and cast abroad the rage of their wrath , which will certainly extend their terrours to you , and grinde you to powder , if ye forsake not these wayes , whose going down are to the chambers of death . and therefore while my oyl is yet lasting , and my taper weakly burning , i will disclose the true causes of this great misery , and help you with an upright confession of my wayes , as a sacrifice for my self ( if it were possible to expiat the stain of my dishonour , and appease the worlds displeasure , universall as the sunne-beams , and hot consuming flames ) and a testimony against you ( o children of defection ) in the day of your accompt . that i might appear a great church-man of vast desires , and designes , being radically resolved to set up a tyrannicall power in the persons of prelates , over the worship of god , over the consciences , liberties , and goods of the people , it cannot be denyed , but i have negotiated most eagerly , and strained all possibilities , and stratagems of state , to erect an hierarchy , forgetting the directions of the gospel , and the bonds of monarchy , and the cryes of the oppressed , leaving nothing undone to promote my intentions , and atchieve my ends , to which i had emancipated all thepowers of my mind , with so strong a passion , as if i had been sent into the world for no other purpose , or as if the glory of god had been interessed , the honor of the king wounded , and all religion had consisted in episcopacy . this i thought to effectuate two manner of wayes , especially , first by establishing my self at home in england , in the power of sole and universall jurisdiction , and that i might attain to be a patriarch , for which ye know i have not stuck to plead contentiously . 2. by bringing the neighbour nations of his majesties dominions , but most particularly that kingdom of scotland ( to me so fatall ) under my verge , and to the obedience of these novations , and alternations , wherein my grandeur , and this change did essentially consist ; with what excrbitancy of overdaring pride , and what insolency i have swayed all in the church of england . how impudently i laid by the pastorall duty , and a care to approve my self to the eternall and secular powers ; how i have neglected all fear of laws , of censure and shame , since i obtained the chair of canterbury , and begun my antichristian raign , imposing absolute tyranny on the souls and wils of people , shall the after-age be hardly induced to beleeve . o b●t behold your poor primitive mother , the distressed church of this iland , ( if you be the children concerned in her bleeding miseries ) and look how wofully she is torn , how we have opened her tender sides , pulled her crown from her head , and trode her under foot , nay she lyes breathlesses , all covered with wounds , with sores all defiled , and those glorious twins , religion and peace , who loved to triumph here , sweetly kissing each other , spreading over us the beauty of their halcyonian dayes , how have we alas so shreudly , so undeservedly banished , and given place to the unquiet furies of ugly error , and bloudy warre , so that whiles she lyes labouring , like a disgraced virgin under the throwes of her thick coming sorrows , in all the corners of the land , may it justly , be complained . postquam interna furor discerpere viscera caepit , omnia membra labant , soluto & defecta vigore , tabescunt , tota penitus compage soluta a capite ad calcem vestigia nulla salutis quippe ubi cor languct , vitalia cuncta laborant . quis miserae queat ecclesiae memorare dolores , vulnera deflere lachrimis ? mala dicere verbis ? nec mihi si centum linguae , totidem ora sonarent , nec si mconii vatis torrente redundem , nec si mell●fl●i contingat musa maronis haec satis enumerem , subsint aut verba volenti . but now her cryes have peirced the clouds , and he that said he would come , does come full of vengeance , with phials of wrath in his hand to poure upon those who have so sore oppressed her . i did voluntary forego her wo , and sacrificing to the lusts of my own minde , i lul'd the world a sleep , that the throne which i was building , for the greatnesse of my name , might rise more safely , i had erected a kinde of inquisition through the whole land , and none dared so much to look stern upon the face of episcopacy , ( though they had been most eminent in all the graces of the spirit ) but presently behoved to be crushed ; i had so cunningly interlaced the image of the beast , with his majesties pourtrait , that none durst inveyagainst the one , but presently behoved to injure the other ( thus caught within the compasse of treason , ) by a strange divinity , assuring the world , that the crown could not flourish on the kings head , without the fellowship of a miter ; all my pretentions were deeply guilded with the beams of authority , which through inadvertencie , and fashion of times , i made usher in such strangers , as deflored the church , abused the state , and dishonoured the whole dominion . when the seeds of arminianisme , superstition , and popery , ( by my episcopall law more tendering the honour of hierarchy , then the gospels integritie ) simplicity had been very luxuriant , and over-run the whole vineyard , i knew that as rome was now filled with joy , for the fair hopes of our return to her , so was england , and all the churches reformed choakt with fear and sorrow ; for alas , even as the earth looks sad , and sullen , at the sunnes departure , and every tree , every flower puts forth a tear when he renews his comfort , why do not we conceive the lovers of the spirit of truth , must be dismayed , wounded in heart , and cloathed in sorrow when truth is banisht from out the face of the earth . yet would i never make scruple ( out of zeal to that spirituall monarchy ) to tread down all those who were bold to speak against the calamities of times , iniquities of the times , and the injuiries done to the gospel , though we must all confesse the spirit of truth , did powerfully dwell in them . i suppressed them , removed them , and send them in banishment beyond sea , thereby depriving church and common-wealth of their christian help , both in religion , and policy ; but my own creatures , willing instruments to promote my counsells , and projects , were most solemnly advanced to the places in church and state . thus we went on , kept our correspondence , and ordored our game by such a strange cunning , and violence , that there remains a black history for our deeds , which will hardly meet with belief in other churches . by the whole current of my carriage , by my practises , wayes , motions , and intelligence ye knew , alas , that i was about that great work of the whore of rome , ( in such sort that some of the pasquils of the time have charactered me her laborious pander ) to make the possession of world hers , and derogate from the glory of the gospel , and honour of kings . o be ashamed for so miserably prostituting your selves , and your souls to the domineering pride of my humor , in fomenting my popish intentions , constantly followed by you , as if we had joyntly conspired to the overthrow of truth and religion . and because the printers presse did often speake the times , and tell the world the mystery of my episcopising , therefore did i arrogate to my selfe the keys thereof , and making the power of printing depend on me , did shut and open the same at my pleasure . neither durst any booke though never so richly embellisht with the treasures of piety and wisdome once appeare , untill by a supercillious license my canonicke secretaries had first found it relish deeply of the romish and arminian poyson . and as i was the rule of doctrine , intending and remitting the qualities of sermons , as the conditions of times required , so were many pulpits prophaned with heresies , revilings , and scurrilous reproches ; nay , wherein have i restrained my insolent , and unbridled minde in the pursuit of my superstitious follies ? what statute civill or ecclesiasticall cannot rise up against mee , and argue guilty ? to shew how i have framed new constitutions , ceremonies without number , which infest the world daily more and more , canons , and articles , and oaths , printed , published , and forced upon the people ? how wee have dared to grant licenses , and make presumptuous dispensations ? how we have kept courts , made all our processes , summons , citations , and censures in our owne name , & style , it would make a history as long as tedious to the world , as shamefull to my abhorred selfe : they are written with the point of a diamond on all the church windows , every letter whereof to mee is a nigrum theta ; for it must be confessed , that i and my furious faction so ordered all , untill all was put out of frame , making the kingdome the object of pitie , lacerate with many miseries and distresses , and my selfe of too just an hate , thereby giving occasion to the enemies of the gospel , to sing te deum , and to the church of england to cry ichabod . and never more justly then now might it be said , men groan from out of the city , and the souls of the wounded cry out . but i forbeare to enlarge my self , and afflict you with the sad relation of these conveyances wherein yee had a great hand , & to which yee are privy , only let me confound my self , before the world in this declaration concerning my tyranny in the scottish affaires , because it is the most eminent , and funest act of the tragedy , and has proved most effectuall to my perdition , and from thence unde dolor & lachrymae , put forth a prophesie to you of these evils , which will certainly come upon you likewayes , breake you asunder , and shake you to pieces , if you stop your eares , and still hate to be reformed , when hee that is the confidence of all the ends of the earth , hath now revealed himselfe so powerfully , and answered the expectation of the upright creature by terrible things , in righteousnesse ; for i know the end of your hopes , and gave expansion to my soule to seek the things of this world , and not of god , but now , behold , i stand upon the stage of mortality like an accursed tree , the miserable object of this age , groan under the hatred of three kingdomes , able to crush all the miters in england , ready to be teared by the wrath of mine enemies , who sharpe their eyes against mee . not content with that absolute power which the errour and consuetude of times , and the indulgence of princes ( importuned with restlesse ambition ) suffered to fall upon mee heere in the english church , i would needes dilate my selfe like a swolne cloud of infection , to obscure the light , to poyson the aire , and to trouble the calme , and serenity of other kingdomes ; i could not endure that other churches should looke grievously , and a squint upon our manner of government . for i must confesse , my intentions were deepe and large , against all the reformed churches , and reformation of religion , which through his majesties dominions i had wounded to the very soul , so that it lay groveling , and panting on the ground ready to expire , if i had not been removed , and our plots detected to the glory of god , to the honour of king and parliament , to the terrour of the wicked , and comfort of all those who have bin labouring after the beauty of these times , and would have bought these acceptable days with many thousands . for this purpose , i made the first assault on the weaknesse of scotland , ( as in my light estimation i conceived , but was destitute of the spirit of prophecie ) and caused to be compiled a service booke for their devotion , obtruding the same upon their church , which i knew the tenderness of their conscience could no ways endure ; yet by my owne counsell i was cast down ; for though i knew well it was nothing else but a strange rhapsody of all unclean things and unsavoury , wch once received in the bowels of church or state , could never give rest , till like a virulent poyson it had begotten intestine warre in the body ecclesiastick and civill . i knew likewayes it overturned from the foundation the order of their church , making a large entry to all novations to come , being repugnant to the doctrine , discipline , and order of their reformation , to their confession of faith , constitutions of their generall assemblies , and acts of their parliament establishing true religion ; yet would i needs enforce that booke upon a nation , which sooner would have welcomed the plague , the famine , and the sword . hence did spring this terrible combustion , ( which i feare shall no other wayes be quenched , then by the bloud of that faction which caused the same ) now threatning with open mouth , and implacable fury to devoure us all ; when the scots affrighted with such an unknown monster had in most humble manner prostrate themselvs to authority , and craved a dispensation , from that imprestable obedience , not able to drinke that poyson which i had so imperiously presented to them , as if supreame majesty had been violated , monarchy affronted , and a royall prerogative many wayes injured , i armed authority against them , and made such strange pretences , dissembling a zeale to the honour of the crowne ( which meane while i was trampling under-foote ) that any thing behoved to bee done , all the treasures of revenge were to be wasted , before his majesties command did not meete with full obedience ; but the suggestions and motions were ever mine , most palpably to blow up all , and involve all in conflagration . all the supplications ( both pious and frequent ) the declarations , informations , and reformations ( to which none of us could ever reply ) of that afflicted nation , i caused to bee suppressed most diligently ( not able to stand before such a light , and fearing they should work the overthrow of our cause ) and procured them to bee answered , with terrible proclamations . and when they were constrained to use the remedy of protestation , without any scruple or tryall of the busines , ( like an undistinguishing fire that delights to feed it self by embracing all objects ) i caused them bee declared and published , in all the churches of england , traitors , and rebells ; and lastly when they were seeking to possesse their religion against my strange devices , and novations , i kindled the fatall warre , and rather then i should fall from my counsels , and have any of my intentions cast back on my face , i chosed to cover the whole island with bloud . and therefore having once espoused the roman quarrell , i caused display an open banner and mustered my forces , called forth my squadrons ( as if religion , and the honour royall had been lying at the stake ) and set forth an episcopall expedition for defence of the mitre , which in end will be covered with ashes in despight of all created powers . but ô yee of little providence , for what all this fury ? where were your souls ? and why did none of us foresee the black successe of such destructive , distempers , and unmercifull extremities ? but this was our houre , our very houre , wherein wee were wise to our owne destruction . thus when by our working the land was divided in two armies , advanced and brought in view of each other , yet not so much as a dog to offend ; when all matters were sweetly composed , and by a pacification as undesired as unexpected of us both nations had comforted themselves with the hopes of peace and quietnesse , then like an angry wind that layes bare the very ocean , or like fire imprisoned , i burst forth and spred my self with greater violence , and could not give rest to my mind , till a new war was kindled , and all things for their destruction with a fresher resolution then before prepared against them . how i bestirred by self both at the counsell table , and privy juncto , to reproach all his majesties royall intentions of peace with his subjects , and that pacification as dishonourable , and fit to be broken , yee can all beare mee record . i controlled the judgement of the whole kingdome and parliament . and though they found no just reason and emergencie for warre , yet because i apprehended our kingdome was like to make a fatall end , and our babel was trembling , ready to tumble down about our eares , and that there was no safety left but to build upon the ruines of their confusion , therefore in politick probability i thought it most fit to shake all , and put all in divisions and disorders , that so wee might work our owne safety , and the redemption of hierarchy from the publike reproach , fishing in troubled waters : thus in my gracelesse fagacity , i concluded it good counsell to bring both kingdomes neerer to ruine , that being made poore and passive , they might be ruled with the more ease . it is not unknown to you all how impudently , and blasphemously i railed against that covenant of scotland , ( which like a terrible spear in the hand of the mighty has strickē us through the very soul , & must triūph through the world , to the abolishing of that great bishop , if wee observe the indeniable finger of a providence ) though it was most true that the same did containe nothing but the marrow of religion , was approved by nationall assemblies , subscribed by his majesties commissioners , & by the lords of his majesties counsell , and by them commanded to be subscribed by all the subjects of that kingdome , as a testimony of their duty to god & the king . though the beautiful face of religion which did shine there most gloriously , and all these warrants in a morall way could have justified them , and taught mee better manners , yet i would break through all considerations , and make good my mistake , using that power whereof i was in possession to the effectuall embracements of my owne wishes . as they used all means to approve themselves to god and man , and deliver unto their posteritie the true religion in her purity and majesty , so i professe my study was to render them odious , charging with unquestioned guilt these subjects that endeavoured to gain his majesties favour and were most faithfull to his crown , and dignity . when the parliament could not bee induced to discend into warre against a nation , maintaining their religion , and liberties , i did impede their procedings , and stop their resolutions , as if they had met for no other purpose , then to give up their judgements to mee , and evidence their devotion to my corrupt ends . and not only did i advise the breaking up of that high and honourable court of parliament , ( on which all the eys of europe were fastned , and whence the reformed churches expected refreshment ) but did like-ways sit still in the convocation house , making canons and constitutions : ordaining under all highest paines , that hereafter the clergy should preach foure times in the yeere such doctrines as were contrary not only to the scottish proceedings , but to the doctrines and proceedings of other churches , to the judgement of all sound divines , and politiques , and tending to the utter slavery , and ruining of all estates , and kingdomes , and to the dishonour of kings , and monarchs . not content herewith , i procured six subsidies to be levied of the clergie , under pain of deprivation to al who should refuse for this great exigency , and holy war . and as if all these had not been sufficient ( o hide your faces , and blush for shame ) i caused frame and print a prayer , and sent through all the parishes of england , to be said in time of divine service , against that nation by the name of traiterous subjects having cast off all obedience to their anointed soveraigne , and comming in a rebellious manner to invade england , that shame might cover their faces , as enemies to god and the king . here let horrour and wonder sease your soul , and all religion and c●dor be ashamed ; if these alas be the fruits of the spirit of truth , and peace , or the words of charity or the wayes of the gospel god and the world will judge . many strange oaths i invented pressing them upon the paine of imprisonment and huge pecuniall mulets . and in that sacred synod ( as wee called it , but god is not mocked ) was that love-lock of antichrist forged , that prodigious that bottomlesse and unlimited oath coined , which was provided most prudently as bonds and chaines to ty the laity from invading our liberties which wee conceived to be powerfully fortified with our imperiors canons as a rampard : so that if the wisdome of the state , in the great counsell and supreame senate of the kingdome , should think fit to alter any thing hereafter in the government of the church , we gloried in this as a master-piece of providence , to anticipate and forestall their judgement by making them sweare before hand to damnable heresies ( for why should i now dissemble ) that the government of archbishops , bishops , deacons , &c. ( a strange mishap in monster with a dragons taile , not sprung from scripture , ) is jure divino , and that they should never give consent to any alteration . this was a heavie yoke , and strong fetters cast upon christian liberty . yee all know what meanes wee used in that our conclave to make all sure against the storme that threatned us : for the motive of our meeting was not the peace and purity of the church , ( nay , we threw oile in the flame ) nor the extirping of heresies , ( for day after day they set up their abominable heads , and came forth as locusts out of the pit ) and establishing the truth , in the power of doctrine and discipline ; but to assure our episcopacie , and exalt hierarchie , which was now fainting and languishing under the weight of so many reproaches ready to expire . if we dare not for the illegality of these canons , appeare before that powerfull sun-beame ( the estates of parliament ) which doth melt us like snow , and make us ashamed like bats and owls , where shall we stand for their impietie in the great day of our reckoning . these , ô these be the trophees of my triumph , these bee the garlands adorning my mitre , which are now desperatly blasted with the angriest thunder that ever fell upon an ambitious hea● , which shall be likeways shortly turned to cypresse at my unlamented funerals . the black cloud of dishonour hangs over me , and i am drowned in shame ; i am now the despised prey of the world , the noysome spectacle of this age , example of justice to all those who dare crucifie the harmlesse truth , disgrace the beauty of the glorious light , resist the graces of the gospell , stifle the rayes of majesty with impure smoake , and drinke with open throat the intoxicate cup of accursed preferment , which taints the judgement , and poysons the heart : and therefore on the bended knees of my soule let mee entreat you , to cast your eyes upon mee , not for pity and wonder only , but to hate those things which have plunged me in this depth of misery . goe measure the height of your hopes , examine the very life & strength of my happines , and compare it with that weight of anguish , that mighty trouble of mind , those heavy disappointments , the loss of reputation , that bitter hatred ( one dram of which evils , drowns the memory of all my forsaken follies , and deceitfull policies ) and let this sad and serious remonstrance beget in you a perfit hatred of my ways , opinions and practices , and bring forth in your melting souls , a tender love to the peace of the church : as you would embrace your owne eternall weal . for behold i had lately established my self upon the tops of the mountaines , and thought i could not be removed , and flourishing like a bay tree , the terrour of three nations , feared at home , reverenced abroad , ( in such sort that the romish church thought her selfe meritoriously acquit , when she made eminent mention of mee in her prayers , as of the rulers of kingdomes , and princes of the earth , that god would blesse so worthy a prelate , and the great worke in his hands ) but now i passe away , and my memory stinketh , lo , there are no more eys in the 3 kingdomes , nay , in all the neighbour churches almost , then are bent against mee , and setting me up as a mark , do shoot their anger at mee , and gaze at me with out-stretched necks : consider this , and looke a little how abject i am now , and how they have pestred mee , every mouth is filled with railings , and i remaine the subject and recreation of the more frolick pens . the world has consulted with my fate , and found nothing but tyranny contained in the leaf of my destiny , which they have pickt out in the anatomy of my name , as if i had beene a man set apart for the abuse of churches and kingdomes , while one doth persecute me with this anagram , william laude . anagram . i made will law . sp'rit of delusion , church and state have found this wrapt in thy black fate : thou rearedst forth the canon law , and trembling madst them stand in aw , and both the scepters swaya'st , but now thy mitre tumbles from thy brow , thy maske is torn , and we do see the flames of thine adulterate eye , 't was from the north was heard the voice making all england to rejoyce , which first betrayed thee to thy shame , and did display thy stinking fame : with tyrant laws , and iron rod , thou mad'st the prouder mountains nod and caedars reel , thence thou wouldst try the artick pole , and reach the skie , but thence great terrours , lightnings , thunder did teare thy throne , thy selfe asunder , and drown'd thee in eternall night proud and counterfeited light . 't is reason scurvy mitres fall , before base statesmoles sink us all . if this be the world's estimation , how is my garland now humbled , and layed in the dust ? where is that honour , that usurped power by which i knew well how to muzzell the times , and correct the petulancie of the bolder pens ? but now they are filled with the venom of asps , and cast forth flouds of gall upon me . lo here another monument of my fame , for i thought good to shew you with what honourable elegies they resolve to attend my herse , that yee may be acquainted with your panegyricks before they be engraven on your tombe , no kind recompence they will allow you nor such as this . like to a blazing comet in the north drowning the neighbour stars , and casting forth a floud of fire , that poyson'd all the aire , and darkn'd the light , thou didst ere-while appeare , sulphureous meteor , dangling in thy skie , thou thoughtst thou couldst the sun with beauty die , and soveraignly presumedst to dispence on everything thy usurped influence . base , putrid vapour , which some gentle rayes , when phoebus smiling on the centre plays , hath lately but exhal'd , and with his beams hath so so deeply guilded , that it seems thou art a star indeed , 'cause thou didst mock the moon and heavenly bodies , and provoke , climbing with jealousie as to a crown , like lucifer thou dyest , and art thrown down . here is likeways the lash of another unmercifull pen ; it is my glory to abhor my self , and i must present these little flourishes to you who like camelions feed on the aire of popularity , that in them as in a mirrour , yee may discover the minde of the people , and their propension to hate you as vipers & serpents , enemies to mankind . laude tibi laudis nomen malefacta dedere , vt sine laude praeis , sic sine laude peris , perniciem in patriae natus , regisque ruinam es , nequam es consiliis , alter & achitophel : hic natum in patrem docuit fera bella movere , tu natum in matrem bella ciere doces . vt tibi perfidiis fuit ille exemplar iniquis , sic tibi sit mortis unica norm atuae i morere ut meritus , laqueoque averte laborem carnificis , patriae carnificina tuae . a comfortlesse comparison and sad sentence : but what will not a provoked people ( alas too justly provoked ) say in the heat of their rage ? all language is too narrow . if you will have more evidences of the universall distaste , and know how perfectly odious i am , cast your eyes upon this following satyre , where they have stretcht themselves to the furthest extent of language , & made me aswell a devill , as a tyrant , resolving my name thus , william lade . anagram . i am a divell . then like a fury poast to tartarus , vngentle monster , and depart from us , sinke to the brazen-gated deep abysse , and there iriumph , quaff stygian nonacris . now , now the tale-tell god displays his light , to shew the world the horrour of thy night ; at whose approach perfuming all the aire with spicie vapours , spirits must disappeare . hence , hence , on sorrow and revenge to feed , go pulla viper from alectoe's head ; like angry winds goe whip the stygian lake , and rodomanthoes iron throne make shake ; go swallow lightnings , dart thy prouder thunder , fill hell , as earth , with horrours , fear , and wonder . we make more heavenly musique at thy fall , then all the spheares that dance about the ball . here comes forth another full of spight as the grape ready to burst , and shoots his arrows against me , whose poyson doth make my spirit to smart . to the memory of the true labourer in the roman cause , the prelate of canterbury . laborious pander to the whore of rome , th'hast acted bravely , and deserv'st a room above all those who could divide , confound , and raze a church , and kingdome to the ground . thou sprung'st most proudly with aspiring vole which could not stoop but to the capitole . the church , the state , lay panting under neath thy pestring foot , and durst not once but breath a sigh , or groan , nay , though the times we sie were bleeding forth their soul , yet durst not cry . thou pick'st the diamonds from the diademe t' adorn the mitre , and t' exalt the name of prelacy'bove power secular , which shines beside your moon , but like a star . dread prelat lambethan , thou shalt be known where ere the roman eagle yet has flown : nor becket , wolsey , nor the hot-braind crew , who did the harmlesse truth so sore pursue , gregorian kalendar have beautified , so nobly as thou in rubricks deified . 't is true enraged times may sacrifice thee for thy zeale , laugh forth thine elegies , and make thee a proverb , yet the lady of lands which doth embrace the world , amazed stands and weeps thy losse , the consistoriall train , his holinesse himself , do much complain , and sweare th' have loos'd th' arch-feather of their wings by which they used to soare above the kings : therefore about each altar shall they bayes throng most solemnly , incense of thy prayse shall stream through every grieved cathedrall , while all the bels tole forth thy funerall . thus am i tossed and made the scorne of time , they hold it good service to the present age , and posterity , to limne me in an hideous hue , and contend whose pen shal be most pungent , and victorious in the pasquill : these same palmes are springing and ripening for you , if yee continue to incense the impetuous people , now in a dangerous agitation , which though oftentimes undistinguishing , yet nothing mistaken in me . i desire therefore to entreat you , and conjure you all , in the power of passion , to be no more heires of my institutions and designes , but rather be astonished , putting on wonder , and pitie : for i must tell you , some think that prophesie ( thirteene revel. at the last ) about the beast comming out of the earth , which spoke as a dragon , even now to be fulfilled , and the mystery thereof revealed in my name , the numerall letters whereof being thus written will . lavd make directly the number of the beast . i am the beast count it that can , this is the number , i am the man . if this cōmentary be not accurate , yet sure the envy is exact , which should beget remorse and feare in mee , and wisdome in you , for it will not forbear you when your cup shall be full . o the revolution of times , o the hopes of man ! how happy is hee who is prepared for all the turnings of the world ? i must be shortly dissolved , brethren , and have faithfully ( as becomes one in the last article of his tim● ) cast open to you the inner cabinet of my heart , where you may see the very fountain and root of all my woes , and learn to correct the perversnes of your own souls , & come out of babell , as you would flie from a falling towre . let my words be precious to you , my condition terrible , and this my lamentation , which i have bathed in dearest teares of bitter grief , that ever sought to language for relief . unmaske your eyes , and reclaime you from that spirituall adultery , whereby yee have so grievously prophaned the chastity of religion , and given offence to the reformed churches . o with what exact humility would i cast my self in the bosome of that truth which i have wounded , if i thought my return would be gracious to the world . i know of what spirit yee be , and in the days of my labour did swell with that happinesse which yee all promise to your selves . but take knowledge from me who has bought it at so deare a rate , and assure your selves that the hopes of the righteous shal be gladnes , when the expectation of the wicked shall perish . truth must triumph . what shall i doe to enforce this great resolution which concernes you as the life of your souls ? even to quit that your darling which you have hug'd so dearly ; to lay by your rochets , renounce your episcopacie , which has ever been the very root of all these ceremonies which this day doe infest the world , & have of old produced the mystery of iniquity : once begin to entertain this thought that you are fighting against the heavens , and forsake those things which do so evidently soment the combustions of the christian world . how many rites , and orders , and ceremonies , and comick follies , & novations ( which are not confined to number , but still springing up after the vanity of the imagination of the heart of man ) doe attend that antichristian prelacie , as the tail of the comet doth follow the imperfect mistion of the evanishing body , which must all be drowned in the clouds of shame , when the sun comes forth in majesty like a valiant champion , to chase ungracious darknesse from the face of heaven and earth ? o be ashamed , for all that is deare to you in heaven or in earth be ashamed , for the peace of your minde , for the worlds reputation , and the welfare of your deare primitive mother the church , be ashamed of these lordly dignities , that abhorred preheminence . no wonder wee have so long troubled the calme of church and common-wealth , because being lift up to the unnaturall places of preferment , we are out of our element , and so cannot give rest to our selves , nor the world . 't is no time to stand out any more , multitude of days may teach you wisdome ; god is thundring from above , and in a veine of working miracles . the mystery of inquity is now perfectly revealed , and the world begins to be weary of that tyranny and iron rod , which so cruelly has bruised the powers of the earth , and twiched with repentance , shall shortly swell with the spirit of revenge ; joyne therefore cheerfully hand in hand to this reformation : behold , the voice of the turtle is heard in the land . night is gone , the day is come , even the day of his power , the beauty of his holinesse ; for now hee will make knowne the strength of his kingdome , and his subjects shall bee multiplied as the dew from the wombe of the morning . can yee restraine the influence of his will ? or make his eternall purpose of no effect ? o remember that yee magnifie this great worke which men behold , the nations that knew no god shall rejoyce at it , the noyse thereof shall goe to the ends of the world . enquire of the dayes of old , and aske the generations past , since this island was blessed with the prerogative of the gospell ( whereat the rest of the world may stand jealous , and amazed ) if ever the revelation of the glory of god , was working more powerfully . nay , certainly , it must be confessed , if wee believe the scriptures , that as the great bishop of bishops , that man of sin , that has so long deluded the kings of the earth , making them worship vain imaginations , must be swept out of the church , and be destroyed , so now , even now the disenchanted world thrusts at his very soule through our sides . and those who are more inward with the spirit of discerning , and observe the advancing of the prophesies , and long after the riches of the gospell to be powred forth upon the fulnesse of nations , have joyfully found ; in these times a very strange revolution , and that the powers of heaven are shaken , as if it had been mystically foretold in the 111 psalme , verse 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 400 4 40 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 6 400 100 4 90 6 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 6 30 70 80 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 200 4 5 6 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 46. 5 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 4 70 30 whose numerall letters produce directly the strange yeere , even the yeere 1640 , wherein by the dread covenant of scotland most especially , and ever since by the deportments of the children of peace and terrour , the god of truth seemed to make a vow against us . this computation doth hold in english , as in the hebrew , his worke is honovrable , and gloriovs , and his righteovsnesse endvrech for ever , which cannot be but strange , and joyned with the consonancy of times abroad and at home , and the congruity of spirits and humours of men , might charge you with this sad acknowledgment , and beget in you a curiosity to observe what god is doing . we must indeed be forced to acknowledge from the sense of our losses , from the daily decreasing of our glory , and the advancements of our enemies , since that great yeere 1640 ( which by after ages shall be observed as the times of babylonish confusion ) that the lord has beene with them wonderfully , that wee have beene deserted in every particular , and tumbling from a precipice day by day , so that it were madnesse to thinke wee shall recover our game , or attain to the tops of the mountains from whence wee are falne : this assistance , and the very time of the beginning of this reformation is observed by the more curious to have been promised , as it were , and intimated in the 2 chron. 15. 2. in these . the lord is with yov while yee bee with him , whose numerall letters , fulfill the same yeer . but howsoever those curiosities hold , prophesies are no more mysteries , when mysteries are unvailed , and become histories , for we have found those times , the beginnings of a revolution , which tend to great and effectuall alterations , which have given such a swing to the whole fabrick of our kingdome , that the ligatures thereof are shaken . nay , though we should use all nature and art to cement the same , it shall not avail , it shall not prosper , because the finger of god is against us . wee need not straine arguments afarre , to bring this home to your indocile soules , and possesse you with this assurance , that there is a great work begun which shall be consummate with glory , to the joy of the friends of the gospell , and utter confusion of the enemies of peace and truth ; and that in the church of england likewayes , there is certainly a reformation to be looked for , as in the church of scotland , which has ( to the great emulation of the dis-heartned people here , in this houre of hope , promising to themselves a certain relief ) so restored religion and truth to their splendour and purity ( through the particular finger of god ) that this day it is the measure of the desires , and the height of the wishes , of all distressed churches to be established in the comforts of such a reformation as they now enjoy . if the purpose of god by the condition of these times , and this strange working , be not manifested to you , advise with politike probability ( yee that are jesuited statists ) and behold how every thing strugles for our confusion . the winds are let loose from all the corners of the earth , and spread themselves furiously : all mens affections decay almost , and are loosed to the leaders of that great cause , for which we have poured out our souls ( but unprofitably as waters spilt on the ground ) . for though to the gloriation of papists ( which they have openly , and insolently declared in print ) the face of our church was changed , and the language thereof altered , yet now consider the temper of mens minds , the strength of their wishes , and power of their affection . nothing but universall detestation , and aversenesse from us , and our wayes , nothing but an inclination well followed , with the maturity of times , to the contrary in all points . for the people , like a field of standing corne moved by a stiffe gale , do all bow their heads one way , or like a strong tyde chased by the winde do all make but one current . there is likeways a certain quickning , and agitation , and expectation in the spirits of men , to believe , and hope for the beauty of reformation , and our utter removall , according as they have been ( no question ) effectually praying , and of late in an extraordinary manner , reporting the comfort of a sure confidence . now tell me if yee conceive it possible , that so great a work , so eminently assisted by him who holds the ends of the world in his hands , can be deserted , but that it shall be crowned with the copestone , else they had losed their prayers , and the strength of their wit , by which wee confesse they prevaile , for hee that is the god of their covenant marches on like a man of war , and wil notstay , till the antichrist be puld down , and his enemies be made his footstool , and the jews and gentiles call'd in . wee have seene the goings of god the king in the sanctuary . this is the day , and the worke of the lord terrible in our eyes , wherein the judgement of the great whore that sits over many waters shall be shown . moreover , the fautors and instruments of this great work , have p●inted their truth , and their actions with a sun-beam , and so strongly seized the judgements of the world , that now every soule is warmed , fill'd with wonder , and rests sweetly convinced . with us and our faction , nothing but a benummed sullennesse , and a profound silence ; we are all given over to the spirit of slumber ; our pens are plagued with a lethargie , though your prelacie be now lying gasping , yet there is none almost that dare owne it , not any to encounter those papers which come forth in squadrons , displaying the banner of truth , to captivate every understanding , and will , to the obedience thereof . lay your hands on your mouth : for we are not all able to restore that monster to its wonted dignity , and height of power , nor fetch its pedigree from heaven , or shew how the same ought to bee welcommed in the world , or can be usefull , and expedient in a christian republike : no we should fail , though wee concentrat our wits , and alambique our spirits . there is one , indeed , who hath afflicted his understanding , and wearied his pen in the defence thereof , and now of late , with a new assault , tendred his remonstrance to the parliament , humbly entreating the honorable court , to let the poor , miserable , torn thing , breath a while , but alas , thinke not that noble senate ( to whose wisdome all europe doe pay their tributary gazes ) will any longer nourish such snakes , & keep serpents in their bosome , for it cannot be but they must resent their smarts , and think wee have sting'd them with a dangerous poyson , which has mortally defiled all the veines of the politicke and ecclesiasticke body . how ready mans corruption is to any thing , which can give warrant , or coloured pretence to his ambition , may well appeare by his livelesse apologie , wherein his arguments are not so much christian , as wrested from antiquity . yet yee that are the fathers of the church might well know , it was not so from the beginning , truth did precede erroar , and drive the point home to the source , it shall be cleere . antiquity is no patrociny for errour , and prescription no prejudice to truth , his reasons doe as much befriend the romish hierarchy as militate for the english episcopacie , and much more easie it is to answer them , then to find them out . but i pray you why doe not we follow the safest way , most free of ceremonies and offences ? which among us can reproach all this while the government of the scottish church ? and dare wee deny but it is most agreeable to the simplicity of the gospell ? and a surer rampard against the prevalencie of herefies ? whether of the governments , their presbyteriall , or our splendide , and magnifick orders are more cōsonant to the apostolike & primitive , and least approaching to the romish ? what office-bearers among them , which ye find not in the scriptures ? or any preheminence , and relation , of a minister to a minister , being both of one degree ? nay , give over the game which must be lost , yee know if the antichrist must fall that we can hardly stand ; if the ocean be dryed up , whence shall the rivers come ? it cannot be denied , but'wee have moved swiftly and boldly . and to say wee have nothing advanced to rome , & forsaken the cleer waters of the gospell , evaporated , and dispirited the powers of religion , it were an impudence beyond wonder , which all the reformed churches would cast back on our faces with shame . nay , wee have dethroned truth , and builded altars to errour and superstition , chasing christ out of the church , and making an holy place for antichrist ; from kings likewayes have we wrested authority , torn the crowne , and adorned the mitre , in such sort that the god of all the world may well say , we have reigned , but not by him , wee have made our selves princes , but hee knew it not . if it be not so , what then means the lowing of the oxen , and the bleating of the sheep ? whence the huge number of ceremonies ? the continuall encrease of novations ? the authorizing of id●l●●●● by church canons ? whence the communion of words , and practices , with romanists ? for it is very unbeseeming the people of god to symbolize with idolaters , and the enemies of god , ( whether in their manner of worship or government ) where there is no necessity . the jews would not speak though it were but half the speech of ashod . and when the world crys out against us , charging our profession with these great dishonours done to the name of god , wee have no other hole to creep in , nor any better answer to return , then the papists have for avoiding the stain of that abomination , which this day cuts the hearts of the jews , and reformed churches . now , to think that the truth shall ever be born downe , and not once set up his victorious head , nay , in this same article of time , wherein it has received such strength , and power , and majesty , and hath dispersed the clouds , which wee of a long while have been diligently assembling , were egregiously to be infatuate , and if yee continue to let these hopes smile upon you ye are certainly finally demented , and fitted to perdition , examples and fore-runners of that great wrath , appointed for those who had their eyes upon our returns , and expected the propagation of their kingdome from us . but if all other things should hold their peace ( ye that are witnesses to this great reformation , and upon whom these happy dayes have falne ) hear how this late covenant doth cry aloud ; even this great covenant , sworne , and sealed so solemnly . do not yee see how they hold out their arms to embrace it , and think they have found a sovereigne balme for all the wounds in church & state , if happily applyed ? have they not hereby as it were taken the sacrament for our destruction ? what lesse things can bee expected then from the covenant of scotland , which as it hath filled the earth with the noise thereof , and made the altars of rome to tremble for fear , so now likewayes has proved a dangerous precedent , and a strange leading case for our compleat raine ? of what strange productions can this be the fore-runner ? are all these motions , these solemnities of new resolutions , to which the people have so willingly espoused themselves , to no purpose ? can all this be for the upholding of our kingdome ? or do not yee rather perceive a streaming banner displayed against you ? have not they combined themselves with immovable thoughts , to extirpate all unnecessary follies , and novations which are the very soul of our glory , and the beams of our splendour ? have they not cut our haires wherein our strength does lie , made us bald , and discovered our shame , and who may not invade us securely ? no , no , do not disdain these great appearances ; from the root of this covenant shall spring a tree whose top shall reach the heaven , and under the branches thereof shall the nations of the earth hide themselves ; it shal increase and flourish as the goodly cedars of lebanon , but our contemptible plant , which the heavenly father hath not planted , shall be pulled up , and die . tell me , yee that can discern the face of the weather , and pretend to know the times and seasons , doth not every day looke more blacke and ugly ? what kindnesse have wee found of god , or what conquest of friends have wee made amongst men , since the times began to be shaken ? doth not every day pull a feather from our wings , by which wee used to worke so high , till the vapours of the earth could not reach us ? quae nos dementia coepit to think we shall ever recover of these wounds already inflicted , since the arrows are daily multiplyed , and fall on us in showres from all hands ; wee have strained our moyen at the courts of princes , but they be now justly wearied of us : and hee is reputed neither good christian , nor understanding countrey-man , neither pious , nor politike , that dare open his mouth for us . and if wee shall lift up our eyes to heaven , behold , wee cannot say there be more for us , then against us , wee can meet with no consolation , but a devouring sword drawne against the children of pride . what giant plots we have set afoot , and how inseasonably they are discovered , to our eternall shame , it is now spred like the suns light . and though hitherto there were some hopes left , yet now they are all blasted , and wee begin to stink in the eyes of our bosome friends . our purposes are unvailed , our intentions , blacke as darknesse , are now made known , and howbeit wee could have joyed before in some of the peoples good graces , yet these horrible designes , of advocating strange assistance , of soliciting and covenanting with papists , of forcing and besieging the very houses of parliament , and doing violence to the whole kingdome , for upholding our grandours , for keeping our venerable garlands upon our heads , are indeed acts able to draw the insupportable weight of publike hate upon us , and which might as deservedly procure us to be cast out of the church and state , as ever the jesuits were turned out of france , and are to this day banished from the venetian republike . nor let us any more evanish in this deceit , to think wee can move authority to lend us a gracious hand , and keep us from sinking : for though the favours wee have found be great , and a mercifull majesty hath done much , yet now ( it is to be feared ) hee will relinquish us , and not undoe his state civill , for upholding the ecclesiastick in accidentals . and when heaven and earth combine against us , and the present estate of affairs deny help , and refuse hope , whether shall wee flie ? there is no balme in gilead now ; take heed , the windes are blowing , the flouds are comming , and our thunder-stricken building must down , because not of god . wee have already received sentence from the honourable house of commons ; their wisdome and justice have pronounced the peoples minde , and denounced the kingdoms pleasure ; and though the influence of some frolick faction ( now fugitive as our hopes are ) should yet a little prolong the life of our expectation , and entertain us with a possibility of wrestling thorow , tell me if ever any person did thrive being once cōdemned by them ? it is certainly a great losse , not to have the parliaments affection , and very hard ( as they say ) to fit in rome , and strive against the pope . no , no , nature and grace , time and fortune , have taken such a good course to destroy us , that it is impossible wee can be saved without a miracle . far , far be it from us to think our contracted , and long accustomed boldnesse , and impudencie , can any more enveigle the eyes of the world , with that idoll of jealousie , which by the corruption of times , through the ambition of mans unlimited heart , is now exalted to such exorbitancie of height , that become top-heavy , it fals with its own weight . o then forsake , in the bowels of mercy depart from that willingly , which as you are now deserted of men , will once make you rejected of god . what is it ( alas ) to be covered with a princes wings , to be warmed with the beams of his favour , to be set up as it were on a pyramide , and made the object of wonder , to have such sway , that with the one foot ye may tread on the church , with the other crush the state , and so to monopolize all power , that without you there is nothing but simulachrum potestatis ? what is it i say , all this ? is god mocked ? can yee elude the thunderbolts of his anger ? can yee be lift up beyond the stroake of revenge ? can yee give laws to the spirit of the most high , to mould the times in what fashion pleaseth you ? be there not certain fatall periods , as of houses , families , & cōmon-weals , so likeways a vicissitude of governments ? in many other places has episcopacie been cast out , neither ever could the face of church or common-wealth look calme , till that jonas was thrown in the sea . and in this disposition of time , when all things smile on them , but frown upon us , nothing more easie , nothing more absurd , than to flatter our selves with contrary expectations . o that i knew what way to induce you powerfully , to contemne that , which is unwarranted of god , hatefull to men , odious to the times , hurtfull to the church , & in the end wil bring a dire destruction upon your selves . would yee have signes from heaven ? remember how all the inventions of our sublimated policies , assisted by the powers of the time , have failed us very wonderfully , in every particular , and turned upon our own pates ; looke to the continuall progresse of our affairs , how all the machinations which wee conceived were sufficiently able , to ripen and produce our designes , have proved steps to advance our enemies ( the great chastisers of the times ) and that we have reaped nothing of all our pains and expenses , but sad disappointments to our selves , and confusion to our cause . put off therefore these vain and unprofitable desires , which are of the world , and die with the world . the foolish grandour of your lordly dignities , is but a dream and toy of some few decrepit yeeres , which flowne over , will make all the veins of your heart to shake , 't is but a shadow , in the morning with you , at night behind you , past and gone . but now the inexorable messenger of death approacheth furiously , and charges mee to remove , the impatient world chaseth me away , and i must be gone : i take therefore heaven and earth to witnesse against you , that i have not hid my offences from you , but spred my selfe open , and given your discerning eyes a liberall view of my errours , which have so truly deserved the heaviest censure which can f●ll from the sword of justice , advising you as yee would eschew the wrath to come , and be delivered from the worlds anger , no longer to resist the spirit , which prompts the times so powerfully , to solicit the embracements of the whore , and by the continuall encrease of miseries , to expose the church & kingdom , to be a spectacle of pitie & laughter to neighbour churches , and common-weals . and if yee will not forsake your wayes , lay downe your antichristian offices at the foot of the church , which ye have so miserably torne , if you will not divorce your selves , from the lusts of that abominable preheminence , and be strongly devoted to the advancements of this happy reformation , which moves so sweetly towards the end of prophesies , for the preservation of the glorious light of salvation , and encouragement of gods people , i declare in audience of the world , that wrath shall come and fall upon your necks as thunder from the clouds , yee shall die and none lament it . thus have i acquit my selfe : for the spirit within me constrained me . i must depart , and resigne my chair , never to be fill'd again . have pity upon me my friends , for the hand of the lord is upon me . finis . a true relation of the popish-plot against king charles i and the protestant religion. 1679 approx. 106 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b06285 wing t3016 estc r185710 52529339 ocm 52529339 179165 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b06285) transcribed from: (early english books online ; image set 179165) images scanned from microfilm: (early english books, 1641-1700 ; 2778:32) a true relation of the popish-plot against king charles i and the protestant religion. boswell, william, sir, d. 1649. laud, william, 1573-1645. habervešl z habernfeldu, ondřej. 36 p. s.n., [london : 1679] caption title. imprint suggested by wing. includes letters to and from sir william boswell, andreas ab habernfeld, and the archbishop of canterbury. reproduction of the original in the bodleian library. a true relation of the popish-plot -historical remarks on the jesuits -a compleat history of the last plot of the papists, upon the dissenting protestants. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charles -i, -king of england, 1600-1649. great britain -history -civil war, 1642-1649 -religious aspects -early works to 1800. anti-catholicism -england -early works to 1800. 2008-01 tcp assigned for keying and markup 2008-02 spi global keyed and coded from proquest page images 2008-03 robyn anspach sampled and proofread 2008-03 robyn anspach text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a true relation of the popish-plot against king charles i. and the protestant religion . if there be any professing the protestant religion within his majesties dominions , who are yet so wilfully blinded , as not to believe the reality of the late conspiracies , or that it has not been a long time carrying on to extirpate the protestant religion , reestablish popery , and inthral the people in all the three kingdoms , let them but advisedly fix their eyes and minds , upon the ensuing letters and discoveries , and they will easily find papistical plots have been no new things in this nation . to omit their attempts upon king edward , queen elizabeth , and king james , these papists make it evidently out , that the same design , and the same contrivances were on foot in the reign of o●● late sovereign charles the first , of blessed memory ; a true narrative whereof these sheets contain , as they were found in the arch-bishop of canterbury's study in the tower , may 31. 1643. the first who discover'd it , was an actor in it , sent hither from rome , by cardinal barbarini , to assist con , the pope's legat , in the pursuit of it , and privy to all the particulars ; who being touch'd with remorse of conscience , for being guilty of so detestable a crime , reveal'd the whole mystery to sir william boswell , the king's leiger embassador at the hague , who gave private notice of the same to the arch-bishop of canterbury , by whom it was declar'd to the king himself . sir william boswell's first letter to the arch-bishop , touching this plot. may it please your grace , the offers ( whereof your grace will find a copy ) here enclos'd toward a farther and more particular discovery , were first made to me at the second hand , and by word of mouth by a friend of good quality and worth in this place . but soon after , as soon as they could be put into order , were avowd by the principal party , and deliver'd me in writing by both together , upon promise and oath , which i was required to give , and gave accordingly , not to reveal the same to any other man living , but your grace , and by your grace's hand to his majestie . in like manner they have tied themselves not to declare these things to any other but my self , untill they should know how his majestie , and your grace would dispose thereof . the principal giving me withall to know , that he puts himself and this secret into your grace's power , as well because it concerns your grace so nearly after his majestie , as that he knows your wisdom to guide the same aright , and is also assur'd of your grace's fidelity to his majesties person , to our state and to our church . first , your grace is earnestly pray'd to signifie his majesties pleasure , with all speed , together with your grace's disposition herein , and purpose to carry all with silence from all but his majestie , until due time . secondly , when your grace shall think sit to shew these things to his majestie , to do it immediately , and not trusting letters , nor permitting any other person to be by , or within hearing , and to intreat and counsel his majestie as in a case of conscience , to keep the same wholly and solely in his own bosom from the knowledge of all other creatures living , but your grace , until the business shall be clear'd out . thirdly , not to enquire or demand the names of the parties from whom these overtures do come , or any farther discoveries or advertisements in pursuit of them , which shall come hereafter until satisfaction shall be given to every part of them . nor to 〈◊〉 to any person but his majestie , that any thing of this nature 〈◊〉 come from me . for as i may believe these overtures are veryfiable in the way they will be laid , and that the parties will not shrink ; so i may account , that if never so little glimpse or shadow of these informations shall appear by his majesties or your grace's words or carriage unto others , the means whereby the business may be brought best unto tryal , will be utterly disappointed . and the parties who have in conscience toward god , devotion to his majestie , affection toward your grace , and compassion to our country disclos'd these things , will run a present and extream hazard of their persons and lives . so easily it will be conjectur'd upon the least occasion given either by his majestie or your grace , who is the discoverer . these are the points and offers which they have prest me to represent more especially to his grace . for my own particular , having already most humbly crav'd pardon of any errour or omissions that have befallen me in the managing this business , i do beseech your grace to let me know , first , whether , and in what order i shall proceed with the parties . secondly , what points of these offers i shall first put them upon to enlarge and clear ? thirdly , what other points and queries i shall propose to them , and in what manner ? fourthly , how far further i shall suffers my self to hear and know these things . fifthly , whether i shall not rather take the parties answers and discoveries sealed up by themselves , and having likewise put my own seal upon them , without questioning or seeing what they contain , so to transmit them to your grace or his majestie . sixthly , whether i may not insinuate upon some fair occasion , that there will be a due regard had of them and their service by his majestie and your grace ; when all particulars undertaken in these general offers , and necessary for perfecting the discovery , and work intended , shall effectually be delivered to his majestie and your grace . upon these heads , and such other as his majesty and your grace shall think proper in the business , i must with all humility beseech your grace to furnish me with instructions , and warrant for my proceedings , under his majesties hand , with your grace's attestation , as by his majesties goodness and royal disposition is usual in like cases . may it please your grace to entertain a cipher with me upon this occasion ; i have sent the counterpart of one here inclos'd . if these overtures happily sort with his majesties and your grace's mind , and shall accordingly prove effectual in their operation , i shall think my self a most happy man , to have any oblation in so pious a work for my most gracious soveraign and master . more particularly in that your grace under his majesty shall be opisex rerum & mundi melioris origo . which i shall incessantly beg in my prayers at his hands , who is the giver of all good things , and will never forsake or fail them , who do not first fail and fall from him , the god of mercy and peace , with which i remain ever more , your grace's most dutiful and obliged servant , william boswell . i have not dar'd to trust this business ( without a cipher ) but by a sure band , for which reason , i have sent the bearer my secretary express , but he knows nothing of the contents thereof . hague in holland , sept. 9. 1640. stylo loci . superscrib'd for your grace . endors'd by the arch-bishop with his own hand . received sept. 10 1640. sir william boswell , about the plot against the king. andreas ab habernfeld ' s letter to the arch-bishop , concerning the plot revealed to him , written by him in latin. most illustrious and most reverend lord , all my senses are shaken together as often as i revolve the present business , neither doth my understanding suffice , to conceive what wind hath brought such horrid things , that they should see the sun-shine by me : for unexpectedly this good man became known unto me , who when he had heard me discoursing of these scotch stirs , said , that i knew not the nerve of the business , that those things which are commonly scattered abroad are superficial . from that hour he every day became more familiar to me , who acknowledging my dexterity herein , with a full breast poured forth the burdens of his heart into my bosom , supposing that he had discharged a burden of conscience wherewith he was pressed . hence he related to me the factions of the jesuits , with which the whole earthly world was assaulted ; and shewed , that i might behold how through their poison , bohemia and germany were devoured , and both of them maimed with an irreparable wound ; that the same plague did creep through the realms of england and scotland , the matter whereof , revealed in the adjacent writing , he discovered to me : which things having heard , my bowels were contracted together , my loyns trembled with horrour , that a pernicious gulf should be prepared for so many thousands of souls : with words moving the conscience , i inflamed the mind of the man ; he had scarce one hour concocted my admonitions , but he disclosed all the secrets , and he gave free liberty that i should treat with those whom it concerned , that they might be informed hereof . i thought no delay was to be made about the things : the same hour i went to sir william boswell , the king's leiger , at the hague , who being tied with an oath of secrecy to me , i communicated the business to him , i admonished him to weigh these things by the ballance , neither to defer , but act , that those who were in danger might be speedily succoured : he , as becomes an honest man , mindful of his duty , and having nearer looked into the business , refused not to obey the monitions . moreover , he forthwith caused that an express should be dispatched , and sent word back again what a most acceptable oblation this had been to the king and your grace ; for which we rejoyced from the heart , and we judged , that a safe and favourable deity had interposed it self in this business , whereby you might be perserved . now that the verity of the things related might be confirmed , some principal heads of the conspiracy were purposely pretermitted , that the knowledge of them might be extorted from the circumvented society of the conspirators . now the things will be speedily and safely promoted into act , if they be warily proceeded in at bruxels . by my advice , that day should be observed wherein the packet of letters are dispatch'd , which under the title of , to monsieur strario arch-deacon of cambray , tyed with one cover , are delivered to the post-master ; such a packet may be secretly brought back from him , yet it will be unprofitable , because all the inclosed letters are written characteristically . likewise another packet coming weekly from rome , which is brought under this superscription , to the most illustrious lord count rossetti , legat for the time ; these are not to be neglected : to whom likewise letters writ in the same characters are included . that they may be understood , reade is to be consulted with . the forenamed day of dispatch shall be expected : in reade's house an accumulated congregation may be circumvented ; which succeeding , it will be your graces part to order the business . the intestine enemy being at length detected by god's grace , all bitterness of mind , which is caused on either side may be abolished , buried in oblivion , deleted and quieted , the enemy be invaded on both parts : thus the king and the kings friend , and both kingdoms neer to danger , shall be preserved and delivered from eminent danger . your grace likewise may have this injunction by you , if you desire to have the best advice given you by others , that you trust not overmuch to your pursevants , for some of them live under the stipend of the popish party . how many rocks , how many scilla 's , how many displeased charybdes appear before your grace , in what a dangerous sea , the cock-boat of your graces lise , next to shipwrack , is tossed , your self may judge ; the fore-deck of the ship is speedily to be driven to the harbour . all these things ( i whisper ) into your grace's ear , for i know it bound with an oath of secrecy ; therefore by open name , i would by these presents become known to your grace , your graces most observant , and most officious , andrew habernfeld hague sept. 14 s. n. 1640. superscribed by andreas ab habernfeld , a noble bohemian , dr. of physick to the queen of bohemia , illustrissimo ac reverendissimo dom. domino gulielmo archiepiscopo cantuariensi , primati & metropolitano totius regni angliae dom. meo . the arch-bishops indorsement with his own hand . received , octob. 14. 1640. andreas ab habernfeld . his letters sent by sir william boswell , about the discovery of the treason . i conceive by the english latin herein , that he must needs be an englishman , with a concealed and changed name . and yet it may be this kind of latin may relate to the italian . or else he lived some good time in england the declaration of this treason i have by his majesties special command , sent to sir w. boswell , that he may there see what proof can be made of any particulars . the general overture and discovery of the plot , sent with sir william boswell ' s first letter , and written in latin. the king's majesty and the lord arch-bishop of canterbury are to be secretly informed by letters , 1. that the king's majesty , and the lord arch-bishop are both of them in great danger of their lives . 2. that the whole common-wealth is by this means endangered , unless the mischief be speedily prevented . 3. that these scotch troubles are raised , to the end , that under this pretext , the king and arch-bishop might be destroyed . 4. that there is a means to be preseribed , whereby both of them in this case may be preserved , and this tumult speedily composed . 5. that although these scotch tumults be speedily composed , yet that the king is endangered , and that there are many ways , by which destruction is plotted to the king and lord arch-bishop . 6. that a certain society hath conspired the death of the king , and lord arch-bishop , and convulsion of the whole realm . 7. that the same society , every week deposits with the president of the society , what intelligence every of them hath purchased in eight days search , and then conser all into one packet , which is weekly sent to the director of the business . 8. that all the confederates in the said conspiracy may verily be named by the poll. but because they may be made known by other means , it is thought meet to defer it till hereafter . 9. that there is a ready means , whereby the villany may be discovered in one moment , the chief conspirators circumvented , and the primary members of the conjuration apprehended in the very act . 10. that very many about the king , who are accounted most faithful and intimate , to whom likewise the more secret things are intrusted , are traytors to the king , corrupted with a foreign pension , who communicate all secrets of greater or lesser moment to a foreign power . these and other most secret things , which shall be necessary to be known for the security of the king , may be revealed , if these things shall be acceptable to the lord arch bishop . likewise they may be assured , that whatsoever things are here proposed , are no figments , or fables , nor vain dreams , but such real verities , which may be demonstrated in every small tittle . for those who thrust themselves into this business , are such men , who mind no gain , but the very zeal of christian charity suffers them not to conceal these things : yet both from his majesty and the lord arch-bishop some small exemplar of gratitude will be expected . all these premises have been communicated under good faith , and the sacrament of an oath , to mr. leiger embassadour of the king of great britain , at the hague ; that he should not immediately trust , or communicate these things to any mortal , besides the king , and the lord arch-bishop of canterbury . subseribed , &c. present , &c. hague , com. 6. sept. 1640. in the style of the place . the arch-bishops own indorsement . recieved sept. 10. 1640. the plot against the king. the arch-bishop of canterburies letter to the king , concerning the plot ; with the king's directions in the margin , written with his own hand . [ i beseech your majesty read these letters as they are endorsed by figures , 1 , 2 , 3 , & c. ] may it please your majesty , as great as the secret is which comes herewith , yet i choose rather to send it in this silent covert way , and i hope safe , than to come thither , ye had reason so to do , and bring it my self . first , because i am no way able to make has t enough with it . secondly , because should i come at this time , and antedate the meeting , sept. 24. there would be more jealousie of the business , and more enquiry after it : especially , if i being once there , should return again before that day , as i must , if this be followed , as is most fit . the danger it seems is eminent , and laid by god knows whom ; but to be executed by them which are very near about you . ( for the great honour which i have to be in danger with you , or for you , i pass not , so your sacred person , and the state may be safe . ) it is an unanswerable dilemma . now , may it please your majesty , this information is either true , or there is some mistake in it : if it be true , the persons which make the discovery will deserve thanks and reward ; if there should be any mistake in it , your majesty can lose nothing but a little silence . the business , ( if it be ) is extream foul . the discovery thus by god's providence offered , seems fair . i do hereby humbly beg it upon my knees of your majesty , that you will conceal this business from every creature , and his name that sends this to me . and i send his letters to me , to your majesty , that you may see his sence both of the business and the secrecy . and such instructions as you think fit to give him , i beseech you let them be in your own hand for his warrant , without imparting them to any . and if your majesty leave it to his descretion to follow it there in the best way he can , that in your own hand will be instruction and warrant enough for him . and if you please to return it herewith presently to me , i will send an express away with it presently . i concur totally with you in opinion , assuring you , that no body doth , or shall know of this business ; and to shew my care to conceal it , i received this but this afternoon , and now i make this dispatch before i sleep . herewith i send his warrant , as you advise , which indeed i judge to be the better way . in the mean time , i have by this express returned him this answer , that i think he shall do well to hold on the treaty with these men , with all care and secrecy , and drive on to the discovery , so soon as the business is ripe for it , that he may assure himself and them , they shall not want reward , if they do the service . that for my part he shall be sure of secrecy , and that i am most consident , that your majesty will not impart it to any . that he have a special eye to the eighth and ninth proposition . i like your answer extreme well , and do promise not to deceive your confidence , nor make you break your word . sir , for god's sake , and your own safety , secrecy in this business : and i beseech you , send me back this letter , and all that comes with it , speedily and secretly , and trust not your own pockets with them . i shall not eat , nor sleep in quiet , till i receive them . and so soon as i have them again , and your majesties warrant to proceed , no diligence shall be wanting in me to help on the discovery . i have sent all back . i think these apostyles will be warrant enough for you to proceed , especially , when i expresly command you to do so . this is the greatest business that ever was put to me . and if i have herein proposed , or done any thing amiss , i most humbly crave your majesties pardon . but i am willing to hope i have not herein erred in judgment , and in fidelity i never will. in this i am as far from condemning your judgement , as suspecting your fidelity . these letters came to me on , thursday , sept. 10. at night , and i sent these away according to the date hereof , being extreamly wearied with writing this letter , copying out those other which come with this , and dispatching my letters back to him that sent these , all in my own hand . once again secrecy for god's sake , and your own . to his most blessed protection i commend your majesty and all your affairs : and am , your majesties most humble faithful servant , w. cant. lambeth , sept. 11. 1640. the arch-bishop's postscript . as i had ended these , whether with the labour or indignation , or both , i fell into an extreme faint sweat ; i pray god keep me from a feaver , of which three are down in my family at croyden . these letters came late to me , the express being beaten back by the wind . superscrib'd by the arch-bishop , for your sacred majesty the arch-bishops indorsement with his own hand . received from the king , sept. 16. 1640. the king's answer to the plot against him , &c. york , sept. c. r. 13. 1640. : by the king , yours apostyled . sir william boswel ' s second letter to the arch-bishop . may it please your grace , this evening late i have received your graces dispatch , with the enclosed from his majesty , by my secretary oveart , and shall give due account with all possible speed of the same , according to his majesties and your graces commands , praying heartily that my endeavours , which shall be most faithful , may also prove effectual , to his majesties and your grace's content , with which i do most humbly take leave , being always hague , sept. 24. 1640 . s. angelo . your graces most dutiful and humblest servant , william boswell . the arch-bishop's indorsement . received , sept. 30. 1640. sir william boswell his acknowledgement , that he hath received the king's directions in my letters . sir william boswell ' s third letter to the arch-bishop , sent with the larger discovery of the plot . may it please your grace , upon receipt of his majesties commands , with your grace's letters of 9 , and 18 , sept. last , i dealt with the party to make good his offers formerly put in mine hand , and transmitted to your grace : this he hopes to have done , by the inclosed , so far as will be needful for his majesties satisfaction ; yet if any more particular explanation or discovery shall be required by his majesty or your grace , he hath promised to add thereunto , whatsoever he can remember , and knows of truth . and for better assurance and verification of his integrity , he professeth himself ready ( if required ) to make oath of what he hath already declared , or shall hereafter declare in the business . his name he conjures me still to conceale , though he thinks his majesty and your grace , by the character he gives of himself , will easily imagin who he is , having been known so generally through court and city , as he was for three or four years , in the quality and imployment he acknowlegeth ( by his declaration inclosed ) himself to have held . hereupon he doth also redouble his most humble and earnest suit unto his majesty and your grace , to be most secret and circumspect in the business , that he may not be suspected to have discovered , or had a hand in the same . i shall here humbly beseech your grace to let me know what i may further do for his majesties service , or for your graces particular behoof ; that i may accordingly endeavour to approve my self , as i am , hague , octob. 15. 1640. your grace's most dutiful and obliged servant , william boswell . the arch-bishop's indorsment . received octob. 14. 1640. sir william boswell in prosecution of the great business . if any thing come to him in cyphers , to send it to him . the large particular discovery of the plot and treason against the king , kingdom , and protestant religion , and to raise the scotish wars , written in latin. most illusirious and revcrend lord , we have willingly and cordially perceived , that our offers have been acceptable both to his royal majesty , and likewise to your grace . this is the only index to us , that the blessing of god is present with you , whereby a spur is given , that we should so much the more chearfully and freely utter and detest those things whereby the hazard of both your lives , the subversion of the realm and state both of england and scotland , the tumbling down of his excellent majesty from his throne , is intended . now lest the discourse should be enlarged with superfluous circumstances , we will only premise some things which are meerly necessary to the business . you may first of all know , that this good man , by whom the ensuing things are detected , was born and bred in the popish religion , who spent many years in ecclesiastical dignities . at length being found fit for the expedition of the present design , by the counsel and mandate of the lord cardinal barbarini , he was adjoyned to the assistance of master cuneus ( con ) by whom he was found so diligent and sedulous in his office , that hope of great promotion was given to him . yet he , led by the instinct of the good spirit , hath , howsoever it be , contemned sweet promises , and having known the vanities of the pontifician religion ( of which he had sometime been a most severe defender ) having likewise noted the malice of those who fight under the popish banner , felt his conscience to be burdened ; which burden that he might ease himself of , he converted his mind to the orthodox religion . soon after , that he might exonerate his conscience , he thought fit , that a desperate treason , machinated against so many souls , was to be revealed , and that he should receive ease if he vented such things in the bosom of a friend : which done , he was seriously admonished by the said friend , that he should shew an example of his conversion and charity , and free so many innocent souls from imminent , danger to whose monitions he willingly consented , and delivered the following things to be put in writing , out of which the articles not long since tendered to your grace , may be clearly explicated and demonstrated . 1. first of all , that the hinge of the business may be rightly discerned , it is to be known , that all those factions with which christendom is at this day shaken , do arise from the jesuitical off-spring of cham , of which four orders abound throughout the world. of the first order are ecclesiasticks , whose office it is to take care of things promoting religion . of the second order are politicians , whose office it is by any means to shake , trouble , and reform the state of kingdoms and republicks . of the third order are seculars , whose property it is to obtrude themselves into offices with kings and princes , to insinuate and immix themselves in court businesses , bargains and sales , and to be busied in civil affairs . of the fourth order are intelligencers , ( or spies ) men of inseriour condition , who submit themselves to the services of great men , princes , barons , noble-men , citizens , to deceive ( or corrupt ) the minds of their masters . 2. a society of so many orders , the kingdom of england nourisheth : for scarce all spain , france , and italy , can yield so great a multitude of jesuits , as london alone ; where are found more than 50 scotish jesuits . there the said society hath elected to it self a seat of iniquity , and hath conspired against the king , and the most faithful to the king , especially the lord archbishop of canterbury , and likewise against both kingdoms . 3. for it is more certain than certainty it self , that the forenamed society hath determined to effect an universal reformation of the kingdom of england and scotland . therefore the determination of the end , necessarily infers a determination of means to the end . 4. therefore to promote the undertaken villany , the said society dubbed it self with the title of , the congregation of propagating the faith ; which acknowlegeth the pope of rome the head of the college , and cardinal barbarini his substitute and executor . 5. the chief patron of the society at london , is the popes legat , who takes care of the business ; into whose bosom , these dregs of traytors weekly deposite all their intelligences . now the residence of this legation was obtained at london in the name of the roman pontiff , by whose mediation it might be lawful for cardinal barbarini to work so much the more easily and safely upon the king and kingdom . for none else could so freely circumvent the king , as he who should be palliated with the popes authority . 6. master cuneus did at that time enjoy the office of the popes legat , an universal instrument of the conjured society , and a serious promoter of the business , whose secrets , as likewise those of all other intelligencers , the present good man , the communicator of all these things , did revive and expedite whither the business required . cuneus set upon the chief men of the kingdom , and left nothing unattempted , by what means he might corrupt them all , and incline them to the pontifician party : he inticed many with various incitements , yea , he sought to delude the king himself with gifts of pictures , antiquities , idols , and of other vanities brought from rome , which yet would prevail nothing with the king. having entred familiarity with the king , he is often requested at hampton court , likewise at london , to undertake the cause of the palatine , and that he would interpose his authority , and by his intercession perswade the legat of colen , that the palatine , in the next diet to treat of peace , might be inserted into the conditions ; which verily he promised , but performed the contrary . he writ indeed , that he had been so desired by the king concerning such things , yet he advised that they should not be consented to , left peradventure it might be said by the spaniard , that the pope of rome had patronized an heretical prince . in the mean time , cuneus smelling from the archbishop , most trusty to the king , that the kings mind was wholly pendulous ( or doubt●ul , ) resolved , that he would move every stone , and apply his forces , that he might gain him to his party : certainly considing , that he had a means prepared . for he had a command to offer a cardinals cap to the lord archbishop in the name of the pope of rome , and that he should allure him also with higher promises , that he might corrupt his sincere mind . yet a sitting occasion was never given , whereby he might insinuate himself into the lord archbishop . free access was to be gained by the earl and countess of a — likewise secretary w — the intercession of all which being neglected , he did flie the company or familiarity of cuneus , worse than the plague : he was likewise perswaded by others of no mean rank , well known to him , neither yet was he moved . 7. another also was assayed , who hindred access to the detestable wickedness , secretary cook , he was a most bitter hater of the jesuits , whom he intercepted from access to the king , he entertained many ( of them ) according to their deserts , he diligently enquired into their factions ; by which means every incitement , breathing a magnetical ( attractive ) power to the popish party , was ineffectual with him ; for nothing was so dear unto him , that might incline him to wickedness . hereupon being made odious to the patrons of the conspiracy , he was endangered to be discharged from his office ; it was laboured for three years space , and at last obtained . yet notwithstanding there remained on the kings part a knot hard to be untied , for the lord arch-bishop , by his constancy , interposed himself as a most hard rock . when cuneus had understood from the lord arch-bishops part , that he had laboured in vain , his malice and the whole societies waxed boyling hot : soon after ambushes began to be prepared , wherewith the lord arch-bishop together with the king should be taken . likewise a sentence is passed against the king ( for whose sake all this business is disposed ) because nothing is hoped from him which might seem to promote the popish religion ; but especially when he had opened his mind , that he was of this opinion , that every one might be saved in his own religion , so as he be an honest and pious man. 8. to perpetrate the treason undertaken , the criminal execution at westminster , caused by some writings of puritans , gave occasion of the first fire : which thing was so much exasperated and exaggerated by the papists to the puritans , that if it remained unrevenged , it would be thought a blemish to their religion ; the flames of which fire , the scotch book of prayers increases , occasioned by it's alterations . 9. in this heat , a certain scotish earl , called maxsield , if i mistake not , was expedited to the scots by the popish party ; with whom two other scotish earls , papists , held correspondency : he was to stir up the people to commotion , and rub over the injury afresh , that he might enslame their minds , precipitate them to arms , by which the hurtful disturber of the scotish liberty might be slain . 10. by this one labour , snares are prepared for the king ; for this purpose the present business was so ordered , that very many of the english should adhere to the scots ; that the king should remain inseriour in arms , who ( thereupon ) should be compelled to crave assistance from the papists , which yet he should not obtain , unless he would descend unto conditions , by which he should permit universal liberty of the exercise of the popish religion ; for so the affairs of the papists would succeed according to their desire . to which consent , if he should shew himself more difficult , there should be a present remedy at hand . the king is to be dispatched : for an indian nut , stuffed with most sharp poyson , is kept in the society ( which cuneus at that time shewed often to me in a boasting manner ) wherein a poyson was prepared for the king ; after the example of his father . 11. in this scottish commotion , the marquess of hamilton , often dispatched to the scots in the name of the king , to interpose the royal authority , whereby the heat of minds might be mittigated , returned notwithstanding as often without fruit , and without ending the business : his chaplain at that time repaired to us , who communicated some things secretly with cuneus . being demanded of me in jest , whether also the jews agreed with the samaritans ? cuneus thereunto answered ; would to god all ministers were such as he : what you will may be hence conjectured . 12. things standing thus , there arrived at london from cardinal richelieu , mr. thomas chamberlaine , his chaplain and almoner , a scot by nation , who was to assist the college of the confederate society , and seriously to set forward the business , to leave nothing unattempted , whereby the first heat might be exasperated . for which service he was promised the reward of a bishoprick ; he cohabited with the society four months space ; neither was it lawful for him first to depart , until things succeeding according to his wish , he might be able to return back again with good news . 13. sir toby matthew , a jesuited priest , of the order of politicians , a most vigilant man of the chief heads , to whom a bed was never so dear , that he would rest his head thereon , refreshing his body with sleep in a chair for an hour , or two , neither day nor night spared his machinations ; a man principally noxious , and himself the plague of the king and kingdom of england ; a most impudent man , who flies to all banquets and feasts , called or not called ; never quiet , always in action and perpetual motion ; thrusting himself into all conversations of superiours ; he urgeth conferences familiarly , that he may fish out the minds of men ; what ever he observeth thence , which may bring any commodity , or discommodity to the part of the conspirators , he communicates to the pope's legat ; the more secret things he himself writes to the pope , or to cardinal barbarini . in sum , he adjoins himself to any mans company ; no word can be spoken , that he will not lay hold on , and accommodate to his party . in the mean time , whatever he hath fished out , he reduceth into a catalogue , and every summer carrieth it to the general consistory of the jesuits politicks , which secretly meets together in the province of wales , where he is an acceptable guest . there counsels are secretly hammered , which are most meet for the convulsion of the ecclesiastic , and politic estate of both kingdoms . 14. captain read , a scot , dwelling in long-acre-street , near the angel tavern , a secular jesuit , who for his detestable office performed ( whereby he had perverted a certain minister of the church , with secret incitements to the popish religion , with all his family , taking his daughter to wife ) for a recompence , obtained a rent , or impost upon butter , which the country people are bound to render to him , procured for him by some chief men of the society , who never want a spur , whereby he may be constantly detained in his office. in his house the business of the whole plot is concluded , where the society , which hath conspired against the king , the lord arch-bishop , and both kingdoms , meet together , for the most part every day : but on the day of the carriers ( or posts ) dispatch , which is ordinarily friday , they meet in greater numbers ; for then all the intelligencers assemble , and conser in common , what things every of them hath fished out that week ; who , that they may be without suspition , send their secrets by sir toby matthew , or read himself , to the pope's legat ; he transmits the compacted packet , which he hath purchased from the intelligencers , to rome . with the same read , the letters brought from rome are deposited , under sained titles and names , and by him are delivered to all to whom they appertain : for all and every of their names are known to him . upon the very same occasion , letters also are brought hither under the covert of father philip ; ( he notwithstanding , being ignorant of things ) from whom they are distributed to the conspirators . there is in that very house , a publick chappel , wherein an ordinary jesuit consecrates , and dwells there . in the said chappel masses are daily celebrated by the jesuits , and it serves for the baptizing of the children of the house , and of some of the conspirators . those who assemble in the forenamed house , come frequently in coaches , or on horse-back in lay-mens habit , and with a great train , wherewith they are disguised , that they may not be known , yet they are jesuits , and conjured members of the society . 15. all the papists of england contribute to this assembly , lest any thing should be wanting to promote the undertaken design . out of whose treasury , a widow , owner of the houses , wherein secretary w. now dwelleth , dead above three years since , bestowed forty thousand english pounds ; so likewise others contributed above their abilities , so as the business may be promoted unto its desired end . 16. besides the foresaid houses , there are conventicles also kept in other more secret places , of which they dare not conside , even among themselves , for fear lest they should be discovered . first , every of them are called to certain inns , ( one not knowing of the other ; ) hence they are severally led by spies to the place where they ought to meet ; otherwise ignorant where they ought to assemble , left peradventure they should be surprised at unawares . 17. the countess of a — a strenuous she-champion of the popish religion , bends all her nerves to the universal reformation ; whatsoever she hears at the king's court , that is done secretly , or openly , in words or deeds , she presently imparts to the pope's legat , with whom she meets thrice a day . sometimes in a — house , now at the court , then at tarthal . he searce sucks such things by the claw . the earl himself , called now about three years since , this year ought to go to rome , without doubt to consult there of serious things concerning the design . at greenwich , at the earls cost , a feminine school is maintained , which otherwise is a monastery of nuns ; for the young girls therein , are sent forth hither and thither , into foreign monasteries beyond the seas . mr. p — of the king's bed-chamber , most addicted to the popish religion , is a bitter enemy of the king , he reveals all his greatest secrets to the pope's legat ; although he very rarely meets with him , yet his wife meets him so much the ostner , who being informed by her husband , conveys secrets to the legat. in all his actions , he is nothing inseriour to sir toby matthew ; it cannot be uttered , how diligently he watcheth on the business . his sons are secretly instructed in the popish religion ; openly , they prosess the reformed . the eldest is now to receive his fathers office , under the king which shall be . a cardinal's hat is provided for the other , if the design shall succeed well . above three years past , the said mr. p — was to be sent away by the king to marocco ; but he was prohibited by the society , lest the business should suffer delay thereby . he is a patron of the jesuits , for whom , for the exercise of religion , he provides chappels both at home and abroad . secretary w — a most fierce papist , is the most unfaithful to the king of all men , who not only betrays and reveals even the king 's greatest secrets , but likewise communicates counsels , by which the design may be best advanced . he , at least thrice every week , converseth with the legat in nocturnal conventicles , and reveals those things which he thinks fit to be known ; for which end , he hired a house near to the legats house , whom he often resorts to , through the garden door ; for by this vicinity , the meeting is facilitated . the said secretary is bribed with gifts to the party of that conjured society , by whom he is sustained , that he may the more seriously execute his office. he sent his son expresly to rome , who was to insinuate himself into the roman pontif. sir d — sir w — mr. m — the younger , who hath been at rome ; my lord s — a cousen of the earl of a — the countess of n — the durchess of b — and many others , who have sworn into this conspiracy , are all most vigilant in the design . some of these are inticed with the hope of court , others of political offices ; others attend to the sixteen cardinals caps that are vacant , which are therefore detained idle for some years , that they may impose a vain hope on those who expect them . the president of the aforesaid society was my lord gage , a jesuit priest , dead above three years since . he had a palace adorned with lascivious pictures , which counterfeited profaneness in the house , but with them was palliated a monastery , wherein forty nuns were maintained , hid in so great a palace : it is situated in queen-street , which the statue of a golden queen adorns . the secular jesuits have bought all this street , and have design'd it into a quadrangle , where a jesuitical college is built in private , with this hope , that it might be openly finished , as soon as the universal reformation was begun . the pope's legat useth a threefold character or cipher ; one of which he communicates with all nuncioes ; another , with cardinal barbarini only ; with a third , he covers some greater secrets to be communicated . whatsoever things he either receiveth from the society , or other spies , those he packs up together in one bundle , dedicated under this inscription ; to monsieur stravio , arch-deacon of cambray : from whom at last they are promoted to rome . these things being thus ordered , if every thing be laid to the ballance , it will satisfie in special , all the articles propounded . wherein 1. the conspiracy against the king and lord arch-bishop is detected , and the means whereby ruin is threatned to both , demonstrated . 2. the eminent dangers of both kingdoms are rehearsed . 3. the rise and progress of that scottish fire is related . 4. means whereby these scottish troubles may be appeased , are suggested : for after the scots shall know by whom and to what end their minds are incensed , they will speedily look to themselves , neither will they suffer the forces of both parts to be subdued , lest a middle party interpose , which seeks the ruin of both . 5. with what sword the king's throat is affaulted , even when these stirs shall be ended , cuneus his confession , and a visible demonstration , sheweth . 6. the place of the affembly in the house of captain read is nominated . 7. the day of the eight days dispatch by read and the legat is prescribed . 8. how the names of the conspirators may be known . 9. where this whole congregation may be circumvented . 10. some of the principal unfaithful ones of the king's party are notified by name ; many of whose names occur not , yet their habitations are known ; their names may be easily extorted from read. if these things be warily proceeded in , the strength of the whole business will be brought to light ; so the arrow being foreseen , the danger shall be avoided ; which that it may prosperously succeed , the omnipotent creator grant . the arch-bishops indorsement with his own hand . received , october 14. 1640. the narration of the great treason , concerning which he promised to sir william boswell to discover , against the king and state. historical remarks on the jesuits . whoever shall compare the before-recited plot against king charles the first , of glorious memory , with that against his most sacred majesty now reigning ; shall find them so like in all the parts and circumstances , that never were two brothers more : the design the same , the contrivance the same , the working and machination , all moving upon the same wheels of king-killing , and state-destraction ; and in reference to condition , quality , religion , and motive , the conspirators the very same . from whence it follows , that there is no such improbability of the late discoverd plot , as the papists would have us believe . an ill name is half a conviction ; quo semel est imbuta recens , & natur am expellas furcalicet , are the jesuits merals : plot , contrivance , and cruelty are so much the essential attributes of jesuitism , as if like so many romulusses and remusses they had suckt the milk of wolves rather than of christian mothers , that when you hear of plot 's and designs against kings and princes , you may be assur'd what sort of cyclops were the forgers of such conspiracies . neither is this bare allegation , but matter of fact , there being nothing more frequently taught , nor more frequantly practis'd , than the rebellious principles of the jesuits and their adherents . how abominably the reigns of several of our princes here in england has been pester'd with this generation of vipers and blood-suckers , the penal statutes of the kingdom , and the utter expulsion of the popish priests and jesuits out of the nation , are convincing evidences . and as to their behaviour in other countries , take this following account . first then it is a maxim most true and undoubted , that a vacuum in nature may be as soon allow'd , as that there is any court of king or prince where these jesuits do not swarm and abound , if they can but creep in at the least creviss . to come to particulars , we will begin with portugal , a kingdom altogether acknowledging the papal jurisdiction . in the year 1578. the jesuits perswaded sebastian king of that kingdom , to undertake that fatal expedition into africa , to the end that by his ruin they night transfer the kingdom to the dominion of the spaniard . the success answer'd their expectation , for sebastian being cut off , together with his son , and the greatest part of the portugal nobility , presently philip king of spain prepares to invade portugal with two powerful armies : but well knowing how little right he had on his side , and how much he should be censur'd as well in italy as in portugal for such an action , he began to make it a point of conscience , and referr'd his scruples to be discuss'd by the jesuits and franciscans in the colledge of alcana de henares , and of them he desires to know , whether if it were apparent that he had a right to the crown of portugal by the death of henry , he were not oblig'd in conscience to submit himself to some tribunal , that should adjudge the kingdom to him . secondly , whether if the portugals should refuse to admit him for their king before the difference were decided between the competitors , he might not by force of arms invest himself in the kingdom by his own authority . to which the jesuits and franciscans made answer , that philip was bound by no tye of conscience to subject himself to the will of another , but might act as he saw fitting by his own authority . which flattering sentence of those irreligious cusuists being approved by philip , he presently began the war. in the heat of which war , the jesuits were they that would have betray'd the chiefest of the azores islands to the spaniards , which so incens'd the people , that some would have had them try'd for their lives , others would have had them and their colledge burnt together . in france , joane albret queen of navarr , was poysoned with a pair of perfumed gloves , at the procurement of the jesuits , for being the patroness of those of the reformed religion . that rebellious league of the guizes against henry the third of france , was carried on and promoted by the jesuits , both at paris and other places : insomuch , that when the league got strength and began to appear , the jesuits making a wrong use of their power of confessing and absolving , would absolve none that professed themselves obedient subjects to the king. this unfortunate prince was not only harrass'd and tormented by this villanous and jesuitical league , not only driven out of his chief city , but at length at the instigation of the jesuits , stabb'd and murder'd by a dominican monk , by them procur'd . the murder was also applauded by pope sixtus the fifth , in a long oration spoke in a full consistory of cardinals in these words : that a monk ( saith he ) should kill the unfortunate king of france in the midst of his army , was a rare , noble , and memorable act. and a little further ; this act , saith he , was done by the providence of god , design'd by the inspiration of the holy ghost ; a far greater act than that of judith , who slew holofernes . expressions rather becoming the mouth of a devil , than of a vicar of christ . after him henry the fourth was first attempted by barrier , exhorted and confirm'd in the lawfulness of the fact by varada the jesuit , and others of the same gang. secondly by john castell , at the instigation of gueret and guignard , both jesuits : and francis verona the jesuit , publisht an apology in vindication and justification of the fact : and lastly , murder'd out-right by francis ravaillac a great disciple of the jesuits . and for no worse pranks than these , they were banished out of france by decree of parliament , as corrupters of youth , disturbers of the public peace , and enemies to the king and kingdom . truly very honourable characters for those that pretend to be of the society of jesus . the venetians expell'd them upon this occasion : the senate observing that the ecclesiastics , especially the jesuits , began to engross lands and houses of their territories under the pretence of legacies , to the great damage of the public income , thought it convenient to put a stop to this jesuitical engrossment ; and provide by law that ecclesiastical persons should not possess all the temporal estates in their territories to themselves , but give leave for others to share with them , it being positively against the constitution of their order , and the institution of christ their founder . the jesuits took this in great dudgeon , and wrote to pope paul the fifth about it . the venetians being summon'd to answer , would not relinquish their right , protesting withal , that they had the supreme jurisdiction in their own territories , and consequently to make laws ; and that the pope had nothing to do with them in those matters . upon which answer , the pope thunders out his excommunication . the duke and senate by public decree condemn the excommunication as unjust and invalid ; which done , they call the whole body of their clergy , and to them declare how affairs stood . the elder sort take part with the commonwealth , and maintain the argument against the pope in writing , among whom paulus venetus was most eminently signal : the jesuits not enduring the kneeness of his reasons , hire two ruffians , and upon the fifth of october , 1607. set them to assassinate paulus venetus , who thinking they had done his work , left him for dead , and fled away . this was something near sir edmundbury godfreys case . the senate hearing this , by a new law banish the jesuits for ever out of their territories , and cut them off from all hope of ever returning : and this was their fortune in venice . in the year 1609. the bohemians made a complaint to the emperour against the jesuits , for the same encroachments of which the venetians had accused them before , desiring of casar that they might no longer be permitted to transfer and translate into their own possession such ample patrimonies , under pretence of donations and legacies , as they did continually . of which when the emperour took little notice , they were by the bohemian states themselves in the year 1618. utterly expelled out of that nation for ever , with these characters : 1. that they were lavish wasters of the public peace and tranquility of the nation . 2. that they endeavour'd to subject all kingdoms and nations to the power of the pope . 3. that they did nothing but set the magistrates together by the ears . 4. that they made particular advantage of confessions , to the destruction of the people : with many other crimes of the same nature . the same year they were expell'd out of moravia for the same reasons ; and the next year out of hungaria for the same causes . in silesia also a decree was made , that the jesuits should not enter that province upon pain of death , as being the onely means to preserve peace in the nation . as to other villanies in poland , a polonian knight , himself a papist , in an oration by him made in a full assembly of the polonian nobility , declares , that cracow the most famous city of poland , and ornament of the kingdom , was so plagu'd by the jesuits , that several good men , though catholicks , affirmed , that they would rather live in the woods among wild beasts , than abide in the city . one time among the rest , these jesuits having brought their conspiracy to perfection , brake into the most ancient monument of antiquity in the city , and to the great danger of the whole city , set it on fire , as being granted to the evangelics by consent of the king , and states of the kingdom . in posnania another great city of the same kingdom , they set fire on the church belonging to those of the augustan confession , and committed so many insolencies without controul , that the nobility refus'd to meet at the dyet shortly after to be held at warsaw , resolving to repair further off to lublin , for the redress of these misdemeanours . neither indeed was there any thing more grievously burdensom to that kingdom than the pride and avarice of those miscreants . in muscovy , upon the death of the great duke basilowich , the jesuits set up one demetrius against the lawful heir , who had made them large promises , if he obtain'd the dukedom . thereupon by the help of these jesuits , the said demetrius gets aid from the king of poland , which was not onely the occasion of a great war in muscovy , but had like to have cost them the alteration of their laws , and loss of their ancient customs and priviledges , had they not prevented it by a desperate attempt upon the impostor , and put him to death ; surrounded with impostors and jesuits . the transilvanians publicly and with one consent laid all the cause of their miseries and calamities , upon the subtilties and contrivances of the jesuits , for which reason by a public decree of the states of that province , they were ejected out of the limits of their territories . nevertheless they secretly fomented the ruin of that country , and were the reason that sigismund bathor involv'd himself in war and trouble , and at length died an inglorious and miserable death . by their contrivance also stephen potski , prince of transilvania , opposing their bloody sect , was put out of the way , as they call it , by poyson , in the year 1607. in styria and carinthia , provinces of germany , they never left till they had voided those provinees of all the inhabitants of the reformed religion . in holland , they never left till they saw the blood of william prince of orange , spilt by the trayterous hand of balthasar gerard , a burgundian and disciple of their own . the same attempts did peter de tour , and other ruffians make upon the person of maurice his son , a brave and martial prince , and all at the instigation of the jesuits , those insatiable sons of blood and perdition . a vindication of the dissenting protestants , from being authors of the rebellion against the late king , and plotters of treason against his majesty now reigning . seeing then no corner of europe has been free from the plots and conspiracies of these jesuitical fiends , it would be a kind of crime and sleepy desertion of our own safety , to suffer our selves to be charm'd by the delusions of insinuating libels and rumors of presbyterian plots , to mistrust the truth of the continu'd jesuitical contrivances against the kingdom . neither can they be thought the best subjects of england , who are so willing to gratifie the popish party , by giving credence to such idle surmizes which they can have so little ground to believe . the jesuits have committed a great piece of villany in this nation ; they have attempted the life of the king , and have been plotting to subvert the established religion of the kingdom , and now they would throw it upon the presbyterians : which is a fourbery so plain , that common sense and policy may easily discover the full intent and meaning of it ! and therefore it is fairly to be hop'd , that neither presbyterians , nor any other protestant dissenters will be so unchristian-like disloyal , as to receive any exasperation from these calumnies ; but rather unite against the common enemy , from whom they can expect no more mercy , than the severest champion of episcopacy can hope for . but you will say , the presbyterians are not accus'd of any design to bring in popery , but miraculously discover'd , as the authors of a plot to set up the classes of their own ecclesiastical government . well! if it were so , they were the arrantest bunglers of plotters that ever plotted mischief in this world : for i do not find their plot to be above a years standing ; and it was a plot that was driven on out of pure kindness to the papists . for the presbyterians understanding that the papists , ( their incarnate enemies ) were under a premunire , as being accused of treason and conspiracy against the king and kingdom ; they therefore would needs enter into a plot , which they would so order as to be discover'd a twelve-month after , to ease the papists of the load they groan'd under . so that as considering the time , it fell out most confoundedly unluckily , that the presbyteriaus should conceal this plot from the papists , till so many good , honest , pious and loyal priests of baal , and sons of belial were hang'd , which would never have been done , had there been the least inkling given of the meal-tub in season . but when the names of the persons came to be seen that were to be actors in this presbyterian tragedy , then to the laughter of the whole world , there never appear'd such a dow-bak'd plot out of a meal-tub since the creation , to bring so many great men plotting against their own prosperity and enjoyments ; so many wise and politic states-men , by whom the nation has been so long steer'd , to be plotters and conspirers against their own preservation . these are plots of such a strange nature , that if they could be thought reall , they would occasion the unhinging of the whole frame of order and government , while it were impossible for honour , probity , and reputation to remain upon the earth . obedience and allegiance to government are grounded either upon religion , or moral vertue ; or if these two fail , there is a necessity which obliges the ordinary fore-sight of prudence . against these ambition or revenge are the only combatants ; but neither ambition nor revenge can bear so great a sway in persons that understand the intrigues of policy , or the more mysterious management of prudence , as to delude them into plots and conspiracies where there is no prospect of a secure change. the presbyterians are a sort of people wary and deliberate : neither are their tenents , which had their rise and beginnings from men whom the papists themselves confess to have been men of great learning , eloquence , and exemplary lives , of that crimson constitution , as to prompt them to lay the foundations of their hierarchy in blood and massacre ; or so deeply to wound the reputation of the protestant religion , by the clandestine treachery and secret contrivances of disloyalty . for as for that design of the huguenots under francis the second , king of france , of which the prince of conde , and the admiral coligni were said to be chief ; that was no design against the life or person of the king , but against the exorbitant pride of the guises , duke and cardinal , who were at the same time p apists , and were themselves contriving to take away the life of the young king , and translate the royal dignity into their own family . neither could the civil wars of france be said to be the rebellion of the hugonets : but a war of the queen regents , and the two guises own weaving , while they all strove to preserve their own authority . and the queen regent her self was the first that caus'd the prince of conde to take arms , as fearing the guises would wrest the government out of her hands , by recommending to his protection the young king charles the ninth her son , her self , and the kingdom . nay they were so far from being rebels to their king , that they joyn'd with the catholiques for the recovery of haure out of the hands of queen elizabeth , who had been their friend : and though the admiral and dandelot were not at the siege , for fear of being taxed by the queen of ingratitude , yet they sent both their forces and friends . some indeed justly deserved to be blamed for the violence of their conduct in the late wars ; but it is a question , of which some make no doubt , whether those violences were not occasion'd by the papists in masquerade , who well knew how to intermix themselves both in their counsels and actions ; whether they did not stand behind the scene and prompt those sons of jehu ? whether they did not pour oyl upon those flames ? for it appears that the presbyterians ( if names of distinction may be us'd among people of the same religion ) were the first that relented , as is evident by votes of addresses , and their treaty at the isle of wight , not broke off by them , but by one that was playing his own game , and meditating the destruction both of his sovereign and them too : who having made his exit , they then considered what ill phaetons they had been before , and return'd the more skilful phoebus the reins of his chariot again . but that you may know that 't is an old dog-trick of the papists to play the devils incarnate , and lay their most wicked actions upon the innocent ; i will repeat this short story out of one of the choicest french historians , and a catholique to boot . the queen regent of france having long design'd the destruction of the protestants in france , and of all the chief heads of the reformed religion ; and among the rest of admiral coligni , the life and soul of the whole party , projects the execution , with the affistance of the duke of anjou , the counts of tavanes and raix , and the chancellor birague , and easily drew in the young king , whom they made believe that there was no safety so long as those persons were alive , and they young guises were as ready as she to revenge their fathers death . as for the king of navar , they had so order'd it , that he was to be marry'd at paris at that time , and that brought the prince of conde to the city . but the admiral more wary kept aloof , till the king had begun the war with spain in the low countries , which the admiral had so passionately desir'd , and of which the king and queen regent , had assur'd him the management . then he came an end , seeing the war begun , and two of his own favourites , noue and genlis , at the head of some thousands in flanders . and these three great personages , the king of navarr , the prince of conde , and the admiral coligni , brought such trains after them , as throng'd all paris with the flower of all the protestant nobility and gentry of france : who being all thus within the net , orders were given to make a general slaughter of all without distinction , excepting the king of navarr , and the prince of conde . hence proceeded that horrible massacre in the year 1572. which lasted for seven days together , to the destruction of above 5000 persons of all ages and sexes ; and among these above 600 persons of quality . after this deluge of blood , and that the queen had sent the head of coligny embalm'd as a present to the pope , the queen regent had contriv'd to lay the load of all the committed impiety upon the guises , who were captains of the massacre , believing that the monmor ancies would certainly seek to revenge the admirals death upon them : so that while those two factions ruin'd and destroy'd one another , she might have all the power in her own hands , and rule according to her own will. but the guises being aware of this design , and having the catholique nobility , the duke of montpensier , and the parisians on their side , caus'd the queen to change her note ; and thereupon she caus'd the king to write abroad , that all was done to prevent the detestable conspiracy of the admiral and his confederates , againsh his life and royal family . thereupon there was a court of justice erected , wherein the admiral was condemn'd , and after they had murder'd him , executed again in effigies , his goods confisctated , and his children degraded : and the better to colour this , two poor innocent gentlemen that had escaped the massacre , were apprehended for saving their lives , briquemaut , and arnand de covagnes , as his accomplices , condemn'd to the same punishment , and executed accordingly . thus what these did , our late plotters would have done : we may then say to all protestants in general , felices agricole sua si bona norint , happy would they be , would they but know their own strength , would they but make the right use of these wicked contrivances of their enemies , and laying aside all froward puuctilio's of private opinions , joyn unanimously against the common adversary . for if it be a maxim falsly argu'd against , that peace and diversity of religions cannot be preserved in the same nation , as the ambassadors of the germane princes urg'd to charles the ninth of france ; much more truly may it be said , that little matters of difference between persons of the same religion can be no impediment to their union and conformity . but further to clear the dissenting protestants , i shall here add a perfect narration of the management and contrivance of the jesuits , to render the greater part of the principal men in this kingdom , as well those of the church of england , as the dissenters , obnoxious to the government , thereby utterly to ruin them and the protestant religion , which design god of his infinite goodness has been pleased to bring to confusion , and the instruments thereof through the same divine providence , we hope shortly to see brought to condign punishment . a compleat hitstory of the last plot of the papists , upon the dissenting protestants . the late plot of the romish priests and jesuits for murdering his majesty , subverting the government and protestant religion , and introducing popery , being proved by undeniable evidences and circumstances ; the cunning jesuits thought it their best way ( since peoples eyes were too open to be made believe there was no plot ) to confess there was a plot , and to aggravate it too ; but withal to use their utmost skill to prove , that this plot was not a popish-plot , as was generally believed , but a pure design of the presbyterians , and other dissenters from the protestant church of england , to ruin the loyal roman chatholiques , whilst indeed themselves were the conspirators ; who ( whereas they gave out that the papists intended by murdering the king , &c. to bring in popery ) really intended by killing his majesty , to introduce presbytery and a commonwealth , and so at one blow subvert the government both in church and state , and then to set up a new one of their own under the name of conservators of the liberties of england : and for this purpose they had secretly given out commissions for raising an army , the principal officers whereof were such persons who seemed to have the greatest share in the peoples affections . this design being agreed to by these hellish miscreants , all possible diligence was used to bring it to execution ; and for this purpose they drew up the scheme of a government they intended to impeach several of the truly loyal nobility and gentry , and the whole body of dissenting protestants , of conspiring . this being done , they began to form letters of intelligence concerning this presbyterian plot , and also to provide themselves with persons to swear for the truth of their allegations . to this end mrs. cellier ( a zealous papist , and midwife to the lady powis , and other roman catholic ladies ) procures the enlargement of one willonghby , aliàs dangerfield , aliàs thomas , aliàs day , who had been a prisoner in newgate about six weeks , and had been convicted once at salisbury assizes , ( where he was fined five pounds , and sentenced to stand three several times in the pillory , which he did twice , and then brake prison and escaped ; ) and twice at the old bailey , for uttering false guineys , ( where for the first offence he was fined fifty pounds , and for the second he got his majesties pardon . ) he was no sooner released from newgate , but he was arrested and thrown into the counter , from whence by the means of bannister and scarlet she got him removed to the king's-bench , where ( after some fruitless attempts to get some papers relating to captain bedlow from one strode a prisoner there ) he was furnished with money by the five lords in the tower , viz. the lord bellasis , the lord powis , the lord petre , the lord arundel , and the lord stafford , ( mrs. cellier also giving him 5 l. ) to compound all his debts , &c. before mrs. cellier would discharge him from newgate , she made tryal of his wit , by ordering him to draw up articles according as she directed , against captain richardson , which he perform'd to her liking , and confirm'd her in the choice she had made of his being a fit person to carry on the designed plot. the general esteem the conspirators had of him is evident by the trust they reposed in him ; for though they had several others to carry on their new plot , yet he appears to have the chief management of it . being now fusticiently provided with instruments to execute their damnable designs , this dangerfield was recommended to his majesty by a great person , as one who was much concerned in a plot of the presbyterians agains● his life and government , and that from time to time he would make discovery thereof . thus they endeavoured to insinuate into his majesties mind a belief of the plot , that he might not be surpriz'd at the discovery they intended to make . another of the intended actors in this tragedy , was thomas courtees , once a clerk to sir william bucknal , one of the excise farmers , then a servant to mr. henry nevil , and after to a worthy member of parliament ; from whose service , he fell into a lewd course of life : but being thought a man fit for the design in hand , he was entertained for one of the witnesses . this person was very industrious in promoting a belief of this presbyterian plot ; for being well acquainted with mrs. bradley , who keeps the house called heaven in old palace-yard ; and there being a club of several honest gentlemen kept at her house , he desired her to bring him into their company , which she promised to endeavour . discoursing with her about the late plot , he told her , that it would shortly appear to be a plot of the presbyterians , and that they were privately giving out commissions for raising an army : whereupon she demanded , who gave out the commissions ; to which he replyed , it was mr. blood ; and added further , that if she would use her interest with mr. blood , to get a commission for him , though it were but for an ensign , he would give her 100 l. and told her also that he should get 5000 l. by it . mrs. bradley told this to mr. blood , who fearing the consequence , acquainted his majesty therewith , and from him received encouragement to make a further inquiry into this matter . mr. blood hereupon desired the woman to keep still her correspondency with courtees , and if possible to find out the mystery of this business . courtees came several times afterwards to the house , and discoursed freely with her about the before-mentioned matter , and told her , that he knew seven or eight persons who were employed upon the same account as he was . but that which follows put a stop to his proceedings , and made these wicked agents carry themselves more warily . the jesuits thought it not sufficient to throw the plot upon the presbyterians , unless they could likewise bring off the evidence that had sworn against them , and by getting them to recant , put their innocency out of question . for this purpose mr. dugdale , one of the kings evidence , is attempted by one mrs. price , ( for whom it is said mr. dugdale had formerly some kindness ; ) she warily discovers her design , and he as warily entertains it ; and after some treaty , one mr. tesborough appears in the case . they promis'd mr. dugdale a great sum of money , upon condition that he would recant what he had sworn , and sign a paper , which they had ready drawn up to this effect . being touched with a true remorse of conscience , and an hearty sorrow for the great evil i have done , in appearing as a witness against the catholicks , and there speaking that which in my own conscience i know to be far from the truth ; i think my self bound in duty to god , to man , and for the safety of my own soul , to make a true acknowledgment , how i was drawn into these wicked actions ; but being well satisfied that i shall create my self many powerful enemies upon this account , i have retired my self to a place of safety , where i will with my own hand discover the great wrong that has been done the catholicks , and hope it may gain belief : i do likewise protest before almighty god , that i have no motive to induce me to this confession , but a true repentance for the mischiefs that i have done , and do hope that god almighty will forgive me . having done this , they told him he might immediately withdraw himself beyond the seas into spain , where he should be honourably entertained , during his stay there , which should be no longer than till they had brought their designs to their desired end , and then he should be recalled , and have both riches and honour conferr'd upon him as a reward for faithfully serving the catholick interest . mr. dugdale seemed willing to agree to their proposals , ( though at the same time he acquainted several honest gentlemen of every particular that passed ) if the reward could be ascertained to him ; but as for the two proposers he would not take their security for it ; whereupon they offered the security of a forein ambassador , but he told them that he thought him a person not fit for security , because he might suddenly be commanded home , and then he could have no remedy against him . then they proposed several others , whose security they said he need not question ; but still he found a plausible excuse ; his design being onely to gain time , that he might make a further discovery who set them on work . his delays created a jealousie in them , that he never intended to answer their desires ; wherefore least he should discover this treaty , and render them liable to punishment , ( as it happened in mr. readings case ) they were resolved to begin with him first ; and by the assistance of a great person , a complaint was made against mr. dugdale , that he offered for a sum of money to recant his evidence , and that he would have signed such a paper as before-mentioned ; adding withal , that it was a lamentable thing to consider how much blood had been shed upon such evidence . upon this mr. dugdale was summoned before the king and council , where giving a full relation of the affair , and having those gentlemen ready , whom he had all along acquainted with the intrigue to prove what he said ; and it plainly appearing , that mrs. price and mr. tesbrough had endeavoured to take off the kings evidence , they were both committed to safe custody . this it was that alarm'd courtees . mr. dangerfield in this time had been employed to murder the earl of shaftsbury , which he twice attempted , but could not meet with an opportunity , the earl refusing to speak in private with him ; which he urged , under pretence that he had something to reveal to his lordship of great concern to his lordships person . he waited on his lordship by the name of day , and went armed with a dagger , which he received from mrs. cellier , to whom three or four were brought by mr. rigaut . to perform this murther , he was promised 500 l. by the lords powis and arundel , ( the lord arundel giving him then 10 guineys ) and encouraged by the lady abergaveny , lady powis , mrs. cellier , and others , and his confessor sharp conjur'd him to stab him with all possible speed . after his first disappointment , they advised him to tell the earl that he was in danger of being impeached for high treason , and that from letters under his own hand ; and that when he should find himself in the tower , he would have cause to repent that he had refused to hear what he had to tell him . these instructions he followed , and told his lordship that his servants had copied out his letters , from whence would be drawn matter to form an impeachment : but the earl would not be wheadled by this to give him a private audience , and thereby administer to him an opportunity of taking away his life ; but askt him which of his servants they were that had copied out his letters : to which dangerfield replyed , that he knew not . then the earl answered , that he knew that all he said was false , for that if his letters were made known to all the world , there would not be found matter sufficient to endanger the least hair of his head , much less to form an impeachment . whereupon dangerfield told him , that if that was his lordships opinion , he would take his leave ; and so departed , leaving his lordship a little jealous of his intentions . the lady powis would have perswaded him upon a third attempt , which he refusing , she struck him gently on the hand with her fan , calling him cow-hearted fellow , telling him , she would do it her self ; but mrs. cellier told her , that should not be , for she would perform it . in order to which , the very next day she went armed with a dagger , to wait upon his lordship , who received her very civilly ; but being made more wary than formerly , by dangerfields last carriage , he strictly observ'd her , and perceiving her fumbling about her pocket , betwixt jest and earnest , he clapt his hands upon hers , and there held them , pleasantly drolling with her till she was ready to depart ; but she was not gone so far as the door , before she offer'd to return , which his lordship observing , stept to her again , and clapping his hands upon hers , quite dasht her out of countenance ; so that she departed without attempting further . thus was his lordship thrice , by divine providence , miraculously preserved from the bloody hands of papists . the plot being now ripe for execution , and treasonable letters ready written , to be conveyed into the custody of such persons they intended to accuse , and two or more witnesses prepared to swear the delivery and receit of such letters or commissions against every man in their black list ; dangerfield under the name of thomas , takes a lodging in ax-yard in westminster , ( pretending himself a country-gentleman ) where lay one colonel mansel , whose chamber he soon made himself acquainted with , and therein conveyed about nine or ten of the aforesaid treasonable letters , superscribed to several honest gentlemen and persons of quality , some of which were favourers of the dissenting protestants : when he had so done , he informed some of the officers belonging to the custom house , that in that house there was concealed great quantities of french lace , and other prohibited goods , desiring them the next morning to bring a warrant with them and search the house , which they promised . at night he brought one captain bedford to lie with him ( as is supposed ) that he might be a witness against the colonel : next morning after the colonel was gone forth , came the officers to search for prohibited goods ; dangerfield was very officious in assisting them to search the colonel● chamber , and at length from behind the bed brings forth the before-mentioned pacquet of letters ; upon which , casting his eyes , and seeming surprized , he cryed out , treason , these are all treasonable letters ; whereupon the officers carried them away to the commissioners : but the colonel coming in soon after , and being acquainted with all that had past in his absence , found means to retrieve them again ; and when he had so done , he made some enquiry after dangerfield , of whose quality being well informed , he carried the letters to his majesty , with protestations of his own innocency , and dangerfield's villany . whereupon on the 23. of october , the council ordered dangerfield to be taken into custody by a messenger , and after a full hearing of the business before them , oobct . 27. they committed him to newgate . when colonel mansel had thus detected dangerfield , the above-mentioued captain bedford came in very generously of himself , and confessed several things he was privy to , amongst which , one was , that this ' dangerfield would have perswaded him to swear that sir thomas player spoke treason , thereby to have taken away the life of that honest gentleman . the letters before mentioned gave light enough to perceive what the design was the papists were then contriving ; whereupon sir william waller ( who has been all along very zealous in discovering the priests , and their wicked plots , notwithstanding their threats and attempts to take away his life ) understanding that dangerfield used to lodge at mrs. celliers , went thither on wednesday , octob. 29. to search her house ; and that he might leave no place unsearcht , he ordered a tub of meal to be emptied , which being done , at the bottom thereof was found a little paper-bod● tyed with red ribbons , wherein was a list of several persons of quality , and others , to the number of above 500. whom they designed to ruin by this their new plot. they had set down his grace the duke of monmouth for general of the army to be raised ; the lord grey , lord brandon and his son , and sir thomas armstrong , for lieutenant-generals , sir william waller and mr. blood for major-generals , &c. the duke of buckingham , lord shaftsbury , lord essex , lord roberts , lord wharton , and lord hallifax , were to have been accused for the chief counsellors and managers of this plot. many others things were contained in these papers , relating to the management of their design : upon this mrs. cellier was committed to the gatehouse . their plot being now sufficiently laid open , dangerfield ( notwithstanding mrs. cellier● encouragement to be constant and firm to the catholick cause ) thought it time to confess the truth , and being brought before the right honourable sir robert clayton lord mayor of london , on friday octob. 31.1679 . he made a large confession , which held them from five of the clock in the afternoon , untill two next morning . part whereof was , that he was sent for to the tower , whither he went in disguise , where after some discourse with the lord powis , the lord arundel asked him , if he were willing to do any thing to advance his fortune ; to which he answered he would do any thing . then the lord arundel asked him if he would kill the king for a good reward ; to which he replyed , he would kill any body but the king , or his royal brother . that then the aforesaid lord asked him the same question again ; and he answered , no. then said the lord powis , no , no , my lord arundel does onely this to try you : but my lord ( continued he ) what would you give him to kill the king ? 't is worth ( said the lord arundel ) 2000 l. that then the lord powis told him , he should have 500 l. to kill the lord shaftsbury . that mr. gadbury told him , the lords in the tower were angry with him , as also chiefly the lord castlemain , for that he would not kill the king , when he might easily do it , and no hurt befall him . that here captain bedford was then called in , and said , that he was at several clubs with dangerfield . that he was at thompsons the printers , where was printing , the presbyterian unmask'd . that dangerfield paid money to dormer in s. john's . that dangerfield would have got a list of the club at the kings-head , but the drawer would not give it him . that at the green dragon he got the names of about 60 persons that used to meet there . th●● he went with him to the sun and ship taverns , where he enquired if the duke of monmouth had , 〈◊〉 been there the night before he went away . that dangerfield said , gadbury brought him acquainted with ●●●bert peyton . that dangerfield told him , the lord shaftsbury , sir william walier , doctor tongue , and others , ●ad private meetings near fox-ball about the plot. the earl of peterborough being called in , and having an account of what was laid to his charge , made a very plausible speech in answer thereto ; and as to the business of sir robert peyton , he said , that mrs. cellier told him that among others which the had brought over to be serviceable to his majesty and the duke , sir robert peyton was one , who had declared to her , that he would gladly come in , but that he thought the duke of that temper , that he would never forget an injury . that then he assured mrs. cellier , the duke was no such person ; and then the replyed , that sir robert would willingly meet him at mr. gadbury's . that they did meet accordingly at mr. gadbury's , where sir robert did say , that he would s●rve the king to all purposes ; but seemed to doubt of the dukes being reconciled to him . that afterwards he waited on the duke at his lordships lodgings , and from him received all the assurance of favour he coul●●enre . these are the principal things that were acted before the king and council , the result whereof was , that the earl of castlemain ( first ) and ( after ) the lady powis was committed to the tower , mr. gadbury to the gate-house , mr. rigaut and mrs. cellier to newgate , and several others to the custody of messengers . about this time sir william waller ( searching a house near the arch in lincolns-inn fields , leading to duby-street ) seized on several habits , vestments , crucifixes , reliques , and other popish ●●●●kets , all very rich ; as also divers trunksand boxes full of books and papers , that did belong to father 〈◊〉 lately executed , wherein are set down several great sums of money paid by him in about 70●8 years last part , for carrying on the catholique cause ; as likewise many other things that confirm the truth of the kings evidence . among the relicks was found one great piece of antiquity , and by computation of time near 800 years old . it was a cross of gold weighing about 4 ounces , upon which on the one side was engraven these words , defendite gentes ●anc partem crucis omnipotentis ; in english , defend o ye nations this part of the omnipotent cross : on the other side were engraven the arms of alfred king of england , who dyed in the year 901. besides which engraving , it was empail'd with divers precious stones of a considerable value . within the cross was another cross of ebony , to which the gold one seem'd to serve onely for a case ; and as if it had been a little nest of serpentine idolatry , the ebony cross was inlaid with another cross of a quite differ●●● wood , which it is suppos'd , they believ'd to be a piece of our saviour's cross . there was also a gold ring with a motto wrap'd up in white paper , upon which was written , the ring of the bishop of glascow , with several other curiosities , which are as yet preserv'd . on novem. 5. mr. courtees was taken and brought before justice warcup , who having taken his examination sent him to the gate-house . at his examination , he gave an account of his first acquaintance with mr. willoughby , ( not knowing then that he went by any other name ) and that willoughby told him , that the presbyterian were conspiring against the king and government , and were privately raising an army , and that mr. blood was one that gave out commissions for that purpose ; and perswaded him to use his endeavour to get one , and if he could do so , he would bring him to the king , whereby he should get 5000 l. and that upon this he made his application to mrs. bradley in order thereto , believing what dangerfield said , and that there was really presbyterian plot on foot : so that what he did , he said was upon a loyal design . but there is some cause to s●●pect what he said , if we reflect on what mrs. bradley deposed on nov. 1. and what he acknowledged now viz. that the last time mrs. bradley saw him , asking him when they should get the 5000 l. he replied , that 〈◊〉 would not meddle in it , that it troubled his conscience , and that it would be treackery if it were done , and it 〈◊〉 to no purpose to meddle in it now , for there is a list sound out . however it be , he is since bailed out of the gate-house : and for a confirmation of his guilt , is gone aside . and now almost every day new discoveries are made , either of priests or their appurtenances , reliques and seditious papers . dormer a priest was seized by dr. oates at the door of the council-chamber , on nov. 4. 〈◊〉 he was busie in discourse with the lady powis , and was sent to newgate . on nov. 11. sir william waller seized at turner's in holborn , several seditious and scandalous libels , popish books and pamphlets ; as also divers beads , and priests habits , and some reliques , one of which was a very fine handkerchief , which had been dip'd in the blood of the five jesuits lately executed . not long after sir william seized on one william russel , alias napper , a franciscan fryar , and titular bishop 〈◊〉 norwich : with him were taken the garments belonging to his office ; as also the form of an oath of abjuration , for his proselytes , to this effect ; that they did from thenceforth renounce those damnable and heretical doctrines , wherein they had been educated and instructed , and that they did oblige themselves under the penalty of damnation to remain stedfast in the faith of the mother-church of rome , &c. together with a latin prayer , in the margin where of was written in english , who ever says this prayer shall be free from the plague . and several popish books , &c. on friday . nov. . 21. sir robert peyton , mr. nevil , mr. gadbury , mrs. cellier with her maids , and others were severally examin'd ; when it was sworn , that sir robert peyton had had frequent conferences with mr. dangerfield : and the further hearing of the matter being put off till wednesday , nov. 26. sir robert was then ordered to give bail for his appearance at the kings-bench-bar , the first day of the next term , to answer to such informations as should then be brought against him by the attorney-general . dr. oates during these transactions had two of his servants , lane ( often mentioned in this history ) and osborn confederated with one knox belonging to the lord treasurers family , against him , who indicted him for no less a crime than sodomy : but it being proved a malicious slander , and his accusers perjured villains , who were hired by the lords in the tower , to invalidate his evidence , the jury brought it in ignoramus . and dr. oates thereupon bringing in an indictment against them in the kings-bench , knox and lane ( osborn being fled ) were stied on tuesday , nov. 25. when the whole design was so particularly laid open , especially by mr. dangerfield ( whose pardon was persected the day before ) that every one present was convinc'd of the intended villany , and the ●ury ( without the lord chief justice's summing up the evidence ) declared them guilty of the indictment . but their sentence is deferred till next term. we shall here close our history with our prayers to god , 〈◊〉 bring to light all the dark contrivances of jesuits and wicked men ; and to their plots , and our divisions and d●●●●●● put finis . officium quotidianum: or, a manual of private devotions by the most reverend father in god dr. william laud late lord arch-bishop of canterbury. laud, william, 1573-1645. 1663 approx. 105 kb of xml-encoded text transcribed from 82 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a49713 wing l593 estc r222019 99833258 99833258 37733 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49713) transcribed from: (early english books online ; image set 37733) images scanned from microfilm: (early english books, 1641-1700 ; 2172:14) officium quotidianum: or, a manual of private devotions by the most reverend father in god dr. william laud late lord arch-bishop of canterbury. laud, william, 1573-1645. the second edition [8], 143, [11] p., [1] leaf of plates : port. printed for robert crofts at the crown in chancery-lane, london : 1663. title page on a2. frontispiece portrait of laud. with an index. copy imperfect; tightly bound with loss of text. reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng devotional exercises -early works to 1800. christian life -early works to 1800. 2000-00 tcp assigned for keying and markup 2002-01 apex covantage keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion the most reverend father father i● god dr. william laud lat● lord arch-bishop of canterbury , and metropolitan of a●● england . officium quotidianum : or a manual of private devotions . by the most reverend father in god dr. william laud late lord arch-bishop of canterbury . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b●s . rom . 1. 594. the second edition . london , printed for robert crofts at the crown in chancery lane . 1663. et conversus vivificasti me , psal. 71. 20. o come hither , and hearken all ye that fear god , and i will tell you what he hath done for my soul , psal. 66. 14. pater noster , laesus est , sed tamen pater qui es in coelis ; eminenter , noninclusivè sanctificetur in me , per me , super me nomen tuum : patris in nobis , ut simus filii patris nostri adveniat regnum tuum ut destruatur regnum peccati , per quod regnant mors & diabolus . fiat voluntas tua , sicut , &c. in me qui sum terra , sicut in sanctis angelis . panem et super coelestem & corporeum . nostrum proprium , licitè acquisitum quotidianum , &c. pro quotidiana necessitate et remitte nobis debita , sicut , &c. talenta dimitte nobis , minuta remittentibus , et ne nos inducas in tentationem . nec facias intrare ductos , promosque sed libera nos ab authorà malo extra nos diabolo & mundo : intra à malo. nos nobis ipsis . a malo culpa per gratiam ; & poenae per misericordiam . quia tuum est omniper pacem . regnum , absolutum in se. potentia , independens ab aliis . gloria , circumfulgens omnia & in omnibus tuum , amen . et à te , & per te , & ad te , in gloria & salute servorum tuorum . amen . oratio dominica . our father which art in heaven , 1 hallowed by thy name ; 2 thy kingdom come . 3 thy will be done in earth , as it is in heaven . 4 give us this day our daily bread : 5 and forgive us our trespasses , as we forgive them that trespasse against us . 6. and lead us not into temptation : 7 but deliver us from evil. for thine is the kingdome , the power , and the glory , for ever , amen . symbolum apostolicum divisum in articulos . 1. i believe in god , the father almighty , maker of heaven and earth . 2. and in jesus christ , his only son our lord. 3. who was conceived by the holy ghost , born of the virgin mary . 4. he suffered under pontius pilate , was crucified , dead and buried . 5. he descended into hell , the third day he rose again from the dead . 6. he ascended into heaven , and sitteth on the right hand of god the father . 7. from thence he shall come to judge the quick and the dead . 8. i believe in the holy ghost . 9. the holy catholike church ; the communion of saints . 10. the forgiveness of sins . 11. the resurrection of the body . 12. and the life everlasting , amen . officium quotidianum in nomine patris , & f. & sp. sti. amen . o lord i am risen up and fallen prostrate before thee ; prevent mee , i beseech thee , in all my doings with thy most gracious favour , and further me with thy continual help , that in all my works begun , continued and ended in thee , i may glorifie thy holy name , and finally by thy mercy obtain everlasting life : through jesus christ our lord , amen . almighty god and most merciful father , al-merciful , mercy it self ; i have erred willingly , and strayed willingly , nay even from thy wayes , more like an untamed heifer , then a lost and wandring sheep . i have followed too much , even altogether , the absurd devices , and brutish desires of my own heart . i have offended against , nay been offended at thy holy , most holy lawes . i have left undone , not done at all , those things which i ought to have done . and i have done , done nothing else but those things which i ought not to have done . and there is no health , no hope of health , in me . but thou o lord , have mercy upon me , miserable , most miserable sinner ; the greatest sinner , and most unthankful for so great grace . spare me , and them all , o god , which confesse their faults : restore me and them all , o god , that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more ; for this is according to thy promises , most gracious , most sweet promises declared unto mankinde in christ jesus our lord. grant therefore , o most mercifull father , for his sake , who is our redeemer , advocate , authour , and finnisher of our faith , our propitiation , righteousness and justification , that i and all penitents may hereafter live a godly , righteous , and sober life , to the glory of thy holy name , and the salvation of our own souls , amen . o eternal god , and most merciful father , pardon i beseech thee , all the sins , omissions and commissions , thoughts , words , and deeds , by which i have provoked thee to anger , from the time of my birth unto this present moment , that no one , nor all of my sins together , may ever be able to cry oftner , or louder in thy ears for vengeance , then the cry of my prayers may ascend up unto thee for mercy and forgiveness , and obtain that they sue for ; particularly , i humble beseech thee , forgive unto me my great and clamorous sins , such as are , &c. o lord , against heaven and against thee have i sined , and committed foul transgressions , in thy sight , but i beseech thee , wipe them all out of the book of remembrances , which thou hast written ; through jesus christ our lord and only saviour , amen . give unto me , o lord i humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a courageous heart : chast and temperate reynes and thoughts . a soul full of devotion to do thee service , strength against all temptations , especially the temptations of &c. through jesus christ our lord , amen . o lord i give the humble and hearty thanks ; increase my thankfulnesse i beseech thee , for all benefits and blessings , both spiritual , and temporal , which in the riches of thy great mercy thou hast liberally poured down upon me , but especially spiritual . lord let me not live , but to praise and magnifie thy glorious name . particularly , i give thee most unfeigned thanks for my preservation from the time of my birth unto this present moment ; for , &c. for bringing me safe to the beginning of this day , in which and all the dayes of my life , i beseech thee , preserve me from sin and from danger , in soul and in body , that all my thoughts , words , and works , may tend to the glory , and honour of thy name , the good of the church , and the discharge of my duty , the salvation of my soul , in the day of my appearance , and account , to be made before thee ; through jesus christ our saviour and redeemer amen . o eternal god , and merciful father , i humbly beseech thee , blesse thy whole catholike church ; wheresoever spread upon the face of the whole earth ; good lord purge it from all atheism , heresie , schism , and superstition , factious maintenance of groundlesse opinions , that one faith , one lord , one baptism , may in all places be professed , as thy church is , and can be but one . and grant , good lord , that i may be , and continue , a faithful , living , and a working member , under christ the head , in the church the body , all the dayes of my life , and through the hour of my death , through the merits , and by the grace of thy son , jesus christ our lord and only saviour , amen . o most mercifull god , bless this particular church in which i live , make it , and all the members of it , sound in faith and holy life , that they may serve thee , and thou blesse them , through jesus christ our lord , amen . lord , blesse our most gracious soveraign ; treasure up in him all thy hidden blessings ; make him , and keep him , a devout servant to thee , a constant pastour of thy church and truth , that he may live long , and be ful of honourable successe all his dayes , in his person , in his actions , in his queen , in his children , in his servants , in his people ; and crowned with glory after life : under him blesse the whole state , ecclesiastical and civil , that righteousnesse and peace may kisse each other , and we serve and honour thee for ever , amen . good lord bless all the places to which thou hast made me have any nearer reference , the place where i was borne , &c. every soul contained in any of these : all my friends , kindred , acquaintance : any unto whom thou hast made me any wayes beholding : especially my nearer and bosome friends , all those , &c. lord i beseech thee , forgive me , and them , all our sins ; and continue us thy servants , both in life and death , amen . gracious father , bless my servants , and make them thine ; give them grace to serve thee first , then me , with faithfulness , soberness and dilgence make me ever willing , and in some measure able , to repaire unto them , the time , and the strength which they , either have , or shall spend , to do me service , even for jesus christ his sake , amen . o lord , blesse all the afflicted members of the body of thy son , wheresoever , howsoever afflicted ; send them constant patience , and speedy deliverance , as seems best to thee , and is best for them , according to their several wants and necessities whatsoever ; particularly , &c. and do unto them , according to all those mercies , which i would or should desire thou shouldest shew unto my own soul ; if at any time , thou shalt be pleased to make mine estate , as theirs is at this present . and o lord be merciful , amen . blessed father , blesse all sorts of men in their particulars ; mine enemies wish i forgiveness of sins . turn their heart , that they may no longer hate thy servant ; and if they will not be turned , deliver me not over , i beseech thee , into their power . and , next after the salvation of my soul , i humbly beg it ; deliver me not into the hands of men , to the shame and scorne of the world , amen . o domine jesu , da quod jubes , & jube quod vis ; facias animam meam paratam in adventum tuum , & veni quando vis . des mihi , ad minimum , sufficientem , si placet pacatissimam patientiam ; & veni quo modo vis , o tu qui salus es omnium sperantium in te . et in super interpone , obsecro o domine jesu , mortem , crucem , passionem , meritum & sanguinem tuum inter judicium tuum & animam meam , nunc & semper , & pracipuè in hora mortis meae : quae mors , obnixé precor , nunquam sit subitanea , nunquam adveniat & inveniat me imparatum : nunquam it a adveniendo saeviat , quin ut retineam fidem , spem & charitatem memoriam & intellectum sanum , usque ad extremum halitum . et esto mihi in deum protectorem . des peccatis meis misericordiam & veniam , ecclesiae pacem & concordiam ; mihi peccatorum primo , gratiam in hâc vita , & gloriam in futura . ita , ita venias domine jesu , & miserere mei , amen . lord here i am , do with me as it seemeth best in thy own eyes ; only give me , i humbly beseech thee , a penitent and a patient spirit , to expect thee , amen . lord , make my service acceptable to thee while i live , and my soul ready for thee when i dye , amen . our father which art in heaven , &c. i. o lord by thy mercy i am risen out of my grave where i might have slept in death , but that thou preserved'st me . make it i beseech thee , a resurrection to grace in this life , and to glory in the life to come ; through jesus christ , who merited both for us , amen . this day by the resurrection of thy son our blessed saviour , was made holy to us . give me that grace , that i may keep it holy unto thee , through jesus christ , amen . o send out thy light and thy truth , that they may lead me , and bring me to thy holy hill , and to thy dwelling , that i may go unto the altar of thee , o my god , even the god of my joy and gladnesse , and give thanks unto thee , amen . psal. 43. 3 , 4. almighty and everlasting god , who governs all things both in heaven and earth ; mercifully hear my prayers for my self , and all thy people ; and grant us thy peace , even all the dayes of our life , even for jesus christ his sake , amen . almighty god , i humbly beseech thee , give me grace to cast away the works of darkness , and to put on the armour of light , now in the time of this mortal life , in which thy son jesus christ came to visite us , in great humility ; that in the last day , when he shall come again in his glorious majesty , to judge both the quick and the dead ; i with all thy faithful servants may rise up to the life immortal , through him who liveth and raigneth with thee and the holy ghost , now and for ever , amen . blessed god , which hast caused all holy scripture to be written for our learning ; grant unto me and all christians , that we may in such wise read , hear , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace , and ever hold fast the blessed hope of everlasting life , which thou hast given us in our saviour jesus christ , amen . lord , i humbly besech thee , raise up thy power and come amongst us , and with great might succour us ; that whereas by our sins we are sore let and hindered , thy bountiful grace and mercy , through the satisfaction of thy son , our lord , may speedily deliver us ; to whom with thee and the holy ghost , be all honour and glory , world without end , amen . lord , let thy angels tarry round about me , and deliver me , that i may taste and see how gracious thou , my god , art ; and how blessed the man is that trusteth in thee , through jesus christ our lord , amen . psal 34. i will wait for thy loving kindnesse , o god , in the midst of thy temple ; and there will i praise thee , amen , psal. 48. 9. lord , let me behold thee in thy sanctuary , and there see thy power and glory , for thy loving kindnesse is better than life , therefore my lips shall praise thee . thus will i magnifie thee all my life , and lift up my hands in thy name : oh! satisfie me with the riches of thy mercy , which is in jesus christ our lord , amen . psal. 63. 2. o how amiable are thy dwellings , o lord of hosts ! my soul hath a desire and a longing to enter into the courts of thee , o lord : my heart and my flesh rejoyce in thee , o merciful god , amen . psalm 84. 1. lord , i humbly beseech thee to hear , and accept my prayers for my self , and for the people that call upon thee ; and grant that we may perfectly know all things we ought to do , and also , have grace and power , faithfully to fulfil the same , through jesus christ our lord , amen . almighty and everlasting god , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through jesus christ our lord , amen . god , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailty we cannot alwaies stand upright ; grant i most humbly beseech thee , to me , the health both of body and soul , that all those things which i suffer for sin , i may , by thy help , well passe and overcome , through jesus christ our lord , amen . o lord , the sun is at the height for this day ; lift up the light of thy countenance upon me , and i shall be whole . make all darknesse , and spiritual shadows short upon me , and shorter in me , through jesus christ our lord , amen . who can tell how ofthe offendeth ? o cleanse thou me from my secret sins ; keep me , also , o lord , from presumptuous sins , lest they get the dominion over me : and keep me innocent from the great offence , i humbly beseech thee , amen . psal. 19. 12 , 13. blessed are they that dwell in thy house , they will be alwayes praising thee ; blessed is the man , whose strength is in thee , in whose heart are thy wayes . lord , thus blesse the heart of thy servant , for jesus christ his sake , amen . psal. 84. 4. o sancta adoranda & longanimis trinitas ! longanimis n. es , quae eos à quibus scinderis , tam diu toleras . o trinitas , cujus ego , ut cultor & minimè fictus praeco essem , jampridem dignus habitus sum . o trinitas , omnibus aliquando vel per illuminationem vel per poenam agnoscenda ! oro te , ut hos , qui nunc contumeliis te afficiunt , adoratores accipias , ne quisquam vel ex minimis pereat : et hoc , etiamsi mihi proptereà aliqua gratiae jactura facienda sit. neque n. tantum dicere audio , quantum apostolus . concede autem hoc , per & propter merita jesu christi , redemptoris nostri , amen . almighty god , who through thy onely begotten son jesus christ , hast overcome death , and opened unto us the gate of everlasting life ; i humbly beseech thee , that as by thy special grace preventing me , thou dost put into my mind good desires ; so by thy continual help , i may bring the same to good effect , through jesus christ our lord , amen . almighty god , who hast given thine only son to die for our sins , and to rise again for our justification , give me grace so to put away the leaven of malice , and all wickednesse , that i may alwayes serve thee in purenesse of living , and in truth , through jesus christ our lord , amen . almighty god , who hast given thine onely son , to be unto us both a sacrifice for sin , and an example of good life ; give me grace , that i may alwayes most thankfully receive that inestimable benefit , and also daily endeavour to sollow the blessed steps of his most holy life : even for the same thy son jesus christ his sake , amen . lord , give me that grace , that i may hold me still by thee , and abide patiently upon thee ; that i may not grieve my self at the man whose way doth prosper , nor against him that doeth after evil counsels : that i may leave off from wrath , and let go displeasure , lest i fret my self , and be moved to do evil , amen . tribuat hîc mihi dominus , ut in me , pro me fiat ignis consumens : et ardeat hoc igne cor meum in lumen aeternum mihi : ne codem ardeat anima mea in poenam perennem ; per jesum christum dominum nostrum , amen . o lord , make me like a green olive tree in thy house , for i trust in thy tender mercy for ever ; and i will alwayes praise thee for that thou hast done , and hope in thy name for ever , amen . psal. 52. 8. o lord , i besech thee , make me remember how much more then other men , i have need to call upon thee . my charge is great , and my strength is little ; o give me grace to come alwayes before thee , and to ask that help which thou art readier to give , then i to ask , through jesus christ our lord , amen . have mercy upon me , o lord , consider the troubles which i suffer of them that hate me , o thou which didst lift me up from the gates of death , amen . psal. 9. 8. o lord , increase in me faith and devotion ; replenish my heart with all goodnesse , and by thy great mercy keep me in the same . give me godly zeal in prayer , true humility in prosperity , perfect patience in adversity , and continual joy in the holy ghost : even for jesus christ his sake , my onely lord and saviour , amen . o god , who hast taught the hearts of thy faithful people , by sending to them the light of thy holy spirit , grant me by the same spirit , to have a right judgement in all things , and evermore to rejoyce in his holy comfort , through the merits of jesus christ our saviour , who liveth and reigneth with thee in the unity of the same spirit , one god world without end , amen . almighty and everlasting god , which hast given unto thy servants grace , by the confession of the true faith , to acknowledge the glory of the aeternal trinity , and in the power of the divine majesty , to worship the unity : i humbly beseech thee , blesse me also , that i may live in the stedfastnesse of this faith , and through it , be evermore defended from all ghostly and bodily dangers , for thy mercy sake , who livest and raignest one god , world without end , amen . o my god , incline thine ear and hear ; open thine eyes and see . lord forgive ; o lord , consider and do it ; for thine own sake , o god , and for my saviour jesus christ his sake , amen . dan. 9. 19. lord , let me not be afraid , though one be made rich , or though the glory of his house be increased ; for he shall carry nothing away with him when he dyeth , neither shall his pomp follow him . but ever make me afraid to offend thee , amen . psal. 49. 16 , 17. mine eyes long sore for thy word , saying , when wilt thou comfort me ? lord comfort me , for i am become like a bottle in the smoak ; yet let me not , i beseech thee , forget thy law , even for jesus christ his sake , amen . psal. 119. 82. o lord god , which seest that i put not my trust in any thing that i do , mercifully grant that i may be desended against all adversities , through jesus christ my lord and onely saviour , amen . o lord , which hast taught us , that all our doings without charity , are nothing worth , send thy holy ghost , and pour into my heart that excellent gift of charity , the very bond of peace , and all vertues ; without the which , whosoever liveth is counted dead before thee ; grant this for thy onely son jesus christ his sake , amen . o lord , fill me with grace , that i may fulfill all the service i owe thee , through jesus christ our lord , amen . o lord god , spare i beseech thee ; who shall raise up jacob , for he is small ? spare him therefore , o lord ; spare thy people : spare me . say unto my soul , thou hast repented of the evil intended , and it shall not be , amen . amos 7. 2 , 5. lord , when i am asleep , let me not be made afraid , but let my sleep be sweet , that i may be enabled to serve thee , amen . prov. 3. 24. grant i beseech thee , most mercifull father , that i , which for my evil deeds am worthyly punished , may , by the comfort of thy grace , be mercifully relieved , through jesus christ our only lord and saviour , amen . consider and hear me , o lord , my god ; lighten my eyes , that i sleep not in death , amen . psal. 13. 3. o lord , thou hast proved and visited my heart in the night season ; thou hast tryed me , o blessed father ; purge me , that thou mayest find no wickednesse in me , through jesus christ our lord , amen . psal. 17. 3. o lord , hear me , that seven times a day i may praise thee ; and be acquainted with that great peace which they have , which love thy law , amen . psal. 119. 164. o lord , from whom all good things do come ; grant unto me thy humble servant , that by thy holy inspiration , i may think those things that are good ; and by thy mercifull guiding , may also perform the same , through jesus christ our lord , amen . ii. ponder my words , o lord ; consider my meditations : o hearken unto the voyce of my calling , my king and my god ; for unto thee will i make my prayer : my voyce shalt thou hear betimes , o lord ; early in the morning will i direct my prayer unto thee , and will look up . but make me to remember , that thou ar● god , and hast no pleasure in wickednesse , neither shal● any evil dwell with thee , amen . o lord bless me , and i will sing unto thee , and praise thy name ; and be telling of thy salvation from day to day , amen , psal. 96.2 . o lord , let counsell preserve me , and understanding keep me ; deliver me from the evil way , and from the man that speaketh forward things : and from all such as leave the wayes of righteousnesse , to walk in the wayes of darknesse , even fot jesus christ his sake , amen . prov. 2. 11. o lord , i know the way of man is not in himself ; it is not in man that walketh , to direct his owne steps ; therefore , o lord , i beseech thee , make me know my way ; and direct my steps to thy honour , and my owne salvation , through jesus christ our lord , amen . jerem. 10. 23. be not wrath with me , o lord , but spare me , and have mercy upon me ; for thou wilt be merciful unto thy creature . o lord , i and my fathers , have all had the same sickness ; but because of us that are siners , thou shalt be called merciful , through jesus christ our lord , amen . 2 esdras 8. o lord , guide me here with thy counsel , and after that , receive me into glory . for , whom have i in heaven but thee ; and there is none upon earth that i desire , in comparison of thee . o lord , preserve me in those longings towards thee , amen . psal. 74. 24. o lord , take from me the way of lying , and cause me to make much of thy law ; that i may chuse the way of truth , and lay thy judgements before me ; that i may stick unto thy testimonies , and run the way of thy commandements , when thou hast set my heart at liberty , amen . psal. 119. 26. o god , the strength of all them that trust in thee , mercifully accept my prayers ; and because the weaknesse of mans nature can doe no good thing without thee ; grant me the help of thy grace , that in keeping of thy commandements , i may please thee both in will and in deed , through iesus christ our lord , amen . o lord , thou art just , and all thy wayes are mercy and truth ; thou judgest truly for ever : remember me , and look upon me ; punish me not according to my sinnes , or my ignorances , or my fathers that have sinned before thee . deal not with me according to my sins , but as seemeth best unto thee , o lord , my strength and salvation , amen . job 3. 2 , 3 , 6. lord , i acknowledge my wickedness , and the iniquity of my fathers ; we have sinned against thee , o lord be merciful , amen . jer. 14. 20. lord , i beseech thee , mercifully to hear me ; and as thou hast given me an hearty desire to pray , so grant that by thy mighty aid i may be defended both in soul and body , through jesus christ our lord , amen . o lord , be gracious unto me , and give me an heart to worship thee , and to do thy will : and open my heart in thy law ; and send me peace : hear my prayer , and be reconciled to me , and never forsake me in the time of trouble , for jesus christ his sake , amen . 2 mach. 1. 3 , 4 , 5. remember me , o lord , according to the favour that thou bearest to thy people ; o visit me with thy salvation ; that i may see the felicity of thy chosen ; and rejoyce in the gladness of thy people , and give thanks with thine inheritance , amen . psalm 106.4 . o god , the protector of all that trust in thee , without whom nothing is strong , nothing is holy ; encrease and multiply upon me thy mercy : that thou being my ruler and guide , i may so passe through things temporal , that i lose not the things aeternal . grant this , o heavenly father , for jesus christ his sake , amen . grant , o lord , that i may live in thy fear , and die in thy favour ; rest in thy peace , rise in thy power , raign in thy glory ; for thy beloved son's sake , jesus christ our lord , amen . hear , o lord , consider my complaint , hearken unto my prayer , that goeth not out of feigned lips ; and prevent me in mercy , before the evening of my days close upon me ; even for jesus christ his sake , amen . psal. 17. 1. o domine oro te , ultra se infirmitas mea non tendat , sed loquatur hoc solum in quo animae salus est . neque in id stultitiae simul & impietatis unquam erumpam , ut omni potentiae tuae & sacra mentorum arbiter esse velim . neque permittas me erigere infirmitat is meae sensum , ultra aut infinitat is tuae religiosam opinionem , aut significatam mihi aeternitat is tuae fidem . amen . illumina quaeso domine , tenebras nostras , & totius hujus noctis insidias à me & omnibus fidelibus tuis , ab animabus precipuè , sed & à corporibus nostris repelle propitius , per jesum christum dominum nostrum . amen . o god , which hast prepared for them that love thee , such good things , as pass mans vnderstanding , pour into mine heart such love towards thee , that i obeying thee in all things , may obtain thy promises , which exceed all that i can desire , through jesus christ our lord , amen . incline thine ear unto me , o lord , and hearken unto my words ; shew thy marvellous loving kindeness , thou that art the saviour of them that put their trust in thee . keep me as the apple of thy eye , and hide me under the shadow of thy wings ; even for jesus christ his sake , amen . psalm 17. 6 , 7 , 8. o lord , i cry unto thee : let my prayer be set forth in thy sight as incense ; and the lifting up of my hands be an evening sacrifice , even for jesus christ his sake , amen . psalm 141. 2. the lord is my shield and my strength , my heart hath trusted in him , and i am helped : therefore my heart danceth for joy , and in my song will i praise thy name , psal. 28. 8. o lord of all power and might , who art the author and giver of all good things , graff in my heart the love of thy name ; increase in mee true religion ; nourish me with all goodness , and of thy great mercy keep me in the same , through jesus christ our lord , amen . lord let me know my end , and the number of my dayes , that i may be certified how long i have to live . behold , thou hast made my dayes as it were a span long , and my age is even as nothing in respect of thee ; and verily every man living is altogether vanity : for he heapeth up riches , and cannot tell who shall gather them . and now , lord , what is my hope ? truly , my hope is even in thee . deliver me from all mine offences , and make me not a rebuke unto the foolish , even for jesus christ his sake , amen . psa. 39. 5. o domine , mea , omnia & meipsum tibi dono offero ; actionem & sermonem , quietem & silentium : tantum me habeas , & ducas ; & manum , & mentem & linguam ad ea quae honesta sunt & tibi grata moveas : et ab omnibus à quibus abstinere praestat abducas ; per & propter jesum christum dominum nostrum . amen . iii. lord preserve me , that neither this day , nor any day of my life , i may walk in the counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornfull ; but that my delight may be in thy law , o lord ; and my exercise in it day and night , amen . o sol justitiae , pater & origo omnium ; tuo sydere afflari reviviscere est : tuo foveri lumine proficere est : tuis accendi flammis perficere est : abs te deseri perire est . o ter foelices , quibus mitis & rosidus exoreris . bees me , o domine jesu , lumine tuo : et discute nebulas ignorantiae meae , & caliginem peccatorum meorum : ut non aberrans à via mandatorum tuorum , te sequar in lumen aeternum , per te ipsum unicum salvatorem & redemptorem meum . amen . o lord , thou art my assurance ; preserve my foot from taking , i humbly beseech thee , even for jesus christ his sake , amen . prov. 3. 26. o lord , give me , i beseech thee , thy spirit , to think and do alwayes such things as be rightful ; that i who cannot be without thee , may by thee be able to live according to thy will , through jesus christ our lord , amen . o lord , i lift up my soul to thee , my god , i have put my trust in thee , o let me not be confounded , neither let my enemies triumph over mee . shew me thy wayes , o god ; and teach me thy pathes : lead me forth in thy truth , and learn me thy statutes ; for thou art the god of my salvation ; in thee is my hope all the day long . call to remembrance , o lord , thy tender mercies ; and thy loving kindnesse which hath been ever of old : o remember not the sins and offences of my youth , or of my riper age ; but according to thy mercy , think thou upon me , o lord , for thy goodnesse , and the merits of jesus christ my saviour , amen . almighty god , who seest that wee have no power of our selves , to help our selves ; keep me , i beseech thee , both outwardly in my body , and inwardly in my soul , that so i may be defended from all adversity which may happen to my body , and from all evill thoughts which may assault and hurt my soul , through jesus christ my lord and only saviour , amen . hearken unto my voyce , o lord , now i cry unto thee ; have mercy upon me and hear me . my heart hath talked of thee , seek ye my face ; thy face , lord , will i seek . o hide not thy face from me , nor cast thy servant away in displeasure . thou hast been my succour , leave me not , neither forsake me , o god of my salvation , amen . psalm 27. 8 , 9 , 10. 11. at evening , morning , and at noon day will i pray , and that instantly ; hear my voyce . o deliver my soul in peace from the practices that are against mee , amen . psalm 55. 18. let thy merciful ears , o lord , be open to the prayers of me , thy humble servant ; and that i may obtain my petitions , make mee to aske such things as shall please thee , through jesus christ our lord , amen . lord , let me not be confounded , for i have called upon thee . o how plentiful is thy goodness which thou hast laid up for them that fear thee ; and that thou hast prepared for them that put their trust in thee , even before the sons of men ! lord , i trust in thee , have mercy upon me , amen . my tears have been my meat , day and night , while they daily say unto me , where is now thy god ? but let them have no cause to say it any more , even for jesus christ his sake , amen . psal. 42. 3. almighty god , which shewest to all men that are in errour , the light of thy truth ; to the intent , that they may return into the way of righteousnesse : grant , i beseech thee , unto me , and all them that are admitted into the fellowship of christs religion , that we may eschew those things which are contrary to our profession , and follow all such things as are agreeable to the same , through jesus christ our lord , amen . o domine salvator . qui habes in potestate peccatum solvere , dicas mihi , oro , exi de vinculis tuis , exi de nexibus peccatorum tuorum ; & dicendo solve funes er. rorum meorum quibus circumdatus & ligatus sum . etsi enim nequissimus sim. omnium & detestabilis usu peccatorum ; te tamen jubente , liber co . amen . lord give me grace , that i may dwell under the defence of the most highest , and that i may abide under thy shadow , o thou almighty ; for thou art my hope , and my strong hold , in thee will i trust , through jesus christ our lord , amen . psal. 91. 1. o god , thou which declarest thy almighty power , most chiefly , by shewing mercy and pity , give unto me abundantly thy grace , that i running to thy promises , may be made partaker of thy heavenly treasure , through jesus christ our lord , amen . o god , thou art my hope and my strength , a present help in trouble . confirm me , that i may not fear , though the earth be moved , and the hills carried into the midst of the sea ; though the waters thereof rage and swell , and the mountains shake at the tempest of the same . o be in the midst of my soul , and i shall never be removed , amen . psalm 46. 1. o lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy name . order my steps in thy word , and so shall no wickedness have dominion over me , amen . psal. 119. 132. almighty god , give unto me , i beseech thee , a full encrease of faith , hope , and charity . and that i may obtain that which thou dost promise , make me love that which thou doest command , through jesus christ our lord , amen . lord , i call upon thee in the day of my trouble , in the night of my heaviness : o deliver me , and i will glorifie thee , amen . psal. 50. 15. o lord correct me , but with judgement ; not in thy anger , lest thou bring me to nothing . and grant that thy correction may amend me , and make me thine , through jesus christ our lord , amen . jer. 10. 24. respice me quoque , o domine jesu , ut propria possim recognoscere peccata , & fletibus piis culpas solvere . da , quaeso , lachrymas petri ; nolo laetitiam peccatoris . utque hic fiat , respice tu , & des , ut mihi etiam miserrimo peccatorum coeli quoquè gallus cantet ; ut liberatus tibi cantem in sacula saeculorum . amen . o eternal god , and merciful father , grant , i humbly beseech thee , that i may love all those things that thou commandest , and desire that which thou dost promise ; that among the sundry and manifold changes of the world , my heart may surely there be fixed , where true joys are to be found , through jesus christ our lord , amen . iv. o lord , i have sinned , and dealt wickedly ; nay , offended in all thy ordinances . let thy wrath turn from me , for i am weak : and hear my prayers and deliver me , for thy own self , and the merits of my saviour jesus christ , amen . gracious father , without thee i can do nothing but sin ; nor can i confesse it , to have pardon , but by thee . i was conceived and born in sin ; and though thou didst wash me from that in the laver of baptisme , yet i have since defiled my self again ; and by many grievous actual sins , have made my self a sinner above all other men , considering the great measure of grace which thou hast given me . lord , encrease thy grace , and by it , weaken first , and then cut off my resistance ; that i may see , and confess , and hate , and for sake all my sins , and find mercy and salvation in the merits of my blessed saviour jesus christ , amen . o lord , early this morning did i cry unto thee , for in thy word is my trust : hear me , o lord , for jesus christ his sake , amen . psal. 119. 147. o lord , let me hear thy loving kindnesse betimes in the morning , for in thee is my trust . o shew me the way that i should walk in this day , and all the days of my life ; for i lift up my soul unto thee , in the mercies of jesus christ our lord , amen . psal. 143. 8. deliver me , o lord , from all my offences , and make me not a rebuke to the foolish ; for man walketh in a vain shadow , and disquieteth himself in vain : but lord , what is my hope ? truely , my hope is even in thee ; and there let it still continue , acceptable in jesus christ our lord , amen . psal. 39. 6 , 7 , 8. o lord , look upon me in mercy , in the greater mercy , because the calling and place i am in , must give a stricter account to thee , look therefore upon me , o lord , but not till thou hast nailed my sins to the cross of christ. not till i have hid my self in the wounds of christ : that so the punishment which would otherwise overtake me , may passe over me. then look , and say unto my soul , i have forgiven thee ; and by the work of thy mercy in my soul , make me feel it , through jesus christ my lord and only saviour , amen . o domine , qui magnos greges perficis , & parvos per gratiam auges , per amplissimam benignitatem tuam copiosè me consolare , & gregem mcum , mecum & pasce , & conserva : per jesum christum summum pastorem , & salvatorem nostrum , amen . o lord , plead thou my cause with them that strive with me ; and fight against them that fight against me . bring forth the spear , and stop the way against them that persecute me . say unto my soul , i am thy salvation , amen . psal. 35. 1 , 3. give ear , o lord , unto my prayer , and ponder the voyce of my humble desires . in the time of my trouble will i call upon thee ; for thou hearest me , amen . psal. 86. 6. deliver my soul , o god from lying lips , and from a deceitfull tongue , amen . psal. 120. 2. keep me , o lord , thy poor humble servant , with thy perpetual mercy ; and because the frailty of man , without thee , cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through jesus christ our lord , amen . o lord , give me such grace , that i may seek thee while thou mayest be found ; and call upon thee while thou art neer : that i may detest and forsake the wickedness of my waies and the unrighteousnesse of my own imaginations , that i may return unto thee , and thou have mercy upon me , in jesus christ my lord and onely saviour , amen . teach me thy wayes , o lord , and i will walk in thy truth . o knit my heart unto thee , that i may fear thy name , amen . psal. 86. 11. lord , i beseech thee , grant that thy grace may alwayes prevent and follow me ; and make me continually to be given to all good works , through jesus christ our lord , amen . have mercy upon me , o god , after thy great goodnesse , and according to the multitude of thy mercies , do away my offences ; wash me throughly from my wickednesse , and cleanse me from my sins : for i acknowledge my faults , and my sin is ever before me : but let not this evening take from me the light of the sun of righteousnesse , jesus christ my saviour , amen . o domine , exaudire dignare preces meas in beneplacito tuo . inimicum ab actibus meis & cogitationibus virtute tuâ expelle . multiplica mihi fidem : guberna mentem : spirituales cogitationes concede super stratum vigilanti : et ad beatitudinem tuam producito ; per jesum christum filium tuum , & salvatorem nostrum . amen . lord , i beseech thee , give me grace to avoid the infections of the devill ; and with a pure heart and mind , to follow thee the onely true god , amen . lord , i offer up unto thee my evening sacrifice , thy sacrifice , even a troubled spirit , a broken , and a contrite heart , which thou wilt not despise , in jesus christ our lord , amen . o domine , supplex te oro , respice me , & purga mentem meam & cogitationes meas ab impuris concupiscentiis & ab omni inquinamento carnis & spiritus , & ab omni diabolica operatione , per jesum christum dominum nostrum . amen . o domine , inestimabilem misericordiam tuam clementer ostende , & simul exue me à peccatis quae commisi , & eripe me à poenis quas merui , per jesum christum dominum nostrum . amen . o god , for as much as without thee , i am not able to please thee , grant , that the working of thy mercy , may in all things direct and rule my heart , through jesus christ our lord , amen . o lord , give me that grace , that i may remember thee upon my bed ; and think upon thee when i am waking : thou hast been my helper , therefore under the shadow of thy wings , i will hope to passe through the darknesse of this night , in the comfort of jesus christ my lord and only saviour , amen . psal. 63. 6. o lord , make my eyes prevent me the night watches , that i may be occupied in thy words , amen . psal. 119. 148. o lord , thou which hast made the night for man to rest in , as well as the day to labour ; grant , o dear father , that i may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life : and that my sleep be not excessive , after the insatiable desires of the flesh , but sufficient to releive and maintain nature , to live and serve thee in all sober and godly conversation ; through the ayd and assistance of jesus christ my only lord and saviour , amen . v. o hold thou up my goings in thy pathes , that my footsteps slip not , amen . psal. 17. 5. subveni domine meus jesu , et accingere gladium tuum circa femur , potentissime ; omnium potentissime egredere , occide me in me , ut vivam in te , & desinant inimici persequi me . amen . o god , thou art my god , early will i seek thee : my soul thirsteth for thee , my flesh longeth greatly after thee in a barren and dry land , where no water is . o satisfie this thirst with the freshest waters of comfort , in jesus christ our lord , amen . psal. 63. 1. o lord , have mercy upon me ; i have waited for thee ; be thou my arm in the morning , and my help in the time of trouble : that i may exalt thy name which dwellest on high ; that i may live in the stability of thy times , and that thy fear may be my treasure , even for jesus christ his sake , amen . esay 33. 1 , 5 , 6. o almighty god , and mercifull father , grant , i beseech thee , that as i do believe thy only son our lord , to have ascended into the heavens , so i , and all thy faithfull servants , may in heart and mind thither ascend , and with thee continually dwell , amen . o god , the king of glory , who hast exalted thy only son jesus christ with great triumph into thy kingdome in heaven , i beseech thee , leave , neither thy church , nor my poor self comfortless . but send us thy holy ghost to comfort us , and exalt us unto the same place , whither our saviour christ is gone before , who liveth and raigneth with thee , one god world without end , amen . hear my prayer , o god , and hide not thy self from my petition ; take heed unto me , and hear me , how i mourn in my prayer , and am vexed : give me strength and comfort in thee , through jesus christ our lord , amen . psal. 55. 1. o god , the proud are risen against me , and the congregation of factious men have sought after my soul , and have not set thee before their eyes . but thou , lord god , art full of compassion and mercy , long-suffering , plenteous in goodnesse and truth . o turn thee then unto me , and have mercy upon me ; shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou , lord , hast holpen me , and comforted me , in jesus christ our lord , amen . psal. 86. 14. assist me mercifully , o lord , in these my supplications and prayers ; and dispose my way towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , i may ever be defended by thy most gracious and ready help , through jesus christ our lord , amen . o deliver me from them whose words are softer then butter , when they have war in their hearts ; and from them whose words are smoother then oyl , while they are very swords : lord , i cast my burthen upon thee , that thou mayest sustain me , and not suffer me to fall for ever , amen , psal. 55. 22. blesse me , o lord , when thou chastenest me , and teachest me in thy laws ; that thou mayest give me patience in time of adversity , till the pit be digged up for the ungodly . o lord , fail me not , neither forsake me ; for i am part of thy inheritance , through jesus christ our lord , amen . psal. 94. 12. almighty and merciful god , of thy bountiful goodnesse , keep me from all things , that may hurt me , that i being ready both in body and soul , may with a free heart accomplish those things that thou wouldst have done ; through jesus christ our lord , amen . o aeterne deus ! quandiu hîc in terris sum , supplex oro , in quantum terrena mihi serviunt , doceant me esse dominum suum , sed à te constitutum : in quantum molesta sunt , doceant me servire tibi domino meo , cui dum non obtempero , illa in vindictam justam molesta esse solent : ut sive illa mihi serviant , sive non , ego semper serviam tibi : in & per jesum christum dominum nostrum . amen . hold not thy tongue , o god of my praise , for the mouth of the ungodly , yea and the mouth of the deceitfull is opened upon me : and they have spoken against me with false tongues ; they compassed me about also with words of hatred , and fought against me without a cause : but i give my self unto prayer : lord , forgive them , and hear me , amen . psal. 119. 11. o god , which art the author of peace , and lover of concord , in knowledge of whom standeth our aeternal life , whose service is perfect freedom : defend me and all thy servants , in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversary , through the might of jesus christ our lord , amen . dic o domine meus jesu , doce , discam ( à te ) quod doceam ( de te ) , amen . deliver me , o lord , from the man that is evill , and preserve me from the cruell man , which imagineth mischief in his heart , and stirreth up strife all the day-long . the proud have laid a snare for me , and spred their net abroad with cords , and set traps in my way . lord keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings ; even for jesus christ his sake , amen . psal. 140. 2. o god , from whom all holy desires , all just counsells , and all good works do proceed , give unto me and all thy servants , that peace which the world cannot give , that both our hearts may be set to obey thy commandements : and also that by thee we being defended from the fear of our enemies , may passe our time in rest and quietnesse ; through the merits of jesus christ our lord and saviour , amen . have mercy upon me , o god , have mercy upon me , for my soul trusteth in thee and in the shadow of thy wings will i trust , till these afflictions be over-past . o send out thy mercy and truth upon me , even for jesus christ his sake , amen . psal. 57. 1. o domine misericors , qui ad cor altum non accedis , humilia animam meam ! o tu , qui non videris nisi à mundis cordibus veram cordis munditiem dato mihi . sitio , o domine , saltem da guttam coelestis pluviae qua refrigerare possium sitim meam , quia amore ardeo . nec hoc peto domine propter merita mev , indignissimus enim sum qui gustem , sed pro misericordia tua , & meritis salvatoris nostri jesu christi , amen . almighty god , vouchsafe , i beseech thee , to direct , sanctifie , and govern both my heart and body , in the wayes of thy lawes , and in the works of thy commandements , that through thy mighty protection , both here and ever , i may be preserved by night and by day , in body and in soul , through our lord and saviour jesus christ , amen . o lord , i cry unto thee , hearken unto me , o god ; thou holdest my eyes waking : i am so feeble , that i cannot speak ; and in the night season my soul refuseth comfort : yet even then give me grace especially , that i may commune with my owne heart , and search out my spirits , and compose them in thee , that i may rise to serve thee , amen . psal. 7. 1 , 2. da mihi , domine , dormitum abeunti requiem corporis & animae . custodi me a caliginoso peccati somno ! ab omni tenebrosa & nocturna mollitie . ignita maligni tela dolosè in me vibrata extinguito . rebelliones carnis meae reprimito : et omnem terrenam & mundanam in me cogitationem sopito ; per ipsum christum dominum nostrum , amen . i humbly beseech thee , o father , mercifully to look upon my infirmities ; and for the glory of thy name sake , turn from me , and the rest of thy servants , all those evils which we most justly have deserved ; and grant , that in all our troubles , we may put our whole trust and confidence in thy mercy , and evermore serve thee in holinesse and purenesse of living , to thy honour and glory , through our onely mediatour and advocate , jesus christ our lord , amen . vi. deus magne , deus omnipotens , deus summae bonitatis ; quem inviolabilem & incorruptibilem credi & intelligi fas est : trina unitas , quam catholica ecclesia colit , supplex oro , expertus in meipso misericordiam tuam , ne homines cum quibus mihi in pueritia in omni victu suit summa consensio , in tuo cultu à me dissentire permittas : nec vel me , vel illos à veritate & salute quae est in jesu christo , amen . o lord , i will call upon thee , and early shall my prayer come before thee . lord , do not abhor my soul , neither hide thy face from me , for jesus christ his sake , amen . psal. 88. 13. lord , make me to have a perpetual fear and love of thy holy name ; for thou never failest to help and govern them , whom thou dost bring up in thy steadfast love . grant this , even for jesus christ his sake , amen . almighty and everlasting god , which of thy tender love towards man , hast sent our saviour jesus christ , to take upon him our flesh ; and to suffer death upon the cross , that all mankind should follow the example of his great humility , mercifully grant , that i may both follow the example of his patience , and be made partaker of his resurrection , through the same jesus christ our lord , amen . almighty god , i humbly beseech thee , graciously to behold thy family , for the which our lord jesus christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the crosse , who liveth and raigneth with thee and the holy ghost , one god , word without end , amen . almighty and everlasting god , by whose spirit , the whole body of the church is governed and sanctified , receive these my supplications and prayers , which i offer up before thee , for all estates of men , in thy holy church ; that every member of the same , in his vocation , may truely and devoutly serve thee , through our lord jesus christ , amen . dieu est , o domine , ex quo contra haereses laboravi , & sum penè fatigatus : veni domine meus jesu praeliator fortissime , princeps exercitus domini qui diabolum vicisti & saeculum ; apprehende arma & scutum , & exurge in adjutorium mihi . amen . deal with me , o god , according to thy name ; for sweet is thy mercy . o deliver me , for i am helplesse and poor , and my heart is wounded within me . lord save my soul , amen . psal. 109. 20. my eyes are ever looking unto thee : o lord , pluck my feet out of the net , amen . psal. 25. 14. almighty god , who hast promised to hear the petitions of them that ask in thy sons name , i beseech thee , mercifully to encline thy ear unto me , now that i make my prayers and supplications unto thee ; and grant that those things which i have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessity , and the setting forth of thy glory , through jesus christ our lord , amen . o remember not my old sins , but have mercy upon me , and that soon , for i am come to great misery . help me , o god of my salvation ; o deliver me , and be merciful to my sins , for thy names sake , amen . pial . 79. 8. not unto us , o lord , not unto us , but unto thy name give the praise , end that for thy loving mercy , and for thy truth's sake , amen . psal. 115. 1. o tu unus deus , pater & fili & s. spiritus , qui unitam deitatem nobis declarasti , & s. s. solius divinitatis indivisam gloriam revelasti , & perfectam trinitatis tuae sempiternitatem demonstrasti ; da nobis , obsecro , fidem & obedientiam in hâc vita , & gloriam in futura : per & propter redemptorem nostrum jesum christum , amen . o lord god of hosts , how long wilt thou be angry with thy poor servant that prayeth . o turn me again , o god , shew me the light of thy countenance , and i shall . be whole , amen . psal. 80. 4. tibi gloria , tibi gloria domine ; quanta apud te clementiae abyssus ? quanta patientiae copia ? en , qui nominis tui praetextu ex ignobilibus & obscuris , clari & illustres effecti sunt , honore abutuntur , & contra te qui honorem largitus es , audentque non audenda ; in s. s. mysteria tua injurii ; ut homines perditis moribus praediti summa cum quiete & licentia conturbanti omnia . o domine , exurge , adjuva ecclesiam tuam , & ne sinas animam meam in eorum consilium descendere ; per jesum christum dominum nostrum , amen . o lord , i will cry day and night before thee , let my prayer enter into thy presence ; incline thy ear unto my calling : for my soul is full of trouble , and my life draws nigh unto the pit . o let not thy indignation lye too hard upon me , neither vex me with all thy storms ; but remember of what mould thou hast made me , even for jesus christ his sake , amen . o domine , ne sit mihi inutilis pugna verborum , sed , incunctantis fidei constans professio . conserva in me , oro , fidei incontaminatam religionem : & usque ad excessum spiritus mei hanc conscientiae meae vocem dona mihi ; ut quod in regenerationis meae symbolo baptizatus in pa : & f. & sp. s to professus sum semper obtineam ; ut te habeam patrem , & unà tecum filium tuum adorem , & sp. sanctum tuum promerear ; per jesum christum dominum nostrum . amen . o lord be merciful unto me , and i will sing praises unto thy name , yea i wil tell of thy loving kindnesse early in the morning , and of thy truth in the night season : o blesse me , and fulfill all thy works of grace in me , even for jesus christ his sake , amen . psal. 92. 1 , 2. dona mihi domine , mentem vigilem , cogitationem sobriam , cor castum , somnum placidum , & ab omni diabolica cogitatione liberum ; & deinde excita me domine hora orationis , ut praeceptis tuis firmiter adhaeream , ut memoriam retineam inviolatam judiciorum tuorum , amen . lord , remember thy promise unto thy servant , wherein thou hast caused me to put my trust ; that thy statutes may be my songs in the house of my pilgrimage ; and that i may remember thy name in the night season , amen . psal. 119. 54 , 55. in manus tuas domine commendo animam meam & corpus meum ; creasti enim & redemisti ea , domine deus veritatis . commendo etiam mecum & mea omnia ; tu enim mihi gratiosè largitus es illa pro beneplacito tuo . in pace ergo me , simul cubare & dormire facias , o domine . qui solus me habitare facias securè ; per jesum christum dominum nostrum , amen . o omnium domine & effector ; o deus tuorum pater & gubernator ; o vitae & mortis arbiter ; o animarum custos & benefactor ; o qui omnia facis , & tempestive , & ut ipse pro sapientiae tuae & administrationis altitudine nosti , artifice sermone transmutas , me opportuno tempore tuo suscipe , tamdiu in carne vitam meam moderatus , quamdiu conducibile fuit mihi ipsi , & ecclesiae : et suscipe quaeso ob metum tuum paratum , non turbatum , nec in extremo tempore terga vertentem ; nec invito animo tanquam abstractum & avulsum à mundo , sed ut promptè & alacriter ad beatam illam & aeternam vitam proficiscentem , quae est in domino nostro jesu christo , cui gloria in saecula saeculorum , amen . vii . o lord , i will sing of thy power , and praise thy mercy in the morning , for thou hast been my defence , and my refuge in the day of my trouble ; unto thee , o my strength , will i sing , for thou , o god , art my defence and my mercifull god , amen . psal. 59. 16. the glorious majesty of thee , o lord , my god , be upon me , prosper thou the works of my hands upon me , o prosper thou my handy-work , amen . psal . 90. 17. o lord , open my eyes , that i may see the wonders of thy law : i am a stranger upon earth , o hide not thy commandements from me , for thy testimonies are my delight and my counsellors . lord , continue thy favour to me , that so they may ever be , amen . psal. 119. 18. o lord , our heavenly father , almighty and everlasting god , which hast safely brought me to the beginning of this day , defend me in the same with thy mighty power ; and grant , that this day i fall into no sin , neither run into any kind of danger , but that all my doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight ; through jesus christ our lord , amen . o my soul , wait thou still upon my god , for my hope is in him : he is my strength and my salvation , he is my defence , so that i shall not fall ; so amen lord jesu , amen . psal. 62. 5. o lord god , be mercifull to every one that prepares his whole heart to seek thee , o lord god , the god of his fathers , though he be not according to the purification of the sanctuary , amen . 2 chronic. 30. 19. o lord , i walk in the midst of troubles , i beseech thee refresh me ; stretch forth thy hand upon the fury of my enemies , that thy right and thy cunning hand may save me . o make good thy loving kindnesse towards me : and despise not , i beseech thee , the work of thy own hands , amen . psal. 138. 7. i deal with the thing that is lawful and right ; o give me not over to my oppressors , amen . o make me , thy poor servant , still to delight in the thing that is good , that the proud do me no wrong , for jesus christ his sake , amen . psal. 119. 121 , 122. almighty god , the fountain of all wisdome , who knowest our necessitie before we ask , and our ignorance in asking , i beseech thee to have compassion upon my infirmities ; and those things which for my unworthinesse i dare not , and for my blindness i cannot ask , vouchsafe to give me , for the worthynesse of thy son , jesus christ our lord , amen . o lord , i will put my trust in thee alwayes : o let the people do it with me , and i will pour out my heart before thee , amen . psal. 62. 8. o that my wayes were made so direct , that i might keep thy statutes : o lord direct them , amen . psal. 119. 5. o lord , teach me the way of thy statutes , and i shall keep it unto the end ; yea i shall keep it with my whole heart . o stablish thy word in thy servant , that i may fear thee ; and that for jesus christ his sake , amen . psal. 119. 33. o lord , i will call upon thee in my troubles : o deliver me and hear me ; and then especially , what time any storm falls upon me ; even for jesus christ his sake , amen . psal. 81. 7. blessed art thou , o lord : o teach me thy statutes ; that my whole heart may seek thee : and that i may not go wrong out of thy commandements ; that i may take greater delight in thy testimonies , then in all manner of riches , amen . psal. 119. 10 , 12. o praise the lord all ye his servants , ye that by night stand in the house of the lord : with these ; o lord , i lift up my hands unto thy sanctuary , and will praise thy name : o lord , be with me this evening , in all the mercies of jesus christ my saviour , amen . psal. 134. 1. miserae carnis meae infirmitatem , tu nosti qui finxisti me . invisibilium hostium meorum vigilantiam , tu nosti , qui vides eos : protegat me ala bonitatis tuae ; per jesum christum dominum nostrum , amen . o lord , there is no hiding me from thy presence : for if i should say , the darknesse shall cover me , then shall my night be turned to day ; for the darknesse is no darknesse with thee , but the night is as clear as the day ; the darknesse and the light , to thee , are both alike : therefore , o god , i present my self open before thee ; o cleanse my soul , that it may rejoyce to be seen of thee , in jesus christ , amen . die jam transacto , gratias tibi ago domine ; gloriam tibi tribuo , quod sine scandalo , hymnis effero quod liber ab insidiis diem transegerim , per jesum christum dominum nostrum , amen . thy righteousnesse , o god , is very high , and great things are they which thou hast done for me ; o god , who is like unto thee ? thou hast brought me to great honour , and comforted me on every side ; therefore will i praise thee and thy righteousnesse , o god : and unto thee will i sing , o thou holy one of israel . my lips will be glad when i sing unto thee , and so will my soul which thou hast delivered : my tongue also shall talk of thy righteousnesse all the day long ; for many are confounded and brought to shame , that seek to do me evil . o lord , continue thy blessings to me , and multiply thankfulnesse to thee , through jesus christ our lord , amen . psal. 71. 17. 19. o lord , thou keeper of i rael , which in the watch of thy servants , dost neither slumber nor sleep , be my keeper , and preserve me this night : o keep my soul , amen . psal. 121.4 : o lord , give me grace to make hast , and not to prolong the time to serve thee , to keep thy commandements ; that i may call my owne ways to remembrance , and turn my feet to thy testimonies , and then at mid-night will i rise and give thee thanks , because of thy righteous judgments ; o lord my strength and my redeemer , amen . psalm 119. 59. woe is me , that i am constrained to dwell with mesech , and to have my habitation among the tents of kedar ; for my soul hath too long dwelt among them that are enemies to peace ; too long , o lord , but that it is thy good pleasure to continue my dwelling in this vale of misery , amen . psalm 120. 4. quid es o deus meus ? quid rogo , nisi dominus deus ? quis enim dominus praeter dominum , aut quis deus praeter deum nostrum ? summe , optime , potentissime , misericordissime , & justissime , secretissime , & prasentissime , pulcherrime & fortissime , stabilis & incomprehensibilis , immutabilis mutans omnia ; nunquam novus , nunquam vetus , innovans omnia , & in vetustatem perducens superbos , & nesciunt : semper agens , semper quietus , colligens & non egens ; portans & implens & proiegens . creans & nutriens & perficiens . quaeris quum nihil desit tibi . amas , nec aestuas . zelos , & securus es . poenitet te , & non doles . irasceris , & tranquillus es . opera mutas , non consilium . recipis quod invenis , & nunquam amisisti . nunquam inops , & gaudes lucris . numquam avarus , & usur as exigis . supererogatur tibi & debeas , & quis & quicquam non tuum ? reddis debita , nulla debens . donas debita , nihil perdens . et quid dicemus deus meus , vita mea , dulcedo mea sancta ? aut quid dicet aliquis , quam de te dicit ? et vae tacentibus de te , quoniam loquaces multi sunt . miserere mei deus , ut loquar de , te & glorificem nomen tuum . amen . lord , this is the time of fear , keep thy servant from presumptuous sins , lest they get the dominion over me ; that though my sins be many and great , yet i may be innocent from the great offence ; even for jesus christ his sake , amen . psalm 19. 13. o lord make me worthy of the place to which thou hast raised me in thy church , that all my endevours may be , to make truth and peace meet together . in this course give me understanding to discover my enemies , and wisdome to prevent them ; an heart to love my friends , and carriage that may bind them . lord , make me to love thy church , and the place where thy honour dwelleth ; that as thou hast honoured me above many others , so i may honour thee above all ; and spend whatsoever is acceptable in the poor remainder of my life , to serve thee in thy church , through jesus christ our lord , amen . o lord , turn away my eyes , that they behold not vanity , and quicken thou me in thy way , amen . psal. 119. 37. o domine misericors quando à te ipse exoratus pacificos dies , proventus uberes , divitem bonis omnibus tranquillitatem & abundantiam dederis super vot a crescentem ; ne sinas me tanta secundarum rerum prosperitate corrumpi , ne & tui penitus obliviscar & mei ; sed humilitatem & gratititudinem adauge , per jesum christum dominum nostrum , amen . visita quaeso domine habitationem meam , & omnes infidi & inimici ab eà longè repellantur : angeli tui sancti habitent in eâ , & nos in pace & sanitate custodiant : & benedictio tua sit super nos semper , per jesum christum dominum nostrum , amen . linguae froenum . let the words of my mouth , and the meditations of my heart , be always acceptable in thy sight , o lord , my strength , and my redeemer , amen . psal. 19. 14. lord keep my tongue from evill , and my lips that they speak no guile ; that so i may eschew evil , and do good , seek peace , and ensue it , amen . psalm 34. 12 , 13. o lord , give me the mouth of the righteous , that it may be exercised in wisdome , and that my tongue may be talking of judgment , amen . psalm 37. 31. lord , i have said in thy grace , i will take heed to my wayes , that i offend not with my tongue : give me , o give me that grace , that i may take this heed , that i may keep my mouth as it were with a bridle , especially , when the ungodly is in my sight , be it never so much pain or grief to me . hear me , and grant , even for jesus christ his sake , amen . psal , 39.1 , 2. let the free-will offerings of my mouth please thee , o lord ; and teach me thy judgments , amen . psal. 119. 108. o lord , set a watch before my mouth , and keep the door of my lips ; and let not my heart be inclined to any thing that is evil , amen . psal. 141. 3. o lord , set a watch before my mouth , and a seal of wisdom upon my lips , that i fall not suddenly by them ; and that my tongue destroy me not , amen . ecclus. 22. 27. afflictiones . if i find favour in thy eyes , o lord , thou wilt bring me again , and shew me both the ark and the tabernacle ; and set me right in thy service , and make me joyfull and glad in thee : but if thou say , ( o for jesus christ his sake , say it not , ) i have no pleasure in thee , behold , here i am , do with me as seems good in thy own eyes , amen . 2 sam. 15. 25. o lord , though i be afflicted on every side , let me not be in distresse ; though in want of some of thy comfort , yet not of all ; though i be chastened , yet let me not be forsaken ; though i be cast down , let me not perish ; and though my outward man decay and perish , yet let my inward man be renewed daily ; even for jesus christ his sake , amen . 2 cor. 4. 8 , 16. o lord , whatsoever thou shalt lay upon me , i will hold my peace , and not open my mouth , because it is thy doing , amen . psal. 38. 10. o lord , thou hast dealt graciously with thy servant according to thy word ; before i was troubled i went wrong , but now have i prayed , that i may keep thy law : and it is good for me that i have been in trouble , that so i may learn still to keep it better ; in the mercies of jesus christ , amen . psal 119.65 , 75. i know , o lord , that thy judgments are right , and that thou of very faithfulnesse hast caused me to be troubled . o let thy merciful kindnesse be my comfort , according to thy word , to thy servant , even for jesus christ his sake , amen . psal. 119. 75. o lord almighty , o god of israel , the soul that is in trouble , and the spirit that is pierced cryeth unto thee ; hear , o lord , and have mercy , for thou art mercifull ; and have pity upon me , because i have sinned before thee ; for thou endurest for ever : but unlesse thou have mercy , i utterly perish : have mercy therefore , even for jesus christ his sake , amen . o lord , remember the promise , that the poor shall not alwayes be forgotten , nor the patient abiding of the meek perish for ever , amen . psal. 9. 18. lord , i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversities , amen . psal. 31. 8. have mercy upon me , o lord ; for i am in trouble , and my eye is consumed for very heavinesse , yea my soul and my body : my strength faileth me because of my iniquity , and my bones are consumed . i am even become like a broken vessel ; for i have heard the blasphemy of the multitude , and fear is on every side : but my hope hath been , and is in thee , o lord ; thou art my god , save me and deliver me , for jesus christ his sake , amen . psal. 31. 10 , 12 , 14 , 15 , 16. why art thou so full of heavinesse , o my soul ? and why art thou so disquieted within me ? o but thy trust in god , that i may yet give him thanks for the help of his countenance . o my god , my soul is vexed within me , therefore will i remember thee , amen . psalm 42. 6. up lord , why sleepest thou ? awake , and be not absent from us for ever : wherefore hidest thou thy face , and forgettest our misery , and trouble ? for our soul is brought low , even unto the dust , our belly cleaves unto the ground . arise , o lord , and help us , and deliver us for thy mercies sake , amen . psal. 44. 23. in thee , o lord , have i put my trust , let me never be put to confusion ; deliver me in thy righteousnesse : bow down thy ear to me , make hast to deliver me : be thou my strong rock , and house of defence , that thou mayest save me . be thou also my guide , and lead me for thy names sake , amen . psal. 31. 1. o god , the enemy cryeth so , and the ungodly cometh on so fast , that they threaten to overbear me ; they are minded to do me some mischief , so maliciously are they set against me : my heart is disquieted within me , and the fear of death is sallen upon me : fearfullnesse and trembling , and an horrible dread have overwhelmed me ; and i said , o that i had wings like a dove , that i might make haste to escape the storm , wind , and tempest : but be thou my helper , and i will magnifie thee , o lord my strength , and my redeemer , amen . psal. 55. 3. o be thou my help in trouble , for vain is the help of men , amen . psal. 60. 11. gracious father , the life of man is a warfare upon earth , and the dangers that assault us are diversly pointed against us : i beseech thee , be present with me in all the course and passages of my life ; but especially in the services of my calling ; suffer not malice to be able to hurt me , nor cunning to circumvent me ; nor violence to oppresse me ; nor falshood to betray me . that which i cannot foresee , i beseech thee prevent . that which i cannot withstand , i beseech thee master : that which i do not fear , i beseech thee unmask and frustrate ; that being delivered from all dangers , both of body and soul , i may praise thee , the deliverer ; and see how happy a thing it is , to make the lord of hosts my helper , in the day of fear and trouble . especially , o lord , blesse and preserve me at this time from , &c. that i may glorifie thee for this deliverance also , and be safe in the merits and mercies of jesus christ my only lord and saviour , amen . o lord , thou hast fed me with the bread of affliction , and given me plenty of tears to drink . i am become a very strife to my neighbours , and my enemies laugh me to scorn ; but turn thee again . thou god of hosts , shew me the light of thy countenance and i shall be whole , amen . psal. 80. 5. help me , o lord my god , o save me according to thy mercy ; and the world shall know , that this is thy hand , and that thou lord hast done it ; amen , lord jesu , amen . psal. 109. 25. if my delight had not been in thy law , i should have perished in my trouble : o continue my delight , amen . psal. 119. 92. pestilentia . deliver me , o lord , from all my offences , and make me not a rebuke to the foolish ; take , i humbly beseech thee , thy plague away from thy people , for we are even consumed by means of thy heavy hand : and for jesus christ his sake , lay neither me , nor mine , under this uncomfortable disease , amen . psal. 39. 9 , 11. o lord , deliver me from the snare of the hunter , and from the noisome pestilence : o defend me under thy wings , and keep me sase under thy feathers ; that i may not be afraid for any terrour by night , nor for the arrow that flyeth by day ; for the pestilence that walketh in the darknesse , nor for the sicknesse that destroyeth at noon-day ; though thousands fall before me , and ten thousands at my right hand , yet let it not come neer me , for jesus christ his sake , amen . psalm 91. 3. o lord , thou art my hope , i beseech thee , let no evil happen unto me , neither let any plague come nigh my dwelling ; but , give thy angels charge over me , to keep me in all my wayes , o lord , my strength , and my redeemer , amen . psa. 91. 10. o let the sorrowful sighing of them whom thou hast visited , come before thee , and according to the greatnesse of both thy power and thy mercy , preserve them that are appointed to die ; even for jesus christ his sake , amen . psal. 79. 12. o lord , i beseech thee , favourably to hear the prayers of thy humble servant ; that i , and my family , that are justly punished for our offences , may be mercifully delivered by thy goodnesse , from this and all other infection , both of soul and body , that so we may live both to serve and praise thee , to the glory of thy great name , through jesus christ our lord and only saviour , amen . o almighty god , which in thy wrath in the time of king david , didst slay with the plague of pestilence , threescore and ten thousand , and yet remembring thy mercy , didst save the rest ; have pity upon us miserable sinners , that now are visited with great sicknesse and mortality ; and like as thou didst then command thy angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sicknesse , through jesus christ our lord , amen . o lord , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavy and long continued visitation , and in the midst of thy judgement remembring mercy , hast redeemed us from death ; we offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . and here i offer up unto thee , most merciful father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through jesus christ our lord , amen . o lord , the sorrows of death compass me , and the snares of death are ready to overtake me ; when thou wilt dissolve my tabernacle , thou alone knowest ; therefore in this my trouble i will call upon thee , o lord ; and will complain unto my god : o be with me at the instant of my death , and receive me , for jesus christ his sake , amen . psal. 18. 3 , 4 , 5. into thy hands i commend my spirit , for thou hast redeemed me , o lord god of truth , amen . psal. 31. 6. o lord , thy hand is heavy upon me day and night , and my moisture is become like the drought in summer : i acknowledge my sin unto thee , o lord ; and my unrighteousnesse have i not hid : o lord be merciful unto me , amen . psal. 34. 4. o lord , hear my prayer , and with thy ears consider my calling , hold not thy peace at my tears ; for i am a stranger with thee , and a sojourner as all my fathers were : o spare a little , that i may recover my strength , before i go hence , and be no more seen , amen . psal. 39. 13. o domine mediâ vità in morte sumus : unde aut à quo quaerimus auxilium nisi à te domine ? qui tamen pro peccatis nostris meritò infensus est nobis . sancte , fortis ; sancte , misericors salvator , amarissimis poenis mortis aeternae ne tradas me : ne projicias me in tempore aegritudinis meae , quum deficit virtus mea ne derelinquas me . domine , ante te omnia desideria mea , & suspiria mea à te non sunt abscondita ; nosti domine : tu domine , nosti intima cordis mei , ne , quaeso , occludas precibus meis aures misericordiae tuae : quin parce mihi , o domine sanctissime , o omnipotens deus , sancte , & salvator maximè misericors . dignissime & aeterne judex , ne sinas me in horâ meâ novissima pro quocunque terrore mortis excidere à te ; amen : o domine salvator jesu . o lord , the snares of death compasse me round about , the pains of hell get hold upon me : i have found trouble and heaviness , but i will call upon thy name , o lord ; o lord deliver my soul , deliver my soul from death , my eyes from tears , and my feet from falling , that i may walk before thee in the land of the living , amen . psal. 116. 2 , 3. thou , o lord , hast chastened and corrected me , but not given me yet over unto death : open me the gates of righteousnesse , that i may go into them , and give thanks unto the lord , amen . psal. 118. 18. there is no health in my flesh , by reason of thy wrath ; neither is there any rest in my bones , by reason of my sins : yet , o lord , be mercisul to me , and heal me for thy names sake , amen . o lord , i give thee humble and hearty thanks , for the great , and almost miraculous bringing mee back from the bottome of my grave ; what thou hast farther for me to do , or suffer , thou alone knowest . lord , give me patience and courage , and all christian resolution to do thee service , and grace to do it ; and let me not live longer then to honour thee : through jesus christ , amen . index . a amici . folio 11. afflicti . f. 12 auxilium . fol. 58 , 59 , 75 , 104. tempore adverso . 56 afflictiones . f. 122 , 123 , 124 , 125 , 126 , 127 , 128 , 129 , 130 , 131 , 132. adoratio & glorificatio dei mei 114. adventus dom. 1. f. 18 dom. 2. 19 dom. 4. 19. dies ascensionis . fol. 76 dom : post asc. 77 b blandientes . fol. 80. benedictio . 103 c confessio peccatorum . fol. 2 , 110 completorium , quid ? fol. 34. in margine . completorium , fol. 34 47 , 59 , 71 , 95 , 99 , 109 concubium . i. bed-time , fol. 35 , 49 , 60 , 73 , 87 , 100 , 112 charitas . 25 , 34 cogitationes . 37 , 52 consilium . 38 , 40 consolatio . 75 correctio . 80 d dona . fol. 6. 30 , 60 , 71 directio viarum . 39 defencio . fol. 42 , 47 , 67 79 , 81 e ecclesia cathol . fol. 8 , 92 , ecclesia part. 9 , 97 exaud re . 47 , 54 64 , 67 , 78 , 94 , 108 post epiphaniam . dom. 1. fol 22 dom. 2. 17 dom. 3. 22 dom. 4. 22 g gratia. fol. 1 , 26 , 41 , 59 , 104 gratiae , 6 , 38 , 48 gloria deo. 56 grex. 67 h horae orationis , viz. prima , mane. tertia , i. e. nona matutina . sexta , meridies . nona . tertia pomeridiana . vesperi , completorium , concubium : quas omnes videas sub literis capitalibus , m. p. v. b. hora mortis . fol. 14 , 101 , 113 i inimici , fol. 13 , 78 , 83 , 105 illuminatio . 51 , 57 , 103 imperfectio . 105 infirmitas . 106 l laus deo. fol. 102 , 109 linguae froenum . 119 , 120 , 121 liberatio à pestilentia . 136 liberatio a morbo gravissimo in quem incidi , aug. 14. 1629. 143 m mane . fol. 16 , 37 , 50 , 62 , 75 , 89 , 102 nona matutina . 20 , 39 , 52 , 65 , 78 , 80 , 93 , 104 meridics . fol. 23 , 42 , 43 , 56 , 67 , 69 , 80 , 94. 107 , 108 malitia . 26 misericordia . 39 , 42 , 43 , 60 , 72 mors. fol. 14 , 101 , 113 submissio mei-ipsius . 14 , 50 pro meipso . 29 , o orat . gr. naz. fol. 25 , 50 , 66 orat. s. hilar. 45 orat. ezekiae . 105 obedientia . 40 , 46 , 57 , 62 , 71 , 91 opprobrium . 82 pro omnibus . 13 , 92. p peccatorum confessio . fol. 2 , 110 peccatorum remissio . 4 patientia . 32 , 91 presumptio . 24 , 115 preservatio . 50 , 44 poenitentia . fol. 63 , 65 , 70 , 71 pax. 83 , 84 protectio . 109 procrastinatio . 112 pestilentia . fol. 133 , 134 , 135 , 136 , 137 , 138 , 139 , 140 , 141 , 142 , 143 hora tertia pomeridiana . fol. 27 , 43 , 54 , 56 , 91 , 96 , 108 parasceue , i. e. dom. ante pasch : 91 die martis pasch. 26 post pasch. dom. 1. fol. 26 dom. 2. 27 dom. 3. 57 dom. 4. 62 dom. 5. 63 pentecoste . fol. 30 q dom. quing . fol. 33 dom. 2. quadr. 63 dom. 4. quadr. 35 r pro rege . fol. 10 s sitire deum . fol. 86 spes . 65 , 95 somnus . 35 , 74 , 87 pro servis . 11 submissio mei-ipsius . 14 , 50 , 122 dom. septuag . 135 dom. sexag . 33 t timor dei. fol. 69 , 90 , 107 trinit as . 95 , 98 dom. trin. 31 post trinit . dom. 1. fol. 41 dom. 2. 90 dom. 3. 42 dom. 4. 44 dom. 5. 41 dom. 6. 46 dom. 7. 48 dom 9. 52 dom 10. 55 dom. 11. 58 dom. 14. 60 dom. 15. 68 dom. 17. 69 dom. 18 71 dom. 19. 72 dom. 20. 91 v vesperi . fol. 32 , 45 , 57 , 70 , 83 , 97 , 109 vniformitas . 8 veritas . fol. 40 venia . fol. 42 , 58 , 95 viarum directio . fol. 39 , 107 , 108. finis . notes, typically marginal, from the original text notes for div a49713-e240 oratio dom , gerson aliter par . 3. p. 1147. notes for div a49713-e690 the preface . petitions . the doxologie . notes for div a49713-e1020 pro gratia preveniente . lyt . angl. confessio cum precatione . per l. a. w. pro remissione peccatorum . pro donis . gratiarnm actio . pro ecclesia cathol . uniformitas . pro ecclesia part . pro rege . pro amicis & consanguineis . pro servis . pro afflictis . s. aug. 2. cont . adv. sa. le. & proph. cap. 2. pro omnibus , etiam inimicis . submissio mei . hora mortis . hora 1. h. e. mane . dom. 2. post epiph. adventus dom. 1. adventus dom. 2. adventus dom. 4. 〈◊〉 3. ● . e. no●a matu●ina . dom. 1. post epiph. dom. 3. post epiph. dom. 4. post epiph. hora 6. h. e. meridie . praesumptio . orar. naz. 13. charites . dom. paschae . pro gratia . die martis in pasch. contra malitiam . dom. 2. post pasch. hora 9. h. e. tertia pomeridiana . paulin. 〈◊〉 . 9. pro meipso . aug. 14. 1629. pro omni dono. pentecoste . dom. trinit . vesperi . patientia . dom. sexagesima ; contra adversitatem . dom. quinquagesima . pro charitate . completorium . the complyne is before bed-time . somnus . dom. 4. quadrages . pro auxilio . bed-time . et nocte , si vigiles . dom. 5. post pasch. cogitationes . mane. gratiae . consilium . viarum directio . hora tertia . pro misericordia , consilium . veritas . obedientia . dom. 5. post trinit . pro gratia hora sexta , misericordia . venia . dom. 3. post trinit . pro defensione . hora nona . misericordia . dom. 4. post trinit . vesperi . s. hillar . l. 12. do trinit . p. 195. collect. vesp. pro auxilio contra omnia pericula . dom. 6. post trinit . obedientia . completorium . pro defensione . exaudire . gratiae . dom. 7. post trinit . religio . bed-time . et nocte , si vigiles . gr. naz. or at . 8. submissio mei-ipsius . mane : preservatio . erasmus . illuminatio . dom. 9. post trinit . cogitationes . hora tertia . dom. 2. quadrages . per preservatione . hora sexta . exaudire . paul'n . epis. 17. p. 181. dom. 10. post trin. hora nona . psal. 31. 19. 21. gloria dco . tempore adverso . dom. 3. post pasch. illuminatio . obedientia . vesperi . s. ambr. serm. 8. in psalm . 118. venia . auxilium dom. 11. post trinir . gratia. completorium . auxilium . misericordia . dom. 14. post trinit . pro omni dono . bed-time . et nocte , si vigiles . dom. 4. post pasch. obedientia . mane. poenitentia . exaudirc . hora tertia . spes . poenitentia . gr. naz. orat. 6. in fine . p. 144. pro grege . hora sexta . defensio . exaudire . dom. 15. post trinit . hora nona . timor dei. dom. 17. post trinit . vesperi . poenitentia . s. aug. serm. 30. de ver . dom. pro omni dono . dom. 18 , post trinit . obedientia . completorium . poenitentia . misericordia . dom. 17. post trinit . bed-time . et nocte , si vigiles . somnus . mane. s. aug. de . 5. haer. c. 7. auxilium consolatio . ascensionis dies . d om . post pasch. hora tertia . exaudire . inimici . lyt . ang. pro defensione . hora sexta . contra blandites . correctio . dom. 20. post trinit . pro desensione . pro obedientia . hora nona . patientia . s. aug. cont . epise . funda . cap. 37. opprobrium . coll. 2. per mat. pro pace & defensione . vesperi . s. aug. de 5. haer. c. 7. inimici . coll. 1. pre vesp . pro pace . completorium . spes . s. aug. nom. scalae paradisi ca. 4. sitire deum . lyt . angl. praeservatio . bedti me . et nocte , si vigiles . somnus . coll. in sine lyt . angl. defensio . mane. s. aug. lib. 1. rhe. cap. 15. dom. 2. post trinit . timere & amare deum . parascue , h. e. dom. ante pasch . coll. 1. dies . ecclesia . coll. 2. dici . pro omnibus . hora tertia . s. aug. de 5. haer. 7. lyt . angl. exaudire . hora sexta . venia . s. athan. lib. 5. de . unita deitate trin. p. 444. dom. trinit . hora nona . s. chry. lib. 3. de sacerdotio . ecclesia . vesperi . afflictiones . s. hilar. l. 12. de trinitate . completorium . nox . bed-time . et nocte , si vigiles . gr. naz. orat. 10. p. 176. mors. mane. laus dei. benedictio . illuminatio . coll. prae mat. pro gratia . auxilium hora tertia . orat. ezekiae . imperfectio . inimici . lyt . ang. infirmitas . hora sexta . viarum directio . timor dei. hora nono . exaudire . viarum directio . vesperi . laus dei. protectio . completorium . confessio . gratiarum actio . laus dei. bed-time . et nocte , si vigiles . procrastinatio . mors. adoratio & glorificatio dei mei s. aug. lib. 2. cons. cap. 4. presumptio . salvianus , lib. 6. de gubern . dei . pag. 222. notes for div a49713-e7710 david fugiens . pestilentia . dom. sepruagtsima . si pestilentia familiam intret . lyt . ang. lyt . ang. gratiarum . actio , post liberationem . liberatio à morbo gravissimo , in quem incidi . aug. 14. ann. 1629. quatermayns conquest over canterburies court, or, a briefe declaration of severall passages between him and the archbishop of canterbury with other commissioners of the high commission court, at six severall appearances before them, and by them directed to doctor featly : with their severall conferences, and the doctors by roger quatermayne. quatermayne, roger. this text is an enriched version of the tcp digital transcription a56866 of text r9277 in the english short title catalog (wing q148). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 122 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a56866 wing q148 estc r9277 11986033 ocm 11986033 51942 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56866) transcribed from: (early english books online ; image set 51942) images scanned from microfilm: (early english books, 1641-1700 ; 76:14) quatermayns conquest over canterburies court, or, a briefe declaration of severall passages between him and the archbishop of canterbury with other commissioners of the high commission court, at six severall appearances before them, and by them directed to doctor featly : with their severall conferences, and the doctors by roger quatermayne. quatermayne, roger. laud, william, 1573-1645. featley, daniel, 1582-1645. [17], 39, [8] p. printed by tho. paine, for roger quatermayne, and are to be sold by samuell satterthwaite ..., london : 1642. errata: p. [17]. reproduction of original in yale university library. "the prayer": ([8] p.) at end. eng church of england -history -17th century -sources. a56866 r9277 (wing q148). civilwar no quatermayns conquest over canterburies court· or a briefe declaration of severall passages between him and the archbishop of canterbury, wit quatermayne, roger 1642 22255 127 0 0 0 0 0 57 d the rate of 57 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-02 tcp assigned for keying and markup 2002-02 apex covantage keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 olivia bottum text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion qvatermayns conqvest over canterbvries covrt . or a briefe declaration of severall passages between him and the archbishop of canterbury , with other commissioners of the high commission court , at six severall appearances before them , and by them directed to doctor featly ; with their severall conferences ; and the doctors reports to the court . as also his imprisonment by vertue of a warrant from the lords of the councell , with ten privie councellours hands to it . with his appearance before the lords of the councell , and his answers to the archbishop and the lord cottington , concerning conventicles , and his answer to foure queries , propounded unto him concerning the scots . as also his tryall three severall sessions , by vertue of a commission in oyer and terminor at the guild hall london , and his blessed deliverance . and lastly , a prayer , and thankesgiving , in an acknowledgement of gods mercy in his deliverance . by roger quatermayne london printed by tho. paine , for roger quatermayne , and are to be sold by samuell satterthwaite , at the signe of the blacke bull in budge rowe neare tantlings church , 1642. to the christian reader ; grace , mercy , and peace , from god the father , and from our lord jesus christ . beloved , thinke it not strange concerning the fiery tryall , which is to try you , as though some strange thing had happened unto you ; but rejoyce in as much as you are made partakers of christs sufferings , that when his glory shall be revealed , you may be glad also with exceeding ioy . it was the counsell of the blessed apostle peter , as you may see in the first epistle of peter the fourth chapter the 12 and 13 verses . and the same apostle giveth the reason thereof in the 14 v●…rse of the same chapter , sayth he , if you be reproached for the name of christ , happy are you , for the spirit of glory , and of god , resteth upon you . but sayth he in the fifteenth verse , let none of you suffer as an evill 〈◊〉 , a murderer , or as a busie body in other mens matters ; vers. 16. but if any man suffer as a christian , let him not be ashamed , but let him glorifie god in this behalfe . for as the apostle paul sayth in the twel●… chapter to the hebrews , vers. 6. whom the lord loveth he chastiseth , and scourgeth every sonne whom he receiveth . and he layeth downe a reason why the lord doth chastise his children , and that is not for their losse , but for their benefit , which is that they might be partakers of his holinesse for i●… that the sufferings of this 〈◊〉 are not worthy of the glory that shall be revealed , rom 8. vers. 18. for it is an apostolicall injunction laid upon the saints , that every one that wi●…l live godly in christ jesus , must suffer persecution . and indeed , it is a great honour for beleevers to be called thereunto , being the proper gift of god : for to you it is given , not onely to doe but to suffer for his name . vpon all these blessed considerations , ( christian reader ) i have made bold to present before the eyes of thy understanding , a view of severall afflictions which have be●…alne me in this my pilgrimage , by those which have taken upon them the name and title of the fathers of the church , but are indeed , and in truth , the enemies of christ , and his gospel , and as opposit to the power of godlinesse , and the sincere wayes of the saints ; as that cursed abaddon , or apollyon of rome is or can be , as hath and doth appeare daily by their bloudy proceedings against the faithfullest ministers , and sanctifiedst , and sincerest professors , that hath been , and are living amongst us ; witnesse their 〈◊〉 proceedings against doctor layton , master peter smart , doctor bastwicke , master prin , and john lilburne , with divers others . and lastly , concerning my selfe , who had like to have suffered ship wracke under the guidance and conduct of these romish pilots , leading and guiding me through so many by-wayes , rocks , and sands , that had not the lord mercifully and miraculously preserved me , i had been taken in their nets , and swallowed up in the pit that they had digged for me ; so maliciously were they bent against me ; as in the sequell of this story following , shall with gods helpe more fully appeare . b●…loved , ( christian reader i would not have troubled thee with these few rude lines , had not i be●…n solicited thereunto by many , both judiciously wise , and religiously honest ; whom i much respect , as in dutie i ought , they perswading me that the carriage of the businesse , by gods especiall assistance , might prove to be a ground of great incouragement unto others , that might in time to come be brought to the same condition , and put to the same straits that i have been in . truely , there is no reason why wee should be troubled or discouraged with any of their frownes or threats ; for the lord hath to me , and will to all his , make good his promise , that he will give us a mouth , and a tongue to speak , that the enemies shall not be able to resist . you see it to be a truth in all those valiant warriours of the lord iesus before named ; with many others that i could name , but that i am unwilling to be tedious . onely looke to thy cause , that it be warranted by the word ; looke to thy conscience , that it be cleansed from sinne ; looke to thy heart , that it be purified by faith ; and to thy conversation , that it be unspotted in the world ; and then being thus armed on the right hand , and on the left , goe on thou valiant man in this thy might , in a strong opposition against the foolish , ridiculous , popish , superstitious ceremonies , and deadread-service , which the blinde , lame , dumbe , scandalous priests and prelates of this age so stand for ; and be you not discouraged from your holy duties of religion , by reason of these vile 〈◊〉 of conventicles , and the like , that is cast upon it . for assuredly it is and hath been , the strong arme of our god , to shake this 〈◊〉 antichristian hierarchie , and therefore for sake not the assembly of the saints , as the manner of some is , heb. 10. 25. through the disheartning sermons of some ministers among us , who by their preaching formerly did promise much better service , then now they performe to the church , whereby they give us just cause to suspect their fidelitie in their masters worke , and they brow beat their weake brethren , who according to their measure , and the gift of god received , doe labour to build up one another in their most holy faith , and comfort others with the same comforts that they themselves are comforted of god . but beloved , you that have tasted how sweet the lord is in these sacred ordinances , let not goe your hold of christ by them , but follow after the marke , 〈◊〉 the prise of the high calling of god in christ jesus ; for , in due time yee shall reape if you faint not ; therefore , lift up your weake hands , and strengthen your feeble knees ; for certainly , your redemption draw●…th nigh ; you shall be delivered from the power of these antichristian prelates , and their tyrannie . but , beloved , least whilest i goe about to counsell and incourage you , i forget my selfe , i will addresse my selfe to make you acquainted with some passages in the insuing discourse , that so i may insinuate my selfe into your affections , and gaine some time from your more necessary imployments , to cast your eyes upon some of these more pleasing passages , in my following discourse , that may recreate your spirits , and not corrupt your judgement . christian readers , for unto you doe i dedicate this narration of my troubles , paine , and charge , that you may be incouraged in your christian course without feare ; for , wh●… is it that can harme you , if you be followers of that which is good ? 1 pet 3. 1. in the first place , you may gather some things to informe your judgements from my answers to the great arch-pilot , who would seeme to be the guide of all the ships that floate on the cantaburian sea ; he writing himselfe to be the primate and metropolitane thereof ; who if you trace him aright , you shall ( as i have done ) finde out his ignorance , untruths , malice , and flattery . secondly , you may there finde all the brood of inquisitors in a strait , for want of an honest rule to walk by , there being no law to justifie their proceedings . thirdly , you may there finde the advocates complaining like dianaes chaplaines in ephesus , for the losse of their trade , with execrable curses on me for the same . secondly , some benefit you may get in the severall passages at the severall appearances that i had before them at the high commission court ; where you may finde them put to a stand , when i come up close unto them , in regard of the lawes of god and of the land . thirdly , some benefit you may get , if you be not wanting to your selves , by reading the discourse that was between doctor featly and my selfe , concerning an action and rule , as is there laid downe . fourthly , some benefit you may get by reading that large discourse i had with the lords of the councell ; wherein it pleased the lord most graciously to carry me along in my answers without offence unto them , and yet kept my conscience uncorrupted . lastly , some profit you may reape by the proceedings against me at the guild hall london , three severall sessions , both in point of charge , in respect of iury , as also in regard of witnesse , and the malice of my persecutors ; and in observing the hand of the lord in my deliverance , which was not ordinary , but extraordinary , his blessed name be praised therefore . thus have i given you a hint of some things considerable in the insuing discourse , which if thereby god may be glorified , you may be edified , then have i that which i aimed at . how if it be against all this objected , that i seeme in this my epistle to justifie my selfe in my carriage of the whole businesse , and much to derogate from the credit of mine enemies . you know what the apostle sayth , you suffer fooles gladly , because you your selves are wise . truly , if i had knowne any thing in any of my spirituall adversaries worthy of remembrance , for their credit i would not have detained or kept it backe , but have freely yeelded it unto them . put when i consider what i have by experience found , and what others have felt and found by their cruell proceedings and dealings with them or against them , i could doe no otherwise then i have done , least as job sayth , while i give flattering titles to men , the lord should confound mee . and to apologise for my selfe , if i be not mistaken , i have already said , that i have put this to the presse by solicitation of others . and ●…not seeking shelter , as is usually done , under some great patron to defend me , thought it my dutie not to detaine the truth in unrighteousnesse , but to declare it nakedly , without either feare of foes , or hope of reward , but onely that god might be glorified ; for whom i have suffered all this , and much more ; and will with gods helpe continue to the end , what ever may fall out in the way . as also that you might be incouraged to goe on in your christian course of profession of the gospel without feare , and to store your selves with such promises of divine knowledge in spirituall things , as that those which walke in darknesse , observing no rule , by leaning to their owne understanding , may be convinced by your invincible boldnesse in standing in , and for the truth . and thus not troubling you any farther at this time , onely one request i have unto you , that you will be thus favourable unto me , that where i shall come short , or overlash , through want of memory , or weaknesse of judgement , in any of the severall passages and carriages of my answers , you would be pleased to cover them with the mantle of love and charitie , and by observing my imperfections , to get strength to overcome the enemies of god and of his truth . and thus i commit you to god , and to the word of his grace , who is able to build you up , and give you an inheritance among those that are sanctified by faith in christ jesus . i rest your loving brother , and fellow-souldier , in the quarrell of christ and his gospell , roger quatermayne . to the christian reader . christian reader . it is an axiome in nature , that things are so much delightfull , as they are seasonable ; and wee have it confirmed by more then ●…mane authoritie in pro 25. 11. words in season ar●… as apples of gold with pictures of silver . this consideration ( courteous reader ) without any other preface , might hallenge a mat●… between thine eye and this discourse thou are bere presented with a suffering discourse in suff●…ring times ; it hath been the lot of the church and people of god in all ages and generations to be the butt and marke , at which the enemies of gods truth and glory , have shott their 〈◊〉 arrowes of malice and crueltie ; god hath but a few precious ones in the world , upon whom , he hath set his love and glory ; and they are the men which are most of all vilified and contemned : the enemies of gods church have been alwayes exceeding inraged against them , but now more then ever , their time being but short , and their enmitie everlasting : there hath sprung up in this last age of the world , a cursed generation , ( shall i say of men ) nay , of vipers , who slily and insinuatingly have more ruined the church , then all the open persecutors that ever were , who under pretence , of being called fathers of the church , have been the most mercilesse , and dangerous tyrants that ever it had ; i meane the prelates , with all their hellish retinue , who have drunke so deepe of the poyson of aspes , and have so intoxicated their braines with that same bloody cup of the scarlet whore , that they can spit nothing but poyson and malice , against the truth and people of christ . and therefore have they laboured to put scandalls , and nick-names , ( never heard of among christians , untill these innovating prelates brought them in ) scandalls , i say , upon religion , and the sincere professors of it ; calling them factious , seditious , cum id genus monstris ; their foule-mouth'd chaplaines , and their gracelesse curates , in every sermon almost , have not ceased , in their turkish dialect , to powre out their venome on the most judicious , and holy christians : neither was this their malice onely against some malignant spirits ( as they cald them ) but even against the very power of godlinesse , in any poore soule that profest it . as one of their reverend champions most wickedly said , that if he had had the power that canterbury had , he would not have left one puritan in england this day . manifold and apparent discoveries wee have had of their cruell tyranny , and their arch-pittie , both on the bodies , estates , and precious consriences of the deare saints of god ; they have not onely undone many families in the kingdome ; but have the guilt of the bloud of thousands of soules upon them , which are this day in hell for want of the precious meanes of grace , which should have fed their soules to life eternall . i need not acquaint thee with their cruell tyranny in the persecuting of th●…se worthyes of god in their high commission court , that hellish inquisition of our land ; thou hast here a sufficient light to see their grace in their dealings with this worthy of god ; of whom i may say in another cause as the apostle sayth of himselfe 2 corinth . 11. 5 : he is not a whit behind the chiefest of these worthyes that have sacrificed their lives for the cause of christ . concerning the discourse , i shall say no more , but onely this , reade it , and if thou finde any good by it , give god the glory , and the authour thankes . i know ( christian reader ) that manifold are the temptations which thou meetest with daily in the flesh : and indeed , christ tells before hand , what his service will cost , if any will live godly in christ , he must suffer persecution : but yet be not discouraged , though wee sow in teares , wee shall reape in joy : though wee have a nipping autumne , wee shall have a ioyfull spring ; goe on thou blessed christian , and the lord goe with thee ; fight the battailes of the lord jesus , quit thy selfe like a man , be couragious for god and his cause ; start not aside for all the malice of the enemies ; god hath whet his sword against them , and thou shalt ere long see them all dead on the shore before thee . our fathers beleeved in him , and they were delivered ; david , and ieremiah , and daniel , and paul , and all the excellent ones of the earth have gone this way , and are now in heaven singing hallelujahs to all eternitie . and these were for examples to us , sayth the apostle , 1 cor. 10. 6. god never set any upon high imployment , but he gives him proportionable strength , he will not suffer you to be tempted above that you are able , but will give an issue with the temptation , that you may be able to beare : the duggs and breasts of the scripture are even bursting with promises of this kinde , open your mouth wide , and he will fill it : there are a kinde of people in the world , who goe for professours and would thinke it a great matter to deny them the name of christians ) who will be content to follow christ , while christ is advanced in the world , and seemes to be a good neighbour , but when he comes to be thrust out of the court , and out of the councell , and out of esteeme with the men of the world , they are afraid to follow him too close at the heeles , least he should dash out their braines ; they will be religious and wise , they must not thrust themselves into danger they say ; it is good sleeping in a whole skin ; and indeed , it is no marvell to see men fall away as leaves in autumne , and perish everlastingly ; for they never took christ upon his owne conditions , they never were really ingraffed into him ; they hung as the ivie to the ●…ake , they had a kinde of externall being in christ , but they never drew the sap and luice of spirituall life from him . in a word , they never had the true and genuin bloud of christ running in their veines . yet ( christian reader let not thy heart faile , neither be discouraged at this , be faithfull to the death , and thou shalt have the crowne of life . i will not apologise any farther for the authour or the worke , they both deserve thy christian acceptation ; onely my prayer to the throne of grace for thee shall be , that a double portion of the authours spirit may be powred on thee in the reading of it , that thou maist be able more valiantly to stand in the cause of christ , and fight his battailes against gog and magog , and all the cursed enemies of gods church , that so having fought a good fight of faith , thou maist in the end receive the end of thy faith , the salvation of thy soule ; so prayeth thine and the authours friend cut . sidenham . errata . page 2. line 13. for first of numbers , read fift of numbers , page 21. line 33. for gavaston read carlton . qvater maynes conqvest , over canterbvries covrt . my first apprehension was on ashwednesday in hillary terme , the 12th . day of february 1639. at which time , came two pursevants unto mee , with an attachment from the high commission-court ; under the hands of the archbishop of canterbury , sir nathaniel brent , and sir john lambe : at which time , i unwisely entered into band of one hundred pounds , to appeare in their court : and my first appearance was in easter terme , the second day of the terme , being thursday the 23th of aprill . 1640. my appearance being made , i was called , and presently they called for a booke , which being tendered unto mee ; i asked what i should doe with it : they told me i must take my oath ; i answered , i would not take any oath , i knew no cause why i should ; the officer that attended the court , opened the booke , and i said , i could open it my selfe , if i would reade in it . then doctor reeve said , i must take my oath , to answer to such articles , as were in court against mee ; i told him , i knew of no articles ; neither doe i know wherein i have offended : the doctor told me , if i would take my oath , i should know : i answered , i would take no oath , i did not hold it lawfull . thus much betweene the doctor , and my selfe . archbishop . then said the archbishop , master quatermayne , master quatermayne ; i heare you , though you speake but softly , you seeme to scruple at the oath taking ; you neede not to doe it , you thinke it to be an accusing oath , but it is not so , it is a purging oath . quatermayne . my lord , i thinke it to bee an accusing oath indeed . archbishop . it is not so , but it is a purging oath . quatermayne . my lord , i need no purging , for i have not offended : yet neverthelesse , if you will so administer it , i will take it : because i find in the first of numbers , an oath of purgation , so that it agree with other scriptures , that it may be an end of strife . archb. such an oath may this bee , for any thing that i know to the contrary . quater . my lord , i doe not know wherein i have offended , nor any that doth accuse mee . archb. yes , there is your accuser , doctor reeve . quater . doctor reeve , are you my accuser ? doctor reeve . yes , said doctor reeve . quater . then put you in my articles , according to law , and i will take forth a copy of them , and shew them to my counsell , and i will advise with my counsell , and i will either demur to them , if they bee illegall , or else i will put in my answer , upon my oath : that is as much as the law requireth , and so much i will doe , and more i will not . doct. reeve . that the court will not allow , said doctor reeve . quater . then said i , i will doe no otherwise . archb. master quatermayne , said the archbishop , you speak like a very rationall man , and i doe admire you should bee so rationall in one thing , and come so short in another ! truly , i will doe you all the favour i can ; nay , more than the court will allow , or beare mee out in : i should bee very loth you should cast your selse into danger . quater . my lord , i am not willing to thrust my selfe into danger . archb. nay , said the archbishop , give mee leave to expresse my selfe . doct. reeve . heare my lord , said doctor reeve . quater . i will , said i. archb. i will tell you , said the archbishop , the danger of not taking the oath ; and i will tell you the utility , and benefit of taking the oath : the danger lyeth in this , that after twice or thrice admonition , wee can proceede against you , pro 〈◊〉 , and that is as you know , to take you as guilty of those things that are objected against you , and then we can imprison and fine you , as we shall see cause : and the benefit l●…eth in this ; that after you have taken the oath , for any thing that i know to the contrary , you may presently be freed . quater . my lord , it is not the danger , of not taking the oath , that doth dismay me ; nor the vtility orbenefit that doth allure me : i have kept a court in my owne conscience , before i came hither ; and i have sought all the records , and from the first of genesis , to the last of the revelations , i doe not find it lawfull for me to take the oath . archb. master quatermayne , this court hath stood this hundred years , and hath been stablisht by all the acts of parliament that hath been since , and do you come to judge our court , and question our authority ? quater . my lord , i come not to judge your court , nor to question your authority : the thing that i come to question and find , is the things that are injoyned mee ; whether i may doe it with a good conscience , yea , or no ? archb. master quatermayne , what ministers are you acquainted with ? quater . withmany , both in the citie , and in the countrey . archb. i thinke so ; what minister will you make choyce of , to resolve you ? quater . none my lord . archb. none , that is strange . quater . my lord , i need none ; for i am already resolved : besides , no minister can satisfie mee , but the word and spirit of god . and againe , i will not insnare , nor intangle any minister to resolve me , that am already resolved . archb. nay , master quatermayne , there shall bee no minister intangled nor insnared , i will promise you . quater . not by me , said i. archb. nor by mee , nor yet by the court : what minister doe you know , that hath beene intangled or insnared ? quater . my lord , i doe not come to accuse . archb. master quatermayne , then let mee appoint you to goe to a minister . quater . my lord , i will not bee refractory ; i will reason with any man , in things that concerne gods glory , and my own good , so it be within the compasse of my time , place , and calling . archb. nay , i will not lay any heavie charge upon you , doe you know doctor featly ? quater . yes . archb. will you goe to him ? quater . yes my lord , or to any other whom you will appoint . archb. nay , it shall bee only to him : i hope hee will give you full satisfaction . quater . i doe not doubt , but i shall be satisfied ; for i am already satisfied . archb. master quatermayne , where dwell you ? quater . in mary overis parish . doct. reeve . in mary overis parish , said doct. reeve ; and why not saint mary overis parish ? quater . saint mary overis , or saint saviours , call it what you will , it hath a double name , and i care not for the titles . archb. that is not farre from doctor featli's . quater . if it were much farther , with gods helpe i would goe to him . archb. doe so , i pray master quatermayne , and reason with him , and let him report , how hee finds you , and repaire hither again . doctor reeve . the next court day , said doct. reeve . archb. no , said the archbishop , repaire hither this day fortnight , and i hope by that time , you will bee resolved . quater . my lord , i am already resolved . archb. by that time , i hope , you will bee otherwise resolved . master quatermayne , what doe you follow now ? quater . i follow now soliciting of causes . archb. oh! in the common law ; why then you know there is an oath administred in all courts . quater . my lord , i know there is , there is an oath for the king ; there is an oath between king and subject ; also , there is an oath between plaintife , and defendant ; and there is an oath for clearing a mans selfe in some particulars . archb. you know in star-chamber , there is such an oath as this is . quater . my lord , with subjection to better judgements , if you doe proceede , as they doe in the court of request , chancery , or exchequer , or star-ch●…mber , which is in this manner : the plaintife , or informer , doth first put in bils of articles , informations , or complaints , or the like : and then the defendant taketh forth a copy of them , and car●…eth them to his counsell , and adviseth with his counsell , and doth after demur to them , or putteth in his answer upon oath : and so will i doe here , if you please , or the court , to let mee see those articles that are against me . doct. reeve . the court will not allow of that , said doctor reeve . archb. who was it that came to you , mr. quatermayne , said the archbishop ? quater . it was mayle the pursevant , such a one , so that he may g●…t money , he careth not what hurt he doth . archb. mr. quatermayne , we doe not use to have the officers of our court traduced , or evill spoken of . quater . it may be so ; but will you be pleased to give mee leave to prosecute against him , according to law , and i will make him appeare to bee as notorious a vvretch , as liveth . archb. i , with all my heart , i will give you free leave to prosecute against him , or any other officer of the court whatsoever : we do not fit here to maintain any in their wickednesse . doct. reeve . you have so affronted the court , i have been the kings advocate almost these twenty yeeres , and i never saw the court so affronted before ; you have spoken enough to lay you by the heeles . quater . did not you say , doctor reeve , even now , that you were mine accuser ? doct. reeve . yes . quater . then it is not fit you should be my judge . archb. mr. quatermayne , i have often heard of your name , but i never saw your face before . quater . my lord , i was borne not far from you . archb. in what place ? quater . at watlington in oxfordshire . archb. that is a good way off , above ten miles . doct. reeve . neere challgrove , said doctor reeve . quater . within two or three miles of it , on this side . archb. it was not in the countrey , but here in london , and neere to it ; but i am sorry to heare , what i doe heare of you . quater . my lord , i have not offended the law in any thing , to my knowledge . archb. where did the messenger finde you ? quater . at my owne house . archb. who was with you ? quater . my wife . archb. and who else ? quater . no body else . archb. what time was it , that the messenger came to you ? quater . at five of the clock in the morning . archb. you rise betimes in the morning mr. quatermayne , and goe abroad , and hee could not finde you at home at other times . quater . i doe rise , and goe abroad , as my occasions serve . archb. yea , and it is very well , and honestly done so to doe mr. quatermayne : well , mr. quatermayne , i pray repayre to doctor fea●…ly , and then come hither againe this day fortnight ; i hope by that time , you will have your judgement rightly informed ; wee have done for this present : farwell mr. quatermayne . this is the summe , and substance of my first appearance at lambeth house , and when i went away , a great number of people , came away with me , which was agreat offence unto them ; in so much , that the officers said , halfe the court goeth away with master quatermayne . now followeth the conference between doctor featly and my selfe at his house . i came to doctor featly , according to my direction the next weeke following , to confe●…e about the oath ; whom i found very wise , rationall , and discreete ; and hee tooke much paines to perswade mee , the oath was lawfull , and might be taken ; so it were ministred with caution , and according to law : and hee prest mee with his owne example , who had taken the oath , and as hee said , had warily , and wisely subscribed thereunto ; did avoyd much danger , which other wise had fallen upon him : then i requested the doctor to give mee some scriptures , as might cleare the thing in hand , 〈◊〉 hee very reddily condescended thereunto : which scriptur●… , i here insert in figures , for brevitie sake : the 〈◊〉 , was the 4th of ieremie , and the second verse . the 22. of exodus , the 11. verse . the first of kings , the 8. chap the 31. verse . the 10th of ezra , the 7. verse . the 13. of the romans , the 1. verse . which scriptures , how purtenent they are to the oath , ex officio , i leave to you to judge . after the doctor and i had much talked , concerning the lawfulnesse , and the unlawfulnesse of the oath , he very modestly , and moderately , reasoning with me ; told mee , he did commend mee , in using the best meanes that i could , in satisfying of my conscience , in things of such consequence as this is : and therefore saidhee unto me , the cause being your owne , it lyeth you upon to give me your doubts , and i will doe my best indeavours to give you satisfaction : then sir , said i , i will bee bold to propound some things unto you ; then said the doctor , i pray doe master quatermayne , what you please . i have been a doctor this one and twenty yeares , but i never had any man so rationall to reason with mee before ; i hope our meeting will be to gods glory , and our owne goods , i hope you will get some benefit by me , for i will doe my best indeavour to get by you , i promise you ; therefore i pray master quatermayne speake your minde . quater . sir , if you please , we will reduce the oath to action , and then bring it to rule . doct. featly . yea marry sir , with all my heart , that is a good way indeed . quater . with subjection to better judgement , i doe conceive every action that is good , must have these three things in it , that which is last in prosecution , must be first in intention . doct. featly . in truth , well spoken master quatermayne , it must be so indeed . quater . the end to which it must tend , the rise from whence it springs , the means by which it is accomplished ; they must be all good , or else the action cannot be good ; the end must be the glory of god , and the good of the creature ; the rise must be from a soule sanctified , in covenant with god by faith in christ jesus , or that is conducible thereunto ; and the meanes must be according to the will of god revealed in his word : all which i refer to your grave and wise co●…deration . doct. featly . nay , certainly , master quatermayne , all this is truth . quater . then sir , with subjection to better judgement , i shall produce and lay downe , three rules to try an action by . doct. featly . i pray doe mr. quatermayne , this is a very profitable way of reasoning . quater . the first rule is the third of the romans the eight verse , thou shalt not doe evill , that good may come thereof : the second rule is the fourth of the philippians , the eight verse , furthermore brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are worthy of love , whatsoever things are of good report , if there be any vertue , or if there be any praise , thinke on these things : the third rule is the first of the thessalonians , the fift chapter , the twenty-two verse , shun all kinde or appearance of evill . now sir , if you please , wee will bring the oath ex offic●…o to rule , as it is an action ; and sir , as i conceive , under correction , of all the scriptures you have named , there is but one that is purtenant to the purpose . doct. featly . then said the doctor , it is the fourth of jeremy , the second verse . quater . you say true , said i , and therefore i pray sir , bring the oath ex officio to that scripture , and open that scripture , and shew how lawfully by that scripture i may take the oath . doct. featly . that will i gladly doe , said the doctor . first , thou shalt sweare in truth , saith the prophet ; and that doe i beleeve you will doe , saith he ; for , i take you for an honest man , and therefore you will speake nothing but the truth . secondly , thou shalt sweare in judgement , and that doe i beleeve you will doe , because you are an understanding man . thirdly , thou shalt sweare in righteousnesse , and that doe i also beleeve you will doe ; because the oath being in a lawfull way administred unto you , it is a righteous and a just thing for you to submit thereunto . quater . now good sir , give me leave to deale with the oath , and with 〈◊〉 scripture , and to bring it to the rules afore-cited . doct. featly . yea , with all my heart , said the doctor , god forbid else , it is very fit that wee should labour to have our judgements informed in every thing . quater . then sir , in the first place , i cannot sweare in truth , and therefore if any should aske mee , as pilate did christ , what thing is truth , i must answer him in this particular , i cannot tell , and that because truth is wrapt up and hid from mine eyes , either in the administration of the oath , or in the oath it selfe , that i cannot see it . secondly , i cannot sweare in judgement , because my judgement wanteth information from my understanding , by reason of the darknesse and obscuritie of the oath ; and yee know what salomon saith , where there is not judgement , the minde is not good . thirdly , i cannot sweare in righteousnesse ; for it is an unrighteous thing for me , either to accuse my selfe , or my brother , and therefore , i conceive , by vertue of this scripture , this oath can lay no waight on my conscience ; and therefore wee will bring it to the rule , as to the touchstone , to try it by , for i doe conceive , the end of this oath is voyde , because neither is god glorified , nor my brother edified ; which ought to be the end of every action . and now as concerning the rise from whence it came , wee will examine that . doct. featly . i pray doe so , i like this very well . quater . then sir , you may remember the oath was grounded on a statute in henry the fourths time , and it was a cursed curbe or scourge , invented by the papists and prelates , to punish and put to death the people of god , under the name of lollords , who then were true christians . and this oath was supprest in king edwards dayes ; and in queene maryes dayes it was set up againe ; and in the first of queene elizabeth , it was supprest , and the high commission court was establisht , and hath continued by the bishops ever since ; and they have made use of this oath , both to suppresse the people & truth of god , and therefore the rise of this oath cannot be good . thirdly , this oath is contrary to all good meanes , for by the law of god , every thing should be determined by two or three witnesses ; and this oath causeth a man to be his owne accuser , witnes , and judge , contrary to the law of god , and of the land , and the law of nature , and therefore this oath as it is an action , neither is nor can be good , and therefore to be avoyded . quater . now sir , i pray , let me aske you a question or two . doct. featly . what you will mr quatermayne , and i will indeavour to answer you . quater . what benefit shall i have by taking the oath ? doct. featly . a two fold benefit : the first is your libertie , and that is a great benefit , as you know . secondly , if you will call for it , you may have a promoter of the cause , and he shall give you good securitie to pay the cost of the suit , if you overthrow him , and this the court cannot deny , if you will challenge it at their hands . quater . i doe acknowledge sir , that both these be good , so that i might have them with a good conscience . now sir , i will bring it to the first rule , and that is this , thou mayst not doe evill that good may come thereof ; thy damnation is just in so doing ; for me to have my body at libertie , and my conscience in prison , it is an evill and a bitter thing so to doe , and therefore by this rule to be avoyded . againe , secondly , for me to have my cost allowed me , and goe further in debt with god by reason of sinne , that will not hold by this rule ; and therefore as our saviour saith , what will it profit a man to winne the whole world , and loose his owne soule . againe , for the second , bring the oath ex officio to the second rule , and see what good report it hath among its neighbours ; i never heard wise man nor foole , good man or bad , speake a good word for it ; surely , if it were good , there would not yesterday have been at the parliament house so many hundreds as was to speake against it . thirdly , bring it to the third rule , which is , shun and avoyd all appearance of evill ; and this is not onely an appearance , but evill it selfe , and therefore to be avoyded . doct. featly . truly mr quatermayne , you have reasoned to the purpose , i am sorry that time calleth mee away from you . what is it you would have mee to write ? i will write what you will have me to write . quater . no good sir , by no meanes , i will not appoint you what to write , for then it will be my report , and not yours ; therefore i will leave it to your wisdome , and gods guiding to direct you ; write what you please . doct. featly . truly mr quatermayne , i will write nothing that shall do you any hurt . i pray will you fetch it upon thursday morning , and my man shall deliver it unto you . quater . this is the summe and substance of the conference betweene doctor featly and my selfe , being to him directed by the high commission court . here followeth a copie of doctor featly's report to the high commission court upon our conference . to the right honourable and most reverend father in god , william , lord arch-bishop of canterbury his grace , primate of all england , and mettopolitan . in obedience to an order made by your grace in the honourable court of high commission , on roger quatermayne , gent. came to my house the fift of this instant may , to conferre with mee ; whom i found conformable to the doctrine , discipline , and all holy orders and constitutions of our church ; save onely he maketh some scruple in taking the oath ex officio , and in that also he seemeth to mee very desirous to receive satisfaction ; and if by your gracious favour and goodnesse , he may obtaine a longer time of respit , more maturely to consider of the point , and resolve his conscience , i conceive good hope that he will conforme himselfe to the publike justice of this kingdome , and submit in all things to the proceedings and order of this honourable court . your gracious humbly devoted , daniel featly . quater . my second appearance in the high commission court , was the seventh of may 1640. bishop wrenne . i being called by bishop wrenne ( the arch-bishop being absent that day ) the bishop of ely asked me , if i would take the oath . quater . to whom i answered , as before , that i would not take it , for i did not hold it lawfull . bish. wrenne . why , said the bishop , you were to goe to doctor featly , and that he should report hither how he found you . quater . to whom i answered , i did goe according as i was directed . bish. wrenne . well , said the bishop , and what doe you say of doctor featly ? quater . i answered and said , that he was a very wise and judicious gentleman . bish. wrenne . how ? said the bishop , a wise and judicious gentleman , and yet not give you satisfaction , concerning the lawfulnesse of the oath . quater . i answered , that doth not follow , he may be a wise and a judicious gentleman , and yet we may differ in our judgements in this thing . bish. of bathe and wells . then said the bishop of bathe and wells , it is like you will never take the oath while you live . quater . to whom i answered , it is very like so indeed . bish. of bathe and wells . where is doctor featly's report ? quater . here it is , said i , and gave it into their hands . bish of bathe and wells . then said the bishop of bathe and wells , the doctor speaketh very well of you . quater . i answered , i hope i shall give him no cause to the contrary . bish. wrenne . well , said b●…shop wrenne , master quatermayne , take a longer time for it , and informe your judgement . doct. then said a doctor , informe your selfe with wise and judicious men , such as mr suitt , doctor gouge , and the like . quater . i answered , trouble not your selfe , i will goe to such as i thinke fit , both wise and honest . bish. wrenne . i pray , said bishop wrenne , doe so , and come hither the first day of the next terme . quater . i answered , i could not come then . bish. of bathe and wells , then said the bishop of bathe and wells , why ? quater . i answered , i was to go into the countrey to visit my friends , and that i could not return so soon . bi. wren . well , said bishop wren , let it be the second court day , and in the meane time inform your judgement ; for assure your self , if you do not conform your self , we will take another course with you . quater . i answered , i would do any thing that an honest man should or ought to do , or else i would suffer for it : if you will convince me by scriptures , i shall willingly submit thereunto , or else suffer as a delinquent . bishop ba. well , m. quatermayn , i hope you will between thi and the next tearme satisfie your conscience . quatermayn . i answered , i am already satisfied . bish. bath . i pray m. quatermayn come again the next terme . pursevant . then said the pursevant , i pray m. quatermayne , take your company with you , for here be an hundred and fiftie puritants . thomas squire . how do you know that ? said an honest man . pursevant . i know them , said the pursevant , by their eyes , they look upward . tho. squire . well said the honest man , there shall be three hundred the next court day ( which was done accordingly , as i suppose . ) doctor . then said a doctor , a pox a god on him , if he will not take the oath , we may burn our books . and this is the sum and substance of my second appearance . quater . my third appearance in the high commission court , was the eighteenth day of june , 1640. at which time the archbishop and bishop wren were both present together , the archbishop with a very sterne countenance spake unto me in this manner . archbishop . mr quatermayne , are you yet resolved to take the oath ? quater . i answered , i am not yet resolved to take it , i do not find it l●…wfull . archbishop . then said the archbishop , it was lawfull before you were born ; and i will make it both law and justice too , before i have done . quater . my lord , if you do , then you and i shall not differ . archb. then said the archbishop , you were wisht to go to doctor featly , and that he should report to the court how he found you . quater . i answered , i did go according as i was directed . archb. then said the archbishop , where is the report ? quater . i answered , i brought it into the court the last tearme . archb. where is it ? read it , said the archbishop . clerke . then the clerke read it . archb. what is the reason you are not resolved to take the oath ? did not doctor featly labour to informe your judgement ? quater . i answered , he did his best endeavour . archb. you stand much upon scripture , did he not give you scripture enough for it ? quater . i answered , he gave me foure scriptures . archb. well , and what do you say of those scriptures ? quater . i answered it was the holy word of god , but nothing to the purpose , for the lawfulnesse of the oath taking . archb. then i see it is not scripture that will satisfie you . quater . i answered , if you do convince me by the scriptures , i will submit . archb. i pray by what rule will you be judged ? quater . i answered , by the law of god , and of the land . archb. what do you meane by the law of god and the land ? quater . by the law of god , i meane the scriptures of the old and new testament . and by the law of the land , i mean●… the stature law of the kingdom . archb. you are very often up with the law , pray god you are as willing to live by the law , as you are to vindicate your own cause by the law . quater . my lord , if i do not , the law is open against me . archb. well , you sh●…ll know before i have done , that our court is both law and justice ; and that we do not sit here to keep sheep : and i promise you we will not wait upon you no longer than the next court day , and therefore informe your selfe , and resolve to take the oath ; for i am resolved to take another course with you , if you doe not . divers spake . then said divers doctors , send him away to prison , you have admonished him oftentimes enough . archb. no , said he , i will wait upon him one court day more . a doctor . my lord , said a doctor , pray aske him if he hold not our court , and the administration of the oath unlawfull , but the archbishop answered nothing . doctor . then said a doctor , doe you hold our court and the administering the oath unlawfull ? quater . to whom i answered , what have you to doe to examine mee ? you are no commissioner , if your court or you doe that which is unlawfull , you shall answer 〈◊〉 it your s●…lves for my part . what i doe shall be lawfull , or else i will not doe it . archbishop . well , said the archbishop , repaire to doctor featly once more , and see if you can receive satisfaction from him , and repaire hither againe this day 〈◊〉 , and resolve before-hand to take the oath ; for , assure your selfe , we will not have his majesties court so slighted , and commission ●…spected ; and if you doe not satisfie your selfe , you shall goe another way directly . quater . this is the summe and substance of my third appearance at lambeth . house ; and when we had done , the purse●… did wish they were rid of the puritans , for they were ready to be stifled with them . pursev●…nt . then said one of them , this is the c●…mpion of the puritans . doctor . no , said a doctor , master quatermayne is no puritan , he doth not fast and pray , he is too fat . quater . whence we may take notice , that they are convinced in their consciences , that these duties of religion ought to be performed , and that those whom they call puritans , doe performe them . my fourth appearance was the twenty-fift day of june , 1640. quater . i having been with doctor featly the second time , with divers others ; and his occasions were such as wee could not reason together , and therefore he did report to the archbishop , that after the terme he would doe his best endeavour to give us satisfaction , which gave me good content , for by this means i was preserved out of prison . to the right honourable and most reverend father in god , the archbishop of canterbury his grace , primate of all england and metropolitane . may it please your grace , i understand by my servants , that master roger quatermayne , and io garbraim , and divers others were at my house , since the beginning of the terme , appointed , as they affirmed , by order of this honourable court , to conferre with me ; but being this terme to provide for a tryall at the exchequer barre , and being sued both in chancery concerning a lease pretended to be made by the provost and fellowes of chelsey colledge , and in the kings bench , for the house wherein i dwell , and by occasion of these suits , inforced to attend in divers courts , i could not appoint them any time or place where they should certainly meet me : but as soone as the end of the terme shall give me some respit from these vexatious suits , i will doe my best to give them satisfaction ; the rather be●…ause i finde them all willing to be informed , as they professe to me , and some of them conformable in all things to the doctrine and discipline of the church of england , save onely they make scruple of the oath ex officio . your graces humbly devoted , daniel featly . when i came and appeared in the court , i being called the report was read , and the archbishop was so impatient , that he would not indure to heare it read thorow , but said archb. that mr quatermayne was the ring-leader of all the separatists . quater . notwithstanding , i was one of their greatest opposits in regard of some particulars then said . archb. the archbishop , mr quatermayne , i perceive that doctor featly hath no time to reason with you , by which you have a long time to consider , and so have we also , i pray doe you resolve your selfe betweene this and the next tearme , for wee will demur no longer ; you stand very much upon scripture and law . bish. wrenne . i , said bishop wrenne , he is a great scriptureman , i warrant you my lord . quater . my lord , if you please to make proofe of mee , i shall be able to answer you , if you please , or any other to convince me by scriptures , as i said before , i shall be willing to submit or suffer . archb. well mr quatermayne , i pray satisfie your selfe betweene this and the next tearme ; and i pray let us request one thing at your hands when you are gone , that you doe not report that wee are cruell , and mercilesse , and oppressors of mens consciences ; you have found no hard measure at our hands , wee have not dealt unkindly with you , but it is the course of you all , to raise evill reports of us , though wee in obedience to his majesties command , sit to doe justice . farewell mr quatermayne , and god speed you , and informe you against the next terme . officers . then said the officers , wee are glad we shall be rid of the puritans , i pray take th●…m along with you master quatermayne . quater . i answered , where one will goe with thee , ten will follow mee ; this is the summe and substance of my fourth appearance at lambeth house . quater . and home i went accompanyed with the saints of god 〈◊〉 my house , and mayle the pursevant like the devill in the first of job went with us . my fift appearance at lambeth-house was the fifteenth day of october 1640. when i came thither the court was adjourned to pauls ; and i asked of medall , one of the notaries , where the court was kept , and he told me it was appointed to be kept in the convocation-house all this terme . but , said he , let it be kept where it will , there is nothing for you to doe , for you are not in the bill this weeke , nor will you be called upon this weeke . quater . i answered , are you certaine of it ? notary . and he said , yes . quater . so i returned home accordingly ; and so much for that time ; yet neverthelesse , there was a hubbub at the convocation-house that day , although i was not there ; and therefore i was not the cause of the tumult . quater . my sixt appearance was at the convocation house in pauls , the 22 day of october 1640. at which time the high commission court was pulled downe ; but for as much as the whole businesse was opened before the lords of the counsell , and answered before the justice of oyer and terminer , by vertue of a commission under the great seale of england ( for the prelates use when the king went into the north ) i was caused to answer three severall sessions holden in the guild-hall for the citie of london ; all which i shall hereafter lay downe , therefore i refer all till its proper time and place . quater . in the next place , followeth my whole businesse before the lords of his majesties privie councell : first , my apprehension ; and secondly , all our proceedings . quater . on satterday , which was the 24th day of october 1640. about eight of the clock at night , as i was going to my house , a messenger from the privie councell came unto mee , with a warrant , and ten privie councellors hands to it , and carried me away prisoner to the catterne . wheele in southworke ; for his warrant was so strict , that no bayle would be admitted of , for i had neighbours that offered body for body , but the messenger durst not accept of them . truly , the messenger was in such a condition , that he trembled , as if he would have sunke . but i blesse the lord , i was never more chearefull in all my life ; but there was such vild aspersions cast upon me , and such false informations given to the lords against mee ; and the messengers charge so strict , that he wondred to see mee so chearefull and well contented ; and i told him , there were three things that made a man chearefull ; a good god , a good cause , and a good conscience ; and i praise god in this thing all these i have . afterwards , i understood that the lords had given him order , that i should not be carried to prison , for the prison would be pulled downe , and i rescued from him ; neither that he should carry me with any tumult , for feare of the like danger that might insue ; so upon the lords day following , as aforesaid , in the afternoone i was brought to white-hall before the lords of the councell , and when i came thither , sir dudly gaveston his clerke began to examine the messenger , whether he had found me or no . pursevant . to whom he answered , yes ; what quatermayne , yes , quatermayne , said the messenger . where is he , said the clerke . here is he , said the messenger . quater . then the clerke looking upon me , supposing i had not heard them , said , he is a proper tall man ; but before god , he will be hanged , all the world cannot save him . i nnderhearing of him , thought though all the world cannot save mee , yet god can , and i was no whit discouraged by his words , as knowing my hope was not in the world , but in god onely . there i waited certaine houres , while men stared on mee , and every one censured mee , and condemning mee . at the length i was called in before the lords , where was about sixteene or seventeene of them together , and when i had stood there a pretty while , the lords looking one upon another , and then upon me ; at last spake the lord privie seale to the archbishop of canterbury , my lord , what say you to this man ? archb. then the archbishop said , this mr quatermayne standing here before your lordships , is such a one as will not submit to our court , nor our authoritie , especially our high commission court ; neither will he subscribe to the oath ex officio , although i have used all means to informe his judgement , and resolve his conscience , and therefore i appointed him doctor featly , to whom he himselfe was willing to goe , that so he might receive information of his judgement from him , and i never used him unkindly , i appeale to himselfe , for i never imprisoned him , nor threatned him with imprisonment , and yet notwithstanding , he is so farre from the taking the oath , that he hath been in the countrey in divers places , both in oxfordshire and in barkshire , and there hath drawn much people together , and preached unto them and made conventicles , as i am credibly informed by divers wise and judicious gentlemen , that he hath preached and made conventicles in the countrey in divers places , and at sundry times . archb. master quatermayne , were you not at farrington the latter part of this summer ? quater . no , my lord , i was never at farrington in all my life . archb. i was informed that you were , and that you drew much people there together , and made conventicles . quater . i was never there . archb. were you not that wayes ? quater . yes , my lord , though i will not take the oath ex officio , yet i will speake the truth in any thing that shall be demanded , i was at longworth . archb. and did you not there draw people together , and make conventicles . quater . no , my lord , i did not draw people together , nor make conventicles . archb. my lords , for any thing that i doe know to the contrary , master quatermayne was the principall cause of the mutiny upon thursday last at the convocation house at pauls , although he was not called , nor did wee intend any more to call him , and therefore in as much as he doth not , neither will submit to our authoritie , i will have no more to doe with him , but refer him to your lordships . quater . then spake the lord privie seale in this manner following . lord privie seale . quatermayne , quatermayne , quatermayne , you keepe a fayre quarter , you quarter it indeed , you are a separatist , an anabaptist , a brownist , a familist , and you are preacher to them all , and they all receive quarter from you ; and you upon thursday last raysed a multitude of them , and made a mutiny , and you pulled downe the high commission court , and no court of justice can stand for you , you will pull them all downe , as you were the cause of the high commission court pulling downe the other day , as we shall justly prove , and you are like to suffer for it , i will assure you . quater . my lords , is it your pleasure , that i shall speake ? ( and they all answered , yes . ) quater . then i turning my selfe to the archbishop , said , for answer to your lordships , whereas you say , i doe not submit unto your high commission court , i thus farre submit , as being bound in a band of one hundred pounds to attend your court , i have alwayes attended , as i have been appointed ; and whereas your lordship saith , you have used all means to informe my judgement , by appointing me to goe to doctor featly , i doe acknowledge it a truth , and the doctor did take paines therein . and whereas you say , you used me not unkindly , in not imprisoning , nor threatning of me , i doe not lay any hard thing to your charge . but for my not taking the oath ex officio , my lords , i will give all your lordships a reason thereof ; it is not for want of information of my judgement , for my judgement is rightly informed , and i doe know and will prove it , that the oath ex officio , is contrary to the law of god , and of the land , and of the law of nature , and therefore i neither did nor never will take it . then turning my selfe to the lord privie seale , i answered him in this manner ; as for all that your lordship hath said , it is impurtenent , and to no purpose , it is no way proper , nor appertaining unto mee at all ; all that your lordship hath spoken , i will reduce into two heads , and answer it in two words . whereas your lordship saith , i am a separatist , a brownist , an anabaptist , and a familist ; all which , i doe deny , and will prove the contrary ; and for proofe hereof , if you will be pleased to call in the messenger , he shall prove that i was at saint georges church , and heard both service and sermon this day . lord of dorset . can you make that appeare , said the lord of dorset . quater . yes , my lord , if you please to call in the messenger , he shall justifie it . lord dorset . no , said the lord of dorset , it shall suffice , i thinke you speak truth . sir francis windebank . master quatermayne , said sir francis windebank , doe you receive the sacraments in our church ? quater . yes , i receive both the sacraments , baptisme and the lords supper ; and all my children have been baptised in this church , according to the 〈◊〉 of the same . lord of dorset . can you make all this appeare to be true , m quatermayne , said the lord of dorset ? quater . yes , my lord , by a thousand witnesses , i will not tell a lye before your honours for a hundred pounds . lord of dorset . i thinke you will not , sayth the lord of dorset . quater . then i turned my selfe to my lord privie seale , and 〈◊〉 my second head , thus ; that i was not nor could . not be the cause of the mutiny in pauls , i will give your lordships a just account , how i spent my whole time on thursday 〈◊〉 . in the morning when i went from my owne house , i past over the water to bridewell , to an honest man , that hath some suits in law , to advise with him the best i could for his owne good , and stayed with him the space of an houre ; and from thence i went to fryday streete , to a merchant , and there i continued about an houre more ; and from thence into cloakelane , and from thence into st thomas apostles , and there stayed untill dinner time ; and from thence i with one more went to the dagger in fryday-street , and there wee dined , and our dinner cost nine pence ; and from thence wee walked together to pauls-church-yard , and from thence he went about his occasions , and i into pauls to attend the high commission court ; i went alone , no body with me , and when i came thither , there stood a man in the convocation . house-dore , and i asked him if the high commission court would be kept there that day or no , and he answered me , yes , then said i , what is the reason the dore is not yet opened , then said he because the court is not yet come , and when they are come , there will not be roome enough for them ; then said i , remove the court where roome is , and i walked downe into the body of the church , and one came unto mee , saying these words ; master quatermayne , what doe you here ? to whom i answered , i was bound in a band of one hundred pounds there to be . friend . why , said he , is your businesse not yet ended ? quater . i answered , no ; neither doe i know when it will . friend . then he asked me , what they did intend to doe with me ? quater . i answered , i could not tell . friend . then said he , will you take the oath ex officio ? quater . i answered , no ; i will never take it . friend . then said he , what will they doe ? quater . i answered , i know not , it may be they will imprison mee , the archbishop did threaten mee , that he would the last tearme . friend . no , said he , i thinke they will not be so forward , they have other businesse to doe . quater . then i left him , and i walked quite thorow pauls , all alone , no body with mee , and went into the book-sellers church-yard , and there made water against the payles , and returned againe thorow pauls to the high commission court , and the court was set , and i went up into the court , and did diligently hearken when my name should be called ; and after a while people comming in , they made a hemming , hooting , and shouting , and thronging into the court , and upon my selfe , so that i was forced and constrained to put on my hatt to save my belly , and cryed out unto them , take heed of my belly , you hurt me with your thronging upon me ; and presently as the people shouted , the court began to rise , and sir nathaniel brent , being one of the first that came downe , i went downe together with him , and he turning backe unto me , said : sir nathaniel brent . what a tumult is here , mr quatermayn , this is not long of you , i hope ? quater . it is in no wise , but sir , i am bound in a band of one hundred pounds here to appeare , and if you have nothing in court against mee , why should honest men be troubled ? the knight replyed thus : sir nathaniel brent . pray mr quatermayne , come to my house to morrow or next day . quater . to whom i replyed , i would with gods helpe ; and while we were thus talking , came the register , and said : register . this is long of you , master quatermayne , all this tumult . quater . to whom i answered , you speake falsly , are you the register of the court , and doe you lye , you doe speake falsly , you have my band of one hundred pounds , give me my band , and i will neither trouble you nor your court . then i parted from the knight , and i came to the south dore of pauls , and the court was shut up , and all the people were gone , and then i went into pauls-church-yard , to looke for my wife , and leaning my backe against a drapers stall , i saw the cushions fly over mens heads , and into the dirt , and men kicked them ; but who they were , i know not ; but my lords , under your lordships favour , i doe conceive that the commissioners themselves were onely in the fault ; for , if they had done as in other courts of justice , that is , in this manner , be uncovered in the face of the court , gentlemen keepe silence , give audience to the court ; or my lords , in the third place , if they had made proclamation , and deferred the court untill some other time , there would have been no tumult at all , but they brake away from the court , and the people followed hooting as birds at an owle . after all this , my lords , i with my wife and her sister and two or three more , went into the uppermost house in carter-lane , and there we dranke a cup of beere together , and then parted some of the company ; my selfe , my wife , and one other went to master seamans his lecture in bred-street , and there heard both service and sermon . and thus have i given your lordships an account , how i spent the whole day on thursday last . archbish. then said the archbishop , but you were in the countrey , and there you made conventicles and preached . quater . my lord , i was in the countrey , but made no conventicles , nor yet did preach . quater . my lord , i never made any conventicle since i knew any thing that was good . but i was close by where a fearfull conventicle was , and that upon the sunday or lords day , where were at the least two thousand met together , to blaspheme god , and to prophane his holy sabbath , abuse his creatures , and to misspend their precious time , to the great dishonour of god , and the provocation of the eyes of his glory . and my lords , except your lordships speedily looke to it for a reformation , the judgements of god will fall upon this kingdome . but my lords , if this be a conventicle , when the judgements of god be upon the land , for a people to meet together , and humble themselves , and pray before the lord ; we are farre off from salomons judgement ; for he saith , if the lord send a judgement among the people , if the people that are called by his name , shall humble themselves , and pray and seeke his face , and depart from their wicked wayes , god will heare from heaven , forgive their sinnes , and heale the land . and my lords , are not the judgements of god upon us ? is here not the plague of pestilence , and a threatned famine , and the sword of warre hanging over our heads ? and shall not wee my lords , humble our selves in the sence of gods displeasure ? it is an argument , my lords , that there is no religion among us . lord newborg . then said the lord newborg ; at such meetings as these are , master quatermayne , in what manner doe you performe your d●…ties ? quater . my lord , thus ; wee pray , and we reade the scriptures , and as well as wee are able finde out the meaning of the holy ghost therein , and what we understand from the word , we impart to our company . a lord . so , said one of the lords , and is not this preaching ? quater . no , my lord , i doe not understand it so , it is nothing but godly conference , which every christian man is bound to doe and performe ; for it is our dutie to edifie and build up one another in our most holy faith , which wee cannot doe , except it be opened unto us . archb. then said the archbishop , this is his constant practice in citie and countrey , to draw people togeth●…r , and to make 〈◊〉 . quater . my lord , i want information in my judgement , i understand n●…t wh●…t you meane by conventicle , i did alw●…yes thinke , that publike duties did not make voyd private , but that both might stand with a christian . archb. no more it doth not , said the archbishop , but your conventicles are not private . quater . my lord , i am sure they are not publike ; i pray , my lord , informe my judgement what a conventicle is . a●…chb . why , this is a conventicle , said the archbishop , when t●…n or twelve or more or lesse , meet together , to pray , reade , preach , expound , this is a conventicle . quater . my lord , i doe not so understand it . archb. no , saith he , my lord chiefe justice , i appeale to you , whether this be a conventicle or no . sir edward littleton . but my lord chiefe justice answered nothing . quater . my lord , under your lordships favour , i know it is no conventicle , neither by any statute , nor cannon law of this kingdome , if this be a conventicle , then i will be a conventicler while i live , with gods helpe , i kept a conventicle in my house the last wednesday , if this be a conventicle . my lord , i did never come to your court , but i set apart the day before to 〈◊〉 to god for a blessing to direct me how to carry my selfe before you . archb. i , so you may in private , so it be onely with your owne family . quater . and no body else , my lord , truly my whole family consists wholy in my wife and my selfe , and therefore i must call in my neighbours to helpe me , for this dutie if it be kept as it ought , will require more than a man and his wife to keepe it . archb. you were at watlington , and there be many of the scottish faction there . quater . at watlington , my lord , i was borne there , will you not give me leave to goe into the countrey to visit my friends . archb. yes , but not to make conventicles , and preach . quater . my lord , you said i m●…ght in private , and when i am there , i am as at home , and my lord , we alwayes did it in private , and not in the publike congregation . lord n●…wborg . then said the lord newborg , how doe you pray , m●… . quatermayne , at such meetings ? quater . my lord , i will tell you how wee pray , wee pray thus , that the lord will be graciously pl●…ased , out of all these combustions and confusions , to bring forth a sacred order for the establishment of the gospell , the rooting out of popery , superstition , and idolatry . for the uniting of the two kingdomes together , england and scotland , in peace , and setling his majestie and his posteritie royall in peace , that so we may live under our owne vines and fig-trees , to serve our god , and to be loyall and obedient to our king and soveraigne , and loving and charitable one to another . lord cottington . then said the lord cottington , the lord , the lord , and why not our lord , or jesus christ , or god almightie ? quater . my lord , i am not willing to mis-phrase the scriptures , neither am i willing to displease your lordships , therefore , whether i say our lord , or god , or christ , or god almightie , the scripture will beare me out in what i say . lord cottington . the lord , the lord , what lord doe you meane ; doe you meane the lord wentworth ? quater . no , my lord , i doe not meane the lord wentworth , i know him not , nor am i acquainted with him , but that lord that i meane , is the lord of heaven and earth . lord privie seale . the lord , said the lord privie seale , doe you finde fault with the man , for saying the lord , he speak●…th to the purpose , why is not the lord in scriptures as well to be spoken , as our lord , or christ , or god all-mightie ? lord of dorset . my lord , said the lord of dorset , you loose time , the man speaketh punctually to the purpose , the lord , it is the principall title that god is denominated in the scriptures by . archb. you were at watlington , and there be of the scotish faction . quater . my lord , i know not what you meane by the scotish faction . lord cottington . yes , said the lord cottington , i thinke you doe , and i beleeve , if you were well examined , you would be found one of the principall . then many of the lords cryed out of the scots , and called them rebells and traytors . archb. i , said canterbury , wee have proved them traytors and rebels . lord cottington . they must needs be traytors and rebells , when they shall come in such hostile manner , to invade his majesties realme , and rob and spoyle his subjects . archb. i , said canterbury , and under pretence of religion , to invade the land . lord cottington . then said the lord cottington , what doe you thinke of the scots , mr quatermayne ? quater . my lord , if you examine my conscience , i pray doe it by scriptures . archb. you say right , said canterbury , i never did otherwise , nor will doe . lord cottington . then said the lord cottington againe , master quatermayne , what doe you thinke of the scots ? quater . my lord , i thinke more than i will speake . then said another lord , you heare that they be proved traytors , what doe you thinke of them now ? quater . my lord , i have thought formerly , that those things that your lordship now sayes were not true , i know not now what cause i may have to al●…er my thoughts . another lord . but what doe you now thinke of them , master quatermayne ? quater . then said i , my lord , if they be traytors , let them suffer as traytors . lord . master quatermayne , what doe you thinke of them ? quater . my lord , whatsoever i thinke , i will say nothing . lord goring . then said the lord goring , master quatermayn , how doe you judge of the scots ? speake your mind freely , you need not be so shy , here is none that will wrong you . quater . my lord , i cannot judge at uncertainty , i heare one thing now , and another ●…hing anon , i hardly heare one thing twice together , and therefore i will suspend my judgement . then said two or three lords together , what doe you say of the scots ? speake your mind freely , you heare they are proved traytors . quater . my lord , you say you have already proved the scots traytors , and i have said , if they be traytors , let them suffer as traytors , and my lord , if you have proved them traytors , you doe not want my approbation ; for if i say , they are traytors , or if i say , they are not , it proves them neither to be , nor not to be traytors , and therefore i will say nothing . sir ●…homas row . then said sir thomas row , and the lord goring , what doe you beleeve concerning the ●…cots , i master quatermayne ? quater . to whom i answered , my lord , i doe beleeve all the articles of my creed . sir thomas row and lord goring . then said both those , i thinke you doe , for you seeme to be a man of judgement , but doe you beleeve the scots are traytors ? quater . my lord , it was never no article of my faith , for i never found it in my creed ; with that they all smiled . p. s. and arch. then s●…y the lord privie seale and the archbishop , well , for all this , wee shall prove , that you were the chiefe cause of the ryot at pauls on thursday last , and therefore sir john bankes , i pray receive information from master lathom , and master lathom goe you to master atturney generall , and give him instruction , how he shall draw the bill of information . quater . my lords , if you please , you may make an end of the busin●…sse without any further trouble , for whatsoever i have spoken before your lordships , i will prove by sufficient witnesses . then divers of them sayd , wee have sufficient proofe master quatermayne , that you were the cause of the tumult , you shall goe forth , and if we have occasion , wee will call you in againe anon . quater . so i departed from them , thinking by their fayre speeches and carriage , i had been directly freed , but it proved otherwise ; for in my absence , the register had informed them very falsly and wickedly , and promised to prove against mee , whatsoever he said . then afterwards the messenger was called unto , and was by the lords charged to looke unto mee , and keepe me safe , but to use me kindly . and one of the lords said , for ought i see , he will maintaine any thing he hath done . and so i returned againe in peace to my prison in southwarke . and this is the summe and substance of the conference had with the lords of the councell . and the lords writ a letter , and sent it by another messenger to sergeant greene in london , ( i will not say as david by uriah but i leave it to your wisdome to judge by the sequell of the story following . upon the next day , which was the twenty sixth day of october , 1640. i was carryed into london to sergeant greeneshouse , and when i came to him , he did appoint me to be at the guild hall at two of the 〈◊〉 the same d●…y . and when i came there , there was a great preparation , both holberts , bills , and constables staves , to the number of three or foure hundred , n●…ver the like in london seene before , and three or foure thousand auditors and spectators , and all their conference was about me ; and all concluded , that i should dye ; and many sweet and worthy christians came to mee , to comfort mee . but especially , master goodin , that reverend divine , who told mee , i was not a man to be pittied ; and his reason was , because i was able to beare my burden , and those that were miserable , were to be pittied . then came the lord major and his brethren in oyor and terminor , the commission being read , a jury of inquirie was impanelled , of three and twenty men , round about doctors commons , which is the foundation of ignoramus schoole ; a jury of life and death being in readinesse , ( for their intent and purpose was i should have dyed before next morning ) the bill was given to the jury , where in were fifteene persons more , for shew onely , their ayme being onely at me , as by the sequell it did appeare ; a great number of persons were produced to take their oaths against me , which they did to the purpose , as they thought ; then was i had into the court of aldermen , to be examined by sir christopher clethero , sir edward 〈◊〉 sergeant greene , and sergeant fesant : which examination of mine , with my owne hand 〈◊〉 annexed ; because it is included in my speech with the lords of the councell , i here omit , as being too tedious . after my examination , i was caused to walke in the gallery , conveyed into that place ( as it seemed unto mee ) as a sheepe to the sl●…ughter . it was in such a place , as i might have called long enough before i could have been heard , and there was a backe way that i should have gone to execution , had the jury but found the bill , as i was informed by honest men . and now i returne to the jury , for the carriage of that there were indirect courses used by all the sergeants , to informe the jury against mee . likewise a sergeant of the sheriffes , did most grossely abuse the iury and hi●…selfe . but the iury could not agree , there , were many want 〈◊〉 among them , that had never been of a iury before , as i have been likewise informed . there were two very understanding men , one master nicolson , and mr mcredith , that h●…d been grand iury men oftentimes before , and they made it appeare plainly to the lord major and the sergeants , that i was every way innocent , and could not be guiltie , and all the oaths that had past were to no purpose , and not concerning the thing at all ; yet notwithstanding , by the information of the sergeants , and the pressing upon them by the officer of the court , one and twenty of them were agreed to finde the bill . but beloved christian , take notice i pray thee , of the speciall hand of god , and joyne with me 〈◊〉 thankes giving to the lord , for so great a deliverance . when the iury came in , sergeant stone , who ●…ar judge of the court , asked them if they were agreed , master nicolson said , we are not agreed ; we finde it ignoramus , wee cannot finde master quatermayne guiltie ; with that , there was a great shout in the hall with a thousand voyces , as taking it for granted , i should be freed . then said the forman of the iury , there be one and twenty of us agreed ; then said the iudge , you may yeeld up the bill , they are some wise men that shall stand against one and twenty , who shall speake for you , said the iudge●… our foreman , said the iury , give up your bill , said the iudge , here it is , here is nothing written in it , said sergeant stone ; then said the foreman of the iury , but wee are all agreed of our verdict ; how doe you finde it , said sergeant stone . then said the foreman , a b●…ll of errour , wherein the words of the prophet a●…e made good , man purposeth , h●…t god disposeth ; you are all agreed indeed , said the lord major s hen : 〈◊〉 : for one sayth , ●…gnoramus , and all the rest sayth , a bill of errour . wherein christian reader , 〈◊〉 give thee another hint of a speciall mercy ; for , if the lord major had been willing to have had my life , as i judge more charitable of him , he might have bid them returne into the iury roome , and write upon the bill , and then i had been found , but the lord 〈◊〉 his heart , that he appointed them a longer tim , and adjourneth the court untill the tuesday 〈◊〉 following , which was the third day of november ( the first day of the parliament ) in the afternoone . i conceive one reason my lord major might have the twenty-nine of october , he was to leave his place , and it was his wisedome not to carry the guilt of innocent bloud with him upon his conscience , and peradventure he might also thinke that they would proceed no further , in regard of the parliament . and this is the sum and substance of the first proceedings in this sessions , which continued untill between seven and eight a clock at night , and then to my prison againe , with as much joy and peace as i could containe or hold , attended on by hundreds of the saints of god . i looked on that place in the one and thirty psalme , the fifteenth verse , where the prophet david sayth , my times are in thy hands : whence i concluded thus much , that if my times were in gods hands , then neither in canterburies nor in cottingtons hands , and that as the creature could not give life , no more it could not take away life . but i concluded , if my death might be as sampsons , the pulling downe of the english antichristian hierarchie , the pulling downe the devillish spirituall courts , then should i gladly sacrifice my life in the cause of the gospell , for christ and his true english church . and now to returne backe to that from which i have a little digrest ; betweene that time and the next sessions , the old lord major going out of his place , and the new one comming in , the spirit of jealousie fell into the hearts of my enemies , and wrought so deeply in them , that they plotted more cunningly to take my life then before , they being afraid , as indeed it did fall out , that the iury would learne more wit and be better advised betweene that and the next sessions , made the commission , and bill , and iury , and all voyde , as if nothing at all had been done , and our three london sergeants in their scarlet rode in thei●… co●…ches to the court , to procure a new commission sealed , which they got upon the lords day in the morning about sermon time . and then the new lord major , sir edward wright sent for smith the sergeant , giving him a strict charge to warne a jury of speciall able men , telling him that it was for a businesse of greater consequence then he tooke it to be , and so it was done accordingly . and now christian reader , i will lead thee along from my prison in southworke , to my next sessions holden in the guild hall in london ; where were twenty constables , and each man had twenty watchmen to attend with bills , and halberts , and a greater number to see me then at my first comming ; more to see me then were to see doctor ducke let downe and puld up with a rope at the high commission court in pauls . so we ascended up into the court , and the old iury fitting themselves to give in their bill , all joyntly did assent to give up their bill ignoramus . but when they came into the court , supposing to begin where they left off , they found it otherwise , for there was a new iury impannelled , and a new commission read , and a new charge given , and the old forsworne witnesses anew swo●…ne , and the old iury much disgraced by stone our london sergeant : which iury had learned more wit or wisdome in his absence , then ever he would have taught them being present . so the new iury being called by their names , they answered to them , three and twenty were summoned to appeare , and did all appeare , but six of them were not called , because ( sayd the register ) they are puritans , of quatermayns faction . then stone the sergeant , sitting as judge , told me it was not fit i should be in the court . then said i to my lord major , my lord , so your proceedings be to gods glory , and the good of the common-wealth , and in a just way for my owne particular , my presence shall not be hurtfull to you ; you have chosen a iury of wise discreet gentlemen , i am willing to referre my selfe unto them . then sayd sergeant stone , k●…epe him safe messenger , you must looke unto him ; then i answered him againe , my cause is good , and i will not start , though you would give me a thousand pounds . then answered my lord major , i thinke you will not master quatermayn , then the iury looked upon me , and when they looked upon the witnesses , how like rogues they looked ; then i answered they are of the court , meaning they were of the high commission court . so the iury going into the iury-roome , my adversaries thought , they had expunged all puritans out of the company , but they were utterly deceived ; for one master lee , a vintner at the sunne tavern at criple-gate , a very wise and judicious man , did so debate the matter with the rest of the iury , that notwithstanding my enemies , which were the enemies of the truth , had cast such aspersions upon me , saying , that i was an arian , an anabaptist , a separatist , a familist , and the like , he made them to see clearly , that the bill could not be found against mee , yet notwithstanding , they did not make an end that night . at length the iury being often called upon to bring in their bill , it being late in the night , the iury came forth , and sergeant stone asked them if they were agreed , they answered they were not agreed , then inquiry being made how the businesse stood , seven would have found the bill , and ten were against it , and so the sessions for that night ended , untill the next friday following , being the sixth of november 1640. loving christian reader , i will put thee in minde of one thing , my persecutor said , he would have my life , though it cost him five hundred pounds , and another said , that if quatermayn were not hanged within six houres , he would be hanged for him ; but the first hath mist of his purpose , and the l●…st hath time enough to choose his gallowes , or to repent hims●… of his precipitated malice . and this is the summe and substance of our second s●…ssions , and i returned home to my prison againe , waiting upon the lord for my free and full deliverance in his own good time . in the meane time , there were three or foure letters sent from the lords of the councell , or the councellor of the lords , to the lord m●…jor and the sergeants ; but what was in them , i know not , god in his due time , i hope , will reveale it . besides , divers messengers were sent to the place where i was imprisoned , to see whether i were safe or no . and now christian brother , i shall lead thee to my gayle-delivery . and this proved a sessions of peace , for when we came thither , there was neither constable nor watchman , so the iury after some certaine time came forth and desired audience , for they would give up their bill , and the three sergeants would not receive it , by reason that my persecutor the register of the high commission court was not there , but at length lathom came in , and then the iury was called , and they were all agreed but one , and they yeelded up the bill , and it was a bill of vera , for one reynolds a waterman and ignoramus for all the rest . at which word , there was a great rejoycing among the people ; but lathom looked as pale as ashes , then i blessed god with these two words , truth is strong and will prevaile ; and then divers good christians tooke me by the middle , and sayd , master quatermayne , you are sr●…ed ; and i said , blessed be god , who is the deliverer of his people . then william barrife , who was one of the iury , was called for , who would not assent with the rest of the iury ; but see the hand of god in this also ; for he was fined fortie shillings for his absence , and was glad to submit to his brethren , and intreat the favour of the court for his fine . then i spake to my lord major and his brethren , saying ; is it in your power to free me , seeing i am freed by the iury ? and they answered , no . then i asked if they had not authoritie in those letters that they had received , to free me ; but they answered me , no . then i told them , i would use meanes my selfe . and thus was i most graciously delivered from the lyon , and the beare , and the uncircumcised philistims , and the diotrephes , the troubler of the people of god , by their prating of many swelling words of vanitie ; but the net is broken , and i am delivered ; to god onely . be the glory ; and to the instruments thereof due respect and praise . amen . the prayer . thou , oh lord god omnipotent reigneth , holy are thy wayes , just are thy workes , great are thy mercies , dreadfull are thy judgements , oh king of saints . oh lord , who is like unto thee ? thy goodnesse and mercy , oh most mightie god , encompasseth us round on every side . thou , oh lord , hast said , thou wilt be a wall of fire round about thy people , and the glory in the midst of them . thou h●…st said , thou wilt be a sunne and a sheild to thy servants , and no good 〈◊〉 wilt thouwithhold from them that walke uprigh●…ly before thee , but grace and glory wilt thou give unto them . thy people of old beleeved in thee , they called upon thy name , and were delivered . thou never ●…allen them that put their 〈◊〉 thee . oh lord who is it then that doth know thy name , but will trust in thee . oh lord , i am thy serva●…t ; the sonne of thy hand●… ; thou haste broken my bands in sunder , and set my fe●…te in a 〈◊〉 〈◊〉 , that i ●…ht 〈◊〉 the wayes of thy c●…mmandements , ●…nd so serve thee with an upright heart , and a willing minde . i have ●…ound by 〈◊〉 experience , oh lord , that the issuos from death are in thy hands . the enemies plotted and contrived to take away the life of thy servant , and yet behold lord , thou didst most 〈◊〉 deliver him . the net was layd , the pit was digged , thy servant freed , and his and thine enemies ensnared and covered . oh lord , prayse waiteth for thee in sion , and unto thee shall the vow be performed . thou hearest prayers , and therefore unto thee shall all flesh come . o lord , thou haste done wondrous things . thy promises of old are faithfulnesse and truth . oh lord , what shall i render unto thee for thy great goodnesse , and loving kindnesse , shewed to thy servant . i will take the cup of salvation , and give prayse unto thy name , thou haste good lord , preserved mee from the lyon and the beare , and the usurping tyrannous philistims of the kingdom , to what end , deare father , but that i should not forget the loving kindnesse of the lord , but be still mindfull of his covenant . thy out-stretched arme hath been my defence . thy right hand , oh lord , hath the preheminence . thy right hand deare father , hath brought mightie things to ●…asse . i shall not dy●… through the malice of the enemy , but 〈◊〉 live , through the goodnesse of my god , to declare the loving ?…?ness of the lord . i am resolved to make my boast of thy prayse , all the day long my tongue shall never cease to speake of thy goodnesse whilest i have a being ; for , thou bringest downe to the grave , and raisest up againe . thou dost all thy workes to be had in remembrance of all that are ●…ound about thee . if any creature that ever thine ●…and hath made , hath cause to magnifie thy name , and to declare thy prayse , then have i much more . mine enemies did as it were cast lots upon my vesture , and had so numbred my dayes , as that they thought within six houres to take away the life of thy servant ; and yet behold lord some dead , ●…me run away , and others imprisoned , as thine the churches , the states , and g●…mmon mealths enemies and yet deare father , thy servant preserved alive , to take notice of thy mercy in beleeving thy holy promise , where thou sayest , thou wilt deliver the righteous out of trouble , and bring the wicked in their stead . oh lord , i have found that my tim●… are in thy hands , and not in the han●… of my enemies ; yea , i ●…ve and doe finde by blessed experience , o●… lord , that as the creature cannot give life , so neither can it take life away , deare father , i received my life from thee , to glorifie thy name in the discharge of the severall actions and duties in my place and calling , and should the enemies deprive mee of it , to th●… shame and reproach of the gospell . oh lord , thou haste forbidden it , and so it is come to p●…sse , for ever blessed be thy n●…e for it . lord , thou haste said , that we should be brought before princes and rulers for thy name sake , and yet we should not feare nor take care what to speake , for thou wilt g●… a mouth and a tongue , and behold , deare lord , thou haste made this promise also good to thy servant . wherein thou didst so guide him and direct him , as that he did neither deny the truth , nor corrupt his conscience , to please the times ; at that time , deare father , thou didst sill his heart full with joy , and peace in beleeving , that all things should worke together for his good , when the enemies , oh lord , did coop him up and appoint him as a sheepe for the slaughter . ●…hen didst thou lengthen his life , and prolong his dayes , to tell of all thy wondrous workes . i will therefore sing of thy prayse all the day long ; for thou haste shewed kindnesse to thy servant . thou haste multiplyed thy hand of bountie , i will never forget thy free and full acts of love vouchsafed to me . deare father , i beseech thee to direct thy servant what to doe , and how to carry himselfe in this his pilgrimage , that so ●…e may glorifie thy name , and endeavour to 〈◊〉 thy people , that others may by his example be incouraged to walke on constantly , conscionably , and faithfully , in the pursuit and practise of all the duties of christianitie . blessed father , lord of life and glory , i doe most humbly desire thee so to direct me by thy word and spirit , that as thou hast miraculously and mercifully preserved mee from all dangers on the right hand and on the left , from the malice and fury of mine enemies , i may now in an humble acknowledgement of thy goodnesse , walke before thee in all holy and humble subjection to thy blessed will in all things . to this end , i beseech thee , ●…athe my soule 〈◊〉 that ●…ountaine that thou hast opened to the house of judah , and the iohabitants of jerusal●…m to wash in . make good that holy promise more and more to my soule , wherein thou hast said , thou wilt wash mee from mine u●…cleannesse , and sprinkle mee with cleane water . deare father , it is thy good pleasure , that in christ the god-head should dwell bodily , that so i might be made partakers of the divine nature , yea , that in him all sulnesse should dwell , that so i might receive grace for grace . now i besecch thee , deare father , let it not be with me as with pharoahs leane kine , that i may still feed upon the fat and 〈◊〉 promises of the gos●…ell , and yet remaine a starveling to thy great dishonour , and the reproach of religion . but grant , 〈◊〉 beseech thee , that in the use of all holy meanes i doe so plentifully injoy , i may grow up to that age , stature , fulnesse , and 〈◊〉 of thy saints in jesus christ , that so as thy band hath and still is upon mee for good , so my heart may alwayes meditate on thy statutes , and my tongue may speake of all thy wondrous workes . blessed father , i be seech thee to anatomize my heart , and spiritualize my soule , and see if there be any wickednesse in mee ; and by thy word and 〈◊〉 it , divide between the soule and spirit , and joynts and marrow of my corruption , and so separate betweene the precious and the vile ; that all iniquitie may be removed farre away from my person , and from my tabernacle , that so o lord , for the time that is to come , i may walle evenly with thee in the path that is called holy , that so i may have my fruit in holinesse , and at the end eternall life , that being guided by thy counsell here , i may at last be brought to glory . good lord grant that i may never be of that number that doth so we to the 〈◊〉 to reap●… corruption , but of those that doth so we to the spirit and reape life everlasting , that i may never as formerly dig broken 〈◊〉 that will hold no water , but that i may drinke deeply of that fountaine of the water of life , my fresh springs being found in thee , that so 〈◊〉 soule may be filled with the fruits of rightcousnesse , which is to the prayse of thy rich grace by faith in christ ●…esus . deare father , i have three grand enemies to grapple with , the world , th●…●…lesh , and the devill , the least of which is too great for me to 〈◊〉 〈◊〉 , if my weaknesse be not supported , and my wants supplyed . but yet i know that thorow jesus christ that strengtheneth mee , i may by faith make the devill flye , overcome the world , and get my owne heart purified : 〈◊〉 although holy father of my selfe being poore , weake , and contemptible , i can doe nothing , yet thorow jesus christ that strengtheneth me , i can doe all things ; for he is the right hand of thy power , and strong arme of thy salvation , in and from whom thou hast received full compensation to divir●… just●…ce for the sinnes of all the elect , and in particular for mee thy unworthy servant . i beseech thee 〈◊〉 lord , so long as thou hast any imployment for thy unworthy servant in this 〈◊〉 and transito●…y life , so long as these few broken ends of mortalitie doth remaine , be thou pleased , who doth all things according to the counsell of thine owne will , so to uphold mee in the way of holinesse , that in all th●… actions of my generall and speciall calling , i may glorifie thy great name , 〈◊〉 my brethren , propagate the knowledge of the lord jesus christ , stop the mouths and put to silence the tongues of wicked and ungodly men , for this is the will of thee my god as touching thy servant . i beseech thee , o lord , be not angry with poore sinfull dust and ashes , and i will speake but this one time , and it is in the behalfe of the generation of thy first borne , whom thou from eternitie hast set thy love upon , and still 〈◊〉 delight in to extend mercy to . it is the vine which thine owne hand hath planted holy holy , lord , looke downe from heavn , behold , and visit this vine . the straits of thy people are great , but deliverance is in thine owne hands , thy mercyes are thine owne , i beseech thee therefore , o lord , consider how deeply thine owne glory is involved in the great cause of thy church . behold , the insolency , pride , and subtilti●… , of thine enemies , and looke upon the imbecilitie and weaknesse of thy people , and let that auntient motive which from the beginning , and 〈◊〉 ages , did stirre thee up to doe good to thy people , provoke thee at ; this time to be mercifull to thy church , because mercy 〈◊〉 thee . o lord , thou h●…st in thy word spoken great things of thy servants concerning their deliverance , and also gathering thy churches from the foure corners of the world ; and that thou wilt rayse up thy jerusalem , and make it the prayse of the whole earth , and is not now the time come wherein thou wil●… extend thy mercy to sion ? o lord is not yet the time fully come ? hath shee not lyne long enough in the dust ? hath not the plowers plowed long furrowes on her bucke for a long s●…ason ? hath not o lord , the fox●… , the subtill foxes broke off her fruitfull bowes , spoyled her grapes , and would not let them cluster ? good lord , hath not thine enemies mingled our wine with water , our silver with drosse , and thy pure worship with superstitious vanities ? and shall they , o lord , prosper , that thus runne along in their wickednesse , eating up thy pe●…ple even as bread , ●…vouring thy precious saints , and sacred truthes , as much as in them lyeth ? and will not our god returne , and cause the light of his countenance to sh●…ne upon his . sanctuary ? thou hast said , o lord , that thou never biddest the sonnes of iacob seeke thy face in vaine ; is not the time yet come that the stone cut out of the mountaine without hands , shall grow to be a mountaine , and fill the whole earth ? when , o lord , wilt thou give the kingdoms of the earth to the saints of the most high ? when shall our sister that hath no breast , desire the sincere milke of the gospell ? when lord , shall those dry bones live ? when deare father , shall the great river euphrates be dryed up , that thy redeemed may passe over ? when shall that monarch of rome and hiera●…chy of england which makes the reall antichrist , not onely be discovered , but rooted out and consumed , that thy saints may rejoyce their hearts , and warme their hands at that great bonefire so long desired , that the lord iesus christ may raigne in his church . deare father , lord of heaven and earth , gird thy sword upon thy thigh , o thou most mightie , strike thorow the loynes of thine , and thy churches enemies . root out all them that delight in superstitious vanities ; avenge the quarrell of thy covenant , and maintaine thine owne glory . blesse thine owne worke , o lord , the great reformation already begunne in this kingdome ; yea , blesse o lord , the parliament , that strong arme of flesh , which thou hast sanctified and preserved to doe great things by , let not our hopes be made frustrate ; let not the malicious purposes of thine enemies come to passe , least they grow too proud . o lord , blesse the kings majestie , with spirituall , corporall , and eternall blessings , that he may so comply with his parliament , that all differences may quietly be composed , religion may flourish , scandalous dumb dogs removed , and faithfull pastors and teachers planted in their roomes , with those sacred governours and government ; which christ hath instituted in his church . blesse the queene , the prince , and the rest of that royall race : lord , let thy blessing be upon all states and degrees of people , as if their names were particularized before thee . good lord , cause warres to cease in ireland ; let justice and mercy meet together in that kingdome , that thy enemies may justly be punished , and thy people mercifully delivered . blesse those forces that are imployed for that service ; send more , and prosper them also ; that the great good worke hoped for , may be most blessedly accomplished . good lord , blesse thy blessed people of the scots nation , by whom thou hast done so much good to this kingdome , and all others , that thy poore servant is bound to pray for , by dutie , religion , or any band or tye of nature or grace , even for the lord iesus christ his sake . in whom , and for whom , thou receivest poore sinners to mercy . to whom with t●…ine own majesty , and god the holy spirit , three persons , one onely holy wise god , be rendred , as is most due , all honour , prayse , glory , and thankes , now , hence forth , and for ever . amen . finis . notes, typically marginal, from the original text notes for div a56866e-920 jo. lincol . now york . notes for div a56866e-1430 my first apprehension . my appearance the conference . doctor featly . dr feally his report . bishop of bathe & wells . pursevant . thomas squire . diver●… spake . a doct●… purs●…vant , officers . notary . clerke of the co●…cell . privie seale . lord privy seale . lord of dorset . 〈◊〉 francis windebanke , secretary of state . friend . sir nathaniel brent . register . lord newborg a lord . sir edward littleton . lord cottington . lord privie seale . 〈◊〉 tho. row . sir tho. row . and lord goring . 〈◊〉 generall . of sir jo. finch lord keeper . said the jury . the archbishop . a true narrative of the popish-plot against king charles i and the protestant religion as it was discovered by andreas ab habernfeld to sir william boswel ambassador at the hague, and by him transmitted to archbishop laud, who communicated it to the king : the whole discoovery being found amongst the archbishops papers, when a prisoner in the tower, by mr. prynn (who was ordered to search them by a committee of the then parliament) on wednesday, may 31, 1643 : with some historical remarks on the jesuits, and a vindication of the protestant dissenters from disloyalty : also, a compleat history of the papists late presbyterian plot discovered by mr. dangerfield, wherein an account is given of some late transactions of sir robert peyton. habervešl z habernfeldu, ondřej. 1680 approx. 120 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a67878 wing t2805 wing h164 estc r21657 12226655 ocm 12226655 56562 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67878) transcribed from: (early english books online ; image set 56562) images scanned from microfilm: (early english books, 1641-1700 ; 617:13 or 1672:6) a true narrative of the popish-plot against king charles i and the protestant religion as it was discovered by andreas ab habernfeld to sir william boswel ambassador at the hague, and by him transmitted to archbishop laud, who communicated it to the king : the whole discoovery being found amongst the archbishops papers, when a prisoner in the tower, by mr. prynn (who was ordered to search them by a committee of the then parliament) on wednesday, may 31, 1643 : with some historical remarks on the jesuits, and a vindication of the protestant dissenters from disloyalty : also, a compleat history of the papists late presbyterian plot discovered by mr. dangerfield, wherein an account is given of some late transactions of sir robert peyton. habervešl z habernfeldu, ondřej. boswell, william, sir, d. 1649. laud, william, 1573-1645. prynne, william, 1600-1669. [4], 36 p. printed for robert harford ..., london : 1680. attributed to habervešl z habernfeldu by wing and nuc pre-1956 imprints. this item can be found at reels 617:13 and 1672:6. errors in paging: p. 13 misnumbered 16, and p. 16 misnumbered 13. reproduction of original in union theological seminary library, new york and the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charles -i, -king of england, 1600-1649. jesuits. popish plot, 1678. dissenters, religious -england. 2000-00 tcp assigned for keying and markup 2002-01 apex covantage keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 olivia bottum text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion a true narrative of the popish-plot against king charles i. and the protestant religion : as it was discovered by andreas ab habernfeld to sir william boswel ambassador at the hague , and by him transmitted to archbishop laud , who communicated it to the king. the whole discovery being found amongst the archbishops papers , when a prisoner in the tower , by mr. prynn ( who was ordered to search them by a committee of the then parliament ) on wednesday , may 31. 1643. with some historical remarks on the jesuits , and a vindication of the protestant dissenters from disloyalty . also a compleat history of the papists late presbyterian plot discovered by mr. dangerfield , wherein an account is given of some late transactions of sir robert peyton . london , printed for robert harford at the angel in cornhil , near the royal exchange : m. dc . lxxx . the preface . it may appear strange to some , that this conspiracy against king charles i. was never divulged till found by mr. prynn in 1643. seeing it was known both to the king and archbishop in 1640. but if they do but reflect upon the actions of those times , the wonder will cease : for these romish traytors having by their devillish cunning raised a rebellion in scotland , and fomented the divisions between his majesty and parliament to that heighth , as soon after brake forth into a most bloody and unnatural war between prince and people : his majesty ( as they design'd ) was sufficiently diverted for the present ; and afterwards ( the devil of discontent raised by these wicked incendiaries of rome , proving too head-strong for them , and threatning their ruin ) the conspirators were so disperss'd , that it would have been a difficult thing for his majesty ( if he had been free from the rebellious clamours of be-jesuited men ) to have brought them to conviction . the person who had the greatest opportunity of advancing this design , was sir f. w. a man in all outward appearance a protestant , and verily believed to be so by the archbishop , whose interest with the king made him secretary of state ; as we find it set down by the archbishop in the journal of his life , in these words , june 25. 1631. mr. fr. windebank , my old friend , was sworn secretary of state , which place i obtained for him of my gracious master king charles . how industrious this secretary was in carrying on the plot , may partly appear by the charge against him in parliament , novem. 12. and decem . 1. 1640. viz. seventy four letters of grace to recusants in four years , sixty four priests discharged by his warrants , twenty nine by his verbal order , and twenty three by his authority under read's hand : but he prevented the the necessity of answering to this or any other charge by his flight into france , where he was generously entertained by cardinal richelieu , ( no doubt for the good service he had done the catholick cause in england ) and lived and died a profest papist . his son went to rome , where he was received with the like kindness by cardinal barbarino , the chief contriver of this popish plot . as for read , he was an actor in this plot , much in the same nature as coleman was in that lately discoved by doctor oates , and others ; and because he was a profest papist , the secretary above-mentioned , ( to whom i think he appertain'd as clerk ) procured for him the following protection , which for his greater immunity was recorded in the crown-office , and in the clerk of the peace his book for middlesex in open sessions . by the king . whereas we have received good testimony of the loyalty and duty of our trusty and well-beloved captain john reade , and because he may be subject to the laws for recusancy ; these are to signifie , that we are graciously pleased to extend our special grace towards him : and do hereby command , that no indictment , presentment , information , or suit in our name , or in the name of any other , be henceforth commenced , prosecuted , or accepted against him , by any of our officers or subjects whatsoever , for or concerning recusancy : and if any such shall happen , then our will and pleasure is , that upon sight hereof , the same shall be discharged and made void , or otherwise not prejudicial to him . given under our signet at our court at theobalds , the thirteenth day of july , in the tenth year of our reign . to all and singular our judges of assize , justices of the peace , &c. whom it doth or may concern , and to every of them . thus was that good king so far abused ( by having a traytor represented to him as a loyal subject ) as to grant a protection to this read , who intended to make no other use of it , than thereby to destroy with the more safety his royal protector . this plot against king charles the first , was buried in a bloody civil war , but raised again against king charles the second , in time of peace , by the blood-thirsty jesuits ; the discovery whereof has been sufficiently made known by the tryal and execution of several of them , as well as by the printed narratives thereof . to get up their reputation again , they plotted to throw their guilt upon the dissenting protestants ; but the all-seeing eye of god prevented their villanous designs by a timely discovery : the design and discovery whereof , you will find particularly related at the end of this book . a true relation of the popish-plot against king charles i. and the protestant religion . if there be any professing the protestant religion within his majesties dominions , who are yet so wilfully blinded , as not to believe the reality of the late conspiracies , or that it has not been a long time carrying on to extirpate the protestant religion , reestablish popery , and inthral the people in all the three kingdoms , let them but advisedly fix their eyes and minds , upon the ensuing letters and discoveries , and they will easily find papistical plots have been no new things in this nation . to omit their attempts upon king edward , queen elizabeth , and king james , these papists make it evidently out , that the same design , and the same contrivances were on foot in the reign of our late sovereign charles the first , of blessed memory ; a true narrative whereof these sheets contain , as they were found in the arch-bishop of canterbury's study in the tower , may 31. 1643. the first who discover'd it , was an actor in it , sent hither from rome , by cardinal barbarini , to assist con , the pope's legat , in the pursuit of it , and privy to all the particulars ; who being touch'd with remorse of conscience , for being guilty of so detestable a crime , reveal'd the whole mystery to sir william boswell , the king's leiger embassador at the hague , who gave private notice of the same to the arch-bishop of canterbury , by whom it was declar'd to the king himself . sir william boswell's first letter to the arch-bishop , touching this plot. may it please your grace , the offers ( whereof your grace will find a copy ) here enclos'd toward a farther and more particular discovery , were first made to me at the second hand , and by word of mouth by a friend of good quality and worth in this place . but soon after , as soon as they could be put into order , were avowd by the principal party , and deliver'd me in writing by both together , upon promise and oath , which i was required to give , and gave accordingly , not to reveal the same to any other man living , but your grace , and by your grace's hand to his majestie . in like manner they have tied themselves not to declare these things to any other but my self , untill they should know how his majestie , and your grace would dispose thereof . the principal giving me withall to know , that he puts himself and this secret into your grace's power , as well because it concerns your grace so nearly after his majestie , as that he knows your wisdom to guide the same aright , and is also assur'd of your grace's fidelity to his majesties person , to our state and to our church . first , your grace is earnestly pray'd to signifie his majesties pleasure , with all speed , together with your grace's disposition herein , and purpose to carry all with silence from all but his majestie , until due time . secondly , when your grace shall think fit to shew these things to his majestie , to do it immediately , and not trusting letters , nor permitting any other person to be by , or within hearing , and to intreat and counsel his majestie as in a case of conscience , to keep the same wholly and solely in his own bosom from the knowledge of all other creatures living , but your grace , until the business shall be clear'd out . thirdly , not to enquire or demand the names of the parties from whom these overtures do come , or any farther discoveries or advertisements in pursuit of them , which shall come hereafter , until satisfaction shall be given to every part of them . nor to tell to any person but his majestie , that any thing of this nature is come from me . for as i may believe these overtures are veryfiable in the way they will be laid , and that the parties will not shrink ; so i may account , that if never so little glimpse or shadow of these informations shall appear by his majesties or your grace's words or carriage unto others , the means whereby the business may be brought best unto tryal , will be utterly disappointed . and the parties who have in conscience toward god , devotion to his majestie , affection toward your grace , and compassion to our country disclos'd these things , will run a present and extream hazard of their persons and lives . so easily it will be conjectur'd upon the least occasion given either by his majestie or your grace , who is the discoverer . these are the points and offers which they have prest me to represent more especially to his grace . for my own particular , having already most humbly crav'd pardon of any errour or omissions that have befallen me in the managing this business , i do beseech your grace to let me know , first , whether , and in what order i shall proceed with the parties . secondly , what points of these offers i shall first put them upon to enlarge and clear ? thirdly , what other points and queries i shall propose to them , and in what manner ? fourthly , how far further i shall suffers my self to hear and know these things . fifthly , whether i shall not rather take the parties answers and discoveries sealed up by themselves , and having likewise put my own seal upon them , without questioning or seeing what they contain , so to transmit them to your grace or his majestie . sixthly , whether i may not insinuate upon some fair occasion , that there will be a due regard had of them and their service by his majestie and your grace ; when all particulars undertaken in these general offers , and necessary for perfecting the discovery , and work intended , shall effectually be delivered to his majestie and your grace . upon these heads , and such other as his majesty and your grace shall think proper in the business , i must with all humility beseech your grace to furnish me with instructions , and warrant for my proceedings , under his majesties hand , with your grace's attestation , as by his majesties goodness and royal disposition is usual in like cases . may it please your grace to entertain a cipher with me upon this occasion ; i have sent the counterpart of one here inclos'd . if these overtures happily sort with his majesties and your grace's mind , and shall accordingly prove effectual in their operation , i shall think my self a most happy man , to have any oblation in so pious a work for my most gracious soveraign and master . more particularly in that your grace under his majesty shall be opifex rerum & mundi melioris origo . which i shall incessantly beg in my prayers at his hands , who is the giver of all good things , and will never forsake or fail them , who do not first fail and fall from him , the god of mercy and peace , with which i remain ever more , your grace's most dutiful and obliged servant , william boswell . hague in holland , sept. 9. 1640. stylo loci . i have not dar'd to trust this business ( without a cipher ) but by a sure hand , for which reason , i have sent the bearer my secretary express , but he knows nothing of the contents thereof . superscrib'd for your grace . endors'd by the arch-bishop with his own hand . received sept. 10 1640. sir william boswell , about the plot against the king. andreas ab habernfeld's letter to the arch-bishop , concerning the plot revealed to him , written by him in latin. most illustrious and most reverend lord , all my senses are shaken together as often as i revolve the present business , neither doth my understanding suffice , to conceive what wind hath brought such horrid things , that they should see the sun-shine by me : for unexpectedly this good man became known unto me , who when he had heard me discoursing of these scotch stirs , said , that i knew not the nerve of the business , that those things which are commonly scattered abroad are superficial . from that hour he every day became more familiar to me , who acknowledging my dexterity herein , with a full breast poured forth the burdens of his heart into my bosom , supposing that he had discharged a burden of conscience wherewith he was pressed . hence he related to me the factions of the jesuits , with which the whole earthly world was assaulted ; and shewed , that i might behold how through their poison , bohemia and germany were devoured , and both of them maimed with an irreparable wound ; that the same plague did creep through the realms of england and scotland , the matter whereof , revealed in the adjacent writing , he discovered to me : which things having heard , my bowels were contracted together , my loyns trembled with horrour , that a pernicious gulf should be prepared for so many thousands of souls : with words moving the conscience , i inflamed the mind of the man ; he had scarce one hour concocted my admonitions , but he disclosed all the secrets , and he gave free liberty that i should treat with those whom it concerned , that they might be informed hereof . i thought no delay was to be made about the things : the same hour i went to sir william boswell , the king's leiger , at the hague , who being tied with an oath of secrecy to me , i communicated the business to him , i admonished him to weigh these things by the ballance , neither to deser , but act , that those who were in danger might be speedily succoured : he , as becomes an honest man , mindful of his duty , and having hearer looked into the business , refused not to obey the monitions . moreover , he forthwith caused that an express should be dispatched , and sent word back again what a most acceptable oblation this had been to the king and your grace ; for which we rejoyced from the heart , and we judged , that a sase and favourable deity had interposed it self in this business , whereby you might be perserved . now that the verity of the things elated might be confirmed , some principal heads of the conspiracy were purposely pretermitted , that the knowledge of them might be extorted from the circumvented society of the conspirators . now the things will be speedily and safely promoted into act , if they be warily proceeded in at bruxels . by my advice , that day should be observed wherein the packet of letters are dispatch'd , which under the title of , to monsieur strario arch-deacon of cambray , tyed with one cover , are delivered to the post-master ; such a packet may be secretly brought back from him , yet it will be unprofitable , because all the inclosed letters are written characteristically . likewise another packet coming weekly from rome , which is brought under this superscription , to the most illustrious lord count rossetti , legat for the time ; these are not to be neglected : to whom likewise letters writ in the same characters are included . that they may be understood , reade is to be consulted with . the forenamed day of dispatch shall be expected : in reade's house an accumulated congregation may be circumvented ; which succeeding , it will be your graces part to order the business . the intestine enemy being at length detected by god's grace , all bitterness of mind , which is caused on either side may be abolished , buried in oblivion , deleted and quieted , the enemy be invaded on both parts : thus the king and the kings friend , and both kingdoms neer to danger , shall be preserved and delivered from eminent danger . your grace likewise may have this injunction by you , if you desire to have the best advice given you by others , that you trust not overmuch to your pursevants , for some of them live under the stipend of the popish party . how many rocks , how many scilla 's , how many displeased charybdes appear before your grace , in what a dangerous sea , the cock-boat of your graces life , next to shipwrack , is tossed , your self may judge ; the fore-deck of the ship is speedily to be driven to the harbour . all these things ( i whisper ) into your grace's ear , for i know it bound with an oath of secrecy ; therefore by open name , i would by these presents become known to your grace , hague sept. 14. s. n. 1640. your graces most observant , and most officious , andrew habernfeld . superscribed by andreas ab habernfeld , a noble bohemian , dr. of physick to the queen of bohemia , illustrissimo ac reverendissimo dom. domino gulielmo archiepiscopo cantuariensi , primati & metropolitano totius regni angliae dom. meo . the arch-bishops indorsement with his own hand . received , octob. 14. 1640. andreas ab habernfeld . his letters sent by sir william boswell , about the discovery of the treason . i conceive by the english latin herein , that he must needs be an englishman , with a concealed and changed name . and yet it may be this kind of latin may relate to the italian . or else he lived some good time in england the declaration of this treason i have by his majesties special command , sent to sir w. boswell , that he may there see what proof can be made of any particulars . the general overture and discovery of the plot , sent with sir william boswell's first letter , and written in latin. the king's majesty and the lord arch-bishop of canterbury are to be secretly informed by letters , 1. that the king's majesty , and the lord arch-bishop are both of them in great danger of their lives . 2. that the whole common-wealth is by this means endangered , unless the mischief be speedily prevented . 3. that these scotch troubles are raised , to the end , that under this pretext , the king and arch-bishop might be destroyed . 4. that there is a means to be prescribed , whereby both of them in this case may be preserved , and this tumult speedily composed . 5. that although these scotch tumults be speedily composed , yet that the king is endangered , and that there are many ways , by which destruction is plotted to the king and lord arch-bishop . 6. that a certain society hath conspired the death of the king , and lord arch-bishop , and convulsion of the whole realm . 7. that the same society , every week deposits with the president of the society , what intelligence every of them hath purchased in eight days search , and then confer all into one packet , which is weekly sent to the director of the business . 8. that all the confederates in the said conspiracy may verily be named by the poll. but because they may be made known by other means , it is thought meet to defer it till hereafter . 9. that there is a ready means , whereby the villany may be discovered in one moment , the chief conspirators circumvented , and the primary members of the conjuration apprehended in the very act . 10. that very many about the king , who are accounted most faithful and intimate , to whom likewise the more secret things are intrusted , are traytors to the king , corrupted with a foreign pension , who communicate all secrets of greater or lesser moment to a foreign power . these and other most secret things , which shall be necessary to be known for the security of the king , may be revealed , if these things shall be acceptable to the lord arch-bishop . likewise they may be assured , that whatsoever things are here proposed , are no figments , or fables , nor vain dreams , but such real verities , which may be demonstrated in every small tittle . for those who thrust themselves into this business , are such men , who mind no gain , but the very zeal of christian charity suffers them not to conceal these things : yet both from his majesty and the lord arch-bishop some small exemplar of gratitude will be expected . all these premises have been communicated under good faith , and the sacrament of an oath , to mr. leiger embassadour of the king of great britain , at the hague ; that he should not immediately trust , or communicate these things to any mortal , besides the king , and the lord arch-bishop of canterbury . subscribed , &c. present , &c. hague , com. 6. sept. 1640. in the style of the place . the arch-bishops own indorsement . recieved sept. 10. 1640. the plot against the king. the arch-bishop of canterburies letter to the king , concerning the plot ; with the king's directions in the margin , written with his own hand . [ i beseech your majesty read these letters as they are endorsed by figures , 1 , 2 , 3 , &c. ] may it please your majesty , as great as the secret is which comes herewith , yet i choose rather to send it in this silent covert way , and i hope safe , than to come thither , and bring it my self . first , because i am no way able to make hast enough with it . secondly , because should i come at this time , and antedate the meeting , sept. 24. there would be more jealousie of the business , and more enquiry after it : especially , if i being once there , should return again before that day , as i must , if this be followed , as is most fit . the danger it seems is eminent , and laid by god knows whom ; but to be executed by them which are very near about you . ( for the great honour which i have to be in danger with you , or for you , i pass not , so your sacred person , and the state may be safe . ) now , may it please your majesty , this information is either true , or there is some mistake in it : if it be true , the persons which make the discovery will deserve thanks and reward ; if there should be any mistake in it , your majesty can lose nothing but a little silence . the business , ( if it be ) is extream foul . the discovery thus by god's providence offered , seems fair . i do hereby humbly beg it upon my knees of your majesty , that you will conceal this business from every creature , and his name that sends this to me . and i send his letters to me , to your majesty , that you may see his sence both of the business and the secrecy . and such instructions as you think fit to give him , i beseech you let them be in your own hand for his warrant , without imparting them to any . and if your majesty leave it to his descretion to follow it there in the best way he can , that in your own hand will be instruction and warrant enough for him . and if you please to return it herewith presently to me , i will send an express away with it presently . in the mean time , i have by this express returned him this answer , that i think he shall do well to hold on the treaty with these men , with all care and secrecy , and drive on to the discovery , so soon as the business is ripe for it , that he may assure himself and them , they shall not want reward , if they do the service . that for my part he shall be sure of secrecy , and that i am most confident , that your majesty will not impart it to any . that he have a special eye to the eighth and ninth proposition . sir , for god's sake , and your own safety , secrecy in this business : and i beseech you , send me back this letter , and all that comes with it , speedily and secretly , and trust not your own pockets with them . i shall not eat , nor sleep in quiet , till i receive them . and so soon as i have them again , and your majesties warrant to proceed , no diligence shall be wanting in me to help on the discovery . this is the greatest business that ever was put to me . and if i have herein proposed , or done any thing amiss , i most humbly crave your majesties pardon . but i am willing to hope i have not herein erred in judgment , and in fidelity i never will. these letters came to me on , thursday , sept. 10. at night , and i sent these away according to the date hereof , being extreamly wearied with writing this letter , copying out those other which come with this , and dispatching my letters back to him that sent these , all in my own hand . once again secrecy for god's sake , and your own . to his most blessed protection i commend your majesty and all your affairs : and am , lambeth , sept. 11. 1640. your majesties most humble faithful servant , w. cant. the arch-bishop's postscript . as i had ended these , whether with the labour or indignation , or both , i fell into an extreme faint sweat ; i pray god keep me from a feaver , of which three are down in my family at croyden . these letters came late to me , the express being beaten back by the wind . the arch-bishops indorsement with his own hand . received from the king , sept. 16. 1640. the king's answer to the plot against him , &c. superscrib'd by the arch-bishop , for your sacred majesty : by the king , yours apostyled . sir william boswel's second letter to the arch-bishop . may it please your grace , this evening late i have received your graces dispatch , with the enclosed from his majesty , by my secretary oveart , and shall give due account with all possible speed of the same , according to his majesties and your graces commands , praying heartily that my endeavours , which shall be most faithful , may also prove effectual , to his majesties and your grace's content , with which i do most humbly take leave , being always hague , sept. 24. 1640. s. angelo . your graces most dutiful and humblest servant , william boswell . the arch-bishop's indorsement . received , sept. 30. 1640. sir william boswell his acknowledgement , that he hath received the king's directions in my letters . sir william boswell's third letter to the arch-bishop . sent with the larger discovery of the plot . may it please your grace , upon receipt of his majesties commands , with your grace's letters of 9 , and 18 , sept. last , i dealt with the party to make good his offers formerly put in mine hand , and transmitted to your grace : this he hopes to have done , by the inclosed , so far as will be needful for his majesties satisfaction ; yet if any more particular explanation or discovery shall be required by his majesty or your grace , he hath promised to add thereunto , whatsoever he can remember , and knows of truth . and for better assurance and verification of his integrity , he professeth himself ready ( if required ) to make oath of what he hath already declared , or shall hereafter declare in the business . his name he conjures me still to conceale , though he thinks his majesty and your grace , by the character he gives of himself , will easily imagin who he is , having been known so generally through court and city , as he was for three or four years , in the quality and imployment he acknowlegeth ( by his declaration inclosed ) himself to have held . hereupon he doth also redouble his most humble and earnest suit unto his majesty and your grace , to be most secret and circumspect in the business , that he may not be suspected to have discovered , or had a hand in the same . i shall here humbly beseech your grace to let me know what i may further do for his majesties service , or for your graces particular behoof ; that i may accordingly endeavour to approve my self , as i am , hague , octob. 15. 1640. your grace's mest dutiful and obliged servant , william boswell . the arch-bishop's indorsment . received octob. 14. 1640. sir william boswell in prosecution of the great business . if any thing come to him in cyphers , to send it to him . the large particular discovery of the plot and treason against the king , kingdom , and protestant religion , and to raise the scotish wars , written in latin. most illustrious and reverend lord , we have willingly and cordially perceived , that our offers have been acceptable both to his royal majesty , and likewise to your grace . this is the only index to us , that the blessing of god is present with you , whereby a spur is given , that we should so much the more chearfully and freely utter and detest those things whereby the hazard of both your lives , the subversion of the realm and state both of england and scotland , the tumbling down of his excellent majesty from his throne , is intended . now lest the discourse should be enlarged with superfluous circumstances , we will only premise some things which are meerly necessary to the business . you may first of all know , that this good man , by whom the ensuing things are detected , was born and bred in the popish religion , who spent many years in ecclesiastical dignities . at length being found fit for the expedition of the present design , by the counsel and mandate of the lord cardinal barbarini , he was adjoyned to the assistance of master cuneus ( con ) by whom he was found so diligent and sedulous in his office , that hope of great promotion was given to him . yet he , led by the instinct of the good spirit , hath , howsoever it be , contemned sweet promises , and having known the vanities of the pontifician religion ( of which he had sometime been a most severe defender ) having likewise noted the malice of those who fight under the popish banner , felt his conscience to be burdened ; which burden that he might ease himself of , he converted his mind to the orthodox religion . soon after , that he might exonerate his conscience , he thought fit , that a desperate treason , machinated against so many souls , was to be revealed , and that he should receive ease if he vented such things in the bosom of a friend : which done , he was seriously admonished by the said friend , that he should shew an example of his conversion and charity , and free so many innocent souls from imminent , danger to whose monitions he willingly consented , and delivered the following things to be put in writing , out of which the articles not long since tendered to your grace , may be clearly explicated and demonstrated . 1. first of all , that the hinge of the business may be rightly discerned , it is to be known , that all those factions with which christendom is at this day shaken , do arise from the jesuitical off-spring of cham , of which four orders abound throughout the world. of the first order are ecclesiasticks , whose office it is to take care of things promoting religion . of the second order are politicians , whose office it is by any means to shake , trouble , and reform the state of kingdoms and republicks . of the third order are seculars , whose property it is to obtrude themselves into offices with kings and princes , to insinuate and immix themselves in court businesses , bargains and sales , and to be busied in civil affairs . of the fourth order are intelligencers , ( or spies ) men of inferiour condition , who submit themselves to the services of great men , princes , barons , noble-men , citizens , to deceive ( or corrupt ) the minds of their masters . 2. a society of so many orders , the kingdom of england nourisheth : for scarce all spain , france , and italy , can yield so great a multitude of jesuits , as london alone ; where are found more than 50 scotish jesuits . there the said society hath elected to it self a seat of iniquity , and hath conspired against the king , and the most faithful to the king , especially the lord archbishop of canterbury , and likewise against both kingdoms . 3. for it is more certain than certainty it self , that the forenamed society hath determined to effect an universal reformation of the kingdom of england and scotland . therefore the determination of the end , necessarily infers a determination of means to the end . 4. therefore to promote the undertaken villany , the said society dubbed it self with the title of , the congregation of propagating the faith ; which acknowledgeth the pope of rome the head of the college , and cardinal barbarini his substitute and executor . 5. the chief patron of the society at london , is the popes legat , who takes care of the business ; into whose bosom , these dregs of traytors weekly deposite all their intelligences . now the residence of this legation was obtained at london in the name of the roman pontiff , by whose mediation it might be lawful for cardinal barbarini to work so much the more easily and safely upon the king and kingdom . for none else could so freely circumvent the king , as he who should be palliated with the popes authority . 6. master cuneus did at that time enjoy the office of the popes legat , an universal instrument of the conjured society , and a serious promoter of the business , whose secrets , as likewise those of all other intelligencers , the present good man , the communicator of all these things , did revive and expedite whither the business required . cuneus set upon the chief men of the kingdom , and left nothing unattempted , by what means he might corrupt them all , and incline them to the pontifician party : he inticed many with various incitements , yea , he sought to delude the king himself with gifts of pictures , antiquities , idols , and of other vanities brought from rome , which yet would prevail nothing with the king. having entred familiarity with the king , he is often requested at hampton court , likewise at london , to undertake the cause of the palatine , and that he would interpose his authority , and by his intercession perswade the legat of colen , that the palatine , in the next diet to treat of peace , might be inserted into the conditions ; which verily he promised , but performed the contrary . he writ indeed , that he had been so desired by the king concerning such things , yet he advised that they should not be consented to , lest peradventure it might be said by the spaniard , that the pope of rome had patronized an heretical prince . in the mean time , cuneus smelling from the archbishop , most trusty to the king , that the kings mind was wholly pendulous ( or doubtful , ) resolved , that he would move every stone , and apply his forces , that he might gain him to his party : certainly confiding , that he had a means prepared . for he had a command to offer a cardinals cap to the lord archbishop in the name of the pope of rome , and that he should allure him also with higher promises , that he might corrupt his sincere mind . yet a fitting occasion was never given , whereby he might insinuate himself into the lord archbishop . free access was to be gained by the earl and countess of a — likewise secretary w — the intercession of all which being neglected , he did flie the company or familiarity of cuneus , worse than the plague : he was likewise perswaded by others of no mean rank , well known to him , neither yet was he moved . 7. another also was assayed , who hindred access to the detestable wickedness , secretary cook , he was a most bitter hater of the jesuits , whom he intercepted from acces , to the king , he entertained many ( of them ) according to their deserts , he diligently enquired into their factions ; by which means every incitement , breathing a magnetical ( attractive ) power to the popish party , was ineffectual with him ; for nothing was so dear unto him , that might incline him to wickedness . hereupon being made odious to the patrons of the conspiracy , he was endangered to be discharged from his office ; it was laboured for three years space , and at last obtained . yet notwithstanding there remained on the kings part a knot hard to be untied , for the lord arch-bishop , by his constancy , interposed himself as a most hard rock . when cuneus had understood from the lord arch-bishops part , that he had laboured in vain , his malice and the whole societies waxed boyling hot : soon after ambushes began to be prepared , wherewith the lord arch-bishop together with the king should be taken . likewise a sentence is passed against the king ( for whose sake all this business is disposed ) because nothing is hoped from him which might seem to promote the popish religion ; but especially when he had opened his mind , that he was of this opinion , that every one might be saved in his own religion , so as he be an honest and pious man. 8. to perpetrate the treason undertaken , the criminal execution at westminster , caused by some writings of puritans , gave occasion of the first fire : which thing was so much exasperated and exaggerated by the papists to the puritans , that if it remained unrevenged , it would be thought a blemish to their religion ; the flames of which fire , the scotch book of prayers increases , occasioned by it's alterations . 9. in this heat , a certain scotish earl , called maxfield , if i mistake not , was expedited to the scots by the popish party ; with whom two other scotish earls , papists , held correspondency : he was to stir up the people to commotion , and rub over the injury afresh , that he might enflame their minds , precipitate them to arms , by which the hurtful disturber of the scotish liberty might be slain . 10. by this one labour , snares are prepared for the king ; for this purpose the present business was so ordered , that very many of the english should adhere to the scots ; that the king should remain inferiour in arms , who ( thereupon ) should be compelled to crave assistance from the papists , which yet he should not obtain , unless he would descend unto conditions , by which he should permit universal liberty of the exercise of the popish religion ; for so the affairs of the papists would succeed according to their desire . to which consent , if he should shew himself more difficult , there should be a present remedy at hand . the king is to be dispatched : for an indian nut , stuffed with most sharp poyson , is kept in the society ( which cuneus at that time shewed often to me in a boasting manner ) wherein a poyson was prepared for the king ; after the example of his father . 11. in this scottish commotion , the marquess of hamilton , often dispatched to the scots in the name of the king , to interpose the royal authority , whereby the heat of minds might be mittigated , returned notwithstanding as often without fruit , and without ending the business : his chaplain at that time repaired to us , who communicated some things secretly with cuneus . being demanded of me in jest , whether also the jews agreed with the samaritans ? cuneus thereunto answered ; would to god all ministers were such as he : what you will may be hence conjectured . 12. things standing thus , there arrived at london from cardinal richelieu , mr. thomas chamberlaine , his chaplain and almoner , a scot by nation , who was to assist the college of the confederate society , and seriously to set forward the business , to leave nothing unattempted , whereby the first heat might be exasperated . for which service he was promised the reward of a bishoprick ; he cohabited with the society four months space ; neither was it lawful for him first to depart , until things succeeding according to his wish , he might be able to return back again with good news . 13. sir toby matthew , a jesuited priest , of the order of politicians , a most vigilant man of the chief heads , to whom a bed was never so dear , that he would rest his head thereon , refreshing his body with sleep in a chair for an hour , or two , neither day nor night spared his machinations ; a man principally noxious , and himself the plague of the king and kingdom of england ; a most impudent man , who flies to all banquets and feasts , called or not called ; never quiet , always in action and perpetual motion ; thrusting himself into all conversations of superiours ; he urgeth conferences familiarly , that he may fish out the minds of men ; what ever he observeth thence , which may bring any commodity , or discommodity to the part of the conspirators , he communicates to the pope's legat ; the more secret things he himself writes to the pope , or to cardinal barbarini . in sum , he adjoins himself to any mans company ; no word can be spoken , that he will not lay hold on , and accommodate to his party . in the mean time , whatever he hath fished out , he reduceth into a catalogue , and every summer carrieth it to the general consistory of the jesuits politicks , which secretly meets together in the province of wales , where he is an acceptable guest . there counsels are secretly hammered , which are most meet for the convulsion of the ecclesiastic , and politic estate of both kingdoms . 14. captain read , a scot , dwelling in long-acre-street , near the angel tavern , a secular jesuit , who for his detestable office performed ( whereby he had perverted a certain minister of the church , with secret incitements to the popisn religion , with all his family , taking his daughter to wife ) for a recompence , obtained a rent , or impost upon butter , which the country people are bound to render to him , procured for him by some chief men of the society , who never want a spur , whereby he may be constantly detained in his office. in his house the business of the whole plot is concluded , where the society , which hath conspired against the king , the lord arch-bishop , and both kingdoms , meet together , for the most part every day : but on the day of the carriers ( or posts ) dispatch , which is ordinarily friday , they meet in greater numbers ; for then all the intelligencers assemble , and confer in common , what things every of them hath fished out that week ; who , that they may be without suspition , send their secrets by sir toby matthew , or read himself , to the pope's legat ; he transmits the compacted packet , which he hath purchased from the intelligencers , to rome . with the same read , the letters brought from rome are deposired , under fained titles and names , and by him are delivered to all to whom they appertain : for all and every of their names are known to him . upon the very same occasion , letters also are brought hither under the covert of father philip ; ( he notwithstanding , being ignorant of things ) from whom they are distributed to the conspirators . there is in that very house , a publick chappel , wherein an ordinary jesuit consecrates , and dwells there . in the said chappel masses are daily celebrated by the jesuits , and it serves for the baptizing of the children of the house , and of some of the conspirators . those who assemble in the forenamed house , come frequently in coaches , or on horse-back in lay-mens habit , and with a great train , wherewith they are disguised , that they may not be known , yet they are jesuits , and conjured members of the society . 15. all the papists of england contribute to this assembly , lest any thing should be wanting to promote the undertaken design . out of whose treasury , a widow , owner of the houses , wherein secretary w. now dwelleth , dead above three years since , bestowed forty thousand english pounds ; so likewise others contributed above their abilities , so as the business may be promoted unto its desired end . 16. besides the foresaid houses , there are conventicles also kept in other more secret places , of which they dare not confide , even among themselves , for fear lest they should be discovered . first , every of them are called to certain inns , ( one not knowing of the other ; ) hence they are severally led by spies to the place where they ought to meet ; otherwise ignorant where they ought to assemble , lest peradventure they should be surprised at unawares . 17. the countess of a — a strenuous she-champion of the popish religion , bends all her nerves to the universal reformation ; whatsoever she hears at the king's court , that is done secretly , or openly , in words or deeds , she presently imparts to the pope's legat , with whom she meets thrice a day . sometimes in a — house , now at the court , then at tarthal . he scarce sucks such things by the claw . the earl himself , called now about three years since , this year ought to go to rome , without doubt to consult there of serious things concerning the design . at greenwich , at the earls cost , a feminine school is maintained , which otherwise is a monastery of nuns ; for the young girls therein , are sent forth hither and thither , into foreign monasteries beyond the seas . mr. p — of the king's bed-chamber , most addicted to the popish religion , is a bitter enemy of the king , he reveals all his greatest secrets to the pope's legat ; although he very rarely meets with him , yet his wife meets him so much the oftner , who being informed by her husband , conveys secrets to the legat. in all his actions , he is nothing inferiour to sir toby matthew ; it cannot be uttered , how diligently he watcheth on the business . his sons are secretly instructed in the popish religion ; openly , they profess the reformed . the eldest is now to receive his fathers office , under the king which shall be . a cardinal's hat is provided for the other , if the design shall succeed well . above three years past , the said mr. p — was to be sent away by the king to marocco ; but he was prohibited by the society , lest the business should suffer delay thereby . he is a patron of the jesuits , for whom , for the exercise of religion , he provides chappels both at home and abroad . secretary w — a most fierce papist , is the most unfaithful to the king of all men , who not only betrays and reveals even the king 's greatest secrets , but likewise communicates counsels , by which the design may be best advanced . he , at least thrice every week , converseth with the legat in nocturnal conventicles , and reveals those things which he thinks fit to be known ; for which end , he hired a house near to the legats house , whom he often resorts to , through the garden door ; for by this vicinity , the meeting is facilitated . the said secretary is bribed with gifts to the party of that conjured society , by whom he is sustained , that he may the more seriously execute his office. he sent his son expresly to rome , who was to insinuate himself into the roman pontif. sir d — sir w — mr. m — the younger , who hath been at rome ; my lord s — a cousen of the earl of a — the countess of n — the dutchess of b — and many others , who have sworn into this conspiracy , are all most vigilant in the design . some of these are inticed with the hope of court , others of political offices ; others attend to the sixteen cardinals caps that are vacant , which are therefore detained idle for some years , that they may impose a vain hope on those who expect them . the president of the aforesaid society was my lord gage , a jesuit priest , dead above three years since . he had a palace adorned with lascivious pictures , which counterfeited profaneness in the house , but with them was palliated a monastery , wherein forty nuns were maintained , hid in so great a palace : it is situated in queen-street , which the statue of a golden queen adorns . the secular jesuits have bought all this street , and have design'd it into a quadrangle , where a jesuitical college is built in private , with this hope , that it might be openly finished , as soon as the universal reformation was begun . the pope's legat useth a threefold character or cipher ; one of which he communicates with all nuncioes ; another , with cardinal barbarini only ; with a third , he covers some greater secrets to be communicated . whatsoever things he either receiveth from the society , or other spies , those he packs up together in one bundle , dedicated under this inscription ; to monsieur stravio , arch-deacon of cambray : from whom at last they are promoted to rome . these things being thus ordered , if every thing be laid to the ballance , it will satisfie in special , all the articles propounded . wherein 1. the conspiracy against the king and lord arch-bishop is detected , and the means whereby ruin is threatned to both , demonstrated . 2. the eminent dangers of both kingdoms are rehearsed . 3. the rise and progress of that scottish fire is related . 4. means whereby these scottish troubles may be appeased , are suggested : for after the scots shall know by whom and to what end their minds are incensed , they will speedily look to themselves , neither will they suffer the forces of both parts to be subdued , lest a middle party interpose , which seeks the ruin of both . 5. with what sword the king's throat is assaulted , even when these stirs shall be ended , cuneus his confession , and a visible demonstration , sheweth . 6. the place of the assembly in the house of captain read is nominated 7. the day of the eight days dispatch by read and the legat is prescribed 8. how the names of the conspirators may be known . 9. where this whole congregation may be circumvented . 10. some of the principal unfaithful ones of the king's party are notified by name ; many of whose names occur not , yet their habitations are known ; their names may be easily extorted from read. if these things be warily proceeded in , the strength of the whole business will be brought to light ; so the arrow being foreseen , the danger shall be avoided ; which that it may prosperously succeed , the omnipotent creator grant . the arch-bishops indorsement with his own hand . received , october 14. 1640. the narration of the great treason , concerning which he promised to sir william boswell to discover , against the king and state. historical remarks on the jesuits . whoever shall compare the before-recited plot against king charles the first , of glorious memory , with that against his most sacred majesty now reigning ; shall find them so like in all the parts and circumstances , that never were two brothers more : the design the same , the contrivance the same , the working and machination , all moving upon the same wheels of king-killing , and state-destruction ; and in reference to condition , quality , religion , and motive , the conspirators the very same . from whence it follows , that there is no such improbability of the late discovered plot , as the papists would have us believe . an ill name is half a conviction ; quo semel est imbuta recens , & naturam expellas furcalicet , are the jesuits morals : plot , contrivance , and cruelty are so much the essential attributes of jesuitism , as if like so many romulusses and remusses they had suckt the milk of wolves rather than of christian mothers , that when you hear of plots and designs against kings and princes , you may be assur'd what sort of cyclops were the forgers of such conspiracies . neither is this bare allegation , but matter of fact , there being nothing more frequently taught , nor more frequently practis'd , than the rebellious principles of the jesuits and their adherents . how abominably the reigns of several of our princes here in england has been pester'd with this generation of vipers and blood-suckers , the penal statutes of the kingdom , and the utter expulsion of the popish priests and jesuits out of the nation , are convincing evidences . and as to their behaviour in other countries , take this following account . first then it is a maxim most true and undoubted , that a vacuum in nature may be as soon allow'd , as that there is any court of king of prince where these jesuits do not swarm and abound , if they can but creep in at the least creviss . to come to particulars , we will begin with portugal , a kingdom altogether acknowledging the papal jurisdiction . in the year 1578. the jesuits perswaded sebastian king of that kingdom , to undertake that fatal expedition into africa , to the end that by his ruin they might transfer the kingdom to the dominion of the spaniard . the success answer'd their expectation ; for sebastian being cut off , together with his son , and the greatest part of the portugal nobility , presently philip king of spain prepares to invade portugal with two powerful armies : but well knowing how little right he had on his side , and how much he should be censur'd as well in italy as in portugal for such an action , he began to make it a point of conscience , and referr'd his scruples to be discuss'd by the jesuits and franciscans in the colledge of alcana de henares , and of them he desires to know , whether if it were apparent that he had a right to the crown of portugal by the death of henry , he were not oblig'd in conscience to submit himself to some tribunal , that should adjudge the kingdom to him . secondly , whether if the portugals should refuse to admit him for their king before the difference were decided between the competitors , he might not by force of arms invest himself in the kingdom by his own authority . to which the jesuits and pranciscans made answer , that philip was bound by no tye of conscience to subject himself to the will of another , but might act as he saw fitting by his own authority . which flattering sentence of those irreligious cusuists being approved by philip , he presently began the war. in the heat of which war , the jesuits were they that would have betray'd the chiefest of the azores islands to the spaniards , which so incens'd the people , that some would have had them try'd for their lives , others would have had them and their colledge burnt together . in france , joane albret queen of navarr , was poysoned with a pair of perfumed gloves , at the procurement of the jesuits , for being the patroness of those of the reformed religion . that rebellious league of the guizes against henry the third of france , was carried on and promoted by the jesuits , both at paris and other places : insomuch , that when the league got strength and began to appear , the jesuits making a wrong use of their power of confessing and absolving , would absolve none that professed themselves obedient subjects to the king. this unfortunate prince was not only harrass'd and tormented by this villanous and jesuitical league , not only driven out of his chief city , but at length at the instigation of the jesuits , stabb'd and murder'd by a dominican monk , by them procur'd . the murder was also applauded by pope sixtus the fifth , in a long oration spoke in a full consistory of cardinals in these words : that a monk ( saith he ) should kill the unfortunate king of france in the midst of his army , was a rare , noble , and memorable act. and a little further , this act , saith he , was done by the providence of god , design'd by the inspiration of the holy ghost ; a far greater act than that of judith , who slew holofernes . expressions rather becoming the mouth of a devil , than of a vicar of christ. after him henry the fourth was first attempted by barrier , exhorted and confirm'd in the lawfulness of the fact by varada the jesuit , and others of the same gang. secondly by john castell , at the instigation of gueret and guignard , both jesuits : and francis verona the jesuit , publisht an apology in vindication and justification of the fact : and lastly , murder'd out-right by francis ravaillac a great disciple of the jesuits . and for no worse pranks than these , they were banished out of france by decree of parliament , as corrupters of youth , disturbers of the public peace , and enemies to the king and kingdom . truly very honourable characters for those that pretend to be of the society of jesus . the venetians expell'd them upon this occasion : the senate observing that the ecclesiastics , especially the jesuits , began to engross lands and houses of their territories under the pretence of legacies , to the great damage of the public income , thought it convenient to put a stop to this jesuitical engrossment ; and provide by law that ecclesiastical persons should not possess all the temporal estates in their territories to themselves , but give leave for others to share with them , it being positively against the constitution of their order , and the institution of christ their founder . the jesuits took this in great dudgeon , and wrote to pope paul the fifth about it . the venetians being summon'd to answer , would not relinquish their right , protesting withal , that they had the supreme jurisdiction in their own territories , and consequently to make laws ; and that the pope had nothing to do with them in those matters . upon which answer , the pope thunders out his excommunication . the duke and senate by public decree condemn the excommunication as unjust and invalid ; which done , they call the whole body of their clergy , and to them declare how affairs stood . the elder sort take part with the commonwealth , and maintain the argument against the pope in writing , among whom paulus venetus was most eminently signal : the jesuits not enduring the kneeness of his reasons , hire two ruffians , and upon the fifth of october , 1607. set them to assassinate paulus venetus , who thinking they had done his work , left him for dead , and fled away . this was something near sir edmundbury godfreys case . the senate hearing this , by a new law banish the jesuits for ever out of their territories , and cut them off from all hope of ever returning : and this was their fortune in venice . in the year 1609. the bohemians made a complaint to the emperour against the jesuits , for the same encroachments of which the venetians had accused them before , desiring of caesar that they might no longer be permitted to transfer and translate into their own possession such ample patrimonies , under pretence of donations and legacies , as they did continually . of which when the emperour took little notice , they were by the bohemian states themselves in the year 1618. utterly expelled out of that nation for ever , with these characters : 1. that they were lavish wasters of the public peace and tranquility of the nation . 2. that they endeavour'd to subject all kingdoms and nations to the power of the pope . 3. that they did nothing but set the magistrates together by the ears . 4. that they made particular advantage of confessions , to the destruction of the people : with many other crimes of the same nature . the same year they were expell'd out of moravia for the same reasons ; and the next year out of hungaria for the same causes . in silesia also a decree was made , that the jesuits should not enter that province upon pain of death , as being the onely means to preserve peace in the nation . as to other villanies in poland , a polonian knight , himself a papist , in an oration by him made in a full assembly of the polonian nobility , declares , that cracow the most famous city of poland , and ornament of the kingdom , was so plagu'd by the jesuits , that several good men , though catholicks , affirmed , that they would rather live in the woods among wild beasts , than abide in the city . one time among the rest , these jesuits having brought their conspiracy to perfection , brake into the most ancient monument of antiquity in the city , and to the great danger of the whole city , set it on fire , as being granted to the evangelics by consent of the king , and states of the kingdom . in posnania another great city of the same kingdom , they set fire on the church belonging to those of the augustan confession , and committed so many insolencies without controul , that the nobility refus'd to meet at the dyet shortly after to be held at warsaw , resolving to repair further off to lublin , for the redress of these misdemeanours . neither indeed was there any thing more grievously burdensom to that kingdom than the pride and avarice of those miscreants . in muscovy , upon the death of the great duke basilowich , the jesuits set up one demetrius against the lawful heir , who had made them large promises , if he obtain'd the dukedom . thereupon by the help of these jesuits , the said demetrius gets aid from the king of poland , which was not onely the occasion of a great war in muscovy , but had like to have cost them the alteration of their laws , and loss of their ancient customs and priviledges , had they not prevented it by a desperate attempt upon the impostor , and put him to death ; surrounded with impostors and jesuits . the transilvanians publicly and with one consent laid all the cause of their miseries and calamities , upon the subtilties and contrivances of the jesuits , for which reason by a public decree of the states of that province , they were ejected out of the limits of their territories . nevertheless they secretly fomented the ruin of that country , and were the reason that sigismund bathor involv'd himself in war and trouble , and at length died an inglorious and miserable death . by their contrivance also stephen potski , prince of transilvania , opposing their bloody sect , was put out of the way , as they call it , by poyson , in the year 1607. in styria and carinthia , provinces of germany , they never left till they had voided those provinces of all the inhabitants of the reformed religion . in holland , they never left till they saw the blood of william prince of orange , spilt by the trayterous hand of balthasar gerard , a burgundian and disciple of their own . the same attempts did peter de tour , and other ruffians make upon the person of maurice his son , a brave and martial prince , and all at the instigation of the jesuits , those insatiable sons of blood and perdition . a vindication of the dissenting protestants , from being authors of the rebellion against the late king , and plotters of treason against his majesty now reigning . seeing then no corner of europe has been free from the plots and conspiracies of these jesuitical fiends , it would be a kind of crime and sleepy desertion of our own safety , to suffer our selves to be charm'd by the delusions of insinuating libels and rumors of presbyterian plots , to mistrust the truth of the continu'd jesuitical contrivances against the kingdom . neither can they be thought the best subjects of england , who are so willing to gratifie the popish party , by giving credence to such idle surmizes which they can have so little ground to believe . the jesuits have committed a great piece of villany in this nation ; they have attempted the life of the king , and have been plotting to subvert the established religion of the kingdom , and now they would throw it upon the presbyterians : which is a fourbery so plain , that common sense and policy may easily discover the full intent and meaning of it : and therefore it is fairly to be hop'd , that neither presbyterians , nor any other protestant dissenters will be so unchristian-like disloyal , as to receive any exasperation from these calumnies ; but rather unite against the common enemy , from whom they can expect no more mercy , than the severest champion of episcopacy can hope for . but you will say , the presbyterians are not accus'd of any design to bring in popery , but miraculously discover'd , as the authors of a plot to set up the classes of their own ecclesiastical government . well! if it were so , they were the arrantest bunglers of plotters that ever plotted mischief in this world : for i do not find their plot to be above a years standing ; and it was a plot that was driven on out of pure kindness to the papists . for the presbyterians understanding that the papists , ( their incarnate enemies ) were under a premunire , as being accused of treason and conspiracy against the king and kingdom ; they therefore would needs enter into a plot , which they would so order as to be discover'd a twelve-month after , to ease the papists of the load they groan'd under . so that as considering the time , it fell out most confoundedly unluckily , that the presbyteriaus should conceal this plot from the papists , till so many good , honest , pious and loyal priests of baal , and sons of belial were hang'd , which would never have been done , had there been the least inkling given of the meal-tub in season . but when the names of the persons came to be seen that were to be actors in this presbyterian tragedy , then to the laughter of the whole world , there never appear'd such a dow-bak'd plot out of a meal-tub since the creation , to bring so many great men plotting against their own prosperity and enjoyments ; so many wise and politie states-men , by whom the nation has been so long steer'd , to be plotters and conspirers against their own preservation . these are plots of such a strange nature , that if they could be thought reall , they would occasion the unhinging of the whole frame of order and government , while it were impossible for honour , probity , and reputation to remain upon the earth . obedience and allegiance to government are grounded either upon religion , or moral vertue ; or if these two fail , there is a necessity which obliges the ordinary fore-sight of prudence . against these ambition or revenge are the only combatants ; but neither ambition nor revenge can bear so great a sway in persons that understand the intrigues of policy , or the more mysterious management of prudence , as to delude them into plots and conspiracies where there is no prospect of a secure change. the presbyterians are a sort of people wary and deliberate : neither are their tenents , which had their rise and beginnings from men whom the papists themselves confess to have been men of great learning , eloquence , and exemplary lives , of that crimson constitution , as to prompt them to lay the foundations of their hierarchy in blood and massacre ; or so deeply to wound the reputation of the protestant religion , by the clandestine treachery and secret contrivances of disloyalty . for as for that design of the huguenots under francis the second , king of france , of which the prince of conde , and the admiral coligni were said to be chief ; that was no design against the life or person of the king , but against the exorbitant pride of the guises , duke and cardinal , who were at the same time papists , and were themselves contriving to take away the life of the young king , and translate the royal dignity into their own family . neither could the civil wars of france be said to be the rebellion of the hugonets : but a war of the queen regents , and the two guises own weaving , while they all strove to preserve their own authority . and the queen regent her self was the first that caus'd the prince of conde to take arms , as fearing the guises would wrest the government out of her hands , by recommending to his protection the young king charles the ninth her son , her self , and the kingdom . nay they were so far from being rebels to their king , that they joyn'd with the catholiques for the recovery of haure out of the hands of queen elizabeth , who had been their friend : and though the admiral and danaelot were not at the siege , for fear of being tared by the queen of ingratitude , yet they sent both their forces and friends . some indeed justly deserved to be blamed for the violence of their conduct in the late wars ; but it is a question , of which some make no doubt , whether those violences were not occasion'd by the papists in masquerade , who well knew how to intermix themselves both in their counsels and actions ; whether they did not stand behind the scene and prompt those sons of jehu ? whether they did not pour oyl upon those flames ? for it appears that the presbyterians ( if names of distinction may be us'd among people of the same religion ) were the first that relented , as is evident by votes of addresses , and their treaty at the isle of wight , not broke off by them , but by one that was playing his own game , and meditating the destruction both of his sovereign and them too : who having made his exit , they then considered what ill phaetons they had been before , and return'd the more skilful phoebus the reins of his chariot again . but that you may know that 't is an old dog-trick of the papists to play the devils incarnate , and lay their most wicked actions upon the innocent ; i will repeat this short story out of one of the choicest french historians , and a catholique to boot . the queen regent of france having long design'd the destruction of the protestants in france , and of all the chief heads of the reformed religion ; and among the rest of admiral coligni , the life and soul of the whole party , projects the execution , with the assistance of the duke of anjou , the counts of tavanes and raix , and the chancellor birague , and easily drew in the young king , whom they made believe that there was no safety so long as those persons were alive , and the young guises were as ready as she to revenge their fathers death . as for the king of navar , they had so order'd it , that he was to be marry'd at paris at that time , and that brought the prince of conde to the city . but the admiral more wary kept aloof , till the king had begun the war with spain in the low countries , which the admiral had so passionately desir'd , and of which the king and queen regent , had assur'd him the management . then he came an end , seeing the war begun , and two of his own favourites , noue and genlis , at the head of some thousands in flanders . and these three great personages , the king of navarr , the prince of conde , and the admiral coligni , brought such trains after them , as throng'd all paris with the flower of all the protestant nobility and gentry of france : who being all thus within the net , orders were given to make a general slaughter of all without distinction , excepting the king of navarr , and the prince of conde . hence proceeded that horrible massacre in the year 1572. which lasted for seven days together , to the destruction of above 5000 persons of all ages and sexes ; and among these above 600 persons of quality . after this deluge of blood , and that the queen had sent the head of coligny embalm'd as a present to the pope , the queen regent had contriv'd to lay the load of all the committed impiety upon the guises , who were captains of the massacre , believing that the monmor ancies would certainly seek to revenge the admirals death upon them : so that while those two factions ruin'd and destroy'd one another , she might have all the power in her own hands , and rule according to her own will. but the guises being aware of this design , and having the catholique nobility , the duke of montpensier , and the parisians on their side , caus'd the queen to change her note ; and thereupon she caus'd the king to write abroad , that all was done to prevent the detestable conspiracy of the admiral and his confederates , againsh his life and royal family . thereupon there was a court of justice erected , wherein the admiral was condemn'd , and after they had murder'd him , executed again in effigies , his goods confiscated , and his children degraded : and the better to colour this , two poor innocent gentlemen that had escaped the massacre , were apprehended for saving their lives , briquemaut , and arnaud de covagnes , as his accomplices , condemn'd to the same punishment , and executed accordingly . thus what these did , our late plotters would have done : we may then say to all protestants in general , felices agricole sua si bona norint , happy would they be , would they but know their own strength , would they but make the right use of these wicked contrivances of their enemies , and laying aside all froward puuctilio's of private opinions , joyn unanimously against the common adversary . for if it be a maxim falsly argu'd against , that peace and diversity of religions cannot be preserved in the same nation , as the ambassadors of the germane princes urg'd to charles the ninth of france ; much more truly may it be said , that little matters of difference between persons of the same religion can be no impediment to their union and conformity . but further to clear the dissenting protestants , i shall here add a perfect narration of the management and contrivance of the jesuits , to render the greater part of the principal men in this kingdom , as well those of the church of england , as the dissenters , obnoxious to the government , thereby utterly to ruin them and the protestant religion , which design god of his infinite goodness has been pleased to bring to confusion , and the instruments thereof through the same divine providence , we hope shortly to see brought to condign punishment . a compleat history of the last plot of the papists , upon the dissenting protestants . the late plot of the romish priests and jesuits for murdering his majesty , subverting the government and protestant religion , and introducing popery , being proved by undeniable evidences and circumstances ; the cunning jesuits thought it their best way ( since peoples eyes were too open to be made believe there was no plot ) to confess there was a plot , and to aggravate it too ; but withal to use their utmost skill to prove , that this plot was not a popish-plot , as was generally believed , but a pure design of the presbyterians , and other dissenters from the protestant church of england , to ruin the loyal roman chatholiques , whilst indeed themselves were the conspirators ; who ( whereas they gave out that the papists intended by murdering the king , &c. to bring in popery ) really intended by killing his majesty , to introduce presbytery and a commonwealth , and so at one blow subvert the government both in church and state , and then to set up a new one of their own under the name of conservators of the liberties of england : and for this purpose they had secretly given out commissions for raising an army , the principal officers whereof were such persons who seemed to have the greatest share in the peoples affections . this design being agreed to by these hellish miscreants , all possible diligence was used to bring it to execution ; and for this purpose they drew up the scheme of a government they intended to impeach several of the truly loyal nobility and gentry , and the whole body of dissenting protestants , of conspiring . this being done , they began to form letters of intelligence concerning this presbyterian plot , and also to provide themselves with persons to swear for the truth of their allegations . to this end mrs. cellier ( a zealous papist , and midwife to the lady powis , and other roman catholic ladies ) procures the enlargement of one wiltoughby , aliàs dangerfield , aliàs thomas ; aliàs day , who had been a prisoner in newgate about six weeks , and had been convicted once at salisbury assizes , ( where he was fined five pounds , and sentenced to stand three several times in the pillory , which he did twice , and then brake prison and escaped ; ) and twice at the old bailey , for uttering false guineys , ( where for the first offence he was fined fifty pounds , and for the second he got his majesties pardon . ) he was no sooner released from newgate , but he was arrested and thrown into the counter , from whence by the means of bannister and scarlet she got him removed to the king's-bench , where ( after some fruitless attempts to get some papers relating to captain bedlow from one strode a prisoner there ) he was furnished with money by the five lords in the tower , viz. the lord bellasis , the lord powis , the lord petre , the lord arundel , and the lord stafford , ( mrs. cellier also giving him 5 l. ) to compound all his debts , &c. before mrs. cellier would discharge him from newgate , she made tryal of his wit , by ordering him to draw up articles according as she directed , against captain richardson , which he perform'd to her liking , and confirm'd her in the choice she had made of his being a fit person to carry on the designed plot. the general esteem the conspirators had of him is evident by the trust they reposed in him ; for though they had several others to carry on their new plot , yet he appears to have the chief management of it . being now sufficiently provided with instruments to execute their damnable designs , this dangerfield was recommended to his majesty by a great person , as one who was much concerned in a plot of the presbyterians against his life and government , and that from time to time he would make discovery thereof . thus they endeavoured to insinuate into his majesties mind a belief of the plot , that he might not be surpriz'd at the discovery they intended to make . another of the intended actors in this tragedy , was thomas courtees , once a clerk to sir william bucknal , one of the excise farmers , then a servant to mr. henry nevil , and after to a worthy member of parliament ; from whose service , he fell into a lewd course of life : but being thought a man fit for the design in hand , he was entertained for one of the witnesses . this person was very industrious in promoting a belief of this presbyterian plot ; for being well acquainted with mrs. bradley , who keeps the house called heaven in old palace-yard ; and there being a club of several honest gentlemen kept at her house , he desired her to bring him into their company , which she promised to endeavour . discoursing with her about the late plot , he told her , that it would shortly appear to be a plot of the presbyterians , and that they were privately giving out commissions for raising an army : whereupon she demanded , who gave out the commissions ; to which he replyed , it was mr. blood ; and added further , that if she would use her interest with mr. blood , to get a commission for him , though it were but for an ensign , he would give her 100 l. and told her also that he should get 5000 l. by it . mrs. bradley told this to mr. blood , who fearing the consequence , acquainted his majesty therewith , and from him received encouragement to make a further inquiry into this matter . mr. blood hereupon desired the woman to keep still her correspendency with courtees , and if possible to find out the mystery of this business . courtees came several times afterwards to the house , and discoursed freely with her about the before-mentioned matter , and told her , that he knew seven or eight persons who were employed upon the same account as he was . but that which follows put a stop to his proceedings , and made these wicked agents carry themselves more warily . the jesuits thought it not sufficient to throw the plot upon the presbyterians ; unless they could likewise bring off the evidence that had sworn against them , and by getting them to recant , put their innocency out of question . for this purpose mr. dugdale , one of the kings evidence , is attempted by one mrs. price , ( for whom it is said mr. dugdale had formerly some kindness ; ) she warily discovers her design , and he as warily entertains it ; and after some treaty , one mr. tesborough appears in the case . they promis'd mr. dugdale a great sum of money , upon condition that he would recant what he had sworn , and sign a paper , which they had ready drawn up to this effect . being touched with a true remorse of conscience , and an hearty sorrow for the great evil i have done , in appearing as a witness against the catholicks , and there speaking that which in my own conscience i know to be far from the truth ; i think my self bound in duty to god , to man , and for the safety of my own soul , to make a true acknowledgment , how i was drawn into thesewicked actions ; but being well satisfied that i shall create my self many powerful . enemies upon this account , i have retired my self to a place of safety , where i will with my own hand discover the great wrong that has been done the catholicks , and hope it may gain belief : i do likewise protest before almighty god , that i have no motive to induce me to this confession , but a true repentance for the mischiefs that i have done , and do hope that god almighty will forgive me . having done this , they told him he might immediately withdraw himself beyond the seas into spain , where he should be honourably entertained , during his stay there , which should be no longer than till they had brought their designs to their desired end , and then he should be recalled , and have both riches and honour conferr'd upon him as a reward for faithfully serving the catholick interest . mr. dugdale seemed willing to agree to their proposals , ( though at the same time he acquainted several honest gentlemen of every particular that passed ) if the reward could be ascertained to him ; but as for the two proposers he would not take their security for it ; whereupon they offered the security of a forein ambassador , but he told them that he thought him a person not fit for security , because he might suddenly be commanded home , and then he could have no remedy against him . then they proposed several others , whose security they said he need not question ; but still he found a plausible excuse ; his design being onely to gain time , that he might make a further discovery who set them on work . his delays created a jealousie in them , that he never intended to answer their desires ; wherefore least he should discover this treaty , and render them liable to punishment , ( as it happened in mr. readings case ) they were resolved to begin with him first ; and by the assistance of a great person , a complaint was made against mr. dugdale , that he offered for a sum of money to recant his evidence , and that he would have signed such a paper as before-mentioned ; adding withal , that it was a lamentable thing to consider how much blood had been shed upon such evidence . upon this mr. dugdale was summoned before the king and council , where giving a full relation of the affair , and having those gentlemen ready , whom he had all along acquainted with the intrigue to prove what he said ; and it plainly appearing , that mrs. price and mr. tesbrough had endeavoured to take off the kings evidence , they were both committed to safe custody . this it was that alarm'd courtees . mr. dangerfield in this time had been employed to murder the earl of shaftsbury , which he twice attempted , but could not meet with an opportunity , the earl refusing to speak in private with him ; which he urged , under pretence that he had something to reveal to his lordship of great concern to his lordships person . he waited on his lordship by the name of day , and went armed with a dagger , which he received from mrs. cellier , to whom three or four were brought by mr. rigaut . to perform this murther , he was promised 500 l. by the lords powis and arundel , ( the lord arundel giving him then 10 guineys ) and encouraged by the lady abergaveny , lady powis , mrs. cellier , and others , and his confessor sharp conjur'd him to stab him with all possible speed . after his first disappointment , they advised him to tell the earl that he was in danger of being impeached for high treason , and that from letters under his own hand ; and that when he should find himself in the tower , he would have cause to repent that he had refused to hear what he had to tell him . these instructions he followed , and told his lordship that his servants had copied out his letters , from whence would be drawn matter to form an impeachment : but the earl would not be wheadled by this to give him a private audience , and thereby administer to him an opportunity of taking away his life ; but askt him which of his servants they were that had copied out his letters : to which dangerfield replyed , that he knew not . then the earl answered , that he knew that all he said was false , for that if his letters were made known to all the world , there would not be found matter sufficient to endanger the least hair of his head , much less to form an impeachment . whereupon dangerfield told him , that if that was his lordships opinion , he would take his leave ; and so departed , leaving his lordship a little jealous of his intentions . the lady powis would have perswaded him upon a third attempt , which he refusing , she struck him gently on the hand with her fan , calling him cow-hearted fellow , telling him , she would do it her self ; but mrs. cellier told her , that should not be , for she would perform it . in order to which , the very next day she went armed with a dagger , to wait upon his lordship , who received her very civilly ; but being made more wary than formerly , by dangerfields last carriage , he strictly observ'd her , and perceiving her fumbling about her pocket , betwixt jest and earnest , he clapt his hands upon hers , and there held them , pleasantly drolling with her till she was ready to depart ; but she was not gone so far as the door , before she offer'd to return , which his lordship observing , stept to her again , and clapping his hands upon hers , quite dasht her out of countenance ; so that she departed without attempting further . thus was his lordship thrice , by divine providence , miraculously preserved from the bloody hands of papists . the plot being now ripe for execution , and treasonable letters ready written , to be conveyed into the custody of such persons they intended to accuse , and two or more witnesses prepared to swear the delivery and receit of such letters or commissions against every man in their black list ; dangerfield under the name of thomas , takes a lodging in ax-yard in westminster , ( pretending himself a country-gentleman ) where lay one colonel mansel , whose chamber he soon made himself acquainted with , and therein conveyed about nine or ten of the aforesaid treasonable letters , superscribed to several honest gentlemen and persons of quality , some of which were favourers of the dissenting protestants : when he had so done , he informed some of the officers belonging to the custom-house , that in that house there was concealed great quantities of french-lace , and other prohibited goods , desiring them the next morning to bring a warrant with them and search the house , which they promised . at night he brought one captain bedford to lie with him ( as is supposed ) that he might be a witness against the colonel : next morning after the colonel was gone forth , came the officers to search for prohibited goods ; dangerfield was very officious in assisting them to search the colonel's chamber , and at length from behind the bed brings forth the before-mentioned pacquet of letters ; upon which , casting his eyes , and seeming surprized , he cryed out , treason , these are all treasonable letters ; whereupon the officers carried them away to the commissioners : but the colonel coming in soon after , and being acquainted with all that had past in his absence , found means to retrieve them again ; and when he had so done , he made some enquiry after dangerfield , of whose quality being well informed , he carried the letters to his majesty , with protestations of his own innocency , and dangerfield's villany . whereupon on the 23. of october , the council ordered dangerfield to be taken into custody by a messenger , and after a full hearing of the business before them , oobct . 27. they committed him to newgate . when colonel mansel had thus detected dangerfield , the above-mentioued captain bedford came in very generously of himself , and confessed several things he was privy to , amongst which , one was , that this dangerfield would have perswaded him to swear that sir thomas player spoke treason , thereby to have taken away the life of that honest gentleman . the letters before-mentioned gave light enough to perceive what the design was the papists were then contriving ; whereupon sir william waller ( who has been all along very zealous in discovering the priests , and their wicked plots , notwithstanding their threats and attempts to take away his life ) understanding that dangerfield used to lodge at mrs. celliers , went thither on wednesday , octob. 29. to search her house ; and that he might leave no place unsearcht , he ordered a tub of meal to he emptied , which being done , at the bottom thereof was found a little paper-book tyed with red ribbons , wherein was a list of several persons of quality , and others , to the number of above 500. whom they designed to ruin by this their new plot. they had set down his grace the duke of monmouth for general of the army to be raised ; the lord grey , lord brandon and his son , and sir thomas armstrong , for lieutenant-generals , sir william waller and mr. blood for major-generals , &c. the duke of buckingham , lord shaftsbury , lord essex , lord roberts , lord wharton , and lord hallifax , were to have been accused for the chief counsellors and managers of this plot. many other things were contained in these papers , relating to the management of their design : upon this mrs. cellier was committed to the gatehouse . their plot being now sufficiently laid open , dangerfield ( notwithstanding mrs. celliers encouragement to be constant and firm to the catholick cause ) thought it time to confess the truth , and being brought before the right honourable sir robert clayton lord mayor of london , on friday octob. 31. 1679. he made a large confession , which held them from five of the clock in the afternoon , untill two next morning . part whereof was , that he was sent for to the tower , whither he went in disguise , where after some discourse with the lord powis , the lord arundel asked him , if he were willing to do any thing to advance his fortune ; to which he answered he would do any thing . then the lord arundel asked him if he would kill the king for a good reward ; to which he replyed , he would kill any body but the king , or his royal brother . that then the aforesaid lord asked him the same question again ; and he answered , no. then said the lord powis , no , no , my lord arundel does onely this to try you : but my lord ( continued he ) what would you give him to kill the king ? 't is worth ( said the lord arundel ) 2000 l. that then the lord powis told him , he should have 500 l. to kill the lord shafisbury . that mr. gadbury told him , the lords in the tower were angry with him , as also chiefly the lord castlemain , for that he would not kill the king , when he might easily do it , and no hurt befall him . that here , upon he asked mr. gadbury , how no hurt should befall him , when in his opinion it could be no less than death ? to which gadbury made answer , that he knew he might do it safely , for at the request of the lady powis he had calculated his nativity , and that it was clear from thence . that the lord castlemain very angrily askt him , why he was so unwilling to do that for which he was released out of prison ; and fearing some mischief from him , he left him , and went and told mrs. cellier , that the lord castlemain was angry ; to which she replyed , that it was his custom to fall out one hour , and be good friends the next . that his confessor sharp told him he must do penance for denying to serve god , as the scriptures taught . that he askt him , if they taught him to kill his king ? to which sharp replyed , yes , if he were condemn'd by them . that when he told the lady powis and mrs. cellier , of having been alone with the king in his closet ; they both said , what an opportunity have you lost ? and the lady powis added , how bravely might you have killed him , if you had been provided ! that he was sent by the lady powis to mr. webb's at petterley in buckinghamshire , with a letter directed , for mrs. jean ; which mrs. jean he found to be a priest in womans habit. that upon reading the letter , jean administred the sacrament to him , obliging him thereby to secrecy ; and then gave him papers containing a rough draught of the plot against the presbyterians , which he told him were to be drawn up into particulars by the lords in the tower , and mr. nevil in the kings-bench . that mr. wood told him , the lords in the tower had consulted , that before mr. oates wat indicted , something should be made appear of a presbyterian plot. that one duddel brought him 27 letters , written most by by mr. nevil , which mr. turner the lord powis his priest , desired some catholiques might transcribe ; whereupon mrs. cellier sent for mr. singe who wrote there about a week . that the contents of these letters were , that there business went on well here at london , as they hoped theirs did in the country : that commissioners would shortly be ready ; ( mentioning in some of these letters the names of divers persons of quality ; ) and that they would now be their own choosers in matters of government , and use papists as they pleased . that these letters were to be sent into all parts of the kingdom where any presbyterians liv'd , and privately to be put into their houses , and then their houses were to be searcht , and these papers produced for evidence against them , as they intended against colonel mansel . saturday , novem. 1. his lordship waited on his majesty and council with dangerfield's confession ; and dangerfield being again sent for to come before the council , did further declare , that all the lords in the tower gave him money , more or less , and did desire him to go to turner the popish book-seller to get his remarks on the tryals printed . that the lord powis advised lane should be sent out of the way , lest if mr. oates should find him at his house , they should all be ruin'd . that he saw sir g. wakeman at mr. stamford's house , ( the duke of newburgh's agent ) in whose own room he lay , and that sir george told him , he hid himself there for fear of the people , who had posted a threatning paper over his door ; and that he had received 500 l. by the queens order for his transportation . that sir george asking his advice , how he might get away , he told him , he had best send for a shallop from calice to take him in about six miles from dover , which he did , and escaped to newport . that dormer was author of traytors transform'd into martyrs ; and that gadbury had writ a ballad and several pamphlets . that the second time he visited the earl of shafssbury , he intended to stab him , and then put out the candle , and under pretence of running down to light it , have made his escape . that the two books taken ( whereof one was found in a meal tub ) was writ by him , and that the names therein were all dictated to him by the lady powis . that mrs. cellier and he used the words , lady mary for the king , and lady anne for the duke . in the afternoon mrs. cellier was examin'd , and declar'd , that dangerfield had for some time lain at her house . that she paid 3 l. 10. s. out of the money to be distributed to prisoners for his release , but denyed the paying of twenty pounds , or five pounds , as had been alledged . that she employed dangerfield onely to get in some desperate debts belonging to her husband , and to bail two or three persons out of prison , and in nothing else . that she did lie at the lady powis ; but denied she sent a note to dangerfield in newgate , till the note was produced , and then she own'd it . that she knew nothing of killing the earl of shaftsbury . that she did indeed go to the said earl upon business . that dangerfield did draw up articles against captain richardson , but not by her order . then dangerfield was call'd in again , who said further , that banister and she visted him in the kings-bench , and that she order'd him to get the papers from strode about mr. bedlow ; to which end , hitton the priest advised that opium should be put into strode's drink . that margaret mrs. celliers maid brought him opium from mrs. celliers son-in-law , plasdel ; and that mounson told him how to use it . that knowles and sharp , priests , told him if he continued firm to the business , he would thereby merit heaven . mrs. cellier confess'd , that she hid the papers in the meal-tub : that she did agree with mr. dangerfield to use lady mary in stead of king , and lady anne in stead of duke . and that gadbury did calculate dangerfield's nativity , but said , he would be hang'd . then the lady powis was examined , who denied all , except , that she paid ten shillings per week to mrs. cellier for dangerfields diet. that she saw him in the stone-gallery , but was not near enough to speak to him . that once and no more she discoursed him at mrs. celliers , and that then he told her of some treasonable letters hid at westminster , and that the secretary refused to give him a warrant to search for them , unless he would make affidavit of it ; and that then mrs. cellier advised him to make use of the custom-house officers to search for them . on sunday , nov. 2. mr. gadbury was examined , who acknowledged , that he had seen mr. dangerfield once or twice at his house with mrs. cellier , and that he thought he cast his nativity under the name of thomas , and that looking on his horoscope , he did say , it prognosticated a bold and adventurous man , but does not remember that he told mrs. cellier he would be hang'd . that he likewise cast the lord powis his nativity , and that it was a usual thing with him to cast the nativities of such persons of quality , whose time of birth he could be assured of . but as to other things , he said , he was innocent . nov. 1. susan edwards , mrs. cellier's maid , deposed , that she carried notes to mr. dangerfield from her mistress , when he was in newgate ; as also a guinney , twenty shillings in silver , and two books of accounts : as likewise a message by word of mouth , importing , that mrs. cellier's life lay in mr. dangerfield's hands . and said , that the lady powis had been three times at her mistresses in five weeks time that she lived there , and that once she had discourse with mr. dangerfield . nov. 2. william woodman deposed , that mr. dangerfield was two months at the lord powis's house , and that mrs. cellier and he writ often ; and that he carried letters from them to the lady powis in the tower ; as also letters from the lady powis to nevile in the king's bench ; to whom also he had carried letters from mr. dangerfield and mrs. cellier . mary ayray deposed , that duddel and she carried notes taken by mr. willoughby , aliàs dangerfield , at langhorn's trial , to mr. nevil in the king's bench , and that they left dangerfield at a coffee-house in the mean time . that she carried a letter from nevil to mrs. cellier , and another from mrs. cellier to the lady powis . that she had seen sing often with mrs. cellier . that dangerfield writ the speeches of the five jesuits , as they were dictated to him by mrs. cellier . that she had seen lane ( by mrs. cellier's order called johnson ) at powis-house . bennet duddel a carpenter , deposed , that he had seen mr. dangerfield at powis-house . that he went with mrs. ayray to the king's bench , and mr. dangerfield stayed in the mean time at a coffee-house there by . that they brought papers back with them , and that soon after mrs. ayray went to the tower. that at powis-house he has often seen mr. dangerfield , mrs. cellier , and others , writing . that mr. lane lay in the house , and that mrs. cellier was once much concerned when she thought him lost . that dangerfield once asked him if he could make a printing-press . that he went to the gate-house once or twice with mrs. ayray , who carried money to the prisoners . that by the lady powis's order he made a private place in powis-house . to all these depositions , the lady powis being called in , answered particularly . to susan edwards , that when she came to mrs. cellier , she never lighted from her coach. to woodman , that she never receiv'd a letter from nevil , or sent one to him . that she had received several from mrs. cellier , and perhaps she might have received one from dangerfield . that going to see the lady gage in the kings-bench , some body pointed to nevil as he stood at the window : and excepting once she never saw him besides that time . to duddel , that mrs. ayray did bring her some remarks upon langhorns tryal , but she never saw any thing from nevil . to mrs. ayray , that she never brought her any message from nevil . being demanded , whether mrs. cellier had not been with her in the tower from mr. willoughby ? she answered , yes ; but that she never saw willoughby but twice . hereupon mrs. cellier being called , and askt , whether she had not been in the tower with the lady powis ; she stiffly denied it : but being told , the lady powis her self had own'd it , she then confess'd she had been there . captain bedford was then called in , and said , that he was at several clubs with dangerfield . that he was at thompsons the printers , where was printing , the presbyterian unmask'd . that dangerfield paid money to dormer in s. john's . that dangerfield would have got a list of the club at the kings-head , but the drawer would not give it him . that at the green dragon he got the names of about 60 persons that used to meet there . that he went with him to the sun and ship taverns , where he enquired if the duke of monmouth had not been there the night before he went away . that dangerfield said , gadbury brought him acquainted with sir robert peyton . that dangerfield told him , the lord shafisbury , sir william waller , doctor tongue , and others , had private meetings near fox-hall about the plot. the earl of peterborough being called in , and having an account of what was laid to his charge , made a very plausible speech in answer thereto ; and as to the business of sir robert peyton , he said , that mrs. cellier told him that among others which she had brought over to be serviceable to his majesty and the duke , sir robert peyton was one , who had declared to her , that he would gladly come in , but that he thought the duke of that temper , that he would never forget an injury . that then he assured mrs. cellier , the duke was no such person ; and then she replyed , that sir robert would willingly meet him at mr. gadbury's . that they did meet accordingly at mr. gadbury's , where sir robert did say , that he would serve the king to all purposes ; but seemed to doubt of the dukes being reconciled to him . that afterwards he waited on the duke at his lordships lodgings , and from him received all the assurance of favour he could desire . these are the principal things that were acted before the king and council , the result whereof was , that the earl of castlemain ( first ) and ( after ) the lady powis was committed to the tower , mr. gadbury to the gate-house , mr. 〈◊〉 and mrs. cellier to newgate , and several others to the custody of messengers . about this time sir william waller ( searching a house near the arch in lincolns-inn fields , leading to duke-street ) seized on several habits , vestments , crucifixes , reliques , and other popish trinkets , all very rich ; as allodivers trunks and boxes full of books and papers , that did belong to father hercourt lately executed , wherein are set down several great sums of money paid by him in about 7 or 8 years last past , for carrying on the catholique cause ; as likewise many other things that confirm the truth of the kings evidence . among the relicks was found one great piece of antiquity , and by computation of time near 800 years old . it was a cross of gold , weighing about 4 ounces , upon which on the one side was engraven these words , defendite gentes hanc partem crucis omnipotentis ; in english , defend o ye nations this part of the omnipotent cross : on the other side were engraven the arms of alfred king of england , who dyed in the year 901. besides which engraving , it was empail'd with divers precious stones of a considerable value . within this cross was another cross of ebony , to which the gold one seem'd to serve onely for a case ; and as if it had been a little nest of serpentine idolatry , the ebony cross was inlaid with another cross of a quite different wood , which it is suppos'd , they believ'd to be a piece of our saviour's cross. there was also a gold ring with a motto wrap'd up in white paper , upon which was written , the ring of the bishop of glascow , with several other curiosities , which are as yet preserv'd . on novem. 5. mr. courtees was taken and brought before justice warcup , who having taken his examination , sent him to the gate-house . at his examination , he gave an account of his first acquaintance with mr. willoughby , ( not knowing then that he went by any other name ) and that willoughby told him , that the presbyterians were conspiring against the king and government , and were privately raising an army , and that mr. blood was one that gave out commissions for that purpose ; and perswaded him to use his endeavour to get one , and if he could do so , he would bring him to the king , whereby he should get 5000 l. and that upon this he made his application to mrs. bradley in order thereto , believing what dangerfield said , and that there was really a presbyterian plot on foot : so that what he did , he said was upon a loyal design . but there is some cause to suspect what he said , if we reflect on what mrs. bradley deposed on nov. 1. and what he acknowledged now ; viz. that the last time mrs. bradley saw him , asking him when they should get the 5000 l. he replied , that he would not meddle in it , that it troubled his conscience , and that it would be treachery if it were done , and it is to no purpose to meddle in it now , for there is a list found out . however it be , he is since bailed out of the gate-house : and for a confirmation of his guilt , is gone aside . and now almost every day new discoveries are made , either of priests or their appurtenances , reliques and feditious papers . dormer a priest was seized by dr. oates at the door of the council-chamber , on nov. 4. as he was busie in discourse with the lady powis , and was sent to newgate . on nov. 11. sir william waller seized at turner's in holborn , several seditious and scandalous libels , popish books and pamphlets ; as also divers beads , and priests habits , and some reliques , one of which was a very fine handkerchief , which had been dip'd in the blood of the five jesuits lately executed . not long after sir william seized on one william russel , alias napper , a franciscan fryar , and titular bishop of norwich : with him were taken the garments belonging to his office ; as also the form of an oath of abjuration , for his proselytes , to this effect ; that they did from thenceforth renounce those damnable and heretical doctrines , wherein they had been educated and instructed , and that they did oblige themselves under the penalty of damnation to remainsted fast in the faith of the mother-church of rome , &c. together with a latin prayer , in the margin whereof was written in english , whoever says this prayer shall be free from the plague . and several popish books , &c. on friday . nov. 21. sir robert peyton , mr. nevil , mr. gadbury , mrs. cellier with her maids , and others were severally examin'd ; when it was sworn , that sir robert peyton had had frequent conferences with mr. dangerfield ; and the further hearing of the matter being put off till wednesday , nov. 26. sir robert was then ordered to give bail for his appearance at the kings-bench-bar , the first day of the next term , to answer to such informations as should then be brought against him by the attorney-general . dr. oates during these transactions had two of his servants , lane ( often mentioned in this history ) and osborn , confederated with one knox belonging to the lord treasurers family , against him , who indicted him for no less a crime than sodomy : but it being proved a malicious slander , and his accusers perjured villains , who were hired by the lords in the tower , to invalidate his evidence , the jury brought it in ignoramus . and dr. oates thereupon bringing in an indictment against them in the kings-bench , knox and lane ( osborn being fled ) were tried on tuesday , nov. 25. when the whole design was so particularly laid open , especially by mr. dangerfield , ( whose pardon was perfected the day before ) that every one present was convinc'd of the intended villany , and the jury ( without the lord chief justice's summing up the evidence ) declared them guilty of the indictment : but their sentence is deferred till next term. we shall here close our history with our prayers to god , to bring to light all the dark contrivances of jesuits and wicked men ; and to their plots , and our divis●●●●● dangers , put finis . notes, typically marginal, from the original text notes for div a67878-e1060 ye had reason so to do . it is an unanswerable dilemma . i concur totally with you in opinion , assuring you , that no body doth , or shall know of this business ; and to shew my care to conceal it , i received this but this afternoon , and now i make this dispatch before i sleep . herewith i send his warrant , as you advise , which indeed i judge to be the better way . i like your answer extreme well , and do promise not to deceive your considence , nor make you break your word . i have sent all back . i think these apostyles will be warrant enough for you to proceed , especially , when i expresly command you to do so . in this i am as far from condemning your judgement , as suspecting your fidelity . york , sept. c. r. 13. 1640. romes master-peece, or, the grand conspiracy of the pope and his iesuited instruments, to extirpate the protestant religion, re-establish popery, subvert lawes, liberties, peace, parliaments, by kindling a civill war in scotland, and all his majesties realmes, and to poyson the king himselfe in case hee comply not with them in these their execrable designes revealed out of conscience to andreas ab habernfeld, by an agent sent from rome into england, by cardinall barbarino, as an assistant to con the popes late nuncio, to prosecute this most execrable plot, (in which he persisted a principall actor severall yeares) who discovered it to sir william boswell his majesties agent at the hague, 6 sept. 1640. he, under an oath of secrecie, to the arch-bishop of canterbury (among whose papers it was casually found by master pyrnne, may, 31. 1643) who communicated it to the king, as the greatest businesse that ever was put to him / published by authority of parliament by william prynne ... prynne, william, 1600-1669. 1644 approx. 146 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a56199 wing p4056 estc r7561 12814996 ocm 12814996 94126 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56199) transcribed from: (early english books online ; image set 94126) images scanned from microfilm: (early english books, 1641-1700 ; 820:29) romes master-peece, or, the grand conspiracy of the pope and his iesuited instruments, to extirpate the protestant religion, re-establish popery, subvert lawes, liberties, peace, parliaments, by kindling a civill war in scotland, and all his majesties realmes, and to poyson the king himselfe in case hee comply not with them in these their execrable designes revealed out of conscience to andreas ab habernfeld, by an agent sent from rome into england, by cardinall barbarino, as an assistant to con the popes late nuncio, to prosecute this most execrable plot, (in which he persisted a principall actor severall yeares) who discovered it to sir william boswell his majesties agent at the hague, 6 sept. 1640. he, under an oath of secrecie, to the arch-bishop of canterbury (among whose papers it was casually found by master pyrnne, may, 31. 1643) who communicated it to the king, as the greatest businesse that ever was put to him / published by authority of parliament by william prynne ... prynne, william, 1600-1669. habervešl z habernfeldu, ondřej. boswell, william, sir, d. 1649. laud, william, 1573-1645. the second edition. [6], 36, [1] p. for michael sparke, senior, printed at london : 1644. reproduction of original in huntington library. william laud was the archbishop of canterbury. cf. dnb. published also in 1678 under title: the grand designs of the papists. includes letters of ondřej habervešl z habernfeldu and sir william boswell. part of letter and text in latin and english. errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charles -i, -king of england, 1600-1649. catholic church -great britain -controversial literature. great britain -history -civil war, 1642-1649. 2002-03 tcp assigned for keying and markup 2002-05 aptara keyed and coded from proquest page images 2002-07 sara gothard sampled and proofread 2002-09 aptara rekeyed and resubmitted 2002-10 rina kor sampled and proofread 2002-10 rina kor text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion romes master-peece : or , the grand conspiracy of the pope and his iesuited instruments , to extirpate the protestant religion , re-establish popery , subvert lawes , liberties , peace , parliaments , by kindling a civill war in scotland , and all his majesties realmes , and to poyson the king himselfe in case hee comply not with them in these their execrable designes . revealed out of con●cience to andreas ab habernfeld , by an agent sent from rome into england , by cardinall barbarino , as an assistant to con the popes late nuncio , to prosecute this most execrable plot , ( in which he persisted a principall actor severall yeares ) who discovered it to sir william boswell his majesties agent at the hague , 6 sept. 1640. he , under an oath of secresie , to the arch-bishop of canterbury ( among whose papers it was casually found by master prynne , may , 31. 1643. ) who communicated it to the king , as the greatest businesse that ever was put to him . published by authority of parliament . by william prynne , of lincolnes inne , esquire . 1 cor. 4. 5. the lord will bring to light the hidden things of darknesse , and will make manifest the counsels of the hearts , and then shall every man have praise of god. it is ordered by the committee of the house of commons in parliament concerning printing , this first day of august , 1643. that this book , intituled , romes master-peece , be forthwith printed by michael spark , senior . iohn white . the second edition . printed at london for michael sparke , senior . 1644. to the right honourable robert earle of warwick , baron of leeze , and lord admirall of all the parliaments sea forces . right honourable , your eminent zealous sincerity , and incomparable activity both by sea and land in defence of our undermined , endangered protestant religion , lawes , liberties , parliament , nation , against the many late secret plots , and open hostilities of antichristian romish vipers , who for sundry yeares together , have desperately conspired , and most vigorously prosecuted their utter extirpation , and now almost accomplished this their infernall designe , unlesse gods infinite mercy ( which hath never hitherto beene wanting to us in times of greatest extremity ) miraculously disappoint it ; hath induced me to dedicate this master-p●ece of the romanists , and jesuites iniquity , to your most noble patronage . wherein your lordship may summarily behold the most horrid conspiracy against our reformed religion , and the very life of the king our soveraigne in case he comply not with them ( as now alas he doth overmuch in all things ) that ever was discovered to the world : and clearly descry , who have beene the reall originall contrivers , fomenters of all those late bloody civill warres , which have suddenly transformed our peaceable , pleasant delectable edens of england , ireland , scotland , into most desolate rufull acheldamaes , yea golgothaes , to the just amazement of our selves , and astonishme●t of all our neighbour nations : who now more lament our present infelicity , then ever their envied our pristine tranquility . it was an admirable act of divine providence , that a principall actor in this conspiracy , sent from rome to promote it , should out of remorse of conscience prove the first revealer of it to sir william boswell : but it was a farre more wonderfull hand of god ; that after this plot had been long concealed from publique knowledge by canterbury , who smothered it ; hee should unexpectedly rayse me up from my forraigne close prison of mount-orgueil castle in jersey , ( where canterbury and his confederates had intombed me sundry yeares , as * a dead man out of minde , whom they remembred no more , reputing me among the number of those that go down into the pit , and as one quite cut off by their hands , never likely to rise up again till the generall resurrection ; ) and not only reduce me with honour and triumph to my native countrey , restore me to my former liberty , and profession by the parliaments impartiall iustice ; and make my former and my fellow sufferers unjust censures , the ruine of the s●archamber , highcommission , and prelates , who censured us ; but likewise , beyond all expectation , send this archprelate ( though the kings chief favourite ) a prisoner to the tower of london , to which i was first of all committed by his malice ; and employ me to search his papers there , where he had formerly twice searched mine by his instruments , and therehy make me both the discoverer and publisher of this second gunpowder plot to the world , after a long concealment of it , ( and that in a time most seasonable ; ) which otherwise , in all probability , had never come to light . a o the depth of the riches both of the wisdome and knowledge of god! how unsearchable are his judgments , and his wayes past finding out ! this adorable strange providence of the b god of heaven , ( who revealeth the deep and secret things , and knoweth what is in the darknesse , and makes known unto us the kings matter , ) as it should ascertaine us , of his future protection of our church and state against these romish conspirators , whose trayterous designes hee hath formerly most admirably discovered , and frustrated from time to time ; so it should adde much dignity and acceptation to this discovory , and enlarge our gratulations to god for it . to his blessing i shall in my prayers recommend this master-piece , together with your lordships person , and all your heroick endeavours for our religions , our republikes security , and for ever remaine your lordships most affectionate servant william prynne . since the first publishing in print of the ensuing plot and letters by authority and directions from the house of commons , which imployed me in this service ; i have been credibly informed by some friends , that many inoredulous , over suspitious malignants ( who think there is as much falshood , dishonesty in others ; as in themselves ) have questioned the truth of the ensuing plot , letters , papers ; and confidently , if not impudently , averred them to be meere fictions , without any shadow , proofe , reason , ground at all , but their own malicious misbeliefe . but to satisfie all the world in this particular , and these slanderous infidels too , if not ●rodigiously obstinate : i doe here attest upon the faith and honour of a christian ; first , that i found all these ensuing letters , papers in the archbishop of canterburies chamber in the tower of london under his own custody , when i was unexpectedly employed by the close committee , in that undesired service of searching it , which the archbishop himself , his servants , the gentlemen and souldiers , who then accompanied me , with those who employed me , can witnesse , and have already oft attested . secondly , that they were all originals , no● copies , under the severall hands and seals of sir william boswell , knight ( the kings own leger embassador at hague in the n●therlands ; ) andreas ab habernfeld , ( a noble bohemian , physitian to the queen of bohemia ; a man of known sincerity and untainted reputation : ) the archbishop of canterbury ( who must be the sole forger of the plot , and letters , if fained ; ) and of the king himself : as the letters , papers themselves ( o●t viewed by divers of the lords , commons , and other persons of quality for their satisfaction , all now remaining in the custody of a committee of the house of commons , where any incredulous thomas , who dares trust his own senses , may view them at his leasure ) will evidence to all who know their hands or seales . thirdly , that the archbishop himselfe , and his servants , have confessed the verity , reality of the plot and papers to divers who repaired to them for their own resolution therein ; and the archbishop in his late petition to the lords in parliament for restitution of these papers , hath againe fully acknowledged their reality . fourthly , ( which puts all out of question ) had these letters , papers been forgeries , or impostures , not reall verities , his majesty himselfe , or the oxford mercury for him ; at least the archbishop , sir william boswell , andreas ab habernfeld , or some of their instruments , being all living , and the presses open ; would long ere this have detected this forgery , and disclaimed these papers and letters in print : which neither of them have done in seven months space ; whereas each of them on the contrary ( as i am informed ) have avouched these severall letters , papers to be genuine , and their own . finally , it had been a strange over-sight , yea madnesse in my self , and a great dishonour to , a most impolitique devise in the parliament , to publish forged letters in these eminent living persons names ; who want neither will , meanes , nor power immediately to detect , refute , and manifest such a grosse imposture to all the world , to the eternall infamy of the publishers . let malignants and papists then , with all others , who have any sparks of honesty , or policy , remaining in them , henceforth rest assured of the verity , reality , of this plot , these papers , though they have formerly doubted of them ; else let them perish in their groundlesse infidelity ; who will neither believe the king , the archbishop , sir william boswell , nor hab●rnfeld , under their hands and seales ; nor yet the parliament , nor discoverer of them ( by an admirable unexpected divine providence ) who abhorres all fictions , frauds , impostures whatsoever , and can doe nothing against the truth , but for the truth . i shall only adde this to the premises ; that the multitude of his majesties royall letters of grace , and discharges of popish recusants , priests , iesuits , together with his marriage-articles , oathes , letter to the pope , and other evidences lately published in the popish royall favourite , the late horrid rebellion in ireland , the rebels seising of the goods , estates , and persons of all the english protestans there to the kings use ; and their bloody massacre by blood-thirsty papists , a for the exaltation of the holy roman catholike church , and the advancement of his maiesties service , &c. and that by vertue of his majesties speciall commission under the great seale of scotland , and letters of direction sent therewith , for the effecting of this great work ; which commission , together with the arguments evidencing the reality thereof , you may read at large in the mystery of iniquity newly published , pag. 34. to 42. his majesties articles of pacification with those rebels , ratified under the great seale of england , wherein he cals these bloody rebels , his roman catholike subjects , and good subiects in some copies ; and gives them authority to persecute his protestant subiects in irelands , with license to send such agents to his majesty from time to time as they shall think fit ; accepting a grant of thirty thousand eight hundred pound from them , and making their base irish money currant in england by a speciall proclamation ; his sending for the souldiers sent by the parliament into ireland to subdue the rebels , and for irish rebels too , into england , and that by his maiesties speciall commission and authority ; ( as b mercurius aulicus informs us twice together ) and administring an oath to every officer and souldier that shall be transported , to the utmost of his power , and hazard of his life to fight against the forces now under the conduct of the earle of essex , and against all other forces whatsoever that are or sha●l be raised under what pretence soever , contrary to his majesties command or authority ▪ in defence of our protestant religion , lawes , liberties . all these particulars laid together , will infallibly demonstrate the reality of this designe , and how farre it hath prevailed even with the king himselfe ; whose heart and person ( now wholly captivated and stolne away from the parliament and kingdome by these conspirators ) the good god rescue out of their traytorly hands , and restore unto us in d●e season : which shall be the prayer of the publishe● of this plot , william prynne . errata . courteous reader , i pray correct these presse-errours , which during my absence at st. albanes , have , through the printers oversight escaped the presse in this edition . page 4. l. 1. r. suffer , p. 7. l. 20. na●●ragio , p. 9. l. 29. them , and most , p. 15. l. 6. quam , p. 28. l. 3. not brooke , l. 27. his zeale , 1. 29. strong , strang , p. 29. l. 33. chaplaine , p. 31. l. 10. men , these , l. 15. yet come into the kings p , 34. l. 29. his destiny , l. 40. reasonable , l. 46. dele as , p. 35. l ▪ 26. conspired . in the margin . p. 22. l. 18. small r. female . romes master-peece . if there be any professing the protestant religion within the kings dominions , or elsewhere , who are yet so wilfully blinded as not to discern , so so●tishly incredulous as not to believe , any reall long-prosecuted conspiracy , by former secret practises , and the present warres to extirpate the protestant religion , re-establish popery , and inthrall the people in all three kingdomes , notwithstanding all visible effects , and transparent demonstrations of it , lively set forth in the late declaration of the lords and commons , concerning the rise and progresse of the grand rebellion , with other remonstrances of that nature , most visibly appearing in the late articles of pacification , made by his majesties authority and approbation with the irish rebels , contrary to divers acts of parliament passed by the king this present session : let them now advisedly fixe their eyes , minds , upon the ensuing letters and discoveries , ( seised on by master prynne , in the archbishops chamber in the tower , may 31. 1643. by warrant from the close committee , to search his papers there , being unexpectedly commanded on that service ) and then they must needs acknowledge it an indubitable verity ; since sir william boswell , the archbishop himselfe , if not his majesty , and those who revealed this plot , were perswaded of its reality upon the first dis●overy , before it brake forth openly in ireland , and england . who and what the authour of this discovery was ; who the chiefe active instruments in the plot ; when , and where they assembled ; in what vigorous manner they daily prosecuted it ; how effectually they proceeded in it ; how difficult it is to dissolve or counter-work it , without speciall diligence , the relation it selfe will best discover . whose verity if any question , these reasons will inforce beliefe : first , that the discoverer was a chiefe actor in this plot , sent hither from rome by cardinall barbarino ; to assist con the popes legate in the pursute of it , and privy to all the particulars therein discovered . secondly , that the horrour and reality of the conspiracy so troubled his conscience , as it ingaged him to disclose it , yea to renounce that bloody church and religion , which contrived it ; though bred up in , preferred by it , and promised greater advancements for his deligence in this designe . thirdly , that he discovered it under an oath of secrecy , and offered to confirme every particular by solemne oath . fourthly , that hee discovers the persons principally imployed in this plot , the places and times of their secret conventions ; their manner and diligence in the purs●ite of it , with all other circumstance● so punctually , as leaves no place for doubt . fifthly , the principall conspirators nominated by him are notoriously known to be fit instruments for such a wicked design . sixthly , many particulars therein have immediate relation to the king and archbishop , to whom he imparted this discovery , and it had been an impudent boldnesse and irrationall , frentick act , to reveale any thing for truth to the king and bishop , which they could disprove on their own knowledge . seventhly , sir william boswell , and the archbishop , if not the king himselfe , were fully satisfied , that it was reall and most important . eightly , some particulars are ratified by the arch-bishops testimony , in the memorials of his own life , written with his own hand some yeares before ; and others so apparent , that most intelligent men in court and city , were acquainted with them whiles they were acting , though ignorant of the plot . finally , the late sad effects of this conspiracy in all three kingdomes , in prosecution of this design , compared with it , are such a convincing evidence of its reality ; and gods admirable hand of providence in bringing this concealed plot so seasonably to light , ( by an instrument unexpectedly raised from the grave of exile and imprisonment , to search the arch-bishops papers , in the tower , who had there seised his in former times , and shut him up close prisoner in a forraine dungeon ) such a testimony from heaven super-added to the premises , that hee who deemes it an imposture , may well be reputed an infidell , if not a monster of incredulity . the first overture and larger relation of the plot it selfe were both writ in latin , as they are here printed , and faithfully translated word for word , as neare as the dialect will permit . all which premised , the letters and plot here follow in order . sir williams boswels first letter to the arch-bishop concerning the plot. may it please your grace , the offers ( whereof your grace will finde a copy ) here inclosed towards a further and more particular discovery , were first made unto me at the second hand , and in speech , by a friend of good quality and worth in this place ; but soone after ( as soone as they could be put into order ) were avowed by the principall party ; and delivered me in writing by both together : upon promise , and oath , which i was required to give , and gave accordingly , not to reveale the same to any other man living but your grace ; and by your graces hand , unto his majesty . in like manner they have tyed themselves not to declare these things unto any other , but my selfe ; untill they should know , how his majesty and your grace would dispose thereof . the principall giving me withall to know , that hee puts himselfe , and this secret into your graces power , as well because it concernes your grace so nearely after his majesty : as that he knowes your wisdome to guide the same aright : and is assured of your graces fidelity to his majesties person , to our state , and to our church . first , your grace is humbly , and earnestly prayed , to signifie his majesties pleasure ( with all possible speed ) together with your graces disposition herein , and purpose to carry all with silence , from all , but his majesty untill due time . secondly , when your grace shall think fit to shew these things unto his majesty ▪ to doe it immediately ; not trusting to letters ; nor permitting any other person to be by , or in hearing : and to entreat and counsell his majesty as in a case of conscience to keep the same wholly , and solely in his own bosome , from the knowledge of all other creatures living but your grace ; untill the businesse shall be cleare , and sufficiently in his majesties and your graces hands to effect . thirdly , not to enqure or demand the names of the parties from whom these overtures doe come , or any further discoveries and advertisements in pursute of them which shall come hereafter , untill due satisfaction shall be given in every part of them . nor to bewray unto any person but his majesty , in any measure or kinde , that any thing of this nature , or of any great importance is come from me . for as i may believe these overtures are verifiable in the way they will be layed ; and that the parties will not shrink : so i may accompt , that if never so little a glimpse , or shadow of these informations shall appeare by his majesties , or your graces speech or carriage , unto others , the meanes whereby the businesse may bee brought best unto tryall , will bee utterly disappointed : and the parties who have in conscience towards god , and devotion to his majesty ; affection to your grace , and compassion of our countrey , disclosed these things , will runne a present and extreame hazard of their persons , and lives , so easily it will be conjectured ( upon the least occasion given upon his majesties or your graces parts ) who is the discoverer ? by what meanes , and how he knowes so much of these things ; and where he is ? these are the points , which together with the offers , they have pressed me especially to represent most seriously unto your grace . for my own particular , having most humbly craved pardon of any errour or omissions , that have befalne me in the mesnaging of this businesse , i doe beseech your grace to let me know ; first , whether , and in what order i shall proceed hereafter with the parties ? secondly , what points of these offers i shall chiefly , and first put them to enlarge and cleare ? thirdly , what other points and enquiries i shall propose unto them ? and in what manner ? fourthly , how farre further i shall suffer my selfe to heare and know these things ▪ fifthly , whether i shall not rather take the parties answers , and discoveries sealed up by themselves , and having likewise put my owne seale upon them , without questioning or seeing what they containe , so to transmit them to his majesty or your grace ? sixthly , whether i may not insinuate upon some faire occasion , that there will be a due regard held of them , and their service , by his majesty and your grace : when all particulars undertaken in these generall offers , and necessary for perfecting the discovery and work intended , shall be effectually delivered to his majesty on your grace ? upon these heads , and such others as his majesty or your grace shall think proper in the businesse , i must with all humility beseech your grace to furnish me with instructions , and warrant for my proceedings , under his majesties hand with your graces attestation , as by his majesties goodnesse , and royall disposition is usuall in like cases . may it please your grace to entertaine a cypher with me upon this occasion , i have sent the counterpart of one here inclosed : in the vacant spaces whereof your grace may insert such names more , with numbers to them , as you think requisite . if these overtures happily sort with his majesties and your graces minde , and shall accordingly prove effectuall in their operation , i shall think my selfe a most happy man , to have had my oblation in so pious a work for my most gratious soveraign and master : more particularly , in that your grace under his majesty shall be , opifex rerum & mundi melioris origo . which i shall incessantly begge in my prayers at his hands , who is the giver of all good things , and will never forsake , or ●aile them , who doe not first faile , and fall from him : the god of mercy and peace . with which i remaine evermore . i have not dared to trust this businesse ( without a cypher ) but by a sure hand , for which ▪ i have sent this bearer , my secretary , expresse , but he knoweth nothing of the contents hereof . your graces most dutifull and obliged servant . william boswell . hagh in holland , 9. sept. 1640. sti. loci . sir william boswels indorsement . for your grace . the arch-bishops indorsement with his own hand . rece . sept. 10. 1640. sir william boswell about the plot against the king , &c. andreas ab habernfeld his letter to the archbishop concerning the plot revealed to him . illustrissime ac reverendissime domine , concutiuntur omnes sensus mei , quoties p●aesens negotium mecum revolvo , nec intellectus sufficit , quaenam aura tam horrenda attulerit , ut per me apricum videant . praeter spem enim bonus i●te vir mihi innotuit , qui cum me discurrentem de turbis istis scoticis audisset ; ignorare me , inquit , nervum rei , superficialia esse ista quae vulgo sparguntur : ab ista hora indies mihi fiebat familiarior ; qui dexteritate mea agnita , pleno pectore cordis sui onera , in sinum meum effudit ; deposuisse se gravamen conscientiae , quo premebatur , ratus ▪ hinc factiones jesuitarum , quibus totus terrenus intentatur orbis , mihi enarravit ; depastasque ipsorum per virus , bohemiam & germaniam ut adspicerem , ostendit , sauciam utramque partem vulnere irreparabili ; eandem pestem per angliae scotiaeque repere regna , cujus materiam , scripto adjacenti revelatam , me edocuit : quibus auditis , viscera mea convellebantur , tremebant horrore artus ; tot animarum millibus infestam paratam esse voraginem : verbis conscientiam moventibus , animum hominis accendi ; vix horam unam , monita coxerat , abdita omnia aperuit , liberumque dedit , agerem , ut iis , quorum interest , inno● tescerent . non tardanum cum rebus censui : ea ipsa hora dominum bosuelium residentem regium hagae comitum , adii , juramento silenti● mihi obstricto , rem communicavi ▪ ponderaret ista ad trutinam , monui ▪ neque differret ei quin ageret , ut periclitantibus succurratur propere . is u● virum honestum condecet , officii memor , propiusque introspecto negotio , monita recusare non quievit , quinimo egit è vestigio ut expressus expediretur . retulitque iterum quam acceptissimum regi , tuaeque reverentiae fuisse oblatum ; de quo ex corde gavisi sumus , judicavimusque ac tutum , favorabile sese interposuisse in hoc negotio numen , quo servaremini . ut vero rerum enarratarum confirmetur veritas , studio primaria nonnulla conjurationis capita sunt praeterita , ut nortitia ●orum ab circumventa conjurationis societate extorqueatur . promovebitur res cito tutoque i● actum si cautè procedetur bruxellis ; meo consilio , observandum esse eam die● qua fasciculi literarum expediuntur , qu● sub titulo , al monsignor strario archidiacono di cambray , una operta ligati praefecto tabellionum traduntur , ab ipso talis fasciculus tacite poterit repeti , inutilis tamen erit , quia omnes inc●usae characteristicè scriptae sunt ; alter quo● que fasciculus hebdomadatim roma veniens , qui sub inscriptione , al illustrissimo signor conte rossetti , pro tempore legato , adportatur , non negligendu●●●● similiter charactere eodem conscriptae includuntur literae ; ut intelligantur , reda consulendus erit : supra nominata dies expeditionis aedibus redae adcumulata congreg●tio , circumvenietur , quo succedent● , tuae reverentiae erit negotium disponere . detecto tandem per dei gratiam , intestino hoste , omnis amaritudo animorum qua ab utraque parte causata est , aboleatur , oblivioni tradatur , deleatur & consopiatur , utrique parti infidiare hostis , ita rex , amicusque regis , & regnum utrumque discrimini vicinum servabitur , eripietur imminenti periculo . haec penes etiam reverentia 〈◊〉 i●junctum sibi habeat , si alias consultum sibi optime volet , ne pursivantibus suis nimium fidat , vivunt enim eorum nonnulli sub stipendio partis pontificiae . quot scopuli , quot ●cillae quotque infensae obsultant t ● . r ● . charibdes , quàm periculoso mari agitatur vita t. r. cymbula naufragio proxima , ipse judicet , p●llenda ad portum prora properè . haec omnia tuae reverentiae in aurem ; scio enim juramento filenti●● obligatam , ideo aperto nomine , praesentibus reverentiae tuae innotescere volui , mansu●●● . hagae comitum sept. 14. s. n. 1640. observantissimus & officiosissimus andreas ab habernfeld . most illustrious and most reverend lord , al my senses are shaken together as often as i revolve the present businesse , neither doth my understanding suffice ( to conceive ) what wind hath brought such horrid things , that they should see the sun-shine by me : for besides expectation this good man became known unto me , who whē he had heard me discoursing of these scottish stirs , said that i knew not the nerve of the business , that those things which are commonly scattered abroad are superficial : from that hour he every day became more familiar to me ; who acknowledging my dexterity herein , with a full brest powred forth the burdens of his heart into my besome , supposing that he had discharged a burden of conscience wherewith he was pressed . hence he related to me the factions of the iesuites , with which the whole earthly world was assaulted ; and shewed , that i might behold how through their poyson , bohemia & germany were devoured , & both of them maimed with an irreparable wound ; that the same plague did creep through the realmes of england and scotland , the matter wherof revealed in the adjacent writing , he discovered to me : which things having heard * my bowels were contracted together , my loyns trembled with horrour , that a pernicious gulf should be prepared for so many thousands of soules : with words moving the conscience , i inflamed the minde of the man : he had scarce one hour concocted my admonitions , but he disclosed all the secrets and he gave free liberty that i should treat with those whom it concerned , that they might be informed hereof . i thought no delay was to be made about the things : the same houre i went to master boswell the kings leger at the hage , who being tied with an oath of secrecie to me , i communicated the businesse to him , i admonished him to weigh these things by the ballance , neither to defer , but act , that those who were in danger might be speedily succoured : he , as becomes an honest man , mindfull of his duty , and having nearer looked into the businesse , refused not to obey the monitions : moreover , he forthwith caused that an expresse should be dispatched ; and sent word back again what a most acceptable oblation this had been to the king and your grace ; for which we rejoyced from the heart , and we judged , that a safe and favourable deity had interposed it selfe in this businesse , whereby you might be preserved . now that the verity of the things related might be confirmed , some principall heads of the conspiracy were purposely pret●rmitted , that the knowledge of them might bee ext●rted from the circumvented society of the conspirators . now the things will be speedily and safely promoted into act , if they be warily proceeded in at bruxels . by my advise , that day should be observed wherin the packet of letters are dispatched , which under the title of , to monsieur strario archdeacon of cambray , tied with one cover are delivered to the postmaster , such a packet may be secretly brought back from him , yet it will be unprofitable , because all the inclosed letters are written characteristically . likewise another packet comming weekly frō rome , which is brought under this subscription , to the most illustrious lord count rossetti , legat for the time ; these are not to be neglected : to whom likewise letters writ in the same character are included . that they may be understood , reade is to be consulted with . the forenamed day of dispatch shal be expected : in reades house an accumulated congregation may be circumvented ; which succeeding , it will be your graces part to order the businesse . the intestine enemy being at length detected by gods grace , all bitternesse of minde which is caused on either side may be abolished , delivered to oblivion , deleted and quieted , the enemy be invaded on both parts : thus the king and the kings friend , and both kingdomes neere to danger , shall be preserved , delivered from imminent danger . your grace likewise may have this injunction by you , if you desire to have the best advise given you by others , that you trust not overmuch to your pursevant● , for some of them live under the stipend of the popish party . how many rocks , how many scillaes , how many displeased charibdes appear before your grace , in what a dangerous sea the cockbote of your graces life , next to shipwrack , is t●ssed , your selfe may judge , the fore deck● of the ship is speedily to be driven to the harbour . all these things ( i whisper ) into your graces eare , for i know it bound with an oath of secresie , therefore by open name , i would by these presents become known to your grace , hage 14. sept. s. n. 1640. your graces most observant and most officious andrew habernfeld . andreas ab habernfeld , a noble bohemian , dr. of physick to the queen of bohemia , his indorsement hereon . illusstrisimo ac reverendissimo dom. domino g●lielmo archiepiscopo cantuariensi , primati & metropolitano totius regni angliae dom. meo . the archbishops indorsment with his own hand . rece . octob. 14. 1640. andreas ab harbenfed . his letters sent by sir w. boswell about the discovery of the treason . i conceive by the english latin herein , that he m●st needs be an englishman with a concealed and changed name . and yet it may be this kind of latin may relate to the italian . or else he lived some good time in england . the declaration of this treason i have by his majesties speciall command sent to sir w. boswell , that he may there see what proofe can be made of any particulars . the generall overture and discovery of the plot , sent with sir william boswels first letter . the kings majesty , and lord archbishop of canterbury , are to be secretly informed by letters . 1. that the kings majesty and the lord archbishop are both of them in great danof their live● . 2. that the whole commonwealth i● by this means endangered , unlesse the mischiefe be speedily prevented . 3. that these scottish troubles are raised to the end , that under this pretext , the king and archbishop might be destroyed . 4. that there is a meanes to be prescribed , whereby both of them in this case may be preserved , and this tumult speedily composed . 5. that * although these scottish tumults be speedily cōposed , yet that the king is endangered , and that there are many waies , by which destruction is plotted to the king & l. archbishop . 6. that a certaine society hath conspired , which attempts the death of the king , and l. archbishop , and convulssion of the whole realme . 7. that the same society every week deposits with the president of the society , what intelligence every of them hath purchased in eight daies search , and then confer all into one packet , which is weekly sent to the * director of the businesse . 8. that all the confederates in the said conspiracy may verily be named by the poll . but because they may be made knowne by other meanes , it is thought meet to defer it till hereafter . 9. that there is a ready meanes , whereby the villany may be discovered in one moment , the chiefe conspirators circumvented , and the primary members of the conju●ation , apprehended in the very act . 10. that very many about the king , who are accounted most faithfull and intimate , to whom likewise the more secret things are instrusted , are traytors to the king , corrupted with a forraigne pension , who communicate all secrets of greater or lesser moment to a forraigne power . these and other most secret things , which shall be necessary to be known for the security of the king , may be revealed , if these things shall be acceptable to the lord archbishop . in the mean time , if his royall majesty and the l. archbishop desire to consult well to themselvas , they shall keep these things , onely superficially communicated unto them , most secretly ▪ under deep silence , not communicating them so much as to those whom they judge most faithful to them , before they shall receive by name , in whom they may confide ; for else they are safe on no side . likewise they may be assured , that whatsoever things , are here proposed , are no figments , nor fables , nor vaine dreams , but such reall verities , which may be demonstrated in every small tittle . for those who thrust themselves into this businesse are such men , who mind no gaine , but the very zeal of christian charity suffers them not to conceale these things : yet both from his majesty and the lord archbishop some small examplar of gratitude will be expected . all these premisses have been communicated under good faith , and the sacrament of an oath to mr. leger embassadour of the king of great brittain , at the hague ; that he should not immediately trust , or communicate these things to any mortall , besides the king and the l. archbishop of canterbury . subscribed , &c. present , &c. hague , com. 6 sept. 1640. in the stile of the place . regiae majestati , & dom. archiepiscopo cantuariensi in●inuandum per litteras . 1. regiam majestatem & dom. archiepiscopium , u●rumque in magno discimi●e vitae constitutum . 2. totam rempublicam hoc nomine periclitari , nisi properè occurratur malo . 3. turbas istas scoticas in ●um finem esse concitatas ; ut sub isto praetextu rex , & dominus archiepiscopus perimeretur . 4. dari medium , quo utrique hac in parte bene consuli , & tumultus iste cito componi , possit . 5. compositis etiam turbis istis scoticis , nihilo● minus periclitari regem : esse plurima media quibus regi , & domino archiepiscopo machinatur exitium . 6. conspirasse certam societatem quae regi & dom. archiepiscopo molitur necem , totuisque regni convulsionem . 7. eandem societatem singulis septimanis , explorationis octiduae suum quemque quod nundinatus est , ad presidem societatis deponere , & in unum fasciculum conferre : qui hebdomadatim ad directorem negotii expeditur . 8. nominari quiden posse omnes per capita dictae conspirationis conjuratos : at quia alio medio inno●escent , differre in posterum pl●cuit . 9. medium esse in promptu , quo uno momento detegi poterit scelus : conspiratores praecipui circumveniri , membraque primaria conjurationis in ipso actu apprehendi . 10. astantes regi plurimos , qui pro fidelissimis & intimis censentur , quibus etiam secretiora fiduntur , proditores regis esse , peregri●â pensione corruptos , qui secreta quaeque majoris , vel exigui momenti ad ext●ram potestatem deferunt . 11. haec & alia secretissima , quae scitu ad securitatem regis erunt necessaria : quòd si haec accepta dom. archiepiscopo fuerint , revelari poterunt . 12. interim si regia majestas sua & dominus archiepiscopus bene sibi consultum volunt , haec superficialiter quidèm tantum ipsis communicata , sub profundo silentio , & secretissimè servabunt , ne quidem iis , quos sibi fidelissimos judicant , communicaturi , antequam de nomine acceperint , quibus fidendum sit : ab nullo enim latere ali●s tuti sunt . sint etiam certi quicquid hic proponitur ; nulla figmenta , nec fabulas , aut inania somnia esse ; sed in rei veritate ita constituta , quae o●nibus momentis demonstrari poterunt : qui enim se immiscent huic negotio , viri honesti sunt : quibus nullus quaestus in animo ; sed ipse christianae charitatis fervor ista facere non sinit : ab utroque tamen , suae majestati tum domino archiepiscopo , gratitudinis exemplar tale quale expectabitur . haec omnia antecedentia sub bona fide & juramenti sacramento , dom. residenti regis magnae britanniae , hagae comitum communicata esse ne ulli mortalium , praeter regem , & dom. archiepiscopum cantuariensem immediate ista fideret , vel communi caret . subscripta , &c. presentes , &c. hagae com tum . 6 sept. 1640. st. loci . detectio &c. offerenda ser ●● . regiae majestati brittaniae & dom. archiepiscopo cantuariensi , &c. 6. sept. 1640. the archbishops own indorsment . rece . sept. 10. 1640. the plot against the king. the archbishop of canterburies letter to the king concerning the plot : with the kings directions in the margin , written with his own hand . may it please your majesty , as great as the secret is which comes herewith , yet i choose rather to send it in this silent covert way , and i hope safe , then to come thither , and bring it my selfe . first , because i am no way able to make haste enough with it . secondly , because should i come at this time , and antedate the meeting septemb. 24. there would be more jealousie of the businesse , and more enquiry after it : especially , if i being once there , should returne againe before that day , as i must if this be followed , as is most fit . the danger it seemes is imminent , and laid by god knowes whom , but to be executed by them which are very neere about you . ( for the great honour which i have to be in danger with you , or for you , i passe not , so your sacred person and the state may be safe . ) now , may it please your majesty , this information is either true , or there is some mistake in it : if it be true , the persons which make the discovery will deserve thankes and reward ; if there should be any mistake in it , your majesty can lose nothing but a little silence . the businesse ( if it be ) is exteam foul . the discovery thus by gods providence offered , seems fair . i doe hereby humbly beg it upon my knees of your majestie , that you will conceale this businesse from every creature , and his name that sends this to me . and i send his letters to me to your majestie , that you may see his sence both of the businesse and the secrecy . and such instructions as you thinke fit to give him , i beseech you let them be in your own hand for his warrant , without imparting them to any . and if your majestie leave it to his discretion to follow it there in the best way he can , that in your own hand will be instruction and warrant enough for him . and if you please to return it herewith presently to me , i will send an expresse away with it presently . in the mean time i have by this expresse returned him this answer , that i think he shall doe well to hold on the treatie with these men with all care and secrecie , and drive on to the discovery so soon as the businesse is ripe for it , that he may assure himselfe and them , they shall not want reward , if they do the service . that for my part he shall be sure of secrecy , and that i am most confident that your majesty will not impart it to any . that he have a speciall eye to the eighth and ninth proposition . sir , for gods sake , and your own safety , secrecie in this businesse : and i beseech you send me back this letter , and all that comes with it , speedily and secretly , and trust not your own pockets with them . i shall not eat nor sleep in quiet till i receive them . and so soon as i have them again , and your majesties warrant to proceed , no diligence shall be wanting in me to help on the discoverie . this is the greatest businesse that ever was put to me . and if i have herein proposed or done any thing amisse , i most humbly crave your majesties pardon . but i am willing to hope i have not herein erred in judgement , and in fidelity i never will. these letters came to me on thursday , septemb. 10. at night , and i sent these away according to the date hereof , being extreamly wearied with writing this letter , copying out these other which come with this , and dispaching my letters back to him that sent these , all in my own hand . once again secrecy for gods sake , and your own . to his most blessed protection i commend your majestie and all your affairs : and am * yorke 13. lambeth septemb. 11. 1640. your majesties most humble faithfull servant , w. cant. * as i had ended these , whether with the labour or indignation , or both , i fell into an extream faint sweat ; i pray god keep me from a fever , of which three are down in my family at croyden . these letters came late to me , the expresse being beaten back by the winde . the archbishops indorcement with his own hand . received from the king sept. 16. 1640 , for your sacred majestie . yours apostyled . the kings answer to the plot against him , &c. sir william boswels second letter to the archbishop . may it please your grace , this evening late i have received your graces dispatch , with the enclosed from his majestie , by my secretary oueart , and shall give due account with all possible speed of the same , according to his majesties and your graces commands , praying heartily that my endeavours , which shall be most faithfull , may also prove effectuall , to his majesties and your graces content , with which i do most humbly take leave , being alwayes hagh . 24. sept. 1640. s. angel ● . your graces most dutifull and humblest servant , william boswell . the archbishops indorcement . received sept. 30. 1640 ▪ sir william boswell his acknowledgement that he hath received the kings directions and my letters . sir william boswels third letter to the archbishop , sent with the larger discovery of the plot. may it please your grace , vpon receipt of his majesties commands , with your graces letters of 9. and 18. sept ▪ last . i dealt with the party to make good his offers formerly put in my hand , and transmitted to your grace : this he hopes to have done , by the inclosed , so far as will be needfull for his majesties satisfaction ; yet if any more particular explanation or discovery shall be required by his majestie or your grace , he hath promised to adde thereunto , whatsoever he can remember and knowes of truth . and for better assurance and verification of his integrity , he professeth himselfe ready ( if required ) to make * oath of what he hath already declared , or shall hereafter declare in the businesse . his name he conjures me still to conceale : though he thinks his majestie and your grace , by the character he gives of himselfe , will easily imagine who he is , having been known so * generally through court and city , as he was for three or foure yeers , in the quality and imployment he acknowledgeth ( by his declaration inclosed ) himselfe to have held . hereupon he doth also redouble his most humble and earnest suit unto his majestie and your grace , to be most secret and circumspect in the businesse , that he may not be suspected to have discovered , or had a hand in the same . i shall here humbly beseech your grace to let me know what i may further doe for his majesties service , or for your graces particular behoof ; that i may accordingly endeavour to approve my selfe , as i am hagh . 15. octob. 1460. your graces most dutifull and obliged servant , william boswell . the archbishops indorcement . received octob. 14. 1640. sir william boswell in prosecution of the great businesse . if any thing come to him in cyphers , to send it to him . the large particular discovery of the plot and treason against the king , kingdom , and protestant religion ; and to raise the scottish wars . illustrissime ac reverendissime domine . accepta suae regiae majestati simulac reverentiae tuae , suisse offerta nostra lubentes , & ex animo percepimus . adesse vobis benignitat●m numinis , hoc unicum nobis index est , quo stimulus datu● , ut tantò alacrius , liberaliusque , illa quibus vitae discrimen utriusque , statusque regni angliae , tum scotiae , eximiae majestatis sede de●urbatio intendatur , effundamus , detegamus . ne autem ambagibus superfluis , dilatetur oratio , nonnulla , quae tantum ad rem necessaria praemittemus . sciant primò , bonum istum virum per quem sequentia deteguntur , in pulvere isto pontificio esse natum & educatum , qui in dignitatibus ecclesiasticis aetates consump●it ; tandem praesentis negotii expeditioni , par invent●● , consilio & mandato d●mini card●nalis barbarini , ad auxilium domino cuneo adjunctus est : penes quem in officio ita diligens ac sedulus inventus , ut spes magnae promotionis ipsi data fuerit : ipse vero , boni spiritus ductus instinctu ▪ ut ●t dulcia promissa contempsit ; agnitisque religionis pontificiae vanitatibus ; ( quarum alias defensor fuerat severissimus ) malitia etiam sub vexillo papali militantium notata , gravari conscientiam suam senserat ; quod onus ut deponeret ; ad orthodoxam religionem animum convertit : mox ut conscientiam ●uam exoneraret , machinatum in tot innocentes animas scelus , revelandum censuit , levamen se percepturum , si in sinum amici talia effundat . quo facto ab eodem amico serio conmonitus , verae conversionis , charitisque exemplar ostenderet ; libera●et ab imminenti discrimine , innocentes tot animas ; in cujus monita lubens consenserat , calamoque sequentia excipiendum dederat , ex quibus articuli non ita pridem tuae reverentiae oblati , luculenter explicari & demonstrari poterunt . 1 ante omnia , ut cardo rei recipiatur , sci●ndum est , omnes istas , quibus tota christianitas hodie concutitur , factiones , exoriri , ab jesuitica ista chamea sobole , cujus quatuor per orb●m luxuriant ordines . primi ordinis sunt ecclesiastici , quorum religionis promotoria , est c●rar● . secundi ordi●is sunt politici , quorum officium est , statum regnorum , rerumque publicarum , quo quomodo intentare , turbare , reformare . tertii ordinis sunt s●●ulares , quorum proprium est , regibus , principibusque , ad officia sese obtrudere , insinuare , immiscere se rebus forensibus ; emptionibus , venditionibusque , & quae civilia sunt occupari . quarti ordinis exploratores sunt , sortis inferioris homines , qui servitiis magnatum , principum , baronum , nobilium , civium , sese sub nittunt , animis dominorum imposituri . ii. tot ordinum societatem , regnum anglicanum alit : vix enim tota hispania , gallia , & italia tantam multitudinem , jesuitarum , quantam unicum londinum , exhibere posset : ubi plus ●uam 50 scoti jesuitae reperiuntur . ibi sedem iniquitatis , dicta societas sibi elegit , conspiravitque in regem , regique fidelissimos , inprimis vero dominum archiepiscopum cantuariensem , etiam in regnum utrumque . iii. certo certius enim est ; determi●asse societatem nominatam , reforma●ione universali regnum angliae tum scotiae adficere ; determinatio ergò finis , in●ert necessario determinationem mediorum ad finem . iiii. ad promovendum ergo susceptum scelus , titulo , congregationis fidei propagandae , dicta societas sese insignivit : quae caput collegii pontificem romanum , substitutum & executorem , cardi●alem barbarinum , agnoscit . v. patronus societatis primarius londi●i , est legatus pontificius , qui curam negotii gerit ; in cujus sinum , saex illa proditorum omnia explorata , hebdomadatim deponit : impetrata autem est ●es●da legationis istius londini , pontifici● romani nomine , qua mediante , cardinali barbarino , agere in regem reg●umque tanto tutius faciliusque liceret , nullus enim alias , tam libere ambire regem posset , quam ille qui pontificia auctoritate palliatus sit . vi. fungebatur tùm temporis , officio legati pontificii , dominus cuneus conjura●ae societatis instrumentum ●niversale , & serius negotii promotor ; ●ujus secreta , ut & aliorum exploratorum om●ium , prae●eus vir bonus , communicator horum , excipiebat , expedie●batque quo res postulabat , adoriebatur cuneus , primaria regni capita , nihilque intentatum sivi● , quomodo singula corrumperet & ad partem pontificiam inclinaret ; var●● incitamentis plurimos alliciebat , etiam regem ipsum donationibus picturarum , a●tiquitatum , idolorum , aliarumque vantitatum româ allatarum , deludendum quaer●bat , quae tamen apud regem nihil prof●●erant . familiaritate inita cum rege , rogatur saepius hantocurti , etiam londini , palatini causam ageret , interponeretque autoritatem suam , intercession● lega●o coloniensi persu●deret , ut palatinus in conditiones , proximis comitii● de pace acturis , insereretur , quod quidem pollicitus est ; contrarium vero praestitit ; scripsit quidem . * regatum se de talibus ●b rege fuisse , non consulere tamen , ut consentiatur , * ne ab hispani● fortasse dicatur , pontificem romanum principi haeretico patrocinatum fuisse . subolfecit interim cun●us , * ab domino a●chiepiscopo regi fidelissimo , totum animu●● regium esse pendulum● omnem se motu●um lapidem , nervosque adplicaturum statuerat , ut ad partem suam lucrari p●ssit : paratum ●● habere medium certò confisu● ; mandatum enim hab ▪ bat , pileum cardinalem , nomine pontificis romani , domino archiepiscopo offerret , lactaretque pollicitis etiam sublimioribus , ut animum si ●cerum corrumperet : commoda tamen occasio nunquam dabatur , qua domino archiepiscopo sele in●inuare posse● ( quaerebat enim scorpius ovum ) per comitem & comitissam arondelianā , etiam per secretarium windibankum ; liber accessus impetrari debeat . quorum omnium intercessionibus neglectis , societatem vel familiaritatem cunei , peste pejus fugiebat ; persuadebatur etiam ab aliis non infimis , ipsi bene notis , nec tamen conmovebatur . vii . quaerebatur & alius qui ad facinus detestandum accessum impediebat , secretarius cook ; erat is o●or jesuitarum infensissimus , quibus aditum ad regem intercipiebat , excipebat plurimos pro meritis , in illorum factiones sedulo i●quirebat ; quo nomine incitamentum omne , vi● magneticam ad partem pontificiam spirans , erat apud ipsum inefficax , nihil enim tam carum erat , quod ipsum ad pravum inclinasset : hinc , conjurationis patronis exosus factus ; pe●iclitabatur de officio ut exueretur , laborabatur per triennium , quod ultimo impetratum . mansit nihilominus ab parte regis , nodus solutu difficilis ; dominus archiepiscopus enim constantia sua , sicuti durissimum sese interposuit saxum . laborasse se incassum , ab parte domini archiepiscopi cuneus cum intellexisset , efferbuit m●litia ipsius , totiusque societatis ; mox 〈◊〉 parari caeperunt , quibus dominus archiepiscopus una cum rega caperetur . in regem quoque ( cujus gratia totum istud disponitur negotium ) à quo quia nihil quod promovendae religioni papisticae inserviret speratur , ( imprimis verò , cum animum suum aperuerit , se ejus opinionis esse , quemvis in religione sua dummodo vir probus & pius sit , salvari p●sse ) sententia lata est . viii . ad perpetrandum susceptum facinus , executio criminalis vvestmonaste●i , per scripta nonualla puritanorum causata , primi incendii ansam dedit , quae res ab papistis apud puritanos in tantum ex●cerbabatur , exaggerabaturque , ut si inulta maneret , religioni ipsis duceretur ; cujus incendii , subsequens tandem liber precum , flammas auxit . ix . in isto fervore expeditus furit ad scotos ab parte pontificia comes quidam scotus maxfi●ld , ni fallor nomine , cum quo , duo alii comites scoti papistae , correspondebant . is commovere debebat plebem , injuriamque refricare ut animos accenderet , ad arma precipitaret , quibus noxius libertatis scoticae perimeretur turbator . x. ibi una opera paratus in casses regi , eo enim directum esse praesens negotium ut anglorum complurimi sese adglutinarent scotis ; rex armis maneret inferior , qui ab papistis auxilia petere cogeretur , quae tamen non impetraret , nisi in conditiones descenderet , quibus libertatem vniversalem exercitii religionis pontifi●iae , permitteret ; it a enim res papistarum ad nutum succederent , quo consensu si difficiliorem sese exhibuerit , remedium erit in promptu : adolescente enim cum primum regio filio , ( qui à teneris , ut parti pontificiae adsuescat educatur ) de rege actum est : nux quippe indica acutissimo veneno referta in societate servatur ( quam cuneus tum temporis gloriabundus mihi oftentabat ) quo regi exemplo patris , parabatur pharmacum . xi . in ista commotione scotica marquesse d' hamelton saepius regis nomine ad scotos ablegatur , regiam auctoritatem interponere● , quâ aestus animorum mitigaretur , sine fructu tamen , reque infecta toties reversu● . ipsius concionator tum temporis nos adiit , qui cum cuneo secretè nonnulla communicavit ; interrogatus a me , joco ; num etiam iudaei , cum samaritanis convenirent ? ad quae cuneus respondit , vtinam omnes ministri tales , ut ipse , essent ; conjiciatur hinc quidcunque . xii . rebus sic stantibus , ab cardinali richelieu , dominus thomas cam●rarius , sacellanus & eleemosinarius ipsius , natione scotus , londinum adpulit ; qui colleg●o societatis conjuratae adsidere debebat , remque seriò agere , ●ihil intentatum relinquere , quo primus exasperaretur servor . quo officio honorarium episcopatus , erat ipsi pollicitum . cohabitabat & societati per quatuor menses , nec prius discedendum licebat , donec rebus ex voto cedentibus , cum bonis novis redux fieri possit . xiii . cavalliero to●ias mathei sacerdos jesuita , ordinis politicorum , è capitibus primariis homo vigilantissimus , cui nunquam tam charum cubile , quo caput reclinet ; ad sellam tantum , hor●una , at que altera , somno corpus reficit ; nec diei nec nocti , machinamētis parcit , vir summè noxius & ipsa regis , regnique angliae pestis , homo impudentissimus , qui per omnia convivia , epulasque , vocatus vel non vocatus , volitat ; ●unquam quietus , ●emper in actione , mo●uq●e perpetuo ; singulis conversationibus superiorum immiscuit , urget familiarè colloquis , ut animos hominum expiscaretur ; quic quid inde ad partes conjuratorum commodi vel incommodi concernere advertit , legato pontificio communicat , secretioria , ipse ad pontificem vel cardinalem ba●ba●inum perscribit . in summa , cuivis societati sese adglutinat , nullum ve●bum effari potest , quod ipse non arripiat & ad partes suas accommodet . quicquid interea temporis expiscatus , in catalogum redigit , & quavis aestate ad consistorium generale jesuitarum politico●ū quod in provincia wallensi secretò concurrit , hospes acceptus de●ert . ibi tacitè consilia cuduntu● quae ad convulsionem status ecclesiastici , turn politici , regni utriusque sunt aptissima . xiiii . capitaneus reda scotus , habitans in platea longaker , prope tabernam angeli , jesuita saecularis , quiob detestandum officium praestitum ( quo ministrum quendam ecclesiae , incitamentis dulcibus ad religionem papisticam , tota cum familia ipsius perverterat , filia ipsius in uxorem ducta ) pro repensa obtinuit reditus vel vectigal butiraceum , quod rustici sibi praestare tenentur , adquisitum ipsi ab rege , per nonnullos societatis praecipuos ; cui stimulus nunquam deficit , quo in officio constans de●ineatur . in ipsius ae●ibus rei totius peragitur negotium , ubi societas quae in regem & dominum archiepiscopum , regnumque utrumque conjuravit , plerumque diebus singulis concurrit ; die vero expeditionis tabellarii , quae ordinariè est dies veneris , tanto frequentiores , tum enim omnes exploratores conveniunt , quae quisque ea hebdomada expiscatus est , in commune conferunt ; qui ut extra suspitionem sint , secreta sua per tobiam mathei vel ipsum redam , ad legatum pontificium , amandant ; ipse , fasciculum compactum quem ab exploratoribus nundinatus est , romam transmittit . apud eundem redam deponuntur literae roma illatae , sub titulis & nominibus fictis , quae per ipsum singulis ad quos spectant traduntur , illorum enim omnium & singulorum nomina ipsi sunt cognita . eadem ipsa occasione adferuntur etiam literae , sub coperta patris philippi ( ipso tamen rerum nescio ) a quo conjuratis dstribuuntur . habetur in illis ipsis aedibus sacellum publicum ; cui jesuita ordinarius consecrat , ibidemque habitat . in dicto sacello missae celebrantur quotidie à jesuitis ▪ baptism●que liberis domesticis & nonnullorum conjuratorum inservitur . qui in nominatis aedibus concurrunt , rhodis vel equis , frequenter habitu politico , magnoque comitatu , quo palliantur ne innotescant , jesuitae tamen sunt , & membra societatis conjurata . xv. hoc caetu contribuitur ab omnibu● papistis angliae , ne quidquam ad promovendum susceptum negotium de●●ciat . in quem fiscum , unica vidua proprietaria olim aedium quas modo secretarius windebanck inhabitat , ante triennium defuncta 40000 librarum anglicarum , contulit ; sic & alii etiam citravires faciunt , modo ad optatum finem ▪ promoveatur negotium . xvi . praeternominatas eedes , etiam pe● alia loca secretiora fiunt conventicula , de quibus ne inter se quidem fidunt , met● ne dispatentur . convocantur primo ad certa diversoria singuli ( alter alterius inscius ) hinc per exploratores ad locum ubi convenire debent , singuli deducuntur , ignari alias ubi conventuri sint , ne forte insperato obruantur . xvii . comitissa'd arondel , strenua pontificiae religionis propugnatrix , ad reformationem universalem omnes nervos intendit , quicquid ad aulam regis ▪ secretè vel apertè verbis vel factis geritur , legato pontificio infinuat , cum quo ad minimum ter de die , modo in aedibus arondelianis , jàm ad aulam vel tarthalae cum ipso congreditur ; ex ungue talia vix exugit . ipse c●mes vocatus jam à triennio hoc anno ire debebat romam , acturu● ibi dubio procul de seriis negotium concernentibus . donis dictionibusque suis , jesuitae missis invigilant . grinwici , impensis comitis , schola foeminea sustentatur ; quaealias monasterium monialium est ; adultae enim inibi juvenculae , hic inde per extera transmarina monasteria , emittuntur . 18. dominus porter , cubicularius regius , pontificiae religioni addictissimus ; regis infensus hostis , is ipsius secretissima quaeque , legato pontificio aperit , quamvis rarissi●e cum ipso conveniat ; uxor tant● saepiùs , quae ab marito informata , legato secreta confidit : in omnibus suis actionibus tobiae mathei nihil ●●dit ; effari non potest qualiter negotio invigilet . filii ipsius in religione pontificia o●culte informantur , aperte reformatam profitentur . major natu offic●um patris suscepturus , sub rege suturo ; alteri , si negotium bene successerit , pileus cardinalis paratus est . ante triennium ablegari debebat dictus dominus portera rege marochum ; prohibitus fuit ab societate , ne moram pateretur negotium . patronus est jesuitarum , quibus ad exercitium religionis , sacella , domi , forisque subministrat . 19. secretarius windebank , papista acerrimus , regi omnium infidelissimus qui non solum secretissima etiam quaeque regia prodit & revelat , sed etiam consilia quibus optime negotio consuleretur , communicat . ipse ad minimum ter in hebdomada , per nocturna conventicula cum legato conversatur ; injungitque quae scitu digna cogitat : cujus causa , aedes vicinas legati domo conduxit , quem saepius per portam horti adit , hac enim vicinitate , facilitatur congressus . dictus secretari●● ad partem societatis conjuratae , muneribus emptus est , quibus sustentatur , ut magis seriò officium peragat . filium suum expressè romam misit , qui romano pontisici sese insinuare debebat . 20 cavalliero digbi , cavalliero winter , dominus mountague junior , qui romae fuit , mi-lord sterling ; congnatus comitis d'arundel , eques : comitissa de neuport , duciffa buckingham , & plerique alii qui in conditionem , hanc jurarunt , omnes in opere sunt vigilantissi●●i . horum alii , aulicorum ; alii politicorum officiorum spe inescantur : alii ad sexdecim pileos cardinales vacantes attendunt , qui ideo ab aliquot annia otiosi detinent u● , ut spem vanam expectantibu● imponant . 21 praeses nominatae societatis erat mi lord gage , sacerdos jesuita , ante triennium defunctus : habebat is palatium , lascivis picturis exornatum , quae prophanitatem in aedibus mentiebantur , palliabatur vero illis monasterium , quo quadraginta moniales sustentabantur , tanto palatio occultatae ; situm est in platea reginae ; quam statua regina aurea decorat . istam plateam totam jesuitae secul●res emerunt , redegeruntque in quadratum , ubi tacitè collegium jesuiticum extruit●● , eâ spe , ut quamprimum reformatione universali incepta , apertè elaborar● possit . legatus pontificius triplici charactere five cifra utitur : uno , quo , cum omnibus nunciis communicae : altero cum solo cardinale barbarino : tertio , quo secretioria nonnulla communicanda ucculta● . quaecunqu● per hebdomadam ab societate aut aliis exploratoribus excepit , illa uno fasciculo consarcinat , sub inscriptione , al monsignior stravio archidiacono de cambray , dedicat , a quo tandem promoventur romam . his ita constitutis , ●i singula ad trutinam ponantur , sati●fiet in specie , omnibus articulis propositis . quibus . 1. conjuratio in regem & dominum archiepiscopum detegitur ; media quibus exitium utrique minatur , demonstra●tur . 2. pericula regno utrique imminentia recensentur . 3. exortus incendii illius scotici & progressus ennarratur . 4. media quibus tu●bae istae scoticae sedari possint , suggeruntur ; postquam enim resciverint scoti , à quibus & in quem finemanimi ipsorum accendantur , consulent sibi propere ; neque utriusque partis vires succumbere sinent ; ne medius sese interp●●at qui utramque quaerit . 5. quo ense regis petatur jugulum , etiam turbis istis sopitis , cun●i confessio , oculataque demonstratio , do●et . 6. locus congr●gationis in aedibus capitanei redae nominatur . 7. dies expeditionis octiduae per redam & legatum injungitur . 8. q●o modo nomina conjuratorum innotescere possint . 9. ubi tota ista congregatio possit circumveniri . 10. infideles nonnulli ab parte regis praecipuorum de nomine notificantu● , plures , quorum nomina non occurrunt , habitationes tamen notae sunt ; de nomine facile ab reda extorqueri poterunt . si cau●è in his procedetur , nervus totius negotii in apricum prodibit , ita sagitta piaevisa , effugietur periculum , quod ut succedat prospere , creator omnipotens faxit , most illustrious and reverend lord. we have willingly and cordially perceived , that our offers have been acceptable both to his royall majestie , and likewise to your grace . this is the only index to us , that the blessing of god is present with you , whereby a spur is given , that wee should so much the more cheerfully and freely utter and detect those things whereby the hazard of both your lives , the subversion of the realme and state both of england and scotland , the tumbling down of his excellent majesty from his throne , is intended . now least the discourse should be enlarged with superfluous circumstances , we will onely premise some things which are meerly necessary to the businesse . they may first of all know , that this * good man , by whom the ensuing things are detected , was borne and bred in the popish religion , who spent many yeeres in ecclesiasticall dignities , at length being found fit for the expedition of the present designe , by the counsell and mandate of the lord cardinall barbarino , he was adjoyned to the assistance of master cuneus ( * cun ) by whom he was found so diligent and sedulous in his office , that hope of great promotion was given to him . yet he , led by the instinct of the good spirit , hath , howsoever it be , contemned sweet promises , & having known the vanities of the pontifician religiō ( of which he had sometime been a most severe defender ) having likewise noted the malice of those who fight under the popish banner , felt his conscience to be burdned ; which burden that he might ease himself of , he converted his mind to the orthodox religion . soon after , that he might exonerate his conscience , he thought ●it , that a desperate treason , machinated against so many soules , was to be revealed , and that he should receive ease if he vented such things into the bosome of a friend : which done , he was seriously admonished by the said friend , that he should shew an example of his conversion and charity , and free so many innocent soules from imminent danger . to whose monitions hee willingly consented , and delivered the following things to be put in writing , out of which the articles not long since tendered to your grace , may be cleerly explicated and demonstrated . 1 first of all , that the hinge of the businesse may be rightly discerned , it is to be known , that all those factions with which all christendome is at this day shaken , do arise from the iesuiticall off-spring of cham , of which four orders abound thorowout the world . of the first order are ecclesiasticks , whose office it is to take care of things promoting religion . of the second order are politicians , whose office it is by any means to shake , trouble , reforme the state of kingdomes and republikes . of the third order are seculars , whose property it is to obtr●de themselves into offices with kings and princes , to insinuate and immix themselves in court businesses , bargains and sales , and to be busied in civill affairs . of the fourth order are intelligencers ( or spies ) men of inferiour condition , who submit themselves to the * services of great men , princes , barons , noblemen , citizens , to deceive ( or corrupt ) the mindes of their masters . 2. a society of so many orders , the * kingdome of england nourisheth : for scarce all spain , france , and italy , can yeeld so great a multitude of jesuites , as london alone ; where are found more then 50 scottish jesuites . there the said society hath elected to it selfe a seat of iniquity , and hath c●nspired against the king , and the most faithfull to the king , especially the lord archbishop of canterbury , and likewise against both kingdomes . 3. for it is more certaine then certainty it self , that the forenamed society hath determined to effect an universall reformation of the kingdome of england and scotland . therefore the determination of the end , necessarily infers a determination of means to the end . 4. therefore to promote the undertaken villany , the said society dubbed it selfe with the title of , the congregation of propagating the faith ; which acknowledgeth the pope of rome the head of the colledge , and cardinall barbarino his substitute and executor . 5. the chief patron of the society at london , is the popes legat , who takes care of the businesse ; into whose bosome , these dregs of traytors weekly deposite all their intelligences . now the residence of this legation , was obtained at london , in the name of the roman ponti●e , by whose mediation it might be lawfull for cardinall barbarino , to work so much the more easily & safely upon the king and kingdom . for none else could so freely circumvent the king , as he who should be palliated with the popes authority . 6. master cuneus did at that time enjoy the office of the popes legat , an vniversall instrument of the conjured society , and a serious promoter of the businesse , whose secrets , as likewise those of all the other intelligencers , the present goodman , the communicator of all these things , did receive and expedite whither the businesse required . cuneus set upon the chief men of the kingdom , and left nothing unattempted , by what means he might corrupt them all , and in●line them to the pontifician party : he inticed many with various incitements , yea , he sought to delude the king himselfe with gifts of pictures , antiquities , idols , and of other vanities brought from rome , which yet would preva●le nothing with the king. having entred familiarity with the king , he is often requested at hampton court , likewise at london , to undertake the cause of the palatine , and that he would interpose his authority , and by his intercession perswade the legat of colen , that the palatine in the next diet to treat of peace , might be inserted into the conditions ; which verily he promised , but performed the contrary . he writ indeed , that he had been so desired by the king concerning such things , yet he advised not that they should be consented to , lest peradventure it might be said by the spaniard , that the pope of rome had patronized an hereticall prince . in the meane time , cuneus smelling * from the archbish. most trusty to the king , that the kings mind was wholy pen●ulous ( or doubtfull . ) resolved , that he would move every stone , and apply his forces , that he might gaine him to his party : certainly confiding , that he had a meanes prepared . for he had a command to * offer a cardinalls cap to the lord archbishop in the name of the pope of rome , and that hee should allure him also with higher promises , that hee might corrupt his sincere minde . yet a fitting occasion was never given , whereby he might insinuate himselfe into the lord archbishop ( for the scorpion sought an egge : free accesse was to be impetrated by the earl and countesse of arundel , likewise by secretary windebanke : the intercession of all which being neglected , he did flie the company or familiarity of cuneus , worse then the plague : he was likewise perswaded by others of no mean rank , well known to him , neither yet was he moved . 7. another also was assayed , who hindred accesse to the detestable wickednesse , secretary cook , he was a most bitter hater of the jesuites , from whom he intercepted accesse to the king , he entertained many ( of them ) according to their deserts , he diligently inquired into their factions ; by which means every incitement , breaththing a magneticall ( attractive ) power to the popish party , was ineffectuall with him ; for nothing was so dear unto him , that might incline him to wickednesse . hereupon being made odi●us to the patrons of the conspiracy ▪ he was endangered to be discharged from his office ; * it was laboured for three yeers space , and at last obtained . yet notwithstanding there remained on the kings part a knot hard to be untied , for the lord archbishop by his constancy , interposed himselfe as a most hard rock . when cuneus had understood from the lord archbishops part , that he had laboured in vain , his malice and the whole societies waxed boyling hot : soon after ambushes began to be prepared , wherwith the lord archbishop together with the king should be taken . likewise a sentence is passed against the king ( for whose sake all this businesse is disposed ) because nothing is hoped from him , which might seem to promote the popish religion ( but especially when he had opened his minde , that he was of this opinion , that every one might be saved in his own religion , so as he be an honest and pious man. ) 8. to perpetrate the treason undertaken , the criminall * execution at vvestminster , caused by some writings of puritans , gave occasion of the first fire : which thing was so much exasperated & exaggerated by the papists to the puritans , that if it remained unrevenged , it would be thought a blemish to their religion ; the flames of which fire , the subsequent book of * prayers increases . 9. in this heat , a certain scotish earl , called maxfield , if i mistake not , was expedited to the scots by the popish party ; with whom two other scotish earls , papists , held correspondency : he ought to stir up the people to commotion , and rub over the injury afresh , that he might enflame their minds , precipitate them to arms , by which the hurtfull disturber of the scotish liberty might be slain . 10. there , by one labour , snares are prepared for the king ; for this purpose the present businesse was so ordered , that very many of the english should adhere to the scots ; that the king should remaine inferiour in armes , who ( therupon ) should be compelled to crave assistance from the papists ; which yet he should not obtaine , unlesse he would descend unto * conditions , by which he should permit * universall liberty of the exercise of the popish religion ; for so the affairs of the papists would succeed according to their desire . to which consent , if he should shew himself more difficult , there should be a present remedy at hand : for the kings son growing now very fast to his youthfull age ( who is * educated from his tender age , that hee might accustome himselfe to the popish party ) the king is to bee dispatched : for an * indian nut stuffed with most sharp poyson , is kept in the society ( which cuneus at that time shewed often to me in * a boasting manner ) wherein a poyson was prepared for the king ; after the example of his * father . 11. in this scottish commotion , the marquesse of hamelton , often dispatched to the scots in the names of the king , to interpose the royall authority , whereby the heat of minds might be mitigated , returned notwithstanding as often without fruit , and without ending the businesse : his chaplaine at that time repaired to us , who * communicated some things secretly with cuneus . being demanded of me injest , whether also the jewes agreed with the samaritans ? cuneus thereunto answered ; would to god all ministers were such as he : what you will , may be hence conjectured . 12. things standing thus , there arrived at london from cardinall richelieu , mr. thomas chamberlaine , his chaplain and almoner , a scot by nation , who ought to assist the colledge of the confederate society , and seriously to set forward the businesse , to leave nothing unattempted , whereby the first heat might be exasperated . for which service he was promised the reward of a * * bishopricke , he cohabited with the society , foure moneths space ; neither was it lawfull for him first to depart , untill things succeeding according to his wish , he might be able to return back again with good newes . 13. sir toby matthew a iesuited priest , of the order of politicians , a most vigilant man of the chief heads , to whom a bed was never so dear , that he would rest his head theron , refreshing his body with sleep in a chair for an houre or two , neither day nor night spared his machinations ; a man principally noxious , and himselfe the plague of the king and kingdom of england ; a most impudent man , who flies to all banquets , and feasts , called or not called ; never quiet , alwaies in action & perpetuall motion ; thrusting himselfe into all conversations of superiours ; he urgeth conferences familiarly , that he may fish out the minds of men ; what ever he observeth thence , which may bring any commodity or discommodity to the part of the conspirators , he communicates to the popes legat ; the more secret things he himself writes to the pope , or to cardinall barbarino . in sum , he adjoines himself to any mans company , no word can be spoken , that he will not lay hold on , and accommodate to his party . in the mean time , whatever he hath fished out , he reduceth into a catalogue , and every summer carrieth it to the generall consistory of the jesuites politicks , which secretly meets together in the province of * wales , where he is an acceptable guest . there councells are secretly hammered which are most meet for the convulsion of the ecclesiastick , and politick estate of both kingdoms . 14. capiaine read a scot , dwelling in longacre-streete , ne●r the angell taverne , a secular jesuite , who for his detestable office performed ( wherby he had perverted a certain minister of the church , with secret incitements to the popish religion , with all his family , taking his daughter to wife ) for a * recompence obtained a rent or impost upon butter , which the country people are bound to render to him , procured for him from the king , by some chief men of the society , who never want a spur , wherby he may be constantly detained in his office : in his house the businesse of the whole plot is concluded , where the society which hath conspired against the king , the lord archbishop & both kingdoms meet together , for the most part every day : but on the day of the carrier● ( or posts ) dispatch , which is ordinarily friday , they meet in greater numbers ; for then all the intelligencers assemble , and confer in common , what things every of them hath fished out that week ; who that they may be without suspi●ion , send their secrets by toby matthew , or read himselfe , to the popes legat ; he transmits the compacted pacquet , which he hath purchased from the intelligencers , to rome . with the same read , the letters brought from rome are deposited , under faired titles and names , who by him are delivered to al , to whom they appertain : for all and every of their names are known to him . vpon the very same occasion , letters also are brought hither under the covert of father philip ; ( he notwithstanding being ignorant of things ) from whom they are distributed to the conspirators . there is in that very ●use a publik chappell , wherin an ordinary jesuite con●ecrates , and dwels there . in the said chappell masses are daily celebrated by the jesuites , and it serves for the baptizing of the children of the house , and of some of the conspirators . those who assemble in the forenamed house , come frequently in coaches or on horse back in lay-mens habit , and with a great train , wherwith they are diguised , that they may not be known , yet they are jesuites , and conjured members of the society . . all the papists of england contribute to this assembly , lest any thing should be wanting to promote the undertaken designe . vpon whose treasury , one widdow , owner of the houses , wherein secretary windebanke now dwelleth , dead above three yeares since , bestowed fourty thousand english pounds , so likewise others contribute above their abilities , so as the businesse may be promoted unto its desired end . 16. besides the foresaid houses , there are conventicles also kept in other more secret places , of which verily they confide not even among themselves , for fear lest they should be discovered . first , every of them are called to certain innes , ( one not knowing of the other ; ) hence they are severally led by spies to the place where they ought to meet , otherwise ignorant where they ought to assemble , lest peradventure they should be surprised at unawares . 17. the countesse of arundel , a strenuous she-champion of the popish religion , bends all her nerves to the vniversall reformation ; whatsoever she hears at the kings court , that is done secretly or openly , in words or deeds , she presently imparts to the popes legat , with whom she meets thrice a day ▪ sometimes in arundel ● house , now at the court , or at tarthal ▪ he scarce sucks such things by the claw . the earl himselfe called now about three years since , this year ought to go to rome , without doubt to consult there of serious things , concerning the designe . with gifts and speeches , the iesuites watch diligently to their masses . at greenwich at the earles costs , a feminine school is maintained , which otherwise is a monastery of nunnes ; for the young girls therein , are sent forth hither and thither into forraine mon●steries beyond the seas . master porter of the kings bed-chamber , most addicted to the popish religion , is a bitter enemy of the king , he reveales all his greatest secrets to the popes legat ; although he very rarely meets with him , yes his wife meets him so much the oftner , who being informed by her husband , conveyes secrets to the lega● . in all his actions he is nothing inferiour to toby matthew ; it cannot be uttered ▪ how diligently he watcheth on the businesse . his sonnes are secretly instructed in the popish religion ; openly , they professe the reformed . the eldest is now to receive his fathers office , under the king which shall be . a cardinals hat is provided for the other , if the designe shall succeed well . above three yeares past the said master porter , was to be sent away by the king to maroco : but he was prohibited by the society , lest the businesse should suffer delay thereby . he is a patron of the iesuites , for whom , for the exercise of religion , he provides chappels both at home and abroad . secretary windebanke , a most fierce papist , is the most unfaithfull to the king of all men , who not onely betraies and reveales even the kings greatest secrets , but likewise communicates counsels by which the designe may be best advanced . he at least thrice every week converseth with the legat in nocturnal conventicles , and reveales those things which he thinkes fit to be knowne ; for which end , he hired a house neare to the legates house , whom he often resorts to through the garden doore , for by this vicinity , the meeting is facilitated . the said secretary is bribed with gifts to the party of that coniured society , by whom he is sustained , that he may the more seriously execute his office. he sent his sonne expresly to rome , who ought to insinuate himselfe into the roman pontif. sir digby , sir winter , master mountague the younger , who hath been at rome ; my lord sterling , a cosen of the earle of arundels , a knight , the countesse of newport , the dutchesse of buckingham ; and many others who have sworne into this conspiracy , are all most vigilant in the designe . some of those are inticed with the hope of court , others of politicall offices ; others attend to the sixteene cardinals caps that are vacant ; which are therefore detained idle for some yeares , that they may impose a vaine hope on th●se who expect them . the president of the aforesaid society was my lord gage , a iesuite priest , dead above three yeares since . he had a palace adorned with lascivious pictures , which counterfeited prophanenesse in the house , but with them was palliated a monastery , wherin forty nunnes were maintained , hid in so great a palace , it is situated in queenes-street , which the statue of a golden queene adornes . the secular iesuites have bought all this street , and have reduced it into a guadrangle , where a iesuiticall colledge is tacitly built , with this hope , that it might be openly finished , as soone as the universall reformation was begunne . the popes legat useth a threefold character or cipher ; one wherewith he communicates with all nuncioes ; another , with cardinall barbaraino onely : a third , wherewith he covers some greater secrets to bee communicated . what soever things he either receiveth from the society or other spies , those he packes up together in one bundle , dedicated under this inscription : to mounsieur stravio archdeacon of cambray : from whom at last they are promoted to rome . these things being thus ordered , if every thing be laid to the bullance , it will satisfie 〈◊〉 speciall , all the articles pr●pounded . wherein . 1. the conspiracy against the king and lord arch-bishop is detected , and the meanes whereby ruine is threatned to both , demonstrated . 2. the imminent dangers to both kingdomes are rehearsed . 3. the rise and progresse of that scottish ●●re is related . 4. meanes wherby these scottish troubles may be appeased , are suggested : for after the scots shall know by whom and to what end their minds are incensed , they wil speedily look to themselves , neither will they suffer the forces of both parts to be subdued , lest a middle party interpose , which seekes ( the ruine ) of both . 5. with what sword the kings throat is assaulted , even when these stirs shall be ended , cunens his confession ; and a visible demonstration , sheweth . 6. the place of the assembly in the house of captaine read is nominated . 7. the day of the eight dayes dispatch by read and the legate is prescribed . 8. how the names of the conspirators may be knowne . 9. where this whole congregation may be circumvented . 10. some of the principall unfaithfull ones of the kings party are notified by name ; many of whose names occur not , yet their h●bitations are knowne ; their names may be easily extorted from read. if these things be warily proceeded in , the strength of the whole businesse will be brought to light ; so the arrow being foreseene , the danger shall be avoyded ; which that it may prosperously succeed , the omnipotent creator grant . the arch-bishops indorsement with his ow●e hand . rece . octob. 14. 1640. the narration of the great treason , concerning which he promised to sir william boswell , to discover against the king and state. a further evidence and confirmation of some things in the relation concerning the archbishop of canterbury . the relation of this horrid plot by a chiefe actor in it , ( with which the arch-prelate acquainted the king , not many daies before this parliament began ) lay concealed among the arch-bishops papers , without any prosecution of the conspirators ( for ought appeares ) who are since dispersed in part by the parliament , but neither dissolved nor taken off this plot , but become more active in its prosecution , putting forth their last and utmost endeavours in all places , to accomplish this their designe , which they have almost brought to maturity to our shame and grief , by new raysed civill wars both in ireland and england . two things in this plot , which concerne the arch-bishop , may perchance seem strange to different sorts of men . first ; that the popes legat should presume to tempt the archbishop with the offer of a cardinals cap ; and some friends of his will perchance affirme , that certainely no such proffer was ever made unto him : but to put this out of question , the bishop himselfe under his owne hand , among other memorials , in the iourn●ll of his life ( then found by mr. prynne in his pocket ) hath these two remarkable memorandums , anno 1633. august 4. sunday , newes came to court of the lord arch-bishop of canterburys death , and the king resolved presently to give it me . that very morning at greenenwich there came one to me seriously , and that avowed * ability to performe it , and offered me to be a cardinall . i went presently to the king and acquainted him both with the thing and person . aug. 17. ( the same moneth ) saturday i had a serious offer made me againe to be a cardinall ; i was th●● fr●m court , but so soone as i came thither ( which was wednesday august 21. ) i acquainted his majesty with it . but my answer againe was , that somewhat dwelt within me that would not suffer that till rome were other then it is : so that by his owne notes it appeares , a cardinals cap was twice proffer'd him very seriously , and that he acquainted the king with it ; not by way of complaint to crave justice against the party who durst presume to tempt him with such a forraigne dignity , to be the popes sworn instrument ; but , by way of advice , and to sound his majesties opinion hereof ▪ as his answer imports . neither did he absolutely di●claime the dignity it selfe , as if he might in no case accept it , but conditionally , till rome should be other then it is now , and then he would not refuse it . indeed the arch-bishop in his * reply to fisher , challengeth this title ( putriarch of another world ) as his due , being given to his predecessor anselm , and therefore could brook● any other pope ( in point of soveraignty ) to lord it over him here ; and this made him refuse the cardinalls gap● but had he resisted the legats landing or conti●nance here , which he never did for ought appeares , but entertained some familiarity with him at first , though they afterwards grew more strange ; or peremptorily refused the first offer with indignation , thrust out the legate or offerer of it by head and shoulders , prosecuted him ( as he did poore innocent puritans ) upon the statute of 23● eliz. c. 1. as a traytor , for attempting to seduce him from his alegiancy , and subject him to the see of rome ; or brought him publikely into the star-chamber or high-commission , as he did some others for lesser pretended crimes and scandals , hee had discharged the part of a good zealous prelate and protestant ; but here was no such proceeding in this case : the very parties that tendred this cap , presuming some good inclination in him to accept it , and good affection to the romish church , which * he maintaines to be a true church , wherein men are and may be saved ; and the second proffer of the cap following so soone at the heeles of the first , intimates ; that the first was in such sort entertained by him , as rather incouraged then discouraged the party to make the second ; and his second consultation with the king concerning it , insinuates , that the king rather inclined to , then against it , or at leastwise left it arbitrary to him to accept or reject it as he best liked . as for his lukewarme severity in prosecuting papists , it appeares most lively by his epistle to the king before his conference with the iesuite fisher , where hee useth these speeches of his ●arriage towards them ; god forbid that i should perswade a persecution in any kind , or practise it in the least ( against priests and jesuites . ) for to my remembrance i have not given him or his so much as crosse language . therefore he is no great enemy to them : the edge of ●eale being wholly bent against puritans whom hee prosecuted even to strong cities , countries withall manner of tortures . the second thing which may seeme strange to others , disaffected to him ▪ is this ; that the popes legat and jesuites should ever ●ate , or conspire his death , unlesse he were an utter enemy to all popery , papists and the church of rome ; which admits an easie answer : the truth is , the bishop being very pragmaticall and wilfull in his courses , could not well brooke pragmaticall , peremptory iesuits , who in popish kingdomes are in perpetuall enmity with all other orders , and they with them ; they having beene oft banished out of * france and other realmes by the sorbonists , dominicans and other orders , no protestants writing so bitterly against this popish order as themselves , as some of their priests , dominicans , and other friers have done : yea the priests and jesuites in * england were lately at great variance , and persecuted , and writ against one another with much violence ; this same then is no good argument that the arch-bi . held no correspondence with priests and other orders , can beare no good affection to the church of rome , in whose superstitious ceremonies he outstripped most priests themselves . vvhat correspondency he held with franciscus de sancta clara , with other priests , and doctor smith bishop of calcedon , whom the jesuits likewise have persecuted , and got excommunicated , ( though of their owne church and religion ) is at large discovered in a books in●●●●led , the english pope : and how well he approved of some romish doctrines , alt●●s and massing rites , is evident by the scottish common-prayer-booke , then found in the archbishops chamber , with all those alterations , wherein it differs from the english , written with his owne hand in the margin , some of which smell very strongly of popery ; as namely , his blotting out of these words at the delivery of the bread and wine in the sacrament , take and eate this in remembrance that christ dyed for thee , and feed on him in thy heart by faith with thankesgiving : take and drink● this in remembrance that christs blood was shed for thee , &c. and leaving onely this former clause ( the better to justifie and imply a * corporall presence of christ in the sacrament ) the body of our lord iesus christ which was given for thee ; the blood of our lord iesus christ which was shed for thee , preserve thy body and soule unto everlasting life . and this popish rubricke therein written with his owne hand . the presbyter during the time of consecration shall stand at the middle of the altar , where he may with more ease and decency * use both his hands , then he can do if he stand at the north end : with other particulars of this kind . moreover , in his booke of private devotions , written with his owne hand , he hath ( after the romish form ) reduced all his prayers to ca●●nicall houres , ( many of them for his late good lord and master the duke and dutches of buckingham , and their family ; and some against the scotch rebels , as he stiles them . ) and in the fore-mentioned memorials of his life , written with his owne hand , there are these suspicious passages , among others , besides the offer of the cardinals-cap , an. 1631. i●n . 21. and 26. my nearer acquaintance began to settle with do. s. god blesse us in it . i●nii 25. d. s. with me at fulham cum m● . &c. ( meant of dr. smith , the popish bishop of calcedon , as is conceived ) iun. 25. mr. fr. windebanke my old friend was 〈◊〉 secretary of state , which place i obtained for him of my gracious master king charles : what an arch-papist and conspiratour he was , the plot relates , and his flight into france * for releasing papists and iesuits out of prison from executions for debts by his owne warrants , and imprisoning those officers who apprehended them ) confirmes . about this time dr. theodor price , subdean of westminster , a man very intimate with the archbishop , and recommended specially to the king by him to be a welsh bishop ( in opposition to the earle of pembroke , and his chaptain griffith williams , now an irish prelate ; ) soon after died a reconciled papist , and received extream● vnction from a priest : noscitur ex comite . august 30. 1634. he hath this memoriall . saturday at oatelands the queen sent for me , and gave 〈◊〉 thanks for a businesse with which she trusted me ; her promise then , that she would be my friend , and that i should have immediate addresse to her , when i had ●ccasion . all which considered , together with his chaplaines licencing divers popish bookes , with their ●xpunging most passages against popery out of bookes brought to the presse , and other particulars commonly knowne , will give a true character of his temper , that 〈◊〉 is another ca●●ander , or middle man betweene an absolute papist , and a reall protestant , who will far sooner hug a popish priest in his bosome , then take ● puritan by the little finger ; an absolute papist in all matters of ceremony , pompe , and externall worship , ( in which he was over● zealous , even to an open bitter persecution of all consci●●tious ministers , who made scruple of them ) if not halfe an one at least , in doctrinall 〈◊〉 . how far he was guilty of a conditionall voting the breaking up the last parliament before this was called , and for what end it was summoned ; this other memoriall under his owne hand will attest , dec. 5 1639. thursday , the king declared his resolution for a parliament , in case of the scottish rebellion : the first movers to it were my l. deputy of ireland ▪ my lord marquesse hamilton , and my selfe : and a resolution voted at the board to assist the king in extraordinary wayes , if the parliament should prove peevish and refuse , &c. but of him sufficient , till his charge ( now in preparation , and since transmitted to the lords ) shall come in . observations on , and from the relation of this plot . ffom the relation of the former plot by so good a hand , our own three realms , and a●● forraigne protestant states may receive full satisfaction . first , that there hath been a most cunning , strong , execrable conspiracie long since contrived at rome , and for divers yeeres together most vigorously pursued in england with all industry , policy , subtilty , engines , by many active , potent confederates of all sorts , all sexes , to undermine the protestant religion , re-establish popery , and alter the very frame of civill government in all the kings dominions ; wherein a most dangerous visible progresse hath been lately made . secondly , that to effect this traiterous designe , they have not onely secretly erected some monasteries of monkes , nunnes , in and about london ; but sent over hither whole regiments of most active subtill iesuits , incorporated into a particular new society , whereof the pope himselfe is head , and cardinall barbarino his vicar : which society was first discovered , and some of them apprehended in th●ir private colledge at clerken-well ( together with their bookes of account reliques , and massing trinket● ) about the beginning of the second parliament of this king ; yet such power , favour , friends , they had then acquired , that their persons were speedily and most indirectly released out of newgate without any prosecution , to prevent that parliaments proceedings against them , which examined this abuse , and illegall release . since which , this conjured society increasing in strength and number , secretly replanted themselves in queens-street and long-acre , and their purses are now so strong , their hopes so elevated , their designes so ripened , as they have there purchased , founded a new magnificent colledge of their owne for their habitation , neere the fairest buildings of nobles , knights , and gentlemen , the more commodiously to seduce them . thirdly , that these iesuits and conspirators hold weekely , constant , uninterrupted intelligence with the pope and romish cardinals ; and have many spies or intelligence● of all sorts about the king , court , city , noblemen , ladies , gentlemen of quality , and in all quarters of the kingdome , to promote this their damnable plot. fourthly , that the pope for divers late yeeres hath had a known avowed legat , c●● by name , openly residing even in london , neere the court , of purpose to reduce the king and his kingdoms to the obedience of the church of rome ; and the queen at least , another legor at rome trading with the pope , to facilitate the designe , to wit , one hamilton a scot , who receives a pension out of the exchequer , granted to another protestant of that name , who payeth it over unto him , to palliate the businesse from the peoples knowledge ; by which meanes there hath been a constant allowed neg●tiation held between rome and england , without any open interruption . 5. that the popes legate came over into england to effect this project , and kept ●is residence here in london , for the better prosecution thereof by the kings own● privity and consent . and whereas by * the ancient law and custome of the real●e ●et in force , even in times of popery , no legat whatsoever coming from rome . ought to ●rosse the seas , or land in england , or any the kings dominions , without the kings own petition , calling and request to the pope , and before hee had taken a ●olemne oath or pr●te●station , to bring and attempt nothing in word or deed , to the prejudice of the rights , priviledges , laws and customs of the king and realm . this legat , for ought appears , was here admitted without any such cautionary oath , which would have crossed the chiefe end of his legation , which was , to prejudice all men , and our religion too . yea , whereas by * the statutes of the realm , it is made no lesse then high treason for any priests , iesuits , or others , receiving orders or authority from the pope of rome , to set footing in england , or any the kings dominions , to seduce any of his subjects to popery : and popish recusants ( much lesse then priests , jesuits , & legats ) ought not to remain within ten miles of the city of london , nor come yet into the king or princes courts , the better to avoid such trayterous and most dangerous conspirators , treasons , and attempts as are daily divised and practised by them against the king and common-weal . yet notwithstanding , this popes legate , and his confederates , have not only kept redence for divers yeeres , in or neer london and the court , and enjoyed free liberty ( without disturbance , or any prosecution of the lawes against them ) to seduce his majesties nobles , courtiers , servants , subjects every where , to their griefe and prejudice ; but likewise had familiar accesse to , and conference with , the king himselfe , ( under the name , notion , authority of the popes legat ) by all arts , policies , argument to pervert and draw him , with his three kingdomes , into a new subjection to the sea of rome , as * cardinall pool , the last popes legat extant in england before this , in queen maries raigne , reconciled her and the realm to rome , to their intolerable preiudice . an act so inconsistent with the laws of the realm , with his majesties many ancient and late remonstrances , oathes , protestations , to maintaine the protestant religion , without giving way to any back-sliding to popery , in such sort as it was maintained and professed in the purest times of q. elizabeth , &c. as may well amaze the world , which ever lookes more at reall actions , then verball protestations . 6. that the popish party & conspirators , have lately usurped a soveraign power , not only about the lawes and magistrates of the realm ( which take no hold of papists , but by the parliaments late care against them here ) but even over the king himself ; who either cannot , or dares not ( for feare , perchance , of poysoning , or other assassination ) oppose or banish these horrid conspirators from his dominions & court , but hath a long time permitted them ( by vertue of his marriage articles , ) to prosecute this plot without any publike opposition or dislike , by whose powerfull authority and mediation , all persons may easily divine . alas ! what shal become of the poore sheepe , when the shepheard himself , not only neglects to chase and keep out these romish wolves , but permits them free accesse into , and harbor in the sheepfold , to assault , if not devour , not only his flock , but person too ? either saint * iohn was much mistaken in the character of a good shepheard , and prescribing this injunction against such seducers , * if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god speed : for he that biddeth him god speed , is partaker of his evill de●ds ▪ and the * fathers , the canonists deceived in this maxime , qui non prohibet malum quod potest , jubet : or else the premises cannot be tolerated or defended by any who professe themselves enemies or opposites to the pope , priests , or church of rome ; or true defend●rs of the protestant reformed religion . 7. that these conspirators are so potent , as to remove from court and publiqu● offices , all such as dare strenuously oppose their plots , ( as the example of secretary cooke , with other officers lately removed in ireland , the articles of pacificatio● there lately made with the rebels , evidence ) and plant others of their owne party and confederacie , both in his majesties court , privie councell , closet , bedchamber if not bed , and about the prince , to corrupt them : and how those that are th● invironed with so many industrious potent seducers of all sorts , who have so many snares to intrap , so many enticements to withdraw them , both in their beds , bed-chambers , closets , councels , courts , where ever they goe or come , should possibl● continue long untainted , unseduced , without an omnipotent protection ( of which none can be assured , who permits or connives at such dangerous temptations ) is ● thing scarce credible in divine or humane reason , if * adams , * solomons , and other apostacies by such means , be duly pondered . he who sailes in the midst of dangerous rocks , may justly feare , and expect a * wracke . 8. that the late scottish troubles , wars , were both plotted and raised by thes● iesuiticall conspirators , of purpose to force the king to resort to them and thei● popish party for aid of men and money against the scots ; and by colour thereof to raise an army of their owne , to gaine the king into their power , and then to wi● or force him to what conditions they pleased ; who must at leastwise promise the● an universal toleration of their religion throughout his dominions , ere they woul● yeeld to assist him . and in case they conquer or prevaile , he must then come ful●ly over to their party , or else be sent packing by them with a poysoned fig to another world , as his father ( they say ) was ; ( its likely by their instruments or procurement , they are so conusant of it , though it might not be examined when complaine● of in open parliament by the commons , but the assembly rather dissolved , then 〈◊〉 death discussed ) and then the prince , yet young , and well inclined to them already b● his education , will soon be made an obedient son of the church of rome . thus th● relator , a chiefe actor in this pre-plotted treason , discovers . and if his single test●mony ( though out of an wounded conscience ) will not be believed alone , the ensuing circumstances will abundantly manifest , the scottish wars to be plotted and directed by them ; for con the popes legate , hamilton the queenes agent , mo●● of the iesuites then about london , captain read their host , the lord sterling chamberlaine , cardinall richelleiu his agent , with other chiefe actors in the plot● being all scots , and imploying of maxfield , and he two other active popish sco● lards , in raising these tumults ; the earle of arundel ( another principall member of this conspiracie , being by their procurement made generall of the firs● army against the scots , and most of his commanders papists ; the papists in a● counties of england ( upon the queens letters directed to them ) contributin● large summes of money , besides men , armes and horses to maintaine this wa● ( for which master squire of shoreditch highly commended them in the pulpi● as the kings best subjects : see master whites first century of scandalous priest● p. 25 ) sir toby matthew ( the most industrious conspirator , in the packe ) makin● a voyage with the lord deputy into ireland , to stir up the papists there to contr●bute men , armes , money , to subdue the scottish covenanters ; yea , marquesse hamiltons own chaplain ( imployed as the kings comissioner to appease these scots ) holding correspondency with con , and resorting to him in private , to impart the secrets of that businesse to him , the generall discontent of the papists and conspirators upon the first pacification of those troubles , which they soon after infringed , and by new large contributions raised a second army against the scots , when the english parliament refused to grant subsidies to maintaine the war. all these concurring circumstances compared with the relation , will ratifie it without dispute , that this war first sprung from these conspirators . 9. that the subsequent present rebellion in ireland , and wars in england , originally issued from , and were plotted by the same conspirators . for the scottish war producing this setled parliament beyond the conspirators expectation , which they foresaw would prove fatall to this their long agitated conspiracie , if it continued undissolved ; thereupon some popish irish commissioners comming over into england , and confederating with the dutchesse of buckingham , captaine read ( now a prisoner in the tower , and taken in the field in actuall rebellion in ireland ) and other of these conspirators , who afterwards departed secretly into ireland , they plotted an universall rebellion , surprisall and massacre of all the protestants in that kingdome : which , though in part prevented by a timely discoverie , which secured dublin , and some few places else ; yet it tooke generall effect in all other parts , to the losse of above an hundred and fourtie thousand protestants lives , there massacred by them . and finding themselves likely to be overcome there by the parliaments forces sent hence , and from scotland , to relieve the protestant party ; thereupon to worke a diversion , they raised a civill bloody war against the parliament here in england , procuring the king ( after endymion porter , a principall conspirator in the plot , had gained the custody of the great seale of england ) to issue out divers proclamations under the great seale , proclaming the parliament themselves traytors and rebells , yea to grant commissions to irish and english papists ( contrary to his former proclamations ) to raise popish forces both at home and in forraigne parts for his defence , as his trustiest and most loyall subjects ; to send letters and commissions of favour to the irist rebels , and hinder all supplies from hence to the protestant party . and withall , they procured the queene , by the earle of antrim● and dutchesse of buckinghams mediation , to send ammunition to the irist rebels , and to attempt to raise an insurrection in scotland too , as the declaration of the rise and progresse of the rebellion in ireland , more largely discovers : since which , his majesty hath condescended to articles of pacification with these rebels contrary to an act of parliament , and both houses consents ( wherein they are declared his majesties good * catholike subiects of ireland , and no rebels at all ) and hath sent for many thousands of them into england to massacre the protestant english here , and fight against the parliament , as they did in ireland heretofore . seeing then all may clearely discerne the exact prosecution of this plot carried on in all these wars by the conspirators therein particularly nominated ; by the queen and popish partie in all three kingdomes , and by papists in forraign parts ( who have largely contributed men , money , armes , ammunition , to accomplish this grand designe , through the instigation of those conspirators in this plot , who are gone beyond the seas ) and have lately caused publike proclamations to be made in bridges , and other parts of flaunders , in ●uly last , ( as appeares by the examination of henry maye , since seconded by others , that all people who will now give any money to maintain the roman catholikes in england , should have it re-payd them againe in a yeeres time , with many thanks ; ) the whole world must of necessity , both see and acknowledge ( unlesse they will renounce their ownn eyes and reason ) that this conspiracy and plot , is no feigned imposture , but a most reall perspicuous agitated treachery , now driven on almost to its perfection , the full accomplishment whereof ( unlesse heaven prevent it ) the catholikes of england expect within the circuit of one yeere , as the forenamed proclamations intimate . 10. that no setled peace was ever formerly intended , nor can now be futurely expected in england or ireland , without an universall publike toleration ( at the least ) of popery , and a repeale and suspention of all lawes against it ; this being the very condition in the plot which the king must condescend to , ere the papists would ingage themselves to assist him in these warres thus raised by them , for this end : and that none may doubt this verity ; the late most insolent bold demands of the irish rebels in the treaty with them , the most favourable articles of pacification granted to them , the present suspention of all lawes against priests and recusants in all counties under his majesties power ; the uncontrolled multitudes ▪ of masses in his armies , quarters , wales , the north , and elsewhere ; the open boasts of papists every where , the introducing of thousands of irish rebels , and other fugitives , to extirpate the protestant religion , most really proclaime it : and if the king , after all their many yeeres restlesse labour , plots , costs , paines , and pretended fidelity to his cause against the parliament , should deny these merit-mongers , such a diminutive reward as this is , ( the very least they will expect ▪ ) now they have him , the prince and duke , within their custody , bristol , chester , ireland , wales , most of the westerne parts , and all his forces in their power , this discoverer ( an eye and ●are-witnesse of destinie from the legates owne vaunt , will informe his majesty and all his protestant subjects ( who will tremble at the very apprehension of it ) that they have an indian poysoned nut reserved for him amongst this iesuiticall societie ; or if it be lost , a poysoned knife perchance , or some other instrument , to dispatch him out of the world , and so to get the possession , protection of the prince , whom they will educate in their antichristian religion ; which how possible , how probable it is for them ( considering their present power and indeavours to effect it , their * poysoning of the emperor , henry the seventh , in the sacred host ; of king iohn in the chalice ; their * stabbing of henry the third of france with a k●ife in the belly ; of henry the fourth his successor , first in the mouth , next in the heart-strings ; though all of their owne religion , because they would not humour the pope in every unreasonable demand , ( though henry the fourth turned an apostate from the protestant religion wherein hee was bred , restored the iesuites formerly banished out of france , rased the pillar erected in paris , as a●standing monument of their treasons against their soveraignes , and built them a stately colledge , to secure his life from their ass●ssination , which yet would not save him from their butchery : ) together with their pistolling of the prince of * orange , and poysoning of * king iames himself ( as the legate boasted ) may informe his majestie , and all his faithfull protestant subjects , ( especially such as by their confederating with them in these their wars , have done nought , but executed , advanced their fore-named designes , whom it concernes now very neerly to prevent , if possible , such a sad catastrophe of that bloodie tragedie , which hath been acted overlong in ireland & england by these conspirators fore-plotted treasons . the execrable horridnesse and reality whereof , made the very discoverer of the plot , out of remorse of conscience , to desert the conspirators , conspiracie , and that bloody religion which begot it ; and therfore should much more incite all such in his majesties army , who are cordially faithfull to their soveraigne , religion , countrey , posterity , and have hitherto ignorantly acted these conspirators treasonable designes , under colour of serving the king ; to consider with remorse of conscience , whose instruments they have thus long been , whose treasons they have ripened , what protestant blood they have shed , how much they have weakened , impoverished , betrayed their own protestant party , who have really stood for god , religion , king , countrey , parliament , against these romish conspirators ; and what hopes , what advantages they have given these confederates , both in england and ireland , to overtop , suppresse , and ere long , utterly to extirpate the protestant religion , themselves , and all other cordially pro●essing it , as they have done many thousands of them already . and then upon all these sad , most serious considerations ( the very thoughts whereof should cause their soules to bleed and tremble ) speedily to desert these trayterous papists , ere they get all into their power , and unite all their heads , hearts , hands , forces to the parliaments party , who had so good cause to take up defensive arms , to prevent the imminent ruine , which otherwise is like to befall both king , kingdome , religion , parliament , liberty , property , posterity , ere we be aware ; especially , since the most cowardly unworthy yeelding up of bristoll , a fit inlet for the maligant welch papists , irish rebels , ( who have conspire to come over hither with all expedition , and are lately landed here in great multitudes since the pacification made with them ) to cut all our throats . 11. that those protestants who now side with popish conspirators , when they have accomplished their designes , whatsoever they may now fancy to themselves , shall find no more mercy or favour from them , then the greatest roundheads , if they comply not with them in all things , and even in popery it selfe ; for if they will not spare the kings own person and life , after so many favours , graces extended to them , ( as they will not , if we believe this relation , or the late story of king henry the fourth of france , yet fresh in memory ) what inferiour person can think to be secure , to fare better then the king himselfe ? and if con the legate , to insinuate himselfe into the kings and palatines favours at the fi●st , when he had no interest in them , would not so much as advi●e the legat of colen , to mediate for the palsgrave , lest peradventure the king of spaine should report , that the pope had patronized an here●●●all prince , as the rela●ion attests , though he promised the king effectually to do it ; how can prince rupert , maurice , ( or any other commanders ) in the kings army , when they have fully accomplished the popes , and these his instruments designes ( under whose banner they ignorantly , yet really militate and promote his cause , in steed of the kings and kingdomes , to whom they and theirs have been so much ingaged ) hope to receive the least dram of favour , pity , muchlesse any recompence from the pope and popish party , if they continue hereticks still , notwithstanding all their present goodly promises ? will they ( think● you ) part with any other inheritances to them , then , who will not so much as now mediate for them to regaine their own ? will these who have butchered so many thousands of innocent protestants in ireland , in england , even before they were sure of the day , without any provocation given ; spare any mothers sonne of them alive , if they once erect their trophees over them ? certainly the experience of all former ages compared with the present , may fully resolve all , that the very * tender mercies of these wicked ones , will be nought but extreme cruelty ; and if they prevaile , wee all must perish without distinction sooner or later , unlesse wee will turne apostates , and lose our religion , god , heaven , soules , to save our transitory lives . finally , therefore , let the serious consideration of all the premises instruct us , to learne wisdome from these our adversaries ; let their indefatigable industry , subtill policy , sincere fidelity , cheerfull constancy , bountifull liberality , fraternall unanimity , undaunted magnanimity , indissolvable confederacy , and uninterrupted pertinacie in prosecuting , establishing , propagating their antichristian religion , treasons , designes , excite all protestants ( according to their severall late covenants and protestations much forgotten ) to equalize , if not transcend them in all these , in defending , securing , propagating our true christian religion , protecting our king , kingdomes , parliament , lawes , liberties , posterity , all we yet have , or hereafter hope for , from that imminent ruine , which these popish conspirators threaten to them . fore-warned fore-armed ; if now we perish through our owne private dissentions , folly , cowardize , covetousnesse , trechery , security , or monstrous credulity , that these conspirators and papists now in armes , fight onely for the king , and establishment of the protestant religion , as it was in queen elizabeths dayes , ( against whom they plotted so many treasons , even for her very religion , and also the powder-plot since , against king iames , and the whole parliament , ) our blood shall rest upon our owne heads , who would not take timely notice of our incumbent dangers , nor suddenly prevent them whiles we might . yo have read before in the plot it selfe , what an active instrument captaine read was , in promoting this conspiracie of the iesuites ; and how he was intrusted with the dispatch and delivery of all their letters and packets of intelligence , and his house the ordinary randevouze where they weekely met ; yet see what a protection this desperate traytor obtained from his maiesty , to secure him against all apprehensions and prosecutions to advance this designe , recorded in the clerke of the peace hi● book for middlesex in open sessions , for his greater immunity , and in the crowne office. by the king. vvhereas we have received good testimony of the loyalty and duty of our trusty and welbeloved captaine , iohn read ; and because he may be subject to the penalty of the lawes for recusancie . these are to signifie , that we are graciously pl●ased to extend our speciall grace towards him : and doe hereby will command , that no inditement , presentment , information , or suit in our name , or in the name of any other , be henceforth commenced , prosecuted , or accepted against him , by any of our officers or subjects whatsoever , for or concerning recusancie : and if any such shall happen , then our will and pleasure is , that upon sight hereof the same shall be discharged and made voyd , or otherwise not prejudiciall to him . given under our signet at our court at theobals the 13. day of iuly , in the 10 th . yeere of our raigne . to all and singular our iudges of assize , iustices of peace , maiors , sheriffes , clerkes of assize and peace , bayliffes , constables , informers , and all other our officers and ministers , whom it doth , or may concerne , and to every of them . the examination of henry mayo . who saith , that on thursday last , being the twentieth of iuly , one thousand six hundred forty three , he being at bridges in flanders , heard proclamation made in dutch , ( who understands it very well ) that all people within that city , that would goe to the governours house , and give any money to maintaine the romane catholiques in england , they should have their money re-paid them againe in a yeeres time , with many thanks . henry mayo . this examination was taken before us , edward boyce . john boyce . george trotter . finis . notes, typically marginal, from the original text notes for div a56199-e290 * psal. 31. 12. psal. 88. 4 , 5. a rom. 11. 33. b dan. 2. 22 , 23. notes for div a56199-e1090 ● c●r . 13. 8. a see the acts of the general assembly of the ●ebels at ●ilkenny , anno 164● . printed at ●ondon marc● 6. 1643. t●e myste●y of lniquity , p. 32. 33. &c. b the 48 week ending decem , ● . p. 681. 685. notes for div a56199-e3390 * if a stranger were thus affected at the hearing of this plot , how should we our selves be sensible thereof ? notes for div a56199-e3850 * the je●uits pl●ts are never ended till they obtaine their desired ends in all things . * the pope and cardin●ll 〈◊〉 his majesty and the realme may be soone betrayed by such false attendants . notes for div a56199-e4430 i beseech your majesty read these letters a● they are endorsed by figures , 1 , 2 , 3 , &c. ye had reason so to doe . it is an unanswerable dilemma . i c●ncur totally with you in opinion , assuring you that no body doth , or shall know of this businesse , and to shew my care to conceale it , i received this but this afternoon , and now i make this dispatch before i sleepe . herewith i send his warrant , as you advise , which indeed i judge to bee the better way . i like your answer extreame well , and doe promise not to deceive your confidence , nor make you break your word . i have sent all back . i thinke these apostyles will bee warrant enough for you to proceed , especially when i expressly command you to doe so . in this i am as far from condemning your judgement as suspecting your fidelitie . c. r. * the kings hand and date . * the archbishops postscript notes for div a56199-e4920 * a very good argument of truth and reality . * therefore a man of note and imployment . notes for div a56199-e5160 * jesuites know well how to equivocate thus . * if popes must not favour pro●●stant princes , it s a miracle that they should favor them , or harbour any of their agents now neer them . * the papacy of cant. and this other world is of greater value then an italian cardinalship . * the quality of the discovere● & meane● inducing him to reveale this plot . * the popes nuncio then in england . four sorts of jesuits . * a good caveat to nobles & gentlemen to beware they entertaine not a jesuit or romish spie in their houses in stead of a servant . * we had need look about , when so many active traytors are harboured among us , even perchance at this present , therfore both kindoms need look to themselves . strange that such a society should be erected under the defender of the faith . a strange world when a popes legate shall be openly harboured so neere the king and court , and have fr●e●ccesse to both without controule . if the king truly hate the pope , it will make his instruments lesse effectuall , if they come in his name . popes instruments are ever very active . strange it was that the chiefe men should not set themselves against him & his , to send thē packing hence ; especially that the king himselfe did it not when he thus tempted & assaulted him . that a popes legat should be so familiar with the king , and the king make much of him in steed of banishing him , is a riddle . * the archb. therefore , & he , had some familiarity , and acquaintance at first . * this offer appears under the archbishops own hand in the journall of his life . but he kept not him from the court. jesuites are both diligent and able to remove their greatest opposites at court from out of place and favour too . * it is admirable this faction should be so powerfully predominant as to displace the greatest and faithfullest officers . iesuites wil be sure to move hell , when they cannot prevail with heaven . jesuites cannot indure neuters . if a man may be saved in any religiō , he may safely imbrace any and cleave close to none . * the bishops ty●●nny against puritans the best advantage , and greatest advancement of popes designes . * he means the scottish prayer book ; the alterations whereof frō the english , were found in the originall copy , under the archbishops own hand , whē his chamber was searched . the jesuits love to fish when the bishops trouble the streames with their innovations and popish ceremonies ▪ the iesuits the plotters & chief directors of the scotish war. * the king tied to conditions by papists befor they aided him * now practised in oxford , wales , and the northern parts , by open toleration . * the more shame & pity , and a caveat for the parliament henceforth to look to it . * the king thē must needs be in great danger amongst papists now . * jesuites make but a vaunt of poysoning kings . * the jesuites it seems know very well king iames was poysoned , belike by some of their instruments : * it seems some noblemens chaplains are but the popes and jesuites intelligencers , if not their confederates . all forraigne popish states contribute their best assistance to reduce england to rome . * a meet guerdon for such a service . * jesuites will not give over acting , till they accomplish their designes . bishops sons oftentimes the popes greatest agents . his industrious activity should shame our slothfulnesse . the protestants want of such mutuall correspondency , and intelligence is a great weakning to their cause . let them learn wisedome by their enemies . * a fit place for their intelligence and correspondency with ireland , lying in the midst between both . the jesuites now make good use of all nations and instruments . * o that such romish seducers should obtaine such power and rewards for being seducing instruments . the jesuites it seems are very powerfull at court. the popes weekly intelligence at rome , from hence , can produce no good to england . jesuites know how to conceal thei● names and lodgings ▪ there are more popish chappels in and about london , then are commonly known . jesuites can counterfeit any habit , or part , to delude the vulgar . papists large contributions to undermine our religion , should make us liberall to defend it . jesuites are as wise as serpents though not so innocent as doves . the jesuits learne of the serpent to seduce men by small instruments to their ruine . her voyage to rome to visit the pope , made her frequently to visit his legat . the countesse belike was his forerunner thither . no wonder the earls debts be so great . a school of nunnes . is not the king in great danger who hath such a person in his bed-chamber , now keeper of the great seal ? both king and prince have iesuiticall agents in their bed-chambers . all businesses and imployments must be set aside to promote this plot . a iesuiticall secretary , his flight and articles in parliament , confirme all this and more . papists spare no cost . the other conspirators names . a ●●●cover for such a dish . it seemes their purses were strong , & their hopes great . his maiesty perchance hath learnt to write characters from him , as appeares by some of his late intercepted letters . a good 〈◊〉 for england now . notes for div a56199-e8770 * this must needs be the legat , or one imployed from him . * page 171. * conference with fisher , neere the end . * see the generall hist. of france in the life of h. 3. & 4. * see the english pope . * with which his speech in star-chamber agrees , there it is , hoc est corpus m●um , &c. * to elevate the hos●ia , as papists do● . * see the articles against him in parliament . notes for div a56199-e10040 * antiq. eccles. brit. p. 322. ead. lib. 1. and fox acts and mon. vol. 1. edit . ult . p. 926. * 23. eliz. c. 1. 35. eliz. c. 1. 3. iac. c. 3. 4 , 5. * see 1. & 2. phil. & mary , c. 8. see the royall popish favorite . * ioh. 10. 10. 11 , 12 , 13. * 2 ioh. 10. 11. * gratian caus . 23. * gen. 3. * 1 king ▪ 11. * qui amat periculum peribit in 〈◊〉 . * so are th● shrewesbury printed copies . see the royall popish favorite , where it is largely proved . * grimston in his life . * fox , speed , generall hist. of france . in hen. 3. & 4. * meteran●s ▪ grimston . * see doctor eggl●shams booke , and the commons charge against the duke of buckingham . * 〈◊〉 . 12 , 10. a summarie of devotions compiled and used by dr william laud, sometime ld arch-bishop of canterbvry now published according to the copy written with his own hand and reserved in the archives of st. john baptist's colledge library in oxon. laud, william, 1573-1645. 1667 approx. 236 kb of xml-encoded text transcribed from 168 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a49717 wing l600 estc r27458 09863718 ocm 09863718 44285 this keyboarded and encoded edition of the work described above is co-owned by the institutions 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(eebo-tcp ; phase 1, no. a49717) transcribed from: (early english books online ; image set 44285) images scanned from microfilm: (early english books, 1641-1700 ; 1362:9) a summarie of devotions compiled and used by dr william laud, sometime ld arch-bishop of canterbvry now published according to the copy written with his own hand and reserved in the archives of st. john baptist's colledge library in oxon. laud, william, 1573-1645. 333 [i.e. 331] p. printed by william hall, oxford : 1667. includes text in english and latin. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the 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p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer-books. devotional exercises. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-10 john latta sampled and proofread 2002-10 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a summarie of devotions , compiled and used by dr william laud , sometime l d arch-bishop of canterbvry . now published according to the copy written with his own hand , and reserved in the archives of baptist's colledge library in oxon . oxford , printed by william hall , anno dom. 1667. imprimatur , gilbertus cant . dat. lambethae dec. 12. 1666. imprimatur , iohan . fell . vicecan . oxon. dec. 28. 1666. et conversus vivificasti me . psal : 70. 20. o come hither and hearken all ye that fear god , and i will tell you what he hath done for my soul. psal. 66. 16. pater noster laesus est , sed pater . qui es in coelis eminenter , non inclusive . sanctificetur in me , per me , super me . nomen tuum . patris in nobis , ut simus filii patris nostri . adveniat regnum tuum . ut destruatur regnum peccati , per quod regnant mors & diabolus . fiat voluntas tua , sicut in caelo , & in terra . in me , qui sum terra , sicut a sanctis angelis . panem super caelestem & corporeum . nostrum proprium , licite acquisitum . quotidianum da nobis hodie . pro quotidiana necessitate . et remitte nobis debita , sicut &c. talenta dimitte nobis minuta remittentibus . et ne nos inducas in tentationē : nec sinas intrare ductos pronosque . sed libera nos a mal● . ab authore mali extra nos , diabolo & mundo ; intra nos , nobisipsis : et a malo culpae , per gratiam ; poenae , per misericordiam : omni , per pacē . quia tuum est regnum potentia absolutum in se , independens ab aliis . gloria : circumfulgens omnia & in omnibus . tuum . et a te , & per te , & ad te , in gloria & salute servorum tuorum amen . our father , which art in heaven , 1. hallowed be thy name . 2. thy kingdome come . 3. thy will be done in earth , as it is in heaven . 4. give us this day our daily bread . 5. and forgive us our trespasses , as we forgive them that trespass against us . 6. and lead us not into temptation . 7. but deliver us from evil . for thine is the kingdome , the power , and the glory , for ever and ever . amen . symbolum apostolicum divisum in articulos . 1 i believe in god the father almighty , maker of heaven and earth . 2. and in iesus christ , his only son our lord. 3. who was conceived by the holy ghost , born of the virgin mary . 4. he suffered under pontius pilate , was crucified , dead , and buried . 5. he descended into hell , the third day he rose again from the dead . 6. he ascended into heaven , and sitteth on the right hand of god the father almighty . 7. from thence he shall come to judge the quick and the dead . 8. i believe in the holy ghost . 9. the holy catholicke church , the communion of saints . 10. the forgiveness of sins . 11. the resurrection of the body : 12. and the life everlasting . amen . officium quotidianum . in nomine patris , & filii , & spiritus sancti . amen . o lord , i am risen up , and fallen prostrate before thee : prevent me , i beseech thee , in all my doings with thy most gracious● favour , and further me with thy continual help ; that in all my works begun , continued , and ended in thee , i may glorifie thy holy name , and finally by thy mercy obtain everlasting life , through iesus christ our lord. amen . almighty god and most merciful father , all merciful , mercy it selfe ; i have erred wittingly , and strayed willingly , nay runne from thy wayes , more like an untamed heifer , then a lost or wandring sheep . i have followed too much , even altogether , the absurd devices and brutish desires of my own heart . i have offended against , nay been offended at thy holy , most holy lawes . i have left undone , not done at all , those things which i ought to have done . and i have done , done nothing else , but those things which i ought not to have done . and there is no health , no hope of health in me . but thou , o lord , have mercy upon me , miserable , most miserable sinner , the greatest sinner , and most unthankfull for so great grace . spare me , and them all , o god , which confess their faults . restore me , and all them that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more : for this is according to thy promises , most pretious , most gratious , most sweet promises , declared unto mankind in christ iesu our lord. grant therefore , o most merciful father , for his sake , who is our redeemer , advocate , author and finisher of our faith , our propitiation , righteousness , and justification ; that i and all penitents may hereafter live a godly , righteous , and sober life , to the glory of thy holy name , and the salvation of our own souls . amen . o eternal god and merciful father ; pardon , i beseech thee , all the sins , omissions , and commissions , thoughts , words , and deeds , by which i have provoked thee unto anger , from the time of my birth to this present moment : that no one , nor all of my sins together , may ever be able to cry oftner or lowder in thine ears for vengeance , then the cry of my prayers may ascend up unto thee for mercy and for forgiveness , and obtain that they sue for . particularly i humbly beseech thee , forgive unto me my great and my clamorous sins , such as are , &c. o lord , against heaven , and against thee have i sinned , and committed foule transgressions in thy sight , but i beseech thee wipe them all out of the book of remembrances which thou hast written , through iesus christ our lord and only saviour . amen . give unto me , o lord , i humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a couragious heart : chast , and temperate reynes , and thoughts : a soul full of devotion to do thee service , strength against all temptations , especially the temptations of &c. through iesus christ our lord. amen . o lord , i give thee humble and hearty thanks , ( increase my thankfulness , i beseech thee ) for all benefits and blessings both spiritual and temporal , which in the riches of thy great mercy thou hast liberally powred down upon me , but especially spiritual . lord , let me not live , but to praise and magnify thee and thy glorious name . particularly i give thee most unseigned thanks for my preservation from the time of my birth to this present moment ; for &c. for bringing me safe to the beginning of this day , in which and all the days of my life , i beseech thee , preserve me from sin , and from danger , in soul , and in body , that all my thoughts , words , and works may tend to the honour and glory of thy name , the good of thy church , the discharge of my duty , the salvation of my soul in the day of my appearance and account to be made before thee , through iesus christ , our only saviour and redeemer . amen . o eternal god and merciful father , i humbly beseech thee , bless thy holy catholick church , wheresoever spread upon the face of the whole earth : good lord● , purge it from all atheisme , heresy , schisme , superstition , factious maintenance of groundless opinions ; that one faith , one lord , one baptisme may in all places be uniformly professed , as thy church is , and can be but one . and grant , good lord , that i may be , and continue a faithful , living , and a working member under christ the head , in that church the body , all the dayes of my life , and through the hour of my death , through the merits , and by the grace of the same iesus christ , our lord and only saviour . amen . o merciful god , bless this particular church , in which i live : make it and all the members of it sound in faith , and holy in life , that they may serve thee , and thou bless them , through iesus christ our lord. amen . lord , bless our most gratious soveraigne , treasure up in him all thy hidden blessings ; make him , and keep him a devoted servant to thee , a constant patron of the church and truth , that he may live long , and be full of honourable success all his daies , in his person , in his actions , in his queen , in his children , in his servants , in his people , and crown'd with glory after life , and in that good time that shall be best both for him and us , make him a joyful father of happy and successful children : under him bless the whole state ecclesiastical and civil , that righteousness and peace may kiss each other , and we serve and honour thee for ever . amen . good lord , bless all the places to which thou hast made me have any nearer reference , the place where i was borne , &c : every soul contained in any of these . all my friends , kindred , acquaintance , any unto whom thou hast made me any way beholding ; especially my nearer and my bosom friends , dr , &c. all those &c. lord i beseech thee , forgive me and them all our sins , and continue us thy servants both in life and death . amen . gracious father , bless my servants and make them thine . give them grace to serve thee first , then me with faithfulness , soberness , and diligence : make me ever willing , and in some measure able to repay unto them the time and the strength , which they either have or shall spend to do me service , even for iesus christ his sake . amen . o lord , bless all the afflicted members of the body of thy son , wheresoever , howsoever afflicted ; send them constant patience or speedy deliverance , as seems best to thee and is best for them , according to their several wants and necessities whatsoever ; ( particularly , &c. ) and do unto them according to all those mercies , which i would or should desire thou shouldst shew to my own soul , if at any time thou shalt be pleased to make my estate as their's is at this present . and , o lord , be merciful . amen . blessed father , bless all sorts of men in their particulars ; mine enemies with the forgiveness of sins : turn their hearts that they may no longer hate thy servant , and if they will not be turned , deliver me not over i beseech thee into their power . and next after the salvation of my soul , i humbly beg it , deliver me not into the hands of men , to the shame or scorne of the world. amen . o domine jesu ! da quod jabes , & jube quod vis . facias animam meam paratam in adventum tuum , veni quando vis . des mihi ad minimum sufficientem , si placet pacatissimam patientiam , & veni quomodo vis , o tu , qui salus es omnium sperantium in te. et in super interpone obsecro , o domine jesu , mortem , crucem , passionem , meritum & sanguinem tuum inter iudicium tuum & animam meam , nunc & semper , & praecipue in hora mortis meae . quae mors ( obnixe precor ) nunquam sit subitanea , nunquam adveniat & inveniat me imparatum ; nunquam ita adveniendo saeviat , quin ut retineam fidem , spem , & charitatem , memoriam & intellectum sanum usque ad extremum halitum . et esto mihi in deum protectorem . des peccatis meis misericordiam & veniam , ecclesiae tuae pacem & concordiam , mihi peccatorum primo gratiam in hac vita & gloriam in futura . ita , ita venias , o domine jesu , & miserere mei . amen . lord , here i am , do with me as seems best in thine own eyes ; only give mee , i humbly beseech thee , a penitent and a patient spirit to expect thee . amen . lord make my service acceptable to thee while i live , and my soul ready for thee when i die . amen . our father , which art in heaven , &c. sunday . o lord , by thy mercy i am risen out of my grave where i might have slept in death , but that thou preservedst me . make it , i beseech thee , a resurrection to grace in this life , and to glory in the life to come , through iesus christ , who merited both for us . amen . this day by the resurrection of thy son our blessed saviour was made holy to us : give me that grace that i may keep it holy to thee , through iesus christ. amen . o send out thy light an● thy truth that they may lead me , and bring me unto thy holy hill , and to thy dwelling ; that i may goe unto the altar of thee , o my god , even the god of my joy and gladness , and give thanks unto thee . amen . almighty and everlasting god , who governest all things both in heaven and earth ; mercifully hear my supplications for my selfe and all thy people : & grant us thy peace all the days of our life , even for iesus christ his sake . amen . almighty god , i humbly beseech thee , give me grace to cast away the works of darkness , and to put on the armour of light now in the time of this mortal life , ( in which thy son christ iesus came to visit us in great humility ; ) that in the last day , when he shall come again in his glorious majesty , to judge both the quick and the dead , i with all thy faithfull servants may rise up to the life immortal , through him who liveth and reigneth with thee and the holy ghost , now and for ever . amen . blessed god , which hast caused all holy scriptures to be written for our learning ; grant unto me and all christians , that we may in such wise hear , read , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace and ever hold fast the blessed hope of everlasting life , which thou hast given us in our saviour iesus christ. amen . lord , i humbly beseech thee , raise up thy power and come among us , and with great might succour us : that whereas by our sins we are sore let and hindered , thy bountiful grace and mercy , through the satisfaction of thy son our lord , may ●peedily deliver us ; to whom , with thee and the holy ghost , be all honor and glory , world without end . amen . lord , let thine angels tarry round about me , and deliver me : that i may tast and see how gracious thou my lord art , and how blessed the man is that trusteth in thee ; through iesus christ our lord. amen . i will wait for thy loving-kindness , o god , in the midst of thy temple , and there will i praise thee . amen . lord , let me behold thee in thy sanctuary , and there see thy power and glory . for thy loving-kindness is better then life , therefore my lips shall praise thee . thus will i magnifie thee all my life , and lift up my hands in thy name . o! satisfie me with that riches of mercy which is in iesus christ our lord. amen . o how amiable are thy dwellings , thou lord of hosts ? my soul hath a desire and a longing to enter into the courts of thee , o lord ; my heart and my flesh rejoyceth in thee , o merciful god. amen . lord , i humbly beseech thee to hear and accept my prayers for my self , and for thy people which call upon thee ; and grant that we may perfectly know what things we ought to do , and also have grace and power faithfully to fulfil the same , through iesus christ our lord. amen . almighty & everlasting god , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through iesus christ our lord. amen . god , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailty we cannot always stand upright ; grant , i most humbly beseech thee , to me the health of body and soul , that all those things which i suffer for sin , i may by thy help well pass and overcome , through iesus christ our lord. amen . o lord , the sun is at height for this day upon me , but lift up the light of thy countenance , and i shall be whole . make all darkness and spiritual shadows short upon me , and shorter in me , through iesus christ our lord. amen . who can tell how oft he offendeth , o cleanse thou me from my secret sins ; keep me also , o lord , from presumptuous sins , least they get the dominion over me : and keep me innocent from the great offence , i humbly beseech thee . amen . blessed are they that dwell in thy house , they will be alway praising thee . blessed is the man whose strength is in thee , in whose heart are thy ways . lord , thus bless the heart of thy servant , ●or iesus christ his sake . amen . o sancta , adoranda , & longanimis trinitas ! longanimis enim es , quae eos a quibus scinderis , tam diu toleras . o trinitas , cujus ego ut cultor ac minime fictus praeco essem , jam pridem dignus habitus sum : o trinitas omnibus aliquando vel per illuminationem vel per poenam agnoscenda ! oro te , ut hos quoque qui nunc contumeliis te afficiunt , adoratores accipias , ne quisquam vel ex minimis pereat ; et hoc , etiamsi mihi propterea aliqua gratiae jactura facienda sit . neque enim tantum dicere audeo , quantum apostolus . concede autem hoc per & propter merita jesu christi redemptoris nostri . amen . almighty god , who through thine only begotten son iesus christ , hast overcome death , and opened to us the gate of everlasting life : i humbly beseech thee , that as by thy special grace preventing me , thou dost put into my mind good desires ; so by thy continuall help , i may bring the same to good effect , through iesus christ our lord. amen . almighty god , who hast given thine only son to die for our sins , and to rise again for our justification ; give me grace so to put away the leaven of malice and all wickedness , , that i may alwaies serve thee in p●reness of living and in truth , through iesus christ our lord. amen . almighty god , who hast given thine only son to be unto us both a sacrifice for sin , and an example of godly life ; give me grace that i may always most thankfully receive that inestimable benefit , and also daily endeavour to follow the blessed steps of his most holy life , even for the same thy son iesus christ his sake . amen . lord give me that grace , that i may hold me still by thee , and abide patiently upon thee . that i may not grieve my self at the man whose way doth prosper , nor against him , that doth after evil counsels . that i may leave off from wrath , and let go displeasure , least i fret my self and be moved to do evil . amen . tribuat hic mihi dominus , ut in me , pro me , fiat ignis consumens : & ardeat hoc igne cor meum in lumen aeternum mihi , ne eodem ardeat anima mea in poenam perennem ; per jesum christum dominum nostrum . amen . o lord , make me like a green olive-tree in thy house ; for i trust in thy tender mercy for ever : and i will alwais praise thee for that thou hast done , and hope in thy name for ever . amen . o lord , i beseech thee , make me remember how much more then other men i have need to call upon thee . my charge is great , and my strength little ; o give me grace to come often before thee , and to ask that help , which thou art readier to give then i to ask , through iesus christ our lord. amen . have mercy upon mee , o lord : consider the troubles which i suffer of them that hate me , o thou which didst lift me up from the gates of death . amen . o lord , increase in me faith & devotion : replenish my heart with all goodness , and by thy great mercy keep me in the same . give me godly zeal in prayer , true humility in prosperity , perfect patience in adversity , and continuall joy in the holy ghost ; even for iesus christ his sake , my only lord and saviour . amen . o god , who hast taught the hearts of thy faithful people by sending to them the light of thy holy spirit ; grant me by the same spirit to have a right judgment in all things , and evermore to rejoyce in his holy comfort , through the merits of christ iesus our saviour , who liveth and reigneth with thee , in the unity of the same spirit , one god world without end . amen . almighty & everlasting god , who hast given unto thy servants grace by the confession of true faith to acknowledge the glory of the eternal trinity , and in the power of the divine majesty to worship the unity ; i humbly beseech thee , bless me also , that i may live in the stedfastness of this faith , & through it be evermore defended from all ghostly and bodily dangers , for thy mercies sake who livest and reignest one god world without end . amen . o my god , incline thine eare and hear , open thine eyes and see . o lord forgive : o lord consider and doe it , for thine own sake , o my god ; and for my saviour iesus christ his sake . amen . lord let me not be afraid , though one be made rich , or though the glory of his house be increased : for he shall carry nothing away with him when he dieth , neither shal his pomp follow him . but ever make me afraid to offend thee . amen . mine eyes long sore for thy word , saying , when wilt thou comfort me ? lord comfort me , for i am become like a bottle in the smoak ; yet let me not , i beseech thee , forget thy law , even for iesus christ his sake . amen . o lord god , which seest that i put not my trust in any thing that i do ; mercifully grant that i may be defended against all adversity , through iesus christ my lord and only saviour . amen . o lord , which hast taught us , that all our doings without charity are nothing worth ; send thy holy ghost , and pour into my heart that most excellent gift of charity , the very bond of peace and all vertues , without the which whosoever liveth is counted dead before thee : grant this for thy only son iesus christ his sake . amen . o lord , fill me with grace that i may fulfil all the service which i owe thee , through iesus christ our lord. amen . o lord god , spare , i beseech thee : who shall raise up iacob ? for he is small . spare him therefore , o lord ; spare thy people , spare me . say unto my soul , thou hast repented of the evil intended , and it shall not be . amen . lord , when i am asleep , let me not be made afraid : but let my sleep be sweet , that i may be enabled to serve thee . amen . grant , i beseech thee , most mercifull father , that i who for my evil deeds am worthily punished , may by the comfort of thy grace be mercifully relieved , through iesus christ our only lord and saviour . amen . consider & hear me , o lord my god : lighten mine eyes , that i sleep not in death . amen . o lord , thou hast proved and visited my heart , in the night season thou hast tried me : o blessed father , purge me that thou mayst find no wickedness in me ; through iesus christ our lord. amen . o lord , hear me , that seven times a day i may praise thee ; and be acquainted with that great peace , which they have that love thy law. amen . o lord , from whom all good things do come ; grant unto me thy humble servant , that by thy holy inspiration i may think those things that are good , and by thy merciful guiding may also perform the same , through our lord iesus christ. amen . munday . ponder my words , o lord , consider my meditations . o hearken unto the voice of my calling , my king and my god ; for unto thee will i make my prayer . my voice shalt thou hear betimes , o lord : early in the morning will i direct my prayer unto thee , and will look up . but make me remember , that thou art god , and hast no pleasure in wickedness , neither shall any evil dwell with thee . amen . o lord , bless me and i will sing unto thee , and praise thy name , and be telling of thy salvation from day to day . amen . o lord , let counsell preserve me , and understanding keep me . deliver me from the evil way , & from the man that speaketh froward things ; and from all such as leave the ways of righteousness to walk in the ways of darkness : even for iesus christ his sake . amen . o lord , i know the way of man is not in himself . it is not in man that walketh to direct his own steps . therefore , o lord , i beseech thee , make me know my way , and direct my steps to thy honour and my own salvation , through iesus christ our lord. amen . be not wroth with me , o lord , but spare me and have mercy upon me ; for thou wilt be merciful unto thy creature . o lord , i and my fathers have all had the same sickness : but , because of us that are sinners , thou shalt be called merciful ; through iesus christ our lord. amen . o lord , guide me here with thy counsell , and after that receive me into glory . for whom have i in heaven but thee ? and there is none upon earth , that i desire in comparison of thee . o lord preserve me in those longings after thee . amen . o god , take from me the way of lying , and cause me to make much of thy law , that i may chuse the way of truth , and lay thy iudgments before me : that i may stick unto thy testimonies , and run the way of thy commandements , when thou hast set my heart at liberty . amen . o god , the strength of all them that trust in thee ; mercifully accept my prayers : and because the weakness of mans nature can do no good thing without thee ; grant me the help of thy grace , that inkeeping of thy commandements , i may please thee both in will and in deed , through iesus christ our lord. amen . o lord , thou art just , and all thy ways are mercy and truth : thou judgest truly for ever ; remember me and look upon me : punish me not according to my sins or my ignorances , or my fathers , which have sinned before thee : deal not with me according to my sins , but as seemeth best unto thee , o lord my strength and my salvation . amen . lord , i acknowledge my wickedness , and the iniquity of my fathers : we have sinned against thee , o lord be merciful . amen . remember not lord our offences , nor the offences of our forefathers ; neither take thou vengeance of our sins : spare us good lord , spare thy people whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . amen . lord , i beseech thee , mercifully to hear me : and as th●● hast given me an hearty desire to pray ; so grant that by thy mighty aid i may be defended both in soul and in body , through iesus christ our lord. amen . o domine , accipe quaeso quas offero preces , dona quod rogo , excusa quod timeo : quia tu per christum tuum es unica spes peccatorum , & per eum spero veniam delictorum . amen . o lord , be gratious unto me , and give me an heart to worship thee , and to do thy will ; and open my heart in thy law , and send me peace : hear my prayers , and be reconciled to me , and never forsake me in the time 〈◊〉 trouble , for iesus christ his sake . amen . remember me , o lord , according to the favour that thou bearest unto thy people . o visit me with thy salvation , that i may see the felicity of thy chosen , and rejoyce in the gladness of thy people , and give thanks with thine inheritance . amen . o god the protector of all that trust in thee , without whom nothing is strong , nothing is holy ; encrease and multiply upon me thy mercy , that thou being my ruler , and guide , i may so pass through things temporal , that i finally lose not the things eternall . grant this , o heavenly father , for iesus christ his sake . amen . grant , o lord , that i may live in thy feare , dye in thy favour , rest in thy peace , rise in thy power , raigne in thy glory , for thy only beloved son's sake iesus christ our lord. amen . hear , o lord , consider my complaint , hearken unto my prayer , that goeth not out of feigned lips : and prevent me in mercy , before the evening of my daies close up upon me ; even for iesus christ his sake . amen . o domine ! oro te , ultra se infirmitas mea non tendat , sed loquatur hoc solum , in quo animae salus est . neque in id stultitiae simul & impietatis unquam erumpam , ut omnipotentiae tuae & sacramentorum arbiter esse velim . neque permittas me erigere infirmitatis meae sensum ultra aut infinitatis tuae religiosam opinionem , aut significatam mihi aeternitatis tuae fidem . amen . illumina quaeso , domine , tenebras nostras , & totius noctis hujus insidias a me & omnibus fidelibus tuis , ab animabus praecipue , sed & a corporibus nostris repelle propitius per iesum christum dominum nostrum . amen . o god , which hast prepared for them that love thee , such good things as pass mans understanding ; pour into my heart such love towards thee , that i obeying thee in all things , may obtain thy promises , which exceed all that i can desire , through iesus christ our lord. amen . encline thine ear unto me , o lord , and hearken unto my words . shew thy marvellous loving-kindness , thou that art the saviour of them that put their trust in thee . keep me as the apple of thine eye , and hide me under the shadow of thy wings , even for iesus christ his sake . amen . o lord , i cry unto thee , let my prayer be set forth in thy sight as incense , and the lifting up of my hands be an evening sacrifice , even for iesus christ his sake . amen . the lord is my strength and my shield , my heart hath trusted in him , and i am helped : therefore my heart danceth for joy , and in my song will i praise him . amen . o lord of all power and might , who art the author and giver of all good things ; graft in my heart the love of thy name , increase in me true religion , nourish me with all goodness , and of thy great mercy keep me in the same , through iesus christ our lord. amen . lord , let me know my end , and then umber of my daies ; that i may be certified how long i have to live . behold , thou hast made my daies as it were a span long , and my age is even as nothing in respect of thee : and verily every man living is altogether vanity . for man walketh in a vain shadow , and disquieteth himself in vain : he heapeth up riches , and cannot tell , who shall gather them . and now , lord , what is my hope ? truly my hope is even in thee . deliver me from all mine offences and make me not a rebuke to the foolish , even for iesus christ his sake . amen . o domine ! mea omnia & meipsum tibi dono offero , actionem & sermonem , quietem & silentium . tantum me habeas & dūcas ; & manum & mentem & linguam , ad ea quae honesta sunt & tibi grata , moveas : & ab omnibus , a quibus abstinere praestat , abducas . per & propter jesum christum dominum nostrum . amen . tuesday . lord , preserve me , that neither this day , nor any day of my life i may walk in the counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornful ; but that my delight may be in thy law , o lord , and my exercise in it day and night . amen . o sol iustitiae , pater & origo omnium , tuo sydere afflari reviviscere ●est , tuo foveri lumine proficere est , tuis accendi flammis perfici est , abs● te deseri perire est . o ter felices , quibus mitis & roscidus exoreris . bees me , o domine jesu , lumine tuo , & discute nebulas ignorantiae meae , & caliginem peccatorum meorum : ut non aberrans a via mandatorum tuorum , te sequar in lumen aeternum , per teipsum unicum salvatorem & redemptorem meum . amen . o lord , thou art my assurance ; i humbly beseech thee preserve my foot from taking , even for iesus christ his sake . amen . o lord , give me , i beseech thee , the spirit to think and do alwayes such things as be rightful ; that i who cannot be without thee , may by thee be able to live according to thy will , through iesus christ our lord. amen . o lord , i lift up my soul to thee , my god , i have put my trust in thee : o let me not be confounded , neither let mine enemies triumph over me . shew me thy waies , o god : & teach me thy paths . lead me forth in thy truth , and learn me : for thou art the god of my salvation ; in thee is my hope all the day long . call to remembrance , o lord , thy tender mercies and thy loving kindness , which hath been ever of old . o remember not the sins and offences of my youth , or my riper age : but according to thy mercy think thou upon me , o lord , of thy goodness , and the merits of iesus christ my saviour . amen . almighty god , who seest that we have no power of our selves to help our selves ; keep me , i beseech thee , both outwardly in my body , and inwardly in my soul , that so i may be defended from all adversity which may happen to my body , and from all evil thoughts which my assault and hurt my soul , through iesus christ my lord and only saviour . amen . hearken unto my voice , o lord , now i cry unto thee : have mercy upon me , and hear me . my heart hath talked of thee , seek ye my face ; thy face , lord , will i seek . o hide not thou thy face from me , nor cast thy servant away in displeasure . thou hast been my succour , leave me not , neither forsake me , o god of my salvation . amen . at evening , morning , and at noon day will i pray , and that instantly : lord hear my voice . o deliver my soul in peace from the practises that are against me . amen . let thy merciful ears , o lord , be open to the prayers of me thy humble servant ; and that i may obtain my petitions , make me to ask such things as shall please thee , through iesus christ our lord. amen . lord , let me not be confounded , for i have called upon thee . o how plentiful is thy goodness , which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men ! lord , i trust in thee , have mercy upon me . my tears have been my meat day and night , while they daily say unto me , where is now thy god ? but let them have no cause to say it any more , even for iesus christ his sake . amen . almighty god , which shewest to all men that are in errour , the light of thy truth , to the intent that they may return into the way of righteousness ; grant , i beseech thee , unto me and all them that are admitted into the fellowship of christs religion , that we may eschew those things which are contrary to our profession , and follow all such things as are agreeable to the same , through jesus christ our lord. amen . o domine salvator , qui habes in potestate peccatum solvere , dicas mihi , oro , exi de vinculis tuis , exide nexibus peccatorum tuorum , & dicendo solve funes errorum meorum quibus circumdatus & ligatus sum . etsi enim nequissimus sim omnium & detestabilis usu peccatorum , te tamen jubente liber ero . amen . lord , give me grace that i may dwell under the defence of the most highest , and that i may abide under thy shadow , o thou almighty : for thou art my hope and my strong hold ; in thee will i trust , through jesus christ our lord. amen . o god , thou which declarest thy almighty power , most chiefly by shewing mercy and pity , give unto me abundantly thy grace , that i running to thy promises , may be made partaker of thy heavenly treasure , through iesus christ our lord. amen . o god , thou art my hope and strength , a very present help in trouble ; confirm me , that i may not fear , though the earth be moved , and the hills carried into the midst of the sea : though the waters thereof rage and swel , and the mountains shake at the tempest of the same . o be in the midst of my soul , and i shall never be moved . amen . o lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy name , order my steps in thy word , and so shall no wickedness have dominion over me . amen . almighty god , give unto me , i beseech thee , a full increase of faith , hope , and charity : and that i may obtein that which thou dost promise , make me love that which thou dost command , through iesus christ our lord. amen . lord , i call upon thee in the day of my trouble , in the night of my heaviness . o deliver me , and i will glorifie thee . amen . o lord correct me , but with judgement , not in thy anger , lest thou bring me to nothing . and grant that thy correction may amend me , and make me thine , through iesus christ our lord. amen . respice me quoque , o domine jesu ! ut propria possim recognoscere peccata , & fletibus piis culpas solvere . da quaeso lacrymas petri : nolo laetitiam peccatoris . utque hoc fiat , respice tu , & des ut mihi etiam miserrimo peccatorum aliquis gallus cantet ; ut liberatus tibi cantem in secula seculorum . amen . o eternal god and merciful father , grand , i humbly beseech thee , that i may love all those things which thou commandest , and desire that which thou dost promise , that among the sundry and manifold changes of the world , my heart may surely there be fixed , where true joys are to be found , through iesus christ our lord. amen . wednesday . o lord , i have sinned , and dealt wickedly ; nay , offended in all thine ordinances . let thy wrath turn from me , for i am weak ; and hear my prayers , and deliver me for thine own sake , and the merits of my saviour iesus christ. amen . gracious father , without thee i can do nothing but sin ; nor can i confess it to have pardon but by thee . i was conceived and born in sin : and though thou didst wash me from that in the laver of baptisme , yet i have since defiled my self again , and by many grievous actual sins , have made my self a sinner above all other men , considering the great measure of grace that thou hast given me . lord , increase thy grace , and by it weaken first , and then cut off my resistance , that i may see , and confess , and hate , and forsake all my sins , and find mercy and salvation in the merits of my blessed saviour iesus christ. amen . o lord , early this morning do i cry unto thee ; for in thy word is my trust . hear me , o lord , for iesus christ his sake . amen . o lord , let me hear thy loving kindness betimes in the morning , for in thee is my trust . o shew me the way that i should walk in this day , and all the daies of my life ; for i lift up my soul unto thee in the mercies of jesus christ. amen . deliver me , o lord , from all mine offences , and make me not a rebuke to the foolish . for man walketh in a vain shadow , and disquieteth himself in vain . but lord , what is my hope ? truly my hope is even in thee : and there let it still continue acceptable in iesus christ our lord and only saviour . amen . o lord , look upon me in mercy ; in the greater mercy , because the calling and place i am in , must give a stricter account to thee . look therefore upon me , o lord , but not till thou hast nailed my sins to the cross of christ : not till thou hast bathed me in the blood of christ : not till i have hid my self in the wounds of christ , that so the punishment , which should else overtake me , may pass over me : then look , and say unto my soul , i have forgiven thee ; and by the work of thy mercy in my soul make me feel it , through iesus christ our only lord and saviour . amen . o domine , qui magnos greges perficis , & parvos per gratiam auges , pro amplissima benignitate tua copiose me consolare , & gregem meum mecum & pasce & conserva : per jesum christum summum pastorem , et salvatorem nostrum . amen . o lord , plead thou my cause with them that strive with me , and fight against them that fight against me . bring forth the spear , and stop the way against them that persecute me . say unto my soul , i am thy salvation . even so . amen . give ear , o lord , unto my prayer , and ponder the voice of my humble desires . in the time of my trouble i will call upon thee ; for thou hearest me . amen . deliver my soul , o god , from lying lips , and from a deceitfull tongue . amen . keep me , o lord , thy poor humble servant , with thy perpetual mercy : and because the frailtie of man without thee cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through iesus christ our lord. amen . o lord , give me such grace as i may seek thee while thou mayest be found , and call upon thee while thou art near ; that i may detest and forsake the wickedness of my wayes , and the unrighteousness of my own imaginations : that i may return unto thee , and thou have mercy upon me in iesus christ my only saviour and redeemer . amen . teach me thy ways , o lord , and i will walk in thy truth . o knit my heart unto thee , that i may fear thy name . amen . lord , i beseech thee , grant that thy grace may alway prevent and follow me , and make me continually to be given to all good works , through iesus christ our lord. amen . have mercy upon me , o god , after thy great● goodness , and according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin : for i acknowledge my faults , and my sin is ever before me . but let not this evening take from me the light of the sun of righteousness , iesus christ my saviour . amen . o domine , exaudire dignare preces meas in beneplacito tuo . in●micum ab actibus meis & cogitationibus virtute tua expelle . multiplica mihi fidem , guberna mentem , spirituales cogitationes concede ( super stratum vigilanti , ) & ad beatitudinem tuam perducito , per jesum christum filium tuum , & salvatorem nostrum . amen . lord , i beseech thee , give me grace to avoid the infections of the devil , and with a pure heart and mind to follow thee the only true god , through iesus christ our lord. amen . lord , i offer up unto thee my evening sacrifice ; thy sacrifice , even a troubled spirit , a broken and a contrite heart , which thou wilt not despise , in iesus christ our lord. amen . o domine , supplex te oro , respice me , & purga mentem meam & cogitationes meas ab impuris concupiscentiis , & ab omni inquinamento carnis & spiritus , & ab omni diabolica operatione , per jesum christum dominum nostrum . amen . o domine , ineffabilem misericordiam tuam clementer ostende , & simul exue me a peccatis quae commisi , & eripe me a poenis quas merui , per christum dominum nostrum . amen . o god , for as much as without thee i am not able to please thee , grant that the working of thy mercy may in all things direct and rule my heart , through iesus christ our lord. amen . o lord , give me that grace , that i may remember thee upon my bed , and think upon thee when i am waking . thou hast been my helper ; therefore under the shadow of thy wings i will hope to pass through the darkness of this night , in the comfort of iesus christ my lord and only saviour . amen . o lord , make mine eyes prevent the night watches , that i may be occupied in thy words . amen . o lord , thou which hast made the night for man to rest in , as well as the day to labour ; grant , dear father , that i may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life . and that my sleep be not excessive , according to the insatiable desires of the flesh , but sufficient to relieve and maintain nature ; to live and serve thee in all sober and godly conversation , through the aid and assistance of iesus christ my only lord and saviour . amen . thursday . o hold thou up my goings in thy paths , that my footsteps slip not . amen . subveni domine mi jesu , & accingere gladium tuum circa femur potentissime . omnium potentissime egredere : occide me in me , ut vivam in te , & desinant inimici persequi me . amen . o god , thou art my god , early will i seek thee : my soul thirsteth for thee , my flesh longeth greatly after thee , in a barren and dry land , where no water is . o satisfie this thirst with thy freshest waters of comfort , in iesus christ our lord. amen . o lord , have mercy upon me ; i have waited for thee : be thou my arm in the morning , and my help in the time of trouble : that i may exalt thy name which dwellest on high , that i may live in the stability of thy times , and that thy fear may be my treasure , even for iesus christ his sake . amen . o almighty god and merciful father , grant , i beseech thee , that as i do believe thy only son our lord to have ascended into the heavens ; so i , and all thy faithful servants , may in heart and mind thither ascend , and with thee continually dwel . amen . o god , the king of glory , who hast exalted thine only son iesus christ with great triumph into thy kingdom in heaven , i beseech thee leave neither thy church , nor my poor self comfortless ; but send us thy holy ghost to comfort us , and exalt us unto the same place , whither our saviour christ is gone before , who liveth and raigneth with thee , one god world without end . amen . hear my prayer , o god , and hide not thy self from my petition . take heed unto me and hear me , how i mourn in my prayer and am vexed . give me strength and comfort in thee , through iesus christ our lord. amen . o god , the proud are risen against me , and the congregation of factious men have sought after my soul , and have not set thee before their eyes . but thou lord god art full of compassion and mercy , long suffering , plenteous in goodness and truth . o turn thee then unto me , and have mercy upon me : shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou lord hast holpen me , and comforted me in iesus christ our lord. amen . assist me mercifully , o lord , in these , and all other my supplications and prayers , and dispose my ways towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , i may ever be defended by thy most gracious and ready help , through iesus christ our lord. amen . o deliver me from them whose words are softer then butter , when they have war in their heart : and from them whose words are smoother then oyl , while they are very swords . lord , i cast my burthen upon thee , that thou mayst sustain me , and not suffer me to fall for ever . amen . bless me , o lord , when thou chastenest me , and teachest me in thy law ; that thou mayst give me patience in time of adversity , till the pit be digged up for the ungodly . o lord , fail me not , neither forsake me , for i am part of thine inheritance in iesus christ our lord. amen . almighty and merciful god , of thy bountiful goodness keep me from all things that may hurt me ; that i being ready both in body and soul , may with a free heart accomplish those things that thou wouldest have done , through iesus christ our lord. amen . o aeterne deus , quamdiu hic in terris sum , supplex oro , in quantum terrena mihi serviunt , doceant me esse dominum suum , sed a te constitutum : in quantum molesta sunt , doceant me servire ●ibi domino meo , cui dum non obtempero , illa in justam vindictam molesta esse solent : ut sive illa mihi serviant , sive non , ego semper serviam tibi , in & per jesum christum dominum nostrum . amen . hold not thy tongue , o god of my praise ; for the mouth of the ungodly , yea , and the mouth of the deceitful is opened upon me : and they have spoken against me with false tongues , they compassed me about also with words of hatred , and fought against me without a cause . but i give my self unto prayer ; lord , forgive them , and hear me . amen . o god which art the author of peace , and lover of concord , in knowledge of whom standeth our eternal life , whose service is perfect freedome ; defend me and all thy servants in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of iesus christ our lord. amen . dic , ô domine mi jesu , doce , discā a te , quod doceam de te . amen deliver me , o lord , from the man that is evil , and preserve me from the cruel man , which imagines mischief in his heart , and stirs up strife all the day long : the proud have laid a snare for me , and spread their net abroad with cords , and set traps in my way . lord keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings , even for iesus christ his sake . amen . o god , from whom all holy desires , all good counsels , and all just works do proceed : give unto me , and all thy servants , that peace which the world cannot give , that both our hearts may be set to obey thy commandments , and also that by thee we being defended from the fear of our enemies , may pass our time in rest and quietness , through the merits of iesus christ our saviour . amen . have mercy upon me o god , have mercy upon me , for my soul trusteth in thee , and in the shadow of thy wings will i trust , till these and all other my afflictions be over-past . o send out thy mercy and truth upon me , even for iesus christ his sake . amen . o domine misericors qui ad cor altum non accedis , humilia animam meam . o tu , qui non videris nisi a mundis cordibus , veram cordis munditiem dato mibi . sitio , o domine , da arrham haereditatis futurae , saltem da guttam coelestis pluviae , qua refrigerare possim sitim meam , quia amore ardeo . nec hoc peto , domine , propter merita mea , indignissimus enim sum qui gustem ; sed pro misericordia tua , & meritis salvatoris nostri jesu christi . amen . almighty god , vouchsafe , i beseech thee , to direct , sanctifie and govern both my heart and body in the wayes of thy laws , and in the works of thy commandments , that through thy mighty protection , both here and ever i may be preserved by night and by day , in body and in soul , through our lord and saviour iesus christ. amen . o lord , i cry unto thee , hearken unto me , o god. thou holdest my eyes waking : i am so feeble that i cannot speak : and in the night season my soul refuseth comfort ; yet even then give me grace especially , that i may commune with mine own heart , and search out my spirits , and compose them in thee , that i may rise to serve thee . amen . da mihi , domine , dormitum abeunti requiem corporis & animae . custodi me a caliginoso peccati somno , ab omni tenebrosa & nocturna mollitie . ignita maligni tela dolose in me vibrata extinguito . rebelliones carnis meae reprimito . et omnem terrenam & mundanam in me cogitationem sopito , per jesum christum dominum nostrum . amen . i humbly beseech thee , o father , mercifully to look upon my infirmities ; and for the glory of thy names sake , turn from me and the rest of thy servants , all those evils which we most justly have deserved : and grant that in all our troubles we may put our whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy honour and glory , through our only mediator and advocate , iesus christ our lord. amen . friday . deus magne , deus omnipotens , deus summae bonitatis , quem inviolabilem & incorruptibilem credi & intelligi fas est ; trina unitas , quam catholica ecclesia colit , supplex oro , expertus in meipso misericordiam tuam , ne homines , cum quibus mihi a pueritia in omni victu fuit summa consensio , in tuo cultu a me dissentire permittas : nec vel me vel illos a veritate & salute , quae est in christo jesu . amen . o lord , i will call upon thee , and early shall my prayer come before thee . lord , do not abhorre my soul , neither hide thy face from me , for iesus christ his sake . amen . lord , make me to have a perpetual fear and love of thy holy name ; for thou never failest to help and govern them whom thou dost bring up in thy stedfast love . grant this even for iesus christ his sake . amen . almighty and everlasting god , which of thy tender love towards man , hast sent our saviour iesus christ , to take upon him our flesh , and to suffer death upon the cross , that all mankind should follow the example of his great humility : mercifully grant that i may both follow the example of his patience , and be made partaker of his resurrection , through the same iesus christ our lord. amen . almighty god , i humbly beseech thee graciously to behold thy family , for the which our lord iesus christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the cross , who liveth and reigneth with thee and the holy ghost , one god world without end . amen . almighty and everlasting god , by whose spirit the whole body of the church is governed and sanctified ; receive these my supplications and prayers which i offer up before thee , for all estates of men in thy holy church , that every member of the same , in his vocation , may truly and devoutly serve thee , through our lord iesus christ. amen . diu est , o domine , ex quo contra haereses laboravi , & sum poene fatigatus . veni domine mi jesu , praeliator fortissime , princeps exercitus domini , qui diabolum vicisti & seculum : apprehende arma & scutum , & exurge in adjutorium mihi . amen . deal with me , o god , according to thy name ; for sweet is thy mercy . o deliver me , for i am helpless and poor , and my heart is wounded within me . lord save my soul. amen . mine eyes are ever looking unto thee , o lord ; o pluck my feet out of the net . amen . almighty god , who hast promised to hear the petitions of them that ask in thy son's name , i beseech thee mercifully to incline thine ears to me , now that in his name i make my prayers and supplications unto thee ; and grant that those things which i have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessity , and to the setting forth of thy glory , through iesus christ our lord. amen . o remember not my old sins , but have mercy upon me , & that soon , for i am come to great misery . help me , o god of my salvation ; o deliver me , and be merciful unto my sins , for thy names sake . amen . not unto us , o lord , not unto us , but unto thy name give the praise ; and that for thy loving mercy and for thy truths sake . amen . o tu unus deus pater , & fili , & sancte spiritus , qui unitam deitatem nobis declarasti , & sacrosanctae solius divinitatis indivisam gloriam revelasti , et perfectam trinitatis tuae sempiternitatem demonstrasti ; da mihi obsecro fidem et obedientiam in hac vita , & gloriam in futura , per & propter redemptorem nostrum jesum christum . amen . o lord god of hosts , how long wilt thou be angry with thy poor servant that prayeth ? o turn me again , o god ; shew the light of thy countenance , and i shall be whole . amen . tibi gloria , tibi gloria , domine ! quanta apud te clementiae abyssus ? quanta patientiae copia ? en , qui nominis tui praetextu ex ignobilibus & obscuris clari & illustres effecti sunt , honore abutuntur , & contra te , qui honorem largitus es ; auden●que non audenda in sacro sancta mysteria tua injurii . probos quantum possunt extrudunt , ut homines perditis moribus praediti summa cum quiete & licentia conturbent omnia . o domine , exurge adjuva ecclesiam tuam , & ne sinas animam meam in eorum consilium descendere , per jesum christum dominum nostrum . amen . o lord , i will cry day and night before thee , let my prayer enter into thy presence , encline thine ear unto my calling ; for my soul is full of trouble , and my life draws nigh unto the pit . o let not thine indignation lie too hard upon me , neither vex me with all thy storms : but remember of what mould thou hast made me , even for iesus christ his sake . amen . o domine , ne sit mihi inutilis pugna verborum , sed incunctan●is fidei constans professio . conserva , oro , in me fidei incontaminatam religionem . et , usque ad excessum spiritus mei , hanc conscientiae meae vocem dona mihi : ut , quod in regenerationis meae symbolo baptizatus in patre & filio & spiritu sancto professus sim , semper obtineam . ut te habeam patrem ; ut una tecum filium tuum adorem , & spiritum sanctum tuum promerear , per jesum christum dominum nostrum . amen . o lord , be merciful unto me , and i will sing praises unto thy name ; yea , i will tell of thy loving kindness early in the morning , and of thy truth in the night-season . o bless me , and fulfill all thy works of grace in me , even for iesus christ his sake . amen . dona mihi , domine , mentem vigilem , cogitationem sobriam , cor castum , somnum placidum , & ab omni diabolica imaginatione liberum . et deinde excita me , domine , hora orationis , ut praeceptis tuis firmiter adhaeream , & memoriam retineam in violatam judiciorum tuorum . amen . lord , remember thy promise unto thy servant , wherein thou hast caused me to put my trust . that thy statutes may be my songs in the house of my pilgrimage ; and that i may remember thy name in the night season . amen . in manus tuas , domine , commendo animam & corpus meum : creasti enim & redemisti ea , domine deus veritatis . commendo autem mecum et mea omnia ; tu enim mihi gratiose largitus es illa pro beneplacito tuo . in pace ergo me simul cubare & dormire facias , ô domine , qui solus me habitare facis secure , per jesum christum dominum nostrum . amen . o omnium domine & effector , o deus tuorum pater & gubernator , o vitae & mortis arbiter , o animarum custos & benefactor ; o qui omnia facis , & tempestive , atque ut ipse pro sapientiae tuae & administrationis altitudine nosti , artifice sermone transmutas ! me opportuno tempore tuo suscipe , tamdiu in carne vitam meam moderatus , quamdiu conducibile fuerit mihiipsi & ecclesiae . et suscipe quaeso ob metum tuum paratum , non turbatum , nec in extremo die terga vertentem , nec invito animo tanquam abstractum aut avulsum a mundo , sed ut prompte & alacriter ad beatam illam & aeternam vitam proficiscentem , quae est in christo jesu domino nostro , cui gloria in secula seculorum . amen . o domine deus meus , voca me , ut accedam ad te : firma me , ne recedam a te , per jesum christum dominum nostrum . amen . saturday . o lord , i will sing of thy power , and will praise thy mercy in the morning , for thou hast been my defence and my refuge in the day of my trouble . unto thee , o my strength will i sing ; for thou , o god , art my defence and my merciful god. amen . the glorious majesty of thee , o lord my god , be upon me : prosper thou the work of my hands upon me , o prosper thou my handy-work . amen . o lord , open mine eyes that i may see the wonders of thy law. i am a stranger upon earth , o hide not thy commandments from me . for thy testimonies are my delight and my counsellors . lord continue that favour to me , that so they may ever be . amen . o lord , our heavenly father , almighty and everlasting god , who hast safely brought me to the beginning of this day ; defend me in the same with thy mighty power , and grant that this day i fall into no sin , nor run into any kind of danger : but that all my doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight , through iesus christ our lord. amen . o my soul , wait thou still upon my god , for my hope is in him : he is my strength and my salvation , he is my defence so that i shall not fall . so amen lord iesu , amen . o lord god , be mercifull unto every one that prepares his whole heart to seek thee , o lord god , the god of his fathers , though he be not according to the purification of the sanctuary . amen . o lord , i walk in the midst of trouble , i beseech thee refresh me . stretch forth thy hand upon the fury and the cunning of mine enemies , that thy right hand may save me . o make good thy loving-kindness towards me , and despise not , i beseech thee , the work of thine own hands . amen . i deal with the thing that is lawful and right ; o give me not over unto mine oppressors . amen . o make me , thy poor servant , still to delight in that which is good , that the proud do me no wrong ; for iesus christ his sake . amen . almighty god , the fountain of all wisdom , who knowest our necessities before we ask , and our ignorance in asking ; i beseech thee to have compassion upon my infirmities , and those things which for my unworthiness i dare not , and for my blindness i cannot ask , vouchsafe to give me , for the worthiness of thy son iesus christ our lord. amen . o lord , i will put my trust in thee alwayes : o let thy people do it with me , and i will pour out my heart before thee , o god my hope . amen . o that my wayes were made so direct that i might keep thy statutes ! o lord direct them . amen . o lord , teach me the way of thy statutes , and i shall keep it unto the end : yea , i shall keep it with my whole heart . o stablish thy word in thy sevant , that i may fear thee ; and that for iesus christ his sake . amen . o lord , i will call upon thee in my troubles , o deliver me and hear me ; and then especially at what time any storm falls upon me , even for iesus christ his sake . amen . blessed art thou , o lord , o teach me thy statuts : that my whole heart may seek thee , and that i may not go wrong out of thy commandments : that i may take greater delight in the way of thy testimonies , then in all manner of riches . amen . o praise the lord all ye his servants , ye that by night stand in the house of the lord. with these , o lord , i lift up my hands to thy sanctuary , and will praise thy name . o lord , be with me this evening in all the mercies of iesus christ my saviour . amen . miserae carnis meae infirmitatem tu nosti , qui finxisti me : invisibilium hostium meorum vigilantiam tu nosti , qui vides eos ; protegat me ala bonitatis tuae , per jesum christum dominum nostrum . amen . o lord , there is no hiding me from thy presence : for if i should say , the darkness shall cover me , then shall my night be turned to day . for the darkness is no darkness with thee , but the night is as clear as the day , the darkness and the light to thee are both alike . therefore , o god , i present my self open before thee , o cleanse my soul , that it may rejoyce to be seen of thee in iesus christ. amen . die jam transacto , gra●ias tibi ago domine , gloriam tibi tribuo , quod sine scandalo ; hymnis effero , quod liber ab insidiis diem transegerim , per jesum christum dominum nostrum . amen . thy righteousness , o god , is very high , and great things are they which thou hast done for me . o god , who is like unto thee ? thou hast brought me to great honour , and comforted me on every side . therefore will i praise thee and thy righteousness , o god , and unto thee will i sing , o thou holy one of israel . my lips will be glad when i sing unto thee , and so will my soul which thou hast delivered . my tongue also shall talk of thy righteousness all the day long : for many are confounded & brought to shame that have sought to do me evil . o lord , continue thy blessings to me , and multiply my thankfulness to thee , through iesus christ our lord. amen . o lord , thou keeper of israel , which in the watch over thy servants dost neither slumber nor sleep , be my keeper , and preserve me this night . o keep my soul. amen . lord , give me grace to make haste , and not prolong the time to keep thy commandments . that i may call my own ways to remembrance , and turn my feet to thy testimonies . and then at midnight will i rise and give thee thanks , because of thy righteous judgments , o lord my strength and my redeemer . amen . wo is me , that i am constrain●d to dwell with mesech , and to have my habitation among the tents of kedar : for my soul hath too long dwelt among them that are enemies unto peace : too long , o lord , but that it is thy good pleasure to continue my dwelling in this vale of misery . amen . quid es , ô deus meus ? quid rogo nisi dominum , deus ? quis enim dominus praeter dominum , aut quis deus praeter deum nostrum ? summe , optime , potentissime , misericordissime & iustissime , secretissime & presentissime , pulcherrime & fortissime , stabilis & incomprehensibilis , immutabilis , mutans omnia . nunquam novus , nunquam vetus , innovans omnia , & in vetustatem perducens superbos , & nesciunt . semper agens , semper quietus , colligens & non egens . portans , & implens , & protegens , creans , & nutriens , & perficiens . quaeris , cum nihil desit tibi . amas , necaestuas . zelas , & securus es . poenitet te , & non doles . irasceris , & tranquillus es . opera mutas , non consilium . recipis quod invenis , & nunquam amisisti . nunquam inops , & gaudes lucris . nunquam avarus , & usuras exigis . supererogatur tibi ut debeas , & quis habet quicquam non tuum ? reddis debita , nulli debens : donas debita , nihil perdens . et quid dicimus , deus meus , vita mea , dulcedo mea sancta ? aut quid dicit aliquis , quum de te dicit ? et vae tacentibus de te , quoniam loquaces muti sunt : miserere mei deus , ut loquar de te , & glorificem nomen tuum . amen . prospera . lord , this is the time of fear , keep thy servant from presumptuous sins , lest they get the dominion over me : that though my sins be many and great , yet i may be innocent from the great offence , even for iesus christ his sake . amen . o lord , make me worthy of the place to which thou hast raised me in thy church , that all my endeavours may be to make truth and peace meet together . in this course give me understanding to discover my enemies , and wisdom to prevent them : a heart to love my friends , and carriage that may bind them . lord , make me love thy church , and the place where thine honour dwelleth ; that as thou hast honoured me above many others , so i may honour thee above all , and spend whatsoever is acceptable in the poor remainder of my life to serve thee in thy church , through iesus christ our lord. amen . o lord , turn away mine eyes that they behold not vanity , and quicken thou me in thy way . amen . o domine misericors , quando a te ipse exoratus , ( nec enim unquam ita vivimus , ut exorare mereamur , ) pacificos nobis dies , proventus uberes , divitem bonis omnibus tranquillitatem , & abundantiam dederis super vota crescentem , ne sinas me tanta secundarum rerum prosperitate corrumpi , ne & tui penitus obliviscar & mei : sed humilitatem & gratitudinem adauge , per jesum christum dominum nostrum . amen . familia . domus . visita quaeso , domine , habitationem meam , et omnes insidias inimici ab ea longe repelle : angeli tui sancti habitent in ea , & nos in pace & sanitate custodiant , & benedictio tua sit super nos semper , per jesum christum dominum nostrum . amen . linguae fraenum . let the words of my mouth , and the meditations of my heart , be alwaies acceptable in thy sight , o lord my strength and my redeemer . amen . lord , keep my tongue from evil , and my lips that they speak no guile : that so i may eschew evil and do good , seek peace and ensue it . amen . o lord , give me the mouth of the righteous , that it may be exercised in wisdom , and that my tongue may be talking of judgment . amen . lord , i have said in thy grace , i will take heed unto my waies , that i offend not in my tongue . give me , o give me that grace , that i may take this heed , that i may keep my mouth , as it were with a bridle ; especially when the ungodly is in my sight , be it never so much pain or grief unto me . hear me , and grant , even for christ iesus sake . amen . let the freewill offerings of my mouth please thee , o lord , and teach me thy judgments . amen . o lord , set a watch before my mouth , and keep the door of my lips , and let not my heart be inclined to any thing that is evil . amen . o lord , set a watch before my mouth , and a seal of wisdom upon my lips , that i fall not suddenly by them ; and that my tongue destroy me not . amen . afflictiones . if i find favour in thine eyes , o lord , thou wilt bring me again , and shew me both the ark and the tabernacle , and set me right in thy service , and make me joyful and glad in thee . but if thou say , ( o for iesus his sake say it not , ) i have no pleasure in thee ; behold , here i am , do with me as seemeth good in thine own eyes . amen . o lord , though i be afflicted on every side , let me not be in distress : though in want of some of thy comforts , yet not of all : though i be chastned , yet let me not be forsaken : though i be cast down , let me not perish : and though my outward man decay and perish , yet let my inward man be renewed daily , even for iesus christ his sake . amen . o lord , whatsoever thou shalt lay upon me , i will hold my peace , and not open my mouth , because it is thy doing and my deserving . amen . o lord , thou hast dealt graciously with thy servant according to thy word . for before i was troubled i went wrong , but now have i prayed that i may keep thy law. and it is good for me that i have been in trouble , that so i may learn still to keep it better , in the mercies of iesus christ. amen . i know , o lord , that thy judgments are right , & that thou of very faithfulness hast caused me to be troubled . o let thy merciful kindness be my comfort , according to thy word unto thy servant , even for iesus christ his sake . amen . o lord almighty , o god of israel , the soul that is in trouble , and the spirit that is vexed , cryeth unto thee . hear , o lord , and have mercy , for thou art merciful , and have pity upon me , because i have sinned before thee . for thou endurest for ever , but unless thou have mercy i utterly perish . have mercy therefore even for iesus christ his sake . amen . o lord , remember thy promise , that the poor shall not alwayes be forgotten ; nor the patient abiding of the meek perish for ever . amen . lord , i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversities . amen . have mercy upon me , o lord , for i am in trouble , and mine eye is consumed for very heaviness , yea , my soul and my body . my strength faileth me because of mine iniquitie , and my bones are consumed : i am even become like a broken vessel : for i have heard the blasphemy of the multitude , and fear is on every side . but my hope hath been and is in thee , o lord , thou art my god , save and deliver me for iesus christ his sake . amen . why art thou so full of heaviness , o my soul , and why art thou so disquieted within me ? o put thy trust in god , that i may yet give him thanks for the help of his countenance . o my god , my soul is vexed within me , therefore will i remember thee . amen . up lord , why sleepest thou ? awake , and be not absent from us for ever : wherefore hidest thou thy face , and forgetest our misery and trouble ? for our soul is brought low even unto the dust , our belly cleaves unto the ground . arise o lord , and help us , and deliver us for thy mercies sake . amen . in thee , o lord , have i put my trust , let me never be put to confusion , deliver me in thy righteousness . bow down thine ear to me , make haste to deliver me . be thou my strong rock and house of defence , that thou mayest save me . be also my guide , and lead me for thy names sake . amen . o god , the enemy cryeth so , and the ungodly cometh on so fast , that they threaten to overbear me , they are minded to do me some mischief , so maliciously are they set against me . my heart is disquieted within me , and the fear of death is fallen upon me . fearfulness and trembling and an horrible dread hath overwhelmed me . and i said , o that i had wings like a dove , that i might flie away and be at rest : that i might make hast to escape the stormy wind and tempest . but be thou my helper , and i will magnifie thee , o lord my strength and my redeemer . amen . o be thou my help in trouble , for vain is the help of man. amen . gracious father , the life of man is a warfare upon earth , and the dangers which assault us are diversly pointed against us . i humbly beseech thee be present with me in all ●●e course and passages of my life ; but especially in the services of my calling . suffer no malice to be able to hurt me , no cunning to circumvent me , no violence to oppress me , no falshood to betray me . that which i cannot foresee , i beseech thee prevent : that which i cannot withstand , i beseech thee master : that which i do not fear , i beseech thee unmask and frustrate ; that being delivered from all danger both of soul and body , i may praise thee the deliverer , and see how happy a thing it is to make the lord of hosts my helper in the day of fear and trouble . especially , o lord , bless and preserve me at this time from , ●c . that i may glorifie thee for this deliverance also , and be safe in the merits and the mercies of iesus christ my only lord and saviour . amen . o lord , thou hast fed me with the bread of affliction , and given me plenty of tears to drink . i am become a very strife to my neighbours , and mine enemies laugh me to scorn . but turn thee again , thou god of hosts , shew me the light of thy countenance , and i shall be whole . amen . help me , o lord my god , o save me according to thy mercy ; and then the world shall know that this is thy hand , and that thou lord hast done it . amen lord iesu , amen . if my delight had not been in thy law , i should have perished in my trouble . o continue my delight . amen . pestilentia . deliver me , o lord , from all my offences , and make me not a rebuke to the foolish . take , i humbly beseech thee , thy plague away from thy people , for we begin to be consumed by means of thy heavy hand . and for iesus christ his sake lay neither me nor mine under this uncomfortable disease . amen . o lord , deliver me from the ●nare of the hunter , and from the noisome pestilence : o defend me under thy wings , and keep me safe under thy feathers , that i may not be afraid for any terror by night , nor for the arrow that flyeth by day ; for the pestilence that walketh in the darkness , nor for the sickness that destroyeth in the noon-day . though thousands fall beside me , and ten thousands at my right hand , yet let it not come near me , even for iesus christ his sake . amen . o lord , thou art my hope , i beseech thee let no evil happen unto me , neither let any plague come nigh my dwelling ; but give thine angels charge over me to keep me in all my wayes , o lord my strength and my redeemer . amen . o let the sorrowful sighing of them whom thou hast visited come before thee ; and according to the greatness both of thy power and mercy preserve thou them that are appointed to die , even for iesus christ his sake . amen . o lord , i beseech thee favourably to hear the prayers of thy humble servant ; that i & my family , which are justly punished for our offences , may be mercifully delivered by thy goodness from this and all other infection both of soul and body : that so we may live both to serve and to praise thee , to the glory of thy great name , through iesus christ our lord and only saviour . amen . o almighty god , which in thy wrath in the time of king david didst slay with the plague of pestilence threescore and ten thousand , and yet remembring thy mercy didst save the rest : have pity upon us miserable sinners , that now are visited with great sickness and mortality ; and like as thou didst then command thine angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sickness , through iesus christ our lord. amen . o lord god , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavy and long-continued visitation , and in the midst of that judgment remembring mercy , hast redeemed us from death : we offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . and here i offer up unto thee , most merciful father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through iesus christ our lord amen . morbus . o lord , the sorrows of death compass me , and the snares of it are ready to overtake me . when thou wilt dissolve my tabernacle , thou alone knowest : therefore in this my trouble i will call upon thee my lord , and will complain unto my god. o be with me at the instant of my death , and receive me for iesus christ his sake . amen . into thy hands i commend my spirit , for thou hast redeemed me , o lord god of truth . o lord , thy hand is heavy upon me day and night , and my moisture is become like the drought in sommer . i acknowledge my sin unto thee , o lord , and my unrighteousness have i not hid . o lord be merciful unto me . amen . o lord , hear my prayer , and with thine ears consider my calling , hold not thy peace at my tears . for i am a stranger with thee and a sojourner , as all my fathers were . o spare me a little , that i may recover my strength before i go hence and be no more seen . amen . o domine , media vita in morte sumus , unde aut a quo quaerimus auxilium , nisi a te domine , qui tamen pro peccatis nostris merito infensus es nobis ? sancte fortis , sancte misericors salvator , amarissimis poenis mortis aeternae ne tradas me . ne projicias me in tempore aegritudinis meae , quum deficit virtus mea ne derelinquas me . domine , ante te omne desiderium meum , & suspiria mea a te non sunt abscondita . nosti , domine , nosti intima cordis mei ; ne quaeso occludas precibus meis aures misericordiae tuae . quin parce mihi ô domine sanctissime , ô omnipotens deus , sanctus & salvator maxime misericors , dignissime & aeterne iudex , ne sinas me in hora mea novissima pro● quocunque terrore mortis excidere a te . amen , o domine salvator jesu . o lord , the snares of● death compass me round about , the pains of hell get hold upon me . i have found trouble and heaviness , but will call upon thy name , o lord ; o lord deliver my soul. deliver my soul from death , mine eyes from tears , and my feet from falling : that i may walk before thee in the land of the living . amen . thou , o lord , hast chastened and corrected me , but not given me yet over unto death . open me the gates of righteousness , that i may go into them , and give thanks unto the lord. amen . there is no health in my flesh by reason of thy wrath , neither is there any rest in my bones by reason of my sin . yet , o lord , be merciful unto me and heal me , even for thy names sake . amen . o lord , i give thee humble and hearty thanks for the great and almost miraculous bringing of me back from the bottom of my grave . what thou hast further for me to do or to suffer , thou alone knowest : lord give me patience and courage , and all christian resolution to do thee service , and grace to do it . and let me not live longer then to honour thee , through iesus christ. amen . bellum . o my god , though mighty nations gather together on heaps , yet let them be broken in pieces : though they take counsel together , bring it to nought . for though they pronounce a decree , yet it shall not stand , if thou , o god , be with us . be with us therefore , o god , for iesus christ his sake . amen . blessed be thou , o saviour of israel , which didst destroy the assault of the mighty man , by the hand of thy servant david , and gavest the host of strangers into the hand of ionathan ; shut up this army in the hand of israel , and let them be confounded with their power , and with their horsemen . make them afraid , and consume their boldness and strength , that they may be astonished at their own destruction . cast them down by the sword of them that love thee ; that we which love thy name may praise thee and sing unto thee . grant this for iesus christ his sake . amen . o lord of hosts , give us strength that we may follow on upon our enemies and overtake them , and not return till we have destroyed them . o gird us with strength unto the battail , that we may smite them that they may not be able to stand , but fall under our feet . and when thou hast thus blessed us , make us fall down at thy feet , and ever worship thee , through iesus christ our lord , amen . o make the wars to cease in all the world , break the bow , and knap the spear in sunder , and burn the chariot in the fire ; that men may be still and know that thou art god , that thou wilt be exalted among the hea●hen , and in the earth . amen . lord , be not far off , put us not to confusion , but go out with our armies and prosper them , that we may not turn our backs upon our enemies , while they that hate us spoil our persons , our honour , and our goods . o sell not us thy poor people for nought ; make us not a rebuke to our insolent neighbours , nor a scorn to them that are round about us . our confusion by reason of our sins is daily before us , and the shame of our face hath covered us . but , lord , we humbly beseech thee forgive us our sins and deliver us , for iesus christ his sake . amen . hast thou forsaken us , o god ? and wilt not thou , o god , go forth with our hosts ? o help us against the enemy , for vain is the help of man. o lord help us . amen . o almighty god , king of kings , and governour of all things , whose power no creature is able to resist , to whom it belongeth justly to punish sinners , and to be merciful to them that truly repent : save and deliver us , we humbly beseech thee , from the hands of our enemies , abate their pride , asswage their malice , and confound their devices , that we being armed with thy defence , may be preserved evermore from all perils , to glorifie thee who art the only giver of all victory , through the merits of thy only son our saviour , iesus christ. amen . almighty god , who art a strong tower of defence unto thy servants against the face of their enemies : we give thee praise and thanks for our deliverance from those great and apparent dangers wherewith we were compassed . we acknowledge it thy great goodness that we were not delivered over as a prey unto them . and we humbly beseech thee to continue such thy mercies towards us , that all the world may know that thou art our saviour and mighty deliverer , through iesus christ our lord. amen . o lord , bless the king , all his commanders under him , and all his souldiers . cover all their heads , his especially , in the day of battail . teach all their hands to warre , & their fingers to fight . and bless all the guides and conductors of his armies under him , with wisdom and courage , and faithfulness , watchfulness and diligence , and whatsoever else may lead on good success . and set a happy end , we humbly beseech thee , to all these bloody distractions , and restore peace and preserve religion in integrity among us , even for iesus christ his sake . amen . paupertas . o lord , when thou makest inquisition for blood , remember and forget not the complaint of the poor . arise , o lord god , and lift up thy hand , forget not the poor . take his cause into thy hand , for he commits himself unto thee , and thou art the helper of the friendless . o be so still , even for iesus christ his sake . amen . o praise the lord ye that fear him , and magnifie him all ye of the seed of iacob : for he hath not despised nor abhorred the low estate of the poor , he hath not hid his face from him , but when he called unto him he heard him . o bow down thine ear and hear him still , o thou holy one of israel . amen . i am poor and needy , o god , make haste unto me : thou art my helper and my deliverer , o lord make no long tarrying . amen . dolor . lord , turn thee unto me , and have mercy upon me , for i am desolate and in misery . the sorrows of my heart are inlarged , o bring thou me out of my troubles . look upon mine adversity and misery , and forgive me all my sins , through iesus christ our lord. amen . hear my crying , o god , give ear unto my prayer : from the ends of the earth , whither soever thou shalt cast me , i will call upon thee when my heart is in heaviness . o set me upon the rock that is higher then i , to be my hope and a strong tower against my oppressors . amen . save me , o god , for the waters are entred into my soul. i stick fast in the deep mire where no stay is , i am come into deep waters , and the streams run over me . they that hate me without a cause are more then the hairs of my head , and they which would destroy me causless are mighty . o let not these water-floods drown me , neither let the deep swallow me up , and let not the pit shut her mouth upon me . hear me , o lord , for thy loving-kindness is great , turn unto me according to the multitude of thy tender mercies . hide not thy face from thy servant , for i am in trouble , but draw near unto my soul and redeem it , for iesus christ his sake . amen . my soul melteth away for very heaviness , comfort thou me according to thy word . amen . o lord , trouble and heaviness have taken hold upon me● ; patience , good lord , that for all this my delight may be in thy commandments . amen . infamia . o lord , my sins have made me a rebuke to my neighbours , and to be laughed to scorn of them that are round about me . o suffer me not longer to be a by-word among the people . my confusion is daily before me , and the shame of my face hath covered me . the voice of the slanderer and blasphemer hath overtaken me . and though all this be come upon me , suffer me not , o lord , to forget thee , or to behave my self frowardly in thy covenant , through iesus christ our lord. amen . destroy their tongues , o lord , and divide them , for i have seen cruelty and strife in the city . but i will call upon thee , o lord , and thou wilt save me . amen . o lord , send down from heaven , and save me from the reproof of them that would swallow me . send out thy mercy and truth , for my soul is among lions , i lie among the children of men that are set on fire , whose teeth are spears and arrows , and their tongue a sharp sword . o deliver me , and i shall magnifie thy name for ever . amen . i am become a monster to many , but thou art my sure trust . o be my anchor for ever . amen . o remember , lord , the rebuke that thy servant hath , and how i do bear in my bosom the rebukes of many people . o remember me . amen . vis. o lord , the ungodly laid wait for me to destroy me , yet make me the more thankful , and the more careful to consider thy testimonies . amen . o lord , they draw nigh that of malice persecute me ; therefore be thou nigh at hand to help me , even for iesus christ his sake . amen . many , o lord , they are that trouble me and persecute me , yet do i not swerve from thy testimonies : yes , lord , i do daily swerve from them . quicken me as thou art wont . amen . o take from me shame and rebuke , and i will keep thy testimonies . o take away the rebuke that i am afraid of , for thy judgments are good . o lord do this for iesus christ his sake . amen . timor . lord , make me remember that the fear of thee is clean , and that thy judgments are true and righteous altogether . amen . o lord , give me that grace that i may so carry my self , and that courage that i may so bear up my self , as that i may fear none but thee , nothing but that wherein i offend thee , even for iesus christ his sake . amen . fraudes . dolus . o lord , watch over thy servant ; for my familiar friends whom i trusted have laid wait for me . be thou merciful unto me , o lord , and deliver me from them : that even in this i may know thou favourest me , that mine enemies are not able to triumph against me . amen . exalt thy self , o god , above the heavens , and thy glory upon all the earth . for men have laid a net for my steps , they have pressed down my soul , they have digged a pit before me . lord , i desire not that they should fall into the midst of it themselves , but i beseech thee keep me out and deliver me , for thy mercy sake . amen . mine enemies lay wait for my soul , and take counsel together : they pursue me out of an opinion that thou , o god , hast forsaken me . but go not far from me , o god ; my god , haste to help me . amen . o lord , the proud have digged pits for me : they persecute me falsely , o be thou my help . they had almost made an end of me upon earth , yet suffer me not , i beseech thee , to depart from thy commandments , for iesus christ his sake . amen . lord , keep me from the snare which malicious men have laid for me , and from the traps of wicked doers . if they will not repent , let them fall into their own nets together , but let me ever escape them . amen . o lord , i pour out my complaints before thee : consider them , for i am brought very low . o deliver me from my persecutors , for they are too strong for me . amen . templi ingressus . lord , i will come into thy house upon the multitude of thy mercies , and in thy fear will i worship towards thy holy temple . o bless me that i may . amen . hear the voice of my humble petitions , o lord , when i crie unto thee in this place , when i hold my hands towards the mercy-seat of thy holy temple , even for iesus christ his sake . amen . i will dwell in thy tabernacle for ever , and my trust shall be under the covering of thy wings . o lord , hear our desires , and give an heritage unto those that pray unto thee , and fear thy name . amen . o my god , i will go into thy gates with thanksgiving , and into thy courts with praise : i will be thankful unto thee , and speak good of thy name : for thou , lord , art gracious , thy mercy is everlasting , and thy truth endureth from generation to generation . amen . o lord , i love the habitation of thy house , and the place where thine honour dwelleth . o shut not up my soul with impenitent sinners , but give me plenty of thy grace , even for iesus christ his sake . amen . fames . be merciful , o lord , and remember us , that we be not confounded in these perillous times , and that in these daies of dearth we may have enough , and a free heart and hand to bestow it upon thy poor ones , even for iesus christ his sake . amen . o lord , our sins have prevailed against us , yet be thou merciful unto our transgressions . o visit the earth , and prepare corn for the inhabitants thereof . crown the year with thy goodness , and let no cloud drop other then fatness ; that the very hills may rejoyce 〈◊〉 every side ; that the pastures may be covered with sheep and the vallies with corn , that thy people may rejoyce and sing unto thee , through iesus christ our lord. amen . o god heavenly father , who by thy son iesus christ hast promised to all them that seek thy kingdom and the righteousness thereof , all things necessary for their bodily sustenance : behold , we beseech thee , the afflictions of thy people , and grant that the scarcity and dearth ( which we do now most justly suffer for our sins ) may through thy goodness be mercifully turned into cheapness and plenty , for the love of iesus christ our lord. amen . o lord , be m●●cifully pleased to give and preserve to our use the kindly fruits of the earth , so that in due time we may enjoy them , and praise thee , through iesus christ our lord. amen . pluvia . o god , heavenly father , whose gift it is that the rain doth fall , the earth is fruitful , beasts increase , and fishes do multiply ; send us , we beseech thee , such moderate rain and showres , that we may receive the fruits of the earth to our comfort , and to thy honour , through iesus christ our lord. amen . serenitas . o lord god , which for the sin of man didst once drown all the world except eight persons● and afterward of thy great mercy didst promise never to destroy it so again : we humbly beseech thee , that though we● for our iniquities have worthily deserved a plague of rain and waters , yet upon our true repentance thou wilt give us such weather , whereby we may receive the fruits of the earth in due season ; and learn both by thy punishment to amend our lives , and for thy clemency to give thee praise and glory , through iesus christ our lord. amen . poenitentiales . 6. 32. 38. 51. 102. 130. 143. o lord , turn thee again now at the last , and be gracious unto thy servant . o satisfie me with thy mercy , and that soon , so shall i rejoyce and be glad all the dayes of my life . and when thou hast forgiven my sins , o comfort me again after the time that thou hast plagued me , and for the years wherein i have suffered adversity , o iesus christ my saviour , and be merciful . amen . o lord , my flesh trembleth for fear of thee , and i am afraid of thy judgments ; yet stablish me according to thy word , that i may live , and let me not be disappointed of my hope , even for iesus christ his sake . amen . i have gone astray like a sheep that is lost ; o seek thy servant , that i may not forget thy commandments , bu● return to thee . amen . o lord , our iniquities testifie against us ; for our backslidings are many , and we have sinned against thee : yet , o thou hope of israel , thou saviour thereof in time of trouble , shew mercy fo● thy names sake ; and on me especially . for why shouldest thou be as a stranger in my soul , or as a wayfaring man that turns aside to tarry but for a night ? o lord be and dwell in the midst of me , for thy name is called upon me . leave me not o god of my salvation , but have mercy for iesus christ his sake . amen . for thy names sake , o lord. be merciful unto my sin , for it is great . amen . o lord almighty , i acknowledge and confess i am not worthy to lift up mine eyes to heaven , much less to present my self before thee with any confidence that thou shouldest hear my pray●ers and grant my requests , if i consider my own deser●ing : for my conscience accuses me , and my sins witness against me ; and thou art a just and an upright judge , and wilt not justifie any sinner in his transgressions . o lord , suffer me not to be swallowed up of death and desperation , but in the multitude of thy mercies pardon me , o lord , for thy goodness sake . for though i am a worm and no man , yet thou art my creator , and i am the work of thy hands ; yea , thou art my father , and i thy son : thou my shepheard , & i one of thy stragling flock : thou my redeemer , and i one of thy people whom thou hast dearly bought : thou my god , and i thy creature . o correct me not in thine anger , o lord , neither punish me according to my deservings , but remember my weakness as well as my sin , and have mercy upon me for my dearest saviours sake iesus christ. amen . almighty & everlasting god , which hatest nothing that thou hast made , and forgivest the sins of all them that are penitent ; create & make in me a new and contrite heart , that i may worthily lament my sins , and acknowledge my wretchedness , and obtain of thee the god of all mercie perfect remission and forgiveness , through iesus christ our lord. amen . almighty & everliving god , which art alwaies more ready to hear then we to pray , and usest to give more then either we desire or deserve ; pour down upon me most miserable sinner the abundance of thy mercy , forgiving me those things whereof my conscience is afraid , and giving me that which my prayer dares not presume to ask . grant this for iesus christ his sake , our lord and only saviour . amen . grant , i beseech thee merciful god , to me thy sinful but humble servant pardon and peace , that i may be cleansed from all my sins , and serve thee with a quiet mind , through iesus christ our lord. amen . lord , i beseech thee , free me from all my offences , and by thy bountiful goodness deliver me from the bands of all those sins which by my ignorance , frailty , or wilfulness i have committed . grant this even for iesus christ our lord. amen . o god merciful father , that despisest not the sighing of a contrite heart , nor the desire of such as besorrowful ; mercifully assist my prayers that i make before thee in all my troubles and adversities whensoever they oppress me : and graciously hear me , that those evils which the craft and subtilty of the devil or man worketh against me be brought to nought , and by the providence of thy goodness so dispersed , that i thy poor servant being overcome by no temptation , nor hurt by any persecution , may evermore give thanks unto thee in thy holy church , through iesus christ our lord. amen . o lord , of thy great goodness i beseech thee give me true repentance , and forgive me all my sins , negligences , and ignorances , and indue me with the grace of thy holy spirit , that i may amend my life according to thy holy word , through iesus christ our lord. amen . o god , whose nature and property is ever to have mercy and to forgive , receive my humble petitions : and though i am tied and bound with the chain of my sins , yet let the pitifulness of thy great mercy loose me , and that for iesus christ his sake . amen . exaudi quaeso , domine , supplicis preces , & confitentis tibi parce peccatis , ut pariter mihi indulgentiam tribuas benignus & pacem , per dominum nostrum jesum christum . amen . omnipotens deus , qui aquam de petra produxisti , educ de duritia cordis mei compunctionis lachrimas ; ut peccata mea ita plangere valeam , ut remissionem eorum te miserante accipiam , per jesum christum dominum nostrum . amen . almighty god , father of our lord iesus christ , maker of all things , judge of all men ; i acknowledge and bewail my manifold sins and wickedness , which i have from time to time most grievously committed , by thought , word , and deed against thy divine majesty , provoking most justly thy wrath and indignation against me . i do earnestly repent , and am heartily sorry for these my misdoings , the remembrance of them is grievous unto me , the burden of them is intolerable . have mercy upon me , have mercy upon me , most merciful father . for thy son our lord iesus christ his sake , forgive me all that is past , and grant that i may ever hereafter serve and please thee in newness of life , to the honour and glory of thy name , through iesus christ our lord. amen . almighty god , and my most merciful father , who of thy tender mercy hast promised forgiveness of sins to all them which with hearty repentance and true faith turn unto thee ; have mercy upon me , pardon and deliver me from all my sins , confirm and strengthen me in all goodness , and bring me to everlasting life , through iesus christ our lord. amen . piissime domine , misericordissime deus , sufficiat mihi quod hucusque peccavi , quod contempsi , quod foetoribus carnis meae satisfeci , jam nu●● te inspirante voveo me a nequitia mea conversurum . adjuva , domine , & des ut impleam , in & per jesum christum dominum nostrum . amen . gratiarum actio & laudes . i will magnifie thee , o lord , for thou hast set me up , and not made my foes to triumph over me . o lord , my god i cried unto thee , and thou hast healed me , thou hast kept my life from them that go down into the pit . sing praises unto the lord , o my soul , and give thanks unto him for a remembrance of his holiness . amen . o my soul , be joyful in the lord and rejoyce in his sal●●●ion . all my bones shall say ; lord , who is like unto thee , which deliverest the poor from him that is too strong for him : yea , the poor and him that is in misery from him that spoileth him . amen . i will give thanks unto thee , o lord , according to thy righteousness , and i will praise thy name , o lord most high . o lord , thou art high and terrible , a great king over all the earth ; thou hast subdued the people under us , and the nations under our feet : therefore will i sing praises unto thee , o god , who art greatly to be exalted . amen . thy vows are upon me , o my god , i will render praise unto thee ; for thou hast delivered my soul from death , and my feet from falling , that i may yet walk before thee , o my god , in the light of the living , and bless thee . amen . gratias tibi deus ; gratias tibi vera & una trinitas , una & trina veritas , trina & una unitas . gratias tibi deus pater , qui & filium tuum ostendisti , & mihi doctorem dedisti . o & semper des in misericordiis antiquis . amen . my heart is ready , o lord , my heart is ready , i will sing and give praise ; yea , i will praise thee among the people , and i will sing unto thee among the nations . o let thy mercy which is great unto the heavens● and thy truth which reacheth unto the clouds , imbrace me and preserve me to thee , through iesus christ our lord. amen . i will give thanks unto thee , o lord , with my whole heart , i will speak of all thy marvellous works : i will be glad and rejoyce in thee , yea , my songs will i make of thy name , o thou most highest . for thou hast maintained my right and my cause , thou art set in the throne that judgest right . lord , continue to be my defence against the oppressor , and my refuge in due time of trouble , that i may ever rejoyce in thy salvation iesus christ. amen . my trust is in thee , o god , and my heart is joyful in thy salvation . i will sing unto thee , o lord , because thou hast dealt so lovingly with me ; yea , i will praise thy name , o lord most highest . amen . o praise the lord with me ye that fear him , magnifie him all ye of the seed of iacob . my praise shall be of thee in the great congregation , and my vows will i perform in the sight of them that fear thee . amen . what profit is there in my blood , when i go down to the pit ? shall the dust give thanks unto thee , or shall it declare thy truth ? hear , o lord , and have mercy upon me ; lord , be thou my helper . thou hast turned my heaviness into joy ; thou hast put off my sackcloth , and girded me with gladness : therefore will i sing of thy praise without ceasing . o my god , i will give thanks unto thee for ever . amen . i will alwaies give thanks unto thee , o lord , thy praise shall ever be in my mouth . my soul shall make her boast of thee , o my god , and the humble shall hear thereof and be glad . for i sought thee , o lord , and thou heardest me , and didst deliver me out of all my fear , even for iesus christ his sake . amen . let my mouth be filled with praise , and with thy glory every day . amen . o lord , who is like unto thee ? for thou hast shewed me great troubles and adversities● but thou wilt , i hope , return and quicken me , thou wilt return and take me out of this depth . amen . i will thank thee , o lord my god , with all my heart , and will praise thy name for ever : for great is thy mercy towards me , and thou hast delivered my soul from the nethermost hell. o deliver it still for iesus christ his sake . amen . o lord , i give thee humble and hearty thanks for the measure of knowledge which thou hast given me of thy truth ; for giving me a love to it , and thy church : for quieting my soul in the midst of thy churches distractions ; for the measure of rest and repose which thou hast given me in thee , whereas no true content is found without thee . lord , i give thee humble thanks likewise for the temporal blessings which thou hast heaped on me ; the favour of my leige lord and soveraign : the place to which thou hast raised me : the means which thou hast given me to do good . lord , i cannot name all thy blessings , how shall i thank thee for them ? lord , i will thank thee for them by honouring thee in them . o give a heart to desire all this , and grace to perform it ; that my sins may be forgiven me , and that i may be thine , through iesus christ our lord. amen . o praise the lord , for he is gracious : o sing unto his name , for it is lovely . i will give thanks unto thee , o lord , with my whole heart , i will worship towards thy holy temple , and praise thy name ; and that because of thy loving kindness and truth , for thou hast magnified thy name and thy word above all things . lord , give me grace to obey thy word , and to honour thy name for ever , in iesus christ our lord. amen . pro inimicis . o lord , i beseech thee , forgive mine enemies all their sins against thee ; and give me that measure of thy grace , that for their hatred . i may love them , for their cursing i may bless them , for their injury i may do them good , and for their persecution i may pray for them . lord , i pray for them ; forgive them , for they know not what they do . amen . deus pacis & charitatis , da omnibus inimicis mihi pacem & charitatem , omniumque remissionem peccatorum , meque ab eorum insidiis potenter eripe ; per jesum christum dominum nostrum . amen . o lord , consider mine enemies how many they are ; and they bear a tyrannous hate against me . lord , deliver me from them . amen . almighty god , i humbly be●seech thee , look upon the hearty de●ires of thy humble servant , and stretch out the right hand of thy majestie to be my defence against all mine enemies , through iesus christ our lord. amen . be merciful unto me , o god , for mine enemies would swallow me up , and many they are which fight against me , o thou most highest ; they gather together and keep themselves close , they mark my steps , because they lay wait for my soul. but when i was afraid i trusted in thee and when i cry , then shall mine enemies turn back . this thou wilt make me know , when thou art with me : be with me therefore , o lord , and let me see deliverance . amen . o lord , let not them that are mine enemies triumph over me , neither let them wink with their eyes that hate me either without a cause , or for thy cause . amen . o lord god , in thee have i put my trust , save me from all them that persecute me , and deliver me ; lest they devour my soul like a lyon , and tear it in pieces while there is none to help . lift up thy self , o god , because of the indignation of mine enemies : arise up for me in the judgment which thou hast commanded , that my help may still be from thee , o god , who preservest them that are true of heart . amen . have mercy upon me , o god , consider the trouble which i suffer of them that hate me , o thou that liftest me up from the gates of death . amen . hear my voice , o god , in my prayer , preserve my life from fear of the enemy ; hide me from the conspiracy of the wicked , and from the rage of the workers of iniquity . they have whet their tongues like a sword , and shoot out their arrows , even bitter words : lord , deliver me from them . amen . episcopatus . de●s omnium fidelium pastor & rector , me famulum tuum , quem pastorem ecclesiae cantuar. praeesse voluisti , propitius respice : da mihi , humillime peta , verbo & exemplo quibus p●aesum proficere . ut una cum grege mihi credito ad vitam perveniam sempiternam , per jesum christum dominum nostrum . amen . o deus mi , pater clementissime , gratia tua ita in me operetur , ut sim humilis in recusando omne magn●m minist●●ium , subditus tamen in suscipiendo , ●idelis in servando , st●enuus in exequendo , i● regendo populo vigilans , in corrigendo vehemens , in amando a●dens , in sustinendo patiens , in moderando prudens : ut proiis quibus praesum deo me interponam consulenti , opponam i●ascenti , in fiducia & meritis jesu christi salvatoris nostri . amen . o lord , as the rain cometh down from heaven , and returns not thither , but waters the earth , and makes it bud and bring forth , that it may give seed to the sower , and bread to him that eateth : so let thy word be that goeth out of my mouth , let it not return to me void , but accomplish that which thou wilt , and prosper in the thing whereto thou hast sent it , that the people committed to my charge may go out with joy , and be led forth in peace to thy freshest waters of comfort , in iesus christ our lord. amen . o son of god , thou which takest away the sins of the world , have mercy upon me in this heavy charge . amen . rex . o lord , grant the king a long life , that his years may endure as many ages : furnish him with wise and safe counsels , and give him a heart of courage and constancy to pursue them . o prepare thy loving mercy and faithfulness for him , that they may preserve him ; so will i alwaies sing praises unto thy name , through iesus christ our lord. amen . o lord , hear the king in the day of his trouble , that thy name , o god of iacob , may defend him . send him help from thy sanctuary , and strength out of sion . grant him his hearts desire , & fulfill all his mind . set his heart firm upon thee , and upon other things , but as they are in and from thee : that we his servants under thee may see with joy that thou helpest thine anointed , and that thou wilt hear him from thy holy heaven , even with the wholsome strength of thy right hand . and , o lord , close not mine eyes till i see thy favour shine ou● upon him , even for iesus christ his sake . amen . ecclesia . o lord , we humbly beseech thee to keep thy church and houshold continually in thy true religion , that they which do lean only upon hope of thy heavenly grace , may evermore be defended by thy mighty power : and that i may humbly and faithfully serve thee in this thy church , through iesus christ our lord. amen . gracious father , i humbly beseech thee , for thy holy catholick church , fill it with all truth ; in all truth with all peace . where it is corrupt , purge it : where it is in error , direct it : where it is superstitious , rectifie it : where any thing is amiss , reform it : where it is right , strengthen and confirm it : where it is in want , furnish it : where it is divided and rent asunder , make up the breaches of it , o thou holy one of israel . amen . o merciful god , since thou hast ordered me to live in these times , in which the rents of thy church are grievous ; i humbly beseech thee to guide me , that the divisions of men may not separate me either from thee or it , that i may ever labour the preservation of truth and peace , that where for and by our sins the peace of it succeeds not , thou wilt yet accept my will for the deed , that i may still pray , even while thou grantest not , because i know thou wilt grant it when thou seest it fit . in the mean time bless , i beseech thee , this church in which i live , that in it i may honour and serve thee all the daies of my life , and after this be glorified by thee , through iesus christ our lord. amen . o lord thou hast brought a vine out of egypt and planted it ; thou madest room for it , and when it had taken root it filled the land . o why hast thou broken down her hedge , that all which go by pluck off her grapes : the wild boar out of the wood rooteth it up , and the wild beasts of the field devour it . o turn thee again thou god of hosts , look down from heaven , behold and visit this vine , and the place of the vineyard that thy right hand hath planted , and the branch that thou madest so strong for thy self . lord , hear me for iesus christ his sake . amen . o lord , except thou buildest the house , their labour is but lost that build it : and except thou , o lord , keep the city , the watchman waketh but in vain . it is but lost labour to rise early , and take late rest , and to eat the bread of carefulness , if thou bless not the endeavours that seek the peace and the welfare of thy church . therefore , o lord , build thy church and keep it , and take care for it , that there may be no lost labour amo●g the builders of it . amen . o lord our god , the great , the mighty , and the terrible god ; o thou which keepest covenant and mercy , let not all the trouble seem little before thee that hath come upon us , upon our priests , upon the houses built and dedicated to thy name , upon the maintenance for them that serve at thy altar , upon our kings , state , and people since that day of affliction . thou art just in all that is brought upon us : for thou hast done right , but we have done wickedly . yet , o lord , have mercy , and turn to us again , for iesus and his mercy sake . amen . respublica . o lord , thou which bringest the counsels of the heathen to nought , and makest the devices of the people to be of none effect , and castest out the counsels of princes when they have offended thee : have mercy upon this kingdom , forgive the sins of this people ; turn thee unto them and bless them , that the world may say , blessed are the people whose god is the lord iehovah , and blessed are the folk that he hath chosen to him to be his inheritance . lord , hear and grant for iesus christ his sake . amen . lord , bless this kingdom , that religion and virtue may season all sorts of men : that there may be peace within the gates , and plenty within the palaces of it . in peace i beseech thee so preserve it , that it corrupt not : in war so defend it , that it suffer not : in plenty so order it , that it riot not : in want so pacifie and moderate it , that it may patiently and peaceably seek thee , the only full supply both of men and states ; that so it may continue a place and a people to do thee service to the end of time , through iesus christ our only saviour and redeemer . amen . o lord , according to all thy righteousness , i beseech thee let thine anger be turned away from this city and thy people ; and cause thy face to shine upon whatsoever is desolate therein , for iesus christ his sake . amen . pro afflictis . o let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power preserve thou them that are appointed to die , even for iesus christ our lord. amen . regnum angliae . benedic , domine deus omnipotens , regnum hoc , ut sit in eo sanitas , castitas , victoria , virtus omnis , & gratiarum actio deo patri , & filio , & spiritui sancto : et haec benedictio maneat super hoc regnum , & super habitantes in eo , per jesum christum dominum nostrum . amen . iejunium . o lord , the zeal of thine house hath even eaten me up , and the rebukes of them which rebuked thee , are fallen upon me : therefore i wept and chastned my self with fasting , and that was turned to my reproof . i put on sackcloth also , and they jested upon me : they that sate in the gate also spake against me , and the drunkards made songs upon me . but , lord , i make my prayer unto thee , & , i hope , in an acceptable time . o hear me in the multitude of thy mercies , which are in iesus christ our saviour amen . quadragesima . o lord , which for our sake didst fast fourty days & fourty nights ; give us grace to use such abstinence , that our flesh being subdued to the spirit , we may ever obey thy godly motions , in righteousness and true holiness , to thy honour and glory , who livest and raignest one god with the father and the holy ghost . amen . rogationes . stir up , i beseech thee o lord , the wills of thy faithful people , that they plenteously bringing forth the fruit of good works , may of thee be plenteously rewarded , through iesus christ our lord. amen . iejunia quatuor temporum . almighty god , the giver of all good gifts , who of thy divine providence hast appointed divers orders in the church ; give thy grace , i humbly beseech thee , to all those which are to be called to any office and administration in the same : and so replenish them with the truth of thy doctrine , and innocence of life ; that they may faithfully serve before thee , to the glory of thy great name , and the benefit of thy holy church , through iesus christ our lord. amen . consecrationes . ordinationes . o lord , i am now at thy altar , at thy work ; keep me that i lay not my hands suddenly upon any man , lest i be partaker of other mens sins : but that i may keep my self pure , in iesus christ our lord. amen . lord , give me grace , that as oft as they shall come in my way , i may put them in remembrance whom i have ordained , that they stir up the gift of god that is in them by the putting on of my hands , through iesus christ our lord. amen . grant , o lord i beseech thee , that the course of this world may be so peaceably ordered by thy governance , that thy church may joyfully serve thee in all godly quietness , through iesus christ our lord. amen . lord , i beseech thee , let thy continual mercy cleanse and defend thy church . and because it cannot continue in safety without thy succour ; preserve it evermore by thy help and goodness , through iesus christ our lord. amen . lord , i beseech thee , keep thy houshold the church in continual godliness ; that through thy protection it may be free from all adversities , and devoutly given to serve thee in good works , to the glory of thy name , through iesus christ our lord. amen . exilium . lord , send me not to the waters of babylon , that i may have no cause to weep when i remember sion : that no mans cruelty may lead me away captive , nor no mans scorn call upon me to sing in my heaviness . but that in my country where i learnd to serve thee , i may live to honour thee all the daies of my life , even for iesus christ his sake . amen . martyrium . lord , make me remember the bones of thy saints , how they lie scattered before the pit , even as when one heweth wood upon the earth . o lord , mine eyes look unto thee , in thee is my trust , o cast not out my soul. and if my bones also must be broken , o lord i beseech thee give me courage and abundance of patience , that no torment may make my faith fall away from thee , for iesus christ his sake . amen . eucharistia . quaecunque ab infantia usque ad momentum hoc , sciens vel ignorans , intus vel extra , dormiens vel vigilans , verbis , factis vel cogitationibus , per jacula inimici ignita , per desideria cordis immunda peccavi tibi , miserere mei , & dimitte mihi , per jesum christum dominum nostrum . amen . almighty god and most merciful father , give me i beseech thee that grace , that i may duely examine the inmost of my heart , and my most secret thoughts , how i stand before thee . lord , i confess all my sins , and my unworthiness to present my self at thine altar . but thou canst forgive sin and give repentance ; do both , gracious father , and then behold i am clean to come unto thee . lord , make me a worthy receiver of that for which i come , christ , and remission of sin in christ : and that for his own mercy sake and thine . amen . o lord , into a clean , charitable , and thankful heart , give me grace to receive the blessed body and blood of thy son , my most blessed saviour , that it may more perfectly cleanse me from all dregs of sin ; that being made clean , it may nourish me in faith , hope , charity , and obedience , with all other fruits of spiritual life and growth in thee : that in all the future course of my life , i may shew my self such an ingrafted member into the body of thy son , that i may never be drawn to do any thing that may dishonour his name . grant this o lord , i beseech thee , even for his merit and mercy sake . amen . o lord god , hear my prayers , i come to thee in a stedfast faith : yet for the clearness of my faith , lord , enlighten it ; for the strength of my faith , lord , encrease it . and , behold , i quarrel not the words of thy son my saviour's blessed institution . i know his words are no gross unnatural conceit , but they are spirit and life , and supernatural . while the world disputes , i believe . he hath promised me if i come worthily , that i shall receive his most precious body and blood , with all the benefits of his passion . if i can receive it and retain it , ( lord , make me able , make me worthy ) i know i can no more die eternally , then that body and blood can die and be shed again . my saviour is willing in this tender of them both unto me : lord , so wash and cleanse my soul , that i may now and at all times else come prepared by hearty prayers & devotion , and be made worthy by thy grace of this infinite blessing , the pledge and earnest of eternal life , in the merits of the same iesus christ , who gave his body and blood for me . amen . almighty god , unto whom all hearts be open , all desires known , & from whom no secrets are hid : cleanse the thoughts of my heart by the inspiration of thy holy spirit , that i may perfectly love thee , and worthily magnifie thy name , through iesus christ our lord. amen . pater de coelis deus , qui unigenitum tuum pro nobis ad mortem tradidisti . fili redemptor mundi deus , qui sanguine tuo pretioso nos a peccatis abluisti . spiritus sancte paraclete deus , qui corda sanctorum tua gratia visitas & confirmas . sacra , summa , sempiterna , beata , benedicta trinitas ; pater bone , fili pie , spiritus benigne : cujus opus vita , amor gratia , contemplatio gloria : cujus majestas ineffabilis , potestas incomparabilis , bonitas inaestimabilis : qui vivorum dominus es simul & mortuorum : te adoro , te invoco , & toto cordis affectu nunc & in seculum benedico . amen . o domine jesu , da vivis misericordiam & gratiam : da tuis regimen & lucem perpetuam : da ecclesiae tuae veritatem & pacem ; da mihi miserrimo peccatorum poenitentiam & veniam . amen . o domine , errantes oro corrige , incredulos converte , ecclesiae fidem auge , haereses destrue , hostes versutos detege , violentos & impoenitentes contere , per jesum christum dominum nostrum . amen . misericors pater , pro beneficiis quae mihi largiti sunt in terris benefactores mei , praemia aeterna consequantur in coelis . oro etiam ut cum his pro quibus oravi , aut pro quibus orare teneor , & cum omni populo dei , introduci mihi detur in regnum tuum , & ibi apparere in justitia , & satiari gloria , per jesum christum dominum nostrum . amen . o lord , consider my complaint , for i am brought very low . o lord , how long wilt thou be angry with thy servant that prayeth ? o lord give me grace and repentance , and thou canst not be angry with my prayer . o lord , i am thine save me , and deliver me not into the will of mine enemies , especially my ghostly enemies . o lord , i am thy servant , thy unprofitable wastful servant , yet thy servant . o lord , set my accounts right before thee , and pardon all my mis-spendings & mis-reckonings . o lord , i am thy son , thy most unkind , prodigal , run-away son , yet thy son . o lord , though i have not retained the love and duty of a son , yet do not thou cast off ( i humbly beg it ) the kindness and compassion of a father . o lord , in thy grace i return to thee ; and though i have eaten draugh with all the unclean swine in the world , in my hungry absence from thee , yet now , lord , upon my humble return to thee , give me , i beseech thee , the bread of life , the body and blood of my saviour into my soul , that i may be satisfied in thee , and never more run away from thee , even for iesus christ his sake , that gave himself for me . amen . misericors deus , creator omnium hominum , qui nihil odisti eorum quae condidisti , nec vis mortem peccatoris , sed magis ut convertatur & vivat ; miserere omnium iudaeorum , turcarum , infidelium , & haereticorum . aufer ab iis ignorantiam , duritiem cordis , & contemptum verbi tui : & reduc eos , misericors domine , ad gregem tuum , ut serventur inter reliquias veri israelis , ut fiat unum ovile , & unus pastor , jesus christus dominus noster , qui vivit & regnat , &c. amen . tanquam pro tribunali tuo tremendo ( ubi nullus erit personarum respectus ) reum memet peragens , ita hodie antequam praeveniat me dies judicii mei coram sancto tuo altari prostratus , coram te & stupendis angelis tuis a propria conscientia dejectus , profero improbas & nefarias cogitationes & actiones meas . respice , oro domine , humilitatem meam , & remitte omnia peccata mea , quae multiplicata sunt super capillos capitis mei . quodnam enim est malum quod non designavi in anima mea : quin & multa & nefanda opere perpetravi . reus enim sum , ô domine , invidiae , gulae , &c. omnes sensus meos , omnia membra mea pollui . sed incomparabilis est multitudo viscerum tuorum , & ineffabilis misericordia bonitatis tuae , qua peccata mea toleras . quare , ô rex omni admiratione major , o domine longanimis misericordias tuas mirificato in me peccatore : potentiam benignitatis tuae manifestato , clementissimae propensionis tuae virtutem exerito : & me prodigum revertentem suscipito , per jesum christum dominum nostrum . amen . o lord god , how i receive the body and blood of my most blessed saviour iesus christ , the price of my redemption , is the very wonder of my soul , yet my most firm and constant belief upon the words of my saviour . at this time they are graciously tenderd to me and my faith : lord , make me a worthy receiver , and be it unto me as he hath said . amen . lord , i have received this sacrament of the body and blood of my dear saviour . his mercy hath given it , and my faith received it into my soul. i humbly beseech thee speak mercy and peace unto my conscience , and enrich me with all those graces which come from that precious body and blood , even till i be possessed of eternal life in christ. amen . o qui sursum patri assides & hic nobiscum invisibiliter versaris , venito & sanctificato praesentia haec dona ; eos item pro quibus , & eos per quos , & ea propter quae offeruntur . amen . pro duce buckinghamiae . gracious father , i humbly beseech thee , bless the duke of buckingham with all spiritual and temporal blessings , but especially spiritual . make and continue him faithful to his prince , serviceable to his country , devout in thy truth and church : a most happy husband and a blessed father ; filled with the constant love and honour of his prince , that all thy blessings may flow upon himself and his posterity after him . continue him a true-hearted friend to me thy poor servant whom thou hast honoured in his eyes : make my heart religious & dutiful to thee , and in and under thee true , and secret , and stout , and provident in all things which he shall be pleased to commit unto me . even so , lord , and make him continually to serve thee , that thou mayest bless him , through iesus christ our only lord and saviour . amen . o most merciful god and gracious father , the prince hath put himself to a great adventure , i humbly beseech thee , make a clear way before him : give thine angels charge over him , be with him thy self in mercy , power , and protection : in every step of his journey : in every moment of his time : in every consultation and address for action , till thou bring him back with safety , honour , and contentment , to do thee service in this place . bless his most trusty and faithful servant the lord duke of buckingham , that he may be diligent in service , provident in business , wise and happy in counsels : for the honour of thy name , the good of thy church , the preservation of the prince , the contentment of the king , the satisfaction of the state. preserve him , i humbly beseech thee , from all envy that attends him ; and bless him , that his eyes may see the prince safely delivered to the king and state , and after it live long in happiness to do them and thee service , through iesus christ our lord. amen . o most gracious god and merciful father , thou art the lord of hosts ; all victory over our enemies , all safety against them is from thee : i humbly beseech thee go out with our armies , and bless them . bless my dear lord the duke that is gone admiral with them , that wisdom may attend all his counsels , and courage and success all his enterprises : that by his and their means thou wilt be pleased to bring safety to this kingdom , strength and comfort to religion , victory and reputation to our country . and that he may return with our navy committed to him , and with safety , honour , and love both of prince and people . grant this for thy dear sons sake iesus christ our lord. amen . o merciful god , thy judgments are often secret , alwayes just : at this time they were temporally heavy upon the poor duke of buckingham , upon me , upon all that had the honour to be near him . lord , thou hast ( i doubt not ) given him rest , and light and blessedness in thee . give also , i beseech thee , comfort to his lady . bless his children , uphold his friends , forget not his servants . lay open the bottom of all that irreligious and graceless plot that spilt his blood . bless and preserve the king from danger , and from security in these dangerous times . and for my self , o lord , though the sorrows of my heart are inlarged , in that thou gavest this most honourable friend into my bosom , and hast taken him again from me ; yet blessed be thy name , o lord , that hast given me patience . i shall now see him no more till we meet at the resurrection : o make that joyful to us and all thy faithful servants , even for iesus christ his sake . amen . senectus . o lord , cast me not off in the time of mine age , forsake me not now my strength begins to fail me . amen . forsake me not , o god , in mine old age , now i am gray-headed , until i have declared thy strength unto this generation , and thy power to all them that are to come . amen . o lord , though thou hast shortned the dayes of my youth , yet cover me not with dishonour . hide not thy self from me for ever , but remember how short my time is , and make me remember it , o lord. amen . o lord , teach me to number my days , that i may apply my heart unto wisdom . amen . o lord , hide not thy face from me in the time of trouble ; for my dayes are consumed away like smoke , and my bones are burnt up like a fire-brand . my dayes are gone like a shadow , and i am withered like grass . thou , o lord , hast brought down my strength in my journey , and shortned my daies . but , o my god , take me not away but in the timeliness of my age , that i may continue to serve thee , and be faithful in thy service , till thou remove me hence . amen . tentationes . o lord , as thou art faithful , so suffer me not , i beseech thee , to be tempted above that i am able , but give an issue with the temptation , that i may be able to bear it . amen . omnipotens deus , respice preces meas , & libera cor meum a malarum cogitationum tentationibus , ut te miserante dignum esse possim spiritus sancti habitaculum , per jesum christum dominum nostrum . amen . deus , qui diligentibus te facis cuncta prodesse , da cordi meo inviolabilem charitatis tuae affectum & nulla unquam tentatione mutabilem , per dominum nostrum jesum christum . amen . misericors deus , da mihi in fide tua constantiam , & in charitate firmitatem , ut nullis tentationibus ab earum integritate possim divelli , per jesum christum dominum nostrum . amen . carcer . o lord , have mercy upon me , and bring my soul out of prison , that i may give thanks unto thy name , even in iesus christ our lord. amen . o lord , blessed is the man that hath thee for his help , and whose hope is in thee . o lord , help me and all them to right that suffer wrong . thou art the lord which loosest men out of prison , which helpest them that are fallen . o lord , help and deliver me when , and as it shall seem best to thee , even for iesus christ his sake . amen . o lord , thine indignation lies hard upon me ; and though thou hast not ( for thy mercy is great ) vexed me with all thy storms , yet thou hast put my acquaintance far from me , and i am so fast in prison that i cannot get forth . lord , i call daily upon thee , hear and have mercy , for iesus christ his sake . amen . o lord , thou which bringest the prisoners out of captivity , while thou lettest the runagates continue in scarceness ; have mercy upon me , and deliver me out of the prison and affliction in which i now am : and give me grace , that being free , i may faithfully and freely serve thee all the daies of my life , through iesus christ our lord. amen . confessiones . o domine , in multis deliqui , & improbe egi , & tristitia affeci spiritum tuum sanctum . exacerbavi viscera clementiae tuae , cogitatione , sermone , opere , noctu & interdiu , palam & in occulto , consult● & in consulto . o si constituas peccata mea in conspectu meo ; o si rationem a me exigas peccatorum in se non ignoscibilium , quae scienter commisi , quid faciam ? quo fugiam ? sed o domine , ne in furore tuo arguas me , nec in ira tua corripias me . miserere mei , non solum quia infirmus sum , sed quia figmentum sum tuum . obsecro t● , ne intres in judicium cum servo tuo : si enim iniquitates observaveris domine , domine , quis in judicio consistet ? non ego certe , si quis alius . ego enim sum peccati pelagus , & non sum dignus in coelum suspicere prae multitudine peccatorum meorum , quorum non est numerus ; probra , injuriae , &c. et mille praeterea nefandae passiones sunt , a quibus non destiti . quibus enim non corruptus sum peccatis ? quibus non sum constrictus malis ? inutilis factus sum tibi deo meo , & hominibus . quis me in talia prolapsum suscitabit ? in te , domine , confido , qui es deus meus : esto mihi salvator secundum viscera compassionis tuae , & miserere mei secundum magnam misericordiā tuam , & ne retribuas mihi secundum opera mea , sed converte te ad me , me ad te . remitte omnia quae in te peccavi : serva me propter misericordiam tuam , & ubi abundavit peccatum , superabundet grat●● tua ; & laudabo & glorificabo te per omnes dies vitae meae . tu enim es deus poenitentium , & salvator peccantium . tibi gloria per jesum christum dominum nostrum . amen . anniversaria . o eternal god and merciful father , with whom do rest the souls of them that die in thy faith and favour : have mercy upon me , and grant that my life may be a preparation to die , and my death an entrance to life with thee . as upon this day it pleased thee to take my dear father to thy mercy , whe● i was yet young . o lord , he was 〈◊〉 servant , thy meek , humble , fai●hful servant : and i assure my self he is in rest , and light , and blessedness . lord , while i am here behind in my pilgrimage , showre down thy grace upon me . thou hast been more then a father to me : thou hast not suffered me to want a father ; no , not when thou hadst taken him from me . o be pleased to be a father still , and by thy grace to keep me within the bounds of a sons obedience . thou hast given me temporal blessings beyond desert or hope ; o be graciously pleased to heap spiritual blessings on me , that i may grow in faith , obedience , and thankfulness to thee ; that i may make it my joy to perform duty to thee . and after my painful life ended , bring me , i beseech thee , to thy joyes , to thy glory , to thy self : that i and my parents , with all thy saints and servants departed this life , may meet in a blessed glorious resurrection , ever to sing praises and honour to thee , in and through iesus christ our lord. amen . o deus meus , respice servum tuum , & miserere mei secundum viscera misericordiae tuae . scandalum ecce factus sum nomini tuo , dum ambitioni meae & aliorum peccatis servio . quin & hoc licet aliorum suasu , oblatrante tamen conscientia perpetravi . obsecro , domine , per misericordias jesu , ne intres in judicium cum servo tuo , sed exaudi sanguinem ejus pro me perorantem : nec hoc conjugium sit animae meae divortium a sinu tuo . o quanto satius f●isset si vel hujus diei satis memor , martyrium cum proto-martyre tuo potius perpessus essem , negando quod urgebant , aut non satis fidi , aut non satis pii amici mei . pollicitus sum mihi tenebras peccato huic , sed ecce statim evolavit , nec lux magis aperta , quam ego qui feci . ita voluisti domine prae nimia misericordia tua implere ignominia faciem meam , ut discerem quaerere nomen tuum . o domine , quam gravis adhuc est memoria peccati hujus etiam hodie , etiam p●st tot & toties repetitas preces a tristi & confusa anima mea coram te profusas . o domine miserere ; exaudi preces depressi & humiliati valde servi tui . parce , domine , et remitte peccata , quae peccatum hoc & induxerunt & sequuta sunt . nam confiteor , domine , iterum & eodem die revolventis anni , nec satis adhuc cautus , aut satis humilis factus in aliud grave peccatum incidi ; lapidatus iterum non pro , sed a peccato . nunc plene suscita me , domine , ne moriar ultra in peccatis meis ; sed des ut vivam , & vivens gaudeam in te , per merita & miserationes jesu christi salvatoris nostri . amen . o merciful god , thou hast shewed me much mercy , and done great things for me ; and as i was returning , instead of thankfulness , i wandred out of my way from thee , into a foul and a strange path . there thou madest me see both my folly & my weakness ; lord , make me ever see them , ever sorry for them . o lord , for my saviours sake forgive me the folly , and strengthen me against the weakness for ever . lord , forgive all my sins , and this ; and make me by thy grace , thy most true ; humble , and faithful servant all the daies of my life , through iesus christ our lord. amen . o misericors pater , quo me vertam ? qui & exeundo & revertendo peccavi contra te . abii cum prodigo p●●digus in longinquam regionem . dissipavi substantiam meam , tuam luxuriose . ibi primum sensi omnia consumpta , & me dignum non meliori quam porcorum consortio : nec tamen aut vita illa immunda , aut fames gratiae , de reditu ad meliorem frugem vel cogitare fecit . reversum jam ab itinere infausto ecce judicia tua , domine , insequuntur me . ignis corripit tecta sub quibus sum ; vidit enim deus , nec multum distulit , sed ignis accensus est in jacob , & ira ascendit in israel . et scelera ( non dubito ) mea conflagrationem collegio minitabantur , & mihi . nam dum igni extinguendo intentior sum , parum abfuit , quin ab igne extinguerer . quam ecce misericordia tua , domine , vix sine miraculo me flammis ●●puit . nam dum amica manus astantis me vi quadam amovit , eodem instanti ex eodem loco , ubi pedem figere decrevi , prorupit inclusus ignis , in flammas subsidunt gradus , & ego , st ibi invenisset incendium , una periissem . o peccata mea nunquam satis deflenda ! o misericordia tua , domine , nunquam satis praedicanda ! o poenitentia nunquam mihi magis necessaria ! o gratia tua , domine , humillime & jugiter imploranda ! surgo , ô domine pater , & ecce venio ; lento quidem & instabili gressu , sed venio , & confiteor : peccavi enim in coelum & contra te , nec dignus sum vocarifilius tuus . sim , ô domine , quid vis , modo tuus . ablue peccata mea in sanguine filii tui , ut sim tuus . et concede obsecro , ut sicut tum terror , ita quotidie memoria ignis hujus exurat faeces omnes & reliquias peccatorum meorum : ut me cautiorē factum melior ignis charitatis & devotionis in amorem tui & in odium peccati accendat , per jesum christum dominum nostrum . amen . o domine misericors , glorificetur beatissimum nomen tuum : ecce enim ego , dum pro officio regem sequor , & tui , & humanorum casuum immemor , & mihi praefidens , infausto in via saltu in terram infidam incidi , & tendonem fregi . levatus in curtum , hamptoniam perveni . cruciatus talis fuit , qualem nervi sentire solent . et certe in febrem ferventiorem ipse angor conjecisset , nisi ingens defluxus sanguinis me ab illo metu liberasset . magna infirmitate laboravi , et fere per biennium claudus incessi . infirmitatem aliquam adhuc sentio , sed , gratiae immortales tibi , o beatissima trinitas , usum satis perfectum crurium dedisti mihi , & confirmasti praeter omnium expectationem , gressus meos . dirigas nunc eos , o domine , in viis mandatorum tuorum ut nunquam vel inter te & falsum cultum , vel inter te & mundum claudicem ; sed recta pergam , & viam testimoniorum tuorum curram , quum dilatasti cor meum . oro itaque ne differas vel dilatationem cordis , vel confirmationem pedum in semitis justificationum tuarum , per & propter jesum christum dominum nostrum . amen . o eternal god , and my most merciful father , as this day the fury of the enraged multitude was fierce upon me and my house , to destroy me and to pillage it , it pleased thee in mercy to preserve both , and bring some of them to shame and punishment . i have sinned many ways against thee , o lord , and this was a loud call of thine and a merciful to bring me to repentance , which i beseech thee give me grace to hear and obey . but what i have done to hurt or offend them , that should stir up this rage against me , i know not . lord , in thy mercy look down upon me ; fill my heart with thankfulness for this great deliverance , and suffer me not to forget it , or the examination which i took of my self upon it . and as for them and their like , let them not have their desire , o lord , let not their mischievous imaginations prosper against me , nor their fury lay hold upon me ; lest they be too proud , and lest i end my wearie days in misery . yet forgive them , o lord , for they know not why they did it . and according to thy wonted mercy preserve me to serve thee , and let the same watchful protection which now defended me , guard me through the remainder of my life . and this for thine own goodness sake , and the merits of my saviour iesus christ. amen . o eternal god and merciful father , i humbly beseech thee look down upon me in this time of my great and grievous affliction . lord ( if it be thy blessed will ) make mine innocency appear , and free both me and my profession from all scandal thus raised on me . and howsoever , if thou be pleased to trie me to the uttermost ; i humbly beseech thee , give me full patience , proportionable comfort , contentment with whatsoever thou sendest , and an heart ready to die for thy honour , the kings happiness , and this churches preservation . and my zeal to these is all the sin ( humane frailty excepted ) which is yet known to me in this particular , for which i thus suffer . lord , look upon me in mercy , and for the merits of iesus christ pardon all my sins many and great , which have drawn down this judgment upon me , and then in all things do with me as seems best in thine own eyes : and make me not only patient under , but thankful for whatsoever thou dost , o lord , my strength and my redeemer . amen . o eternal god and merciful father , after long imprisonment i am now at last called to answer ; i most humbly ●eseech thee to strengthen me through this tryal , to preserve the patience with which thou hast hitherto blessed me through this affliction . suffer no course language , or other provocation to make me speak or do any thing that may mis-become my person , mine age , my calling , or my present condition . and lord , i beseech thee , make me able to clear to the world that innocency which is in my heart concerning this charge laid against me . grant this , o lord , for iesus christ his sake . amen . o merciful lord , i have had a long and a tedious tryal : and i give thee humble and hearty thanks for the wonderful strength that i have received from thee in the bearing up of my weakness . lord , continue all thy mercies towards me , for the storm gathers and grows black upon me , and what it threatens is best known to thee . after a long tryal i am called to answer in the house of commons ; and that not to evidence , but to one single man's report of evidence , and that made without oath . what this may produce in present or in future , thou knowest also . o lord , furnish me with patience and true christian wisdom and courage , to bear up against this drift , and send not out thy storms to beat upon me also ; but look comfortably upon me to my end , in and through the merits of iesus christ my lord and only saviour . amen . prayers added since the restoring of this book to me , which was taken from me in a search by mr. prinne may 31. 1643 : and with much difficulty restored unto me nov. 6. 1644. o domine , ad adventum tuum secundum paratus sim , ne talem me non invenias , qualem voluisti invenire , qui omnia pro me passus es , ut invenires talem , cui non supplicia inferres , sed praemia redderes sempiterna . amen . o domine , cum christi adjutorio sic agere studeam , ut te tam pium dominum , non solum hospitem recipere possim , sed etiam perpetuum habitatorem habeam , per jesum christum dominum nostrum . amen . o aeterne deus , auxilium tuum imploro , ut veram discretionem , et perfectam charitatem praestare mihi pro tua pietate digneris , cui est gloria & imperium cum patre & spiritu sancto in secula seculorum . amen . o domine misericors , qui tanta mihi beneficia concessisti , des insuper mihi cum omni humilitate fidem rectam tenere , charitatem integram cum omnibus hominibus conservare , mundo corde & casto corpore tibi domino meo servire usque ad finem vitae serio laborem , ut post labores desiderabilem illam vocem audire possim ; euge serve bone , intra in gaudium domini tui . amen . meditationes praeparantes ad mortem . o lord , quicken and comfort my soul , for i have sinned against thee . lord , i call to mind all the years of my life past in the bitterness of my soul for my sin . my misdeeds have prevailed against me , o be thou merciful unto my sin ; o for thy names sake be merciful unto my sin , for it is great . amen . namely and especially , o lord , be merciful unto me , &c. herein o lord be merciful unto thy servant . o lord , lay not these , nor the rest unto my charge . o let the depth of my sin call up the depth of thy mercies , of thy grace . lord , let it come , that where my sin hath abounded , grace may supe●abound . lord , i believe , help thou my unbelief . o lord , though thou kill me , yet will i put my trust in thee . though i walk through the valley of the shadow of death , yet will i fear no evil . for i hope verily to see the goodness of the lord in the land of the living . o let this cup pass from me ; nevertheless , if it may not pass from me , but that i must drink of it , thy will be done . thou art the lord , do what seemeth good in thine own eyes . for i will take it as the cup of salvation , and give thanks to thy name , o lord. o lord , grant that all the dayes of my appointed time upon earth i may wait when my changing shall come . o that thou wouldst hide me in the grave , and keep me secret until thy wrath be past , and appoint me a time in which thou wilt remember me ! say unto my soul , o say it now , i am thy salvation . command my spirit , whenever thou wilt command it , to be received up to thee in peace . o bid me come unto thee : say unto me , this day shalt thou be with me in paradise . lord thus , and now let thy servant depart in peace , that mine eyes may see thy salvation . o lord , thou blessed trinity , three persons and one god , have mercy upon me . i commend my self into thy hands as to a faithful creator . lord , receive thine own creature , not made by any strange god , but by thee the only living and true god. despise not , o lord , the work of thine own hands . i am created to thine own image and likeness ; o suffer not thine own image to be defaced , but renew it again in righteousness and true holiness . i commend my self into thy hands , as to a most gracious redeemer : for thou hast redeemed me , o lord god of truth . o lord , i am the price of thy blood , of thy most precious blood ; o suffer not so great , so unvaluable a price to perish . o lord , thou camest down from heaven to redeem that which was lost ; suffer not that to be lost which thou hast redeemed . i commend my self into thy hands , as to my most blessed comforter . o lord , i am weary and heavy laden , and i come to thee to be refreshed by thee . behold , o lord , i have been the temple of thy holy spirit ; i have i confess , strangely polluted it ; yet destroy me not , but dedicate me anew , and sanctifie me to thy self yet once again . o lord , i wear thy name : 't is thy name that is called upon me . for thy names sake therefore be merciful unto me . o spare , lord , if not me , yet thine own name in me . and do not so remember my sin , o lord do not , as that in remembring it , thou forget thine own name . i have desired to fear thy name , to love and to honour thy name . and i now desire to depart this life , in the invocation and confession of thy name . lord , i confess it and call upon it , o come lord iesu. amen . peccavi o domine ! sed non negavi te : o nunquam praevaleat inimicus ut negem . sed credo ; o domine adauge fidem , & non confundar in aeternum . sed spero ; et quae spes mea nisi tu solus ? suscipe me secundum eloquium tuum , & non confundar ab expectatione mea . sed praeparavi & direxi cor meum ad te quaerendum : & etiamsi non secundum munditiem sanctuarii , tamen linum fumigans , & quassam arundinem nec extinguas nec frangas , o domine jesu . sed patienter sustineo castigationem tuam , & taceo quia tu fecisti . sed remitto debitoribus meis , et tu pollicitus es remissionem remittenti . sed projicio me in te ; ne te subtrahas , & venientem ad te ne ejicias foras . sed in nominis tui confessione & invocatione opto decedere . quare non propter me , o domine jesu , aut quicquam mei , sed propter temetipsum . propter nomen tuum . propter gloriam nominis tui , & veritatem tuam . propter misericordias tuas multas , magnas , mirificas . propter christum mediatorem , & spiritum paracletum , suscipe reversum ad se , & revertentem ad te . amen . et ideo ô domine deus meus ! inter te & me . christum sacerdotem , agnum , sacrificium . inter satanam & me . christum regem , leonem , triumphum . inter peccatum & me . christi innocentiam in vita . inter poenam peccatorum et me . christi satisfactionem , passionem , sanguinem . inter defectum iustitiae et me . christi iustitiam , obedientiam absolutam . inter defectum ad praemium & me . christi meritum . inter defectum doloris pro peccatis , & me . christi lachrimas , & sudorem . inter defectum fervoris in orando & me . christi intercessionem . inter accusationem satanae vel propriae conscientiae , et me . christum advocatum . inter concupiscentiam & me , christi charitatem ostendo , offero , commemoro . acceptum habe domine , propter . christum ipsum . amen . peccavi o domine ! sed non abscondo peccatum . sed non excuso . sed ultro fateor . sed recogito in amaritudine animae . sed meipsum propter peccata in te odi : des gratiam , ut judicem & vindicem ; ut non sine venia exeam e vita hac mihi miserrima . amen . o lord , i have not only sinned , but provoked thee with many and grievous sins ; yet , i beseech thee , remember that i am bnt flesh , even a wind that passeth and cometh not again . et plus potest ad salutem misericordia servatoris , quam ad perniciem nequitia mei peccatoris . amen . o domine jesu , non habebas tu quare morereris , & mortuus es pro me : ego habeo quare , des gratiam ne dedigner mori , et paratus sim. amen . o domine jesu , propter illam amaritudinem quam pro me miserrimo sustinuisti in cruce ; maxime in illa hora , quando nobilissima anima tua egressa est de benedicto corpore tuo , deprecor te miserere animae meae in egressu suo , & perduc eam in vitam aeternam . amen , pro infirmis . deus , sub cujus nutibus vitaenostrae momēta decurrunt , suscipe quaeso preces meas pro aegrotantibus famulis tuis , pro quibus humillime misericordiae tuae auxilium imploro . ut reddita sibi sanitate , gratiarum tibi in ecclesia tua referant actiones , per dominum nostrum jesum christum . amen . visitatio infirmi . existimas ne ? nullum morbum aut crucem casu evenire cuiquam , vel temere . quin immitti a deo , citra cujus providentiā neminē morbo laborare ? deum autem sapientissimum , ut nihil unquam permittat contingere , nisi quum expedit ? expedire itaque tibi morbum hunc vel crucem , quem vel quam tibi nunc immisit deus . porro deum paterno erga nos animo esse . patrem autem , sive indulgeat sive castiget , aeque patrem esse : nec minore , & forsan majore hoc quam illud amore facere . bona tibi diu dedisse , nunc mala dare ; sed nec mala haec , nisi ut majoris boni causa sint , nempe ut redeas ad illum . gratiae esse hoc , quod toties a te repulsus , tamen nec sic deferat ; quin visitet te denuo , & requirat te . si sic ; subdes hac in re divinae voluntati voluntatem tuam , sacrificium omnium ( post christi ) deo gratissimum . confiterisne ? non tam bene vixisse te quam oportuit ? imo vixisse te male , saepeque & graviter peccasse ? estne peccatum aliquod praeter vel supra caetera ? vel suntne peccata aliqua , quae gravent conscientiam tuam , ut peculiaris absolutionis beneficio tibi sit opus ? estne scrupulus aliquis circa ea quae sunt fidei , vel religionis ? recogitasne annos elapsos vitae tuae in amaritudine animae tuae ? cuperesne majorem pro iis amaritudinem sentire , quam sentis ? & gauderesne si sentires ? & doletne quod majorem non sentias ? petisne illuminari de iis quae ignoras , vel oblitus es , ut de iis poenitere possis ? & poenitetne id etiam quod vel ignoras , vel oblitus es ? estne propositum si vixeris judicandi ●e , & vindicandi in teipsum quod deliquisti ? estne propositum si vixeris emendandi vitam , & devitandi tum media , tum signa eorum quae hactenus peccasti ? hoccine sancte promittis ? an petis de hoc promisso admoneri te libere ? credisne ? quae in symbolo sunt fidei christianae semel sanctis traditae ? te servari non posse nisi ea credas ? laetarisne & gratias agis deo , quod in hac fide natus es , vixisti , & jam morieris in ea ? petisne ipse , & visne nos tuo nomine a deo supplices petere , ne deficiat in te fides haec ad ipsum , atque adeo ne in ipso mortis articulo ? petisne etiam ut fructus fidei hujus , & praecipue mortis jesu christi , utcunque in vita tua periit , tamen ne pereat in morte ? si te sensus defecerit , aut dolor seu debilitas eousque pertulerit , ut quaedam tibi excidant contra religionem , seu praecepta ejus , visne haberi pro non dictis ? & renunciasne iis tanquam non tuis ? remittisne ? illis , qui te quocunque modo laeserint , sicut tibi vis remitti ? petisne a deo ut ipse quoque illis remittat ? remittisne illis satisfactionem ad quam tenentur ratione illorum , quibus te verbo vel facto laeserunt ? visne hoc illis , qui in te peccarunt , tuo nomine significari ; te illis quantum in te est noxas omnes remisisse ? remissurusne esses si graviora & plura in te deliquissent ? gauderesne si plures jam haberes quibus remittere possis , quo inde uberius tibi remissio peccatorum tuorum a deo impertiri possit ? tu ipse si quos laesisti , petisne ab iis veniam , ut & tibi remittant ? ecquos imprimis commeministi , & vis significari illis hoc tuo nomine ? quum remissio nulla sperari potest peccatorum contra octavum vel nonum praeceptum legis divinae , nisi fiat restitutio . paratusne es restituere illis rem , quibus in re familiari ; & illis famam , quibus in fama detraxisti : idque sine dolo , & dila●ione ? recordarisne qui tandem sint ? symbolum apostolicum . credo domine ( tu meae incredulitati subvenito ) esse te unum deum , patrem , filium , spiritum sanctum . pro summa tua benignitate & potentia creasse coelos & terram . pro immensa charitate omnia in christo recapitulasse . qui caro factus et conceptus est . natus . mortuus . resurrexit . revertetur . passus . sepultus . ascendit . retribuet . crucifixus . descendit . assedit . virtute et operatione spiritus sancti , ex universo vocasse ecclesiam ad sanctitatem . in ea nos consequi bonorum participationem , & peccatorum remissionem . in ea nos expectare carnis resurrectionem , vitam aeternam . credo domine ( ôsupple defectus fidei meae ! ) patris benevolum affectum . omnipotentis potentiam salutarem . creatoris providentiam in custodia , gubernatione , consummatione mundi . credo magnum pietatis mysterium , propter nos homines , pro nostra salute deum in carne revelatum , filium patris , unctum spiritus , dominum jesum . conceptum esse , et natum ; ad purgandam impuritatem conceptionis & nativitatis nostrae . passum esse ; quae nos oportuit , ( inexplicabilia ) ne nos oporteret . crucifixum , mortuum , et sepultum , ne haec pro eo timeamus subire . descendisse ; quo nos oportuit , & ne nos omnino . resurrexisse , ascendisse , consedisse ; ubi nihil nobis , et ut nos quoque . adventurum iudicem mundi , ut nos assumat . credo eum esse . in conceptione & generatione , naturae purgatorem . in passione crucis , mortis sepulturae , redemptorem personae . in descensu , triumphatorem inferni & mortis . in resurrectione , primitias dormientium . in ascensione , praecursorem . in sessione , paracletum sive advocatum . in secundo adventu & iudicio , consummatorem fidei . sic loco abaddon . satanae . diaboli . delatoris . captivantis . aculei . jesum intueor . mediatorem . paracletum . intercessorem . redemptorem . christum . credo autem et spiritus vim vivificam , sanctificantem . invisibiliter , extra , efficaciter , tanquam ventus . in increpatione , compunctione , doctri●a , commone factione , advocatione , consolatione , attestatione , diffusione charitatis , illuminatione cognitionis . credo praeterea spiritus sancti corpus mysticum vocatorum ex universo mundo , ad fidem veritatis & sanctitatem vitae . membrorum vero corporis reciprocam participationem . praeterea remissionem peccatorum in praesenti , spem vero resurrectionis et translationis ad vitam aeternam . domine , adde mihi fidem ; non fidem quae legem annihilet . sed fidem per charitatē operantem . operibus efficacem . vincentem mundum . sanctissimam denique , ut te amem ut patrem , verear ut omnipotentem . ut fideli creatori animam in beneficentia committam . ut in me christus formetur ; ego vero conformer imagini ejus . ut pro iis , quae pro me passus est , agam gratias ; ipsi compatiar : pro ipso patiar , quodcunque ipsi visum fuerit . ut pro ejus cruce , morte , sepultura ulciscar , crucifigam , interimam , sepeliam , quod istis causam praebuit , peccatum . ut pro descensu ad inferos , vivus frequenti meditatione descendam in infernum . ut conformer resurrectioni ejus , in novitatem vitae resurgens . ascensioni vero , quae sunt supra meditans , & quaerens . ut et consessus sim memor , quoties dono aliquo coelestis consolationis egeo ; & quoties in invocatione frigeo . adventus autem , & iudicii nunquam obliviscar . tubae resonantis sonum semper audiam , & semper orem , donec ad dextram constitutus sim. amen . conscientiae quotidianum examen . o anima mea ! an egisti deo pro acceptis beneficiis gratias ? an petiisti gratiam a deo pro cognitione & expulsione peccatorum ? an exegisti a te ipsa rationem de admissis praesenti die peccatis , cogitatione , verbo , opere , per singulas horas ex quo evigilasti ? an expetiisti veniam de delictis ? an proposuisti cum dei gratia emendationem ? benedicta sit sancta & individua trinitas nunc & semper , & in secula seculorum . amen . itinerarium . o domine , stellam ducem non sum meritus , tribue t●men quaeso mihi iter prosperum , tempus tranquillum , reditum felicem . ut angelo tuo sancto comite & custode , ad eum quo pergo locum , deinde ad domum propriam , & demum ad aeternae salutis portum , pervenire feliciter valeam , per jesum christum dominum nostrum . amen . adesto , quaeso domine , et me famulum tuum custodi ; esto mihi in lubrico baculus , in naufragio portus . ut te duce , quo tendo prospere perveniam , & demum incolumis ad propria redeam , per jesum christum dominum nostrum . amen . exaudi domine supplicationes meas , & viam famuli tui dispone : ut inter omnes vitae & viae hujus varietates , tuo semper protegar auxilio , per jesum christum dominum nostrum . amen . o domine , salvum me fac servum tuum sperantem in te . mitte mihi auxilium de sancto , & de sion tuere me . esto mihi turris fortitudinis a facie inimici . nihil proficiat inimicus in me , & filius iniquitatis non opponat nocere mihi . o prosperum iter faciat mihi deus salutarium nostrorum . domine exaudi orationem meam , & clamor meus ad te veniat , per jesum christum dominum nostrum . amen . at the laying of the first stone of a chappel . o lord merciful and gracious , this thy people are preparing to build a place for thy service : accept i humbly beseech thee their present devotion , and make them perfect both in their present and future duty ; that while thou givest them ease to honour thee , they may with the greater alacrity go on in thy service . and now , o lord , i have by thy mercy and goodness , put to my hand to lay the first stone in this building : 't is a corner-stone , make it , i beseech thee , a happy foundation , a durable building . let it rise up , and be made , and continue a house of prayer and devotion through all ages ; that thy people may here be taught to believe in iesus christ the true corner-stone , upon whom they and their souls may be built safe for ever . grant this for the merit of the same iesus christ our most blessed lord and saviour . to whom with the father and the holy spirit , be ascribed all power , majesty , and dominion this day and for ever . amen . prayers upon sundry publick occasions . most gracious god , we humbly beseech thee , as for this kingdom in general , so especially for the high court of parliament , under our most religious and gracious king at this time assembled ; that thou wouldest be pleased to bless and direct all their consultations , to the preservation of thy glory , the good of thy church , the safety , honour , and welfare of our soveraign and his kingdomes . lord , look upon the humility and devotion with which they are come into thy courts . and they are come into thy house in assured confidence upon the merits and mercies of christ ( our blessed saviour , ) that thou wilt not deny them the grace and favour which they beg of thee . therefore , o lord , bless them with that wisdom which thou knowest necessary to speed , and bring great designes into action ; and to make the maturity of his majesties and their counsels , the happiness and the blessing of this common-wealth . these , and all other necessaries for them , for us , and thy whole church , we humbly beg in the name and mediation of iesus christ our most blessed lord and saviour . amen . o eternal god and our most gracious father , thou art the lord of hosts , and the strength of all nations is from thee : if thou keepest not the city , the watchman waketh but in vain . and no victory can wait upon the justest designs , upon the wisest counsels , upon the strongest armies , if thou teach not their hands to warre , and their fingers to fight . thou art the steady hope of all the ends of the earth , and of them which go and remain in the broad sea . lord , at this time we need thy more special assistance both by land and sea ; and ●or the mercy of christ deny us neither . be with our armies , and the armies of our allies and associates by land ; be with our navy at sea. be not from the one , nor from the other in power and in great mercy , until thou hast brought them back with honour and a setled peace . lord , turn our enemies sword into their own bosome : for we sought peace and ensued it ; and while we did so , they did more then make themselves ready to battel . we are thy servants , truly and heartily sorry for our sins . lord , forgive them , and then we will trust upon thee , that thou wilt pour down all thy blessings upon this & all other designes and actions of this state , undertaken for thy glory , the honour of our most gracious king charles , and the peace and welfare of this church and common-wealth . grant this we humbly beseech thee , for iesus christ his sake our only mediator and advocate . amen . most gracious god , we humbly beseech thee pardon and forgive all our many , great and grievous transgressions . we may not hope thou wilt take off thy punishments , until thou hast forgiven our sins . we may not think thou wilt forgive our sins , until our humiliation and repentance come to ask forgiveness . we have been too slow to come , and now thou hast apparell'd thy mercy in justice , to force us to thee . lord , we believe , but do thou increase our faith , our devotion , our repentance , and all christian vertues in us . at this time the viols of thy heavy displeasure drop down upon us , and while we smart under one judgment , thou threatnest the rest . the pestilence spreads in our streets , and so as if it sought whom to devour . no strength is able to stand against it , and it threatens to make families , nay , cities desolate . while the pestilence eats up thy people , we hear the sound of war , and the sword calleth for such as it would devour . in the mean time the heavens are black over us , and the clouds drop leaneness ; and it will be famine , to swallow what the pestilence and the sword shall leave alive , unless thou send more seasonable weather to give the fruits of the earth in their season . our sins have deserved all this and more , and we neither do nor can deny it . we have no whither to go but to mercy . we have no way to that , but by the alsufficient merit of thy son our blessed saviour . lord , for his merit and mercies sake look down upon us thy distressed servants : command thine angel to stay his hand , and remember that in death we cannot praise thee , nor give thanks in the pit . go forth with our armies when they go , and make us remember that all our strength and deliverance is in thee . clear up the heavens over us , and take not from us the great plenty with which thou hast crowned the earth : but remember us , o thou that feedest the ravens when they call upon thee . lord , we need all thy mercies to come upon us , and thy mercies are altogether in christ , in whom , and for whose sake we beg them of thee , who livest and reignest in the unity of the spirit , one god , world without end . amen . o eternal god and most merciful father , we humbly beseech thee be merciful unto us , and be near to help us in all those extremities which our sins threaten to bring upon us . our enemies are strengthened against us , by our multiplied rebellions against thee . and we deserve to suffer whatever our enemies threaten . but there is mercy with thee that thou mayest be feared . o lord , shew us this mercy , and give us grace so to fear thee , as that we may never be brought to fear or feel them . and whensoever thou wilt correct us for our sins , let us fall into thy hands , and not into the hands of men . grant this for iesus christ his sake our only mediator and redeemer . amen . o eternal god and most gracious father , we have deserved whatsoever thy law hath threatned against sinners . our contempt of thy divine worship is great , and we hear thy word , but obey it not . forgive us , o lord , forgive us these and all other our grievous sins . give us light in our understanding , readiness and obedience in our will , discretion in our words and actions ; true , serious , and loyal endeavours for the peace and prosperity of ierusalem , the unity and glory of this church and state : that so we may love it and prosper in it , and be full of grace in this life , and filled with glory in the life to come , through iesus christ our lord. amen . o most merciful god , we give thee praise and thanks for the wonderful ceasing of the late raging pestilence in the chief city of this kingdom and other places . lord , shew us yet fa●ther mercy , and look upon all parts of this land with tender compassion . keep back the destroying angel , that he enter not into places that are yet free , nor make farther waste in those which are already visited . comfort them that are sick , preserve them that are sound , receive them that die to mercy , that living and dying , they and we may continue thy faithful servants , through iesus christ our lord. amen . o most gracious god and loving father , we have felt thy manifold mercies , no nation more : and we have committed sins against thee , few nations greater . enter not into judgment with us , o lord , but for christ and his mercy sake , pacifie thine anger , and save us from the malice and cruelty of our enemies . they are our crying sins that have called them upon us . let it be an addition to thy wonted mercy , to restrain their fury . to this end , lord , p●t thy bridle into their mouths , and thy bit between their teeth . frustrate their designes● and let them find no way in our seas , nor any path in our floods : but scatter them with thy tempest , & follow them with all thy storms ; that we being delivered by thy hand , may bless and honour thy name , devoutly serving thee all our daies , through iesus christ our lord. amen . o lord , thou gracious governour of all the kingdoms of the earth : look down , we beseech thee , in mercy upon this realm , & upon all other reformed churches . save and deliver us and them from the hands of all such as threaten our destruction . protect the person of our gracious soveraign , direct his counsels , go forth with his armies , be unto him and to us a wall of brass , and a strong tower of defence against his and our enemies ; that so we being safe through thy mercy , may live to serve thee in thy church , and ever give thee praise and glory , through iesus christ our lord. amen . o eternal god and merciful father , all peace and strength of kingdoms is from thee : and lineal succession is thy great blessing both upon princes and states ; the great means to preserve unity , and confirm strength . we therefore give thee humble and hear●y thanks , as for all thy blessings , so especially at this time for thy great mercy and loving-kindness to our dread soveraign , his royal queen , and this whole state , in giving her majesty hope of her long desired issue , thereby filling their and our hearts with gladness . lord , go along with thine own blessings to perfect them . be with her in soul and in body , preserve her from all dangers . keep her safe to and in the hour of travel , that there may be strength to bring forth her joy and our hope . and make her a joyful mother of many children , to the glory of thy great name , the happiness of his majesty , the security of this state , and the flourishing of the church and true religion amongst us . grant this , even for iesus christ his sake our only lord and saviour . amen . o eternal god and merciful father , since lineal succession is under thee , the great security of kingdoms , and the very life of peace . we therefore give thee most humble and hearty thanks for the great blessing which thou hast again begun to work for our gracious king charles and this whole state , in giving the queens majesty further hopes of a desired and happy issue . and as we give thee humble and hearty thanks for this , so we pray thee to perfect this great blessing thus begun , to preserve her from all dangers , and to be with her by special assistance in the hour of travel . lord , make her a happy mother of succesful children , to the increase of thy glory , the comfort of his majesty , the joy of her own heart , the safety of the state , and the preservation of the church and true religion among us . grant this even for iesus christ his sake our only saviour and redeemer . amen . o most merciful god & gracious father , thou hast given us the joy of our hearts , the contentment of our souls for this life , in blessing our dear and dread soveraign , and his vertuous royal queen with a hopeful son , & us with a prince in thy just time and his to rule over us . we give thy glorious name most humble and hearty thanks for this . lord , make us so thankful , so obedient to thee for this great mercy , that thy goodness may delight to encrease it to us . encrease , it good lord , to more children , the prop one of another against single hope . encrease it to more sons , the great strength of his majesty and his throne . encrease it in the joy of his royal parents , and all true-hearted subjects . encrease it by his christian and happy education both in faith and goodness : that this kingdom and people may be happy in the long life and prosperity of our most gracious soveraign and his royal consort . and when fulness of daies must gather time , lord double his graces , and make them apparent in this his heir and his heirs after him , for all generations to come , even for iesus christ his sake our lord and only saviour . amen . o most gracious god and loving father , we give thee , as we are bound , most humble and hearty thanks for thy great mercy extended to us and this whole state , in blessing the queens majesty with a happy deliverance in and from the great pains and perils of child-birth . we humbly beseech thee to continue and encrease this blessing : to give her strength , that she may happily overcome this , and all dangers else : that his most gracious majesty may long have joy in her happy life : that she may have joy in his majesties prosperity ; that both of them may have comfort in the royal prince charles , the new-born princess the lady mary , and with them in a hopeful , healthful and succesful posterity : that the whole kingdome may have fulness of joy in them ; and that both they and we may all have joy in the true honour and service of god : that both church and kingdom may be blessed , and their royal persons filled with honour in this life , and with eternal happiness in the life to come , even for iesus christ his sake our only lord and saviour . amen . o eternal god and merciful father , we give thee all humble and hearty thanks for our most gracious soveraign lord king charles ; both for the gentleness of thy hand in a disease otherwise so troublesome and fearful . and for the mercifulness of thy hand in taking it off : so soon , and so happily . we know and acknowledge before thee our sins , and what grievous punishments they have deserved . but lord we beseech thee still to remember us in mercy , and long to bless our gracious king with life and heal●h , and strength , and happiness ; and above all with the fear of thy holy name : that so he may continue under thee , and over us , a father of the state , a patron of the church , a comfort to his royal queen , till he see his childrens children , and peace upon israel . grant this good lord , even for iesus christ his sake . amen . most gracious god and loving father , we give thee all humble and hearty thanks for thy great mercy in blessing the queen's majesty with a happy deliverance in and from the great pains and peril of child-birth . we humbly beseech thee to continue thy mercies towards her , that she may happily overcome this and all other dangers ; that his most gracious majesty may long have joy in her most happy life , & both of them comfort in the royal prince charles , & the rest of their princely issue ; particularly in the new-born prince the duke of york , that they all may prove a healthful , hopeful , and a succesful posterity ; that both church and kingdom may have fulness of joy in them . that their majesties royal persons may be filled with honour in this life , and with eternal happiness in the life to come . and this even for iesus christ his sake our only saviour and redeemer . amen . o eternal god and merciful father , by whom alone kings reign , thou lord of hosts , and giver of all victory , we humbly beseech thee to guard our most gracious soveraign lord king charles ; to bless him in his person with health and safety , in his counsels with wisdome and prudence , and in all his actions with honour and good success . grant , blessed lord , that victory may attend his designes , and that his liege people may rejoyce in thee ; but that shame may cover the face of thine and his treacherous enemies . give him , blessed father , so to settle his subjects in peace , and the true fear of thy divine majesty , that he may return with joy and honour , and proceed long to govern his kingdoms in peace and plenty , and in the happiness of true religion and piety all his daies . these blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , o merciful father , for iesus christ his sake our only mediator and redeemer . amen . o eternal god and merciful father , by whom alone kings reign , thou lord of hosts and giver of all victory : we humbly beseech thee both now and ever to guide & preserve our most gracious soveraign lord king charles . to bless him in his person with health and safety ; in his counsels with wisdom and prudence , and in all his actions with honour and good success : especially against those his traiterous subjects , who having cast off all obedience to their anointed soveraign , do at this time in rebellious manner invade this realm . grant , blessed lord , that victory may attend his majesties designs , that his liege people may rejoyce in thee ; but that shame may cover the faces of thine and his treacherous enemies , enable him ( blessed father ) so to vanquish and subdue them all , that his loyal subjects being setled in peace and the true fear of thy holy name , he may return with joy and honour , & continue to govern his kingdomes in peace and plenty , and in the happiness of true religion and piety all his daies . these blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , o merciful father , for iesus christ his sake , our only mediator and redeemer . amen . quotidie . o lord , forgive me all my sins that are past . o lord , strengthen me against all temptations , especially the temptations of , &c. o lord , fill my heart with thankfulness : and i do give thee most humble and hearty thanks for the great deliverance of me from the rage and fury of the multitude . o lord , let the same wings of thy merciful protection be spread over me all the daies of my life . o lord , give me a faithful , a patient , a penitent , a persevering heart in thy service ; that so i may with comfort daily nay hourly expect when my changing shall come . so amen , lord iesu. amen . absolutio . our lord iesus christ , who hath left power to his church to absolve all sinners , which truely repent and believe in him , of his great mercy forgive thee thine offences . and by his authority committed to me , i absolve thee from all thy sins , in the name of the father , and of the son , and of the holy ghost . amen . admissio in ecclesiam . god , who of his mercy hath given you grace to give your self to his church ; preserve aud keep you in his truth , free both from superstition and prophaneness . the lord bless and keep you . the lord make his face shine upon you , and be merciful unto you . the lord lift up his countenance upon you , and give you peace in conscience , and constancy in truth . and by the power of ministration committed to me by our lord and saviour iesus christ , i readmit you into the fellowship of his church , in the name of the father , and of the son , and of the holy ghost , amen . his grace's speech , according to the original , written with his own hand , and delivered by him upon the scaffold on tower-hill , jan. 10. 1644. to his chaplain dr. sterne , now lord arch-bishop of york . good people , this is an uncomfortable time to preach ; yet i shall begin with a text of scripture , heb. 12.2 . let us run with patience that race which is set before us : looking unto jesus the author and finisher of our faith , who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. i have been long in my race , and how i have looked unto iesus the author and finisher of my faith , he best knows . i am now come to the end of my race , and here i find the cross , a death of shame . but the shame must be despised , or no coming to the right hand of god. iesus despised the shame for me , and god forbid that i should not despise the shame for him. i am going apace ( as you see ) towards the red sea , and my feet are upon the very brink of it : an argument ( i hope ) that god is bringing me into the land of promise ; for that was the way through which he led his people . but before they came to it , he instituted a passeover for them . a lamb it was , but it must be eaten with sowre herbs , exod. 12. 8. i shall obey , and labour to digest the sowr herbs , as well as the lamb. and i shall remember it is the lords passeover . i shall not think of the herbs , nor be angry with the hands that gathered them ; but look up only to him who instituted that , and governs these . for men can have no more power over me then what is given them from above , s. iohn . 19. 11. i am not in love with this passage through the red-sea , for i have the weakness and infirmity of flesh and blood plentifully in me . and i have prayed with my saviour , ut transiret calix iste , that this cup of red wine might pass from me , s. luke 22. 42. but if not , gods will , not mine , be done . and i shall most willingly drink of this cup as deep as he pleases , and enter into this sea , yea , and pass through it in the way that he shall lead me . but i would have it remembred ( good people ) that when gods servants were in this boisterous sea , and aaron among them , the egyptians which persecuted them , and did in a manner drive them into that sea , were drowned in the same waters , while they were in pursuit of them . i know my god , whom i serve , is as able to deliver me from this sea of blood , as he was to deliver the three children from the furnace , dan. 3. and ( i most humbly thank my saviour for it ) my resolution is , as theirs was : they would not worship the image which the king had set up , nor will i the imaginations which the people are setting up . nor will i forsake the temple and the truth of god to follow the bleating of ieroboams calves in dan and in bethel . and as for this people , they are at this day miserably misled : god of his mercy open their eyes , that they may see the right way . for at this day the blind lead the blind ; and if they go on , both will certainly into the ditch , s. luke 6. 39. for my self , i am ( and i acknowledge it in all humility ) a most grievous sinner many ways , by thought , word , and deed : and yet i cannot doubt but that god hath mercy in store for me a poor penitent , as well as for other sinners . i have now upon this sad occasion ransacked every corner of my heart ; and yet i thank god i have not found among the many , any one sin , which deserves death by any known law of this kingdom . and yet hereby i charge nothing upon my judges : for if they proceed upon proof by valuable witnesses , i or any other innocent may be justly condemned . and i thank god , though the weight of the sentence lie heavy upon me , i am as quiet within as ever i was in my life . and though i am not only the first archbishop , but the first man that ever died by an ordinance in parliament , yet some of my predecessors have gone this way , though not by this means . for elphegus was hurried away and lost his head by the danes ; simon sudbury in the fury of wat tyler and his fellows . before these s. iohn baptist had his head danced off by a lewd woman : and s. cyprian archbishop of carthage submitted his head to a persecuting sword . many examples great and good ; and they teach me patience . for i hope my cause in heaven will look of another die , then the colour that is put upon it here . and some comfort it is to me , not only that i go the way of these great men in their several generations ; but also that my charge , as foul as it is made , looks like that of the jews against s. paul , acts 25. 8. for he was accused for the law and the temple , i. e. religion . and like that of s. stephen , acts 6. 14. for breaking the ordinances which moses gave , i. e. law and religion , the holy place and the law , ver . 13. but you will say , do i then compare my self with the integrity of s. paul and s. stephen ? no , far be that from me . i only raise a comfort to my self , that these great saints and servants of god were laid at in their times as i am now . and it is memorable that s. paul , who helped on this accusation against s. stephen , did after fall under the very same himself . yea , but here 's a great clamour that i would have brought in popery . i shall answer that more fully by and by . in the mean time you know what the pharisees laid against christ himself , s. iohn 11. 48. if we let him alone , all men will believe on him : et venient romani , and the romans will come , and take away both our place and the nation . here was a causeless cry against christ , that the romans would come . and see how just the judgment of god was . they crucified christ for fear lest the romans should come ; and his death was it which brought in the romans upon them ; god punishing them with that which they most feared . and i pray god this clamour of venient romani , of which i have given no cause , help not to bring them in . for the pope never had such a harvest in england since the reformation , as he hath now upon the sects aud divisions that are amongst us . in the mean time , by honour and dishonour , by good report and evil report , as a deceiver and yet true , am i passing through this world , 2 cor. 6. 8. some particulars also i think it not amiss to speak of . 1. and first , this i shall be bold to speak of the king our gracious soveraign : he hath been much traduced also for bringing in of popery . but on my conscience ( of which i shall give god a present account ) i know him to be as free from this charge as any man living : and i hold him to be as sound a protestant according to the religion by law established , as any man in his kingdom ; and that he will venture his life as far and as freely for it . and i think i do or should know both his affection to religion , and his grounds for it , as fully as any man in england . 2. the second particular is concerning this great and populous city ( which god bless . ) here hath been of late a fashion taken up to gather hands , and then go to the great court of the kingdom , the parliament , and clamour for justice ; as if that great and wise court , before whom the causes come which are unknown to the many , could not or would not do justice but at their appointment ; a way which may endanger many an innocent man , and pluck his blood upon their own heads , and perhaps upon the cities also . and this hath been lately practised against my self : the magistrates standing still and suffering them openly to proceed from parish to parish without check . god forgive the setters of this , withall my heart i beg it : but many well-meaning people are caught by it . in s. stephens case , when nothing else would serve , they stirred up the people against him , act. 6. 12. and herod went the same way : when he had killed s. iames , yet he would not venture upon s. peter , till he found how the other pleased the people , acts 12. 3. but take heed of having your hands full of blood , esai . 1. 15. for there is a time best known to himself , when god above other sins makes inquisition for blood . and when that inquisition is on foot , the psalmist tells us , psal. 9. 12. that god remembers ; but that 's not all , he remembers , and forgets not the complaint of the poor , i. e. whose blood is shed by oppression , ver . 9. take heed of this : 't is a fearful thing to fall into the hands of the living god , heb. 12. but then especially , when he is making inquisition for blood . and with my prayers to avert it , i do heartily desire this city to remember the prophecy that is expressed ierem. 26. 15. 3. the third particular is the poor church of england . it hath flourished , and been a shelter to other neighbouring churches , when storms have driven upon them . but alas now it is in a storm it self , and god only knows whether or how it shall get out . and which is worse then a storm from without , it is become like an oak cleft to shivers with wedges made out of its own body . and at every cleft profaneness and irreligion is entring in ; while ( as * prosper speaks ) men that introduce profaneness are cloaked over with the name religionis imaginariae , of imaginary religion : for we have lost the substance , and dwell too much in opinion . and that church , which all the jesuits machinations could not ruine , is fallen into danger by her own . 4. the last particular ( for i i am not willing to be too long ) is my self . i was born and baptized in the bosome of the church of england established by law. in that profession i have ever since lived , and in that i come now to die . what clamours and slanders i have endured for labouring to keep an uniformity in the external service of god , according to the doctrine and discipline of this church , all men know , and i have abundantly felt . now at last i am accused of high-treason in parliament , a crime which my soul ever abhorred . this treason was charged to consist of two parts , an endeavour to subvert the laws of the land : and a like endeavour to overthrow the true protestant religion established by law. besides my answers to the several charges , i protested mine innocency in both houses . it was said , prisoners protestations at the barre must not be taken . i must therefore come now to it upon my death , being instantly to give god an account for the truth of it . i do therefore here in the presence of god and his holy angels take it upon my death , that i never endeavoured the subversion either of law or religion . and i desire you all to remember this protest of mine for my innocency in this , and from all treasons whatsoever . i have been accused likewise as an enemy to parliaments : no , i understand them , and the benefit that comes by them too well to be so : but i did dislike the misgovernments of some parliaments many wayes , and i had good reason for it ; for corruptio optimi est pessima . and that being the highest court , over which no other hath jurisdiction , when 't is misinformed or misgoverned , the subject is left without all remedy . but i have done . i forgive all the world , all and every of those bitter enemies which have persecuted me ; and humbly desire to be forgiven of god first , and then of every man. and so i heartily desire you to joyn in prayer with me . o eternal god and merciful father , look down upon me in mercy , in the riches and fulness of all thy mercies . look upon me , but not till thou hast nailed my sins to the cross of christ , not till thou hast bathed me in the blood of christ , not till i have hid my self in the wounds of christ ; that so the punishment due unto my sins may pass over me . and since thou art pleased to trie me to the uttermost , i most humbly beseech thee , give me now in this great instant , full patience , proportionable comfort , and a heart ready to die for thine honour , the kings happiness , and this churches preservation . and my zeal to these ( far from arrogancy be it spoken ) is all the sin ( humane frailty excepted , and all incidents thereto ) which is yet known to me in this particular , for which i come now to suffer : i say in this particular of treason . but otherwise my sins are many and great ; lord pardon them all , and those especially ( what ever they are ) which have drawn down this present judgment upon me . and when thou hast given me strength to bear it , do with me as seems best in thine own eyes , amen . and that there may be a stop of this issue of blood in this more then miserable kingdom , o lord , i beseech thee give grace of repentance to all blood-thirsty people . but if they will not repent , o lord confound all their devices , defeat and frustrate all their designes and endeavours upon them , which are or shall be contrary to the glory of thy great name , the truth and sincerity of religion , the establishment of the king and his posterity after him in their just rights and priviledges , the honour and conservation of parliaments in their just power , the preservation of this poor church in her truth , peace , and patrimony , and the settlement of this distracted and distressed people under their ancient laws , and in their native liberties . and when thou hast done all this in meer mercy for them , o lord , fill their hearts with thankfulness , and with religious dutiful obedience to thee and thy commandments all their dayes . so , amen lord iesu , amen . and receive my soul into thy bosom . amen . our father which art in heaven , &c. the lord archbishop's prayer , as he kneeled by the block . lord , i am coming as fast as i can . i know i must pass through the shadow of death , before i can come to see thee . but it is but umbra mortis , a meer shadow of death , a little darkness upon nature : but thou by thy merits and passion hast broke through the jaws of death . so , lord receive my soul , and have mercy upon me : and bless this kingdome with peace and plenty , and with brotherly love and charity , that there may not be this effusion of christian bloud amongst them , for iesus christ his sake , if it be thy will. then he layd his head upon the block , and after he had prayed to himself , said aloud , lord receive my soul , which was the signal given to the executioner . finis . notes, typically marginal, from the original text notes for div a49717-e280 oratio dominica . gerson ali●er : par . 3. pa● 1147. the preface . petitions . the doxologie . notes for div a49717-e1560 pro gratia praeveniente . liturg. anglic. confessio cum precatione . per l. a. w. pro remissione peccatorum . pro donis . gratiarum actio . pro ecclesia catholica . pro ecclesia particulari . pro rege . pro amicis & consanguineis . pro servis . pro afflictis . s. aug. 2. cont . advers : leg. & prophet . cap. 2. pro omnibus , etiam inimicis . submissio mei . hora mortis . notes for div a49717-e2310 hora 1. i.e. mane. psal. 43. 3,4 . domin . 2. post epiph . ad vent . dom. 1. domin . 2. dom. 4. hor. 3. sive●ona ●ona matutina . psal. 34. 7 , 8. psal. 48. 9. psal. 63. 3. psalm . 84. 1. domin . 1. post epiph . domin . 3. post epiph. domin . 4● post epiph . hora 6. i. meridie . psal. 19. 12 , 13. praesumptio . psal. 84. 4. nazianz orat. 13. charitas . domin . pasch. pro grati● . dom. 1. post pascha . contra malitiam . domin . 2. post pascha . ●ora 9. i. e. ter●ia pome●●d● psal. 37. 7 , 8. paulinus epist. 9. princip . psal. 52. 8. pro meipso . psalm . 9. 13. aug. 14. 1629. pro omni dono . pentecoste . domin . trinit . vesperi . dan. 9. 19. psal. 49● 16 , 17. patientia . psal. 119. 82. domin . sexagesima . contra adversitatem . domin . quinquagesima . pro charitate . completorium . the compline is before bed time . amos 7. 2 , 5. prov. 3. 24. somnus . domin . 4. quadrag . for relief . bed● time . et nocte , si vigiles . psal. 13.3 . psal. 17.3 . psal. 119. 164. domin . 5. post pascha . cogitationes . notes for div a49717-e4430 mane psal. 5. 1 , 2 , 3. psal. 96. 2. gratiae . prov. 2. 11. consilium . jerem. 10. 23. viarum directio . ho●a tertia . 2 esdr. 8. 45 , 31. misericordia . psal. 74. 24. consilium sitire deum . psal. 119. 29. veritas . obedientia . domin . 1. post trin. pro gratia . hora 6. tob. 3. 2,3,6 . misericordia . jer. 14. 20. venia . liturg. angl. domin . 3. post trinit . pro defensione . aug. serm. 18● de sanctis . hora. 9. 2 macc. 1. 3 , 4,5 . misericordia . ps. 106.4 . remember me . dom. 4. post . trin. vesperi . psal. 17. 1. exaudire . s. hilar. l. 12. de trin. p. 195. praesumptio . coll. vesp. pro auxilio contra omnia pericula . nox . dom. 6. post trin. obedientia . the compline . psal. 17. 6 , 7 , 8. defensio . psal. 141. 2. exaudire psal. 28. 8. gratiae . dom. 7. post trin. religio . bed-time et nocte , si vigiles . psal. 39. 5. &c. mors. gregor . nazian . orat. 8. submissio meiipsius . notes for div a49717-e6200 mane. psa. 1.1,2 . praeservatio . erasmus . illuminatio . prov. 3. 26. dom. 9. post trin. cogitationes . gratia. hora. 3. psal. 25. 1,3,4 . &c. pro omnis generis auxilio . domin . 2. quadrages : pro praeservatione . hora 6. psal. 27. 8,9,10 , 11. exaudire . psal. 55. 18. paulin. epist. 17. pag. 181. deliverance . dom. 10. post trin hora 9. psal. 31. 19 , 21. gloria deo. psal. 42. 3. tempore advero . dom. 3. post pasc. illuminatio . obedientia . vesperi . s. ambros . ser. 8. in psal. 118. venia . psal. 91.1 auxilium . dom. 11. post trinitatem . completorium . psal. 46.1 . auxilin̄ . psal. 119. 122. misericordia . dom. 14. post trin. donum omne . ●ed time et nocte , ●i vigiles . psal. 50. 15. ●er . 10. 24. s. ambr. 5. hexā . ca. 25. poenitentia . dom. 4. post pasc. obedientia . notes for div a49717-e7650 mane. baruch 2. 12,14 . poenitentia . psal. 119. 147. exaudire . psal. 143. 8. hora. 3. psal. 39. 9,7 , 8. spes . poenitentia . gr. naz. orat. 6. fine . pag. 144. pro grege hora 6. psal. 35. 1 , 3. defensio . ps. 86. 6. exaudire . ps. 120.2 . deliverance . dom. 15. post trin. hora 9. esai . 55. 6,7 . paenitentia . psal. 86. 11. timor dei. dom. 17. post trin. pro gratia . vesperi . psal. 51. 1. poenitentia . s. aug. ser. 30. de verb. dom. & ser. 120. de diversis , et ser. 2. donum omne . dom. 18. post trin. obedientia . compline . ps. 51.17 . poenitentia . misericordia . dom. 19. post trin. bed-time et nocte , si vigiles . psal. 63.6 nox . psal. 119. 148. somnus . notes for div a49717-e9140 mane. psal. 17. 5. s. aug. de 5. haeres . cap. 7. auxilium . ps. 63.1 . consolatio . esay 33. 2,5,6 . ascensioonis dies . dom. post ascen . hora 3. ps. 55. 2. exaudire . ps. 86.14 . inimici . liturg. angl. defensio . hora 6. psal. 55. 22. blandientes . ps. 94.12 . correctio . dom. 20. post trin● defensio . obedientia . hora 9. patientia s. aug. cont . epist . fundam . c. 37. psal. 109. 1. opprobrium . prec . mat. coll. pro pace . et pro defensione . vesperi . aug. de 5. haeres . c. 7. psal. 140. 1 , 2. inimici . coll. 1. precum vespert . pro pace . compline . psal. 57.1 . spes . s. aug. nom. scala paradisi . c. 4. sitire deum . liturg. angl. praeservatio . bed-time et noc●e , si vigiles ps. 77.1,2 . tempore valde premente . somnus . coll. in fine lit. anglic. defensio . notes for div a49717-e10800 mane. s. aug. l. 1. ret. c. 15. & de duab. anim. cont . manich . c. 15. ps. 88.13 . dom. 2. post trin. timere , amare deum . parasceue . domin . ante pasc. coll. 1. diei . ecclesia . coll. 2. diei . pro omnibus . hora 3. s. aug. de 5. haeres . cap. 7. haereses . psal. 109. 20. deliverance . ps. 25.14 . liturg. angl. exaudire . hora 6. ps. 79. 8. venia . psal. 115. 1. s. athan. lib. 1. de vnita deitate trinit . pag. 444. dom. trinit . hora 9. ps. 80. 4. s. chrysost . l. 3. de sacerdotio . ecclesia . vesperi . psal. 88. 1 , 2. afflictiones . s. hilar. l. 12. de trin. fine . fides . compline . psal. 92. 1 , 2. misericordia . nox . bed-time et nocte , si vigiles . psal. 119. 49 , 54. gr. naz. orat. 10. p 176. mors. aug. ser. 53. de diversis . notes for div a49717-e12340 mane. ps. 59.16 . laus dei. ps. 90.17 . benedictio psal. 119. 18 illuminatio . prec . mat. coll. pro gratia. auxilium . hora. 3. ps. 62. 5. oratio ezekiae , 2 chron. 30. 19. imperfectio . ps. 138.7 . inimici . psal. 119. 121. inimici . ver . 122. liturg. angl. infirmitas . hora 6. ps. 62. 8. ps. 119.5 . viarum directio . psal. 119. 33. timor dei. hora 9. ps. 81. 7. exaudire . afflictiones . psal. 119. 10 , 12. viarum directio . vesperi . ps. 134. 1. laus dei. protectio . completorium . psal. 139. 10. confessio . gratiarum actio . psal. 71. 17 , 19. &c. laus dei. gratiarum actio . bed-time et nocte , si vigiles . ps. 121.4 . psal. 119. 59. procrastinatio . ps. 120.4 . mors. adoratio & glorificatio dei mei . s. aug. l. 2. confess . c. 4. notes for div a49717-e13890 ps. 19.13 . psal. 119. 37. salvian . l. 6. de gubernatione dei. p. 222. ps. 19.14 . psal. 34. 12 , 13. ps. 37.31 . psal. 39. 1 , 2. psal. 119. 108. ps. 141.3 . ecclus. 22. 27. david fugiens 2. sam. 15. 25. 2 cor. 4. 8. ver . 16. psal. 38. 10. psal. 119. 65. ver . 75. baruch 3. 1 , &c. ps. 9. 18. psal. 31. 8 , &c. ver . 10. 12. 14. 15. 16. ps. 42. 6. psal. 44. 23. ps. 31. 1. ps. 55. 3. psal. 60. 11. pericula . ps. 80. 5. psal. 109. 25. psal. 119. 92. ps. 39. 9 , 11. ps. 91. 3. ver . 10. ps. 79.12 . domin . septuagesima . si intre● familiā . liturg. angl. liturg. angl. gratiarum actio post liberationem . psal. 18. 3 , 4 , 5. psal. 31.6 . psal. 32.4 . psal. 39. 13. psal. 116. 2 , 3. psal. 118. 18. liberatio à morbo gravissimo , in quē incidi aug. 14. 1629. esai . 8. 9 , 10. 1 macc. 4. 30. ps. 18.37 . ps. 46. 9. ps. 44.10 . psal. 108. 11. liturg. angl. liturg. angl. gratiarum actio . ps. 9. 12. psal. 10 , 13 , 16. psal. 22. 23 ps. 70.5 . psal. 25. 15. psal. 61.1 . psal. 69. 1 , 15. psal. 119. 28. psal. 119. 143. tristitia . psal. 44. 14. psal. 55. 9 , 16. psal. 57. 3 , 4. ps. 71.7 . psal. 89. 49. psal. 119. 95. psal. 119. 150. ver . 157. psal. 119. 22. ver . 39. ps. 19. 9. ps. 41. 9. ps. 57. 5. psal. 71. 10. psal. 119. 85. psal. 141. 10. psal. 142. 2 , 7. psal. 9.7 . ps. 28. 2. ps. 61. 4. psal. 100. 3 , 4. ps. 26. 8. psal. 37. 19. psal. 65. 3 , 9. liturg. angl. litan . angl. liturg. angl. liturg. angl. psalmi . psal. 90. 13. psal. 119. 116 , 120. ver . 176. jer. 14. 7 , 8 , 9. psal. 25. 10. coll. in die ciner . dom. 12. post trin. dom. 21. post trin. dom. 24. post trin. coll. in fine lit. angl. lit. angl. liturg. angl. liturg. angl. in commun . ibidem . s. aug. ser. 7. de tempore . pro liberatione ab inimicis . ps. 30. 1. ps. 35.9 . ps. 7. 18. psal. 47. 2 , 3. post victoriam in bell● . psal. 56. 12. s. aug. orat. de 5. h●res . cap. 7. psal. 57. 7. psal. 9.1 . ps. 13. 5. psal. 22. 23. ps. 30. 9. ps. 34. 1. ps. 71. 8. psal. 71. 20. psal. 86. 12. psal. 135. 3. psal. 138. 1. s. mat. 5. 44. psal. 25. 18. dom. 3. quadrag . ps. 56. 1. psal. 35. 19. psal. 7.1 . ps. 9. 13. psal. 64.1 . menev. bathon . london . dioecesis . s. aug. lib. 22. contra faust. ca. 69. de mose . esal . 55. 10. ps. 61. 6. psal. 20.1 . dom. 5. po epistphan . psal. 80. 8. psal. 127. 1. ecclesia angl. post possessiones direptas . nehem. 9. 32 , 33. psal. 33. 10 , 12. dan. 9. 16 , 17. psal. 79. 12. alias the sick , the afflicted . psal. 69. 9. dom. 1. quadrag . dom. 25. post trin. 1 tim. 5. 22. 2 tim. 1. 6. dom. 5. post trin. pro ecclesia . dom. 16. post trin. dom. 22. post trin. psal. 137. 1. psal. 141. 8. praevia . coll. pro mundatione cordis . litan . brevis . coll. 3 in die parasc . dum altari adsto , si fieri possit . si non , tum mane , &c immediate ante perceptionem panis . immediate po●t receptionem utriusque speci●● . the spanish journey . the isle of re , 1627. his death aug. 23. 1628. ps. 71.9 . ver . 16. psal. 89. 44. psal. 90. 12. psal. 102. 2. ver . 3. ver . 11. ver . 23. ver . 24. 1. cor. 10. 15. psal. 142. 9. psal. 146. 4 , 6. psal. 88. 6 , 7. ps. 68. 6. apr. 11. 1594. ●ors pa●ris . dies erat mercurii . et nov. 24. 1600. mors matris . decemb. 26. 1605. dies erat iovis , & festum s. stephani . ●om . devon . & e.m. an. 1609. iulii 28. 1617. die lun● e. b. et martii 6. 1641 / ● . sept. 26. 1617. die veneris . ignis & periculum inde . febr. 5. 1628. die martis computo iuliano tendonē fregi , & iter . mar. 6. die soli● inter ambulandum in cubiculo in turri london . anno 1641 / 2. maii 11. 1640. my house at lambeth beset with violent and hase people . decemb. 18. 1640. i was accused by the house of commons of high-treason . octob. 24. 1643. i received additional articles and summōs to my trial. nov. 1. 1644. i received summōs to appear in the house of commōs next morning . august . ser. 193. de temp. ibidem ser. 198. ibidem ser. 202. ibidem ser. 204. psal. 138 8. gen. 2. eph. 4. 24. dan. 9. 19. neh. 1.11 . psal. 78. 40. s. august . t. 3. in s. iohan. hammersmith chappel march 11. 1629. for the h. court of parliament , 1625. tempore iejunii ob pestem gravissimam . for the navy , 1625. in time of pestilence & unseasonable weather , 1625. in danger of enemies . 1626. gratiarum actio pro pestilentia extincta . 1626. in danger of enemies . 1626. 1626. 1628. for the s●fe child-bearing of the queens majesty , 1628. for the safe child●bearing of the q●eens majesty . 1629. 1631. a thanksgiving for the queens safe delivery , and happy birth of prince charles 1630. may 29. a thanksgiving for the queens safe delivery , and happy birth of the lady mary , nov. 4. 1631. a thanksgiving for his majesties recovery from the small pocks 1632. a thanksgiving for the queens safe delivery , and happy birth of iames duke of york . a prayer for the king's majesty in his northern expedition , 1639. for the king in his northern expedition , 1640. numb . 6. 24. * lib. 2. de vitae contempt . cap. 4. the daily office of a christian being the devotions of the most reverend father in god dr. william laud, late archbishop of canterbury : wherein several catechetical paraphrases ... laud, william, 1573-1645. 1683 approx. 268 kb of xml-encoded text transcribed from 143 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a49708 wing l583 estc r34505 14471513 ocm 14471513 102404 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is 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(eebo-tcp ; phase 1, no. a49708) transcribed from: (early english books online ; image set 102404) images scanned from microfilm: (early english books, 1641-1700 ; 1062:20) the daily office of a christian being the devotions of the most reverend father in god dr. william laud, late archbishop of canterbury : wherein several catechetical paraphrases ... laud, william, 1573-1645. the fourth edition. [18], 257, [17] p., [1] leaf of plates : port. printed for matthew gillyflower and william hensman ..., london : 1683. includes portrait frontispiece. imperfect: pages stained. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -prayer-books and devotions. prayer-books. 2000-00 tcp assigned for keying and markup 2002-01 apex covantage keyed and coded from proquest page images 2002-04 tcp staff (michigan) sampled and proofread 2002-04 olivia bottum text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion the daily office of a christian . being the devotions of the most reverend father in god dr. william laud , late archbishop of canterbury . the fourth edition . wherein several catechetical paraphrases and other very excellent prayers selected out of the primitive writers , formerly publisht in latine , are now made english ; and the whole reduced to an exact method for the benefit of the devout . london : printed for matthew gillyflower and william hensman , and are to be sold at their shops in westminster-hall . 1683. william laud lord archbishop of canterbury his grace privy councilor to king charles y e ●● the preface . there needs no more to recommend this manual to the pious reader , than the name of its great author , who was both so excellent a judge of the matter and language of devotion , and so lively an example of its use , as made him in all parts qualified and furnished to direct others . yet most probably this h. prelate designed them at first to serve onely for himself in his retirements : but however , that they are exceedingly well fitted for all sorts of persons ( excepting here and there some peculiarities , which may soon be noted and past over ) any one may discern , that will but take the pains of a cursory perusal . and the world has pretty well witnessed it , having taken off three editions ( or more ) so entirely , that 't is extreamly difficult to meet with one single copy of either ; though none of them were printed to the advantage of the writer , nor well contrived for the benefit of the devout reader . the first that came abroad contained onely the officium quotidianum or daily office , with the addition of some few short collects ; and wanted the richest part of this noble treasure . the second was printed at oxford by dr. bayly from the bishop's own hand-writing ; but it might have been wisht , for the publick good , that other measures had been taken , both in regard of the price , and the language and order of the book . for the character being large and fair , made a fine shew indeed , but perhaps hindered the speedy spreading of it , by enhancing the purchase , and making it too bulkie . and many prayers of most general and incomparable use being altogether in latine , were perfectly unserviceable to the devotion of such who had learnt to pray onely in their mother-tongue , and were strangers to all others . the method no doubt was the same which he found in the original ; but the whole being composed at several times on different motives , the order could not be very natural , nor very apposite for the ready finding of ordinary persons ; though the bishops constant practice might have made it so familiar to himself , that possibly he could with ease , and without interruption , dip on what place he pleased . what other editions of it are extant , were printed after this copy ; but seem to be stoln out in haste for filthy lucre's sake , most intolerably faulty , and upon very bad paper . but none of all these being to be had , care has been taken to oblige the world with a new impression , and at the same time to remedy all those inconveniencies . 1. the book therefore ( now compleat and perfect ) is brought into such a compass , as to be afforded at a very easie rate , though the paper be good , and the letter handsome . 2. the latine part , which is very considerable ( especially the paraphrases on the lords prayer and creed , &c. and the offices for the sick ) are here faithfully rendered into english , with much plainness , and , as nigh as could be , in the scriptures and churches language ; so that the meanest capacity may enjoy with good success , what the most refin'd and searching have so justly admired . that you may know the translations , each is markt ( thus* ) with a small asterisk at the beginning . 3. some perhaps , on sudden thoughts , may judge it too bold an attempt to change the order of the book ; and indeed it would have been so , if the author himself had publisht it as a perfect work. but considering what was said before , that 't was intended onely for himself in private , and gathered occasionally in his reading , or meditated with regard to emerging circumstances , the method could not be exact or accurate ; and therefore to alter it , will be no injury to the memory of this great and learned man , who in all likelihood would himself have done as much , if he had liv'd and resolv'd to communicate it to the world. so that the usefulness of our vndertaking in this behalf , must certainly outweigh the presumption of it . therefore immediately after the daily office , we have set the daily examination of conscience , which is the proper place ; and then follow the other short collects ( more naturally rankt lation and method , is , as to its usefulness , become almost a new work. we concluded it to be expedient to acquaint the good reader with this modest account of our care and pains ; and having done so , 't is pity to detain him any longer . may his honest endeavours be successful in the practice of what we recommend to him , as our own in the enterprize . — and yet didst thou turn and refresh me . psal. 71. 18. o come hither and hearken , all ye that fear god , and i will tell you what he hath done for my soul , psal. 66. 16. the lords prayer . our father though offended , yet a father . which art in heaven , more eminently there , but not there onely . hallowed in me , by me , upon me . be thy name . the name of a father in us , that we may become sons of thee our father . thy kingdom come . to destroy the kingdom of sin , by which death & the devil reign . thy will be done on earth as it is in heaven . by me that am but earth , as it is by thy holy angels . give us this day our our own , lawfully begotten . daily as the necessity of each day requires . bread. the spiritual food of our soul , and also that of our body . and forgive us our trespasses , as , &c. forgive us our talents , who forgive others their pence . and lead us not into temptation , nor suffer us to enter into temptation , when we are led away , and ready to yield to it . but deliver us from evil . from that author of evil that is without us , the devil and the world ; and from the author of evil that is within us , our own selves : from the evil of sin by thy grace , and from the evil of punishment by thy mercy ; from all evil by thy peace . for thine is the kingdom , absolute in it self . the power , independent on any other . the glory , shining round about all things , & in all things . thine . and from thee , and by thee , and to thee , in the glory & salvation of thy servants . amen . our father , which art in heaven , 1. hallowed be thy name . 2. thy kingdom come . 3. thy will be done in earth , as it is in heaven . 4. give us this day our dayly bread . 5. and forgive us our trespasses , as we forgive them that trespass against us . 6. and lead us not into temptation . 7. but deliver us from evil . for thine is the kingdom , the power , and the glory , for ever and ever . amen . the apostle's creed divided into articles . 1. i believe in god the father almighty , maker of heaven and earth . 2. and in jesus christ , his onely son our lord. 3. who was conceived by the holy ghost , born of the virgin mary . 4. he suffered under pontius pilate , was crucified , dead , and buried . 5. he descended into hell , the third day he rose again from the dead . 6. he ascended into heaven , and sitteth on the right hand of god the father almighty . 7. from thence he shall come to judge the quick and the dead . 8. i believe in the holy ghost . 9. the holy catholick church , the communion of saints . 10. the forgiveness of sins . 11. the resurrection of the body . 12. and the life everlasting . amen . an advertisement concerning the division of the hours of prayer . it appeareth , both by the histories of the jews , and by plain observations out of the new testament , that the space of the day from the morning to the evening was solemnly divided into four equal parts , which they called hours , [ to wit ] the first , the third , the sixth , and the ninth . the first hour comprehended the whole space from the sun being risen , about six of the clock in the morning after our account , till nine , or thereabouts . the third hour began from thence , and lasted till high-noon with us . the sixth , from thence to our three of the clock after noon . the ninth , from that hour , to the vespers , or evensong , about six in the evening , or sun-set . and what was done in any part of these four spaces , was indifferently taken and said to be done in that hour , whereunto every space of time was allotted . in which respect st. mark , chap. 15. 25. saith , it was the third hour when they crucified christ : and yet st. john , chap. 19. 14. saith , it was about the sixth hour before he was yet crucified . nor is there any contradiction at all between these two evangelists ; st. mark understanding the last part of the third hour , which was now at the very end ; and st. john meaning that it was now near upon the beginning of the sixth hour , which was immediately to follow ; the ending of the third , and the beginning of the sixth , being both one and the same point of time . the daily office of a christian . the office for every day . in the name of the father , and of the son , and of the holy ghost . amen . o lord , i am risen up , and fallen prostrate before thee : prevent me , i beseech thee , in all my doings with thy most gracious favour , and further me with thy continual help ; that in all my works begun , continued , and ended in thee , i may glorifie thy holy name , and finally by thy mercy obtain everlasting life , through jesus christ our lord. amen . almighty god and most merciful father , all merciful , mercy it self ; i have erred wittingly , and strayed willingly , nay run from thy ways , more like an untamed heifer , than a lost or wandring sheep . i have followed too much , even altogether , the absurd devices and brutish desires of my own heart . i have offended against , nay been offended at thy holy , most holy laws . i have left undone , not done at all , those things which i ought to have done . and i have done , done nothing else , but those things which i ought not to have done . and there is no health , no hope of health in me . but thou , o lord , have mercy upon me , miserable , most miserable sinner , the greatest sinner , and most unthankful for so great grace . spare me , and them all , o god , which confess their faults . restore me , and all them that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more : for this is according to thy promises , most pretious , most gracious , most sweet promises , declared unto mankind in christ jesu our lord. grant therefore , o most merciful father , for his sake who is our redeemer , advocate , author and finisher of our faith , our propitiation , righteousness , and justification ; that i and all penitents may hereafter live a godly , righteous , and sober life , to the glory of thy holy name , and the salvation of our own souls . amen . o eternal god and merciful father , pardon , i beseech thee , all the sins , omissions and commissions , thoughts , words , and deeds , by which i have provoked thee unto anger , from the time of my birth to this present moment : that no one , nor all of my sins together , may ever be able to cry oftner or louder in thine ears for vengeance , than the cry of my prayers may ascend up unto thee for mercy and for forgiveness , and obtain that they sue for . particularly , i humbly beseech thee , forgive unto me my great and my clamorous sins , such as are , &c. o lord , against heaven , and against thee have i sinned , and committed foul trangressions in thy sight ; but i beseech thee , wipe them all out of the book of remembrances which thou hast written , through jesus christ our lord and onely saviour . amen . give unto me , o lord , i humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a courageous heart : chaste and temperate reins and thoughts : a soul full of devotion to do thee service , strength against all temptations , especially the temptations of , &c. through jesus christ our lord. amen . o lord , i give thee humble and hearty thanks ( increase my thankfulness , i beseech thee ) for all benefits and blessings both spiritual and temporal , which in the riches of thy great mercy thou hast liberally poured down upon me , but especially spiritual . lord , let me not live , but to praise and magnifie thee and thy glorious name . particularly i give thee most unfeigned thanks for my preservation from the time of my birth to this present moment , for , &c. for bringing me safe to the beginning of this day , in which and all the days of my life , i beseech thee , preserve me from sin , and from danger , in soul and in body , that all my thoughts , words , and works may tend to the honour and glory of thy name , the good of thy church , the discharge of my duty , the salvation of my soul in the day of my appearance and account to be made before thee , through jesus christ , our onely saviour and redeemer . amen . o eternal god and merciful father , i humbly beseech thee , bless thy holy catholick church , wheresoever spread upon the face of the whole earth : good lord , purge it from all atheism , heresie , schism , superstition , factious maintenance of groundless opinions ; that one faith , one lord , one baptism , may in all places be uniformly professed , as thy church is , and can be but one . and grant , good lord , that i may be and continue a faithful , living , and a working member under christ the head , in that church the body , all the days of my life , and at the hour of my death , through the merits , and by the grace of the same jesus christ , our lord and onely saviour . amen . o merciful god , bless this particular church in which i live : make it and all the members of it sound in faith , and holy in life , that they may serve thee , and thou bless them , through jesus christ our lord. amen . lord , bless our most gracious soveraign , treasure up in him all thy hidden blessings ; make him , and keep him a devoted servant to thee , a constant patron of the church and truth , that he may live long , and be full of honourable success all his days , in his person , in his actions , in his queen , in his children , in his servants , in his people , and crown'd with glory after life , and in that good time that shall be best both for him and us , make him a joyful father of happy and successful children . under him bless the whole state ecclesiastical and civil , that righteousness and peace may kiss each other , and we serve and honour thee for ever . amen . good lord , bless all the places to which thou hast made me have any near reference , the place where i was born , &c. every soul contained in any of these . all my friends , kindred , acquaintance , any unto whom thou hast made me any way beholding ; especially my nearer and my bosom-friends , dr. &c. all those , &c. lord , i beseech thee , forgive me and them all our sins , and continue us thy servants both in life and death . amen . gracious father , bless my servants , and make them thine . give them grace to serve thee first , then me with faithfulness , soberness , and diligence : make me ever willing , and in some measure able to repay unto them the time and the strength which they either have or shall spend to do me service ; even for jesus christ his sake . amen . o lord , bless all the afflicted members of the body of thy son , wheresoever , howsoever afflicted ; send them constant patience or speedy deliverance , as seems best to thee , and is best for them , according to their several wants and necessities whatsoever ; ( particularly , &c. ) and do unto them according to all those mercies which i would or should desire thou shouldst shew to my own soul , if at any time thou shalt be pleased to make my estate as theirs is at this present . and , o lord , be merciful . amen . blessed father , bless all sorts of men in their particulars ; mine enemies with the forgiveness of sins : turn their hearts that they may no longer hate thy servant ; and if they will not be turned , deliver me not over , i beseech thee , into their power . and next after the salvation of my soul , i humbly beg it , deliver me not into the hands of men , to the shame or scorn of the world. amen . * o lord jesus , give me to do what thou commandest , and command what thou wilt . prepare my soul against thy coming , [ and ] come when thou wilt . give me , if it please thee , a most serene patience , [ but ] at least as much as is sufficient for me , and come how thou wilt , o thou that art the saviour of all that hope in thee . and moreover i beseech thee , o lord jesus , interpose thy death , cross , passion , merit , and bloud between thy judgment and my soul , now and ever , and especially in the hour of my death . which death i earnestly beg may never be sudden , may it never come and find me unprepared : and when it comes , never let it rage so , but that i may retain faith , hope , and charity , a sound memory and understanding even to the last gasp . and be thou my defender o god. grant mercy and pardon to my sins , to thy church peace and concord , to me the chief of sinners grace in this life , and glory in the life to come . so , even so come , o lord jesus , and have mercy upon me . amen . lord , here i am , do with me as seems best in thine own eyes ; onely give me , i humbly beseech thee , a penitent and a patient spirit to expect thee . amen . lord , make my service acceptable to thee while i live , and my soul ready for thee when i die . amen . our father , which art in heaven , &c. the daily examination of conscience . * o my soul , 1. hast thou given god thanks for the benefits [ which ] thou hast received ? 2. hast thou prayed for [ the assistance of ] gods grace , that thou may'st know thy sins and cast them out ? 3. hast thou call'd thy self to [ an ] account for the sins thou hast committed this present day , by thought , word , and deed , in every hour since thou hast been awake ? 4. hast thou begg'd pardon for thy offences , and [ hast thou ] purpos'd through gods grace to amend [ them ] ? blessed be the holy and undivided trinity now and for ever , world without end . amen . a daily prayer . o lord , forgive me all my sins that are past . o lord , strengthen me against all temptations , especially the temptations of , &c o lord , fill my heart with thankfulness : and i do give thee most humble and hearty thanks for the great deliverance of me from the rage and fury of the multitude . o lord , let the same wings of thy merciful protection be spread over me all the days of my life . o lord , give me a faithful , a patient , a penitent , a persevering heart in thy service ; that so i may with comfort daily , nay hourly expect when my change shall come . so amen , lord jesus . amen . for the king. o lord , grant the king a long life , that his years may endure as many ages : furnish him with wise and safe counsels , and give him a heart of courage and constancy to pursue them . o prepare thy loving mercy and faithfulness for him , that they may preserve him ; so will i always sing praises unto thy name , through jesus christ our lord. amen . o lord , hear the king in the day of his trouble , that thy name , o god of jacob , may defend him . send him help from thy sanctuary , and strength out of sion . grant him his hearts desire , and fulfil all his mind . set his heart firm upon thee , and upon other things but as they are in and from thee ; that we his servants under thee may see with joy that thou helpest thine anointed , and that thou wilt hear him from thy holy heaven , even with the wholsome strength of thy right hand . and , o lord , close not mine eyes till i see thy favour shine out upon him , even for jesus christ his sake . amen . for the church . o lord , we humbly beseech thee to keep thy church and houshold continually in thy true religion , that they which do lean onely upon hope of thy heavenly grace , may evermore be defended by thy mighty power : and that i may humbly and faithfully serve thee in this thy church , through jesus christ our lord. amen . gracious father , i humbly beseech thee , for thy holy catholick church , fill it with all truth , in all truth with all peace . where it is corrupt , purge it : where it is in error , direct it : where it is superstitious , rectifie it : where any thing is amiss , reform it : where it is right , strengthen and confirm it : where it is in want , furnish it : where it is divided and rent asunder , make up the breaches of it , o thou holy one of israel . amen . o merciful god , since thou hast ordered me to live in these times , in which the rents of thy church are grievous ; i humbly beseech thee to guide me , that the divisions of men may not separate me either from thee or it , that i may ever labour the preservation of truth and peace , that where for and by our sins the peace of it succeeds not , thou wilt yet accept my will for the deed , that i may still pray , even while thou grantest not , because i know thou wilt grant it when thou seest it fit . in the mean time bless , i beseech thee , this church in which i live , that in it i may honour and serve thee all the days of my life , and after this be glorified by thee , through jesus christ our lord. amen . o lord , thou hast brought a vine out of egypt and planted it ; thou madest room for it , and when it had taken root it filled the land . o why hast thou broken down her hedge , that all which go by pluck off her grapes ? the wild boar out of the wood rooteth it up , and the wild beasts of the field devour it . o turn thee again , thou god of hosts , look down from heaven , behold and visit this vine , and the place of the vineyard that thy right hand hath planted , and the branch that thou madest so strong for thy self . lord , hear me for jesus christ his sake . amen . o lord , except thou buildest the house , their labour is but lost that build it ; and except thou , o lord , keep the citie , the watchman waketh but in vain . it is but lost labour to rise early , and take late rest , and to eat the bread of carefulness , if thou bless not the endeavours that seek the peace and the welfare of thy church . therefore , o lord , build thy church and keep it , and take care for it , that there may be no lost labour among the builders of it . amen . o lord our god , the great , the mighty , and the terrible god ; o thou which keepest covenant and mercie , let not all the trouble seem little before thee that hath come upon us , upon our priests , upon the houses built and dedicated to thy name , upon the maintenance for them that serve at thy altar , upon our kings , state , and people , since that day of affliction . thou are just in all that is brought upon us : for thou hast done right , but we have done wickedly . yet , o lord , have mercie , and turn to us again , for jesus and his mercies sake . amen . for the commonweal . o lord , thou which bringest the counsels of the heathen to nought , and makest the devices of the people to be of none effect , and castest out the counsels of princes when they have offended thee ; have mercie upon this kingdom , forgive the sins of this people ; turn thee unto them and bless them , that the world may say , blessed are the people whose god is the lord jehovah , and blessed are the folk that he hath chosen to him to be his inheritance . lord , hear and grant , for jesus christ his sake . amen . lord , bless this kingdom , that religion and virtue may season all sorts of men ; that there may be peace within the gates , and plentie within the palaces of it . in peace i beseech thee to preserve it , that it corrupt not : in war so defend it , that it suffer not : in plentie so order it , that it riot not : in want so pacifie and moderate it , that it may patiently and peaceably seek thee , the onely full supply both of men and states ; that so it may continue a place and a people to do thee service to the end of time , through jesus christ our onely saviour and redeemer . amen . o lord , according to all thy righteousness , i beseech thee let thine anger be turned away from this citie and thy people ; and cause thy face to shine upon whatsoever is desolate therein , for jesus christ his sake . amen . for the kingdom of england . o almightie lord god , bless this kingdom , and grant that health , chastitie , victorie , and all virtue may abound therein , with thanksgiving to god the father , and the son , and the holy ghost : and may this blessing remain upon this kingdom , and upon all the inhabitants thereof , through jesus christ our lord. amen . for house and family . * o lord , i beseech thee , visit this habitation , and keep away from it all the snares of our [ ghostly ] enemie : let thy holy angels dwell in it , and let them preserve us in peace and health , and let thy blessing be upon us for ever , through jesus christ our lord. amen . for government of the tongue . let the words of my mouth , and the meditations of my heart , be always acceptable in thy sight , o lord my strength and my redeemer . amen . lord , keep my tongue from evil , and my lips that they speak no guile ; that so i may eschew evil and do good , seek peace and ensue it . amen . o lord , give me the mouth of the righteous , that it may be exercised in wisdom , and that my tongue may be talking of judgment . amen . lord , i have said in thy grace , i will take heed unto my ways , that i offend not in my tongue . give me , o give me that grace , that i may take this heed , that i may keep my mouth as it were with a bridle ; especially when the ungodly is in my sight , be it never so much pain or grief unto me . hear me , and grant , even for christ jesus sake . amen . let the freewil-offerings of my mouth please thee , o lord , and teach me thy judgments . amen . o lord , set a watch before my mouth , and keep the door of my lips , and let not my heart be inclined to any thing that is evil . amen . o lord , set a watch before my mouth , and a seal of wisdom upon my lips , that i fall not suddenly by them ; and that my tongue destroy me not . amen . against temptations . o lord , as thou art faithful , so suffer me not , i beseech thee , to be tempted above that i am able , but give an issue with the temptation , that i may be able to bear it . amen . * o almighty god , have respect unto my prayers , and deliver my heart from the temptations of ill thoughts , that by thy mercie i may become a fit habitation for thy holy spirit , through jesus christ our lord. amen . * o god , who makest all things work together for good to those that love thee ; inflame my heart with such an inviolable sense of thy love , as may never be shaken by the force of any temptation , through jesus christ our lord. amen . * o [ most ] merciful god , grant me constancie in thy faith , and firmness in thy love ; that i may retain both entirely , and may never be turned from them by any temptations , through jesus christ our lord. amen . for a good journey . * o lord , i deserve not the guidance of a star to guide me , yet i beseech thee , grant me a good journey , seasonable weather , [ and ] a happie return ; that thy holy angel being my companion and protector , i may arrive happily to my journeys end , and back again to my own home , and at last to the port of everlasting salvation , through jesus christ our lord. amen . * be present [ with me ] o lord , and preserve thy servant : be thou my upholder when i am in slipperie places ; and [ be thou ] my haven [ when i am ] in [ danger of ] shipwrack , that by thy guidance i may finish this journey prosperously , and at length return in safetie to my own [ place , ] through jesus christ our lord. amen . * give ear , o lord , to my supplications , and [ so ] dispose the way of thy servant , that amidst all the changes [ and chances ] of this life and [ this ] way , i may ever be defended by thy [ most gracious ] help , through jesus christ our lord. amen . * o lord , save me thy servant who put my trust in thee ; send me help from thy holy place , and defend me out of sion : be thou unto me a strong tower from the face of my enemie : let the enemie have no advantage over me , nor the son of wickedness approach to hurt me . o make my journey prosperous [ to me ] thou [ that art the ] god of my health . o lord , hear my prayers , and let my crying come unto thee , through jesus christ our lord. amen . for rain . o god , heavenly father , whose gift it is that the rain doth fall , the earth is fruitful , beasts increase , and fishes do multiply , send us , we beseech thee , such moderate rain and showers , that we may receive the fruits of the earth to our comfort , and to thy honor , through jesus christ our lord. amen . for fair weather . o lord god , who for the sin of man didst once drown all the world except eight persons , and afterward of thy great mercie didst promise never to destroy it so again ; we humbly beseech thee , that though we for our iniquities have worthily deserved a plague of rain and waters , yet upon our true repentance thou wilt give us such weather , whereby we may receive the fruits of the earth in due season ; and learn both by thy punishment to amend our lives , and for thy clemencie to give thee praise and glorie , through jesus christ our lord. amen . in fasting . o lord , the zeal of thine house hath even eaten me up , and the rebukes of them which rebuked thee , are fallen upon me : therefore i wept and chastned my self with fasting , and that was turned to my reproof . i put on sackcloth also , and they jested upon me : they that sate in the gate also spake against me , and the drunkards made songs upon me . but , lord , i make my prayer unto thee , and , i hope , in an acceptable time : o hear me in the multitude of thy mercies , which are in jesus christ our saviour . amen . in lent. o lord , which for our sake didst fast fortie days and fortie nights , give us grace to use such abstinence , that our flesh being subdued to the spirit , we may ever obey thy godly motions in righteousness and true holiness , to thy honour and glorie , who livest and raignest one god with the father and the holy ghost . amen . the fast of the four ember-weeks . almightie god , the giver of all good gifts , who of thy divine providence hast appointed divers orders in the church ; give thy grace , i humbly beseech thee , to all those which are to be called to any office and administration in the same : and so replenish them with the truth of thy doctrine , and innocence of life , that they may faithfully serve before thee , to the glorie of thy great name , and the benefit of thy holy church , through jesus christ our lord. amen . earnest prayer . stir up , i beseech thee , o lord , the wills of thy faithful people , that they plenteously bringing forth the fruit of good works , may of thee be plenteously rewarded , through jesus christ our lord. amen . in time of afflictions , perils , and adversities . if i find favour in thine eyes , o lord , thou wilt bring me again , and shew me both the ark and the tabernacle , and set me right in thy service , and make me joyful and glad in thee . but if thou say , ( o for jesus his sake say it not ) i have no pleasure in thee ; behold , here i am , do with me as seemeth good in thine own eyes . amen . o lord , though i be afflicted on every side , let me not be in distress : though in want of some of thy comforts , yet not of all : though i be chastned , yet let me not be forsaken : though i be cast down , let me not perish : and though my outward man decay and perish , yet let my inward man be renewed daily , even for jesus christ his sake . amen . o lord , whatsoever thou shalt lay upon me , i will hold my peace , and not open my mouth , because it is thy doing and my deserving . amen . o lord , thou hast dealt graciously with thy servant according to thy word . for before i was troubled i went wrong , but now have i prayed that i may keep thy law. and it is good for me that i have been in trouble , that so i may learn still to keep it better , in the mercies of jesus christ. amen . i know , o lord , that thy judgments are right , and that thou of very faithfulness hast caused me to be troubled . o let thy merciful kindness be my comfort , according to thy word unto thy servant , even for jesus christ his sake . amen . o lord almightie , o god of israel , the soul that is in trouble , and the spirit that is vexed , crieth unto thee . hear , o lord , and have mercie , for thou art merciful ; and have pitie upon me , because i have sinned before thee . for thou endurest for ever , but unless thou have mercie , i utterly perish . have mercie therefore , even for jesus christ his sake . amen . o lord , remember thy promise , that the poor shall not always be forgotten ; nor the patient abiding of the meek perish for ever . amen . lord , i will be glad and rejoyce in thy mercie , for thou hast considered my trouble , and hast known my soul in adversities . amen . have mercie upon me , o lord , for i am in trouble , and mine eye is consumed for very heaviness , yea , my soul and my bodie . my strength faileth me because of mine iniquities , and my bones are consumed . i am even become like a broken vessel : for i have heard the blasphemie of the multitude , and fear is on every side . but my hope hath been and is in thee , o lord ; thou art my god , save and deliver me , for jesus christ his sake . amen . why art thou so full of heaviness , o my soul , and why art thou so disquieted within me ? o put thy trust in god , that i may yet give him thanks for the help of his countenance . o my god , my soul is vexed within me , therefore will i remember thee . amen . up lord , why sleepest thou ? awake , and be not absent from us for ever : wherefore hidest thou thy face , and forgettest our miserie and trouble ? for our soul is brought low even unto the dust , our bellie cleaves unto the ground . arise , o lord , and help us , and deliver us for thy mercies sake . amen . in thee , o lord , have i put my trust , let me never be put to confusion ; deliver me in thy righteousness . bow down thine ear to me , make haste to deliver me . be thou my strong rock and house of defence , that thou mayest save me . be also my guide , and lead me for thy names sake . amen . o god , the enemie crieth so , and the ungodly cometh on so fast , that they threaten to overbear me ; they are minded to do me some mischief , so maliciously are they set against me . my heart is disquieted within me , and the fear of death is fallen upon me : fearfulness and trembling and an horrible dread hath overwhelmed me . and i said , o that i had wings like a dove , that i might flie away and be at rest ; that i might make haste to escape the stormie wind and tempest . but be thou my helper , and i will magnifie thee , o lord my strength and my redeemer . amen . o be thou my help in trouble , for vain is the help of man. amen . gracious father , the life of man is a warfare upon earth , and the dangers which assault us are diversly pointed against us . i humbly beseech thee , be present with me in all the course and passages of my life , but especially in the services of my calling . suffer no malice to be able to hurt me , no cunning to circumvent me , no violence to oppress me , no falshood to betray me . that which i cannot foresee , i beseech thee prevent : that which i cannot withstand , i beseech thee master : that which i do not fear , i beseech thee unmask and frustrate ; that being delivered from all danger both of soul and bodie , i may praise thee the deliverer , and see how happie a thing it is to make the lord of hosts my helper in the day of fear and trouble . especially , o lord , bless and preserve me at this time from , &c. that i may glorifie thee for this deliverance also , and be safe in the merits and the mercies of jesus christ my onely lord and saviour . amen . o lord , thou hast fed me with the bread of affliction , and given me plentie of tears to drink . i am become a very strife to my neighbours , and mine enemies laugh me to scorn . but turn thee again , thou god of hosts , shew me the light of thy countenance , and i shall be whole . amen . help me , o lord my god , o save me according to thy mercie ; and then the world shall know that this is thy hand , and that thou lord hast done it . amen , lord jesus , amen . if my delight had not been in thy law , i should have perished in my trouble . o continue my delight . amen . in misery and adversity . lord turn thee unto me , and have mercie upon me , for i am desolate and in miserie . the sorrows of my heart are inlarged , o bring thou me out of my troubles . look upon mine adversitie and miserie , and forgive me all my sins , through jesus christ our lord. amen . hear my crying , o god , give ear unto my prayer . from the ends of the earth , whither soever thou shalt cast me , i will call upon thee when my heart is in heaviness . o set me upon the rock that is higher than i , to be my hope and a strong tower against my oppressors . amen . save me , o god , for the waters are entred into my soul. i stick fast in the deep mire where no stay is ; i am come into deep waters , and the streams run over me . they that hate me without a cause , are more than the hairs of my head ; and they which would destroy me causeless , are mightie . o let not these water-floods drown me , neither let the deep swallow me up , and let not the pit shut her mouth upon me . hear me , o lord , for thy loving kindness is great ; turn unto me according to the multitude of thy tender mercies . hide not thy face from thy servant , for i am in trouble ; but draw near unto my soul , and redeem it , for jesus christ his sake . amen . my soul melteth away for very heaviness ; comfort thou me according to thy word . amen . o lord , trouble and heaviness have taken hold upon me ; patience , good lord , that for all this my delight may be in thy commandments . amen . against reproach . o lord , my sins have made me a rebuke to my neighbours , and to be laughed to scorn of them that are round about me . o suffer me not longer to be a by-word among the people . my confusion is daily before me , and the shame of my face hath covered me . the voice of the slanderer and blasphemer hath overtaken me . and though all this be come upon me , suffer me not , o lord , to forget thee , or to behave my self frowardly in thy covenant , through jesus christ our lord. amen . destroy their tongues , o lord , and divide them ; for i have seen crueltie and strife in the citie . but i will call upon thee , o lord , and thou wilt save me . amen . o lord , send down from heaven , and save me from the reproof of them that would swallow me . send out thy mercie and truth , for my soul is among lions ; i lie among the children of men that are set on fire , whose teeth are spears and arrows , and their tongue a sharp sword . o deliver me , and i shall magnifie thy name for ever . amen . i am become a monster to many , but thou art my sure trust ; o be my anchor for ever . amen . o remember , lord , the rebuke that thy servant hath , and how i do bear in my bosom the rebukes of many people . o remember me . amen . against fraud and deceit . o lord , watch over thy servants ; for my familiar friends whom i trusted have laid wait for me . be thou merciful unto me , o lord , and deliver me from them : that even in this i may know thou favourest me , that mine enemies are not able to triumph against me . amen . exalt thy self , o god , above the heavens , and thy glorie upon all the earth : for men have laid a net for my steps , they have pressed down my soul , they have digged a pit before me . lord , i desire not that they should fall into the midst of it themselves , but i beseech thee keep me out and deliver me , for thy mercie sake . amen . mine enemies lay wait for my soul , and take counsel together : they pursue me out of an opinion that thou , o god , hast forsaken me . but go not far from me , o god ; my god , haste to help me . amen . o lord , the proud have digged pits for me ; they persecute me falsly , o be thou my help . they had almost made an end of me upon earth ; yet suffer me not , i beseech thee , to depart from thy commandments , for jesus christ his sake . amen . lord , keep me from the snare which malicious men have laid for me , and from the traps of wicked doers . if they will not repent , let them sall into their own nets together , but let me ever escape them . amen . o lord , i pour out my complaints before thee : consider them , for i am brought very low . o deliver me from my persecutors , for they are too strong for me . amen . in time of fear . lord , make me remember that the fear of thee is clean , and that thy judgments are true and righteous altogether . amen . o lord , give me that grace that i may so carrie my self , and that courage that i may so bear up my self , as that i may fear none but thee , nothing but that wherein i offend thee , even for jesus christ his sake . amen . in poverty . o lord , when thou makest inquisition for blood , remember and forget not the complaint of the poor . arise , o lord god , and lift up thy hand , forget not the poor . take his cause into thy hand , for he commits himself unto thee , and thou art the helper of the friendless : o be so still , even for jesus christ his sake . amen . o praise the lord , ye that fear him ; and magnifie him , all ye of the seed of jacob : for he hath not despised nor abhorred the low estate of the poor ; he hath not hid his face from him , but when he called unto him he heard him . o bow down thine ear and hear him still , o thou holy one of israel . amen . i am poor and needy , o god , make haste unto me : thou art my helper and my deliverer , o lord make no long tarrying . amen . in imprisonment . o lord , have mercie up-me , and bring my soul out of prison , that i may give thanks unto thy name , even in jesus christ our lord. amen . o lord , blessed is the man that hath thee for his help , and whose hope is in thee . o lord , help me and all them to right that suffer wrong . thou art the lord which loosest men out of prison , which helpest them that are fallen . o lord , help and deliver me when , and as it shall seem best to thee , even for jesus christ his sake . amen . o lord , thine indignation lies hard upon me ; and though thou hast not ( for thy mercie is great ) vexed me with all thy storms , yet thou hast put my acquaintance far from me , and i am so fast in prison that i cannot get forth . lord , i call daily upon thee , hear and have mercie , for jesus christ his sake . amen . o lord , thou which bringest the prisoners out of captivitie , while thou lettest the runagates continue in scarceness : have mercie upon me , and deliver me out of the prison and affliction in which i now am ; and give me grace , that being free , i may faithfully and freely serve thee all the days of my life , through jesus christ our lord. amen . against banishment . lord , send me not to the waters of babylon , that i may have no cause to weep when i remember sion : that no mans crueltie may lead me away captive , nor no mans scorn call upon me to sing in my heaviness . but that in my countrie where i learned to serve thee , i may live to honour thee all the days of my life , even for jesus christ his sake . amen . against the violent . o lord , the ungodly laid wait for me to destroy me , yet make me the more thankful , and the more careful to consider thy testimonies . amen . o lord , they draw nigh that of malice persecute me ; therefore be thou nigh at hand to help me , even for jesus christ his sake . amen . many , o lord , they are that trouble me and persecute me , yet do i not swerve from thy testimonies : yes , lord , i do daily swerve from them . quicken me as thou art wont . amen . o take from me shame and rebuke , and i will keep thy testimonies . o take away the rebuke that i am afraid of , for thy judgments are good . o lord , do this for jesus christ his sake . amen . for strength in martyrdom . lord , make me remember the bones of thy saints , how they lie scattered before the pit , even as when one heweth wood upon the earth . o lord , mine eyes look unto thee ; in thee is my trust , o cast not out my soul. and if my bones also must be broken , o lord i beseech thee give me courage , and abundance of patience , that no torment may make my faith fall away from thee , for jesus christ his sake . amen . in time of dearth . be merciful , o lord , and remember us , that we be not confounded in these perilous times , and that in these days of dearth we may have enough , and a free heart and hand to bestow it upon thy poor ones , even for jesus christ his sake . amen . o lord , our sins have prevailed against us , yet be thou merciful unto our transgressions . o visit the earth , and prepare corn for the inhabitants thereof . crown the year with thy goodness , and let no cloud drop other than fatness ; that the very hills may rejoyce on every side ; that the pastures may be covered with sheep , and the vallies with corn , that thy people may rejoyce and sing unto thee , through jesus christ our lord. amen . o god heavenly father , who by thy son jesus christ hast promised to all them that seek thy kingdom and the righteousness thereof , all things necessarie for their bodily sustenance : behold , we beseech thee , the afflictions of thy people , and grant that the scarcitie and dearth ( which we do now most justly suffer for our sins ) may through thy goodness be mercifully turned into cheapness and plentie , for the love of jesus christ our lord. amen . o lord , be mercifully pleased to give and preserve to our use the kindly fruits of the earth , so that in due time we may enjoy them , and praise thee , through jesus christ our lord. amen . in time of war. o my god , though mightie nations gather together on heaps , yet let them be broken in pieces : though they take counsel together , bring it to nought . for though they pronounce a decree , yet it shall not stand , if thou , o god , be with us . be with us therefore , o god , for jesus christ his sake . amen . blessed be thou , o saviour of israel , which didst destroy the assault of the mightie man , by the hand of thy servant david , and gavest the host of strangers into the hand of jonathan ; shut up this armie in the hand of israel , and let them be confounded with their power , and with their horse-men . make them afraid , and consume their boldness and strength , that they may be astonished at their own destruction cast them down by the sword of them that love thee ; that we which love thy name may praise thee and sing unto thee . grant this for jesus christ his sake . amen . o lord of hosts , give us strength that we may follow on upon our enemies and overtake them , and not return till we have destroyed them . o gird us with strength unto the battel , that we may smite them that they may not be able to stand , but fall under our feet . and when thou hast thus blessed us , make us fall down at thy feet , and ever worship thee , through jesus christ our lord. amen . o make the wars to cease in all the world ; break the bow , and knap the spear in sunder , and burn the chariot in the fire ; that men may be still , and know that thou art god , that thou wilt be exalted among the heathen , and in the earth . amen . lord , be not far off , put us not to confusion , but go out with our armies and prosper them , that we may not turn our backs upon our enemies , while they that hate us spoil our persons , our honour , and our goods . o sell not us thy poor people for nought ; make us not a rebuke to our insolent neighbours , nor a scorn to them that are round about us . our confusion , by reason of our sins , is daily before us , and the shame of our face hath covered us . but , lord , we humbly beseech thee forgive us our sins , and deliver us , for jesus christ his sake . amen . hast thou forsaken us , o god ? and wilt not thou , o god , go forth with our hosts ? o help us against the enemie , for vain is the help of man. o lord , help us . amen . o almightie god , king of kings , and governour of all things , whose power no creature is able to resist , to whom it belongeth justly to punish sinners , and to be merciful to them that truly repent ; save and deliver us , we humbly beseech thee , from the hands of our enemies ; abate their pride , asswage their malice , and confound their devices ; that we being armed with thy defence , may be preserved evermore from all perils , to glorifie thee who are the onely giver of all victorie , through the merits of thy onely son our saviour jesus christ. amen . almightie god , who art a strong tower of defence unto thy servants against the face of their enemies ; we give thee praise and thanks for our deliverance from those great and apparent dangers wherewith we were compassed . we acknowledge it thy great goodness that we were not delivered over as a prey unto them . and we humbly beseech thee to continue such thy mercies towards us , that all the world may know that thou art our saviour and mightie deliverer , through jesus christ our lord. amen . o lord , bless the king , all his commanders under him , and all his souldiers . cover all their heads , his especially , in the day of battel . teach all their hands to war , and their fingers to fight . and bless all the guides and conductors of his armies under him , with wisdom , and courage , and faithfulness , watchfulness and diligence , and whatsoever else may lead on good success . and set a happie end , we humbly beseech thee , to all these bloudie distractions , and restore peace and preserve religion in integritie among us , even for jesus christ his sake . amen . against enemies . o lord , consider mine enemies how many they are ; and they bear a tyrannous hate against me . lord , deliver me from them . amen . almightie god , i humbly beseech thee , look upon the heartie desires of thy humble servant , and stretch out the right hand of thy majestie to be my defence against all mine enemies , through jesus christ , our lord. amen . be merciful unto me , o god , for mine enemies would swallow me up ; and many they are which fight against me , o thou most highest ; they gather together and keep themselves close , they mark my steps , because they lay wait for my soul. but when i was afraid , i trusted in thee ; and when i cry , then shall mine enemies turn back . this thou wilt make me know , when thou art with me : be with me therefore , o lord , and let me see deliverance . amen . o lord , let not them that are mine enemies triumph over me , neither let them wink with their eyes that hate me either without a cause , or for thy cause . amen . o lord god , in thee have i put my trust , save me from all them that persecute me , and deliver me ; lest they devour my soul like a lion , and tear it in pieces while there is none to help . lift up thy self , o god , because of the indignation of mine enemies : arise up for me in the judgment which thou hast commanded , that my help may still be from thee , o god , who preservest them that are true of heart . amen . have mercie upon me , o god , consider the trouble which i suffer of them that hate me , o thou that liftest me up from the gates of death . amen . hear my voice , o god , in my prayer , preserve my life from fear of the enemie ; hide me from the conspiracie of the wicked , and from the rage of the workers of iniquitie . they have whet their tongues like a sword , and shoot out their arrows , even bitter words : lord , deliver me from them . amen . for enemies . o lord , i beseech thee forgive mine enemies all their sins against thee ; and give me that measure of thy grace , that for their hatred i may love them , for their cursing i may bless them , for their injurie i may do them good , and for their persecution i may pray for them . lord , i pray for them ; forgive them , for they know not what they do . amen . * o [ thou that art the ] god of peace and love , grant peace and charitie to all [ that are ] my enemies , and forgive them all their sins , and deliver me by thy power out of all the snares they have laid for me , through jesus christ our lord. amen . penitentials . psal. 6 , 32 , 38 , 51 , 102 , 130 , 143. o lord , turn thee again now at the last , and be gracious unto thy servant . o satisfie me with thy mercie , and that soon ; so shall i rejoyce and be glad all the days of my life . and when thou hast forgiven my sins , o comfort me again after the time that thou hast plagued me , and for the years wherein i have suffered adversitie , o jesus christ my saviour , and be merciful . amen . o lord , my flesh trembleth for fear of thee , and i am afraid of thy judgments : yet stablish me according to thy word , that i may live ; and let me not be disappointed of my hope , even for jesus christ his sake . amen . i have gone astray like a sheep that is lost ; o seek thy servant , that i may not forget thy commandments , but return to thee . amen . o lord , our iniquities testifie against us ; for our backslidings are many , and we have sinned against thee : yet , o thou hope of israel , thou saviour thereof in time of trouble , shew mercie for thy names sake ; and on me especially . for why shouldest thou be as a stranger in my soul , or as a wayfaring man that turns aside to tarrie but for a night ? o lord , be and dwell in the midst of me , for thy name is called upon me . leave me not , o god of my salvation , but have mercie , for jesus christ his sake . amen . for thy names sake , o lord , be merciful unto my sin , for it is great . amen . o lord almightie , i acknowledge and confess i am not worthie to lift up mine eyes to heaven , much less to present my self before thee with any confidence that thou shouldest hear my prayers and grant my requests , if i consider my own deserving : for my conscience accuses me , and my sins witness against me ; and thou art a just and an upright judge , and wilt not justifie any sinner in his transgressions . o lord , suffer me not to be swallowed up of death and desperation , but in the multitude of thy mercies pardon me , o lord , for thy goodness sake . for though i am a worm and no man , yet thou art my creator , and i am the work of thy hands ; yea , thou art my father , and i thy son : thou my shepherd , and i one of thy stragling flock : thou my redeemer , and i one of thy people whom thou hast dearly bought : thou my god , and i thy creature . o correct me not in thine anger , o lord , neither punish me according to my deservings , but remember my weakness as well as my sin , and have mercie upon me for my dearest saviour's sake jesus christ. amen . almightie and everlasting god , which hatest nothing that thou hast made , and forgivest the sins of all them that are penitent ; create and make in me a new and contrite heart , that i may worthily lament my sins , and acknowledge my wretchedness , and obtain of thee , the god of all mercie , perfect remission and forgiveness , through jesus christ our lord. amen . almightie and everliving god , which art always more readie to hear than we to pray , and usest to give more than either we desire or deserve ; pour down upon me , most miserable sinner , the abundance of thy mercie , forgiving me those things whereof my conscience is afraid , and giving me that which my prayer dares not presume to ask . grant this for jesus christ his sake , our lord and onely saviour . amen . grant , i beseech thee ; merciful god , to me thy sinful but humble servant , pardon and peace , that i may be cleansed from all my sins , and serve thee with a quiet mind , through jesus christ our lord. amen . lord , i befeech thee , free me from all my offences , and by thy bountiful goodness deliver me from the bands of all those sins , which by my ignorance , frailtie , or wilfulness i have committed . grant this , even for jesus christ our lord. amen . o god merciful father , that despisest not the sighing of a contrite heart , nor the desire of such as be sorrowful ; mercifully assist my prayers that i make before thee in all my troubles and adversities whensoever they oppress me : and graciously hear me , that those evils which the craft and subtiltie of the devil or man worketh against me be brought to nought , and by the providence of thy goodness so dispersed , that i thy poor servant being overcome by no temptation , nor hurt by any persecution , may evermore give thanks unto thee in thy holy church , through jesus christ our lord. amen . o lord , of thy great goodness i beseech thee give me true repentance , and forgive me all my sins , negligences and ignorances , and indue me with the grace of thy holy spirit , that i may amend my life according to thy holy word , through jesus christ our lord. amen . o god , whose nature and propertie is ever to have mercie and to forgive , receive my humble petitions : and though i am tied and bound with the chain of my sins , yet let the pitifulness of thy great mercie loose me , and that for jesus christ his sake . amen . * give ear , o lord , i beseech thee , to the prayers of thy humble servant , and spare me who confess my sins unto thee , and grant me of thy mercie both pardon and peace , through jesus christ our lord. amen . * o almightie god , who broughtest waters out of the [ hard ] rock , bring forth out of my stonie heart the tears of contrition , and give me grace so to bewail my sins , that i may obtain forgiveness of them by thy mercie , through jesus christ our lord. amen . almightie god , father of our lord jesus christ , maker of all things , judge of all men ; i acknowledge and bewail my manifold sins and wickedness , which i have from time to time most grievously committed , by thought , word , and deed , against thy divine majestie , provoking most justly thy wrath and indignation against me . i do earnestly repent , and am heartily sorrie for these my misdoings ; the remembrance of them is grievous unto me , the burden of them is intolerable . have mercie upon me , have mercie upon me , most merciful father . for thy son our lord jesus christ his sake , forgive me all that is past , and grant that i may ever hereafter serve and please thee in newness of life , to the honour and glorie of thy name , through jesus christ our lord. amen . almightie god , and my most merciful father , who of thy tender mercie hast promised forgiveness of sins to all them which with heartie repentance and true faith turn unto thee ; have mercie upon me , pardon and deliver me from all my sins , confirm and strengthen me in all goodness , and bring me to everlasting life , through jesus christ our lord. amen . * o most holy lord , most merciful god , let it suffice me to have been a sinner hitherto , to have despised thee , to have indulged the unclean motions of the flesh ; now at this time by thy inspiration i make a vow to return from mine iniquities . assist me , o lord , and grant i may fulfil it , in and through jesus christ our lord. amen . confessions . * o lord , in many things i have offended and done wickedly , and [ have ] grieved thy holy spirit . i have provoked [ to wrath ] the bowels of thy mercie , by thought , word , and deed , by night and by day , in publick and in private , deliberately and by surprize . o if thou shouldest set my sins in the sight of thy countenance ; o if thou shouldest call me to account for my sins , those sins which are unpardonable in themselves , [ those ] which i have committed against [ my own ] knowledge , [ o ] what shall i do ? whither shall i flie ? but , o lord , rebuke me not in thy furie , nor chasten me in thine anger . have mercie upon me , not onely because i am weak , but [ also ] because i am the work of thy hands , i beseech thee , enter not into judgment with thy servant ; for if thou , lord , shalt [ be extreme to ] mark what is done amiss , o lord , who may abide it ? whosoever may , yet [ most ] certainly i shall not : for i am a sea of sin , and am not worthie [ so much as ] to look up to heaven , by reason of the multitude of my sins which cannot be numbered , evil speakings , injuries , &c. and [ besides ] a thousand other abominable passions [ there are ] from which i have not refrain'd my self . for with what wickedness am i not defil'd ? to what sins am i not inslav'd ? i am [ altogether ] become an unprofitable servant to thee my god , and to all mankind . now that i am fallen into such sins as these , who shall raise me up again ? o lord , thou art my god , in thee is my trust ; be thou my saviour according to the bowels of thy compassion , and be merciful to me according to the greatness of thy mercie , and reward me not according to my works , but turn thy self to me , and [ turn ] me to thee . forgive me all the sins that i have committed against thee , [ and ] save me for thy mercies sake : and where sin has abounded , [ there ] let thy grace abound much more ; so shall i praise and glorifie thee all the days of my life : for thou art the god of those that repent , and the saviour of sinners . glorie be to thee , through jesus christ our lord. amen . sunday . o lord , by thy mercie i am risen out of my grave , where i might have slept in death , but that thou preservedst me . make it , i beseech thee , a resurrection to grace in this life , and to glorie in the life to come , through jesus christ who merited both for us . amen . this day by the resurrection of thy son our blessed saviour was made holy to us : give me that grace that i may keep it holy to thee , through jesus christ. amen . o send out thy light and thy truth , that they may lead me , and bring me unto thy holy hill , and to thy dwelling ; that i may go unto the altar of thee , o my god , even the god of my joy and gladness , and give thanks unto thee . amen . almightie and everlasting god , who governest all things both in heaven and earth ; mercifully hear my supplications for my self and all thy people , and grant us thy peace all the days of our life , even for jesus christ his sake . amen . almightie god , i humbly beseech thee , give me grace to cast away the works of darknefs , and to put on the armour of light now in the time of this mortal life , ( in which thy son christ jesus came to visit us in great humilitie ) that in the last day , when he shall come again in his glorious majestie to judge both the quick and the dead , i with all thy faithful servants may rise up to the life immortal , through him who liveth and reigneth with thee and the holy ghost , now and for ever . amen . blessed god , which hast caused all holy scriptures to be written for our learning , grant unto me and all christians , that we may in such wise hear , read , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace and ever hold fast the blessed hope of everlasting life , which thou hast given us in our saviour jesus christ. amen . lord , i humbly beseech thee , raise up thy power and come among us , and with great might succour us ; that whereas by our sins we are sore let and hindered , thy bountiful grace and mercie , through the satisfaction of thy son our lord , may speedily deliver us : to whom , with thee and the holy ghost , be all honour and glorie , world without end . amen lord , let thine angels tarrie round about me , and deliver me ; that i may taste and see how gracious thou my lord art , and how blessed the man is that trusteth in thee ; through jesus christ our lord. amen . i will wait for thy loving kindness , o god , in the midst of thy temple , and there will i praise thee . amen . lord , let me behold thee in thy sanctuarie , and there see thy power and glorie . for thy loving kindness is better than life , therefore my lips shall praise thee . thus will i magnifie thee all my life , and lift up my hands in thy name . o , satisfie me with that riches of mercie which is in jesus christ our lord. amen . o how amiable are thy dwellings , thou lord of hosts ! my soul hath a desire and a longing to enter into the courts of thee , o lord ; my heart and my flesh rejoyceth in thee , o merciful god. amen lord , i humbly beseech thee to hear and accept my prayers for my self , and for thy people which call upon thee ; and grant that we may perfectly know what things we ought to do , and also have grace and power faithfully to fulfil the same , through jesus christ our lord. amen almightie and everlasting god , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through jesus christ our lord. amen god , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailtie we cannot always stand upright ; grant , i most humbly beseech thee , to me the health of bodie and soul , that all those things which i suffer for sin , i may by thy help well pass and overcome , through jesus christ our lord. amen . o lord , the sun is at height for this day upon me , but lift up the light of thy countenance , and i shall be whole . make all darkness and spiritual shadows short upon me , and shorter in me , through jesus christ our lord. amen . who can tell how oft he offendeth ? o cleanse thou me from my secret sins ; keep me also , o lord , from presumptuous sins , lest they get the dominion over me : and keep me innocent from the great offence , i humbly beseech thee . amen . blessed are they that dwell in thy house , they will be alway praising thee . blessed is the man whose strength is in thee , in whose heart are thy ways . lord , thus bless the heart of thy servant , for jesus christ his sake . amen . * o [ most ] holy , adorable , and long-suffering trinitie ! for thou art [ indeed ] long-suffering , who bearest so long with those that divide thee . o holy trinitie , who hast long since vouchsafed me [ the honour ] to be thy worshipper and proclaimer unfeigned . o holy trinitie , whom every man must one day acknowledge either by illumination or by punishment , i pray thee make and accept even those also to be thy adorers who now blaspheme thee , that not one even of the least of these may perish . and this , though on condition that i lose some part of thy favour ; for i dare not say what the apostle does . grant this by and for the merits of jesus christ our redeemer . amen . almightie god , who through thine onely begotten son jesus christ , hast overcome death , and opened to us the gate of everlasting life ; i humbly beseech thee , that as by thy special grace preventing me , thou dost put into my mind good desires , so by thy continual help i may bring the same to good effect , through jesus christ our lord. amen . almightie god , who hast given thine onely son to die for our sins , and to rise again for our justification ; give me grace so to put away the leven of malice and all wickedness , that i may always serve thee in pureness of living and in truth , through jesus christ our lord. amen . almightie god , who hast given thine onely son to be unto us both a sacrifice for sin , and an example of godly life ; give me grace that i may always most thankfully receive that inestimable benefit , and also daily endeavour to follow the blessed steps of his most holy life , even for the same thy son jesus christ his sake . amen . lord , give me that grace , that i may hold me still by thee , and abide patiently upon thee . that i may not grieve my self at the man whose way doth prosper , nor against him that doth after evil counsels . that i may leave off from wrath , and let go displeasure , lest i fret my self , and be moved to do evil . amen . * the lord grant that here , in me , and for me , he may be a consuming fire : and [ o ] that my heart may be kindled with this fire , that it may be an eternal light to me , lest my soul burn in it unto everlasting punishment ; through jesus christ our lord. amen . o lord , make me like a green olive-tree in thy house ; for i trust in thy tender mercie for ever : and i will always praise thee for that thou hast done , and hope in thy name for ever . amen . o lord , i beseech thee , make me remember how much more than other men i have need to call upon thee . my charge is great , and my strength little ; o give me grace to come often before thee , and to ask that help , which thou art readier to give than i to ask , through jesus christ our lord. amen . have mercie upon me , o lord : consider the troubles which i suffer of them that hate me , o thou which didst lift me up from the gates of death . amen . o lord , increase in me faith and devotion : replenish my heart with all goodness , and by thy great mercie keep me in the same . give me godly zeal in prayer , true humilitie in prosperitie , perfect patience in adversitie , and continual joy in the holy ghost ; even for jesus christ his sake , my onely lord and saviour . amen . o god , who hast taught the hearts of thy faithful people by sending to them the light of thy holy spirit ; grant me by the same spirit to have a right judgment in all things , and evermore to rejoyes in his holy comfort , through the ments of christ jesus our saviour , who liveth and reigneth with thee , in the unitie of the same spirit , one god , world without end . amen . almightie and everlasting god , who hast given unto thy servants grace by the confession of true faith to acknowledge theglorie of the eternal trinitie , and in the power of the divine majestie to worship the unitie ; i humbly beseech thee , bless me also , that i may live in the stedfastness of this faith , and through it be evermore defended from all ghostly and bodily dangers , for thy mercies sake , who 〈◊〉 and reignest one god , world without end . amen . o my god , incline thine ear and hear , open thine eyes and see . o lord , forgive : o lord , consider and do it , for thine own sake , o my god , and for my saviour jesus christ his sake . amen . lord , let me not be afraid , though one be made rich , or though the glorie of his house be increased : for he shall carry nothing away with him when he dieth , neither shall his pomp follow him . but ever make me afraid to offend thee . amen . mine eyes long sore for thy word , saying , when wilt thou comfort me ? lord , comfort me , for i am become like a bottle in the smoak ; yet let me not , i beseech thee , forget thy law , even for jesus christ his sake . amen . o lord god , which seest that i put not my trust in any thing that i do ; mercifully grant that i may be defended against all adversitie , through jesus christ my lord and onely saviour . amen . o lord , which hast taught us that all our doings without charitie are nothing worth ; send thy holy ghost , and pour into my heart that most excellent gift of charitie , the very bond of peace and all vertues , without the which whosoever liveth , is counted dead before thee . grant this for thy onely son jesus christ his sake . amen . o lord , fill me with grace that i may fulfil all the service which i owe thee , through jesus christ our lord. amen . o lord god , spare , i beseech thee : who shall raise up jacob ? for he is small . spare him therefore , o lord ; spare thy people , spare me . say unto my soul , thou hast repented of the evil intended , and it shall not be . amen . lord , when i am asleep , let me not be made afraid ; but let my sleep be sweet , that i may be enabled to serve thee . amen . grant , i beseech thee , most merciful father , that i who for my evil deeds am worthily punished , may by the comfort of thy grace be mercifully relieved , through jesus christ our onely lord and saviour . amen . consider and hear me , o lord my god : lighten mine eyes , that i sleep not in death . amen . o lord , thou hast proved and visited my heart , in the night-season thou hast tried me : o blessed father , purge me that thou mayest find no wickedness in me ; through jesus christ our lord. amen . o lord , hear me , that seven times a day i may praise thee , and be acquainted with that great peace which they have that love thy law. amen . o lord , from whom all good things do come ; grant unto me thy humble servant , that by thy holy inspiration i may think those things that are good , and by thy merciful guiding may also perform the same , through our lord jesus christ. amen . entrance into the church . lord , i will come into thy house upon the multitude of thy mercies , and in thy fear will i worship towards thy holy temple . o bless me that i may . amen . hear the voice of my humble petitions , o lord , when i crie unto thee in this place , when i hold my hands towards the mercies sent of thy holy temple , even for jesus christ his sake . amen . i will dwell in thy tabernacle for ever , and my trust shall be under the covering of thy wings . o lord , hear our desires , and give an heritage unto those that pray unto thee , and fear thy name . amen . o my god , i will go into thy gates with thanksgiving , and into thy courts with praise : i will be thankful unto thee , and speak good of thy name : for thou , lord , art gracious , thy mercie is everlasting , and thy truth endureth from generation to generation . amen . o lord , i love the habitation of thy house , and the place where thine honour dwelleth . o shut not up my soul with impenitent sinners , but give me plentie of thy grace , even for jesus christ his sake . amen . in the holy sacrament . * forgive me , [ o lord ] whatsoever i have transgrest against thee , from [ the time of ] my infancie even to this very moment , [ whether ] against knowledge or through ignorance , at home or abroad , sleeping or waking , in thoughts , words , or deeds , [ whether occasion'd ] through the fierie darts of [ our ghostly ] enemie , or by the unclean desires of my [ own ] heart ; have mercie upon me , and grant me pardon , through jesus christ our lord. amen . almightie god and most merciful father , give me , i beseech thee , that grace , that i may duely examine the inmost of my heart , and my most secret thoughts , how i stand before thee . lord , i confess all my sins , and my unworthiness to present my self at thine altar . but thou canst forgive sin , and give repentance ; do both , gracious father , and then behold i am clean to come unto thee . lord , make me a worthie receiver of that for which i come , christ , and remission of sin in christ : and that for his own mercie sake and thine . amen . o lord , into a clean , charitable , and thankful heart , give me grace to receive the blessed bodie and bloud of thy son , my most blessed saviour , that it may more perfectly cleanse me from all dregs of sin ; that being made clean , it may nourish me in faith , hope , charitie , and obedience , with all other fruits of spiritual life and growth in thee : that in all the future course of my life , i may shew my self such an ingrafted member into the bodie of thy son , that i may never be drawn to do any thing that may dishonour his name . grant this , o lord , i beseech thee , even for his merit and mercie sake . amen . o lord god , hear my prayers . i come to thee in a stedfast faith ; yet for the clearness of my faith , lord , enlighten it ; for the strength of my faith , lord , increase it . and behold , i quarrel not the words of thy son my saviour's blessed institution . i know his words are no gross unnatural conceit , but they are spirit and life , and supernatural . while the world disputes , i believe . he hath promised me if i come worthily , that i shall receive his most precious bodie and bloud , with all the benefits of his passion . if i can receive it and retain it , ( lord , make me able , make me worthie ) i know i can no more die eternally , than that bodie and bloud can die and be shed again . my saviour is willing in this tender of them both unto me : lord , so wash and cleanse my soul , that i may now and at all times else come prepared by heartie prayers and devotion , and be made worthie by thy grace of this infinite blessing , the pledge and earnest of eternal life , in the merits of the same jesus christ , who gave his bodie and bloud for me . amen . almightie god , unto whom all hearts be open , all desires known , and from whom no secrets are hid ; cleanse the thoughts of my heart by the inspiration of thy holy spirit , that i may perfectly love thee , and worthily magnifie thy name , through jesus christ our lord. amen . * o god the father of heaven , who hast delivered thy onely begotten [ son ] to death for us . o god the son , redeemer of the world , who by thy precious bloud hast cleansed us from our sins . o god the holy ghost the comforter , who by thy grace dost visit and establish the hearts of thy saints . o [ most ] holy , high , eternal , happie , [ ever ] blessed trinitie ; [ o ] good father , holy son , loving spirit , by whose operation we receive our being , by whose love we obtain grace , and in contemplation of whom we hope for glorie ; whose majestie is unspeakable , [ whose ] power is incomparable , [ whose ] goodness is inestimable : [ o thou that art the lord both of quick and dead , i adore thee , i call upon thee , and with the utmost affection of my heart i bless thee , now and for evermore . amen . * o lord jesu , grant us while we live mercie and grace : guide us thy servants by thy perpetual light ; grant to thy church truth and peace ; grant me a most wretched sinner repentance and forgiveness . amen . * o lord , i pray thee correct those that are in errour , convert the unbeliever , increase the faith of thy church , root out [ of it ] all heresies , discover [ and confound ] her secret designing enemies , and break in pieces those that are openly fierce , violent , and impenitent , through jesus christ our lord. amen . * o merciful father , let my benefactors obtain eternal rewards in heaven , for the benefits [ which ] they have bestowed upon me on earth . i pray thee also , that thou wouldest [ vouchsafe to ] bring me , together with those whom i have prayed for , or whom i am bound to pray for , and together with all the people of god , into thy kingdom , that there we may appear in righteousness , and be fully satisfied with [ thy ] glorie , through jesus christ our lord. amen . o lord , consider my complaint , for i am brought very low . o lord , how long wilt thou be angrie with thy servant that prayeth ? o lord , give me grace and repentance , and thou canst not be angrie with my prayer . o lord , i am thine , save me , and deliver me not into the will of mine enemies , especially my ghostly enemies . o lord , i am thy servant , thy unprofitable wastful servant , yet thy servant . o lord , set my accounts right before thee , and pardon all my mis-spendings and misreckonings . o lord , i am thy son , thy most unkind , prodigal , run-away son , yet thy son . o lord , though i have not retained the love and dutie of a son , yet do not thou cast off ( i humbly beg it ) the kindness and compassion of a father . o lord , in thy grace i return to thee ; and though i have eaten draugh with all the unclean swine in the world , in my hungrie absence from thee , yet now , lord , upon my humble return to thee , give me , i beseech thee , the bread of life , the bodie and bloud of my saviour into my soul , that i may be satisfied in thee , and never more run away from thee , even for jesus christ his sake , that gave himself for me . amen . * o merciful god , who hast made all men , and hatest nothing that thou hast made , nor wouldest the death of a sinner , but rather that he should be converted and live ; have mercie upon all jews , turks , infidels , and hereticks , and take from them all ignorance , hardness of heart , and contempt of thy word ; and so fetch them home , blessed lord , to thy flock , that they may be saved among the remnant of the true israelites , and be made one fold under one shepherd , jesus christ our lord , who liveth and reigneth with thee and the holy spirit , one god , world without end . amen . * as i must [ one day ] appear and answer at thy dreadful tribunal , where there shall be no respect of persons , so at this time , ere the day of judgment overtakes me , i prostrate my self before thy holy altar ; and being burdened by my own conscience , i lay open my evil thoughts and ungodly deeds before thee and thy glorious angels . i beseech thee , o lord , regard my lowliness , and forgive me all my sins , which are more in number than the hairs of my head . for what evil have i not design'd in my heart ? but many and most abominable things have i committed in very deed : for i am guiltie , o lord , of envie , gluttonie , &c. all my senses [ and ] all my members have i polluted . but incomparable is the multitude of thy bowels , and unspeakable [ is ] the mercie of thy goodness , through which thou bearest with my sins . wherefore , o king whom we can never praise enough , o thou long-suffering lord , magnifie the wonders of thy mercie upon me a sinner , discover [ in me ] the power of thy kindness , shew forth the goodness of thy most merciful favour , and receive me a prodigal returning [ unto thee , ] through jesus christ our lord. amen . o lord god , how i receive the bodie and bloud of my most blessed saviour jesus christ , the price of my redemption , is the very wonder of my soul , yet my most firm and constant belief upon the words of my saviour . at this time they are graciously tender'd to me and my faith : lord , make me a worthie receiver , and be it unto me as he hath said . amen . lord , i have received this sacrament of the bodie and bloud of my dear saviour . his mercie hath given it , and my faith received it into my soul. i humbly beseech thee speak mercie and peace unto my conscience , and enrich me with all those graces which come from that precious bodie and bloud , even till i be possessed of eternal life in christ. amen . * o thou that sittest on high with the father , and art here invisibly present with us ; come and sanctifie these [ thy ] gifts [ here present ] , and those also by [ whom ] and [ those ] for whom , and the end for which they are offered up . amen . munday . ponder my words , o lord , consider my meditations ; o hearken unto the voice of my calling , my king and my god : for unto thee will i make my prayer . my voice shalt thou hear betimes , o lord : early in the morning will i direct my prayer unto thee , and will look up . but make me remember that thou art god , and hast no pleasure in wickedness , neither shall any evil dwell with thee . amen . o lord , bless me , and i will sing unto thee , and praise thy name , and be telling of thy salvation from day to day . amen . o lord , let counsel preserve me , and understanding keep me . deliver me from the evil way , and from the man that speaketh froward things ; and from all such as leave the ways of righteousness , to walk in the ways of darkness : even for jesus christ his sake . amen . o lord , i know the way of man is not in himself : it is not in man that walketh to direct his own steps . therefore , o lord , i beseech thee , make me know my way , and direct my steps to thy honour and my own salvation , through jesus christ our lord. amen . be not wroth with me , o lord , but spare me and have mercie upon me : for thou wilt be merciful unto thy creature . o lord , i and my fathers have all had the same sickness : but , because of us that are sineers , thou shalt be called merciful , through jesus christ our lord. amen . o lord , guide me here with thy counsel , and after that receive me into glorie . for whom have i in heaven but thee ? and there is none upon earth that i desire , in comparison of thee . o lord , preserve me in those longings after thee . amen . o god , take from me the way of lying , and cause me to make much of thy law , that i may chuse the way of truth , and lay thy judgments before me : that i may stick unto thy testimonies , and run the way of thy commandments , when thou hast set my heart at libertie . amen . o god , the strength of all them that trust in thee ; mercifully accept my prayers : and because the weakness of mans nature can do no good thing without thee , grant me the help of thy grace , that in keeping of thy commandments i may please thee both in will and in deed , through jesus christ our lord. amen . o lord , thou art just , and all thy ways are mercie and truth : thou judgest truly for ever ; remember me , and look upon me : punish me not according to my sins or my ignorances , or my fathers which have sinned before thee : deal not with me according to my sins , but as seemeth best unto thee , o lord my strength and my salvation . amen . lord , i acknowledge my wickedness , and the iniquitie of my fathers : we have sinned against thee , o lord , be merciful . amen . remember not , lord , our offences , nor the offences of our forefathers ; neither take thou vengeance of our sins : spare us , good lord , spare thy people whom thou hast redeemed with thy most precious bloud , and be not angrie with us for ever . amen . lord , i beseech thee , mercifully to hear me : and as thou hast given me an heartie desire to pray , so grant that by thy mightie aid i may be defended both in soul and in bodie , through jesus christ our lord. amen . o lord , i beseech thee , accept the prayers that i offer [ thee ] ; give what i ask , forgive what i fear : for thou through thy christ art the onely hope of sinners , and through him i hope for pardon of my sins . amen . o lord , be gracious unto me , and give me an heart to worship thee , and to do thy will ; and open my heart in thy law , and send me peace : hear my prayers , and be reconciled to me , and never forsake me in the time of trouble , for jesus christ his sake . amen . remember me , o lord , according to the favour that thou bearest unto thy people . o visit me with thy salvation , that i may see the felicitie of thy chosen , and rejoyce in the gladness of thy people , and give thanks with thine inheritance . amen . o god , the protector of all that trust in thee , without whom nothing is strong , nothing is holy ; increase and multiplie upon me thy mercie , that thou being my ruler and guide , i may so pass through things temporal , that i finally lose not the things eternal . grant this , o heavenly father , for jesus christ his sake . amen . grant , o lord , that i may live in thy fear , die in thy favour , rest in thy peace , rise in thy power , raign in thy glorie , for thy onely beloved son's sake jesus christ our lord. amen . hear , o lord , consider my complaint , hearken unto my prayer that goeth not out of feigned lips ; and prevent me in mercie , before the evening of my days close up upon me ; even for jesus christ his sake . amen . * o lord , i pray thee let not my weakness distract me , but let my speech be of that alone in which the salvation of my soul consists ; and let me never break forth to that degree both of folly and wickedness , as to wish to be a judge of thy omnipotence , and of thy sacraments ; and suffer me not to exalt my weak opinion above either the divine determination of thy infinitie , or that belief of thy eternitie which has been revealed to me . amen . * lighten our darkness i beseech thee , o lord , and by thy mercie keep off all the snares [ and dangers ] of this whole night from me , and from all thy faithful ; from our souls [ more ] especially , but [ even ] from our bodies also , through jesus christ our lord. amen . o god , which hast prepared for them that love thee , such good things as pass mans understanding ; pour into my heart such love towards thee , that i obeying thee in all things , may obtain thy promises , which exceed all that i can desire , through jesus christ our lord. amen . encline thine ear unto me , o lord , and hearken unto my words . shew thy marvellous loving kindness , thou that art the saviour of them that put their trust in thee . keep me as the apple of thine eye , and hide me under the shadow of thy wings , even for jesus christ his sake . amen . o lord , i cry unto thee , let my prayer be set forth in thy sight as incense , and the lifting up of my hands be an evening-sacrifice , even for jesus christ his sake . amen . the lord is my strength and my shield ; my heart hath trusted in him , and i am helped : therefore my heart danceth for joy , and in my song will i praise him . amen . o lord of all power and might , who art the author and giver of all good things ; graft in my heart the love of thy name , increase in me true religion , nourish me with all goodness , and of thy great mercie keep me in the same , through jesus christ our lord. amen . lord , let me know my end , and the number of my days , that i may be certified how long i have to live . behold , thou hast made my days as it were a span long , and my age is even as nothing in respect of thee ; and verily every man living is altogether vanitie . for man walketh in a vain shadow , and disquieteth himself in vain : he heapeth up riches , and cannot tell who shall gather them . and now , lord , what is my hope ? truly my hope is even in thee . deliver me from all mine offences , and make me not a rebuke to the foolish , even for jesus christ his sake . amen . * o lord , i give and offer up unto thee my self and all that is mine , [ my ] actions and words , [ my ] repose and silence ; onely do thou preserve and guide me , and direct my hand & mind & tongue to things that are honest and acceptable to thee , and withdraw me from any thing from which it were better to abstain , by and for the sake of jesus christ our lord. amen . tuesday . lord , preserve me , that neither this day , nor any day of my life , i may walk in the counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornful ; but that my delight may be in thy law , o lord , and my exercise in it day and night . amen . * o sun of righteousness , father and original [ cause ] of all things ; when we are influenc'd from above by thee , we receive new life ; when we are cherisht by thy [ blessed ] beams , we grow up [ in grace ] ; when we are inflamed by thy love , we are made perfect ; when we are forsaken of thee , we perish . o thrice-happie are they upon whom thou arisest with the dew of mercie ! o lord jesus , bless me with thy light , and scatter the clouds of my ignorance , and the [ thick ] darkness of my sins , that i may not go astray from the way of thy commandments , but follow thee unto light eternal , through thee thy self , my onely saviour and redeemer . amen . o lord , thou art my assurance ; i humbly beseech thee , preserve my foot from taking , even for jesus christ his sake . amen . o lord , give me , i beseech thee , the spirit to think and do always such things as be rightful ; that i who cannot be without thee , may by thee be able to live according to thy will , through jesus christ our lord. amen . o lord , i lift up my soul to thee ; my god , i have put my trust in thee : o let me not be confounded , neither let mine enemies triumph over me . shew me thy ways , o god , and teach me thy paths . lead me forth in thy truth , and learn me : for thou art the god of my salvation ; in thee is my hope all the day long . call to remembrance , o lord , thy tender mercies , and thy loving kindness , which hath been ever of old . o remember not the sins and offences of my youth , or my riper age ; but according to thy mercie think thou upon me , o lord , for thy goodness , and the merits of jesus christ my saviour . amen . almightie god , who seest that we have no power of our selves to help our selves ; keep me , i beseech thee , both outwardly in my bodie , and inwardly in my soul , that so i may be defended from all adversitie which may happen to my bodie , and from all evil thoughts which may assault and hurt my soul , through jesus christ my lord and onely saviour . amen . hearken unto my voice , o lord , now i cry unto thee : have mercie upon me , and hear me . my heart hath talked of thee , seek ye my face ; thy face , lord , will i seek . o hide not thou thy face from me , nor cast thy servant away in displeasure . thou hast been my succour , leave me not , neither forsake me , o god of my salvation . amen . at evening , morning , and at noon-day will i pray , and that instantly : lord , hear my voice . o deliver my soul in peace from the practices that are against me . amen . let thy merciful ears , o lord , be open to the prayers of me thy humble servant ; and that i may obtain my petitions , make me to ask such things as shall please thee , through jesus christ our lord. amen . lord , let me not be confounded , for i have called upon thee . o how plentiful is thy goodness which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men ! lord , i trust in thee , have mercie upon me . my tears have been my meat day and night , while they daily say unto me , where is now thy god ? but let them have no cause to say it any more , even for jesus christ his sake . amen . almightie god , which shewest to all men that are in errour , the light of thy truth , to the intent that they may return into the way of righteousness ; grant , i beseech thee , unto me , and all them that are admitted into the fellowship of christs religion , that we may eschew those things which are contrarie to our profession , and follow all such things as are agreeable to the same , through jesus christ our lord. amen . * o lord my saviour , in whose power it is to remit sins , i beseech thee say unto me , loose thee from thy chains , come out of the bonds of thy sins ; and when thou sayest it , loose those cords of my errours wherewith i am entangled and bound : for though i am the most wicked of all men , and to be abhorred by reason of my continuance in sins , yet when thou commandest , i shall be free from them . amen . lord , give me grace that i may dwell under the defence of the most highest , and that i may abide under thy shadow , o thou almightie : for thou art my hope and my strong hold ; in thee will i trust , through jesus christ our lord. amen . o god , thou which declarest thy almightie power most chiefly by shewing mercie and pitie ; give unto me abundantly thy grace , that i running to thy promises , may be made partaker of thy heavenly treasure , through jesus christ our lord. amen . o god , thou art my hope and strength , a very present help in trouble ; confirm me , that i may not fear , though the earth be moved , and the hills carried into the midst of the sea ; though the waters thereof rage and swell , and the mountains shake at the tempest of the same . o be in the midst of my soul , and i shall never be moved . amen . o lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy name . order my steps in thy word , and so shall no wickedness have dominion over me . amen . almightie god , give unto me , i beseech thee , a full increase of faith , hope and charitie : and that i may obtain that which thou dost promise , make me love that which thou dost command , through jesus christ our lord. amen . lord , i call upon thee in the day of my trouble , in the night of my heaviness . o deliver me , and i will glorifie thee . amen . o lord , correct me , but with judgment , not in thine anger , lest thou bring me to nothing . and grant that thy correction may amend me , and make me thine , through jesus christ our lord. amen . * look on me also , o lord jesus , that i may call to mind my own sins , and wash away my offences with tears ; grant me , i beseech thee , the tears of st. peter : i would not have the joy of a sinner . that i may obtain this , turn thee , o lord , and look upon me , and grant the same cock may waken even me a most miserable sinner , that being delivered , i may sing unto thee for ever and ever . amen . o eternal god and merciful father , grant , i humbly beseech thee , that i may love all those things which thou commandest , and desire that which thou dost promise ; that amongst the sundrie and manifold changes of the world , my heart may surely there be fixed , where true joys are to be found , through jesus christ our lord. amen . wednesday . o lord , i have sinned and dealt wickedly ; nay , offended in all thine ordinances . let thy wrath turn from me , for i am weak ; and hear my prayers , and deliver me for thine own sake , and the merits of my saviour jesus christ. amen . gracious father , without thee i can do nothing but sin ; nor can i confess it to have pardon but by thee . i was conceived and born in sin : and though thou didst wash me from that in the laver of baptism , yet i have since defiled my self again , and by many grievous actual sins , have made my self a sinner above all other men , considering the great measure of grace that thou hast given me . lord , increase thy grace , and by it weaken first , and then cut off my resistance , that i may see , and confess , and hate , and forsake all my sins , and find mercie and salvation in the merits of my blessed saviour jesus christ. amen . o lord , early this morning do i crie unto thee ; for in thy word is my trust . hear me , o lord , for jesus christ his sake . amen . o lord , let me hear thy loving kindness betimes in the morning , for in thee is my trust . o shew me the way that i should walk in this day , and all the days of my life ; for i lift up my soul unto thee in the mercies of jesus christ. amen . deliver me , o lord , from all mine offences , and make me not a rebuke to the foolish . for man walketh in a vain shadow , and disquieteth himself in vain . but lord , what is my hope ? truly my hope is even in thee : and there let it still continue acceptable in jesus christ our lord and onely saviour . amen . o lord , look upon me in mercie ; in the greater mercie , because the calling and place i am in must give a stricter account to thee . look therefore upon me , o lord , but not till thou hast nailed my sins to the cross of christ : not till thou hast bathed me in the bloud of christ : not till i have hid my self in the wounds of christ ; that so the punishment which should else overtake me , may pass over me : then look , and say unto my soul , i have forgiven thee ; and by the work of thy mercie in my soul make me feel it , through jesus christ our onely lord and saviour . amen . * o lord , who bringest the great flocks to perfection , and increasest the little ones by thy grace ; comfort me abundantly according to the exceeding greatness of thy bountie , and feed and preserve my flock , together with my self , through jesus christ the chief shepherd , and our [ onely ] saviour . amen . o lord , plead thou my cause with them that strive with me , and fight against them that fight against me . bring forth the spear , and stop the way against them that persecute me . say unto my soul , i am thy salvation . even so . amen . give ear , o lord , unto my prayer , and ponder the voice of my humble desires . in the time of my trouble i will call upon thee ; for thou hearest me . amen . deliver my soul , o god , from lying lips , and from a deceitful tongue . amen . keep me , o lord , thy poor humble servant , with thy perpetual mercie : and because the frailtie of man without thee cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through jesus christ our lord. amen . o lord , give me such grace , as i may seek thee while thou mayest be found , and call upon thee while thou art near ; that i may detest and forsake the wickedness of my ways , and the unrighteousness of my own imaginations ; that i may return unto thee , and thou have mercie upon me , in jesus christ my onely saviour and redeemer . amen . teach me thy ways , o lord , and i will walk in thy truth . o knit my heart unto thee , that i may fear thy name . amen . lord , i beseech thee , grant that thy grace may alway prevent and follow me , and make me continually to be given to all good works , through jesus christ our lord. amen . have mercie upon me , o god , after thy great goodness , and according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin : for i acknowledge my faults , and my sin is ever before me . but let not this evening take from me the light of the sun of righteousness , jesus christ my saviour . amen . * vouchsafe , o lord , to hear my prayers . according to thy good pleasure , drive out the enemie by thy might , from my thoughts and deeds . increase my faith , govern my mind , grant me spiritual thoughts whilst i lie waking on my bed , and conduct me to thy bliss , through jesus christ thy son and our saviour . amen . o lord , i beseech thee , give me grace to avoid the infections of the devil , and with a pure heart and mind to follow thee the onely true god , through jesus christ our lord. amen . lord , i offer up unto thee my evening-sacrifice ; thy sacrifice , even a troubled spirit , a broken and a contrite heart , which thou wilt not despise , in jesus christ our lord. amen . * o lord , i humbly pray thee look upon me , and cleanse my mind and my thoughts from unclean motions , and from all filthiness of the flesh and spirit , and from every work of the devil , through jesus christ our lord. amen . * o lord , graciously shew forth thy unspeakable mercie , and both free me from the sins i have committed , and deliver me from the punishments i have deserved , through jesus christ our lord. amen . o god , for as much as without thee i am not able to please thee , grant that the working of thy mercie may in all things direct and rule my heart , through jesus christ our lord. amen . o lord , give me that grace , that i may remember thee upon my bed , and think upon thee when i am waking . thou hast been my helper ; therefore under the shadow of thy wings i will hope to pass through the darkness of this night , in the comfort of jesus christ my lord and onely saviour . amen . o lord , make mine eyes prevent the night-watches , that i may be occupied in thy words . amen . o lord , thou which hast made the night for man to rest in , as well as the day to labour ; grant , dear father , that i may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life . and that my sleep be not excessive , according to the insatiable desires of the flesh , but sufficient to relieve and maintain nature ; to live and serve thee in all sober and godly conversation , through the aid and assistance of jesus christ my onely lord and saviour . amen . thursday . o hold thou up my goings in thy paths , that my footsteps slip not . amen . * help me , my lord jesu , and gird thy sword about thy thigh , o thou most mightie . go forth , o thou most powerful of all : kill me in my self , that i may live to thee , and let my enemies cease to persecute me . amen . o god , thou art my god , early will i seek thee : my soul thirsteth for thee , my flesh longeth greatly after thee , in a barren and drie land , where no water is . o satisfie this thirst with thy freshest waters of comfort , in jesus christ our lord. amen . o lord , have mercie upon me ; i have waited for thee : be thou my arm in the morning , and my help in the time of trouble ; that i may exalt thy name which dwellest on high , that i may live in the stabilitie of thy times , and that thy fear may be my treasure , even for jesus christ his sake . amen . o almightie god and merciful father , grant , i beseech thee , that as i do believe thy onely son our lord to have ascended into the heavens ; so i , and all thy faithful servants , may in heart and mind thither ascend , and with thee continually dwell . amen . o god , the king of glorie , who hast exalted thine onely son jesus christ with great triumph into thy kingdom in heaven ; i beseech thee leave neither thy church , nor my poor self comfortless ; but send us thy holy ghost to comfort us , and exalt us unto the same place whither our saviour christ is gone is before , who liveth and raigneth with thee , one god , world without end . amen . hear my prayer , o god , and hide not thy self from my petition . take heed unto me and hear me , how i mourn in my prayer and am vexed . give me strength and comfort in thee , through jesus christ our lord. amen . o god , the proud are risen against me , and the congregation of factious men have sought after my soul , and have not set thee before their eyes . but thou , lord god , art full of compassion and mercie , long suffering , plenteous in goodness and truth . o turn thee then unto me , and have mercie upon me : shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou lord hast holpen me , and comforted me in jesus christ our lord. amen . assist me mercifully , o lord , in these and all other my supplications and prayers , and dispose my ways towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , i may ever be defended by thy most gracious and readie help , through jesus christ our lord. amen . o deliver me from them whose words are softer than butter , when they have war in their heart : and from them whose word , are smoother than oyl , while they are very swords . lord , i cast my burthen upon thee , that thou mayst sustain me , and not suffer me to fall for ever . amen . bless me , o lord , when thou chastenest me , and teachest me in thy law ; that thou mayst give me patience in time of adversitie , till the pit be digged up for the ungodly . o lord , fail me not , neither forsake me , for i am part of thine inheritance in jesus christ our lord. amen . almightie and merciful god , of thy bountiful goodness keep me from all things that may hurt me ; that i being readie both in bodie and soul , may with a free heart accomplish those things that thou wouldest have done , through jesus christ our lord. amen . * o eternal god , i humbly beseech thee , that whilst i am on earth , as far as earthly things serve me , they may remember me that i am their owner , but by thy appointment ; and so far forth as they offend me , let them teach me to serve thee my lord ; whom when i do not obey , they are wont to become offensive for just vengeance : that whether they serve me or not , [ yet ] i may always serve thee , in and through jesus christ our lord. amen . hold not thy tongue , o god of my praise ; for the mouth of the ungodly , yea , and the mouth of the deceitful is opened upon me : and they have spoken against me with false tongues ; they compassed me about also with words of hatred , and fought against me without a cause . but i give my self unto prayer . lord , forgive them , and hear me . amen . o god , which art the author of peace , and lover of concord , in knowledge of whom standeth our eternal life , whose service is perfect freedom ; defend me and all thy servants in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of jesus christ our lord. amen . * teach me , o my lord jesus , [ and ] instruct me , that i may learn from thee what i ought to teach [ others ] concerning thee . amen . deliver me , o lord , from the man that is evil , and preserve me from the cruel man , which imagines mischief in his heart , and stirs up strife all the day long . the proud have laid a snare for me , and spread their net abroad with cords , and set traps in my way . lord , keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings , even for jesus christ his sake . amen . o god , from whom all holy desires , all good counsels , and all just works do proceed ; give unto me , and all thy servants , that peace which the world cannot give , that both our hearts may be set to obey thy commandments , and also that by thee we being defended from the fear of our enemies , may pass our time in rest and quietness , through the merits of jesus christ our saviour . amen . have mercie upon me , o god , have mercie upon me , for my soul trusteth in thee , and in the shadow of thy wings will i trust , till these and all other my afflictions be over-past . o send out thy mercie and truth upon me , even for jesus christ his sake . amen . * o merciful lord , who comest not [ in ] to the proud heart , humble thou my soul. o thou who art seen by those onely that are pure in heart , give me true puritie of heart . o lord , i am athirst [ for thee ] , give me the pledge of the inheritance [ which is ] to come , give me at least a drop of thy heavenly showers to refresh my thirst , for i burn with love. neither do i beg this for my own merits , for i am most unworthie [ so much as ] to tast it , but for thy mercies , and the merits of our saviour jesus christ. amen . almightie god , vouchsafe , i beseech thee , to direct , sanctifie and govern both my heart and bodie in the waies of thy laws , and in the works of thy commandments , that through thy mightie protection , both here and ever , i may be preserved by night and by day , in bodie and in soul , through our lord and saviour jesus christ. amen . o lord , i crie unto thee , hearken unto me , o god. thou holdest my eyes waking : i am so feeble that i cannot speak : and in the night season my soul refuseth comfort ; yet even then give me grace especially , that i may commune with mine own heart , and search out my spirits , and compose them in thee , that i may rise to serve thee . amen . grant , o lord , to me that am lying down to sleep , rest both of bodie and soul. preserve me from the dismal sleep of sin , from all the black defiling pleasures of the night . quench the fierie darts of the evil one which he aims craftily against me . subdue the rebellions of my flesh , and lay asleep in me all earthly and worldly thoughts , through jesus christ our lord. amen . i humbly beseech thee , o father , mercifully to look upon my infirmities ; and for the glorie of thy names sake , turn from me and the rest of thy servants , all those evils which we most justly have deserved : and grant that in all our troubles we may put our whole trust and confidence in thy mercie , and evermore serve thee in holiness and pureness of living , to thy honour and glorie , through our onely mediator and advocate , jesus christ our lord. amen . friday . * o great god , almightie god , god of infinite goodness , whom we ought to believe and apprehend to be inviolable and incorruptible : o thou trinitie in unitie , whom the catholick church adores ; i that have experienc'd thy mercie in my self , do [ most ] humbly entreat thee that thou wouldest not suffer those men to differ from me in thy worship , with whom i have perfectly agreed in all conversation from my childhood ; and suffer thou not either me or them to wander from thy truth and salvation which is in christ jesus . amen . lord , i will call upon thee , and early shall my prayer come before thee . lord , do not abhor my soul , neither hide thy face from me , for jesus christ his sake . amen . lord , make me to have a perpetual fear and love of thy holy name ; for thou never failest to help and govern them whom thou dost bring up in thy stedfast love . grant this even for jesus christ his sake . amen . almightie and everlasting god , which of thy tender love towards man , hast sent our saviour jesus christ to take upon him our flesh , and to suffer death upon the cross , that all mankind should follow the example of his great humilitie ; mercifully grant that i may both follow the example of his patience , and be made partaker of his resurrection , through the same jesus christ our lord. amen . almightie god , i humbly beseech thee graciously to behold thy familie , for the which our lord jesus christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the cross , who liveth and reigneth with thee and the holy ghost , one god , world without end . amen . almightie and everlasting god , by whose spirit the whole bodie of the church is governed and sanctified ; receive these my supplications and prayers which i offer up before thee , for all estates of men in thy holy church , that every member of the same , in his vocation , may truly and devoutly serve thee , through our lord jesus christ. amen . * 't is now long , o lord , that i have been striving against heresies , and i am almost tired . come , my lord jesus , thou most mightie warrier , thou captain of the armies of the lord , who hast overcome the devil and the world ; lay hold on the shield and buckler , and stand up to help me . amen . deal with me , o god , according to thy name ; for sweet is thy mercie . o deliver me , for i am helpless and poor , and my heart is wounded within me . lord , save my soul. amen . mine eyes are ever looking unto thee , o lord ; o pluck my feet out of the net . amen . almightie god , who hast promised to hear the petitions of them that ask in thy son's name , i beseech thee mercifully to incline thine ears to me , now that in his name i make my prayers and supplications unto thee ; and grant that those things which i have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessitie , and to the setting forth of thy glorie , through jesus christ our lord. amen . o remember not my old sins , but have mercie upon me , and that soon , for i am come to great miserie . help me , o god of my salvat io n deliver me , and be merciful unto my sins , for thy names sake . amen . not unto us , o lord , not unto us , but unto thy name give the praise ; and that for thy loving mercie and for thy truths sake . amen . * o thou father , son , and holy ghost , one god , who hast declared unto us the unitie of the deitie , and hast revealed the undivided glorie of the onely ever-blessed divinitie , and demonstrated the perfect eternitie of thy trinitie ; grant me , i beseech thee , faith and obedience in this life , and glorie in the life to come , by and for the sake of jesus christ our redeemer . amen . o lord god of hosts , how long wilt thou be angrie with thy poor servant that prayeth ? o turn me again , o god ; shew the light of thy countenance , and i shall be whole . amen . * glorie be to thee , glorie be to thee , o lord ! how great is the depth of thy mercie ! how great the abundance of thy patience ! behold how some that have been raised from a mean and obscure degree to honour and renown , under pretence of thy name , how they abuse their honour , and use it against thee the donor : they are unjust , and assume to themselves what they should not dare against thy most holy mysteries : they use their utmost to thrust out men of approv'd integrity , that profligat men may with the greatest fecuritie and licentiousness put all things into confusion . arise , o lord , and help thy church , and suffer not my soul to come into their counsels , through jesus christ our lord. amen . o lord , i will crie day and night before thee , let my prayer enter into thy presence ; encline thine ear unto my calling , for my soul is full of trouble , and my life draws nigh unto the pit . o let not thine indignation lie too hard upon me , neither vex me with all thy storms ; but remember of what mould thou hast made me , even for jesus christ his sake . amen . * o lord , let me have no idle contention about words , but let me constantly profess the faith without delays . preserve in me , i beseech thee , an unblemished reverence to thy faith ; and grant me this restimonie of my conscience , whilst i have my being , that i may alwaies retain that profession which i made at the sacrament of my new birth , when i was baptized in the name of the father , and of the son , and of the holy ghost . that i may acknowledge thee the father , and together with thee may adore thy son , and may merit thy holy spirit , through jesus christ our lord. amen . o lord , be merciful unto me , and i will sing praises unto thy name ; yea , i will tell of thy loving kindness early in the morning , and of thy truth in the night-season . o bless me , and fulfil all thy works of grace in me , even for jesus christ his sake . amen . * grant me , o lord , a watchful mind and sober thoughts , a pure heart and pleasant sleep , and free from all diabolical phancies . and raise me again , o lord , at the hour of prayer , that i may adhere firmly to thy precepts , and keep an entire remembrance of thy judgements . amen . lord , remember thy promise unto thy servant , wherein thou hast caused me to put my trust . that thy statutes may be my songs in the house of my pilgrimage ; and that i may remember thy name in the night-season . amen . * into thy hands , o lord , i commend my soul and bodie ; for thou hast created and redeemed them , o lord thou god of truth . and together with my self , i commend unto thee all that is mine ; for thou [ lord ] hast graciously bestow'd them on me , according to thy good pleasure . cause me therefore , o lord , both to lie down and sleep in peace , for it is thou onely makest me to dwell in safetie , through jesus christ our lord. amen . * o lord and maker of all things , o god the father and governour of thine , o thou disposer of life and death , o thou preserver and benefactor of souls ; o thou that makest all things , and changest them by the creating word which framed them both seasonably and wisely , according to the depth of thy wisdom and providence ! govern thou my life in the flesh as long as shall be most expedient for me and thy church . and in thy good time receive me , i beseech thee , as one prepared , not surprized , so as i may not flie thee at the last day , nor come with an unwilling mind like one forcibly broke off and snatcht away from this world , but that i may go readily and chearfully to that [ most ] blessed and eternal life which is in christ jesus our lord , to whom be glorie for ever and ever . amen . * o lord my god , call me , that i may come to thee ; fix me , that i may not leave thee , through jesus christ our lord. amen . saturday . o lord , i will sing of thy power , and will praise thy mercie in the morning , for thou hast been my defence and my refuge in the day of my trouble . unto thee , o my strength , will i sing ; for thou , o god , art my defence and my merciful god. amen . the glorious majestie of thee , o lord my god , be upon me : prosper thou the work of my hands upon me , o prosper thou my handie-work . amen . o lord , open mine eyes that i may see the wonders of thy law. i am a stranger upon earth , o hide not thy commandments from me : for thy testimonies are my delight and my counsellors . lord , continue that favour to me , that so they may ever be . amen . o lord our heavenly father , almightie and everlasting god , who hast safely brought me to the beginning of this day ; defend me in the same with thy mightie power , and grant that this day i fall into no sin , nor run into any kind of danger ; but that all my doings may be ordered by thy governance , to do always that which is righteous in thy sight , through jesus christ our lord. amen . o my soul , wait thou still upon my god , for my hope is in him : he is my strength and my salvation , he is my defence , so that i shall not fall . so amen , lord jesu , amen . o lord god , be merciful unto every one that prepares his whole heart to seek thee , o lord god , the god of his fathers , though he be not according to the purification of the sancturie . amen . o lord , i walk in the midst of trouble , i beseech thee refresh me . stretch forth thy hand upon the furie and the cunning of mine enemies , that thy right hand may save me . o make good thy loving kindness towards me , and despise not , i beseech thee , the work of thine own hands . amen . i deal with the thing that is lawful and right ; o give me not over unto mine oppressors . amen . o make me , thy poor servant , still to delight in that which is good , that the proud do me no wrong , for jesus christ his sake . amen . almightie god , the fountain of all wisdom , who knowest our necessities before we ask , and our ignorance in asking ; i beseech thee to have compassion upon my infirmities ; and those things which for my unworthiness i dare not , and for my blindness i cannot ask , vouchsafe to give me , for the worthiness of thy son jesus christ our lord. amen . o lord , i will put my trust in thee always : o let thy people do it with me , and i will pour out my heart before thee , o god my hope . amen . o that my waies were made so direct that i might keep thy statutes ! o lord , direct them . amen . o lord , teach me the way of thy statutes , and i shall keep it unto the end : yea , i shall keep it with my whole heart . o stablish thy word in thy servant , that i may fear thee ; and that for jesus christ his sake . amen . o lord , i will call upon thee in my troubles , o deliver me and hear me ; and then especially at what time any storm falls upon me , even for jesus christ his sake . amen . blessed art thou , o lord , o teach me thy statutes : that my whole heart may seek thee , and that i may not go wrong out of thy commandments : that i may take greater delight in the way of thy testimonies , than in all manner of riches . amen . o praise the lord , all ye his servants , ye that by night stand in the house of the lord. with these , o lord , i lift up my hands to thy sanctuarie , and will praise thy name . o lord , be with me this evening in all the mercies of jesus christ my saviour . amen . * thou knowest the infirmitie of my wretched flesh , o thou that madest me : thou knowest the watchfulness of my invisible enemies , o thou that seest them . [ o ] protect me under the wings of thy goodness , through jesus christ our lord. amen . o lord , there is no hiding me from thy presence : for if i should say , the darkness shall cover me , then shall my night be turned to day . for the darkness is no darkness with thee , but the night is as clear as the day ; the darkness and the light to thee are both alike . therefore , o god , i present my self open before thee ; o cleanse my soul , that it may rejoyce to be seen of thee in jesus christ. amen . * the day being now passed over , o lord , i give thanks unto thee , i glorifie thee that i have passed it away without scandal ; i magnifie thee with a song , because i have passed it without falling into any snare , through jesus christ our lord. amen . thy righteousness , o god , is very high , and great things are they which thou hast done for me . o god , who is like unto thee ! thou hast brought me to great honour , and comforted me on every side . therefore will i praise thee and ty righteousness , o god , and unto thee will i sing , o thou holy one of israel . my lips will be glad when i sing unto thee , and so will my soul which thou hast delivered . my tongue also shall talk of thy righteousness all the day long : for many are confounded and brought to shame that have sought to do me evil . o lord , continue thy blessings to me , and multiply my thankfulness to thee , through jesus christ our lord. amen . o lord , thou keeper of israel , which in the watch over thy servants dost neither slumber nor sleep ; be my keeper , and preserve me this night . o keep my soul. amen . lord , give me grace to make haste , and not prolong the time to keep thy commandments . that i may call my own waies to remembrance , and turn my feet to thy testimonies . and then at midnight will i rise and give thee thanks , because of thy righteous judgments , o lord my strength and my redeemer . amen . wo is me , that i am constrained to dwell with mesech , and to have my habitation among the tents of kedar : for my soul hath too long dwelt among them that are enemies unto peace : too long , o lord , but that it is thy good pleasure to continue my dwelling in this vale of miserie . amen . * what art thou , o my god ? what art thou , i beseech thee , but the lord my god ? for who is lord besides our lord ? or who is god besides our god ? o thou supream , most powerful , most merciful , most just , most secret , most present , most beautiful , most mightie , most incomprehensible ; most constant , and yet changing all things ; immutable , never new and never old , yet renewing all things ; ever in action , and yet ever quiet ; heaping up , yet needing nothing ; creating , upholding , filling , protecting , nourishing and perfecting all things . thou lovest , and yet thou art not transported ; thou art jealous , yet thou art void of fear ; thou dost repent , yet thou art free from sorrow ; thou art angrie , and yet never art unquiet ; thou takest what thou findest , yet didst thou never lose any thing ; thou art never poor , and yet thou art glad of gain ; never covetous , and yet thou exactest profit at our hands . we bestow largely upon thee , that thou mayst become our debtor , yet who hath any thing but of thy gift ? thou payest debts , when thou owest nothing : thou forgivest debts , and yet thou losest nothing . and what shall i say , o my god , my life , my joy , my holy , dear delight ? or what can any man say , when he speaketh of thee ? and wo be to them that speak not of thee , but are silent in thy presence . have mercie upon me , o lord , that i may speak unto thee , and praise thy name . amen . prayers added since the restoring of this book to me , which was taken from me in a search by mr. prynne , may 31. 1643. and with much difficulty restored unto me , nov. 6. 1644. * grant , o lord , that i may be readie to meet thee at thy second coming , lest thou shouldest find me such a one as thou desirest not [ to find me ] . o thou , who that thou mightest not find me such , hast undergone all punishments for me , even that thou mightest not inflict upon me any punishments , but mightest everlastingly reward me . amen . * o lord , let it be my care so to behave my self , through the help of christ , that i may [ be able to ] receive thee my most holy lord , that thou mayst not onely be my guest , but mayst abide with me for ever , through jesus christ our lord. amen . * o eternal god , i sue to thee for help , that of thy goodness thou wouldest vouchsafe to give me [ the ] true wisdom and perfect charitie ; for thou , with the father and the holy ghost , hast the glorie and the kingdom for ever and ever . amen . * o merciful god , who hast afforded me so many favours , adde [ to the rest ] this also , that i may retain the right faith in all humilitie , that i may preserve perfect charitie with all men , that i may seriously endeavour to serve thee my lord with a pure heart and a chast bodie , even to my life's end ; that after [ all ] my labours , i may hear that most desirable voice , well done , thou good servant , enter thou into the joy of thy lord , amen . praise and thanksgiving . i will magnifie thee , o lord , for thou hast set me up , and not made my foes to triumph over me . o lord my god , i cried unto thee , and thou hast healed me , thou hast kept my life from them that go down into the pit . sing praises unto the lord , o my soul , and give thanks unto him for a remembrance of his holiness . amen . o my soul , be joyful in the lord , and rejoyce in his salvation . all my bones shall say , lord , who is like unto thee , which deliverest the poor from him that is too strong for him ! yea , the poor and him that is in miserie , from him that spoileth him . amen . i will give thanks unto thee , o lord , according to thy righteousness , and i will praise thy name , o lord most high . o lord , thou art high and terrible , a great king over all the earth ; thou hast subdued the people under us , and the nations under our feet : therefore will i sing praises unto thee , o god , who art greatly to be exalted . amen . thy vows are upon me , o my god , i will render praise unto thee ; for thou hast delivered my soul from death , and my feet from falling , that i may yet walk before thee , o my god , in the light of the living , and bless thee . amen . * thanks be to thee , o god ; thanks be to thee , o true and undivided trinitie , o veritie , one and three , o unitie , three and one . thanks be to thee , o god the father , who hast both manifested thy son unto me , and given him to be my teacher : o grant likewise that he may be so for ever , according to thy mercies of old time . amen . my heart is readie , o lord , my heart is readie , i will sing and give praise ; yea , i will praise thee among the people , and i will sing unto thee among the nations . o let thy mercie , which is great unto the heavens , and thy truth , which reacheth unto the clouds , embrace me and preserve me to thee , through jesus christ our lord. amen . i will give thanks unto thee , o lord , with my whole heart , i will speak of all thy marvellous works : i will be glad and rejoyce in thee , yea , my songs will i make of thy name , o thou most highest . for thou hast maintained my right and my cause , thou art set in the throne that judgest right . lord , continue to be my defence against the oppressor , and my refuge in due time of trouble , that i may ever rejoyce in thy salvation jesus christ. amen . my trust is in thee , o god , and my heart is joyful in thy salvation . i will sing unto thee , o lord , because thou hast dealt so lovingly with me ; yea , i will praise thy name , o lord most highest . amen . o praise the lord with me , ye that fear him , magnifie him all ye of the seed of jacob. my praise shall be of thee in the great congregation , and my vows will i perform in the sight of them that fear thee . amen . what profit is there in my bloud , when i go down to the pit ? shall the dust give thanks unto thee , or shall it declare thy truth ? hear , o lord , and have mercie upon me ; lord , be thou my helper . thou hast turned my heaviness into joy ; thou hast put off my sackcloth , and girded me with gladness : therefore will i sing of thy praise without ceasing . o my god , i will give thanks unto thee for ever . amen . i will alwaies give thanks unto thee , o lord , thy praise shall ever be in my mouth . my soul shall make her boast of thee , o my god , and the humble shall hear thereof and be glad . for i sought thee , o lord , and thou heardest me , and didst deliver me out of all my fear , even for jesus christ his sake . amen . let my mouth be filled with praise , and with thy glorie every day . amen . o lord , who is like unto to thee ? for thou hast shewed me great troubles and adversities ; but thou wilt , i hope , return and quicken me , thou wilt return and take me out of this depth . amen . i will thank thee , o lord my god , with all my heart , and will praise thy name for ever : for great is thy mercie towards me , and thou hast delivered my soul from the nethermost hell. o deliver it still , for jesus christ his sake . amen . o lord , i give thee humble and heartie thanks for the measure of knowledge which thou hast given me of thy truth ; for giving me a love to it , and thy church ; for quieting my soul in the midst of thy churches distractions ; for the measure of rest and repose which thou hast given me in thee , whereas no true content is found without thee . lord , i give thee humble thanks likewise for the temporal blessings which thou hast heaped on me ; the favour of my leige lord and soveraign ; the place to which thou hast raised me ; the means which thou hast given me to do good . lord , i cannot name all thy blessings , how shall i thank thee for them ? lord , i will thank thee for them , by honouring thee in them . o give a heart to desire all this , and grace to perform it ; that my sins may be forgiven me , and that i may be thine , through jesus christ our lord. amen . o praise the lord , for he is gracious : o sing unto his name , for it is lovely . i will give thanks unto thee , o lord , with my whole heart ; i will worship towards thy holy temple , and praise thy name ; and that because of thy loving kindness and truth , for thou hast magnified thy name and thy word above all things . lord , give me grace to obey thy word , and to honour thy name for ever , in jesus christ our lord. amen . in prosperity . lord , this is the time of fear , keep thy servant from presumptuous sins , lest they get the dominion over me : that though my sins be many and great , yet i may be innocent from the great offence , even for jesus christ his sake . amen . o lord , make me worthie of the place to which thou hast raised me in thy church , that all my endeavours may be to make truth and peace meet together . in this course give me understanding to discover my enemies , and wisdom to prevent them ; a heart to love my friends , and carriage that may bind them . lord , make me love thy church , and the place where thine honour dwelleth ; that as thou hast honoured me above many others , so i may honour thee above all , and spend whatsoever is acceptable in the poor remainder of my life to serve thee in thy church , through jesus christ our lord. amen . o lord , turn away mine eyes that they behold not vanitie , and quicken thou me in thy way . amen . * o merciful lord , when thou hast prevailed with thy self ( for [ alas ] we never live so as to be worthie to prevail with thee ) to give us seasonable weather , plentiful crops , and peaceful times that enrich us with all good things , and abundance of increase , even above our wishes ; [ o ] suffer me not to be corrupted through so great prosperitie of happie events , lest i should altogether forget thee and my self too ; but increase also my humilitie and my thankfulness , through jesus christ our lord. amen . in time of pestilence . deliver me , o lord , from all my offences , and make me not a rebuke to the foolish . take , i humbly beseech thee , thy plague away from thy people , for we begin to be consumed by means of thy heavie hand . and for jesus christ his sake , lay neither me nor mine under this uncomfortable disease . amen . o lord , deliver me from the snare of the hunter , and from the noisome pestilence : o defend me under thy wings , and keep me safe under thy feathers , that i may not be afraid for any terrour by night , nor for the arrow that flieth by day ; for the pestilence that walketh in the darkness , nor for the sickness that destroyeth in the noon-day . though thousands fall beside me , and ten thousands at my right hand , yet let it not come near me , even for jesus christ his sake . amen . o lord , thou art my hope , i beseech thee let no evil happen unto me , neither let any plague come nigh my dwelling ; but give thine angels charge over me to keep me in all my waies , o lord my strength and my redeemer . amen . o let the sorrowful sighing of them whom thou hast visited come before thee ; and according to the greatness both of thy power and mercie , preserve thou them that are appointed to die , even for jesus christ his sake . amen . o lord , i beseech thee favourably to hear the prayers of thy humble servant , that i and my family , which are justly punished for our offences , may be mercifully delivered by thy goodness , from this and all other infection both of soul and bodie : that so we may live both to serve and to praise thee , to the glorie of thy great name , through jesus christ our lord and onely saviour . amen . o almightie god , which in thy wrath , in the time of king david , didst slay with the plague of pestilence threescore and ten thousand , and yet remembring thy mercie didst save the rest ; have pitie upon us miserable sinners , that now are visited with great sickness and mortalitie ; and like as thou didst then command thine angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sickness , through jesus christ our lord. amen . o lord god , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavie and long-continued visitation , and in the midst of that judgment remembring mercie , hast redeemed us from death ; we offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . and here i offer up unto thee , most merciful father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through jesus christ our lord. amen . in old age. o lord , cast me not off in the time of mine age , forsake me not now my strength begins to fail me . amen . forsake me not , o god , in mine old age , now i am gray-headed , until i have declared thy strength unto this generation , and thy power to all them that are to come . amen . o lord , though thou hast shortned the daies of my youth , yet cover me not with dishonour . hide not thy self from me for ever , but remember how short my time is , and make me remember it , o lord. amen . o lord , teach me to number my daies , that i may apply my heart unto wisdom . amen . o lord , hide not thy face from me in the time of trouble ; for my daies are consumed away like smoke , and my bones are burnt up like a fire-brand . my daies are gone like a shadow , and i am withered like grass . thou , o lord , hast brought down my strength in my journey , and shortened my daies . but , o my god , take me not away but in the timeliness of my age , that i may continue to serve thee , and be faithful in thy service , till thou remove me hence . amen . for the sick and afflicted . o let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power preserve thou them that are appointed to die , even for jesus christ our lord. amen . in time of sickness . o lord , the sorrows of death compass me , and the snares of it are readie to overtake me . when thou wilt dissolve my tabernacle , thou alone knowest : therefore in this my trouble i will call upon thee my lord , and will complain unto my god. o be with me at the instant of my death , and receive me for jesus christ his sake . amen . into thy hands i commend my spirit , for thou hast redeemed me , o lord god of truth . o lord , thy hand is heavie upon me day and night , and my moisture is become like the drought in summer . i acknowledge my sin unto thee , o lord , and my unrighteousness have i not hid . o lord , be merciful unto me . amen . o lord , hear my prayer , and with thine ears consider my calling ; hold not thy peace at my tears . for i am a stranger with thee , and a sojourner , as all my fathers were . o spare me a little , that i may recover my strength before i go hence and be no more seen . amen . * o lord , in the midst of life we are in death : from whence or of whom do we seek for succour , but of thee , o lord , who yet art justly displeased with us for our sins ? o holy and mightie , o holy and merciful saviour , deliver me not into the most bitter pains of eternal death . o cast me not away in the time of my sickness , forsake me not when my strength faileth me . before thee , o lord , is all my desire , and my groanings are not hid from thee . thou knowest , o lord , [ all ] the secrets of my heart ; i beseech thee shut not the ears of thy mercie to my prayers . but spare me , o lord most holy , o god most mightie , o holy and most merciful saviour , thou most worthie judge eternal ; suffer me not at my last hour for any terrour of death to fall from thee . amen , o lord jesus my saviour . o lord , the snares of death compass me round about , the pains of hell get hold upon me . i have found trouble and heaviness , but will call upon thy name , o lord ; o lord deliver my soul. deliver my soul from death , mine eyes from tears , and my feet from falling : that i may walk before thee in the land of the living . amen . thou , o lord , hast chastened and corrected me , but not given me yet over unto death . open me the gates of righteousness , that i may go into them , and give thanks unto the lord. amen . there is no health in my flesh by reason of thy wrath , neither is there any rest in my bones by reason of my sin . yet , o lord , be merciful unto me , and heal me , even for thy names sake . amen . o lord , i give thee humble and heartie thanks for the great and almost miraculous bringing of me back from the bottom of my grave . what thou hast further for me to do or to suffer , thou alone knowest : lord , give me patience and courage , and all christian resolution to do thee service , and grace to do it . and let me not live longer than to honour thee , through jesus christ. amen . for the sick. * o god , by whose appointment the moments of our life run out , i bessech thee receive my prayers for thy sick servants , in whose behalf i most humbly beg the assistance of thy mercie , that their health being restored to them , they may return thanks to thee in thy [ holy ] church , through jesus christ our lord. amen . at the visitation of the sick. * are you perswaded , 1. that no sickness or cross comes to any one by chance , or at all adventures ? 2. but that they come from god , without whose providence no bodie is afflicted with diseases ? 3. and that god being most wise , never will suffer any thing to befal us , but when it is expedient [ to be so ? ] 4. and that this sickness or cross which god has now sent upon you , is [ therefore ] expedient for you ? 5. and moreover , that god has the assection of a father towards us ? and that a father , whether he be indulgent to his children , or whether he correct them , is a father alike [ in both ] , and that he does the latter with no less kindness , nay perhaps with greater , than [ he does ] the former ? 6. that for a long time he has bestowed good things upon you ; and though now he gives you evil things , yet he would not have brought the evil upon you but onely to be the occasion of greater good , that is , that you may return to him ? 7. that 't is an effect of his [ gracious ] favour , that notwithstanding you have so often rejected him , yet he does not leave you so , but does visit you at last , and seek [ after ] you again ? now if this be the case , submit your own will in this matter to the divine will , a sacrifice , which is of all others next to that of christ [ himself ] the most acceptable unto god. * do you confess , 1. that you have not lived so well as you ought ? nay , that you lived ill , and that you have often and grievously sinned ? 2. is there any [ particular ] sin besides or above the rest ? or are there any sins that lie heavie upon your conscience , so that you need the benefit of a peculiar absolution ? 3. have you any scruple about those things which appertain to faith or religion ? 4. do you call to mind the past years of your life in the bitterness of your soul ? 5. would you wish to feel greater bitterness for them than you are now sensible of ? and would you be glad if you felt more ? and are you grieved that you feel no more ? 6. do you desire to have your minde enlightned concerning those things which you are ignorant of , or which you have forgotten , that you may repent of them ? and does it also repent you that either you do not know them , or have forgotten them ? 7. do you purpose , if you live , to judge [ your self ] , and [ to ] take vengeance upon your self for your offences ? 8. do you purpose , if you live , to amend your life , and to avoid both the means and [ the ] appearances of those sins which you have lived in ? 9. do you solemnly promise thus much ? 10. and do you desire to be freely admonisht of this [ your ] promise ? do you believe 1. those matters that are contained in the articles of [ the ] christian faith once delivered to the saints ? 2. [ and ] that you cannot be sav'd unless you do believe them ? 3. do you rejoyce and give [ heartie ] thanks to god [ for ] that you were born in this faith , [ that you ] have liv'd in it , and that now you shall die in it ? 4. do you your self desire , and would you have us in your name humbly to beg of god that this faith in him may not decay in you , and [ especially ] that it may not [ fail ] when you are just at the point of death ? 5. do you desire also that the fruit this of [ your ] faith , and chiefly of yourfaith in the death of jesus christ , may not be lost at your death , how much soever it may have been lost in your life-time ? 6. if your sense should fail , or if [ your ] pain or weakness should bring you to that pass that any expressions should fall from you [ that are ] contrarie to religion or its precepts , would you have them be accounted as not spoken [ by you ] ? and do you renounce them as none of yours ? do you forgive 1. those that any manner of way have offended you , as [ freely as ] you your self would be forgiven ? 2. and do you desire of god that he also would forgive them ? 3. and do you forgive them the satisfaction they are bound to make you upon account of those things wherein they have offended you , [ whether ] in word or deed ? 4. will you have thus much signified in your name to those that have offended you , that you for your part have forgiven them all their injuries ? 5. would you be readie to forgive them if they had done you more and greater mischiefs ? 6. would you be glad if you had more [ enemies ] to forgive , that so god might bestow on you a more plentiful remission of your own sins ? * 1. if you your self have offended any [ others ] do you beg pardon of them [ likewise ] , [ and desire ] that they may forgive you ? 2. whom do you chiefly remember [ that you have offended ] ? and would you have thus much made known to them in your name ? 3. forasmuch as no forgiveness is to be hop'd for of sins against the eighth or ninth commandment of god's law , unless restitution be made , are you readie to restore goods to those whom you have wronged in their estates ? and repair the credit of those whom you have injured in their good name ; and that without fraud or delay ? 4. and now at last , can you call to mind who these are ? the apostles creed paraphras'd . * olord , i believe ( help thou my unbelief ) . [ i believe ] that thou the father , son and holy ghost art one god. i believe , that of thy unlimited goodness and power thou didst create the heavens and the earth . that of thy unbounded love thou hast gathered together in one , all things in christ : who was made flesh , and [ was ] conceived . was born , suffered , was crucified , dead , buried , descended , rose again , ascended , sitteth , shall return , shall reward . i believe , that by the power and operation of thy holy spirit , thou hast called thy church out of all the world unto holiness . that in it we are made partakers of all good things , and of forgiveness of sins . that in it we expect the resurrection of the flesh , and life everlasting . * lord , i believe , ( o supply thou my want of faith. ) i believe the affectionate kindness of the father . the saving power of the almightie . the wisdom of the creator , in the preservation , government , and consummation of the world . the great mysterie of godliness , that for us men , and for our salvation , god was manifested in the flesh , [ even ] the lord jesus , the son of the father , the anointed of the spirit . that he was conceived and born to cleanse us from the filthiness of our conception and birth . that he suffered , what we ought [ to have suffered ] , most unspeakable torments , that we might escape them . that he was crucified , dead , and buried , that we may not be afraid to undergo the same things for his sake . that he descended to [ that ( dismal ) place ] whither we must have gone , that he might wholly excuse us from it . that he rose again , ascended , and sitteth [ in that place ] where we had no portion , that even we also might inherit it . that he shall come to judge the world , that he may take us up [ into his glorie . ] i believe [ that ] he is come , by his conception and birth , the purifier of our nature . by his suffering on the cross , death , and burial , the redeemer of our bodies . by his descent , a [ triumphant ] conqueror over hell and death . by his resurrection , the first fruits of them that sleep . by his ascension , our forerunner [ gone to prepare a place for us . ] by his session [ at the right hand of god ] the intercessor , or our advocate . by his second coming to judgment , the finisher of our faith. thus instead of the i behold destroyer , jesus [ a saviour . ] tormenter , a mediator . accuser , an advocate . slanderer , an intercessor . enslaver , a redeemer . sting [ of the serpent ] christ [ the anointed . ] but i believe also the quickning and sanctifying power of the holy ghost . [ a power that works ] [ inwardly and ] invisibly , [ openly and ] outwardly , effectually , as the wind [ that bloweth where it listeth . ] by reproof , by compunction [ of the heart ] , by doctrine , by admonition ; as an advocate , as the comforter , as a witness ; by diffusion of charitie , by illumination of knowledge . i believe also the mystical bodie of this holy spirit , [ consisting of ] those that are called out of the whole world unto belief of the truth and holiness of life . the mutual fellowship of the members of that bodie . the remission of sins in this present time , and the hope of a future resurrection , and of our translation to the life eternal . * o lord , give me faith , not such faith as would make the law of none effect : but such faith as works by love. is powerful in working . overcomes the world. [ and besides ] a most holy faith , that i may love thee as a father , and fear thee [ as ] the almightie . that i may commit my soul unto thee in well-doing , as unto a faithful creator . that christ may be formed in me , and that i may be conformed unto his image . that i may give [ him ] thanks for those things which he has suffered for me , [ that i may ] suffer [ together ] with him ; [ that i may ] suffer for him , whatsoever he shall see good . that for his cross , death , [ and ] burial , i may revenge , crucifie , kill , burie my sins , which caused [ all ] these . that for his descent into hell , i may descend thither whilst i live [ here ] , by frequent meditations [ upon it ] . that i may be [ made ] conformable to his resurrection , by [ my ] rising again to newness of life . and to his ascension , by meditating upon and seeking [ after ] those things that are above . that i may be also mindful of his session [ at gods right hand ] whensoever i want any gift of heavenly consolation , and as often as i am cold in my devotions . and that i may never forget his second coming at the day of judgment , [ o ] that i may alwaies think i hear the noise of the last trumpet sounding , and that i may pray without ceasing till i am placed at the right hand . amen . preparatory meditations for death . o lord , quicken and comfort my soul , for i have sinned against thee . lord , i call to mind all the years of my life past in the bitterness of my soul for my sin . my misdeeds have prevailed against me , o be thou merciful unto my sin ; o for thy names sake , be merciful unto my sin , for it is great . amen . namely and especially , o lord , be merciful unto me , &c. herein , o lord , be merciful unto thy servant . o lord , lay not these , nor the rest unto my charge . o let the depth of my sin call up the depth of thy mercies , of thy grace . lord , let it come , that where my sin hath abounded , grace may superabound . lord , i believe , help thou my unbelief . o lord , though thou kill me , yet will i put my trust in thee . though i walk through the valley of the shadow of death , yet will i fear no evil . for i hope verily to see the goodness of the lord in the land of the living . o let this cup pass from me ; nevertheless , if it may not pass from me , but that i must drink of it , thy will be done . thou art the lord , do what seemeth good in thine own eyes . for i will take it as the cup of salvation , and give thanks to thy name , o lord. o lord , grant that all the daies of my appointed time upon earth , i may wait when my changing shall come . o that thou wouldst hide me in the grave , and keep me secret until thy wrath be past , and appoint me a time in which thou wilt remember me . say unto my soul , o say it now , i am thy salvation . command my spirit , whenever thou wilt command it , to be received up to thee in peace . o bid me come unto thee : say unto me , this day shalt thou be with me in paradise . lord , thus , and now let thy servant depart in peace , that mine eyes may see thy salvation . o lord , thou blessed trinitie , three persons and one god , have mercie upon me . i commend my self into thy hands , as to a faithful creator . lord , receive thine own creature , not made by any strange god , but by thee the onely living and true god. despise not , o lord , the work of thine own hands . i am created to thine own image and likeness ; o suffer not thine own image to be defaced , but renew it again in righteousness and true holiness . i commend my self into thy hands , as to a most gracious redeemer : for thou hast redeemed me , o lord god of truth . o lord , i am the price of thy bloud , of thy most precious bloud ; o suffer not so great , so unvaluable a price to perish . o lord , thou camest down from heaven to redeem that which was lost ; suffer not that to be lost which thou hast redeemed . i commend my self into thy hands , as to my most blessed comforter . o lord , i am wearie and heavie laden , and i come to thee , to be refreshed by thee . behold , o lord , i have been the temple of thy holy spirit ; i have , i confess , strangely polluted it ; yet destroy me not , but dedicate me anew , and sanctifie me to thy self yet once again . o lord , i wear thy name : 't is thy name that is called upon me . for thy names sake therefore be merciful unto me . o spare , lord , if not me , yet thine own name in me . and do not so remember my sin , o lord , do not , as that in remembring it , thou forget thine own name . i have desired to fear thy name , to love and to honour thy name . and i now desire to depart this life , in the invocation and confession of thy name . lord , i confess it , and call upon it : o come lord jesu . amen . o lord , i have sinned , 1. but i have not denied thee ; o never let the enemie prevail with me to denie thee . 2. but i believe ; o lord , increase my faith , and let me never be confounded . 3. but i hope ; and what is my hope , but in thee alone ? receive me , o lord , according to thy word , and let me not be disappointed of my hope . 4. but i have prepared and directed my heart to seek thee ; and though [ i am ] not [ purified ] according to the purification of the sanctuarie , yet o lord jesu , quench not the smoaking flax , nor break the bruised reed . 5. but i bear thy correction patiently , and i hold my tongue , because thou lord hast done it . 6. but i forgive those that have trespassed against me , and thou hast promised forgiveness to him that forgives them . 7. but i cast my self upon thee , [ o ] withdraw not thy self [ from me ] and in no wise cast me out when i come unto thee . 8. but i desire to depart confessing unto thee , and calling on thy name . wherefore not for my sake , o lord , nor for any thing that belongs to me , but for thine own sake , for thy names sake , for the glorie of thy [ great ] name , and for thy truths [ sake ] , for thy many great [ and ] wonderful mercies [ sake ] , for the sake of christ the mediator , and of the holy ghost the comforter , receive me that am returned to my self , and returning unto thee . amen . and therefore o lord my god , i shew forth , i offer , i commemorate , between thee and me , christ the priest , the lamb , the sacrifice . between me and satan , christ a king , a lion , a [ triumphant ] conqueror . between me and sin , christ's innocencie in his life . between the punishment of me and [ my ] sins , christ's satisfaction , passion , [ and ] bloud [ shedding ] between me and [ my ] want of righteousness , christ's righteousness and unsinning obedience . between me and my unworthiness to be rewarded , christ's merits . between me and my want of sorrow for [ my ] sins , christ's tears and [ bloudie ] sweat . between me and my want of fervencie in prayer , christ's intercession . between me and my own conscience , or the accusation of satan , christ the advocate . between me and [ my ] concupiscence , christ's love. let it be acceptable unto thee , o lord , for the same christ's sake . amen . o lord , i have sinned , but i do not cover my sin . i do not excuse [ it ] . i willingly confess [ it ] . i reflect on it in the bitterness of my soul. i abhor my self for the sins i have committed against thee : [ o ] give me grace , that i may judge and take vengeance on my felf , that i may not depart this most miserable life without forgiveness . o lord , i have not onely sinned , but provoked thee with many and grievous sins ; yet , i beseech thee , remember that i am but flesh , even a wind that passeth and cometh not again . * and the mercie of my [ blessed ] saviour can avail more towards the salvation of me a sinner , than my iniquitie can do to my destruction . amen . * o lord jesus , in thee there was [ found ] no cause of death , and yet didst thou suffer death for me : i have deserved death ; give me grace [ o lord ] that i may not fear to die , and that i may be prepared for it . amen . * o lord jesus , for those bitter pains which thou didst endure on the cross for me a most miserable creature , and especially at that hour when thy most pretious soul went forth from thy blessed body , i beseech thee have mercy on my soul when she takes her flight , and bring her unto life eternal . amen . absolution . our lord jesus christ , who hath lest power to his church to absolve all sinners which truly repent and believe in him , of his great mercie forgive thee thine offences . and by his authoritie committed to me , i absolve thee from all thy sins , in the name of the father , and of the son , and of the holy ghost . amen . consecrations , ordinations . o lord , i am now at thy altar , at thy work : keep me that i lay not my hands suddenly upon any man , lest i be partaker of other mens sins ; but that i may keep my self pure , in jesus christ our lord. amen . lord , give me grace , that as oft as they shall come in my way , i may put them in remembrance whom i have ordained , that they stir up the gift of god that is in them by the putting on of my hands , through jesus christ our lord. amen . grant , o lord , i beseech thee , that the course of this world may be so peaceably ordered by thy governance , that thy church may joyfully serve thee in all godly quietness , through jesus christ our lord. amen . lord , i beseech thee , let thy continual mercie cleanse and defend thy church . and because it cannot continue in safetie without thy succour ; preserve it evermore by thy help and goodness , through jesus christ our lord. amen . lord , i beseech thee , keep thy houshold the church in continual godliness ; that through thy protection it may be free from all adversities , and devoutly given to serve thee in good works , to the glorie of thy name , through jesus christ our lord. amen . for his episcopal charge . * o god the pastor and governor of all thy faithful people , look down in mercie upon me thy servant , whom thou hast been pleased to appoint chief pastor of the church of canterbury ; grant , i most humbly beseech thee , that i may profit those whom i am set over , both by [ my ] doctrine and [ my ] example ; that i together with my flock committed to my charge , may come [ at last ] to eternal life , through jesus christ our lord. amen . * o my god , my most merciful father , let thy grace work so in me , that i may be [ truly ] humble in the refusal of every great office , and yet obedient to undertake it ; that i may be faithful in the possession , and courageous in the administration of it ; [ that i may be ] watchsul in ruling [ them ] , earnest in correcting them , servent in loving them , patient in bearing with them , prudent in governing them : that in behalf of those who are under my care , i may wrastle with god when he has a controversie with them , and stand in the gap when he is angrie , through the faith and merits of jesus christ our saviour . amen . o lord , as the rain cometh down from heaven , and returns not thither , but waters the earth , and makes it bud and bring forth , that it may give seed to the sower , and bread to him that eateth : so let thy word be that goeth out of my mouth ; let it not return to me void , but accomplish that which thou wilt , and prosper in the thing whereto thou hast sent it , that the people committed to my charge may go out with joy , and be led forth in peace to thy freshest waters of comfort , in jesus christ our lord. amen . o son of god , thou which takest away the sins of the world , have mercie upon me in this heavie charge . amen . at the laying of the first stone of a chappel . o lord merciful and gracious , this thy people are preparing to build a place for thy service : accept , i humbly beseech thee , their present devotion , and make them perfect both in their present and future dutie ; that while thou givest them ease to honour thee , they may with the greater alacritie go on in thy service . and now , o lord , i have by thy mercie and goodness , put to my hand to lay the first stone in this building : 't is a corner-stone ; make it , i beseech thee , a happie foundation , a durable building . let it rise up , and be made , and continue a house of prayer and devotion through all ages ; that thy people may here be taught to believe in jesus christ the true corner-stone , upon whom they and their souls may be built safe for ever . grant this for the merit of the same jesus christ our most blessed lord and saviour : to whom with the father and the holy spirit , be ascribed all power , majestie , and dominion , this day and for ever . amen . vpon admission into the church . god , who of his mercie hath given you grace to give your self to his church ; preserve and keep you in his truth , free both from superstition and prophaneness . the lord bless and keep you . the lord make his face shine upon you , and be merciful unto you . the lord lift up his countenance upon you , and give you peace in conscience , and constancie in truth . and by the power of ministration committed to me by our lord and saviour jesus christ , i re-admit you into the fellowship of his church , in the name of the father , and of the son , and of the holy ghost . amen . for the duke of buckingham . gracious father , i humbly beseech thee bless the duke of buckingham with all spiritual and temporal blessings , but especially spiritual . make and continue him faithful to his prince , serviceable to his countrie , devout in thy truth and church : a most happie husband , and a blessed father ; filled with the constant love and honour of his prince ; that all thy blessings may flow upon himself and his posteritie after him . continue him a true-hearted friend to me thy poor servant whom thou hast honoured in his eyes : make my heart religious and dutiful to thee , and in and under thee , true , and secret , and stout , and provident in all things which he shall be pleased to commit unto me . even so , lord , and make him continually to serve thee , that thou mayest bless him , through jesus christ our onely lord and saviour . amen . o most merciful god and gracious father , the prince hath put himself to a great adventure ; i humbly beseech thee , make a clear way before him : give thine angels charge over him , be with him thy self in mercie , power , and protection ; in every step of his journey ; in every moment of his time ; in every consultation and address for action ; till thou bring him back with safetie , honour , and contentment , to do thee service in this place . bless his most trustie and faithful servant the lord duke of buckingham , that he may be diligent in service , provident in business , wise and happio in counsels : for the honour of thy name , the good of thy church , the preservation of the prince , the contentment of the king , the satisfaction of the state. preserve him , i humbly beseech thee , from all envie that attends him ; and bless him , that his eyes may see the prince safely delivered to the king and state , and after it live long in happiness to do them and thee service , through jesus christ our lord. amen . o most gracious god and merciful father , thou art the lord of hosts ; all victorie over our enemies , all safetie against them is from thee : i humbly beseech thee go out with our armies , and bless them . bless my dear lord the duke that is gone admiral with them , that wisdom may attend all his counsels , and courage and success all his enterprizes : that by his and their means thou wilt be pleased to bring safetie to this kingdom , strength and comfort to religion , victorie and reputation to our countrie : and that he may return with our navie committed to him , and with safetie , honour , and love both of prince and people . grant this for thy dear sons sake , jesus christ our lord. amen . o merciful god , thy judgments are often secret , always just : at this time they were temporally heavie upon the poor duke of buckingham , upon me , upon all that had the honour to be near him . lord , thou hast ( i doubt not ) given him rest , and light and blessedness in thee . give also , i beseech thee , comfort to his ladie . bless his children , uphold his friends , forget not his servants . lay open the bottom of all that irreligious and graceless plot that spilt his bloud . bless and preserve the king from danger , and from securitie in these dangerous times . and for my self , o lord , though the sorrows of my heart are inlarged , in that thou gavest this most honourable friend into my bosom , and hast taken him again from me ; yet blessed be thy name , o lord , that hast given me patience . i shall now see him no more till we meet at the resurrection : o make that joyful to us and all thy faithful servants , even for jesus christ his sake . amen . anniversaries . o eternal god and merciful father , with whom do rest the souls of them that die in thy faith and favour ; have mercie upon me , and grant that my life may be a preparation to die , and my death an entrance to life with thee . as upon this day it pleased thee to take my dear father to thy mercie , when i was yet young . o lord , he was thy servant , thy meek , humble , faithful servant : and i assure my self he is in rest , and light , and blessedness . lord , while i am here behind in my pilgrimage , shower down thy grace upon me . thou hast been more than a father to me : thou hast not suffered me to want a father ; no , not when thou hadst taken him from me . o be pleased to be a father still , and by thy grace to keep me within the bounds of a sons obedience . thou hast given me temporal blessings beyond desert or hope ; o be graciously pleased to heap spiritual blessings on me , that i may grow in faith , obedience , and thankfulness to thee ; that i may make it my joy to perform dutie to thee . and after my painful life ended , bring me , i beseech thee , to thy joys , to thy glorie , to thy self ; that i and my parents , with all thy saints and servants departed this life , may meet in a blessed glorious resurrection , ever to sing praises and honour to thee , in and through jesus christ our lord. amen . * have regard unto thy servant , o my god , and be merciful to me according to the bowels of thy mercie . behold , i am become a reproach to thy name , by serving my own ambition and the sins of other men . and though the perswasion of others moved me to do this [ thing ] , yet my own conscience cried aloud against it . i beseech thee , o lord , by the mercies of jesus , enter not into judgment with thy servant , but hearken to his bloud that pleads for me ; and let not this marriage divorce my soul from thy embraces . o how much better had it been [ for me ] ( if i had been but duely mindful of this day ) rather to have suffered martyrdom with thy first martyr , for denying the vehement importunitie of those my friends who were either too unfaithful [ to me ] or else too ungodly . i flattered my self with hope that this sin should have been hid in darkness , but loe , the night presently vanished , and the day it self was not more apparent than i that committed it . thus it pleased thee , o lord , for the abundance of thy mercie , to cover my face with confusion , that i might learn to seek thy name . o how grievous to me , still even at this day , is the remembrance of this my sin , even after [ those ] so many and so often-repeated prayers which i have poured out before thee from my sorrowful and troubled spirit ! o lord , have mercie , hear the prayers of thy most dejected and lowly servant . spare me , o lord , and forgive [ me ] all those sins which brought in this , and which followed upon it : for i confess , o lord , that yet [ once ] again , and upon the very same day of the returning year , for want of due caution still , and sufficient humiliation , i fell into another grievous sin ; i was stoned again , not for my sin , but by it . now , o lord , raise me up again entirely , that i may no longer lie dead in my sins ; but grant that i may live , and living may rejoyce in thee , through the merits and mercies of jesus christ our saviour . amen . o merciful god , thou hast shewed me much mercie , and done great things for me ; and as i was returning , instead of thankfulness , i wandered out of my way from thee , into a foul and a strange path . there thou madest me see both my folly and my weakness ; lord , make me ever see them , ever sorrie for them . o lord , for my saviours sake forgive me the folly , and strengthen me against the weakness for ever . lord , forgive all my sins , and this ; and make me by thy grace , thy most true , humble , and faithful servant all the days of my life , through jesus christ our lord. amen . * o [ most ] merciful father , whither shall i turn my self ? who both [ in my ] going out and coming in have sinned against thee . i a prodigal departed like the prodigal into a far countrie , and riotously wasted my substance which thou gavest me . there first of all i grew sensible that all i had was consumed , and my self not worthie of [ any ] better companie than the swine ; and yet neither that filthie life , nor the famine of thy grace , did [ so much as ] make me think of returning to a better temper . but now at my return from this unhappie journey , behold , o lord , thy judgments overtake me , a fire catches hold of the roof under which i was ; for god saw and delayed not long , but a fire was kindled in jacob , and there came up heavie displeasure against israel . my wickedness ( no doubt ) it was which threatned this conflagration to the colledge and to my self : for whilst i was busily employed about putting out the fire , i was within very little of being destroyed by it , when loe , thy mercie , o lord , rescued me from the flames almost by miracle : for whilst a friendly hand of one that stood by thrust me away with a kind of violence , the very same instant , at that very place where i intended to take up my standing , the fire that had been [ a while ] pent in , broke out , the stairs sunk down all in flames , and if the fire had found me there , i had also perisht . o my sins , which i never can bewail enough ! o thy mercies , o lord , which i can never sufficiently extol ! o repentance , that never was more necessarie for me ! o thy grace , o lord , which i ought to implore with all humilitie and without ceasing ! i arise , o lord my father , and loe , i come ; my pace indeed is but slow , and [ 'tis ] unsteadie , but yet i come , and [ i ] consess i have sinned against heaven and before thee , and am no more worthie to be called thy son. let me be what thou wilt , o lord , so i [ may ] be but thine . wash away my sins in the bloud of thy son , that i may be thine : and grant , i beseech thee , that as the terror then , so now the remembrance of that fire may daily burn up [ in me ] all the dregs and relicks of my sins , that i may grow more circumspect [ for the future ] that a better fire of charity and of devotion may inflame me with [ the ] love of thee , and [ with ] hatred of sin , through jesus christ our lord. amen . * o [ most ] merciful lord , glorified be thy ever blessed name : for behold , whilst i was attending on the king , according to my place , unmindful of thee , and of the misfortunes that are incident to mankind , and having too much confidence in my self , by an unhappie leap in the road , i fell to the ground , mistaken ground , and broke a tendon . i was helpt up into a coach , and came to hampton : the torment [ i had ] was such as the nerves are wont to feel , and [ so great , that ] the very anguish [ of it ] had certainly cast me into a violent burning fever , but that a vast quantity of bloud flowed out , [ and so ] delivered me from that fear . it brought me very low , and i went lame [ for ] almost two years : i am sensible of some weakness [ by it ] still ; but immortal thanks be unto thee , o [ thou ] ever-blessed trinity , thou hast given me the use of my legs perfectly enough , and hast establisht my goings beyond all mens expectation . direct them now , o lord , in the ways of thy commandments , that [ so ] i may never halt between thee and a false worship , nor between thee and the world ; but that i may walk uprightly , and run the way of thy testimonies when thou hast enlarged my heart . i pray thee therefore set my heart at liberty without delay , and confirm my steps in the paths of thy righteousness , by and for the sake of jesus christ our lord. amen . o eternal god , and my most merciful father , as this day the fury of the enraged multitude was fierce upon me and my house , to destroy me , and to pillage it ; it pleased thee in mercy to preserve both , and bring some of them to shame and punishment . i have sinned many ways against thee , o lord , and this was a loud call of thine , and a merciful , to bring me to repentance ; which i beseech thee give me grace to hear and obey . but what i have done to hurt or offend them , that should stir up this rage against me , i know not . lord , in thy mercie look down upon me ; fill my heart with thankfulness for this great deliverance , and suffer me not to forget it , or the examination which i took of my self upon it . and as for them and their like , let them not have their desire , o lord , let not their mischievous imaginations prosper against me , nor their furie lay hold upon me , lest they be too proud , and lest i end my wearie days in miserie . yet forgive them , o lord , for they know not why they did it . and according to thy wonted mercie , preserve me to serve thee ; and let the same watchful protection which now defended me , guard me through the remainder of my life . and this for thine own goodness sake , and the merits of my saviour jesus christ. amen . o eternal god and merciful father , i humbly beseech thee look down upon me in this time of my great and grievous affliction . lord ( if it be thy blessed will ) make mine innocencie appear , and free both me and my profession from all scandal thus raised on me . and howsoever , if thou be pleased to trie me to the uttermost , i humbly beseech thee , give me full patience , proportionable comfort , contentment with whatsoever thou sendest , and an heart readie to die for thy honour , the kings happiness , and this churches preservation . and my zeal to these is all the sin ( humane frailty excepted ) which is yet known to me in this particular , for which i thus suffer . lord , look upon me in mercie , and for the merits of jesus christ , pardon all my sins many and great , which have drawn down this judgment upon me , and then in all things do with me as seems best in thine own eyes : and make me not onely patient under , but thankful for whatsoever thou dost , o lord my strength and my redeemer . amen . o eternal god and merciful father , after long imprisonment i am now at last called to answer ; i most humbly beseech thee to strengthen me through this tryal , to preserve the patience with which thou hast hitherto to blessed me through this affliction . suffer no coarse language , or other provocation , to make me speak or do any thing that may mis-become my person , mine age , my calling , or my present condition . and , lord , i beseech thee , make me able to clear to the world that innocencie which is in my heart concerning this charge laid against me . grant this , o lord , for jesus christ his sake . amen . o merciful lord , i have had a long and a tedious tryal : and i give thee humble and heartie thanks for the wonderful strength that i have received from thee in the bearing up of my weakness . lord , continue all thy mercies towards me , for the storm gathers and grows black upon me , and what it threatens is best known to thee . after a long tryal i am called to answer in the house of commons ; and that not to evidence , but to one single man's report of evidence , and that made without oath . what this may produce in present or in future , thou knowest also . o lord , furnish me with patience and true christian wisdom and courage , to bear up against this drift ; and send not out thy storms to beat upon me also , but look comfortably upon me to my end , in and through the merits of jesus christ my lord and onely saviour . amen . prayers upon sundry publick occasions . most gracious god , we humbly beseech thee , as for this kingdom in general , so especially for the high court of parliament , under our most religious and gracious king at this time assembled ; that thou wouldest be pleased to bless and direct all their consultations , to the preservation of thy glorie , the good of thy church , the safetie , honour , and welfare of our soveraign and his kingdoms . lord , look upon the humilitie and devotion with which they are come into thy courts . and they are come into thy house in assured confidence upon the merits and mercies of christ ( our blessed saviour ) that thou wilt not denie them the grace and favour which they beg of thee . therefore , o lord , bless them with that wisdom which thou knowest necessarie to speed , and bring great designes into action ; and to make the maturitie of his majesties and their counsels , the happiness and the blessing of this commonwealth . these , and all other necessaries , for them , for us , and thy whole church , we humbly beg in the name and mediation of jesus christ our most blessed lord and saviour . amen . o eternal god and our most gracious father , thou art the lord of hosts , and the strength of all nations is from thee : if thou keepest not the citie , the watchman waketh but in vain . and no victorie can wait upon the justest designes , upon the wisest counsels , upon the strongest armies , if thou teach not their hands to war , and their fingers to fight . thou art the steadie hope of all the ends of the earth , and of them which go and remain in the broad sea. lord , at this time we need thy more special assistance both by land and sea ; and sor the mercie of christ , deny us neither . be with our armies , and the armies of our allies and associates by land ; be with our navie at sea. be not from the one , nor from the other , in power and in great mercie , until thou hast brought them back with honour and a setled peace . lord , turn our enemies sword into their own bosom : for we sought peace and ensued it ; and while we did so , they did more than make themselves readie to battel . we are thy servants , truly and heartily sorrie for our sins . lord , forgive them , and then we will trust upon thee , that thou wilt pour down all thy blessings upon this and all other designes and actions of this state , undertaken for thy glorie , the honour of our most gracious king charles , and the peace and welfare of this church and commonwealth . grant this we humbly beseech thee , for jesus christ his sake , our onely mediator and advocate . amen . most gracious god , we humbly beseech thee pardon and forgive all our many , great , and grievous transgressions . we may not hope thou wilt take off thy punishments , until thou hast forgiven our sins . we may not think thou wilt forgive our sins , until our humiliation and repentance come to ask forgiveness . we have been too slow to come , and now thou hast apparell'd thy mercie in justice , to force us to thee . lord , we believe , but do thou increase our faith , our devotion , our repentance , and all christian vertues in us . at this time the vials of thy heavie displeasure drop down upon us ; and while we smart under one judgement , thou threatnest the rest . the pestilence spreads in our streets , and so as if it sought whom to devour . no strength is able to stand against it , and it threatens to make families , nay , cities desolate . while the pestilence eats up thy people , we hear the sound of war , and the sword calleth for such as it would devour . in the mean time the heavens are black over us , and the clouds drop leanness ; and it will be famine to swallow what the pestilence and the sword shall leave alive , unless thou send more seasonable weather to give the fruits of the earth in their season . our sins have deserved all this and more , and we neither do nor can denie it . we have now hither to go , but to mercie . we have no way to that , but by the all-sufficient merit of thy son our blessed saviour . lord , for his merit and mercies sake , look down upon us thy distressed servants ; command thine angel to stay his hand , and remember that in death we cannot praise thee , nor give thanks in the pit. go forth with our armies when they go , and make us remember that all our strength and deliverance is in thee . clear up the heavens over us , and take not from us the great plentie with which thou hast crowned the earth : but remember us , o thou that feedest the ravens when they call upon thee . lord , we need all thy mercies to come upon us , and thy mercies are altogether in christ , in whom , and for whose sake we beg them of thee , who livest and reignest in the unitie of the spirit , one god , world without end . amen . o eternal god and most merciful father , we humbly beseech thee be merciful unto us , and be near to help us in all those extremities which our sins threaten to bring upon us . our enemies are strengthened against us , by our multiplied rebellions against thee . and we deserve to suffer whatever our enemies threaten . but there is mercie with thee that thou mayest be feared . o lord , shew us this mercie , and give us grace so to fear thee , as that we may never be brought to fear or feel them . and whensoever thou wilt correct us for our sins , let us fall into thy hands , and not into the hands of men . grant this for jesus christ his sake , our onely mediator and redeemer . amen . o eternal god and most gracious father , we have deserved whatsoever thy law hath threatned against sinners . our contempt of thy divine worship is great , and we hear thy word , but obey it not . forgive us , o lord , forgive us these and all other our grievous sins . give us light in our understanding , readiness and obedience in our will , discretion in our words and actions ; true , serious , and loyal endeavours for the peace and speritie of jerusalem , the unitie and glorie of this church and state : that so we may love it and prosper in it , and be full of grace in this life , and filled with glorie in the life to come , through jesus christ our lord. amen . o most merciful god , we give thee praise and thanks for the wonderful ceasing of the late raging pestilence in the chief citie of this kingdom , and other places . lord , shew us yet farther mercie , and look upon all parts of this land with tender compassion . keep back the destroying angel , that he enter not into places that are yet free , nor make farther waste in those which are alreadie visited . comfort them that are sick , preserve them that are sound , receive them that die to mercie ; that living and dying they and we may continue thy faithful servants , through jesus christ our lord. amen . o most gracious god and loving father , we have felt thy manifold mercies , no nation more ; and we have committed sins against thee , few nations greater . enter not into judgment with us , o lord , but for christ and his mercie sake , pacifie thine anger , and save us from the malice and crueltie of our enemies . they are our crying sins that have called them upon us . let it be an addition to thy wonted mercie , to restrain their furie . to this end , lord , put thy bridle into their mouths , and thy bit between their teeth . frustrate their designes , and let them find no way in our seas , nor any path in our flouds : but scatter them with thy tempest , and follow them with all thy storms ; that we being delivered by thy hand , may bless and honour thy name , devoutly serving thee all our days , through jesus christ our lord. amen . o lord , thou gracious governour of all the kingdoms of the earth : look down , we beseech thee , in mercie upon this realm , and upon all other reformed churches . save and deliver us and them from the hands of all such as threaten our destruction . protect the person of our gracious soveraign , direct his counsels , go forth with his armies , be unto him and to us a wall of brass , and a strong tower of defence against his and our enemies ; that so we being safe through thy mercie , may live to serve thee in thy church , and ever give thee praise and glorie , through jesus christ our lord. amen . o eternal god , and merciful father , all peace & strength of kingdoms is from thee : and lineal succession is thy great blessing both upon princes and states ; the great means to preserve unitie , and confirm strength . we therefore give thee humble and heartie thanks , as for all thy blessings , so especially at this time for thy great mercie and loving kindness to our dread soveraign , his royal queen , and this whole state , in giving her majestie hope of her long-desired issue , thereby filling their and our hearts with gladness . lord , go along with thine own blessings to perfect them . be with her in soul and in bodie , preserve her from all dangers . keep her safe to and in the hour of travel , that there may be strength to bring forth her joy and our hope . and make her a joyful mother of many children , to the glorie of thy great name , the happiness of his majestie , the securitie of this state , and the flourishing of the church and true religion amongst us . grant this , even for jesus christ his sake , our onely lord and saviour . amen . o eternal god and merciful father , since lineal succession is , under thee , the great securitie of kingdoms , and the very life of peace ; we therefore give thee most humble and heartie thanks for the great blessing which thou hast again begun to work for our gracious king charles and this whole state , in giving the queens majestie further hopes of a desired and happie issue . and as we give thee humble and heartie thanks for this , so we pray thee to perfect this great blessing thus begun , to preserve her from all dangers , and to be with her by special assistance in the hour of travel . lord , make her a happie mother of successful children , to the increase of thy glorie , the comfort of his majestie , the joy of her own heart , the safetie of the state , and the preservation of the church and true religion among us . grant this even for jesus christ his sake , our onely saviour and redeemer . amen . o most merciful god and gracious father , thou hast given us the joy of our hearts , the contentment of our souls for this life , in blessing our dear and dread soveraign , and his vertuous royal queen with a hopeful son , and us with a prince , in thy just time and his to rule over us . we give thy glorious name most humble and heartie thanks for this . lord , make us so thankful , so obedient to thee for this great mercie , that thy goodness may delight to increase it to us . increase it , good lord , to more children , the prop one of another against single hope . increase it to more sons , the great strength of his majestie and his throne . increase it in the joy of his royal parents , and all true-nearted subjects . increase it by his christian and happie education both in faith and goodness ; that this kingdom and people may be happie in the long life and prosperitie of our most gracious soveraign and his royal consort . and when fulness of days must gather time , lord , double his graces , and make them apparent in this his heir and his heirs after him , for all generations to come , even for jesus christ his sake , our lord and onely saviour . amen . o most gracious god and loving father , we give thee , as we are bound , most humble and heartie thanks for thy great mercie extended to us and this whole state , in blessing the queens majestie with a happie deliverance in and from the great pains and perils of child-birth . we humbly beseech thee to continue and increase this blessing ; to give her strength , that she may happily overcome this , & all dangers else : that his most gracious majestie may long have joy in her happie life : that she may have joy in his majesties prosperitie ; that both of them may have comfort in the royal prince charles , the new-born princess the lady mary , and with them , in a hopeful , healthful , and successful posteritie : that the whole kingdom may have fulness of joy in them ; and that both they and we may all have joy in the true honour and service of god : that both church and kingdom may be blessed , and their royal persons filled with honour in this life , and with eternal happiness in the life to come , even for jesus christ his sake , our onely lord and saviour . amen . o eternal god and merciful father , we give thee all humble and heartie thanks for our most gracious soveraign lord king charles , both for the gentleness of thy hand in a disease otherwise so troublesome and fearful , and for the mercifulness of thy hand in taking it off so soon , and so happily . we know and acknowledge before thee our sins , and what grievous punishments they have deserved . but , lord we beseech thee still to remember us in mercie , and long to bless our gracious king with life , and health , and strength , and happiness ; and above all , with the fear of thy holy name : that so he may continue under thee , and over us , a father of the state , a patron of the church , a comfort to his royal queen , till he see his childrens children , and peace upon israel . grant this , good lord , even for jesus christ his sake . amen . most gracious god and loving father , we give thee all humble and heartie thanks for thy great mercie in blessing the queens majestie with a happie deliverance in and from the great pains and peril of child-birth . we humbly beseech thee to continue thy mercies towards her , that she may happily overcome this and all other dangers ; that his most gracious majestie may long have joy in her most happie life , and both of them comfort in the royal prince charles , and the rest of their princely issue ; particularly in the new-born prince the duke of york ; that they all may prove a healthful , hopeful , and a successful posteritie ; that both church and kingdom may have fulness of joy in them : that their majesties royal persons may be filled with honour in this life , and with eternal happiness in the life to come . and this even for jesus christ his sake , our onely saviour and redeemer . amen . o eternal god and merciful father , by whom alone kings reign , thou lord of hosts , and giver of all victorie ; we humbly beseech thee to guard our most gracious soveraign lord king charles ; to bless him in his person with health and safetie , in his counsels with wisdom and prudence , and in all his actions with honour and good success . grant , blessed lord , that victorie may attend his designes , and that his liege-people may rejoyce in thee ; but that shame may cover the face of thine and his treacherous enemies . give him , blessed father , so to settle his subjects in peace , and the true fear of thy divine majestie , that he may return with joy and honour , and proceed long to govern his kingdoms in peace and plentie , and in the happiness of true religion and pietie all his days . these blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , o merciful father , for jesus christ his sake , our onely mediator and redeemer . amen . o eternal god and merciful father , by whom alone kings reign , thou lord of hosts and giver of all victorie ; we humbly beseech thee both now and ever to guide and preserve our most gracious soveraign lord king charles : to bless him in his person with health and safetie , in his counsels with wisdom and prudence , and in all his actions with honour and good success ; especially against those his traiterous subjects , who having cast off all obedience to their anointed soveraign , do at this time in rebellious manner invade this realm . grant , blessed lord , that victory may attend his majesties designes , that his liege-people may rejoyce in thee ; but that shame may cover the faces of thine and his treacherous enemies . enable him ( blessed father ) so to vanquish and subdue them all , that his loyal subjects being setled in peace and the true fear of thy holy name , he may return with joy and honour , and continue to govern his kingdoms in peace and plenty , and in the happiness of true religion and piety all his days . these blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , o merciful father , for jesus christ his sake , our onely mediator and redeemer . amen . his grace's speech , according to the original , written with his own hand , and delivered by him upon the scaffold on tower-hill , jan. 10. 1644. to his chaplain dr. sterne , after lord archbishop of york . good people , this is an uncomfortable time to preach ; yet i shall begin with a text of scripture , heb. 12. 2. let us run with patience that race which is set before us : looking unto jesus the author and finisher of our faith , who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. i have been long in my race , and how i have looked unto jesus the author and finisher of my faith , he best knows . i am now come to the end of my race , and here i find the cross , a death of shame . but the shame must be despised , or no coming to the right hand of god. jesus despised the shame for me , and god forbid that i should not despise the shame for him. i am going apace ( as you see ) towards the red sea , and my feet are upon the very brink of it : an argument ( i hope ) that god is bringing me into the land of promise ; for that was the way through which he led his people . but before they came to it , he instituted a passeover for them . a lamb it was , but it must be eaten with sowre herbs , exod. 12. 8. i shall obey , and labour to digest the sowre herbs , as well as the lamb : and i shall remember it is the lords passeover . i shall not think of the herbs , nor be angry with the hands that gathered them ; but look up onely to him who instituted that , and governs these . for men can have no more power over me than what is given them from above , s. john 19.11 . i am not in love with this passage through the red sea , for i have the weakness and infirmity of flesh and bloud plentifully in me . and i have prayed with my saviour , vt transiret calix iste , that this cup of red wine might pass from me , s. luke 22.42 . but if not , gods will , not mine , be done . and i shall most willingly drink of this cup as deep as he pleases , and enter into this sea , yea , and pass through it in the way that he shall lead me . but i would have it remembred ( good people ) that when gods servants were in this boisterous sea , and aaron among them , the egyptians which persecuted them , and did in a manner drive them into that sea , were drowned in the same waters , while they were in pursuit of them . i know my god , whom i serve , is as able to deliver me from this sea of bloud , as he was to deliver the three children from the furnace , dan. 3. and ( i most humbly thank my saviour for it ) my resolution is as theirs was : they would not worship the image which the king had set up , nor will i the imaginations which the people are setting up . nor will i forsake the temple and the truth of god , to follow the bleating of jeroboam's calves in dan and in bethel . and as for this people , they are at this day miserably misled : god of his mercie open their eyes , that they may see the right way . for at this day the blind lead the blind ; and if they go on , both will certainly into the ditch , s. luke 6. 39. for my self , i am ( and i acknowledge it in all humility ) a most grievous sinner many ways , by thought , word , and deed : and yet i cannot doubt but that god hath mercy in store for me a poor penitent , as well as for other sinners . i have now upon this sad occasion ransacked every corner of my heart ; and yet i thank god i have not found among the many , any one sin which deserves death by any known law of this kingdom . and yet hereby i charge nothing upon my judges : for if they proceed upon proof by valuable witnesses , i or any other innocent may be justly condemned . and i thank god , though the weight of the sentence lie heavie upon me , i am as quiet within as ever i was in my life . and though i am not onely the first archbishop , but the first man that ever died by an ordinance in parliament , yet some of my predecessors have gone this way , though not by this means . for elphegus was hurried away and lost his head by the danes ; simon sudbury in the fury of wat tyler and his fellows . before these , s. john baptist had his head danced off by a lewd woman : and st. cyprian archbishop of carthage submitted his head to a persecuting sword . many examples great and good ; and they teach me patience . for i hope my cause in heaven will look of another dye , than the colour that is put upon it here . and some comfort it is to me , not onely that i go the way of these great men in their several generations , but also that my charge , as soul as it is made , looks like that of the jews against s. paul , acts 25. 8. for he was accused for the law and the temple , i. e. religion . and like that of st. stephen , acts 6. 14. for breaking the ordinances which moses gave , i. e. law and religion , the holy place and the law , ver . 13. but you will say , do i then compare my self with the integrity of st. paul and st. stephen ? no , far be that from me . i onely raise a comfort to my self , that these great saints and servants of god were laid at in their times as i am now . and it is memorable that st. paul , who helped on this accusation against st. stephen , did after fall under the very same himself . yea , but here 's a great clamour that i would have brought in popery . i shall answer that more fully by and by . in the mean time you know what the pharisees laid against christ himself , st. john 11. 48. if we let him alone , all men will believe on him : et venient romani , and the romans will come , and take away both our place and the nation . here was a causeless cry against christ , that the romans would come . and see how just the judgement of god was . they crucified christ for fear lest the romans should come ; and his death was it which brought in the romans upon them ; god punishing them with that which they most feared . and i pray god this clamour of venient romani , of which i have given no cause , help not to bring them in . for the pope never had such a harvest in england since the reformation , as he hath now upon the sects and divisions that are amongst us . in the mean time , by honour and dishonour , by good report and evil report , as a deceiver and yet true , am i passing through this world , 2 cor. 6. 8. some particulars also i think it not amiss to speak of . 1. and first , this i shall be bold to speak of the king our gracious soveraign : he hath been much traduced also for bringing in of popery . but on my conscience ( of which i shall give god a present account ) i know him to be as free from this charge as any man living : and i hold him to be as sound a protestant according to the religion by law established , as any man in his kingdom ; and that he will venture his life as far and as freely for it . and i think i do or should know both his affection to religion , and his grounds for it , as fully as any man in england . 2. the second particular is concerning this great and populous city ( which god bless . ) here hath been of late a fashion taken up to gather hands , and then go to the great court of the kingdom , the parliament , and clamour for justice ; as if that great and wise court , before whom the causes come which are unknown to the many , could not or would not do justice but at their appointment : a way which may endanger many an innocent man , and pluck his bloud upon their own heads , and perhaps upon the cities also . and this hath been lately practised against my self : the magistrates standing still and suffering them openly to proceed from parish to parish without check . god forgive the setters of this , with all my heart i beg it ; but many well-meaning people are caught by it . in st. stephen's case , when nothing else would serve , they stirred up the people against him , acts 6. 12. and herod went the same way ; when he had killed st. james , yet he would not venture upon st. peter , till he found how the other pleased the people , acts 12. 3. but take heed of having your hands full of bloud , esai . 1. 15. for there is a time best known to himself , when god above other sins makes inquisition for bloud . and when that inquisition is on foot , the psalmist tells us , psal. 9. 12. that god remembers ; but that 's not all , he remembers , and forgets not the complaint of the poor , i. e. whose bloud is shed by oppression , ver . 9. take heed of this : 't is a fearful thing to fall into the hands of the living god , heb. 12. but then especially , when he is making inquisition for bloud . and with my prayers to avert it , i do heartily desire this city to remember the prophecy that is expressed jer. 26. 15. 3. the third particular is the poor church of england . it hath flourished , and been a shelter to other neighbouring churches , when storms have driven upon them : but alas now it is in a storm it self , and god onely knows whether or how it shall get out . and which is worse than a storm from without , it is become like an oak cleft to shivers with wedges made out of its own body ; and at every cleft profaneness and irreligion is entering in ; while ( as * prosper speaks ) men that introduce prophaneness are cloaked over with the name religionis imaginariae , of imaginary religion : for we have lost the substance , and dwell too much in opinion . and that church , which all the jesuits machinations could not ruine , is fallen into danger by her own . 4. the last particular ( for i am not willing to be too long ) is my self . i was born and baptized in the bosome of the church of e gland established by law. in that pr fession i have ever since lived , and in that i come now to die . what clamours and slanders i have endured for labouring to keep an uniformity in the external service of god , according to the doctrine and discipline of this church , all men know , and i have abundantly felt . now at last i am accused of high-treason in parliament , a crime which my soul ever abhorred . this treason was charged to consist of two parts : an endeavour to subvert the laws of the land ; and a like endeavour to overthrow the true protestant religion established by law. besides my answers to the several charges , i protested mine innocency in both houses . it was said prisoners protestations at the bar must not be taken . i must therefore come now to it upon my death , being instantly to give god an account for the truth of it . i do therefore here in the presence of god and his holy angels , take it upon my death , that i never endeavoured the subversion either of law or religion . and i desire you all to remember this protest of mine for my innocency in this , and from all treasons whatsoever . i have been accused likewise as an enemy to parliaments : no , i understand them , and the benefit that comes by them , too well to be so : but i did dislike the misgovernments of some parliaments many ways , and i had good reason for it ; for corruptio optimi est pessima . and that being the highest court , over which no other hath jurisdiction , when 't is misinformed or misgoverned , the subject is left without all remedy . but i have done . i forgive all the world , all and every of those bitter enemies which have persecuted me ; and humbly desire to be forgiven of god first , and then of every man. and so i heartily desire you to joyn in prayer with me . o eternal god and merciful father , look down upon me in mercy , in the riches and fulness of all thy mercies . look upon me , but not till thou hast nailed my sins to the cross of christ , not till thou hast bathed me in the bloud of christ , not till i have hid my self in the wounds of christ ; that so the punishment due unto my sins may pass over me . and since thou art pleased to try me to the uttermost , i most humbly beseech thee , give me now in this great instant , full patience , proportionable comfort , and a heart ready to die for thine honour , the kings happiness , and this churches preservation . and my zeal to these ( far from arrogancy be it spoken ) is all the sin ( humane frailty excepted , and all incidents thereto ) which is yet known to me in this particular , for which i come now to suffer : i say in this particular of treason . but otherwise my sins are many and great ; lord , pardon them all , and those especially ( whatever they are ) which have drawn down this present judgment upon me . and when thou hast given me strength to bear it , do with me as seems best in thine own eyes . amen . and that there may be a stop of this issue of bloud in this more than miserable kingdom , o lord , i beseech thee give grace of repentance to all bloud-thirsty people . but if they will not repent , o lord confound all their devices , defeat and frustrate all their designes and endeavours upon them , which are or shall be contrary to the glory of thy great name , the truth and sincerity of religion , the establishment of the king and his posterity after him in their just rights and priviledges , the honour and conservation of parliaments in their just power , the preservation of this poor church in her truth , peace , and patrimony , and the settlement of this distracted and distressed people under their ancient laws , and in their native liberties . and when thou hast done all this in meer mercy for them , o lord , sill their hearts with thankfulness , and with religious dutiful obedience to thee and thy commandments all their days . so , amen , lord jesus , amen . and receive my soul into thy bosom . amen . our father which art in heaven , &c. the lord archbishop's prayer as he kneeled by the block . lord , i am coming as fast as i can . i know i must pass through the shadow of death , before i can come to see thee . but it is but vmbra mortis , a meer shadow of death , a little darkness upon nature : but thou by thy merits and passion hast broke through the jaws of death . so , lord receive my soul , and have mercy upon me : and bless this kingdom with peace and plenty , and with brotherly love and charity , that there may not be this effusion of christian bloud amongst them , for jesus christ his sake , if it be thy will. then he laid his head upon the block , and after he had prayed to himself , said aloud , lord receive my soul ; which was the signal given to the executioner . finis . the contents . * the division of the hours of prayer pag. 1 the office for every day 3 a prayer for preventing grace ibid. a confession and prayer by l.a.w. 4 a prayer for forgiveness of sins 5 for gifts and graces 6 a thanksgiving 7 a prayer for the catholick church 8 a prayer for this particular church 9 a prayer for the king ibid. for friends and relations 10 for servants ibid. for those in affliction 11 for all men , even our enemies ibid. * for resignation of himself in the hour of death 12 * a dayly examination of conscience 14 a dayly prayer 15 a prayer for the king 16 for the church 17 for the church of england when robb'd of her revenues 20 for the commonweal 21 for the kingdom of england 22 * for house and family 23 for government of the tongue ibid. against temptations 25 * for a good journey 26 for rain 28 for fair weather ibid. in time of fasting 29 in lent 30 for the fast of the four ember-weeks ibid. an earnest prayer 31 in time of afflictions , perils , and adversities 32 in misery and adversity 38 in trouble and heaviness 40 against reproach ibid. against fraud and deceit 42 in time of fear 44 in poverty 45 in imprisonment 46 against banishment 47 against the violent 48 for strength in martyrdom 49 in time of dearth and scarcity 50 in time of war 51 against our enemies 56 for our enemies 59 penitentials 60 confessions 68 a prayer for sunday , the first hour 71 second sunday after epiphany 72 first sunday in advent ibid. second sunday in advent ibid. the third hour 73 first sunday after epiphany 74 third sunday after epiphany 75 fourth sunday after epiphany ibid. the sixth hour 76 against presumption ibid. * for salvation of desperate sinners 77 a collect for easter-day , for grace ibid. first sunday after easter 78 second sunday after easter ibid. the ninth hour 79 for himself 80 for graces ibid collect for whitsunday 81 collect for trinity-sunday ibid. a prayer at evening 82 for patience ibid. sexages . sunday 83 quinquages . sunday , for charity ibid. the compline , a prayer before bed-time ibid. for sleep 84 for relief ibid. fourth sunday in lent ibid. a prayer at bed-time , and in the night if thou wake ibid. fifth sunday after easter 85 for good thoughts ibid. meditations at entrance into the church 86 * preparatory devotions to the holy sacrament 87 * collect for purifying the heart 90 * a brief litany in order to the blessed sacrament ibid. * for the church 91 * against the enemies of the church ibid. * for benefactors 92 * an humble confession , a prayer before the sacrament ibid. collect for goodfriday 94 * ejaculations whilst standing at the altar , or in the morning before receiving the sacrament ibid. immediately before the sight of the bread 96 * immediately after receiving both kinds ibid. a prayer for munday-morning 98 a thanksgiving ibid. against evil counsel ibid. for direction in walking ibid. the third hour , for mercy 99 for counsel , thirst for god , for truth , for obedience , 1 sund. after trin. for grace 100 the sixth hour , for mercy , for pardon 101 3 sund. after trin. for protection 102 the ninth hour , for mercy , for remembrance ibid. 4 sund. after trin. 103 in the evening , a prayer to be heard 104 * collect for evening against all danger ibid. 6 sund. after trin. for obedience 105 the compline , or before bed-time , for defence ibid. to be heard , thanksgiving 7 sund. after trin. for true religion 106 at bed-time , and at night if thou wakest ibid. at death , for submission 107 for tuesday-morning , for preservation 108 for illumination ibid. 9 sund. after trin. for good thoughts the third hour , for assistance 109 for preservation , 1 sund. in lent 110 the sixth hour , to be heard , for deliverance , 10 sund. after trin. 111 the ninth hour , glory to god , in bad times 112 3 sund. after easter , for illumination ibid. for obedience 113 * in the evening ibid. for help , 11 sund. after trin 114 the compline , for help , for mercy ibid. 14 sund. after trin. for increase of grace 115 at bed-time , & in the night if thou wakest ibid. * for patience 116 4 sund. after trin. for obedience ibid. for wednesday-morning , for penitence 117 to be heard 118 the third hour , for hope ibid. for patience , for my flock 119 the sixth hour , for defence , for deliverance , 15 sund. after trin. 120 the ninth hour , for penitence , for the fear of god 121 17 sund. after trin. for grace 122 at evening , for penitence , * for gifts ibid. 18 sund. after trin. for obedience 123 the compline , for penitence , * for mercy ibid. at bed-time , and at night if thou wakest 124 for moderate sleep ibid. for thursday-morning , for help , for consolation 126 for ascension-day , sund. after ascension 127 the third hour , to be heard , against enemies , for defence 128 the sixth hour , against flatterers , in time of correction 129 20 sund. after trin. for defence , for obedience 130 the ninth hour , for patience ibid. against revilings , for peace , for defence 131 at evening , against enemies , evening-prayer for peace 132 the compline , for hope , * thirst for god 133 for preservation 134 at bed-time , and at night if thou wakest 135 in time of great trouble , * for sleep ibid. a collect for defence ibid. for friday-morning , * a prayer out of st. aug. 137 2 sund. after trin. for fear and love of god , passion of our lord , 1 collect for the day , for the church 138 2 collect for the day , for all men 139 the third hour , * a prayer out of st. aug. ibid. for deliverance , to be heard , out of the liturgy 140 the sixth hour , for pardon ibid. * for trinity sund. out of s. aihanasius 141 the ninth hour , a prayer for the church , out of st. chrysost. 142 at the evening , a prayer against affliction 143 a prayer out of st. hillary ibid. the compline , a prayer for mercy , * at night 144 bed-time , and at night if thou wakest , a prayer 145 * another prayer ibid. * another out of gregory nazian . ibid. * another out of st. augustin ibid. saturday-morning , praise 147 a prayer for gods blessing ; another for illumination ibid. collect for grace , out of the liturgy ibid. the third hour , a prayer ezekiah's prayer 148 a prayer against enemies 149 a prayer out of the liturgy ibid. the sixth hour , a prayer for direction in walking 150 a prayer for the fear of god ibid. the ninth hour , a prayer to be heard in trouble 151 a prayer for direction of our ways ibid. evening , the praise of god ibid. * a prayer for protection 152 the compline , a confession , a thanksgiving ibid. bed-time , and at night if thou wakest a prayer against procrastination 154 * adoration and glorification of god , out of s. aug. 155 * a prayer out of s. augustin 157. * another out of the same ibid. * another out of the same 158 another out of the same ibid. praise and thanksgiving , for deliverance from enemies 159 after victory in war 160 * a thanksgiving out of st. augustin ibid. several out of david's psalms 161 a prayer in time of prosperity 165 another out of salvian 166 prayers in time of pestilence 167 if the family be infected 169 a thanksgiving for deliverance from the plague , out of the liturgy 170 prayers in old age 171 for the sick and afflicted , in time of sickness 172 a thanksgiving for deliverance from great sickness 175 a prayer for the sick 176 * at the visitation of the sick , questions to be propos'd 177 * confessions to be made * things to be believed and done 180 * forgiveness of enemies 182 * desire of forgiveness from others * the apostles creed paraphras'd 184 * preparatory meditations for death 191 * a preparatory confession 195 absolution 199 consecrations , ordinations 200 for the church 201 * for his episcopal charge 202 a prayer out of st. augustin ibid. at laying the first stone of a chappel at hammersmith 204 upon admission into the church 205 for the duke of buckingham 206 upon the spanish journey 207 on the expedition to the isle of ree on the duke of buckingham's death 209 anniversaries on the death of his father and mother 210 * a prayer on the feast of st. stephen 213 a prayer on march 6. 1642. 214 * thanksgiving for deliverance from fire 215 thanksgiving for deliverance after imminent dangers , when beset with violent and base people 219 when i was accused of high-treason 220 when i received my summons to tryal 221 upon my summons to appear ar the house of commons 222 for the high court of parliament 223 for the navy 224 in time of pestilence and unseasonable weather 226 in danger of enemies 228 thanksgiving for ceasing the plague 230 in danger of enemies ibid. for safe child-bearing of the queen 233 another of the same ibid. a thanksgiving for the birth of prince charles 234 a thanksgiving for the safe delivery of the lady mary 236 a thanksgiving for his majesties recovery from the small-pox 237 a thanksgiving for the delivery of james duke of york 238 a thanksgiving for the king in his northern expedition 240 another for the same ibid. his grace's speech , according to the original , written with his own hand , and delivered by him upon the scaffold on tower-hill , jan. 10. 1644. to his chaplain dr. sterne , after lord archbishop of york 242 finis . notes, typically marginal, from the original text notes for div a49708-e900 gerson interprets otherwise , part 3. p. 1147. the prefact . petitions . the doxologie . notes for div a49708-e2050 for preventing grace . engl. lit. the confession , with a prayer by l. a. w. for forgiveness of sins . for gifts . thanks giving . for the catholick church . for this particular church . for the king. for friends and relations . xfor servants . for those in affliction . for all men , even our enemies . resignation of my self . in the hour of death . psal. 61. 6. psal. 20. 1. 5 sund. after epiph. psal. 80.8 . psal. 127.1 . for the church of england , when robbed of her revenues . nehem. 9.32 , 33. psal. 33. 10 , 12. dan. 9. 16 , 17. psal. 19. 14. psal. 34.12 , 13. psal. 37.31 . psal. 39.1 , 2. psal. 119. 108. psal. 141.3 . ecclus 22. 27. 1 cor. 10. 15. english liturgy english liturgy . psal. 69.9 . 1 sund. 25 sund. after trin. david flying , 2 sam. 15.25 . 2 cor. 4. 8. vers . 16. psal. 38.10 . psal. 119. 65. vers . 75. baruch 3. 1 , &c. psal. 9. 18. psal. 31. 8 , &c. vers. 10. 12. 14. 15. 16. psal. 42. 6. psal. 44. 23. psal. 31. 1. psal. 55. 3. psal. 60. 11. psal. 80.5 . psal. 109.25 . psal. 119.92 . psal. 25.15 . psal. 61.1 . psal. 69.1 , 15. psal. 119.28 . in trouble and heaviness . psal 44.14 . psal. 55.9 , 16. psal. 57. 3 , 4. psal. 71.7 . psal. 89.49 . psal. 41. 9. psal. 57.5 . psal. 71.10 . psal. 119.85 . psal. 141.10 . psal. 142. 2 , 7. psal. 19.9 . psal. 9.12 . psal. 10. 13 , 16. psal. 22.23 . psal. 70.5 . psal. 142.9 . psal. 146.4 , 6. psal. 88.6 , 7. psal. 68. 6. psal. 137.1 . psal. 119. 95. psal. 119. 150. vers . 157. psal. 119. 22. vers . 39. psal. 141. 8. psal. 37. 19. psal. 65. 3 , 9. engl. liturgy . engl. litany . esai . 8. 9 , 10. 1 macc. 4.30 . psal. 18. 37. psal. 46.9 . psal. 44.10 . psal. 108.11 . english liturgy . english liturgy . thanksgiving . psal. 25.18 . 3 sund. in lent. psal. 56.1 . psal. 35.19 . psal. 7.1 . psal. 9.13 . psal. 64.1 . s. mat. 5. 44. psal. 90.13 . psal. 119. 116 , 120. vers . 176. jer. 14. 7 , 8 , 9. psal. 25.10 . coll. for ashwednesday . 12 sund. after trin. 21 sund. after trin. 24 sund. after trin. collect at the end of the liturgy . engl. litany . engl. liturgy . engl. liturgy , in communion . engl. liturgy . s. aug. serm. 7. de tempore . the first hour , i.e. from sun-rise to 9 in the morning . psal. 43.3 , 4. 2 sund. after epiph. 1 sund. in advent . 2 in advent . 4 in advent . the third hour , or 9 in the morning . psal. 34.7 , 8. psal. 48. 9. psal. 63. 3. psal. 84. 1. 1 sund. after epiph. 3 after epiph. 4 after epiph. sixth hour , i. e. noon . psal. 19. 12 , 13. against presumption . psal. 84. 4. collect for easterday . for grace . 1 sund. after easter . against malice . 2 sund. after easter . ninth hour , i. e. 3 afternoon . psal. 37 . 7 , 8. paulinus epist. 9. princip . psal. 52. 8. for my self . psal. 9. 13. aug. 14.1629 . for all graces . collect for whitsunday . collect for trinity-sund . at evening . dan. 9.19 . psal. 49.16 , 17. for patience . psal. 119.82 . sexages . sunday . against adversity quinquages . sund. for charity . the compline : a prayer before bed-time . amos 7.2 , 5. prov. 3.24 . for sleep . 4 sund. in lent. for relief . at bed-time , and in the night if thou wake . psal. 13. 3. psal. 17.3 . psal. 119. 164. 5 sund. after easter . for good thoughts . psal. 9.7 psal. 28.2 . psal. 61. 4. psal. 100.3 , 4. psal. 26. 8. preparations . coll. for purifying the heart . a brief litany . 3 coll. for good-friday . whilst standing at the altar ( if it may be : ) if not , in the morning . immediately before the sight of the bread. immediately after receing both kinds . in the morning . psal. 5. 1 , 2 , 3. psal. 96. 2. thanksgiving . prov. 2. 11. against evil counsel . jer. 10. 23. for direction in walking . the third hour . 2 esdr. 8. 45 , 31. for mercy . psal. 74. 24. for counsel . thirst for god. psal. 119.29 . for truth . for obedience . 1 sund. after trin. for grace . the sixth hour . tob. 3. 2 , 3 , 6. for mercy . jer. 14. 20. for pardon . engl. litany . 3 sund. after trin. for protection . aug. serm. 18. ninth hour . 2 macc. 1. 3 , 4 , 5. for mercy . psal. 106.4 . remember me . 4 sund. after trin. at evening . psal. 17. 1. to be heard . s. hilar. l. 12. de trin. p. 195. coll. for evening , against all dangers . 6 sund. after trin. for obedience . the compline . psal. 17. 6 , 7 , 8. for defence . psal. 141. 2. to be heard . psal. 28. 8. thanksgiving . 7 sund. after trin. for true religion . bed-time , and at night if thou wakest . psal. 39.5 . &c. at death . greg. naz. orat. 8. for submission . in the morning . psal. 1. 1 , 2. for preservation . erasmus . for illumination . prov. 3.26 . 9 sund. after trin. for good thoughts . for grace . third hour . psal. 25.1 , 3 , 4 , &c. for assistance . 2 sund. in lent. for preservation . sixth hour . psal. 27. 8 , 9 , 10 , 11. to be heard . psal. 55. 18. paulin. epist. 17. pag. 181. for deliverance . 10 sund. after trin. ninth hour . psal. 31. 19 , 21. glory to god. psal. 42. 3. in bad times . 3 sund. after easter . for illumination . for obedience . in the evening . st. ambrose serm. 8. on psal. 118. psal. 91.1 . for help . 11 sund. after trin. the compline . psal. 46. 1. for help . psal. 119.122 . for mercy . 14 sund. after trin. increase of grace . at bed-time , and in the night if thou wakest . psal. 50. 15. jer. 10.24 . st. ambrose . for penitence . 4 sund. after easter . for obedience . in the morn . baruch 2.12 , 14. for penitence . psal. 119.147 . to be heard . psal. 143. 8. third hour . psal. 39. 9 , 7 , 8. for hope . for penitence . gr. naz. orat. 6. for my flock . sixth hour . psal. 35.1 , 3. for defence . psal. 86. 6. to be heard . psal. 120. 2. deliverance . 15 sund. after trin. ninth hour . esai . 55. 6 , 7. for penitenca . psal. 86. 11. for the fear of god. 17 sund. after trin. for grace . at evening , psal. 51. 1. for penitence . st. aug. serm. 30. for all gifts . 18 sund. after trin. for obedience . compline . psal. 51. 17. penitence . for mercy . 19 sund. after trin. bed-time , and at night if thou wakest . psal. 63. 6. psal. 119.148 . for moderate sleep . in the morn . psal. 17. 5. st. aug. de haeres . for help . psal. 63. 1. for consolation . esay . 33.2 , 5 , 6. for ascension day . sund. after ascension . third hour . psal. 55. 2. to be heard . psal. 86. 14. against enemies . english liturgy . for defence . sixth hour . psal. 55. 22. against flatterers . psal. 94. 12. in time of correction . 20 sund. after trin : for defence . for obedience . ninth hour . for patience . st. aug. psal. 109. 1. against revilings . morner-prayer , coll. for peace . and for defence . at evening . st. aug. psal. 140. 1 , 2. against enemies . collect 1. evening-prayer . for peace . the complint . psal. 57. 1. for hope . st. aug. thirst for god. english liturgy . for preservation . bed-time , and at night if thou wakest . psal 77. 1 , 2. in time of great trouble . sleep . collect at the end of the liturgy . defence . in the. morn . st. aug. psal. 88. 13. 2 sund. after trin. fear and love of god. passion of our lord. first collect for the day . for the church . second coll. for the day . for all men . third hour . st. aug. psal. 109. 20. deliverance . psal. 25. 14. english liturgy . to be heard . sixth hour . psal. 79. 8. for pardon . psal. 115.1 . st. athan. trinity-sunday . ninth hour . psal. 80. 4. st. chrysost. l. 3. de sacerdotio . for the church . at evening . psal. 88.1 , 2. against affliction . st. hilary , l. 12. de trinitate . compline . psal. 92. 1 , 2. for mercy . at night . bed-time , and at night if thou wakest . psal. 119. 49 , 54. gr. naz. orat. 10. death . s. aug. ser. 53. de diversis . in the morn . psal. 59. 16. praise . psal. 90.17 . blessing . psal. 119. 18. illumination . morning-prayer . collect for grace . for aid . third hour . psal. 62. 5. ezekiah's prayer . 2 chron. 30. 19. mercy for imperfection . psal. 138. 7. against enemies . psal. 119. 121. against enemies . vers . 122. english liturgy . infirmities . sixth hour . psal. 62.8 . psal. 119. 5. for direction in walking . psal. 119.33 . for the fear of god. ninth hour . psal. 81. 7. to be heard in trouble . psal. 119.10 , 12. direction of our ways . evening . psal. 134. 1. the praise of god. for protection . compline . psal. 139. 10. confession . thanksgiving . psal. 71. 17 , 19. &c. praise of god. thanksgiving . bed-time , and at night if thou wakest . psal. 121. 4. psal. 119.59 . procrastinating . psal. 120. 4. death . adoration and glorification of god. st. aug. lib. 2. confess . cap. 4. aug. serm. 193. de temp. the same , serm. 198. the same , serm. 202. the same , serm. 204. for deliverance from enemies . psal. 30. 1. psal. 35. 9. psal. 7. 18. psal. 47. 2 , 3. after victory in war. psal. 56. 12. s. aug. orat. de 5. haeres . cap. 7. psal. 57. 7. psal. 9.1 . psal. 13. 5. psal. 22.23 . psal. 30. 9. psal. 34.1 . psal. 71. 8. psal. 71.20 . psal. 86. 12. psal , 135. 3. psal. 138. 1. psal. 19. 13. psal. 119.37 . salvian . de gub. dei. l. 6. p. 222. psal. 39. 9 , 11 psal. 91. 3. vers . 10. psal. 79. 12. septuag . sunday . if the family be infected . english liturgy . engl. liturgy . thanks giving for deliverance from the plague . psal. 71. 9. ver . 16. psal. 89. 44. psal. 90. 12. psal. 102. 2. ver . 3. ver . 11. ver . 23. ver . 24. psal. 79. 12. alias the sick , the afflicted . psal. 18. 3 , 4 , 5. psal. 31. 6. psal. 32. 4. psal. 39.13 . psal. 116.2 , 3. psal. 118.18 . deliverance from a great sickness , which began aug. 24. 1629. psal. 138. 8. gen. 2. eph. 4.24 . dan. 9.19 . neh. 1.11 . psal. 78.40 . s. aug. t. 3. in s. johan . 1 tim. 5. 22. 2 tim. 1.6 . 5 sunday after trin. for the church . 16 sund. after trin. 22 sund. after trin. s. davids , bath , london . st. aug. lib. 22. cont . faust. c. 22. de mose . esai . 55.10 . hammersmith-chappel , march 11. 1629. numb . 6.24 . the spanish journey . the isle of re , 1627 , his death , aug. 23. 1628. apr. 11. 1594. the death of my father , being wednesday . and nov. 24. 1600. the death of my mother . decemb. 26. 1605. being thursday , and the feast of st. stephen . com. of devon , and e. m. in the year 1609. july 28. 1617. munday . e. b. and march 6. 1641 / 2. sept. 26. 1617. being friday . fire , and the peril thereof . feb. 5. 1628. being wednesday according to the julian account , i broke a vein ; and again , march 6. being sunday , walking in my chamber in the tower of london , 1641 / 2. may 11. 1640. my house at lambeth beset with violent and base people . decemb. 18. 1640. i was accused by the house of commons of high-treason . octob. 24. 1643. i received additional articles , and summons to my tryal . nov. 1. 1644. i received summons to appear in the house of commons next morning . for the high court of parl. 1625. in a fast for that great plague . for the navy , 1625. in time of pestilence and unseasonable weather , 1625. in danger of enemies , 1626. thanks giving for ceasing the plague , 1626. in danger of enemies , 1626. 1626. 1628. for the safe child-bearing of the queens majesty , 1628. for the safe child-bearing of the queens majestie , 1629. a thanksgiving for the queens safe delivery , and happy birth of prince charles , 1630. may 29. a thanksgiving for the queens safe delivery , and happy birth of the lady mary , nov. 4. 1631. a thanksgiving for his majesties recovery from the small pocks , 1632. a thanksgiving for the queens safe delivery , and happy birth of james d. of york . a prayer for the kings majesty in his northern expedition , 1639. for the king in his northern expedition , 1640. * lib. 2. de vitae contempt . cap. 4. seven sermons preached upon severall occasions by the right reverend and learned father in god, william laud, late arch-bishop of canterbury, &c. laud, william, 1573-1645. 1651 approx. 438 kb of xml-encoded text transcribed from 175 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a88789 wing l598 thomason e1283_1 estc r202684 99862887 99862887 115067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88789) transcribed from: (early english books online ; image set 115067) images scanned from microfilm: (thomason tracts ; 173:e1283[1]) seven sermons preached upon severall occasions by the right reverend and learned father in god, william laud, late arch-bishop of canterbury, &c. laud, william, 1573-1645. [6], 339, [1] p. printed for r. lowndes, at the white lion in s. pauls church-yard, london : mdcli. [1651] annotation on thomason copy: "june 19". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion seven sermons preached upon severall occasions by the right reverend and learned father in god , william lavd , late arch-bishop of canterbury , &c. london , printed for r. lowndes , at the white lion in s. pauls church-yard . mdcli . the severall texts of scripture on which the learned author grounded the inlargement of his meditations . serm. i. psal. 122. 6 , 7. 6. pray for the peace of jerusalem ; let them prosper that love thee . 7. peace be within thy walls , and prosperity within thy palaces . p. 1. serm. ii. psal. 21. 6 , 7. for thou hast set him as blessings for ever : thou hast made him glad with the joy of thy countenance . because the king trusteth in the lord : and in the mercy of the most high he shall not miscarry . p. 47 serm. iii. psal. 122. 3 , 4 , 5. jerusalem is builded as a citie that is at unitie in it selfe , ( or , compacted together . ) for thither the tribes goe up , even the tribes of the lord , to the testimony of israel , to give thanks unto the name of the lord. for there are the seats ( or the thrones ) of judgement ; even the thrones of the house of david . 95 serm. iv. psal. 75. 2 , 3. when i shall receive the congregation , ( or , when i shall take a convenient time ) i will judge according unto right . the earth is dissolved , ( or , melted ) and all the inhabitants thereof ; i beare up the pillars of it . p. 145. serm. v. psal. 74. 22. arise , o god , ( plead , or ) maintaine thine owne cause : remember how the foolish man ( reprocheth , or ) blasphemeth thee daily . p. 191. serm. vi. ephes. 4. 3. endeavouring to keep the vnity of the spirit , in the bond of peace . 241. serm. vii . psal. 72. 1. give the king thy judgements , o god , and thy righteousnesse unto the kings son. p. 287. serm. i. preached before his majesty , on tuesday the 19. of june , at wansted , anno 1621. psal. 122. 6 , 7. 6. pray for the peace of jerusalem ; let them prosper that love thee . 7. peace be within thy walls , and prosperity within thy palaces . the arke of the lord was brought out of the house of obed-edom the gittite , with musick and great joy , into jerusalem , and there placed , 2 reg. 6. the learned are of opinion , that david composed this psalm , and delivered it to be sung at this solemnity . before this , the arke was in gibeah , a high place in the city baalah of judah , 2 reg. 6. otherwise called kiriathjearim , josh . 15. 9. but now the presence of it made the city of david , domicilium religionis , the house of religion , as well as regni , of the kingdome . it is domus dei , the house of religion , gods house , ver . 1. and the last of this psalme . and it is the house of the kingdome too : for there is the seat of judgement , and there is the house of david , ver . 5. and it is fit , very fit it should be so ; the court , and the great temple of gods service together ; that god , and the king may be neighbours : that as god is alwayes neere to preserve the king , so the king might be neere to serve god : and god and the king cannot meet in ierusalem without a solemnity . now this psalme was not fitted by david for the people onely , when the arke was brought to , and placed in , jerusalem : but also for their comming at their solemne feasts to ierusalem , to which they were bound thrice a yeere by the law , exod. 23. for then ( some thinke ) they sung this psalme , either in their journey as they came up ; or else on the steps as they ascended to the temple : so the comming to the temple was alwayes with joy ; and they were glad when the solemnity came . at this joy the psalme begins : i was glad when they said unto me , we will goe into the house of the lord. glad they were , but no vanity in the mirth . for as they went up with joy , ver . 1. so did they with prayer here at the 7. and the prayer is for the peace of jerusalem . why , but in davids time the temple was not built ; and how then this psalme composed by him for this solemnity ? yes , well enough : for though the temple was not then built , yet the tabernacle was then up , 2. reg. 6. according to which patterne the temple was to be built . so all the service was there : and therefore the solemnity too . beside , the eye of the prophet was cleare , and saw things farther off , than the present . for first it is evident , qui non videbat , praevidebat : david that saw not the temple built , foresaw it was to bee built by his sonne , 2. reg. 7. and so fitted the psalme both to a present tabernacle , and a future temple . and it is not improbable , but that he saw farther ; or if he did not , the spirit of god did ; and so fitted his pen , that the same psalme might serve the jewes at their returne from babylon , to reedifie the ruines of both city and temple : for then the people assembled as one man to jerusalem , and kept their wonted ceremonies , esra . 3. nay , i make no question but that he saw farther yet . for what should hinder the prophet , but that hee might looke quite thorow the temple , which was but the figure , or shadow , and so see christ , his church , and kingdome at the end of it ? so the psalme goes on for both jew , and christian ; temple , and church ; that ye , as well as they , might pray for the peace of jerusalem , and that they may prosper that love it . the words containe two things ; an exhortation both to princes and people , to pray for the peace of jerusalem ; and the prophets owne prayer for it , let them prosper that love thee : peace be within thy walls , and prosperity within thy palaces . in the exhortation to both princes and people , that they pray for the peace of jerusalem , i shall observe three particulars . the body , for which he would have us carefull ; that is , jerusalem . the action by which we should expresse our love to it , our care of it ; that is , prayer . and the blessing which our prayers should intreat for it ; and that is , peace . first then , here is the body , for which , and all the members of it , he would have them pray , and that is , jerusalem . now jerusalem was at this time ( as i told you ) made domus religionis & regni , gods house , and the kings . and so it stands not here for the city and the state only , ( as many of the antient name the city onely ) nor for the temple and the church onely : but joyntly for both . for both : therefore when you sit downe to consult , you must not forget the church ; and when we kneele downe to pray , we must not forget the state : both are but one jerusalem . there are some in all ages , ( too many in this ) which are content to be for the state , because the livelihood both of them and theirs depends upon it : but it is no matter for the church , they can live without that . and there are some , which are all , at least in their out-cry , for the church : as if templum domini , the church , the church , might swallow up kingdomes , & state-affairs . but there is no religion in the one ; and neither that , nor civill wisdome in the other . both then were commended to the jewes , and both are to us ; and both under one name , jerusalem . one name , and good reason for it . first , because the chiefe house of the common-wealth , the kings house ; and the chief house of gods service , the temple ; were both in one jerusalem . and secondly , because they are as neere in nature , as in place : for both common-wealth , and church are collective bodies , made up of many into one ; and both so neer allyed , that the one , the church , can never subsist but in the other , the common-wealth ; nay so neere , that the same men , which in a temporall respect make the common-wealth , doe in a spirituall make the church : so one name of the mother city serves both , that are joyned up into one . now though in nature the common-wealth goe first ; first men , before religious and faithfull men ; and the church can have no being but in the common-wealth : yet in grace the church goes first ; religious and godly men , better than men ; and the common-wealth can have no blessed and happy being , but by the church . for true religion ever blesses a state : provided that they which professe it , doe not in their lives dishonour both god , and it . and it blesses the state , ( among other ) two waies . one by putting a restraint upon the audaciousnesse of evill . and this the wise men among the heathen saw : for seneca tells us , that this placing of an armed revenger , god , over the head of impious men , ( which is an acknowledgement of religion ) is a great restraint , because against him , nemo sibi satis potens videtur , no man can thinke himselfe able enough , either to shun , or resist . the other way by which it blesses the state , is by procuring gods blessings upon it . so it is , psal . 68. 32. sing unto god , o ye kingdomes of the earth ; there is exercise of religion : and then it follows , ver . 35. god will give strength and power unto his people ; there is the blessing . and it is plaine in my text : for heere prayer is to obtaine blessing for jerusalem , for the state. but it is expresly said to be propter domum domini , for the house of gods sake , ver . 9. now i would all states would remember this ; that they have a restraint from evill by , and a blessing for , religion : it would make me hope , that yet at last , religion should be honoured for it selfe , and not for pretences . secondly , we are come from jerusalem , the body , as it comprehends both state and church , to that which the prophet would have us doe for it . that is , prayer . pray for jerusalem . pray for it . why , but is that all ? can a state be managed , or a church governed , only by prayer ? no : the prophet meanes not so . you must seeke , and endeavour the good of both , as well as pray for the good of both . and this is in my text too : for the word in the septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aske and inquire after the good of jerusalem ; labour it . and yet , it is often read in scripture for orate , pray for it . both then . and the fathers beare witnesse to both , in this place . for s. hierome , angust . hilar. and prosp. are for the proper sense of the word , quaerite , seeke it , follow it . saint basil , theod. and most of the latter divines , are for the borrowed sense , orate , pray for it . and surely god would have the great ministers of state , and the provident governours of the church , doe both ; seek , enquire , consult , doe all good to both : and yet when they have done all , hee would have them pray too . and there is good reason for this ; for nothing more needfull for jerusalem , for state and church , than prayer . for the state nceessary . for god is president of all councels of state ; and shall he not be so much as called to counsell , and desired to sit ? and for the church necessary too . for the son of god , christ jesus , is head of the church ; and can the body doe any thing well , if the head direct it not ? and yet of the two , the church hath most need to be prayed for : and that both because the consultations of the church have more immediate reference to god ; and because the enmity of the world is more set against the church , for god. and while christ tels saint peter that the gates of hell shall not prevaile against the church , math. 16. he insinuates withall , that those open gates , gape not wider for any thing , than for it : therefore prayer for the church very necessary . and certainely , so much danger over it , and so little prayer for it , agree not . now rogate , pray for jerusalem reacheth every man in particular ; and all men when they are assembled together : for what can a senate consult upon orderly , or determine providently , if god be not called into the assembly ? if there be not deus stat , god standeth in the congregation of princes ? psal . 82. and such a superiour cannot be called into the assembly mannerly , but by prayer . nay , solemne state-assemblies , ( because if they erre , they erre not lightly ) have greatest need of prayer , both in , and for them . hence is that antient christian custom , that parliaments assemble not for the state ; councels meet not for the church ; but they begin both the first dayes worke , and every dayes worke with prayer . and the heathen which knew not the true god , knew that this duty was owing to the true god , to pray unto him most solemnly , in their greatest consultations ; and therefore caesar being to enter the senat , sacrificed first : and appian speakes of that act , as of a thing of custome . and it cannot be thought they did sacrifice without prayer : since litare which is to appease by sacrifice , is to please by prayer too . but i leave them . my text is more antient , and more full than their practice : for heere vers . 5. the tribes are no sooner gone up to the seats of judgement , to the house of david , but they are followed close by my text , that they pray for jerusalem : so prayer the first worke , and consultation after . and doubtlesse the spirit of god sees prayer wonderfull necessary for jerusalem , that he makes that , as it were , the doore of entrance , both into the seates of judgement among men , and the places of divine worship , and adoration of god. we have done with the action , prayer . thirdly then , here is the blessing which we are to beg and desire at gods hands for jerusalem , for both the state , and the church : and that ( if you will beleeve the prophet ) is peace . peace is one of the greatest temporall blessings , which a state , or a church can receive : for where god himselfe describes the excellency of government , he describes it by peace , esa . 37. the worke of justice shall be peace ; and my people shall dwell in the tabernacles of peace . i will not load you with a long discourse of peace , and the benefits it brings . it hath the same fate , that some other of gods blessings have , it is better knowne by want , than use ; and thought most worth the having , by them that have it not . looke therefore not upon your selves in peace , but upon a state in blood , upon a church in persecution ; aske them which are divided by the sword , which are rosting at the flame , conceive your case theirs , that is the touch-stone which deceives not , then tell me whether it bee not good counsell , rogare pacem , to pray for the peace of both . and i doe ill to call it barely peace ; our prophet calls it the blessing of peace , psalm . 29. and doubtlesse it is to teach the world , that all earthly benefits are , as it were , unblessed , till peace be upon them : for till then , no injoying of any . now rogate pacem , pray for the peace of jerusalem , seemes but a plaine and a naked exhortation for peace . i must finde more in it then so , and yet offer my text no violence , nor bee busie with any thing above me , or out of my profession . observe then ; when david made this exhortation to pray for peace , it was tempus pacis , a time of peace ; for he composed the psalme when hee carried the arke to jerusalem , and before that , hee had smote the philistims twice , and made all at peace , 2 sam. 5. a time of peace ? why then a man should thinke there is least need to pray for it . yea but the prophet thinkes not so . he was pleas'd the state and church under him should injoy gods benefits longer ; and therefore calles for , not peace , which they had , but continuance of peace , which they could not tell how long they might hold ; to give thankes to god for the peace he had given , ver . 4. and to pray for the continuance of it , ver . 6. and certainly it is one great degree of unworthinesse of a blessing , to grow weary of it . why , but there is a time for warre , as well as for peace , is there not ? yes , there is , eccles . 3. and this time is in god to fit , i make peace , and create evill , esa . 45. and in the king to denounce and proclame . but it is not dies belli , the day of warre it selfe that can make voyd this duty rogandi pacem , of praying for peace : for since the eye of nature could see , that the end of all just warre , is , but that men may live in a more just and safe peace , this rogate pacem , pray for peace , must bee in the heart , even when the sword is in the hand . i will not meddle with the state : but there are many times , in which god will punish and afflict his church , and may wee then rogare pacem , pray peace for it ? yes , wee may , nay , wee must , even then pray for peace , when his will is not to give it . for first , so much of his will as is revealed , is here expressed to pray for peace ; and that is a sufficient warrant to us , even against that of his will which is not revealed , so long till he reveale it : for the will of god bindes us no longer , nor no farther to action , than it is revealed ; the secret things belong to the lord our god , but the things revealed , belong to us , and our children , that we may doe them , deut. 29. and againe , saint augustine disputes it at large , that a man may , etiam voluntate bona , with a will that is good , will that which god will not . and whatsoever hee may will voluntate bona , with a good will , that he may pray for ; so he submit to his will , and rest when his will appears . besides , who knowes ( so long as the secret of his will is to himselfe ) whether it be any more than rogate pacem , pray for peace , and have it ? for many times that which god will not give without prayer , he will give with it . and then the cause of non pax , is non rogant ; no peace , because not prayed for : and in that case , the state and church have not more misery , in that there is not peace , than they have sin , in that they might have had peace for asking , and would not pray for it . now this rule varies not , we are never to neglect that which god hath revealed ( which here in our case is to pray for peace ) upon any presumption of that which remaines secret . therefore the objection of the puritan against our church letany , in which we pray to be delivered from famine , and from battell ; and against the prayer which followes it , that we may bee hurt by no persecution ; as if it were an unlawfull prayer , because it is somtimes gods will to punish and afflict his church ; is as ignorant as themselves : for in the old testament , here is davids call upon us , rogare pacem , to pray for peace ; and in the new there is saint pauls charge , to pray that we may leade a quiet and peaceable life , 1 tim. 2. and hath the church of england such ill lucke , that it cannot doe as david and saint paul bids it , but it must anger the puritan ? againe , while you follow the prophets exhortation , and pray for peace , every kind of false worldly peace will not serve the turne . for as christ was at pacem do vobis , sed meam ; peace , but it is my peace that i give unto you , s. john 14. so david , the type of christ , would have you pray for peace , but his peace for jerusalem . and in this relation , the words are generall ; rogate , pray for the peace of ierusalem , of the whole state , of the whole church : it must not be broken in any corner of ierusalem , if it may be preserved . a sedition , or a schisme in a corner , in a conventicle , ( which is the place where they are usually hatched ) will fier all if it be suffered . for the state , none doubts this , and it is as true for the church . but where peace is truly laboured for , and not had , there the apostles limitation , rom. 12. will helpe all ; have peace with all men ( saith the apostle ) but it followes , si possibile , if it be possible ; and quantum in vobis , as much as lies in you . when we therefore pray for peace with all men , and cannot get it ; heathenisme , and turcisme , and judaisme , and heresie , and superstition , and schisme , will not repent , and come in ; we are quit by si possibile , if we doe what is possible for their conversion . and againe , when any of these that have changed the truth of god into a lye , would have us come over and make peace with them , we are quit , though we doe it not , by quantum in nobis , as much as lies in us . for god hath not left it in our power , to be at peace against his truth : and therefore here is never a rogate , no counsell to pray for that . indeed peace against truth is not pax jerusalem , a peace fit for the church . the church of rome challengeth us for breach of this peace in our separation from them : but we say , and justly , the breach was theirs , by their separation not onely from disputable , but from evident truth . nor are we fallers out of the church , but they fallers off from verity . let them returne to primitive truth , and our quarrell is ended . in the meane time it is possibile , & in nobis , both possible , and in us , to pray , that god would in his time , fill the church with truth first , and then with peace . now rogate pacem , pray for peace , is a very full circumstance in the text ; i cannot leave it yet : for when i consider that he that calls so earnestly for peace , is david , it fills me with wonder . for david was a sword-man with a witnesse . one of the greatest warriers that ever was , 2 sam. 7. and most victorious . nay , though god had anoynted him before to the kingdome ; yet the meanes which first made him known to saul , and afterwards famous in israel , was first his conquest of goliah , 1. reg. 17. and then his sword against the philistims . therefore if david be come in upon rogate pacem , pray for peace ; it cannot be accounted onely the gowne-mans , or the weak mans prayer ; but it is the wise , and the stout mans too : for david was both . and certainly it is not cowardize to pray for peace , nor courage to call for troubles . that is the spirit of david , that can sing before the arke of god , rogate pacem pray for peace . but if the philistims will disturbe gods peace , and his , then , and not before , he will dye them in their owne blood . and rogate pacem , pray for peace , looks yet another way upon davids person . for at the first , david was king onely over the tribe of judah , where he reigned seven yeeres , and six moneths , 2 sam. 5. the other eleven tribes followed ishbosheth the sonne of saul , 2 sam. 2. but he did not compose this psalme , till the carrying of the arke to jerusalem , at which time he was king over all , both israel , and judah . so rogate pacem , pray for peace , was not davids counsell onely , when his territories were lesse , judah and hebron ; but after the great accesse of the eleven tribes too ; when he was strong ; when god had divided his enemies before him , even as water is divided asunder : as himselfe praiseth god and confesseth , 2 sam. 5. and therefore either davids example is not worth the following , or else , a king in honour , and a king in plenty , and a king that hath added jerusalem to hebron , eleven tribes to one , may make it his high honour rogare pacem jerusalem , to pray to god , and perswade with men , for the peace of christendome . and david had good reason to bee at rogate pacem , pray for peace : for though hee scarce tooke any warre in hand , but with gods approbation , and against gods enemies ; yet we finde , 1 chron. 22. that his battels and his blood were the cause , why god would not suffer him to build his temple . he might sing before the ark ; he might serve him in the tabernacle ; but no temple would he have built by hands in blood . solomons hands , hands of peace must doe that . what is the reason ? what ? why it may be it is , because when the blood and spirits of a man are heated , be the warre never so just , yet ( to say no more ) aliquid humani intervenit , some heated passion strikes where , and as , it should not ; and ( as saint james hath it ) the wrath of man doth not accomplish the righteousnesse of god : and the historian tells us they are not a few that are guilty to themselves , parum innocenter exactae militiae . againe , i cannot bee so unthankfull to god and my text , but that i must fit one circumstance more to rogate pacem , pray for peace . and it is , pray for it this day : why this day ? why ? why david brought up the arke with this psalme , and would have built the temple ; but gods answer ) to him was , no ; but behold , a sonne is borne unto thee , which shall be a man of peace ▪ for i will give him rest from all his enemies round about , therefore his name is salomon , and i will send peace and quietnesse upon israel in his dayes , 1 chron. 22. and had not david then great reason to call upon his people , even all of all sorts to pray for that peace , which god would give by salomon ? and surely we have a jerusalem , a state , and a church to pray for , as well as they ; and this day was our salomon , the very peace of our jerusalem borne ; and though hee were not borne among us , yet hee was borne to us , and for the good and well-fare of both state and church : and can yee doe other than rogare pacem , pray for peace , in the day , nay nativity , the very birth-day of both peace , and the peace-maker ? certainly so unnaturall to your prince , so unthankfull to god you cannot be . i will leade you the way to pray for him , his honour , and his peace ; that this day may returne often , and crowne many and happy , and blessed yeeres upon him . i had now done with rogate pacem , pray for peace , but that jerusalem is come againe in my way . but it is a strange jerusalem . not the old one , which is literall in my text , for which david would have prayers ; nor that which succeeded it , jerusalem of iew and gentile converted , for which we must pray : but a ierusalem of gold and precious stones , ( as is described , apoc. 21. ) which shall be bnilt for them againe upon earth in greater gloy than ever it was . and this jerusalem upon earth , is that which is called the heavenly jerusalem , heb. 12. 22. and the new jerusalem , apoc. 21. 2 , 10. so it is not now sufficient that the jewes shall be ( in gods good time ) converted to the faith of christ , as the apostle delivers it ▪ rom. 11. but these converted jewes must meet out of all nations : the ten tribes , as well as the rest , and become a distinct , and a most flourisbing nation againe in jerusalem . and all the kings of the gentiles shall doe homage to their king. good god , what a fine people have we here ? men in the moone . i will not trouble you with any long discourse , wherein this errour with , or parts from the chiliasts ; nor is it worth any settled confutation ; onely i cannot desire you rogare pacem , to pray for any peace to this jerusalem . it was an old error of the jewes , ( which denyed christ come ) that when their messias did come , they should have a most glorious temporall kingdome , and who but they ? i cannot say the author of this vanitie denies christ come , god forbid ; but this i must say , that many places of the old testament , which concerne the resurrection from the dead , and which looke upon christ in his first or second comming , are impiously applyed to this returne of the jewes , which ( saith he ) is to them as a resurrection from the dead . and this exquisite arithmetician , beside the first comming of christ in the flesh , and his second to judgement , ( which are all the personall commings of christ that ever the scripture revealed , or the church knew ) hath found out a third , betweene one and two , namely , his comming to this conversion of the jewes . but see a little : i will not be long a passing . shall ierusalem be built againe after this eversion by the romans ? the prophet esay saith no , esa . 25. but this ( saith our author ) is not meant of ierusalem , but of her enemies . yes , it is meant of ierusalem , as well as other cities ; as appeares , ver . 6 , 7. and is confirmed by saint hierome , and some moderne divines . and suppose the place were doubtfull , whether meant of ierusalem or not , yet that other is unavoydable , ier. 19. 11. i will breake this city and this people , as one breakes a potters vessell , that cannot be made whole againe . well : but this new-built ierusalem must be the heavenly , and the new . yea , but it is against the received judgement of the church , that these places should be understood of any church upon earth onely , whether iew , or gentile , or both . and apparent it is , that there are some circumstances in apoc. 21. which cannot possibly be applyed to any church on earth onely ; which made s. ambrose professe , that this exposition is against scripture . and suppose they may be meant of a militant church onely ; 〈◊〉 what should lead us to see this conversion of the iewes there , i see not . for the ten tribes comming in to the rest , the good man should doe well to tell us first ; where those ten tribes have been ever since before the baylonish captivity , or poynt out the story that sayes they remained a distinct people . no : they degenerated , and lived mixed with other nations that captived them , till not onely their tribes were confounded , but their name also utterly lost , for almost two thousand yeares since ; and yet now forsooth we shall see them abroad againe . it is strange we should not know our friends all this while . for within these seventy foure yeeres , they shall have quite rooted out both the pope and the turke , our two great enemies ; and shall begin to make both of them stagger within lesse than these thirty yeeres . i cannot tell here whether it be balaam that prophesieth , or the beast he rod on . as for the kings of the gentiles , that they shall serve this king of ierusalem , you neede not beleeve that till you see it . if christ be king there , i make no question , but the kings of the gentiles will easily submit to him : but if it be any other , they have reason to hold their own . and it seems it is not well resolved yet , who shall be king ; for pag. 56. and 102. the author tells us , christ shall be king there , and pag. 163. he unthrones christ againe , and assures us one shall be king , whom the iewes shall set up among themselves . i will follow this vanity no further ; onely doe you not think the papists will triumph , that such monstrous opinions are hatched among us ? sure they will ; yet they have little reason here : for two of their learned iesuites are of opinion , ( they are salmer : and lori : ) that the apostles did not sin , when lead with the errour of the iewes , they thought christs kindome should be temporall , act. 1. 6. which is the ground of all this vanity . and tullius crispoldus , one of theirs , left notes behind him ( which are yet in manuscript in the library at millan ) which agree in all things almost with this present folly . so whatsoever is amisse in this iewish dreame , the primogenitus , the first borne of it , after the iew , is theirs . onely herein their care out-goes ours ; they keepe the frensie locked up , and we publish it in print . i will leave these men to out-dreame the jewes , and hasten to , and thorow the second generall part of the text , which is the prophets owne prayer for jerusalem : in which the circumstances are sixe . first then , whether you reade the text with saint hierome , and the geneva translation , ( let them prosper that love thee ) and so make it a prayer , or with ar. mon. tremel . and the last translation , ( they shall prosper that love thee , ) and so make it a reason , full of promise , to induce us to pray for it ; it is not much materiall . it seemes both may stand , and i will not make my text narrower than it is . take the words then first as a motive . pray for the peace of jerusalem : for there is great reason you should doe so . for they shall prosper that pray for it . so the argument is drawne from prosperity ; & prosperity is a reason that is very potent with men in all things else : why then should it not be prevailing in this , to make men pray both for the state , and for the church ? but shall men prosper that do so indeed ? yes : you have no probable cause to distrust it ; the words are , they shall prosper . and if you take them for an earthly promise , you have a kings word for it ; if for a spirituall , you have a prophets word for it . would you have any man testifie that hath had experience ? you have davids word for it : and he had often triall in himselfe , that god made him prosper for his prayers sake , and his love to that state and church . and since you cannot distrust a king , a prophet , a man of experience ; be sure to pray for the peace of jerusalem , if it be but that your selves may prosper . take the words next as a prayer ; pray for the peace of jerusalem : for there is great example to move you to doe so . for the kingly prophet goes before you ; he askes no more of you , than he doth himselfe . he would have you pray for jerusalem , and so doth he : let them prosper that love it . the prophet is not of their humour , that care not what burthens they bind upon other mens shoulders , so themselves may escape the load . no , he prayes too ; and no marvell : for ( as saint leo observes ) prayer is one , and the first , of the three things , which doe most properly belong to all religious actions . he prayes then , and in his prayer this is remarkable , prius orat pro orantibus pro jerusalem , he prayes for them that pray for ierusalem , before he prayes for ierusalem it selfe . first , let them prosper that love ierusalem , ver . 6. and then , peace be within the walls of it , v. 7. and there is a great deale of spirituall wisdome in this too : for while his prayer strengthens them that pray for ierusalem , both his , and their prayers meet , and goe stronger to god , than if any ( be it david ) prayed for it alone . and therefore ignatius tells his people at smyrna , that their prayers reached as far as antioch , ( who no doubt prayed for it selfe too ) and these joyned prayers obtained peace for that church . secondly , as david prayes , as well as he would have others pray : so prayes he also for the selfe same thing , for which he exhorts others to pray ; that is , for peace . peace be within thee . and it is an argument that his exhortation came heartily from him , because he falls to it so close himselfe . and it is an excellent thing full of honour to god and themselves , when rex & propheta , the king , and the prophet , goe first in prayer for the states and the churches peace . now he prayes not for the peace of it alone , but for that which followes peace , the prosperity of it too . he well knew , that god hath pleasure in the prosperity of his servants . nor doth he so pray for the temporall peace of the state , as that he forgets the spirituall peace of the church . nor doth he so pray for the externall peace of either , but that he preferres the inward , and soul-peace of both . not peace without vertue : for that is but a painted peace ; and therefore saint hil. will have them together . peace and vertue connexa sibi sunt , must be knit together in jerusalem : for vertue is the strength and preservative of peace ; and wheresoever vertue is not , there peace will bee the first that will abuse it selfe . not peace without faith : for that is but a profane peace ; and therefore saint hierom tells us , it is dominus christus , our lord christ , that is the true peace of both state and church . as if he so long before had foreseen and prayed for ( in these words , peace be within thee ) the comming of the messiah . and foresee it ( no question ) he did . and i will not deny , but that he prayed for it : since neither ierusalems peace could , nor our peace can , be firme without him . but then if you aske me why so many states , and churches , are divided for , and about christ , and so not at peace ; the cause i must tell you , is the sinne of men : they divide and tear christ first , and then what wonder if they be divided about him ? thirdly , here is his prayer for peace and prosperity for jerusalem , for the state , for the church : but whereabouts would he have these excellent blessings seated ? where ? why every where , but especially in muris & palatiis , about the wall and the palace . and they are excellently fitted . he would have them spread all over jerusalem ; but loca dominii , the places of their exaltation , are these in my text , the wall , and the palace : for peace that keeps at the wall , and so works inward , to calme the city ; but the child of peace , prosperity , that is borne after in the palace , and comes outward , to inrich to the very wall. the strength of a city is in the walles . in walles that are fenced and fortified with turrets , ( as euthymius renders it : ) therefore if a tempest of warre beate upon the walles of it , possesse the strength of it , there cannot be peace . therefore the prayer is fit : sit pax in muris , peace be within the walles . and davids prayer is as full as fit : for the church hath the same walls , that the state hath . it is in my text. for it is in muris jerusalem , in the walles of jerusalem , and the temple stood within it . and by reason of the knot which god himselfe hath knit between the bodies , ( which is , that the same men , which in respect of one allegiance make the common-wealth , doe in respect of one faith , make the church ) the walles of the state cannot be broken , but the church suffers with it ; nor the walles and fences of the church trampled upon , but the state must be corrupted by it : therfore the prayer is full ; that peace may sit upon the walls , that prosperity may fill all that is within them . now neither the walles of the state , nor the walles of the church , can keepe or defend themselves , or that which they compasse ; there must be men , and they must keepe both the wall , and the palace , and the peace : viri-muri , men-walles . and among these , all are not bound to equall care in preserving the peace . but as the greatest strength of the dead walles is in turribus , in the towers and bulwarks ; so the greatest care in the living walls lyes in turribus , in the towers too ; upon those that are eminent in state and church . now s. hierome tells us plainly , that for the state , the noble , & the wise , & the valiant men , they are the towers . and for the church , saint paul tells us , the apostles were the pillars , gal. 2. and saint chrysost . that the priests are muri ecclesiae , the walls of the church . here therefore the prayer must goe home ; davids did ; peace be in these walls too : for if these shall shake upon their foundations ; if these knock one against another ; there can be no firme peace in either body . a wall-palsie is ever dangerous . fourthly , when there is peace in muris & palatiis , in the wall and the palace , stayes either the prayer for it , or the benefit of it , there ? no sure ; the benefit stayes not : for the peace of the wall and the palace , is very diffusive ; all ierusalem is the better for it presently . not the meanest in the body of the state , not the lowest in the body of the church , but they are the better , or may be , for this peace . and it is implyed in the text : for in palatiis , in the palaces , names indeed the kings house , but under that greater , comprehends the lesse . and s. hierome expresseth it so , and reades in domibus , prosperity in the houses : for the houses of subjects cannot be empty of peace , when the palace of the king is full . this for the benefit ; and peace is no niggard of it selfe . then the rule is ; where the benefit goes on and multiplies , there must not be a stop in the prayer ; that must goe on too , as davids did ; peace be within the walls . fiftly , the forme of this prayer , sit pax in muris , peace be within the walls , and prosperity within the palaces , tells us , that jerusalem had both these . and no doubt can be made , but that jerusalem , that state , that church , had both . and to this day as little doubt there is of civill states , muros habent & palatia , they have both walles and palaces . but for the church , sacrilege ( in many places ) makes all the haste it can , to frustrate this prayer , that there may be nor palaces , nor walles , for peace , or plenty , to be in . doubtlesse , this ceremoniall church will rise in judgment against the pillage of christendome : for the children of that church left not their mother without walles for defence , not without palaces for honour . ye see it is plaine in my text. but many children of the substantiall church , have shewed themselves base and unnaturall . palaces ? no , cottages are good enough ; as if it were a part of religion , that christ and his priests must have lesse honour in the substance , than they had in the ceremony . and yet when i consider better , i begin to thinke it is fit the priests house should be meane , where the church , which is gods house , is let lye so basely : for he that hewed timber afore out of the thicke trees , was known to bring it to an excellent worke ; but now they have beaten downe all the carved worke thereof with axes and hammers , psal . 74. so that now i doubt we must vary the prayer , from sit pax , to sint muri , not presume to pray , there may be peace and plenty within the walls , but that the very walls themselves may stand . but yet i will doe the people right too . for as many of them are guilty of inexcusable sinne , both by cunning and by violent sacrilege : so are too many of us priests guilty of other as great sinnes as sacrilege can bee ; for which , no doubt , we and our possessions lye open to the waste . it must needs be so . for the hand of sacrilege it selfe , though borne a theefe , could never touch palatia ecclesiae , the palaces of the church , as long as god kept the wall of it : but while our sins make god out of peace with the walles ; while he is at diruam , i will breake the wall thereof , esay . 5. it is in vaine to shift off by humane policies : for the palaces cannot stand . sixthly , i may not omit , that while the prophet prayes here , for the state and the church , and them that pray for both ; yet his expression is not , pro orantibus , but pro diligentibus ; not for them that pray for it , but for them that love it : let them prosper that love it , and wish it good . so the prayer ( as euthym observes ) did not comprehend the jewes onely , but as many of other nations too , as were diligentes , lovers of jerusalem . and indeede these two , to love , and to pray for the state , and the church , make one in my text : for no man can pray heartily for them , but hee that loves them ▪ and no man that truly loves them , can abstaine from praying for them , and the peace of them . this is certaine , neither love , nor prayer , can stand with practising against either ; nor with spoile and rapine upon either . nor is diligentibus te , that love thee , an idle or an empty specification in the prayer of the king : for as jerusalem had , so hath every state , and every church , some false members , whose hearts are nearer the enemy , than jerusalem . therefore sit pax , sed diligentibus , let there be peace , but to them that love thee . but if any man have a false heart to jerusalem , let him have no portion in the prosperitie of it . thus you see , the prophets care is for jerusalem . for this state and church he would have you pray . in this prayer he would have you beg for peace . that which he would have others doe , he doth himselfe , he prayes both for ierusalem , and for them that pray for it . that which he also prayes for , is peace and prosperity . this peace he would have in the walls , and this prosperity in the palaces . from thence he knowes it will diffuse it selfe to meaner houses . yet it seems by the way , that that ceremoniall church had both walls and palaces . and last of all , that this peace , this prosperity , might be the reward onely diligentium , of such as love both state and church . and now there is a little behind . for my text is an exhortation , and preacheth it selfe . rogate pacem , pray for the peace of ierusalem . pray for it ? why , it seemes strange to me that any age should be weary of peace , or need an exhortation to pray for it , either in church or common-wealth . yet the age in which david lived , was such . for though the instant time of the composure of this psame , was a time of peace ; yet it was but a time picked out , in an age that loved not peace . david tells us so himselfe a little before my text , psal . 120. my soule hath long dwelt among them that are enemies unto peace : i labour for peace , but when i speake unto them thereof , thy make them ready to battel . so there he speakes for peace ; and in my text he exhorts to pray for peace ; and after that , himselfe prayes for peace : and all this is little enough among them that love not peace . howbeit take this with you : they beare not the best mindes , ( cases of necessity , and honourable safety , alwayes excepted ) that desire the waters , either of the church , or the common-wealth , should runne troubled , that they may have the better fishing . and the historian sets his brand upon them ; who are they whom peace cannot please ? who ? why ? quibus pessima est , & immodica cupiditas , they whose desires are worse than naught , in their object , and void of all moderation in their pursute . this i am sure of , since david at the placing of the arke , exhorts all sorts of men rogare pacem , to pray for the peace of ierusalem , he did not intend to leave out the priest , whom it concernes most to preach peace to the people ; neither the high-priest , nor the rest , but they should be most forward in this duty . this for the priesthood then . and christ himselfe , when he sent out the seventy to preach , gave them in charge , to begin at every house in which they entred , with peace . peace be to this house , s. luk. 10. and he that preacheth not peace , or labours not for it , must confesse one of these two ; namely , that he thinkes david was deceived , while he calls to pray for peace ; or that himselfe is disobedient to his call . calvin is of opinion , that he which will order his prayers right , must begin , not with himselfe , but at dominus ecclesiae corpus conservet , that the lord would preserve the body of his church . it is just with the prophet , peace for ierusalem . for if any man be so addicted to his private , that he neglect the common state , he is voyd of the sense of piety , and wisheth peace and happinesse to himselfe in vaine . for whoever he be , he must live in the body of the common-wealth , and in the body of the church ; and if their joynts be out , and in trouble , how can he hope to live in peace ? this is just as much as if the exterior parts of the body should think they might live healthfull , though the stomack be full of sick and swoln humours . to conclude then : god hath blessed this state and church with many & happy yeers of peace and plenty . to have had peace without plenty had been but a secure possession of misery . to have had plenty ( if it were possible ) without peace , had been a most uncertaine possession of that , which men call happinesse , without enjoying it . to have had both these , without truth in religion , and the churches peace , had been to want the true use of both . now to be weary of peace , especially peace in truth , is to slight god that hath given us the blessing . and to abuse peace and plenty to luxurie , and other sins , is to contemn the blessing it selfe . and there is neither of these , but will call apace for vengeance . my exhortation therefore shall keepe even with s. pauls , 1 tim. 2. that prayers and supplications be made , especially for kings , and for all that are in authority , that under them we may live a quiet , and a peaceable life , in all godlinesse and honesty . here s. paul would have you pray for the king ; and in my text the king would have you pray for the state , and the church : his peace cannot be without theirs ; and your peace cannot be without his . thus haveing made my text my circle , i am gone round it , and come backe to it ; and must therefore end in the poynt where i began : pray for the peace of ierusalem ; let them prosper that love it : peace be within the walls of it , and prosperity within the palaces : that the peace of god which passeth our understanding here , may not leave us , till it possesse us of eternall peace . and this , christ for his infinite merit and mercy sake grant unto us . to whom with the father , and the holy spirit , be ascribed all might , majesty , and dominion , this day , & for evermore . amen . serm. ii. preached at white-hall , on the 24. of march , 1621. being the day of the beginning of his majesties most gracious reigne . psal. 21. 6 , 7. for thou hast set him as blessings for ever : thou hast made him glad with the joy of thy countenance . because the king trusteth in the lord : and in the mercy of the most high he shall not miscarry . my text begins , where every good man should end ; that is , in blessing . not an esau , but he cryes , when the blessing is gone , gen. 27. this psalm is a thanksgiving for david , for the king. in thanksgiving , two blessings ; one , in which god blesseth us ; and for that we give thanks : the other , by which we blesse god ; for he that praiseth him , and gives him thanks , is said to blesse him , exod 18. now we can no sooner meet blessing in the text , but we presently find two authors of it , god and the king : for there is god blessing the king ; and the king blessing the people . and a king is every way in the text : for david the king set the psalme for the people ; and the people , they sing the psalme rejoycing for the king ; and all this is , that the king may rejoyce in thy strength , o lord , v. 1. and when this psalme is sung in harmonie , between the king and the people , then there is blessing . this psalme was sung in ierusalem ; but the musicke of it is as good in the church of christ , as in their temple . nor did the spirit of prophecie in david , so fit this psalme to him , as that it should honour none but himselfe : no ; for in this the learned agree , that the letter of the psalme reads david ; that the spirit of the psalme , eyes christ ; that the analogie in the psalme is for every good king that makes david his example , and christ his god. the psalme in generall is a thankesgiving for the happy estate of the king. in particular , it is thought a fit psalme to be recited when the king hath recovered health ; or when a gracious king begins his reigne : because these times are times of blessing from the king ; and these are , or ought to be , times of thankesgiving from the people . my text then is in part for the day : for i hoped well it would have been tempus restaurationis , a time of perfect restoring for the kings health ; and thankes were due for that : and it is dies creationis , the anniversary day of his crowne ; and thankes is due for that . and there is great reason , if you will receive the blessing , that you give the thankes . the text it self is a reason of that which is found v. 5. there it is said , that god hath laid great dignitie and honour upon the king. and here is the meanes by which , and the reason why , he hath laid it there . so three parts will divide the text , and give us order in proceeding . the first is the meanes , by which god layes honour upon the king. not honour onely , which they all have as kings : but that great honour in his salvation , which attends good and gracious kings . and the meanes are two-fold in the text : dando & laetificando , by giving , and by joying . by giving the king as a blessing to the people ; thou hast given him , or set him as blessings for ever . and by joying the king for blessing the people : thou hast made him glad with the joy of thy countenance . the second is the reason both of the honour and of the meanes of laying it upon the king : and that is , quia sperat ; because the king puts his trust in the lord. the third is the successe , which his honour shall have by his hope , that in the mercy of the most high he shall not be moved , he shall not miscarrie . i begin at the first : the meanes by which god adds honour even to the majesty of princes . and because that doubles in the text , i will take the first in order , which is , dando ; thou laist great honour upon the king , by giving or setting him , as blessings for ever . in which meanes of laying honour , the circumstances are three . and the first of the three tels us what a king is ; and that 's worth the knowing : and marke the holy ghost , how he begins . he describes not a king by any of his humane infirmities , such as all men have ; and no meane ones are registred of david , the particular king spoken of : no , that had been the way to dishonour the king ; which is no part of gods intention . but hee begins at that which crownes the crowne it selfe . he is benedictio , a blessing , and no lesse , to the people . and therefore in all things , and by all men , is to be spoken of , and used as a blessing . now it is one thing for a king to bee blessed in himselfe , and another thing to be given or set vp , as a publike blessing to other men . david was both , and he speakes of both . a king then is a blessing to , or in himselfe ( as the septuagint and tremellius give the words , dedisti illi benedictiones , thou hast given blessings to him ) when by gods grace he is particeps sanctificationis , partaker of gods hallowing spirit . for no man , king or subject , can be blessed in his soule without religion and holinesse . and if these be counterfeits , such also is his blessednesse . but a king is given as a blessing to others , when in the riches of gods grace upon him , he is made divinae bonitatis fons medius , a mediate fountaine of gods goodnesse and bounty streaming to the people ; when he turnes the graces which god hath given him , to the benefit of them which are committed to him . for marke the heavens , and the earth will learne . god did not place the sunne in the heavens only for heighth , but that it might have power to blesse the inferiour world , with beames , and light , and warmth , and motion . david was thus , and thus was christ , and such is every king in his proportion , that sets up these for his example . it is not easie to match david ; but a better example than christ cannot be found ; and therefore when clem. alex. had described a king indeed , one that is beatus & benedicens , a blessed and a blessing king ; or , if you will , as it is here in the abstract , ipsa benedictio , blessing it selfe ; he is at cujusmodi est dominus , such as is christ . there , the perfect example of blessing . now while the king is said to be a blessing , let me put you in minde that there is a double benediction ; descendens una , altera ascendens , one descending , and another ascending . that which descends , is the blessing of benefit ; that is the kings blessing . he above , and this drops from him . in this , like god , whose immediate vicegerent he is : for gods blessings also are said to come downe and descend , s. iacob . 1. the blessing which ascends , is that of praise , and thankes , and faire interpretation of princes actions ; and this is the peoples blessing . and they are both in scripture together , 3 reg. 8. for there , ver . 55. solomons blessing comes down upon the people ; and ver . 66. the peoples blessing goes up back againe to solomon . betweene these two is the happy commerce that a prince hath with his people ; when they strive to out-blesse one another . when the king labours the peoples good ; that is his blessing descending upon them : and the people labour his honour ; that is their blessing reaching up to him . and in this sense also as well as the former , a king is said , poni in benedictionem , to be set up as a blessing , that is , for one whom the people ought to blesse . for gods ordinance , honour the king , 1 s. pet. 2. doth as much , if not more , require the people to blesse , that is , to honour the king , than it doth the king to blesse , that is , to doe good to his people . and there is no good division between a king and his people , but this one ; that in parting of this great good of a gracious government , the kings part be the honour , the peoples part may be the benefit , and both meet again in the blessing . and it is so in my text ; for ar. mont. renders the originall by pones eum , there the king blesses the people ; and the septuagint and tremel . by posuisti ei , there god promises that he will , or rather saith he already hath ; and ties the people that they doe blesse the king. and you may observe too , that while a king keeps to the two great examples of the text , david and christ , he is not onely a blessing , but he comes as hee writes , plurall ; and so it is in the text , benedictiones ; not one , but many blessings . and indeed the blessings which descend from a king upon a people , seldome come single and alone : and this , kings keep theirhonour , that they blesse by number . esau could not beleeve that his father isaac ( who was far lesse than a king to blesse ) had but one blessing in his store , gen. 27. but be the blessings never so many , never so great ; be the assistants which a king hath , never so deserving ; ( and david had his worthies you know , 1 chon . 11. 10. ) yet none of them may share with him in his honour of blessing the people , nor none ought to steale away the hearts of his people upon any popular pretences whatsoever . for these wheeles , of what compasse soever they be , move all in his strength , and therefore ought to move to the conservation of his honour . and this is in the text too : for david , no question , had a wise and provident councill , nobles of great worth ; and these wanted not their deserved honours : ( god forbid they should : ) and yet when it came to blessing the people , that great meanes of specialtie of honour to a king , there david stands alone without a sharer . dedisti , yea but whom ? not eos , but eum ; not them , but him , as blessings to the people . the vision which ezechiel saw , c. 1. seemes to me an expression of this : it was a vision of wheeles ; the wheeles were many ; the motion uniforme ; one wheele within another , the lesse within the greater ; yet in the apparition , these under-wheeles have no name , but onely the great compassing wheele , rota ecce una , one wheele appeared . and in this case , every man is bound to be in the service , but the best may not look to share in the honour . and seldome meane they well to princes , that against the phrase of the holy ghost in this place , dedisti eum , thou hast given him as blessings , will needes be thought blessers of the people : for such men doe but fish , and baite in troubled waters to their owne advantage . yet these men speaking oftentimes with more freedome , than either truth or temper , so long as they finde fault with the present government , never want ( saith hooker ) attentive and favourable hearers . never . for my part i will keepe to the words of my text : and if there be a blessing ( as who sees not but there is ? ) under god , i will goe to dedisti eum , him whom god hath given . if you thinke i have stayed too long in this circumstance , i hope you will pardon me ; you should be as loth as i , to go from amidst the blessings : but i must proceed . secondly then , a king , a blessing ; yea , but how long continues he so ? my text answers , it is for ever . for ever : and so christ and david are both in the letter . christ a blessing for ever ; and that simply , for of his kingdome no end , s. luc. 1. 33. david a blessing for ever : but that not in himselfe , but as christ was to descend from him , as he was radix lesse , esai . 11. from whence did spring christ the blessing for ever . and christian kings in their generations , a blessing for ever too : but that limited ; as they professe christ , and as they imitate david . now david is observ'd to have blessed the people under him three wayes ; and to these three generals , all the blessings of a king are reducible . these three are , the true worship of the true god , that is the first ; the second is , preservation from forraine enemies ; and the third is ▪ life and vigor of iustice and iudgement among the people . the closer a king keeps to these three , the larger his blessings : but if he fall short in any of these , so much doeth he lessen his blessings upon the people . for if he maintaine not true religion among them ; then his blessings are not for ever , but end in the peace and plenty of this life . if he preserve them not from forraine violence ; then his blessings reach not so far as to the ever of this life , but are hewen downe by the sword of the enemie . if he doe keepe out forraine force , yet if iustice and iudgement , be not in life and in bloud at home , his best blessings wil be abused , even by them which are trusted with dispensing them , and that for ever . now this in perpetuum , for ever , was absolute in christ : but in david and other kings , be they never so eminent in their times , it is but respectively for ever ; that is , not for the ever of eternitie ; no nor for the ever of time ; but onely for the ever of perpetuity of their own reigne , in their allotted time . and this is a large for ever . for you can have no longer blessings from the best king , than god gives him time to blesse in : for he is constant in blessing , that gives it not over but with life , and this was iosias honour . 4 reg. 23. and yet i may not forget , that some times this for ever extends the blessings of kings beyond their life , namely , when they blesse their people with a blessing successor ; for the septuagint read it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that implies succession : so it is a present , and an after blessing . a blessing in himselfe , and a blessing in his seede . in his person , and in his posterity a blessing . and the text fitted david home . in himselfe , all his life : and in solomon after his life , a blessing for ever . and in this the text applies it selfe , and so will doe , i hope , for ever : and i will ever pray , that the king may be a blessing long , and his solomon after him , to his people , even in seculum seculi , age after age in an ever of succession , and so proceed . thirdly then , the king is a blessing to his people , and that for ever ; but who makes him so ? yea , now we are come to the great father of blessings god himselfe : for if you marke , the text begins at tu dedisti , or tu posuisti ; thou lord hast given him , thou hast set him for blessings . and god as in other , so in this particular , very gracious : for no people can merit this at gods hand , that their king should be a blessing to them , and continue so . no , you see tu dedisti , thou hast given him , makes him donum , a meere gift , no purchase . againe , no king can promise and performe this out of his owne strength , that he will be a blessing to his people , and that for ever . no , you see tu posuisti , thou hast set him , keeps him at his disposing , leaves him not to his owne . and indeed in this , a kings felicitie is borne as christs was , by an overshadowing power ; and you cannot , no not with a curious eye , search all the reasons how he is set for blessings : because god in disposing it , hath hid lumen intra umbram , and thickned the veile that is drawne over it . there is much , i confesse , in the king , to compasse the affections of his people ; and there is much in the people , not to distast the heart of their king for trifles , not to urge him with indignities : but when all is done , and the blessing stands between the king and the people , ready to descend from the one , to the other ; yet you must goe to tu dabis , thou lord shalt give it . for if he give it not , it will not be had : there will be a rub where it is not looked for , and a stop in the blessing . for is there conquest over enemies , or rest from them ? why that is tua gratia , gods favour . so s. basil . is a king , or a state , famous for the ordering of it ? why there is auxilium â te , all helpe from god. so theodor. and god sells neither his help , nor his favovr : it is all at tu dedisti , his gift , his free gift , where ere it is . there is great errour in the world , i pray god it be not as common as great : and it is , to thinke that this blessing can be brought about by policie onely . policie is necessary ; and i deny nothing but the only . and they which maintaine that , leave no roome for tu dabis , thou shalt give the blessing : but will carrie the world before them whether god will or no. whereas there is more in tu dabis , in gods gift , than in all the policies of the world . and it must needes be so ; for all policie is but a piece of gods gift , a branch of gods wisedome : therefore not so great as the whole . and no policie can promise it selfe successe ; there it must needs wait and stay , for tu dabis : therefore not so great as that upon which it attends . and when miserable events dog the wisest projects , then achitophel himselfe will confesse this ; though perhaps not till he goe home to hang himselfe , 2 reg. 17. with this politick errour , went another of destinie . the former leaves gods altar , and the sacrifice is to their owne uet , hab. 1. this other hampers god in the uet , and makes both his blessings upon kings , and his blessings from kings to the people , to be all fatall . and this was too common among the heathen . so flav. vopiscus . fato remp. regi satis constat , it is evident enough that kingdomes are governed by fate . and then , where is tu dedisti ? thou hast given him , if he and his blessings must be whether god will or not ? but these blind men had blessings , and knew not whence they came , unlesse perhaps they understood providence by fate : ( and minut. fael . is not much against it . ) and if they did , then providence , and tu dabis , are all one ; for god never gives a blessing to a king and his people , but he gives it , and orders it by providence . yet here the wisest of the heathen are unexcusable , in that they enjoyed the gift , and would not serve the giver , rom. 1. look right therefore upon the author of blessings ; and where it is , tu dedisti , thou hast given him as blessings ( as it is with us ) there know , it is worth thankes both from prince and people : and where it is , tu dabis , thou shalt give ( and my text is read both wayes ) there know , it is worth the asking , both for prince and people ; that god will give their king unto them as blessings for ever . and as it is , tu dedisti , thou hast given ; so that is not all , but , tu dedisti priùs , thou hast given first . god is first in the worke , where ever a gracious king is a blessing to his people . for that which is simply a gift in the text , is a prevention , ver . 3. and , praevenis eum , prevents the king with blessings first , that he after may blesse the people : so that in this common blessing god is the prime mover , aswell as in grace given to particular men . and it it true of both , which s. augustine delivers but of one , avertat deus hanc amentiam , god turne away this phrensie from us , that in his own gifts ( and here it is , tu dedisti ) we should place our selves first , and set him after . no ; where ever comes , tu dedisti , thou hast given ; god is evermore first in the worke to begin it , yea , and last in the worke to perfect it , or else no blessing . and therefore marke the text , and ye shall finde , that wheresoever there is tu dedisti , thou hast given , there is still , posuisti , and disposuisti , thou hast set him , and disposed him to be so . and these two perfect the gift : for , tu pones , that sets and settles the king to be blessings ; and there is his constancie ; not a blessing to day , and none to morrow . and , dispones eum , ( for so tremellius will have it ) that disposes and orders the king in his blessings ; and there is his wisdome , to sit and steare his passengers ; that he may make all things suite with the oppertunities , and fit the varieties of the people : for they , doe the governour never so worthily , will not thinke themselves blessed , if they be not fitted . and a commonwealth , when the humors of the people feele a spring , and are swelling , ( as it was once said of that of rome ) suffers almost all those various motions , quae patitur in homine une mortalitas , which motalitie it selfe suffers in a particular man. and it should not be passed over neither , for whose mouthes david fits this passage . and first there is no question , but that david speakes it for himselfe : and there is the king acknowledging tu dedisti , gods gift in making him all the blessings that he is to his people . next i finde , pij loquuntur ; they are the faithfull that speake it : not a religious and a good subject , but he is at tu dabis , that god would blesse his king , and make him a blessing for ever . and therefore when god gives , and the king blesses , and the people take no notice of it , it is grosse ingratitude : when they have a blessing and know it not , it is a dangerous slumber ; when they may have a blessing and will not , it is sullen pet , and shewes they have no minde to be thankefull , either to god or the king for blessing them . against this : say , the blessings are not perfect . well , suppose that , what then ? are not the best actions of the best men mixed ? shall we refuse degrees of happinesse , because they are not heaven ? no sure : for angels dwell not in bodies of men . and in the very text it is not simply , thou hast given blessings ; but the words are , dedisti eum : thou hast given him as blessings . therefore the blessings here spoken of , come not immediately from god to the people , that they should be thought every way perfect : but they are strain'd per eum , through him , through the man , and therefore must relish a little of the strainer , him and his mortality . and there cannot be a greater wrong done unto princes , in the mid'st of their care for the people , than for men to think they are not blessed by them , upon supposall that some things may be imperfect : for the secret lets , and difficulties in publike proceedings , and in the managing of great state affaires , are both innumerable , and inevitable ; and this every discreet man should consider . and now i am come to the second meanes of gods laying honour upon the king. the first , ye see , was by giving him as blessings : and this second is laetificando , by making him glad with the joy of his countenance . the text goes on cheerfully , ( and so i hope you doe in hearing it ) from blessing to joy ; and here againe the circumstances are three . and first , god layes honour upon the king , laetificando , by joying him , while he blesses the people . and the joy which god gives cannot but be great ; and therefore the septuagint expresses it by two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt joy him with joy , that is , thou shalt make him exceeding glad : and its requisite a king should have joy , great joy , for he cannot sit at the stearne , without a great deale of care ; and therefore it is fit he should be rewarded with a great deale of joy . now if a king will not faile of this joy , he must goe to the right owner of it , god himselfe , that both hath and gives abundantly . if he seeke it in himselfe , if in the very people which he blesses , it will not ever there be found . for when a king blesses his people , if the blessing be as discreetly taken , as it is graciously meant ; then there is joy , great joy , of all hands : but when a people , hath surfetted long upon peace and plenty , it is hard to please them with blessing it selfe ; and every little thing is a burden to them , that in long time have felt the waight of none : and in such times , malecontents are stirring ; and there want not in all states , those that are docti in perturbanda reipub. pace , very learned in disturbing the peace of the common-wealth : and the factious aime of such men , is either to hinder and divert the blessings which are readie , and upon the point of descending from the king upon the people ; or else in misinterpreting , or extenuating blessings already come downe . and these ( let the world doat on them while they will ) are the hinderers of mutuall joy between the prince and the people . therefore , if the king will looke to the presevation of his owne joy , he must seeke it where these cannot hinder it , at tu laetificasti , thou lord hast joy'd him . and the word in my text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a joy that is inward , and referred to the mind . and tu laetificasti , is ever at this joy ; let the intentions be right and honourable , and joy will follow them . it was davids case : i will forbeare to tell you how scornfully , how unworthily , he was used by the basest of the people : but god kept close to him , tu laetificasti , and made him joyfull . secondly , where you find tu laetificasti , god joying david , there the joy is not like lightning , a flash and gone , but a true and permanent joy : true in regard of the author of it , god ; for here is another tu dedisti , god gave this also ; and true in regard of the object of it upon which it settles , which is god too ; god , and the light of his countenance . and how can it be other than true joy , that hath god at both ends of it , as this hath ? for it begins at god the author ; and it continues , and ends , in god the object . god , but not simply so expressed in the text , but god and his countenance , expressing after the manner of men : for a man is joyed at the countenance he loves ; and yet not simply so neither , not this countenance onely , but the joy of his countenance . and a man would not see sadnesse in the face he loves ; joy there rejoyceth him . but no countenance like to gods , an eye upon the beauty of his countenance fill's with joy . now vultus dei , gods countenance here , signifies gods presence ; so bellarm. it is true ; yet not his presence onely , but his favour and his love too ; so theodor. it is true , yet not empty love onely , but succour and protection too ; so euthym. it is true , yet it is not these alone , but all these and more . and this consider'd , it is no great matter how you reade my text ; a , or cum , or juxta , or apud vultum ; for the king needs all , and god gives all : for when he is once come to tu laetificasti , this joy begins at à vultu , from his countenance ; it goes on cum vultu , in company with his countenance ; it enlarges it selfe iuxta vultum , when it comes neere his countenance ; and at the last it shall be made perfect apud vultum , when it comes to his countenance , to vision . and as davids cares were great , so god would answer them with degrees of joy : for had god any more faces than one ( as ar. mont. renders the original cum faciebus ejus ) he would hide none of them from david . if any were more comfortable than other , he shall see that . and indeed though the countenance of god be but one and the same , yet it doth not looke joy upon all men : but his aspects to the creature are planetary ( as it were ) and various . and david is happy , that in the midst of all these various turnes of gods countenance , a , and cum , and iuxta , and apud , we find not ( nor i hope never shall ) that disasterous aspect of opposition , which is contra , against ; for then all joy were gone : for if it should be rex contra vultum dei , then it were all sinne ; and if it should be vultus dei contra regem , ( both which god forbid ) then it were all punishment ; in neither joy , in neither blessing . it is far better in my text , if we take care to hold it there , cum vultu , with , or in the favour of his countenance . thirdly , this joy begins at the king ; laetificasti eum , thou hast made him glad . he must have the greatest care , and therefore the joy must be first or chiefest in him : and if you will take a view of my text , you will find him excellently seated for the purpose ; for i find eum , that is david , that is the king , standing betweene laetificasti and gaudium , as if god would have the kings place knowne , by joy on the right hand , and joy on the left ; here god places the king ; this is his ordinance to season his cares : therefore if any attempt to displace him , to plunge him into griefe , to make him struggle with difficulties , it is a kind of deposing him . the care of government should be eased , not discomfited : else doubtlesse god would never have placed david betweene laetificasti and gaudium , joy and joy. and it is fit for the people , especially the greater , in their families , to look to this , that david may keep inter laetificasti & gaudium , the place where god hath set him : for when all is done , and the braine weary of thinking , this will be found true ; they cannot hold their places in gaudio , in joy , if david sit not sure in his : and it is an excellent observation made by cassiodore , ( a senator he was , and secretary of state to theodoricus , and after a most strict and devoted christian ) he makes all sad that endeavours not the kings joy : et omnes affligit , qui regi aliquid necessarium subtrahit ; and he afflicts all men , that withholds necessaries from the king. and certainly it is the glory of a state , to keep david upright where god sets him : and that you see is , inter laetificasti & gaudiū , between joy and joy , where god ever keep him , and his. and now i am come to the second generall of the text , the reason both of the thing , and the meanes ; of the honour , and the manner of gods laying it upon kings : and the reason is , quia sperat , because the king puts his trust in the lord. in which , may it please you to observe three circumstances . the first of these is the vertue it selfe , which god first gave the prophet , and for which he after gave him a blessing to the people , and joy in himselfe . the vertue , is hope ; that hope , in the lord. now hope followes the nature of faith : and such as the faith is , such is the hope . both must be in domino , in the lord , or neither can be true . and it is in a sort , with the denyall of hope in any creature , that the hope which is founded upon god alone ( i say alone as the prime author ) may be firme , and not divided . nulli hominum fidens , trusting upon no man , is theodoret. not in armies , nor in riches , nor in any strength of man , is euthymius . not in sword , nor speare , nor shield , but in the name of the lord of hosts , is david himselfe , 1 reg. 17. and david could not lay better hold any where : for since before , all lies upon god , tu dedisti , and , tu laetificasti , thou hast given , and , thou hast made glad ; where could any man fasten better ? and indeed the words are a reciprocall proofe , either to other : for because god gives , david hopes ; and because david hopes , god gives more abundantly , honour , blessing , and joy. it is in the text , quia sperat , even because he trusts . secondly , is trust then , and relying upon god , a matter of such consequence , that it alone stands as a cause of these ? yes , hope & trust rightly laid upon god , have ever been in his children , loco meriti , in stead of merit . and what ever may be thought of this hope , it is a kings vertue in this place . and thomas proves it , that hope is necessary for all men , but especially for princes . and the more trust in god , honoratior princeps , the more honour hath the king , as apollinarius observes it . and therefore hope is not here a naked expectation of somewhat to come ; but it is hope , and the ground of hope , faith , as some later divines thinke not amisse . and faith embraces the veritie of god , as well as the promises made upon it : and this was right : for so god promised , and so david beleev'd , he would perform , 2 reg. 7. 29. and since we have found faith and hope in this action of trusting god ( as our english well expresses it ) let us never seeke to shut out charitie ; and if faith , hope , and charity bee together , as they love to goe , then you may understand the text , quia sperat , because he hopes , de toto cultu , of the entire worship of god. for ( as s. isidor observes ) in all inward worship , which is the heart of religion , are these three , faith , hope , and charity . and in the most usuall phrase of scripture , ( though not ever ) scarce one of these is named , but all are understood to be present ; and if so , then , because he trusts , is as much as quia colit , because he worships . so at last we are come to the cause indeed , why god set david for such a blessing to his people ; why he filled him with such joy of his countenance ; and all was , quia cultor , because he was such a religious worshiper . it is in the text then , that a kings religion is a great cause of his happinesse . the greatest politicians that are , have confessed thus farre , that some religion is necessary , to make a king a blessing to his people , and a common-wealth happy : but the matter is not great with them , whether it be a true , or a false religion , so it be one . but they are here in a miserable errour ; for since they suppose a religion necessary ( as they must ) my text will turne all the rest upon them ; that true religion is most apt , and most able , to blesse and honour both king and people . for first , truth is stronger than falsehood , and will so prove it selfe , wheresoever it is not prevented or abused : and therfore it is more able . next , true religion breeds ever true faith , and true hope in god ; which no false religion can : therefore it is more apt . then , true hope and faith have here the promise of god , for the kings joy , and the peoples blessings , even quia sperat , because he trusts , whereas the rest have only his permission : therefore it is both , both more apt , and more able , to blesse king and commonwealth , than any false religion , or superstition , is , or can be . it was but a scoffe of lucian , to describe christians , simple and easie to be abused ; or if any in his time were such , the weakenesse of the men must not be charged upon their religion : for christ himselfe the founder of religion , though he did un-sting the serpent in all his charge to his apostles , yet he left his vertue uncheck'd , nay he commanded that ; be innocent , but yet as wise as serpents , mat. 10. 16. and this wisedome and prudence is the most absolute vertue for a common-wealth . so that till christians forsake christs rule , lucians scoffe takes no hold of them . thirdly , since quia sperat , the faith and religion of a king , is that which brings god to give him as a blessing ; it must not be forgotten , that trust in god , is inter fundamenta regum , amidst the very foundations of kings . and spes is quasi pes , hope ( saith isidore ) is the foote , and the resting place . now no building can stand , if the foundation be digg'd from under it . the buildings are the blessings of a state ; a prime foundation of them , is the kings trust in god : take away the truth of this hope , faith , and religion , and i cannot promise the blessings to stand ; for then there is never another quia , or cause in the text , to move god to give . but if the cause stand ( as theodor. and euthym. here make it ) all is well . and here it were sacrilege for me , and no lesse , to passe by his majesty , without thankes both to god and him. to him , for , quia sperat , because he trusteth ; for no prince hath ever kept more firme to religion . and it is sperans in the present in my text ; hee continueth it , and will continue it . and to god for , quia dedit , because in mercy hee hath given him this blessing so to trust , and by this trust in him , to be this , and many other blessings to us . and so i come to the last part of my text , which is the happy successe which david shall have for trusting in the lord. it is a reward , and rewards come last . and it is , that in this trust , he shall not slide , he shall not miscary . and here ( to make all parts even ) are three circumstances too . the first of these , is the successe or reward it selfe ; and it is a great one : non commovebitur , he shall not be moved ; or at least not removed , not miscarry . and this is a great successe , to have to doe with the greatest moveables in the world , the people , and not miscarry . so that trust in the lord , makes a king in the midst of a mighty people , petram in mari turbido , a rocke in a working sea : ebbe , and slow , and swell , yet insolent waves dash themselves in pieces of all sides the rock ; and the king is at non commovebitur , he shall not be moved . secondly , this great successe doth not attend on kings , for either their wisdome , or their power , or any thing else that is simply theirs : no , we must fall back to spes in domino , their trust in the lord : yea and this trust too , is not simply upon the lord , but upon his mercy . and indeed to speak properly , man hath no ground of his hope but mercy , no stay upon the slippery , but mercy : for if he looke upon god , and consider him in justice ; if he looke upon himselfe , and weigh his soule by merit , it is impossible for a man to hope , or in hope not to miscarry . and therefore the prophet here , though he promise non cōmovebitur , that the king shall not miscarry ; yet he dares promise it no where else than in misericordia , in mercy . thirdly , i will not omit the expression , whose mercy it is that gives successe to princes ; and that is altissimi , the mercie of the most high , which is one of gods usuall names in scripture . now sperat , & non commovebitur ; the kings hope and his successe , doe both meete in the highest mercy . it is true , hope stands below , and out of sight : for hope that is seene is no hope , rom. 8. yet as low as it stands it contemplates god qua altissimus , as he is at highest . and this shewes the strength of this vertue of hope : for as hope considered in nature is in men that are warme and spirited , so is it also considered as a vertue . and therefore give it but due footing , which is upon mercy , and in the strength of that , it will clime to god , were it possible he should be higher than he is . the footing of hope is low , therefore it seekes mercie ; and the kings hope keepes the foote of the hill : rex humili corde sperat ; ( so s. august . ) and the best hope begins lowest ; not at merit , but at mercy . but then marke how it soars : for the same hope that bears the soule of man company upon earth , mounts till it comes ad altissimum , to the most high in heaven . now in this mercy-seate it is observable , three grandies are met together ; blessing , joy , and hope , and yet there is no strife for precedencie : for blessing goes first ; joy comes after , for no man so joyfull as hee that is blessed ; and then hope , to supply the defects of both , because nor blessings nor joy , can be perfect in this life . and they have chosen to themselves an excellent and safe place in the mercy of the most high. an excellent place , and all receive vertue from it . for , that david is able to be a blessing to the people ; that he can joy in the blessing ; that his hope can support him through the cares in ordering the blessing , ere he can come to the joy ; all is frō mercy . and a safe place it is : for there are in all times , and in all states , conatus impiorum , endeavours of wicked men , and the labour of these is , to turne blessing it selfe into a curse ; to overcloud joy with sorrow at least , if not desolation ; to crush hope , or rather , decollare , to behead it . no place safe from these attempts , but that which is high , and out of reach ; and no place so high , as sinus altissimi , the bosome of the highest , which is , his mercy . the reason then why david shall not miscarry ; nay , not so much as nature , shake , ( as ar. mont. renders it , ) why the scepter in his hand shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a shaken reed , s. matth. 11. ( and that is the word here in the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the mercy of the highest . and when his feet are got upon this , he shall not slide . and apollinaris cals the feet of the king , while they rest upon gods mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bold and confident feet , that dare venture , and can stand firme any where ; and so no question they can , that are upheld by mercy . and now to reach downe some of the mercies of the highest upon our selves : for when i reade david , at rex sperat , the king trusts in the lord ; and heare him speaking in the third person , as of another king , me thinkes the prophecie is worth the bringing home to our most gracious soveraigne . for , his constancie in religion is knowen to the world ; and the freedome of his life , argues his trust in the lord ; and the assurance of his hope shall not vanish . for , let him keep to the mercy of the highest , and there he shall not miscarry . and give me leave to speake a little out of my spes in domino , my trust in the lord ; me thinkes i see , non commovebitur , he shall not miscarry , three wayes doubling upon him . first , for his private ; i have two great inducements among many in another kingdome , to thinke that he is so firme in the mercies of god , that he cannot miscary . the one is as old as novemb. 5. 1605. the powder was ready then , but the fire could not kindle : the other is as young as january last , the 9. the water was too ready then , and he fell into it . neither of these elements have any mercy , but the mercy of the highest was his acquittance from both . in the first , he learned , that when desperate men have sacramented themselves to destroy , god can prevent and deliver , act. 24. in the second he learned , that a horse is but a vaine thing to save a man ; but god can take up , take out , and deliver . and in the very psalmes for that day , morning prayer , thus i reade , psal . 46. god is our help and strength , a very present help in trouble . and i know not what better use he can make of this , than that which followes in the next verse ; i will not feare , ( nor distrust god ) though the earth be moved . next , me thinks , i have a non commovebitur , he shall not miscarry , for , or in his publike affaires . prophet i am none , but my heart is full , that the mercy of the highest , which hath preserved him in great sicknesses , and from great dangers , hath more work for him yet to doe : the peace of christendome is yet to settle . will god honour this island in him , and by his wisdome , to order the peace , and settle the distracted state of christendome , and edge the sword upon the common enemie of christ ? why should there not be trust in god , that in the mercy of the highest he shall not miscarry ? thirdly , for that which is greater than both these to him , the eternall safety of his soule , here is a non cōmovebitur ; he shall not miscarry for this neither : for so some reade , and some expound the word of my text , thou shalt give him everlasting felicity . therefore let him be strong , and of a good courage , for in the mercy of the most high there is no miscarrying . thus you have seene the kings blessing , the kings joy , the kings hope , and the kings assurance . in the first you have seen , that the king is a blessing to his people ; that a gracious king ( such as god hath given us ) is a blessing for ever : that he is so , quia tu dedisti , because god hath given , and set him to be so . from blessing to joy ; and there you have seene , that the joy which followes a blessed government , is a great joy , a true and a permanent joy , a joy that is either first , or chiefest in the king. now blessing and joy , are both grounded upon hope ; this hope in the lord ; this hope includes faith , and religion , and so this hope stands amidst the foundations of kings . the successe assured unto him , is , non commovebitur , he shall not miscarry , not so long as he rests on mercy ; that mercy of the highest . non commovebitur , drive wind and tide , he shall not miscarry . shall not ? what ? is it absolute then for david , or for any king ? no , i say not so neither . there is a double condition in the text , if david will not miscarry ; the one is ex parte davidis , on davids side , and that is at sperat , a religious heart to god , that cannot but trust in him . the other is ex parte dei , on gods side , and that is at misericordia , a mercifull providence over the king , which knowes not how to forsake , till it be forsaken , if it doe then . let us call in the prophet for witnesse , psal . 94. when i said , my foot hath slipped , thy mercie , o lord , held me up . now the foot of a man slips from the condition , from the trust , ( as cassian observes ) mobilitate arbitrii , by the changings of the will , which is too free to sinne , and breach of trust ; the holder up in the slip is mercie , therefore it is safest relying upon the condition which is on gods side , that is mercy , for that holds firme , when men break . and mark my text , hope goes before , and non commovebitur , he shall not miscarry , followes after : but yet it followes not , till the mercy of the highest be come in betweene . and indeed to speak properly , all those things which the scripture attributes to the faith and hope of man , are due onely misericordiae altissimi , to the mercy of the highest , which both gives and rewards them . and yet for all this , the hope of the beleever , and the mercy of god in whom he trusts , are happily joyned in my text : because the hope of faith can obtaine nothing without the mercie of the highest ; and that mercie and goodnesse will not profit any man , that doth not beleeve and trust in it . and hope and mercie are not better fitted to secure david , than mercie and the highest are , to make him apprehensive of his assurance : for goodnesse & mercie are invalid without power ; now that is supplyed by altissimus , the highest . and power is full of terrour when it stands apart from goodnesse ; and that is supplyed by mercy : when both meet , the hope of man is full . so david cannot but see all firme on gods side ; and sure he is not to miscarry , if he look to performance of his owne . and though it be safest relying upon god , yet it is never safe to disjoyne them whom god hath put together . and therefore as he is mercifull , so man must be faithfull , he must trust . and now to end at home , david is gone long since to his hope , the mercy of the highest : but a king , a gracious king , is living over us in peace , and happinesse , as our eyes see this day . i know he remembers why god set him over this great and numerous people ; that is , in benedictione , even to blesse them : and that he hath been a blessing unto them , malice it selfe cannot deny . and i make no question , but he will go on with the text , and be blessings to them for ever . for ever , through his whole time ; and for ever in his generous posterity . tu dedisti , gods gift is through all this ; and i will ever pray , that it may never faile . he hath given this people all his time , the blessing of peace ; and the sweet peace of the people , is praeconium regnantium , the glory of kings . and gods gift is in this too : for though it be the king that blesses , yet it is god that gives blessing to blessing it selfe . and suppose peace end in warre , tu dedisti , gods gift reaches thither too ; for the battell is the lords , 1 reg. 17. the battell , yes , and the victory . for ( sayth s. basil . ) dextera victrix , whosoever be the enemy , the right hand that conquers him is the lords . now for his blessing , it is fit he should receive joy : but if he will have that true and permanent , ( and no other is worth the having ) he must looke it in vultu dei , in gods countenance . if he looke it any where else , especially where the joy of his countenance shines not , there will be but false representations of joy that is not . this day , the anniversary of his crowne , is to all his loving subjects , dies gaudii , and dies spei , a day of joy , and a day of hope . a day of joy : for what can be greater , than to see a just , and a gracious king multiplying his yeares ? and , a day of hope : and what can be fitter , than to put him in minde even this day , that a kings strength is at sperat in domino , his trust in the lord , the preserver of men , job 7. that as god upon this day did settle his hope , and his right to this kingdome upon him ; so upon this day , ( which in this yeers revolution proves his day too , dies domini , the lords day as well as his ) hee would continue the setling of his hope on him , by whom all the kings of the earth beare rule , prov. 8. i say , settle upon him , and his mercy , that is the last . the very feet of kings stand high ; and in high places slips are dangerous . nothing so fit , so able to stand by them , as misericordia altissimi , the mercy of the highest . in the goodnesse and the power of this mercy he hath stood a king now almost five and fifty yeares ; nay a king he was , before he could stand . through many dangers the mercy of the highest hath brought him safe . let him not goe from under it , and it followes my text , verse 8. his right hand shall finde out all that hate him : and for himselfe , non commovebitur , he shall not be moved , not miscarry . and so we offer up our evening sacrifice unto god , for him , and for our selves , that god will ever give , and he may ever be , a blessing to is people : that his yeeres may multiply , and yet not outlive his joy : that this day may come about often , and yet never returne , but in gaudio vultus dei , in the joy of gods countenance upon the king ; and , in gaudio vultus regis , in the ioy of the kings countenance upon the people : that the mercy of the most high may give him hope in the lord and strengthen it ; that his hope may rest upon the mercy that gave it : that in all his businesses , as great as his place , his successe may be , non comm●veri , not to miscarry : that he may goe on a straight course from blessing others in this life , to be blessed himselfe in heaven ; and that all of us may enjoy temporall blessings under him , and eternall with him for evermore . and this christ jesus for his infinite merit and mercy sake grant unto us : to whom , with the father , and the holy spirit , three persons and one god , be ascribed all might , majesty , and dominion , this day , and for ever . amen . serm. iii. preached on monday , the 6. of feb. 1625. at westminster , at the opening of the parliament . psal. 122. ver . 3 , 4 , 5. jerusalem is builded as a citie that is at unity in it selfe , ( or compacted together . ) for thither the tribes goe up , even the tribes of the lord , to the testimony of israel , to give thanks unto the name of the lord. for there are the seats ( or the thrones ) of judgement ; even the thrones of the house of david . some are of opinion this psalme was made by david , and delivered to the church to be sung , when the ark of god was carryed up to jerusalem ; when jerusalem was setled by david , to be the speciall seate both of religion and the kingdome . the people were bound thrice a yeere , at easter , pentecost , and the feast of tabernacles , to come up and worship at jerusalem , deu. 16. and some think this psalme was prophetically made to sing by the way ; to sing whē they went up by the steps to the temple . and 't was fit : for they came up with joy ; and joy is apt to set men a singing ; and at joy the psalme begins . i was glad when they said unto me , we will goe into the house of the lord. but whatsoever the use of this psalme was in any speciall service , certaine it is , that jerusalem stands here in the letter for the city , and in type and figure for the state , and the church of christ . my text looks upon both ; and upon the duty which the jewes did then , and which we now doe owe to both . the temple the type of the church , that 's for god's service . no temple but for that . the city the type of the state , that 's for the peoples peace . no happy state but in that . both the temple and the state , god's house and the kings , both are built upon pillars . and it is not long since i told you out of psal . 75. that there are many times of exigence , in which if god doe not beare up the pillars , no strength which the pillars have in and of themselves can support the weight that lies upon them ; be they pillars of the temple , or pillars of the state. therefore here to ease the pillars god hath built up buttresses ( if men doe not pull them downe ) to stay the maine walls of both buildings . the buttresse and support of the temple is religion . god will not blesse the house , if men doe not honour and serve him in it . the buttresse and stay of the kingdome is justice . god will not blesse the state , if kings and magistrates doe not execute judgement ; if the widdow and the fatherlesse have cause to cry out against the thrones of justice . so the church and the common-wealth , gods house , the temple , and the kings house , the house of david , are met in my text. and they would ever meet , and in love no question , did not some distempered spirits breath soure upon them . for the church cannot dwell but in the state. ye never read that she fled out of the state into the wildernesse , but when some dragon persecuted her , revel . 12. and the common-wealth cannot flourish without the church . for where the church is not to teach true religion , states are enforced , out of necessity of some , to imbrace a false ; and a false is not a help to make a kingdome flourish . but when they dwell together , when the church , the house of grace , is a welcome inmate to the state , which is a wise fabricke of nature ; then in the temple there 's meeting : the people goe up to blesse , and praise the name of the lord. and then in the state ther 's meeting , to settle the thrones of judgement , to make firme the house of david . and then , and never but then , jerusalem , that is , both state and church , is a city as that is at unity in it selfe . my text is nothing but a most deserved praise of jerusalem . and not of the particular materiall jerusalem alone , but of any state , of any church , that is as jerusalem then was , and that doth as jerusalem then did . this praise of jerusalem both formall in it selfe , and exemplary to us , is set downe in three things . and they sever the text into three parts . for , first here 's the unity of jerusalem ; 't is builded as a city at unity in it selfe . secondly , the religion of it ; for thither the tribes go up , even the tribes of the lord , to the testimony of israel , to give thanks unto the name of the lord. thirdly , the government of it both spirituall and temporall ; for there are the seats of judgement , even the seats of the house of david . the first commendation of jerusalem is from the unity and concord that is in it . 't is like a city that is compacted together ; that 's for the buildings ; no desolation in the midst of it , saith s. basil . 't is like a city at unity in it selfe , that 's for the inhabitants . for the beauty and artificiall joyning of the houses is expressed but as a type of this unity ; when men men dwell as neere in affection as their houses stand in place . 't is a great ornament of a city , that the buildings be faire ; that they stand not scattering , as if they were afraid each of other . but wheresoever 't is so , the city is beholding to unity for it . let the citizens breake their unity once , they 'l spend so much in quarrels that they cannot build the city . no other times but when the inhabitants are at peace can build ; nor no other time can keep them from waste . but what ? hath god care of houses ? out of question not , but for the inhabitants that dwell therein . he that taketh the simple out of the dust , and lifts the poore out of the mire , psalm . 113. loves not man for his house , nor no city for the buildings . jerusalem will not let mee wander for an instance : for here so long as the inhabitants served god , and were at unity , what city like jerusalem ? the city of the great king , s. mat. 5. the glory of the whole earth , thren . 2. but when they fell from god to idols , from unity to heart-burnings among themselves , what then became of jerusalem ? what ? why just that which our saviour foretold , s. mat. 24. that one stone should not be left upon another that should not be thrown downe , not one , neither of temple nor city . and so it came to passe before adrian left it . if any man threfore will have his house stand , he hath no way but this ; to labour that jerusalem , the city , may serve god in unitie . now jerusalem is by way of singular eminence called here a city compacted together . and david himselfe might best call it so : for before davids time salem and sion were two cities ; the jewes dwelt in salem , but the fort of sion was yet held by the jebusites , 1 chron. 11. two cities , the upper , and the lower ; two people , the jewes , and the jebusites ; two most different religions , the worship of god , and idols , till davids time : but then a city most compacted together ; the buildings , and the cities joyne ; beniamin and iuda dwell there together ; nothing then but unitie . we are yet within the walls of the city , that 's too narrow ; we must enlarge the type to the state , and to the church . saint hilary puts me in minde , that my text reades not jerusalem is a city , as if that were all it meant to speake of ; but sicut civitas , as a city ; just as you see that , so the state , so the church . the city the modell if you will , but the building these . and for the state first ; that 's sicut civitas , as the city , just so . walls , and towers , and forts are things of second consideration ; ordo politicus , the wise ordering of the people in concord and unity is simply the strongest wall of a state : but breake unity once , and farewell strength . and therefore disjoynted factions in a state when they worke upon division , are publica irae divinae incendia , the publike kindlings of gods anger , and they burne downe all before them . and god seldome suffers these to fire a state ; till himselfe be heated first with the sinnes of the state. but then he will divide them in jacob , and scatter them in israel , gen. 49. nay scatter jacob and israel it selfe for them . and my text hath it not simply , like a city at unity , but at unity together , or in it selfe . and this the better to resist forraine malice . it were happy if all states , christian especially , were at unity in themselves , and with their neighbours . and the church prayes that the course of this world may be so peaceably ordered . but when the ambition of neigbouring states will admit nor safe , nor honourable peace , then there 's most need jerusalem should be at peace and unity in it selfe . need ? yes , need with a witnesse : for all division if it be voluntary , 't is an opening ; if it be violent , 't is a breach ; both make way for forraine force . thus it was with jerusalem of old when shee lost her unity . for faction within the walls was a helpe to titus , and his siege without . and long after , when the christians had won it from the saracens , their owne divisions among themselves , to their losse and shame let in saladin the soldan of egypt . and this hath beene often fatall upon our jerusalem : for scarce ever did a great enemie enter this kingdome , but when it was not sicut civitas , like a city at unity in it selfe . not at unity opened the doore to the enemie still : for toustain's division and inrode made way for the norman . and there were more divisions than one to helpe in the dane . and gourthigernus first , and mordredus after brought in the saxon. and i. caesar himselfe , the mirror of men for military discipline , he which for ought i have read , and remember , scarce ever turn'd his back to any enemie else , fled from the antient inhabitants of this kingdome , territa quaesitis ostendit terga britannis . till avaroius , called by caesar mandubratius , out of hatred , and in faction against cassibellanus brought him backe again , and made him entrance . so it seemes tacitus his observation was too true upon us , that nothing gave the romans , powerfull enemies though they were , more advantage against the antient britans than this , quod factionibus & studiis trahebantur , that they were broken into factions , and would not so much as take counsell and advise together . and they smarted for it . but i pray what 's the difference for men not to meete in counsell , and to fall in peeces when they meete ? if the first were our forefathers errour , god of his mercy grant this second be not ours . now there is coagmentatio duplex , a double buckling and knitting of the state together . and if either faile , the unity is broken . the one is of the members of the state with their head , especially the most honourable which are neerest . the other is of the members one with ather . and this is grounded upon that of the apostle , 1 cor. 12. where we find some necessity of every member ; not a like necessity of any : but honour and respect done to all . and why so ? why ? why the apostle tells you ver . 25. it is that there may be no division in the body ; that still it may be at unity in it selfe . and it is very observable , that in all that large discourse of s. paul , concerning the unity of the body and the members , he conceives at full , how corruption can unnaturalize nature it selfe . therefore he supposes the eye may quarell with the hand , ver . 21. and 't is a dangerous quarrell that , when the eye and the hand , direction and execution are at ods in any state. well he can conceive that ; but he doth not so much as suppose , that any members would be at odds with the head : no , god forbid . the head can compose other members , and settle their peace in the body ; but if any quarrell the head , all unity is gone . and yet the apostle cannot suppose so much unnaturalnesse that any member should quarrell the head ; not the tongue , as unruly as it is : yet he is very direct , that there is an office , which the head owes the body , and all the members to the very meanest , for the preservation of this unity . for the head cannot say to the very feet , as low as they are , i have no need of you , ver . 21. and for the church , that 's as the city too , just so . doctrine and discipline are the walls and the towers of it . but be the one never so true , and be the other never so perfect , they come short of preservation , if that body be not at unity in it selfe . the church , take it catholike , cannot stand well , if it be not compacted together into a holy unity in faith and charity . it was miserable , when s. basil laboured the cure of it : for distracted it was then , as s. g● . nazianzen witnesseth , into 600. divers opinions and errours : and 't is miserable at this day , the lord in his time shew it mercy . and as the whole church is in regard of the affaires of christendome , so is each particular church in the nation and kingdome in which it sojournes . if it be not at unity in it selfe , it doth but invite malice , which is ready to doe hurt without any invitation ; and it ever lies with an open side to the devill , and all his batteries . so both state and church then happy , and never till then , when they are both at unity in themselves and one with another . the vulgar reads it , jerusalem is a city , cujus participatio in id ipsum , whose participation is upon the same thing ; and that reading is warranted by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose participation , or communion is in , and of the same . so this reading followes the effect , the other the cause . for unity in it selfe is the cause of all participation . for unity is in charity ; and charity communicates all good things . 't is bountifull , 1 cor. 13. and if any suffer , it suffers with it ; participation still . now in heaven , and the church triumphant , there will be full participation , because there is perfect union : but on earth , whether it be in the state , or the church militant , looke how much there wants of perfect unitie , and so much there will ever want of joyfull participation . well ; both state and church owe much to unity ; and therefore very little to them that break the peace of either . father forgive them , they know not what they doe . but if unity be so necessary , how may it be preserved in both ? how ? i will tell you how . would you keep the state in unity ? in any case take heed of breaking the peace of the church . the peace of the state depends much upon it . for divide christ in the minds of men , or divide the minds of men about their hope of salvation in christ , and tell me what unity there will be . this so farre as the church is an ingredient into the unity of the state. but what other things are concurring to the unity of it , the state it selfe knowes better than i can teach . and would you keep the church in peace , that it may helpe on the unitie of the state ? if i mistake not , that can never be done but by christian patience ; and that i find in the letter of my text. for it is not here simply said , jerusalem is as a city , no , but built as a city . built , and upon a hill , esay . 2. many a cold and a bitter storme it must endure , god knowes . and if christ had not been a rocke in the foundation , i make no question it had been downe long ere this . built then ; but upwards in the building from this foundation , marke all along the walls of it ; lapis lapidem portat & portatur : there is such unity in the building , that every stone beares another , and is borne by another . and the apostle calls for the same duty in the spirituall building , gal. 6. beare ye one anothers burthen . so no patience , no bearing ; and no bearing , no unity . the building cracks presently . and continue it cannot long , if the great master-builders take not care of the morter . if it be laid with untempered , or distempered morter , all will be naught , ezech. 13. this psalme was used for many yeeres together in the church , at evensong upon new yeeres day , the day of the circumcision . why the church appointed it for that day , is not my question now : this i am sure of , this psalme calls upon us for the peace of jerusalem , ver . 6 , and that peace can neither be had nor held long unlesse there be a circumcision , and a paring off round about of heated and unruly affections in the handling of differences . and there must be a circumcision , and a paring off of foolish , and unlearned questions , yea and of many modal too , such as are fitter to engender strife than godlinesse , 2 tim. 2. or no peace . this is the way and no other that i know , to see jerusalem flourish as a city at unity within it selfe , both for state and church . the second praise of jerusalem is from the religion of it . for thither the tribes goe up , even the tribes of the lord , to the testimonie of israel , to give thanks to the name of the lord. jerusalem is very right now ; at unity , and religious . oh that it had knowne the day of its visitation , and continued so , luk. 19. for at this time the tribes went up to the temple . it begins well : for to the temple , to the church , to the consecrated place of gods service , is one of the best journies men of all sorts can make . and you may give a shrewd guesse at the devotion of the time , by the frequenting of the church . and this their publike comming to worship at the temple was gods expresse commandement , exod. 23. therefore assembling and meeting at publike service in the church is no humane institution , but from god himselfe . nor is this ceremony jewish or ambulatory , to cease with the law , and that temple ; but omnino perpetuum , altogether permanent in the church of christ , christians must to the church and place of service too . why , but what are they to doe when they come there ? what ? why jerusalem was right here too . they did give thanks to the name of the lord , and there . 't is no good signe when men are to seeke what they should doe when they come to church . yet if any man be ignorant , my text will informe him ; men are there now to doe as they did then , to give thanks to the name of the lord. the 70. and the vulgar have it , to confesse to the name of the lord. it comes all to one . for be the word thanke or confesse , it stands here expressive of the whole liturgie , of all the publike externall service of god : all which if it be not accompanyed with the inward service of the heart , is worth nothing . so they went to the temple , as we must goe to the church , to confesse , to pray , to worship , to praise , to give thanks to god , which even under the law was preferred before sacrifice it selfe , psal . 50. nor may the wisdome of the world think , that to pray , and to give thanks to god , are void actions : for what ever worldlings think , the church doth great service to the state while it prayes . and it is no hard thing to prove this out of those politicians themselves , which have given the world just cause to think they wrapped up god in their pocket , when they went to counsel . for their great master confesseth , that not a few , but many things happen to states ex fato urgente , out of such a pressing destiny , that they cannot be prevented , though the remedies be obvious and at hand . and is it so ? why then , where is the wisdome of the wise , 1 cor. 1. is it not confounded ? out of question ' t is . for ye see the remedy is acknowledged to be at hand , and yet not found . this purblind wisdome cannot see it . but to come home to him . this fatum urgens what ere it be , if there be a remedy and at hand , it may be prevented . 't is true it cannot , by worldly wisdome onely . for nisi dousinus , except the lord keepe the city , all other watchfulnesse is in vaine , psal . 127. but then allow god that which is fit for him , due to him , the highest roome at the councell-table , hee 'l quickly divert this fatum urgens , this pressing necessity . the time was when ruine was travelling so fast toward nineve , that it came within 40. dayes of the city , ion. 3. and it was fatum urgens , it came on apace . did any wiseman of that state discover that danger ? secure a remedy ? not a man. the prophet preached the danger , and devotion , as blind as 't is thought , stumbled upon the remedy , prayer and repentance , things with which worldly wisdome hath little to doe . and therefore to pray and give thankes are no empty actions for the state. well then , to pray , to praise , to worship , to give thanks ; here 's a great deale of service mentioned to god , and yet sure no more than needs . but in the antient church of the iewes , was there no reading , no preaching of the law to informe people ? yes , out of question : they heard moses , & the prophets in their synagogues every sabbath day , acts 13. yea , and in the temple too , if s. basil be right . but marke then . the originall copy of the law , the word of god written in tables of stone , was in the temple at ierusalem ; and there the priests , which were to judge according to the law , deut. 17. this law they might and did expound , but they might not crosse with it . no preaching in their severall synagogues , and parishes ( that i may so terme them , ) but was according to the law , conteined in the arke , at the temple , the mother church . and 't was fit . for if every man may preach as he list , though he pretend the law and the gospell too , ierusalem will be quickly out of unity in it selfe . and if they leave comming to the arke and the testimony , the world will soone have as many differences in religion , as there be yong , ignorant , and bold priests in parishes . now there was a double testimony and convention between god and the people . the law was the witnesse and covenant on gods part with the people ; and that the people should come , and tender their homage and obedience to god and the law ; that was the testimony , and the covenant of the people with god , deut. 16. god he promised to be present at the arke , exod. 25. and he performed it . num. 7. and so god is alwayes ready at his end of the covenant . all the feare is , we fall short , and come not as we should , either to heare gods testimony to us , or to give testimony to the world by our obedience . and herein , as in all things else , christ be mecifull , that brought mercie into the covenant . and you may observe too , that this comming to the temple to pray and to worship is called here by the prophet an ascent or going up , ascenderunt ; and an ascent it is . it was fitted in the letter : for the temple at ierusalem was built upon mount moriah ; no going up to it but by an ascent . and 't is fit in regard of the materiall church now : for how low soever the situation of any of them be , yet 't is motus sursum , upward still and towards heaven to frequent the church . and 't is fit in regard of the whole militant church . that 's an ascent too , to come out of paganisme , heresie , or schisme into the church at unity in it selfe . he that fell among theeves , and was almost killed by the way , was not going up to ierusalem , but downe to iericho . s. luk. 10. from the temple i warrant you . and as s. augustine speakes , si non descendisset , in latrones non incidisset , if he had not been sinking and going downewards , from god , and from his church , he had not fallen into the hands of theeves . but 't is most fit in regard of the church triumphant in heaven : for thither is no going but by ascending . ascending still out of the dreggs of this sinfull life . and he is miserably out of this way that sinks farther , and farther into sinne , and dreames he is in the way to heaven . nor can any man say , faine i would to heaven , but i want staires to ascend and get up : for this psalme is psalmus graduum , a whole ladder of steps from the church here , to the church in heaven . and ' its not unfit neither to expresse what paines they then were content to take to serve god. for from their remotest habitations ( and many were very farre off ) every male came up thrice a yeere to the temple to worship ; and they might not appeare before the lord empty , exod. 23. no paines then too much , no charge too great to serve god : and notwithstanding both paines and charge properabant ascendere , they made haste to come up . now , the church is at our doores , and we care not for going into it ; and we come up empty handed , else it were not possible so many churches should lye so ruinous as they doe . will you give me leave to tell you the reason of this ? 't is in my text ; when this devotion was on foote , jerusalem was at unity in it selfe : for so goes the text. jerusalem at unitie , and then ascenderunt , then they ascend by multitudes , and their devotion with them . and this falls in upon the persons that went up to serve the lord. and they were the tribes . not all the tribes , families , and kindreds of the earth ; no : for the many by idolatry had made themselves strangers to the true god of israel . but tribus domini , the tribes of the lord , they went up , all of them . the 12. tribes from the patriarks the seed of jacob , were then gods peculiar servants . they were made so in the covenant . the testimony of it was the law. so this honour to be the tribes of the lord , god's people , was reserved in the band of religion . if they had not beleeved , and served god , they had not beene his . they might have beene tribes , if you will , without serving in the temple ; but not domini , not of the lord , but by that service . and they might have beene in some kinde of unity ; but not in domino , not in the lord , but by that union . and they might have beene builded as a city ; but not ad dominum , to the lord's honour , and their owne salvation , but by that faith . and which was the honour of jerusalem then in all david's time , and solomon's too , all the tribes went up ; all , not a recusant tribe , or person among them . now i may not omit the place whither they were to ascend . it was jerusalem . there the temple . in that the arke . in that the law. and the law sayes not simply , that they shal assemble and meet to serve the lord , but precisely , that they shall doe it in the same place which the lord shall chuse , deut. 16. and the lord chose sion , the temple at ierusalem to be his place , 2 chron. 7. would you have a reason why god tied them so strictly to one place ? 't is not hard to give it . that people were wonderfully prone to idolatry ; therefore saith s. basil , god tyed them to one place of worship , lest wandring here and there in strange places , they might fall into the service of strange gods. and marke it , god would then have but one temple erected , one altar , in one city , that the people might not fall assunder into different superstitions , and leave true religion least followed . and the jewes seeing the command , never halted in this duety so long as jerusalem was at unity in it selfe . but when that brake , all misery began . for no sooner had jeroboam made a rent in this unity , and torne away ten tribes from the house of david , but by and by samaria is as good as jerusalem ; and the calves in dan and bethel , as good as that god that brought them out of the land of egypt , 3 reg. 12. so dangerous a thing it is , when unity and god's command are broke together . the jesuit lorinus tells us , there are better causes to perswade us now to go on pilgrimage ad limina petri , and the jubilees at rome , than the tribes had here to goe to jerusalem . what ? better causes ? the jewes had gods expresse commandement to goe to jerusalem , and the forme of worship that was there . and what better warrant can any man , or any people have , than gods command ? let him or any other shew me such a command , that all the whole church of christ , all the tribes which now serve the lord must come in person , or consent and doe it at rome , wee will never stay for lorinus his better reasons . wee will take gods command for a good one , and obey it . but they must not thinke to choak us with the wool that growes upon pasce oves , s. iohn 21. which as the fathers have diversly spunne out ; so no one of them comes home to the cloathing of rome , with such a large robe of state as she challengeth . and this in the meane time will be found true ; that while they seeke to tye all christians to rome , by a divine precept , their ambition of soveraignty is one and a maine cause , that ierusalem , even the whole church of christ , is not at unity in it selfe this day . now beside the honour and service done to god , the people had many other benefits by comming up , and meeting at ierusalem . many , but one more especially . and that comes into the third commendation of ierusalem ; the government both spirituall and temporall . for there also are the seates of iudgement , even the seates of the house of david . so they might serve themselves at the seates of justice , while they went to the temple to serve god. in the ascending 't was illuc , thither . and here at the sitting 't is illic , there . one and the same city honoured with god , his church , and the king. and it must needs be so . for these three , god , the king , and the church , that is god , his spouse , and his lieutenant upon earth are so neere allyed , god and the church in love , god and the king in power , the king and the church in mutual dependance upon god , and subordination to him ; that no man can serve any one of them truly , but he serves all three . and surely 't was in a blessed figure , that gods house and the kings stood together at ierusalem . the temple ( if i mistake not ) upon the east , and the palace of solomon upon the south side of the same mountaine : to shew that their servants and service must goe together too ; that no man might thinke himselfe the farther from god by serving the king , nor the farther from the king by serving god. the kings power is gods ordinance , and the kings command must be gods glory : and the honour of the subject is obedience to both . and therefore in the law the same command that lay upon the people to come up illuc , thither , to ierusalem ; the very same lay upon them to obey the judges , and the house of david , illic , when they came there . to obey the sanhedrim and the judges , deut. 17. and both them and the king , after the house of david was settled , as in this place . for then there was seated ( as divers of the fathers and later divines observe ) both authorities ; both of the priests , and of the king and his judges . so the first lesson which the people doe or should learne by going up to the temple , is obedience to both spirituall and temporall authority , but especially to the house of david . well then , illic , there were the seates or thrones of judgement . of all things that are necessary for a state none runs so generally through it , as justice and judgement . every part and member of a kingdome needs it . and 't is not possible ierusalem should be long at unity in it selfe , if justice and judgement doe not uphold it . and 't is in vaine for any man , whether he be in authority , or under it , to talke of religion , and gods service , to frequent the temple , if he doe not , in the course of his life , exercise and obey justice and judgement . and this lesson religion ever teacheth . for it was the very end of christs comming to redeeme us , that we might serve him in holinesse and in righteousnesse , s. luk. 1. in holinesse toward god , that 's first : and then in righteousnesse and justice towards men , that 's next . and they stand so , that the one is made the proofe of the other , righteousnesse of holinesse . for he that doth but talke of holinesse , and doth unjustly therewhile , is but an hypocrite . this for justice the preservative of unity . now for the seates of it . they which are appointed to administer justice and judgemet to the people , have thrones , or chayres , or se●tes , ( call them what you will , the thing is the same ) out of which they give sentence upon persons or causes brought before them . and they are signes of authority and power which the iudges have . and 't is not for nothing , that they are called seates . for judgement was ever given in publike , sitting . and there 's good reason for it . for the soule and minde of man is not so settled when the body is in motion . for the body moved moves the humours ; and the humours moved move the affections ; and affections moved are not the fittest to doe justice and judgement . no ; reason in a calme unmoved is fittest for that . now the seates stand here both for the seates themselves ; and so sederunt sedes is active for passive , the seates sate , for , the seates are placed ; or for the judges that sit in them ; or sederunt , id est , permanserunt , for the perpetuity and fixing of the seates of justice . the seates must be in some reverence for the persons that sit in them . the persons must have their honour for the office they perform in them . and the seates must be fixed and permanent , that the people which are fallen into controversie , may know the illic , and the ubi whither to come and finde justice . the words in my text are plurall , seates of iudgement . and 't is observable . for the exorbitances of men that quarrell others are such and so many , that one seat of judgement onely was scarce ever sufficient for any state. seats they must be , and they seldome want worke . in the prime times of the church , christians could not hold from going to law one with another , and that under unbeleevers , 1 cor. 6. to meet with this frailty of man , god in this common-wealth which himselfe ordered , appointed not one , but many * seates of judgement . and therefore even the inferiour seates , howsoever as they are setled by the king and the state , severally to fit the nature of the people in severall kingdomes , are of positive and humane institution ; yet as they are seates of judgement , they have their foundation upon divine institution too , since there is no power but of god , rom. 13. by these seats of justice and judgement the learned in all ages understand iudiciary power and administration both ecclesiasticall and civill ; and they are right . for the sanhedrim of the jewes their greatest seat of judgement under the king ( after they had that governement ) was a mixed court of priests and judges , deut. 17. though other kindomes since , and upon reason enough have separated and distinguished the seates of ecclesiasticall and civill judicature . since this division of the seats of judgement , there was a time when the ecclesiasticall tooke too much upon them . too much indeede , and lay heavy not onely upon ordinary civill courts , but even upon the house of david , and throne of the king himselfe . but god ever from the dayes of lucifer gave pride a fall ; and pride of all sinnes least beseemes the church . may we not thinke that for that she fell ? but i pray remember 't was fastus romanus , 't was roman pride , that then infected this church with many others . the time is now come in this kingdome , that the civill courts are as much too strong for the ecclesiasticall , and may overlay them as hard , if they will be so unchristian as to revenge . but we hope they which sit in them will remember , or at the least , that the house of david will not forget , that when god himselfe ( and he best knowes what he doth for the unity of jerusalem ) erected seates of judgement , hee was so farre from ecclesiasticall anarchie , that he set the high-priest very high in the sanhedrim . and ecclesiasticall and church causes must have their triall and ending as well as others . i know there are some that think the church is not yet farre enough beside the cushin : that their seates are too easie yet , and too high too . a paritie they would have , no bishop , no governour , but a parochiall consistory , and that should be lay enough too . well , first , this paritie was never left to the church by christ . he left apostles , and disciples under them . no paritie . it was never in use with the church since christ : no church ever , any where , ( till this last age ) without a bishop . if it were in use , it might perhaps governe some pettie city ; but make it common once , and it can never keepe unitie in the church of christ . and for their seats being too high , god knowes they are brought low , even to contempt . they were high in jerusalem . for all divines agree that this in prime reference is spoken of ecclesiasticall censures , and seates . and the word is thrones ; no lesse . so the originall , so the septuagint , and so many of the later divines , forgetting their owne invention of the presbytery . and one thing more i 'le be bold to speake out of a like duty to the church of england and the house of david . they , whoever they be , that would overthrow sedes ecclesiae , the seates of ecclesiasticall government , will not spare ( if ever they get power ) to have a pluck at the throne of david . and there is not a man that is for paritie , all fellows in the church , but he is not for monarchie in the state. and certainly either he is but halfe headed to his owne principles , or he can be but halfe-hearted to the house of david . and so we are come to the last , the great circumstance of the text , the house of david : the guide , and the ground too , under god , of that unity which blesses ierusalem . the house , that is , not the house onely , but the government . all regall and judiciary power was seated by god himselfe in david and his posterity , 2 sam. 7. that he , as king over his people , might take care , both that ierusalem might be at unity in it selfe ; and that the tribes of the lord might goe thither to give thanks to the name of the lord : that all the servants of god among that people might know , that god had committed them to the trust of david ; that they might not promise themselves succour from god , otherwise than as they lived in obedience to david ; that they might not think to alter the government , or the succession , but rest dutifully where god had placed them . and therefore when ieroboam rent ten tribes from the house of david , almost nothing but distraction and misery fell upon that people ever after , as appeares in the story . this to the letter strictly . now to the sense at large , as both church and state have subordination to the house of david . for ierusalem that 's at unity under david . and the tribes they goe up to the testimony under david . and the seats of judgement , they have their severall ministrations , but all with reference , all in obedience to the house of david . now in a state the king , obtinet locum fundamenti , is alwayes fundamentall . all inferiour powers of nobles , iudges , and magistrates rest on him . and yet the holy ghost doth not say in my text , that the seats of iudgement are upon the foundation of david , but upon the house of david . and the reason is plaine : because there is one and the same foundation of the king and his people , that is , god and christ . but when the house of the king is built upon god , as david's was , then 't is to the people , & domus , & fundamentum , both an house and a foundation of all their houses . and that you may see the truth of this , looke into the story of all states , and you shall never finde a thunderclap upon the house of david to make it shake , but the houses of all the subjects in the kingdome shooke with it . and this is an evident argument , that the house of david is a foundation , when such a mighty building as a state , is shaken with it . and therefore there 's no man that loves his owne house , but hee must love the kings , and labour , and studie to keepe it from shaking . and if you marke the text , here 's sedes super sedem , one throne , or seate , upon another . and all well-ordered states are built so by sub and super , by government and obedience . the intermediate magistrates have their subordinations either to other , and all to david . but the house of david that 's both , sub & super ; under the rest in the foundation ; for so the septuagint , and the fathers reade it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the house of david : so the house of david under , as foundation ; but over the rest in the administration and the government : for they which are upon him , must not be above him . a primacie , or superintendencie , or what you will above the house of david in his owne kingdome , is a dangerous , and an ill construction of super domum david . the house of david a foundation then ; and my text warrants both it and mee . i have no will to except against any forme of government , assumed by any state : yet this my text bids me say for the honour of monarchicall government , the seats of judgement in it are permanent ; and i doe not remember that ever i read seates of judgemens so fixed , as under regall power . i doe not by this deny , but that there may be the city in peace , and administration of justice in other formes of government , somtimes asmuch , somtimes more ; but there are judicia , not sedes , iudgement , not seates of it . and iustice there may be ; but it continues not halfe so steddy . the factions of an aristocraty how often have they divided the city into civill wars , and made that city which was at unity in it selfe , wade in her owne bloud ? and for a democratie , or popular government , fluctus populi fluctus maris , the waves and gulfes of both are alike . none but god can rule the raging of the sea , and the madnesse of the people , psal . 65. and no safety or settlednesse , till there be a returne in domum david , to a monarchie , and a king againe . i 'le goe no whither but to my text and jerusalem for instance . that people had a sanhedrim over them , a wonderfull wise and great senate ; the chiefe of the priests , and the most expert in their lawes of the other tribes . if any greater difficulty arose , god raised up iudges and deliverers to fight their battailes . this people were well , a man would thinke , for point of government , very well . and yet calvin observes , and 't is true , though they had then iustice and iudgement among them , yet they were but suspensa iudicia , & variè mutata , iustice with suspence and often changes . and which is more , that people restles and unquiet even with the ordinances of god himselfe till they had a king. 1 sam. 8. so after the disobedience of saul , ( which can cast even kings out of gods favour ) that state was setled upon the house of david . the king then a foundation , and a settled one too , as mortality hath any . the whole frame of the common-wealth , understood here by the seats of iudgement rests upon the strength of his house . upon his house ? therefore it must be built and settled ; else 't is not domus , not a house : when 't is built , it must be furnished , and plentifully too ; else 't is not fit to be domus davidis , the kings house . if any disaster hath been , it must be repayed ; else domus lacera a house upon props , can be no foundation of iustice to friends at home , or upon enemies abroad . and there can hardly be a greater misery to a kingdome , than to have the house of david weake . well then ; would you have the house of david as davids was now at jerusalem , a built , a furnished , a strong , an honourable house ? i know you would . you are a noble & a most loyall people . why then i will not take upon me to teach , but onely to remember you of the way . the way is ; — am i out ? no sure . the way is , to set david once upon his owne feet ; to make him see the strength of the house which god hath given him ; to fill him with joy and contentment in his peoples love ; to adde of your oyle to make him a cheerefull countenance , now that god hath anointed him with the oyle of gladnesse over you ; that in a free estate he may have leisure from home-cares , every way to intend the good and welfare of his people ; and to blesse god for them , and them in god. and for david , god hath blessed him with many royall vertues . and above the rest with the knowledge that his house is a foundation . a foundation of his people , and of all the justice that must preserve them in unity , and in happinesse . but t is domus ejus , his house still , even while t is your foundation . and never feare him , for god is with him . he will not depart from gods service ; nor from the honourable care of his people ; nor from wise managing of his treasure : he will never undermine his owne house , nor give his people just cause to be jealous of a shaking foundation . and here in the presence of god and his blessed angels , as well as of you , which are but dust and ashes , i discharge the true thoughts of my heart , and flatter not . and now my dread soveraigne , upon you it lyes to make good the thoughts of your most devoted servant . thus you have seene as short a mapp , as i could draw of ierusalem . she was famous for her unity , and blessed too , when it was within her selfe . shee was famous for her religion , and devout too , when all the tribes went up to the arke of the testimony , to give thanks to the name of the lord. she was famous for justice , and successfull too , both at home , and against forreigne enemies , when the seates of judgement ecclesiasticall and civill were all , as their severall natures beare , founded upon the house of david . this ierusalem of ours is now at unitie in it selfe . and i see here capita tribuum , the heads and leaders of the tribes , and people of the lord , come up , and present in his temple . i would to god they were all here , that with one heart , and one mouth , we might all pray unto god for all his blessings to come down , and dwell in the house of david ; and to rest upon this great and honourable councell ready to sit . you are come up to begin at the temple of the lord. the arke was wholly ceremoniall ; that 's not here . but the testimonie of israel , the law , yea and a better law than that , the law of grace and of christ , that 's here . here it is , and open ready to teach the feare of the lord , which is the beginning of all wisdome , psal . 111. in this law you can read nothing but service to god , and obedience to the house of david . and so you find them joyned 1 s. pet. 2. feare god , and honour the king. and 't is a strange fallacie in religion for any man to dishonour the king , and to make that a proofe that he feares god. to the temple and the testimony you are come up . when god would give moses more speciall direction , he declared himselfe from the mercy-seat which was on the arke , exod. 25. the mercy-seat was wholly ceremoniall , as the arke was on which it stood ; that is , the seate ceremonie , but the mercy substance . and though the seat be gone with moses , yet i hope god hath not left , will never leave , to appeare in mercy to the house of david , and this wise councell . if he appeare in mercy , i fear nothing . if he appeare otherwise there will be cause to feare all things . and the way to have god appeare in mercy , is for both king and people , not onely to come to the temple , that 's but the outside of religion , but also to obey the law , & the testimonie . judgement went out from god lately , and it was fierce . how many thousands strong men , which might have been a wall about jerusalem , hath the pestilence swept away ? but his mercy soone overtook his judgement : for when did the eye of man behold so strange and sodaine abatement of so great mortality ? a great argument , that he will now appeare in mercie . and i cannot tell which hath got the better in the vie , your honour or your religion , that you have made suchhast to bring the tribes to the temple , to give thanks to the name of the lord for this . the first lesson of this dayes evening prayer is exod. 18. there 's the story of iethro's counsell to moses , for assistance of inferiour officers . this was not the beginning of that great and parliamentary councell , which after continued successefull in the state of the iewes . for that was set after by god himselfe , numb . 11. yet i make no great doubt , but that the ease , which moses found by that councell , made him apt to see what more he needed ; and so farre at least occasioned the settling of the sanhedrim . i take the omen of the day , and the service of the church to blesse it . that our david may be as happy in this , and all other sessions of parliament , as their moses was in his councell of the elders . that the king and his people may now , and at all like times , meete in love , consult in wisedome , manage their counsell with temper , entertaine no private businesse to make the publike suffer ; and when their consultation is ended , part in the same love that should ever bring king and people together . and let us pray , that our ierusalem , both church and state , which did never but flourish when it was at unitie it selfe , may now and ever continue in that vnity , and so bee ever successefull both at home and abroad . that in this unity the tribes of the lord , even all the families and kindreds of his people may come up to the church , to pray , and prayse , and give thankes unto him . that no tribe or person for any pretences ( for they are no better ) may absent themselves from the church and testimony of the lord. that the seates of iudgement ecclesiasticall and civill af all sorts , may not only be set , but set firmely , to administer the justice of god , and the king , unto his people . that all men may reverence and obey the house of david , who it selfe upon god , is the foundation of all these blessings . that god would mutually blesse david , and this people . that so the people may have cause to give thankes to god for david ; and that david may have cause to take joy in the love and loyalty of his people ; and blesse god for both . till from this jerusalem , and this temple , and these thrones , hee and wee all may ascend into that glorious state which is in heaven . and this christ for his infinite mercy sake grant unto us : to whom &c. serm. iv. preached before his majesty , on sunday , the 19. of june , 1625. at white-hall . appointed to be preached at the opening of the parliament . psal. 75. 2 , 3. when i shall receive the congregation , ( or , when i shall take a convenient time ) i will judge according unto right . the earth is dissolved , ( or , melted ) and all the inhabitants thereof ; i beare up the pillars of it . this psalme is accounted a kind of dialogue between god and the prophet : for david sometime speakes in his owne person , and sometimes in gods. some think the time , when hee sung this psalme , was , when he was now ready to be crowned king over israel , as well as juda. the occasion of this his solemne devotion was , not onely the care which he had of the world in generall , the earth ; but much more , and much neerer the care which he took of the kingdome of israel , now committed by god unto his government . that kingdome was then filled with civil combustions ; and the church ( as it uses to be in a troubled state ) was out of order too . the learned , both the fathers and the later divines , differ much about my text. for some will reade it time ; and some , the congregation . and the best is , there 's warrantable authority for both . againe , some will have it , that this speech ( i will judge according unto right ) is davids promise to god , of his just administration of the kingdome ; and some , that it is gods promise to david , of his grace and assistance , to inable him so to governe . if it be gods speech , they are not all agreed , neither whether it be meant of his temporary execution of judgement in this life ; or of his great and finall judgement . nor doe they all agree , whether by the earth , be meant the whole world , and the church spread over it ; or the kingdome of the jewes , and the church , as then conteined in it . but the matter is not great . for the scripture is not only true , but full in all these senses ; and all of them come in close upon the letter of the text. and therefore for ought i know , it is the safest way , which shuts out nothing that the text includes . and my text will easily take in all , if you consider the words , as davids speech ; yet so , as that one way david be understood to speak in his owne person ; and another way in gods. and this is no newes . for usually in the psalmes , one and the same speech is meant of david , and christ ; and one and the same action applyed to god and the king. and the reason of this is plaine : for the king is gods immediate lieutenant upon earth ; and therefore one and the same action is gods by ordinance , and the kings by execution . and the power which resides in the king , is not any assuming to himselfe , nor any gift from the people , but gods power , as well in , as over him . so god and the king stand very neere together . and it is an infinite blessing both upon the king , and the people , when the kings heart keeps as neere unto god , as gods power is to the king. for then 't is but reading of my text , and you both see and enjoy the blessing presently . for then the congregation that comes up , the great congregation ; great in number , great in place , and great in power . it shall not lose it's labour : for , i will receive it , saith god ; and i , saith the king. the congregation , whether it be to serve god , or the state , or both , comes up at an appointed time ; and , i will make a convenient time for it , saith god ; and , i will take a convenient time for it , saith the king. when i have received it , and in this time , i will judge in it , and by it , according unto right , saith god ; and i , saith the king. if iustice and iudgement be not executed , the earth will dissolve , the kingdomes will melt away , all things will sinke and fall ; but i will beare up the pillars of it , saith god ; and i , saith the king. if the earth dissolve , the militant church which dwells upon it shakes presently ; it must needs beare part with the state in which it is ; but i will beare up the pillars of that too , saith god ; and i , saith the king. so blessed a thing it is , where god and the king keepe neere , and worke together . the text hath two parts . the one is the state of the earth , of the kingdomes , and the inhabitors thereof ; and they , when the prophet wrote this , were in weake estate , melted , and dissolved . the other is , the remedy , which god and the king will take to settle it . and concerning this remedie , heere are three things expressed . first , the execution of justice , i will judge according unto right . secondly , the establishment , or settling of the pillars , i bear up the pillars of it . thirdly , the time for both these , and that is a convenient time , even when hee shall receive the congregation . i begin at the state in which david , when he came to the crowne , found the earth , the world in generall ; the kingdome of juda in particular ; and the church of god. and surely my text gives me no hope , but liquefactaa est , weakenesse , dissolution , and melting in them all . for the world first , that so farre as the assyrian monarchie prevailed , in those dayes of david , melted betweene riot and cruelty . and the rest of the world which was not under them , was broken and disolved into petty dynasties and governments ; which did nothing almost but prey one upon another . and for the kingdome of juda , ( the speciall aime of my text ) that melted first in the great disobedience of saul , and after that in civill dissentions betweene david , and ishbosheth the sonne of saul , for divers yeares together . and as for the church , that had no publicke roome then given it , but in judea ; and there it could not stand fast when the earth melted under it . and we finde toward the end of saul , 85. priests were put to the sword at once , & unjustly all . and the church cannot choose but melt when her priests are slaine : for the speediest melting that is , is to melt in bloud . now this melting , whether it be in state or church , is no smal thing . for the scripture when it would expresse a great calamity upon men or kingdomes , uses the word melting , or dissolving . and that shewes that their honour and strength drops away and decayes , till they become as nothing , or quite another thing . in trouble , the heart of david melted like wax . psal . 22 , when their enemies prevailed , the heart of the people melted like water , ios . 7. in the time of vengeance , the ungodly of the earth shall melt and consume away like a snaile , psal . 58. and that 's melting indeed : put but a little salt upon a snaile , and he will drop out of his house presently . melting then is a great calamity upon a kingdome . and 't is not juda onely , but all kingdomes of the earth are subject to melting . the many changes of the world have preach'd this over and over ; that whatsoever hath earth to the foundation , is subject to dissolution . and the sermon is still made upon this text , terra liquefacta est , the earth is dissolved . now usually before melting there goes a heate : and so it was , hos . 8. a fire first , and then the melting of israel . there neither is , nor can be any kingdome , but it hath many heates . these are most felt by them , that are at the working of the state. but these are all quite above me , save to pray for their temper : and i will not further meddle with them . heates then there are , but all heates are not by and by a furnace ; nor are all furnaces able to melt and dissolve states . no god forbid . not all , but yet some there are , that can melt any kingdome , especially two . the one of these heates is sinne , great and multiplied sinne . for ( saith s. augustine ) delinquere est de liquido fluere , to sinne , is to melt , and drop away from all steddinesse in vertue , from all foundation of justice . and here a state melts inward , there 's little seen yet . the other is gods punishment for these sinnes . for that makes empty cities , and a desolate land. and there a state melts outwardly , and in view . and by this we have found what , and who it is that melts great and glorious kingdomes . in the text there 's no more than liquefacta est , the earth is disolved ; not a word by whom , or for what . but it is expressed ver . 7. that it is by god. and it is too well knowne , that it is for sinne , and for great sinne too . for as there goes sin , before god heates ; so there goe great and multiplied sins , before god makes his fire so hot , as to melt , or dissolve a kingdome . the sinnes of the amorite not yet full , therefore not yet cast into the melting pot . but so soone as their sinnes were full , their state melted . the fruit of it from above , and the root of it from beneath , all destroyed . and this was not the amorites case onely ; for all stories are full of it , that when states have melted into wanton , and lustfull sinnes , they have not long after dissolved into desolation . for ( as s. hierom observes ) that course god holds with impious , and impenitent kingdomes , as well as men , absque discretione personaruus , without any difference of persons or places . well ; when 't is terra liquefacta , when a kingdome dissolves and melts , what then ? what ? why then no man is in safety , till it settle againe ; not a man. for the text goes on : the earth is dissolved , and all that dwell therein . all men then to seeke what to doe ; the wisest to seeke , and the strongest to seeke , all. and it must needs be so . for so long as a state is terra , like solide ground , men know where to set their footing ; and it is not every earth quake , that swallowes the place . but when it is once terra liquefacta , molten and dissolved , there is no footing , no foundation then . i sticke fast in the myre , where no ground is , psal . 69. and myre is but terra liquefacta , molten and dissolved earth . all foule then , and no foundation . and when a kingdome melts indeed , that is , both wayes , in sinne , and under punishment , there 's great reason the inhabitants should melt with it into feare , into danger , into ruine . for god never puts his fire to the melting of a state , but for sin , and sinne , that is never committed by the dead state , but by the living . for when a fruitfull land is made barren , it is for the wickednesse of them that dwell therein . and therefore there is great reason , when the earth dissolves , that the inhabitants should all sweat , and melt too . when david came to the crown 't was thus . how is it now ? why , if you take the earth at large , for the kingdomes about you , out of question there hath been liquefactio ; a melting in the earth , and many kingdomes have sweat blood . but if you take the earth , for the state at home , then 't is high time to magnifie god : first , for the renowned , religious , and peaceable reigne of our late dread soveraigne of blessed memory , who for so many yeeers together , kept this kingdome in peace , and from melting : and secondly , that now in the change of princes , ( which is not the least occasion for a state to melt ) we live to see a miracle , change without alteration . another king ; but the same life-expression of all the royall and religious vertues of his father ; and no sinewes shrinking , or dissolving in the state. if you aske me the cause of this happinesse , i can direct you to no other but god , and god in mercy . for as for the kingdome , that is made of the same earth with others , and is consequently subject to the same dissolution . and as for us that dwell therein , i doubt our sins have beene as clamorous upon god to heate his fire , and make it fall on melting , as the sinnes of them that inhabit other countreys . and though i doubt not but god hath the sure mercies of david in store for the king , and will never faile him , yet if habitatores in eâ , they that dwell in this good and happy soile , will burden it and themselves with sinne , great sinne , multiplied sinne , unrepented sinne ; it will not be in the power , or wisdome , or courage , or piety of a king , to keepe the state from melting : for david was all these , and yet liquefacta est terra , the earth was as good as dissolved for all that . and therefore that this kingdome is not a melting too , i can give no firme reason , but god and his mercy . for he is content to give longer day for repentance , and repentance is able to doe all things with god. and the time calls apace for repentance : the heavens they melt into unseasonable weather ; and the earth melts and dissolves her inhabitants into infectious humours ; and there 's no way to stay these meltings , but by melting our selves , in , and by true repentance . would you then have a setled and a flourishing state ? would you have no melting , no dissolution in the church ? i know you would , it is the honourable and religious designe of you all : why , but if you would indeed , the king must trust , and indeere his people : the people must honour , obey , and support their king : both king , and peeres , and people must religiously serve and honour god. shut out all superstition on gods name , the farther the better ; but let in no prophanenesse therewhile . if this be not done , take what care you can . god is above all humane wisdome , and in some degree or other there will be liquefactio terrae , a melting , or a waste , both in church and state. and this falls in upon the second generall part of the text ; which is the remedy , as it was then with the jewes , the prevention , as it is now with us ; which god and the king will use to keep the state and the church from melting . this remedy ( and the prevention is just the same ) is expressed first in the execution of justice . and this god promises for the king ; and the king promises under god. i will judge according unto right , saith god ; and i , saith the king. now iustice and iudgement , is the greatest binder up of a state ; the great bounder of peace and warre . and it is not possible to find dissolving sinews in a kingdome , that is governed by iustice . for if the king flourish , the kingdome cannot melt : and the kings throne , that is established by iustice . nay farther ; nothing but iustice can establish the throne , and make it firme indeed . but when god blesses the king with a heart full of iustice , when god strengthens the king in the execution of iustice , when the king followes god as close as he can , with ego judicabo , i my selfe will looke to the administration of iustice , with which god hath trusted me ; there can be no melting about the throne of the king , none in the state , none in the church . but then this iustice , which preserves the king , and blesses the people , must be habituall . to doe iustice casually , though the thing done be just , yet the doing of it is not iustice . the state may melt for all that , because the remedy is but casuall . again , since the whole state hath interest in the justice of the king , his iustice must be spreading over all persons , and in all causes . and so 't is plurall in the text , i will judge , iustitias , for every mans cause , so far as it is just . why , but then must the king doe all this himselfe ? no , god forbid that burthen should lye all upon him ; moses was not able alone for that . it was , and it is heavie . what then ? why then jethro's counsell must be followed . there must be inferiour iudges and magistrates deputed by the king for this : men of courage , fearing god , and hating covetousnesse . these must quit moses from the inferiour trouble , that he may be active , and able for the great affaires of state. for if they be suffered to melt and drop downeward , there can be no standing dry or safe under them . and hence it followes , that , ego judicabo , i will judge according unto right , is not onely the kings engagement , betweene god , and the people ; but it is the engagement of every iudge , magistrate , and officer , betweene god , the king , and the state. the kings power , that 's from god. the iudges , and the subordinate magistrates power , that 's from the king. both are for the good of the people , that they may lead a peaceable life in all godlynesse , and honesty . all judges , and courts of iustice , even this great congregation , this great councell , now ready to sit , receive influence and power from the king , and are dispensers of his justice , as well as their owne , both in the lawes they make , and in the lawes they execute : in the causes which they heare , and in the sentences which they give . the king , gods high steward , and they stewards under him . and so long as iustice and iudgement sits upon all the benches of a kingdome , either it s not possible for fluxes and meltings to begin in the state ; or if they doe begin , their drip will be cured presenly . now while the king keepes close to ego judicabo , i will judge that which comes to me according unto right ; if inferiour iudges ( which god forbid ) judge other than right , they sinne against three at once , and against god in all . for first , they sinne against the people , by doing them wrong in stead of iustice . secondly , they sinne against their owne conscience , not onely by calling , but by sentencing good evill , and evill good. thirdly , they sinne against the king , the fountaine of iustice under god , in slandering of his iustice to the people , with the administration whereof they are trusted under him . and once againe for inferiour governours of all sorts . the king is the sunne . hee drawes up some vapours , some support , some supply from us . t' is true : he must doe so . for , if the sunne draw up no vapours , it can powre downe no raine , and the earth may be too hard , as well as too soft and too melting . now this raine which descends , and is first caused by the sunne , is prepared in the clouds before it falleth on the earth . and all great men that are raised higher than the rest ; especially iudges & magistrates of all sorts , they are the clouds . they receive the more immediate influence from the king ; and if they be gods clouds , and retaine what he gave them , they drop fatnesse upon the people . but , if they be clouds without water , they transmit no influence . if they be light clouds in the wind , then no certaine influence . if they be clouds driven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a whirlewind , then it is passionate , and violent influence . and the clouds , i hope , are not , i am sure , should not be thus , betweene the king , and his people . there is then ego judicabo , i will judge according unto right , both for the king , and all subordinate magistrates under him . but here 's ego judicabo , and i will judge according to right , for god too . for many of the * fathers will have this to be gods speech , or davids in the person of god. and then whatsoever men do with iustice and iudgement , god comes two wayes in upon the judgements of men to review them . for first , god comes in , when the earth is melting by violence , and injustice . and then gods ego judicabo , i will judge , is either in mercy to repaire the breaches , to stay the melting of the state ; or else in iudgement to punish the debasers of iustice . and this god sometimes doth in this life . but if he doe it not here , yet he never sailes to doe it at the last , and finall iudgement ; to which divers of the * fathers referre this passage of my text. secondly , god comes in when the seats of iustice , supreme and inferiour , all are entire . and then gods ego judicabo , i will judge , is alwayes to confirme , and countenance the proceedings of iustice , and to blesse the instruments . and my text hath it full . for it is not here said , i will judge the cause onely , or the men only whose cause it is , or the iudges onely that sentence the cause ; but ego justitias , i will judge the very iudgements themselves , how right , or otherwise thy passe . and then this must needs be to confirme & honour them , if they be just ; or to condemne and dissolve them , if they be unjust , rather than they shal melt , or dissolve the state ; or somtimes to send a melting into that state in which iustice is perverted , now , howsoever men somtimes breake from their duty in judging according to right , yet there can be no question of gods proceedings . he will be sure to judge all things , and all men , according to right , who ever doe not . shall not the iudge of all the world doe right ? yes , no question . and therefore even kings themselves , and all mighty men of the earth , and iudges of all sorts have need to looke to their wayes . for god is over them with ego judicabo , i will one day call for an accompt . i will judge all the executions of iustice , with which i have trusted them . and this is the first prevention of the melting of a kingdome ; the first remedy when it begins to melt : the maintenance and execution of justice . the second followes ; and it is the establishing of the pillars of the earth . i beare up the pillars of it . i , saith god , and i , saith the king. where first , it is not amisse to consider , what these great pillars of the earth are . the earth it selfe , that hath but one pillar , and that is the poize and aequilibre of the center . and that is borne up by the word and ordinance of god. thou commandedst , and it stood fast ; and ( saith s. ambrose ) it needs no other thing to stay it . the kingdomes of the earth , they have more pillars than one . this one , which is gods ordinance for government , they have ; but they have divers administratours of this ordinance . and these pillars are kings , and peeres , and judges , and magistrates . not one of these under the nature of a pillar : not one ; but yet with a great deale of difference . for though there be many pillars , yet there is but vnus rex , one king ; one great and center-pillar ; and all the rest in a kingdome doe but beare up under , and about him . the church , that is not without pillars neither . no , god forbid . and it resembles in this the kingdomes among which it sojournes . the great master-pillar , christ , he is the foundation of all the rest ; and other foundation can no man lay of the church . next to christ , the apostles & the disciples are pillars too , and so called , gal. 2. after these their successours , bishops , & priests , the fathers of the church in their several ages , they came to be pillars , and so shall successively continue to the end of the world . and so soone as emperours and kings were converted to the faith , they presently came into the nature of pillars to the church too . if any man doubt this truth , i le call in the pope himselfe to witnesse it . there are two great props , or pillars of the church , ( saith leo ) the kings authority , and the priests ; both these : and the pope was content then to put the kings first . and kings ( saith saint augustine ) are indeed great pillars of the church , especially if they use their power , ad cultum dei dilatandum , to enlarge ( and support ) the true religious worship of god. you have seene what these pillars are : will you consider next what they have to doe both in church and common-wealth ? the office of a pillar is knowne well enough what it is . 't is sustinere , to prop , and beare up the earth . quantum est columnarum nihil sustinentium , sed in ornamentum tantum . i know in luxurient buildings many pillars stand onely for ornament , but beare no weight . it is not so with pillars that are crown'd . honour and ornament they have , and they deserve it , but they are loaded too . kingdoms and states , the greatest , the strongest in the world , are as mouldring earth , as men . juda at this time was terra liquefacta , like a dissolving body . they cannot stand sine columnis , without their pillars to beare them . and therefore the king hath ever been accounted , and truly , columna stare faciens terram , the maine pillar , and stay of the state. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the king is the pillar , the foundation of the people . so s. gregory ; for he bears subjectorum suorum onera , not onely his subjects , but their burdens too . the office then of the pillars is to beare ; but when is there use of them ? when ? why continually , they can be spared at no time : if they leave bearing , the state melts presently . we reade it foure times repeated in scripture , but upon two great occasions onely , idolatry , and abominable lust , that there was no king in israel , judg. 17. and 19. no king. and still there followed a melting and a dissolving of the state. every man did what seem'd good in his owne eyes ; and the punishment was great . at this time david was king of juda , and ishbosheth would be king of israel : joab was for the one , and abner with the other . the pillars here , in stead of bearing , fell a justling : what followed ? why you see , liquefacta est terra , that kingdome melted . the pillars then can never be spared from their worke , continuall use of them ; but yet at one time more need than another . and the time of the greatest necessity of these pillars is , when there is any liquefaction , or weakening of the earth . and that is in the text , the earth dissolving ; and then by and by recourse to the pillars . to the pillars ; and therefore they which weaken the government ; nay , which doe but offer to impaire the honour and reputation of the governours , are dangerous and unworthie members of any common-wealth . for to murmure , and make the people beleeve , there are i know not what cracks and flawes in the pillars ; to disesteeme their strength ; to undervalue their bearing ; is to trouble the earth , and inhabitants of it ; to make the people feare a melting , where there 's none . and what office that is , you all know . continuall use there is then of the pillars . but what then ? can the pillars beare up the earth in a melting time , by their owne strength ? no sure , that they cannot ; not at any time : and therefore least at a melting time . but what then ? why then here 's ego and ego , i beare up the pillars that are about me , saith david ; and i , saith god , beare up both these and david too . and indeed all pillars are too weake , if they be left to themselves . there must be one to beare them , or else they can never beare the earth . one , and it can be none under god : ego confirmavi , 't is i that in all times have borne up the pillars of it . and it is per me , by me , saith god , prov. 8. that kings reigne : and per me , by me , is not onely by gods ordination , once set , and then no more , but by his preservation , and his supportation too . and ( as s. augustine observes ) quid essent ipsae columnae ? what could the pillars themselves doe , if they were not borne up by god ? but when it once comes to ego confirmavi , i beare up the pillars , there 's nothing then to be feared . now these of which we speake , are not stony or insensible , but living and understanding pillars : understanding , therefore they feele onus terrae , the burden of the earth which lyes upon them , when the dull earth feeles not it selfe ; therefore as they feele , so are they able to compare their strength , and the burden , and the difference of the burden at severall times ; therefore while they compare they are sensible of the difference betweene supporting of earth , and terrae liquefactae , dissolved or dissolving the earth : for this latter is heavier a great deale ; therefore in the difference they can tell where they are likeliest to shrinke under the burden , if god come not in to beare them up . and in all these cases , and many more , the pillars of the earth must goe to god , as fast as the inhabitants of the earth come to them . they must pray for themselves . and the church , and the people must pray for them too . and the cloze of the prayers must still bee , that god would beare up the pillars , that they may be able to beare up the earth . and for the honour of kings and their great assistants ; marke it , god doth not say here , i beare up the earth , and the inhabitants of it , though he doth that too , and they cannot subsist without him ; but as if he had quite put them over to the king , and the great governours under him , he saith , i bear up the pillars ; and then , i look and will require of them , that they beare up the state , and the people . let me speake a little boldly , ( saith gr. naz. ) shew your selves gods to your subjects ; gods , and no lesse : gods ; why then you must doe gods worke . and gods work ever since the creation , is to preserve , and beare up the world . therefore as god beares up you , so you must beare up the earth , and the people . god reteins his own power over you ; but he hath given you his owne power over them , rom. 13. his own power , and that is to beare up the people at home ; and in all just quarrels to force enemies abroad . and in all this 't is gods power still , but yet he will exercise it by the pillars . therefore in the first great leading of his people , himselfe went before them in the forme of a pillar , exod. 13. and when he smote the armie of egypt , he looked out of the pillar while he strook it , exod. 14. and because this was an extraordinary pillar , and therefore can be no principle for ordinary conclusions , hee makes moses , which was the ordinary pillar , not beare onely , but strike too . he must stretch out his hand upon the sea , exod. 14. now this great worke of god in supporting the pillars , kings and mighty potentates of the earth , is so manifest , that no reason can be brought to deny it . first , in that the wisest , and mightiest kings that ever were , have been in their severall times most religious . secondly , in that even those kings , and great men under them , which have not accounted god their strength , have yet thought it necessary to beare the world in hand , that they did relye upon god to beare them up . and this is a full proofe , that this principle is naturally printed in the heart of man , that god is basis columnarum , the foundation of the pillars . thirdly , in that very many times , weaker governours both for wisdome and courage , doe prosper , and performe greater workes , than some , which in themselves had farre greater abilities , and a more provident counsell about them . a famous instance of this , is pope julius 2. to ascribe this to fortune onely , worldly wisdome it selfe would condemne for folly . to give it to destinie , is to bind up god in chaines unworthy for men : for worldly wisdome knows this , that god in his workes ad extra , must be most free , or no god. to worldly wisdome it selfe , it cannot be ascribed : for she hath openly disclaimed many of their actions , which have prospered best . therefore of necessitie it must be ascribed to gods blessing and protecting them . and certainly there 's no true reason can be given of it , but this . first , ego confirmo , i establish and beare up the pillars . for so long the world cannot shake them . and secondly , ego apto , i make fit the pillars , ( as tremel . reades it ) for so long they beare , even above their strength . and out of doubt , there is very much in the fitting of the pillars . 't is not the great massinesse of a pillar , but the cleane , and true working of him , that makes him beare ; the fitting of him in time , and to his place . and here , as for many other , so especially for two things , we have great cause to blesse and magnifie god. first , that since he would remove our royall pillar , which had stood now under the weight of this government full 22. yeeres , yet he would not doe it , till he had prepared another , and brought him to full strength , to beare up this kingdome , to gods great honour , and his owne . secondly , that by gods great blessing , and his royall fathers prudent education , he is , and was from the first houre , confirmata columna , an established , and a setled pillar . and i make no question , but aptata columna too , a pillar every way fitted to the state he beares ; fitted to the difficulties of the time ; fitted to the state , and fitted to the church . now the church , no question , for the externall support of it , hath need , great need of temporall pillars too . at this time a great pillar of this church is falne ; and doubtlesse a great part of the edifice had falne with it , if god had not made supply of another , and a very able pillar . i finde gen. 28. that there was an anoynted pillar ; that it was anoynted by jacob. the place was bethel , the house of god. in it the ladder of heaven , by which the angels goe and come . but out of doubt this pillar is here . this pillar not yet anoynted by the hand of the priest ; but anointed already to the inheritance , and by the blessing of jacob. the place where jacob left him behind is the church of god , and he left him a pillar , for so he rested on him , and well he might . old jacob is gone by the angels way to heaven , but he left the pillar here behind at bethel , for the house of god. and all the blessings of heaven and earth be upon him all the dayes of his life . the church in all times of her dissensions , when schisme and faction have made great rents in her buildings , hath still had recourse to her pillars , to her civil & her ecclesiasticall pillars ; and she goes right . for her pillars must support her , or she cannot be borne up . this very time is a time of church division . what follows upon it ? what ? why the church is become terra liquefacta , there 's melting almost in every part of it christendome through , melting in all places , but not at the same fire . for in one place truth melts away from the doctrine of the church . in another devotion and good life melt away from the practice of the church . in a third all externall meanes , and necessary supply melts away from the maintenance of the church . and , but that i know hell gates cannot prevail against it , it melts so fast sometimes , that i should think it is , as the world takes it for , a house of butter against the sun. well , what 's the cause that there should be such melting in the church ? what ? why surely there are many causes , would i complaine to you of them . but there are two in the very letter of my text , and them i cannot bank . but i speak of the church in generall , and still hope the best of our owne . the one is , that the ecclesiasticall pillars , which are the churches most immediate bearers , are in many places of christendome but hollow pillars . and there 's no trusting of hollow pillars with such a weight as the church is . and therefore here where god in mercy will stay the melting , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will make the pillars solid . i will not leave the church any longer upon hollow , hypocriticall , and deceitfull pillars . the other is , that the church oft-times relyes too much upon her pillars , upon the wisdome , and the power of them . and so farre , that sometimes ego confirmavi , god that beares up the pillars is quite forgotten . and then whensoever she and her pillars leave to rest upon god , they fall on melting presently , and no wonder . but whatsoever the churches error be , this i am sure will concerne the state , and you . it is not possible in any christian common-wealth , that the church should melt , and the state stand firme . for there can be no firmnesse without law ; and no lawes can be binding if there be no conscience to obey them ; penalty alone could never , can never doe it . and no schoole can teach conscience but the church of christ . for wherever you find the church melt and dissolve , there you shall see conscience decay . therefore be pillars to the church , and you shall be pillars , strong pillars to the state , and to your selves . the third and last circumstance of the text is , the time , that is chosen for both these , both for the execution of justice , and establishing the pillars ; and that is a set , and a convenient time , even when he shall receive the congregation . for that time i 'le take , saith god , and i , saith the king. the first instant of this time set or taken is opportunity . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text. and opportunity is the best moment in all the extension of time , lose it , and lose all . the right use of it is one of the things that differences wisdome from folly . now a man would thinke that for these things in the text , all times were times of opportunity . for can any time be unfit to doe justice , to judge according to right , to beare up the pillars of state and church ? no sure , there cannot . and yet , even for these , here 's both god and the king for opportunity . for here david promises both for god and himselfe , that he will take a convenient time . but then there is a great deale of difference betweene god and the king in taking of it . for when the king comes to beare up the state , 't is simply cùm accepero tempus , when i shall take a convenient time . for no regall power hath any command over time . it can neither force on , nor draw backe , nor make stay of opportunity . he must take it when god offers it , or not have it . and if it be let slip , he cannot promise it shall returne to his hand againe . nor can this great court make an act of parliament , to stay or reduce it . but when god comes to doe justice and to beare up the pillars themselves ; then cùm accepero tempus , is not simply the taking of a convenient time , but the making of it too . and it stands not for eligere but statuere , not for a choice of time , as if god must wait upon it ; but for appointing of time , and making it fit to serve both god and the king. for ( saith s. augustine ) deus non accipit ( propriè , ) sed gubernat tempora , god doth not attend opportunities of time , as if he could not worke without them , but he governes and disposes of time , and occasion , and makes them ready for us to take them . otherwise obsequia temporum ( as arnob. calls them ) the pliantnes of time , will not attend , nor be commanded by us . so that here god's taking of the time is nothing but god's fitting of the time to us , and us to it . and when he is said to take it , it is for us , not for himselfe . now though god be at this taking of the time , yet it is not in men to give it him . no ability of man or any creature can doe that . and therefore where the speech is of god , it is absolute , and simply quum ego , when i shall take it . not i and you , not i from you ; but out of his owne wisedome he findes it , and out of his owne goodnesse he takes it , and by his owne power he uses it , to beare up the pillars of the earth . and therefore here in the text is never a quum tu das , when thou givest me opportunity , but when i take and order time by my selfe . and yet let me tell you , that where mans strength can doe nothing to give god an opportunity to preserve the earth , and the kingdomes of it from melting , there his weakensse can . for as weakenesse is the thing that needs , so the time of melting is the opportunity of establishing the pillars of the earth . and so god in mercy is often pleased to make it . 't was so psal . 9. the lord will minister true judgement unto the people : he will be a defence for the oppressed . when will he doe this ? in opportunitatibus , in the needfull time of trouble ; and that is the melting time . and 't is so in the text , i beare up the pillars of the earth . when doth he beare them ? quum terra liquefacta est , when states shake and seeme to be dissolving . and since our sufficiency can give gods wisedome no opportunity , but yet our weaknesse gives his mercy opportunity enough ; it is manifest , that no one thing is more necessary for preservation against the melting of a kingdome , then humble and hearty prayer , that god will come alwaies into that opportunity which our weakenesse makes . and now because god doth often take unto himselfe second meanes , and uses them in time , to watch over the opportunity which himselfe gives , here 's a touch in the text for that too , when this fit time of bearing up of the pillars of the earth comes ; and that is ( as s. basil & some others read it ) at the receiving of the congregation ; that is , when the people shall meet in the synagogue to pray , and praise god : or , when honourable and selected of the people shal be summoned , and gathered together in the name of the lord , for counsel or justice . for no time so fit to honour god ; none to execute justice ; none to beare up the pillars of the earth ; as when the congregation is received , to meet , and consider and weigh all those things which make for the honour and safety of a kingdom . and beginning that service with gods : for god forbid this honourable councell of state should sit downe and beginne any where else than at god. now the great congregation among the jewes was the sanedrim . and the going up of the tribes to jerusalem , was first to give thankes unto the lord , and then to sit downe on the seate of judgement , psal . 122. and jerusalem at that time was the seat both of religion and the state. differences i know there are many betweene us and them , our government & theirs , but not in this , that the tribes are assembled and come up to one place ; nor in this , that they come up first to give thanks to god , before they possesse the seate of judgement ; nor in this much , that there is a session , a convocation for religion , as well as parliament for state. but to leave them , and come to our owne . this great councell of the kingdome , this congregation is never received to meeting , but about the pillars of the state , the lawes , and the government . that by the lawes there might be judgement according to right ; and by the government the pillars may both beare and be borne . i say beare , and be borne : for though in the text it be , i beare up the pillars , that is , i at all times ; and i in some cases , where none can but i ; and i when all forsake save i ; yet that is not so to be taken , as if the people were not bound to beare up the pillars , as well as the pillars them . no , for there 's no question but they are bound , and strictly bound too , rom. 13. and certaine it is no state can flourish , if there be not mutuall support betweene the earth and the pillars : if it faile of either side , there 's some melting or other presently . for the strength of a king is in the multitude of his people , prov. 14. his supply , and his defence is there . and the strength of a people is in the honour and renowne of their king : his very name is their shield among the nations ; and they must make accompt to beare , if they will be borne . and this is read in the very dictates of nature for government . for no man ever saw building of state , but the pillars which beare up it , are borne by the earth . now god and the king doe both receive this congregation , and in fitnesse of time , and yet with a difference too : for the king receives the congregation to consult , and advise with it ; but god receives it , to direct , and to blesse it . and god with his blessing is never wanting to us at these and the like times , if we be not wanting to him , and our selves . and thus you have seene in what state the kingdome of israel was in davids time ; and how easie it is for any kingdom to be in the like ; in a melting , and a dissolving estate . you have likewise seene what remedy was then , and what prevention is now to be thought of against this melting . this both remedy , and prevention consists especially in impartiall distribution of justice to the people ; and in gods gracious and powerfull supporting of the pillars of the state. the time for this never so fit , as when the congregation is received by the king to consultation , and by god to blessing . it is not much which i have more to say . the congregation is now ready to be received . the very receiving it joynes it with the fitnesse of opportunity . for it is the kings opportunity to blesse his people with iustice and iudgement ; and it is gods opportunity to beare up both king and peeres , both greater , and lesser pillars of the state. my text delivers a promise of both . for 't is davids speech for himselfe , and for god. i 'le doe both , saith god , and i , saith the king. now you may not distrust this promise on either side ; neither on god nor davids . not on gods side : for that is infidelity . nor the kings : for what hath he done that can cause misbeliefe ? or what hath he not done , and that above his yeares , that may not merit , and challenge beliefe of all ? and for the comfort of this kingdome , and all that dwell therein , the service of the day , which was first designed for this businesse , seems to me to prophesie , that another hezekiah , a wise , and a religious king , hath begun his reigne . for the first lesson appointed in the church for evening prayer that day , is 4 reg. 18. which begins the story of hezekiah . hezekiah was twenty five yeares old when he began to reigne . there 's his age . what did he when he came first into the throne ? why one of his first works was , he gathered the princes of the citie ( there was the receiving of the congregation ) and so went up to the house of the lord. after this , what was the course of his life ? it follows , he clave to the lord , and departed not from him . ( and i hope i may make a prophecie of that which follows . ) so that there was none like him among the kings of judah , neither were there any such before him . and thus is our hezekiah come this day to receive this great congregation in the name of the lord. let us therefore end with prayer unto god. that he would blesse both the king and the state. that this kingdome may never be terra liquefacta , like molten and dissolved earth . that if at any time for our sins it begin to melt , and wash away , the remedy may be forthwith applyed . that iustice and iudgement may be given according to right . that the pillars of the earth may be borne up ; the inferiour and subordinate pillars by the king , and both the king as the master-pillar , and they , by god. that all this may be done in fit and convenient time . that god would make fit the time , and then give the king and the state , and this great councel , all wisedome to lay hold of it . that this great congregation may be in the fitnesse of time . that god would be pleased to receive and blesse it . that the king will be pleased to receive & grace it . that it will be pleased to receive the king , according to his desert , and their duty , with love , honour , and necessary supplie : that so he may beare up this kingdome , and the honour of it , with comfort ; and be a strong and a lasting pillar , to support both it and us , in the true worship of god , and all inferiour blessings . that he may dwell before god for ever ; & that god would prepare his loving mercy and faithfulnesse , that they may preserve him . that all the blessings of grace may attend him and this congregation in this life ; and all the blessings of glory crowne both him and us in the life to come . and this christ for his infinite mercy grant unto us : to whom , &c. serm. v. preached before his majesty , at white-hall , on wednesday the 5. of july , 1626. at the solemne fast then held . psal. 74. 22. arise , o god ( plead , or ) maintaine thine owne cause : remember how the foolish man ( reprocheth or ) blasphemeth thee daily . this psalme in the very letter is a complaint of the wast that was made upon the city of jerusalem ; and the prophanation of the temple that was in it . and these goe together . for when did any man see a kingdome , or a great city wasted , and the mother church left standing in beauty ? sure i think never . for enemies when they have possessed a city seldome think themselves masters of their owne possessions , till they have ( as they thinke ) plucked that god out of his house , which defended the city . as you may see in that bragge of the heathen in minu. foelix . * and so 't was here . the enemies roared in the city , and displayed their banners , vers . 5. and then by and by followes the defiling of the holy place . downe goes the carved work with axes and hammers , and fire on the rest , verse 6. a profanation upon the temple , and upon all the rites of religion there was . all agree upon that . but it was yet but in prophecie , not come . and the learned which lived after , and looked back upon the prophecy , and the accomplishment of it , are not agreed . for some say , the text refers to the first great desolation by nebuchadonozor ; some , to the last by titus ; some , to that which came between by antiochus epiphanes ; and some indefinitely to all . the best is you cannot refer the text amisse . for in every of these the city and the temple ; the state and the church were threatned alike . and i for my part see no great reason yet , why the prophet should not mean all , since certaine it is both state and church did suffer in all . this psalme as in the letter it lookes back upon the state and church of the jewes , so in the figure it lookes forward upon the whole course of the church of christ , entertained in any state : for if the state come to suffer , 't is madnesse to thinke the church can be free . and therefore this psalme certainely was penned to be documentum perpetuum , an everlasting document to the church of christ , to labour and pray for the safety of the state ; because if any violence threaten the kingdome with waste , it must needs at once threaten the church with both prophanation and persecution . well , this danger is usually threatned before it come ; and so 't was here . but upon that threatning what remedy hath the state ? what ? why wisely to fore-see , carefully to provide against , and unanimously and stoutly to resist the insolence and the violence of the enemie . and to this work every subject is bound by all law , of god , of nature , and of nations , to put hand , and meanes , life and livelyhood . but what remedy hath the church ? what ? why a remedy beyond all this . majora arma as saint chrysostome calls them , greater , sharper weapons . for foresight , and care , and unanimity , and courage , sometimes come all too short : for all these may dwell in greater proportion in the exemies camp. whither goes the church then ? whither ? why doubtlesse to god. for when all things else faile , the helpe that is done upon earth , he doth it himselfe , ver . 13. to god , and to god by prayer . that 's the church way . and the church way is via regia , the kings way ( as epiphan calls it . ) the prophet here is all upon this way . for here in the psalme is a noise of enemies comming . there 's a prophecie what they will doe if they get the better . what doth the church ? doth she stay till the enemies be come ? no sure . 't is no wisedome in the state ; 't is no religion in the church to doe so . no : nor did the church so here . but she called to minde what strange things god had done of old for his servants , ver . 14. upon that mercy she grounds her confidence ; that upon the same repentance , she shall have the like deliverance . and upon this faith and hope she repents and prayes , ver 20. my text is the conclusion of this prayer ; and it hath two parts . the one is the invocation , that god would bestir himselfe ; arise o god. the other is what the prophet would have him doe when he is risen : and they are two things which hee doth expresly desire of him . the one is , that he would pleade and maintaine his owne cause . the other , that he would remember how the foolish man reproches , or blasphemes him daily . arise o god , maintaine thine owne cause : remember how the foolish man blasphemeth thee daily . the text it selfe is all as it begins , a prayer . it must needs fit the worke of the day : for that proclaimes for prayer . no time is or can be unfit to call upon god ; but such times as this are necessary . and there cannot more well be said , than such times as this . the prophet david where he points out opportunity for prayer goes not so farre . call upon me in the day of trouble , so will i heare thee , and thou shalt glorify me , psal . 50. there 't was but the day of trouble . but these times , might i be bold to put them under their just character , for difficulties both at home , and abroad , are more than the day of trouble . for , beside that they have made up a long day of trouble already : these times are the very concurse of feare and danger . the cloudes have threatned from heaven now many dayes together , to destroy a hopefull and plentifull harvest in the day of possession ; as the prophet speakes , esay 17. the pestilence as if it were angry that god had driven it out of this great city of the kingdome , wastes and destroyes far and neare in other places of it . the sword of a forraigne enemy threatens to make way for it selfe : and if it enter , 't is worse than famin and the pestilence . the prophet calls it a rasor , esay 7. but such as is readier to cut the throat , than shave the beard . can yee tell where to sue out remedy against these , but at god ? perhaps you may think upon second and subordinate helps ; and 't is fit yee should : for these are simply necessary too . and 't is gods great blessing upon the kingdome , that to meete with the distractions of the time , he hath placed over us in the throne , a wise , a stout , a vigilant , and a most provident king. well : but can you alwayes have these second helpes at hand ? can you always by them effect your end ? have you them ready at this time ? have you the sinewes that move them ? 't is well if you have . but i doubt 't is a great part of the sorrow and trouble of the time , that you have not . and howsoever , have , or have not , there is a commanding power both over you and these . and therefore this is a time for humiliation under that power , that he which gives grace to the humble , would resist the pride of our enemies , s. jaco . 4. i need not presse this any further . the necessity of these times speakes out . 't is past whispering now that this is a day of trouble . of trouble : therefore it ought to be a day of prayer , humble and devout prayer , which may out-cry our sinnes to god. and as it ought to be , so authority in a most religious hand commands it . and a powerfull edict hath made that duty publique , which else perhaps would have beene , as much neglected in the private , as the time it selfe and the danger both have beene . will ye say , we see by the threatnings , that god is angry with us ? will ye adde to this ? if he be angry , he will not succour us ; no nor regard the prayers that are made for succour ? well , suppose this : yet prayer is necessary , and the ready way to bring god into the battell on our side . will ye see how ? first , god gives grace : in the strength of grace doe you repent , and god cannot continue angry . in your repentance pray , and god cannot but heare ; and some way or other come in to help . and it was never a church conclusion ; god is angry , therefore i wil not pray . no , but therefore i will , was the churches voice . first , pray to appease his anger , and then pray againe to obtaine his love , and those blessings which he gives where he loves . and the church of old often did upon great apprehensions , as we doe this day , fast , and pray together . that is , labour by all meanes to make god for the state. first , because if there be any evill spirit , as you lately heard , got in between abimelech and the men of sechem , betweene the king and his people , jud. 9. there 's no exorcisme so soveraigne to cast him out , as fasting and prayer . for some devils , you know , will not otherwise out , s. mat. 17. and because a soule , humbled by fasting , growes hungry after god ; and that hunger shall be satisfied , s. mat. 5. but one fast there is , take heed of it . 't is a mighty enemy both to prayer and him that prayes . 't is to fast from sustenance while we are in the church : and to fall greedily like hungry men , upon all our old sinnes , so soone as we are out at the church dore . god himselfe cries out against this fast , and will none of it , esay 58. well , fasting then and prayer's necessary . but how doth this prayer of the prophet fit us ? how ? why sure it fits us every way . and we have as much need , every way as much , to powre out our prayers to god , as israel had . the prayer is exurge deus , arise o god. when the priests of baal had prayed long , and were not heard , elias bid them cry lowder : their god was asleep , and must be awaked , ere he could help them , 3 reg. 18. asleepe ? yes , dead asleepe . and it was in just scorne of their grosse idolatry , that he bid them cry lowder upon a deafe idoll . but that god that watches over israel , doth neither slumber nor sleepe , psal . 121. as appeares in the speedy returne which he there made to the praiers of elias . why but then , if the god of israel doth neither slumber nor sleepe ; why doth the prophet call upon him to arise , and take care of the people ? why ? surely not because he was laid downe to rest : but because this is one of the many speeches which are uttered of god in scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the manner of men ; not to expresse any such thing in god , but to make us understand something of god by our selves . so that while the prophet prayes , that god would arise ; here 's no signification of any slumber in god : but t is to teach us , that god sometimes in his providence over us , is dormienti similis , like to a man that sleeps . as some in saint basil render that in the psalme 44. 23. for as he that sleeps must have some call to awaken him ; so when god either for our sinnes , or for triall of our faith and patience , or for some other cause best known to himselfe , shall suspend or drawe in the sensible comfort of his providence , by which we are presently exposed to feare or danger , our prayers , must be the call , to make it appeare by the activenesse of his providence that he sleeps not . and god is then said to arise , when after long with-drawing , as it were his act of power and providence , ( for so 't is called ver . 12. why with-drawest thou thy hand ? ) he at last shews he was waking over his people . and to manifest this to their comfort is the prophets prayer : arise , o god. now the prophet pray'd here in the name of the church and of the state. and the manner of the prayer tells me , both were in danger , great danger : as they must ever be when god withholds his mercy , as here he did . for , nisi dominus , except the lord keep the city , the watch-man waketh but in vaine , psal . 127. and nisi homo , except men have some sensible experience of gods favour that he doth keep the city , they are apt to doubt & distrust his goodnesse ; and very ready to think he sleeps . whereas he doth but as earthly parents sometimes doe with their lesser children , hide themselves that they may be sought . and the more their children cry at their absence , the stronger argument they draw of their love ; and joy in their very teares , to see they cannot call but crying . and poore infants they cry , because they know no safety but in their mothers armes . and certainly no safety for us , but in the hand of god : and therefore 't is time to call , that god would be found of us , and arise to succour us . but you will say , though god cannot , yet christ as man could and did sleepe . and 't is in vaine for us to make any addresse to god , if christ be asl●epe and not with us : for , the well-pleasing of god is in him , not in us , s. matt. 3. yea , but marke . though christ could and did sleepe while his body was pass●●le : yet after his resurrection that his body was glorified , as he can dye no more , rom. 6. so can he sleepe no more . and he is more vigilant , a great deale , over all the prayers we make , than we are to make them : else we must deny him to be god. for ( as s. austin tells us ) aures dei in corde precantis sunt , the eares of god are in the heart of him that prayes . not a motion in the heart , but the ear of god hath it presently . and so of christ , or he cannot be god : so , no feare that christ is asleepe neither and even in the time while he carried about him our flesh mortall , we never read that he slept but once , and that was at sea : and at sea in a tempest , s. matt. 8. an ill time chosen , you will say , to sleepe in ; but that 's not so neither . for he tooke opportunity onely of the tempest , to shew his disciples that his command could lay the sea. if any enemy come upon us , he must come by sea ; it 's therefore fit for us to pray , that though christ now slumber not , yet that he would remember where he once slept , but arose to make a calme . we have been in one tempest , and we have cause to feare another ; let us in any case get christ to sea , and aboard our shippes ; that no tempest may untackle them , or rent their keeles , or hew downe their masts . that no enemie may come neere them with safety ; nor slide from them by escape . this is the way , and you are now upon it , to make god and christ arise together . and this very prayer here in the text is grounded upon a wonderfull deliverance at sea , ver. 14. well , wee are safe enough at sea and at land , if we can but get god to arise on our part . but how shall we be able to doe it ? how ? why never dreame , ( for it is a dreame indeed , and a fond one too ) that ye can ever be able without gods grace , to make god yours . but know that he hath grace for you , and gives it , and he is half yours already : he will arise and be all yours , if you pray in grace . but here two things are especially to be taken heed of , if we will have our fasting and our prayers prevaile . and i doubt we are guilty of both : and have taken heed of neither . the one is pride : and the worst of it , rising against god. for , we must not looke that god should arise to helpe us , if we arise to oppose and unglory him . and marke the phrase of scripture . god resists the proud s. jac. 4. resists : therefore that time which we would have god spend to defend us , our pride forces him to use to resist us . and certainly . rising against god , and raising our sinnes with us , even above mercy , were it possible , is not the way to make god arise for us , but against us . if we will have god arise , we must fall low on our face before his footstoole , for hee is holy , psal . 99. and humble our selves as we have begun this day , that he which is all mercy and power , may be as willing , as we know him able to deliver us . the other is security . and the worst kind of that too , security in and under danger . for we must not looke that god should arise and take care of us , if we will sleep on in security , without care of our selves . and no destruction so suddaine as that which comes when security sings peace and safety , 1 thes . 5. nay , which is worse , the apostle there tells us , that in the time of security god threatens it shall come . so security is both a meanes to bring danger , and a disinabling to resist it . and therefore if you will have god arise , you must arise too . arise in soule by devotion ; arise in life by the workes of sanctification ; and arise in prudence and in provident care to be up , and not found sleeping in riot and excesse , when an enemy is , or ought to be feared . i know 't is hard to make you confesse that you have been , or are , either secure amongst men , or proud against god. and i am sorry 't is so . for the very difficulty of confession makes me doubt you are guilty of both , and so continue . for he was a wise man , that gave this reason why a man doth not confesse his faults , namely , quia etiam nunc in illis est ; because he continues in them still . and you know somnium narrare , vigilantis est , 't is a proofe that a man is awaked , when he can tell , and doth acknowledge how his dreaming fancy fool'd him while he slept . but if after all this you doe not yet see you have beene in a dreame , i must crave leave to think you are secure and asleep still . let us therefore confesse and amend these and all our other sinnes , that have made god stand aloofe from us , and then god will arise before wee can call him up . this for the invocation . the second generall part of the text is , what the prophet would have god doe when he is risen . and they are two things . the first is , that god when he is risen would plead and maintaine his owne cause . in which the circumstances are many and important . and first i find acknowledged here by the prophet , that god hath a cause in hand ; not alwaies the same , but still a cause ; and a cause in continuall agitation among the sonnes of men. so 't is allwaies term with god ; some cause still , and a trying . and yet the opinion which some of the heathen had , that god could not worke in providence over us , but he must be unquiet and troubled in himselfe , is as weak as false . christ tels us otherwise , s. joh. 5. my father worketh hitherto , and i work . for ( as the schoole observes ) though he ceased the seventh day from the work of the generall creation of the kinds of things ; yet there is another work from which he ceased not ; that worke is in gubernatione creaturarum , in his providence and government of the world . but this worke of god is questioned too . for many things in the workes of providence , many men , yea and sometimes the best , are a great deale too busie with . for instance . they would faine know why many wicked men prosper in the world ; and why many vertuous men suffer ? this secret hath exercised the world in all ages , and the church ever since it had a being . it put such a stresse upon the prophet , that it crushed these words out of him . it is in vaine that i have clensed my heart , and washed my hands in innocency , psal . 73. in vaine ; no , god forbid . and the prophet corrects his passion after , ver . 16. in the meane time , here 's the cause of god at tryall ; and men apt to quarrell that for injustice , which is not against the rule , but above their reach : as at the day of judgement shall plainly appear saith s. augustine . againe ; they would faine know all the secrets of predestination . but 't is one of gods foundations : and such a foundation as he hath set a seale upon it , 2 tim. 2. the lord knowes who are his . 't is very dangerous breaking up of seales , especially gods. the indorcement is enough for us , and very plaine to be read . it followes , and let every man that calls on the name of christ , depart from iniquity . if he doe not that , hee is not christ's ; let him talke of predestination while he wil. and in these and all other causes of god , try them where you will , and how you can ; david and saint paul agree upon it : he will be justified in his sayings , and cleare , and overcome when he is judged , psal . 51. and rom. 3. well : gods cause is at triall ; but what cause of his is it that 's particularly meant in this place ? for , if it be gods , 't is worth the knowing what ere it be ; and no cause of his can be here , but men owe it , as well as him , some duty ; and therefore necessary to be known , that due may be performed unto it . now the cause of god meant here , though it be proposed as causa una , one cause , yet 't is very large , and comprehends many particulars under it . some directly concerne god , and some onely by reflex . but god is so tender of his iustice and his honour , that nothing can so much as touch upon him , but 't is gods cause presently : in as much as ye have done it , or not done it , to one of these little ones , you have done it , or not done it to mee , s. matt. 25. and so goes the text , gods cause , all , and but one , whether it be directed against him , or reflected upon him : whether it be the reproach which the sonne of god suffered for us ; or the troubles , and afflictions which we suffer for him ; 't is gods cause still , and accounted as one . as one : and yet i finde three things agreed upon , to be principally contain'd in this cause of god. first , the magistrate and his power and justice . and resist either of these , and ye resist the power , and the ordinance of god , rom. 13. there 's gods cause plaine . and the eye of nature could see aliquid divinum , somewhat that was divine in the governours and orderers of common-wealths . in their very office : in as much as theyare singled out , to be the ministers of divine providence upon earth : and are expresly called the officers of gods kingdome , sap. 6. and therefore the schoole concludes , that any the least irreverence of a king ; as to dispute of his iudgements ; and whether we ought to follow and obey him , sacrilegium dicitur , is justly extended to be called sacrilege . and since all sacrilege is a violation of some thing that is holy ; it is evident that the office and person of the king is sacred . sacred , and therefore cannot be violated by the hand , tongue , or heart of any man , that is , by deed , word , or thought , but 't is gods cause , and he is violated in him . and here kings may learne if they will , i am sure 't is fit they should , that those men which are sacrilegious against god and his church , are for the very neigbourhood of the sin , the likeliest men to offer violence to the honour of princes first , and their persons after , secondly , the cause of the church in what kind soever it be , be it in the cause of truth , or in the cause of unity , or in in the cause of right and meanes , 't is gods cause too : and it must needes be so . for christ and his church are head and body , ephes . 1. and therefore they must needs have one common cause . one cause : and you cannot corrupt the church in her truth , or persecute her for it , nor distract her from her vnity , nor impoverish and abuse her in her meanes , but god suffers in the oppression . nay more , no man can wilfully corrupt the church in her doctrine , but he would have a falfe god. nor persecute the profession of the church , but he would have no god. nor rent the church into sects , but he would have many gods. nor make the church base , but he would pluck god as lowe , were god as much in his power as the church is . and therefore the churches cause , is gods cause . and as eusebius tells us , when by stephen bishop of laodicea the state of that church was much hazarded ; it , and the meanes of it , were mightily upheld by god himselfe . and elias cretensis goes full upon it in the generall . 't is gods cause , any controversie that he debates against his enemies . now this ever holds true , in whatsoever the church suffers for the name of god and christ . and therefore if either state or church will have their cause gods , the state must looke their proceedings be just , and the church must looke their devotions and actions be pious . else , if the state be all in worme-wood and injustice ; if the church savour of impurity and irreligion ; if either of these threaten either body , neither can can call upon god then . for sinne is their owne and the devills cause , no cause of gods , who punishes sinne ever , but never causes it . thirdly , 't is gods cause , which is directly against himselfe , when injustice that he will not , or weaknesse that he cannot , arise and helpe , are most unworthily , nay , blasphemously cast upon him . the very text you see calls it no lesse than blasphemy . and as s. basil tells us 't was audacter effusa , most audaciously cast into the face of god. but how i pray ? how ? why they persecuted the church of christ with great extremities , and then because god did not alwayes , and in all particulars , deliver it , deum ut infirmum traducebant , they accused god of impotencie . rabsaches case before christ in the flesh : which of the gods have delivered the nations that serve them , that the lord should deliver jerusalem ? 4 reg. 18. pilates case to christ : have not i power to crucifie thee , and power to loose thee ? s. joh. 19. julians case after christ : for while he raged against the christians , hee turn'd the contumely upon god ; and charg'd omnipotence with weakenesse . so you see the cause of god what it is , and withall that it is many , and but one . many in the circumference of his creatures , which fill up the state and the church : and yet but one in the point of that indivisible center which is himselfe . well , we have found gods cause as 't is tumbled upon the earth : but what is it the prophet would have god doe to it ? what ? why that followes , iudica , pleade it , judge it , maintaine it lord. for the king and the state ; for thy church and service ; for thy selfe and thine honours sake . thou hast made their cause thine owne , therefore maintaine it , as thou doest thine owne . now this god is never wanting to doe , nor never will be . so farre as justice and religion make the cause his , he will plead it first , and maintaine it after . but yet he doth not this alwayes with a judgement that is visible to us ; nor with such a one as will make enemies confesse that gods maintenance is on our part . and therefore as ruffinus thinkes , these words are not onely a prayer , that god would arise , and maintaine his cause : but that he would so plead it , that he would make the justice and right of it appeare to enemies and opposers ; and the maintenance evident to friends and defenders of it . so , maintaine thy cause , is as much in effect , as make the world know 't is thine , and thou wilt maintaine it . that from gods maintenance , the cause may have lafety : and from our hope of maintenance , we may receive comfort . why , but why should god plead , judge , and maintaine his owne cause ? is the prayer of the prophet just ? yes no question . for , the cause of god is ever just , and therefore ought ever to be maintained . nor is it any partiality in god to his owne cause , that he comes to judge it . but he is forced , as it were , to the maintenance of it himselfe , partly , because some men will not , and some men cannot defend his cause ; and partly , because it must be judged at some tribunall . now there lye many appeales in the cause of god. and all appeale is to a superiour court ; the highest is gods. therefore when malice and tyranny hath done what it can to gods cause , if his servants do but appeale , as they ever doe ; the cause must in the end revolve to god himselfe , who alone hath no superiour . yet his very enemies need not feare : for he will so pleade and judge his owne cause , that their owne consciences shall tell them his judgement 's right . now one thing which layes a kinde of necessity upon god to maintaine his owne cause , is as i told you , that some men will not , and some men cannot maintain it . i finde both these touched in the text. first , they that will not . for these words , arise , o god , and maintaine thine own cause , are a grievous taxe upon all them to whom god hath given meanes and ability , yet will not stir to succour his cause . for 't is as if he had said , men will not maintaine thy cause : if thou wilt have it defended thou must do it thy selfe . the jewes it seemes were now very guilty of this , else the prophet would never have runne with that earnestnesse to god. he would have prayed to god had men been never so willing ; yes , god forbid else ; but had they done their duty , the extremity had not beene fear'd . and marke and tremble at the curse of god which was called for upon some of that people for this sinne , judge . 5. curse ye meroz , ( saith the angel of the lord ) curse the inhabitants thereof . why ; because they came not up to helpe the lord , to helpe the lord against the mighty . to helpe the lord. why , what cause of god was this ? what ? why 't was his cause of warre against sisera ; as appeares , judg. 4. against sisera ; yet to helpe the lord. and certainly 't is a great and grievous errour in any people as well as in israel ; and in any age of the world as well as in that ; to fast , and pray , and call upon god to arise and maintaine his cause and their owne joyn'd with it ; if in the meane time they will put nor hand nor purse to maintaine either their owne , or gods. their owne in the state ; or gods in the church . these men perhaps are of tiberius his minde deorum injuriae diis curae ; and what that oracle meant , when he writ so to the senate ; whether , it belongs to god to vindicate his owne cause ; or , god will be sure to doe it ; or , let his cause sinke if he will not defend it ; i am not certaine . this i am sure of , god can defend himselfe sine patrocinio nostro , without any aide of ours . but yet if we come not in to helpe when the cause of god is deposited with us ; the feare is , and 't is just , that god will maintaine his cause , and leave us to maintaine our owne . secondly ; they that cannot . for these words , arise , o god , maintaine thine owne cause , imply disability in man , as well as malice . for 't is as if he had said , men cannot at all times maintaine thy cause ; if thou wilt have it defended , thou must doe it thy selfe . and this is true of the strongest of the sonnes of men , if they be left to themselves . but this , though it puts us in more feare , yet it makes us not halfe so guilty . for guilt followes malice more then impotency . and our weakenesse and disability is such , that we are not able to hold up against so many and great enemies , as the cause of god hath . this was the case of hezekiah ; he durst not trust to himselfe , and his owne strength against the host of assiria ; therefore to his prayers he went , 4 reg. 19. o lord god , do thou save us out of his hand : which is all one with the text , arise and maintain thine owne cause . but i pray take this with you . when hezekiah pray'd thus , the people were in armes . no deserting the cause , though no selfe-ability could hold it up . but what enemies had the cause of god then , or hath it at this day , that such earnest prayers were then , and are now made , that god would arise and maintaine it ? doe you aske what enemies ? i 'le tell you ; perhaps i shall not be able to tell you all : but what my text tells me , i 'le shew you . first , the text tells me , the enemies that came up against gods cause were fierce , and got some hope of advantage ; implyed in this , that the israelites were faine to call for maintenance , & had supply against them . next the text tels me , these enemies were thought too cunning and too strong for israil , to whom the defence of gods cause was then committed ; implyed in this , that they were faine to flie to god , and call him in to his owne defence : a signe , that all seconds were too weak . thirdly , the enemies were many , and not like to be beaten or mastered at once ; and that 's expressed , ver . 20. a multitude of enemies . and last of all , they were as cruel , as strong and numerous ; for so we read , ver . 5. where they are called roaring enemies . a name which ever had some affinitie with the devil , 1 s. peter 5. so in all likelyhood nothing remain'd but to get god to be absent , and then they might easily swallow his people and his cause together . to prevent this was the prophets prayer , and so it is ours this day . for so the psalme begins : o god ( considering how thy cause is streitned ) wherefore art thou absent from us so long ? and it ends at arise and maintaine thy cause against them . and the forme of the prophets prayer is very confiderable too , and a great example to the church of christ . the prayer is , that god would arise and maintaine his cause . the first thing the prophet aimes at is the cause ; the equity and right that belongs to it , not the respect it had to persons . and this out of question is the way of justice , to honour the person for the cause , not to esteeme the cause of the person . now men for the most part goe a crosse way to this , and therefore , when they will come into the way of justice i cannot tell . for usually all businesse is sided into parties . 't is no matter for the cause , let who will maintaine that simply for it selfe . if it make for us and our party , so farre we will maintaine it ; else be it gods cause , or whose it will , whether it sink or swim , it shall not trouble us . and i doubt as the practice of too many men is , so is their prayer : for the faction and the party all ; not the cause , either as 't is gods , the churches , or the states . and parties are ever private ends . the cause as 't is gods , the churches , or the kingdoms , is ever common , ever fit to be made the object of our prayers . yet this advantage may here be had : if ever you may safely prefer the person before the cause , and yet be just , you may doe it here . god before his owne cause . and the reason is , because god as he can never tender an unjust cause to his people , so is he justice it selfe : and ever juster than any cause of his that is without him . therefore whatsoever others doe , arise , o god , and maintaine thy selfe , and thine owne cause . maintaine it even from heaven , there 's no great trust to the earth , for that is full of darknesse and cruel habitations , ver . 21. now all this while we have almost forgotten , who 't is that makes this prayer . saint hierom tels me , and he is not alone in the opinion , the psalme was davids , and therefore the prayer too . as a prophet he foresaw the danger , and as a king he went on directly to the highest remedy . and though kings now are not prophets , yet 't is a great blessing upon any kingdome to have the king a seer so farre as is possible . to have him with both eyes open . his right eye open and up to heaven , for god to maintaine him ; and his other eye downwards , but open upon his people , to take care of them , and maintaine them , with the same support that he hath received from god. and herein above other nations we are blesed this day , i say againe , above other nations ; if we can see our blessing , and be thankefull . for the king keepes his eye as steddy upon god , as if he had no helpe below him : and yet at the same time as gracious an eye upon his people to relieve their just grievances , as if he were more ready to helpe them , than to receive helpe from them . let not your hearts be troubled , neither feare , s. joh. 14. here are two kings at once at prayer for you , david and your owne king. they are up and calling upon god to arise . for shame lagge not behinde god and your king. you have been , and i hope are , a valiant nation , let nothing dead your spirits , in gods and your countries service ; and if any man drop malignant poyson into your eares , powre it back into his owne bosom . and sir , as you were first up , and summon'd the church to awake , and have sounded an alarum in the eares of your people ; not that they should fast and pray , and serve god alone , but goe with you into the house of the lord ; so goe on to serve your preserver . your merit , and the noblenesse of your heart will glew the hearts of your people to you . and your religious care of gods cause and service , will make him ( i doubt not ) arise , and haste to the maintenance of your cause , as of his owne . onely in these , and all times of difficulty , be strong and of a good courage , keepe close to the law of the lord. be full of counsell , and then resolute to act it . else , if you shall not be firme to deliberated counsells , they which are bound to serve you , may seeke and finde opportunities to serve themselves upon you . this doe , and god arise and be with you , as he was with moses , jos . 1. this doe , and as s. chrysost . speakes , aut non habebis inimicum , aut irridebis eum : either you shall have no enemy , or you shall be able to scorne him the world over . the second thing which the prophet would have god doe when he is risen , is , that he would remember how the foolish man blasphemeth him daily . the enemies of gods truth , and of the peace of his people , it seemes , doe not onely seek to overthrow his cause , but base and uncivilly irreligious as they are , they fly upon his person too : for so you see the text changes from the thing to the person ; maintain thy cause : but remember , the reproach runs against thy selfe , they blaspheme thee . and by this you may see how dangerous a thing it is for any men , or any states , to become enemies to the cause of god. for sinne will not stay till it have wrought them farther , even into enmity against god himselfe . and therefore this sin here , a high and a presumptuous sin , is not called the presumption of them that hate gods cause , but of them which hate god himselfe , ver . 24. presumption easily falls to reproach goodnesse it selfe . but what reproach is it these enemies cast upon god ? what ? why , 't was in the highest degree . 't was blasphemy . for so saint basil renders my text. and so 't is called againe , ver. 11. & 19 you may be sure the prophet mistook it not : it went not single , there were more than one ; and theodoret calls them execrations , cursings and revilings of god. and men of all sorts , as well as usurping enemies , had need be watchfull over this sinne . for a man may quickly be within the borders ●o it , before he be aware ; especially , ●●he be bold and busie with the cause of god , as it is reserved and secret in himselfe . for since all blasphemy is a derogation of some excellencie , chiefly in god , the schoole collects and truly , that whosoever denies to god any attribute that is due unto him , or affirmes any of god that is not agreeable to his nature ; is within the confines of blasphemy . entred , though perhaps not so farre gone . but these enemies , it seems , stuck at no degree of blasphemy ; spared god himselfe no more than his cause : and what reason can this state of church have , to thinke these enemies , or their like , that spared not god nor his cause , will if they have power enough , spare them or theirs ? but i pray , who or what manner of enemy was it , that made thus bold with god ? who ? why , my text answers that too , stultus fuit , it was the foolish man : and you may know so much by his boldnesse . we find psal . 14. there was a foole that blasphemed god. but 't was in his heart . out of his mouth he durst not let it goe : not once . and this foole was in the same feare at first : for , his blasphemy kept in his heart , ver . 9. but now he was grown impudent , it brake out at his lipps : for as s. basil , and others observe , he did palam maledicere , blaspheme at large . the prophet no question knew these enemies what they were , & that they had other names beside fools . but he fits them with their name of merit : that they deserved , that he gives them . i told you these enemies were cunning , subtill enemies . and 't is true : but malignity against gods cause , and blasphemy against his person , will make the greatest wisdome in the world turne foole. and follie dares adventure any thing against man ; nay , against god too ; which is alike true of the foole at home , and the foole abroad . the prophet pray'd against their enemies , as we doe now against ours . o my god make them as a wheele , psal . 83. and see in what a wheele they are : the worst that ever moved . for their blasphemy carries their wisdome round into folly ; and their folly turnes their malice round into higher degrees of blasphemy . thus is this enemy no sooner a blasphemer but a foole : and no sooner a foole , but a greater blasphemer . so blasphemy is punished with folly , and folly with blasphemy . there 's the wheele , both in the sin , and the punishment . and i pray observe : these enemies that beset gods cause at jerusalem were a nation . and so some reade here ; not the foolish man , but the foolish people . and a powerfull nation they were , were they babilonians , syrians , or romanes . and one of them they were . and yet you see the prophet gives them no other , no better name , then fool , when they violently persecute gods cause . indeed they deserve it . and this sinne is as able to foole a whole nation , as a particular man. nay the holy ghost here speakes of them as of one man. as if blasphemie could change a whole nation into one foole. and surely , 't is no hard thing with god to make the wisdome of the whole world foolishnesse , 1 cor. 1. and 't is as easie with him , to confound the wisdome of a whole nation , as of one achitophell . and see i beseech you how their sinnes continue : once a foole in this kinde , and an enemie to gods cause , and a blasphemer of his person ever after , without a great deale of mercy . and this is noted in the circumstance tota die , and quotidie , daily , and all the day long at this blasphemy : and 't is usuall this with enemies ; all the day : for their studdy is upon it . and every day : for these enemies were the same in blasphemy , the day of their preparation ; the day of their fight ; and the day of their victory . and ruffinus observes that this blasphemy grew in the continuance ▪ and either it derided god in his servants , or it menaced men for serving god. how it flatter'd it selfe there while against both man and god , is thus farre apparent in the text : that they never durst have beene daily blaspemers against god , if they had not beene opinators at least , that god could never have maintained and made good his cause against them . it is too much to see the cause of god opposed ; to heare the name of god blasphemed , were it but once : but all the day long , and every day , is a tentation almost unsupportable to christian and religious hearts . yet this we must be inur'd to heare against king and church , and god himselfe , if we take not better course than hitherto we have done to keepe out the enemy and his blaspehmy . against this 't was time for the prophet , and 't is time for us to pray . the blasphemy of an enemie is a very urgent motive to make men pray . and the prayer of the prophet here , that god would remember the blasphemer , was very fervent : for he begins this prayer , at remember the rebuke of the enemy , ver . 20. and he ends his prayer with remember the blasphemy of this fool , ver . 23. remember and forget it not , ver . 24. this was the prophet's zeale for gods cause , and you may learne by it , that cold prayers are not they which remove the blasphemy of enemies . the prayers indeed of but one righteous man doth much , but 't is when they are fervent . saint jaco . 5. but you will say : what needes all this calling upon god to remember ? is it possible he should forget ? not possible certainely . but then as before , though god cannot sleepe , yet to awaken not him but our poore understanding concerning him the prayer was , arise , o god. so here , though god cannot forget , yet because in his providence he sometimes carries himselfe to our sense and apprehension , ad modum obliviscentis , as if he did forget , and threatens that he will forget , oblivione obliviscar eorum , ose . 1. forgeting , i will forget them , therefore here againe the prayer runnes after the manner of men , arise o lord , yes , and remember too . why ? but since here 's enmity against the cause of god , and blasphemy against himself , why doth the prophet aske no more of god , but that he would remember this ? why ? why certainly 't is , because there 's abundantly enough of that . he knew if god did remember , he would punish ; and ( as s. jerome observes ) hee therefore remembers , that he may confound in judgement . and indeede in gods language to marke and remember , is many times to punish : and not to remember , is to forgive sinne . if thou lord shouldest be extreme to marke and observe , that is , to punish , what is done amisse , psal . 130. and the church hath learn'd not onely to speake , but to pray of the prophet . for so the church prayes in the letany : not , punish not , but remember not lord our offences . and therefore the prophets prayer was home enough , remember lord : yes , doe but that , and we either have , or shall have enough and our enemies too . we , i hope of deliverance and preservation , and they of punishment . thus you have heard the prophets prayer , and i hope made your owne , that god would arise and bestir himselfe . and what he desired god would doe , both for state and church when he was risen , that is , that he would plead and maintaine his owne cause . and remember , that is , punish in his owne time the blasphemy of all them , that reproach or detract from it or him . one thing yet remaines , and 't is fit to be thought upon this day , every day , all the day long . and that is , what it it is that makes god a protector of any king , any state , any nationall church , against either in-bred or forraine enemies . against the fox at home and the lion abroad . and that certainly is , for the state to goe on with honour and iustice . and for the church to labour devotion as much at least , if not more then knowledge . for else gods cause and ours may be two . and then god may arise , and maintaine his owne , but leave us to the famine , to the pestilence , to the sword , to any other judgement . the onely way to make god arise as soone as ever we call : nay , to prevent our call and come in to helpe before we pray , is for both king and people , state and church , to weave their cause and gods together ; to incorporate them so , that no cunning of the devil may be able to separate them . for then the benefit is apparent . god cannot arise and maintaine his owne cause , but he must maintaine ours too : because 't is one with his . and his owne ( doubt you not ) he will maintaine , against the proudest enemy that can come against it . and certainly the greatest hope and confidence of gods assistance to any nation , to any man , that can precede deliverance it selfe , is to make their cause all one with gods. and that is done by upholding his , and conforming theirs . our safety then is when our cause is one with gods : our danger when they differ . but what is it that puts the difference between them ? what ? why that which put the first enmity betweene god and man , sinne. and therefore if we wil quit the enmity and be made friends , the onely way to reconcile us with god , and our cause with his , is by faith and repentance to banish sinne. the sooner this is done , the sooner we are safe : which cannot be till our cause be one with gods. one , and yet when 't is one , the preheminence is still with gods cause , we must not suffer ours to step on before him . for our cause as 't is spirituall and concernes our soules , if it be never so good , never so close joyned with god's , yet god's is to have the precedence . for be ours never so good , i must beg of your humility to remember , that gods grace did both prevent and follow , to make it so . and therefore we are to put his cause first , and to pray chiefly for the maintenance of that which gave worth to ours . and for our cause as 't is temporall and concernes this life onely , our safety , life , and lively-hood ; gods cause is to have the precedence of that much more . father and mother , wife and children , brethren and sisters , life and all , must be accounted as nothing to gods cause , s. luke . 14. and it hath ever beene a signe that the soule of a man goes right , that a whole people keepe upon gods path , when they seeke first the kingdome of god and the righteousnesse thereof , and leave god to minister and maintaine the rest , s. mat. 6. when they are more tenderly affected to the cause of god , and more sensible of the reproach or blasphemy of his name , than of any calamities , that might or malice can bring upon their persons . and yet our giving gods cause the precedence , in our love to it , and our prayers for it , is no exclusion of our owne cause : nay , the preferring of gods before our owne , and the making of our owne conformable to gods , is the way to make god as jealous of our safety from all extremity , as he is to vindicate his owne honour from reproach and blasphemy . and therefore though the prophet here ( as theodoret observes ) doth not say , arise , o god , and maintaine causam meam , my cause , but thine owne ; yet the same god that will have us prefer his cause , will have us pray for our owne likewise . and so the prophet did : for though he be here all for gods cause ; yet we have him very earnest for his owne too . plead thou my cause o lord with them that strive with me , and fight thou against them , that fight against me . psal . 35. and defend my cause o god , against the ungodly people , psal . 43. 1. well then : thy cause o god ; and my cause o god. but the rule of practise goes here ; gods cause must leade , that ours may follow it , under the protection of god. as we have therefore now begun , so let us pray on as the prophet did , that god even our gracious father will be no longer like unto one that sleepes : that he will arise , and blow over these feares from us . 't is but his breath , and he can dry the cloudes , that they drop not rottennesse upon our harvest . 't is but his breath , and he can cleare the ayre of infection , as well all over the kingdome , as he hath , beyond admiration , done it in our chiefe city . and 't is but the same breath , and he can shake our enemies to peeces in the sea. that god being arisen and come neare in providence , will pleade first , and after maintaine his owne cause . his owne in the hand of the king ; his own in the heart of the church ; and his owne in the holinesse of his name . that he will give this state and church , and every member of both , such grace , that our cause may be his , and his maintenance ours . that he will remember and that 's enough , that if his cause be ours , our enemies are his . that we may so order our lives by his grace , that if these or any enemies will blaspheme , it may not be him for our sinnes , but vs for his service . that our enemies and his , how-wise soever in other things , yet in their plots and practises against us may be written in the text-letters fooles . that we , being preserved from them and all other adversity , may take warning in time to mend our lives , and so hereafter live to honour and serve him , that the world may see he hath beene mercyfull , and we labour to be thankefull . that after the maintenance of his and our cause here , we may in our severall times be received up to him in glory , through jesus christ our lord : to whom with the father , &c. serm. vi. preached on monday the 17. of march , 1628. at westminster , at the opening of the parliament . ephes. 4. 3. endeavouring to keepe the vnity of the spirit , in the bond of peace . this chapter is a great scripture for unity : for , here we finde there is but one lord whom we serve ; v. 5. but one god and father , whom we worship and obey ; ver . 6. but one spirit whom we receive , while he sanctifies us ; ver . 4. one lord , one god and father , one spirit . three in one , all three but one god , blessed for ever . but one baptisme , by which we are cleansed ; but one faith by which we beleeve ; ver . 5. but one hope upon which we relye ; ver . 4. but one knowledge by which we are illightned ; ver . 13. but one body of which we are members ; ver . 4. different graces , but all tending to one edification , divers offices , but all joynt-overseers of the same worke ; till the building be one , and we one in it , ver . 11. this chapter is as pressing a scripture for exhortation . and the first exhortation is , that men would walk worthy of their calling , ver . 1. their calling to be christians ; their calling in christianity . and that to shew themselves worthy , they would endeavour to keep the vnity of the spirit in the bond of peace , ver . 3. all for unity . and let me tell you , we often reade of one in the scripture ; but the word vnity in the abstract , is no where read either in old or new testament , but onely in this chapter , and here 't is twice . for we are exhorted to keep it , ver . 3. but how long ? why even till we be made perfect , ver . 13. that is , to the end of this life . why , but what need was there of this exhortation at ephesus ? what ? why sure very great need . for saint anselm tells us , schisma suit , there was a schisme and a rupture there . and charismata , the eminent graces which god had given many of them , was made the cause of the schisme . for corruption at the heart of man breeds pride even out of gods graces . and they which had these gifts despised them which had them not , and separated from them . this gave occasion to false teachers to enter in , and lye in wayt to deceive , ver . 14. this was the state of the church of ephesus . how was it in the citie and the common-wealth there while ? how ? why , the citie was then a very famous citie in ionia , a part of asia the lesse ; at this time subject to the romane empire ; their proconsul and other deputies were over them , acts 19. but diana was goddesse there , and the citie heathen . ephesus then was ethnick : no religion but paganisme avowed by the state . and the city was a stranger to the church that was in it . a stranger and without as the apostle speakes , 1 cor. 5. yet such is the force of christian religion , that as herod and jerusalem were troubled when christ was borne , s. math. 2. so here demetrius and ephesus were troubled when the name and religion of christ was borne and nursed up among them : for the word of god did no sooner grow and prevaile at ephesus , acts 19. 20. but by and by there arose no small trouble about it , ver . 23. the city and the state heathen , yet troubled when religion came in : therefore , a city and a state christian must needes be more troubled when religion goes out . and the ready way to out religion , is to breake the vnity of it . and the breach of the vnity of religion will be sure to trouble the city first , and hazard the state after . for the state , whether pagan or christian , hath ever smarted more or lesse , as the church hath crumbled into divisions . s. paul i know wrote this epistle to the church of ephesus , not the city . and hee called for vnitie bound up in peace for the churches good , without any expresse mention either of city or state. yet he well knew that the good both of the state and the city would follow upon it . for vnity is a binder up ; and vnity of spirit , ( which is religion's unity ) is the fastest binder that is . and lest it should not bind fast enough , it calls in the bond of peace . so that no man can exhort unto , and endeavour for the vnity of the church , but at the same time , he labours for the good of the state. and if it were so at ephesus where the state was heathen ; much more must it needs be so , where the state is christian . i shall follow my text therefore both in it selfe , and in the consequent which followes upon it . in it selfe ; and so 't is for the vnity of the church . and a maine text it is ( saith s. jerome ) against heresie and schisme . in the consequence it hath ; and so 't is for the vnity of the state. and a full consequence it is . for vnity not kept in the church is lesse kept in the state. and the schismes and divisions of the one , are both mothers and nurses of all disobedience and dis-joynting in the other . so the apostles exhortation goes on directly to the church , by consequent to the state. and it will behove both bodies that all the severall members of each endeavour to keepe the vnity of the spirit in the bond of peace . the text hath six particulars . for first , here 's the thing it selfe , to which the apostle exhorts , that 's vnity . secondly , all unity will not serve the turne , it must be the vnity of the spirit . thirdly , what 's to be done with this unity , it must be kept . fourthly , there will be no keeping of it , without a strong endeavour . fiftly , this endeavour to keepe will be to no purpose , if it be not in peace . and sixtly , peace it selfe cannot hold it long , except it be bound up in vinculo , in the strongest bond that peace hath . i beginne with that which is the matter of the apostles exhortation , 't is vnity ; a very charitable tye , but better knowne than loved . a thing so good , that 't is never broken but by the worst men . nay , so good it is , that the very worst men pretend best when they breake it . 't is so in the church ; never heretick yet rent her bowels , but he pretended that he raked them for truth . 't is so in the state ; seldome any unquiet spirit divides her union , but he pretends some great abuses , which his integrity would remedy . o that i were made a iudge in the land , that every man which hath any controversie might come to me , that i might doe him justice . and yet no worse than david was king , when this cunning was used , 2 sam. 15. vnity then both in church and common-wealth is so good , that none but the worst willingly breake it : and even they are so farre ashamed of the breach , that they must seeme holyer than the rest , that they may be thought to have a just cause to breake it . now to be one here , whether in church or common-wealth , is not properly taken , as if all were to be shrunke up into one body . but one is taken here ( saith paulinus ) pro multorum unanimitate , for the unanimitie and consent of many in one . and the church and common-wealth , take them severally , or together , they are , they can be no otherwise one than vnione multorum , by the uniting and agreeing of many in one . and so s. luke , acts 4. the church was a multitude of beleevers , sed cor unum , but they lived as if they had had but one heart among them . this vnity then is so one , as that it is the uniting of more than one : yet such a uniting of many , as that when the common faith is endangered , the church appeares for it as one ; and when the common safety is doubted , or the common peace troubled , the state appeares for it as one. as israel was said to be knit together as one man , jud. 20. and indeed when one man is not more at vnity in himselfe for his owne defence , than the church and state are for publike defence , then both are justly said to be at vnity . you see what unity is . will you see what hurt follows where t is broken ? first fraction makes uneven reckonings . and t is hard , very hard , for a man that breakes vnity to give either god or man a good account of so doing . hard to give account , but that 's not all . for , if vnity be broken , if a division be made , the parts must be aequall or unaequall . if the parts be aequall , neither of them hath more than halfe its strength . if they be unaequall , one hath not so much . and that which hath more , usually hath more pride , and so lesse will to unite . and yet for all this pride , far weaker it is , than when there was vnity , and altogether . nay , in breach of vnity there is not alwaies safety for the greater against the lesse . for in that grievous breach in israel , when the eleven tribes came out against benjamin foure hundred thousand strong , and their quarrell good , yet they fell twice before them , judg. 20. nay this is not all , not any almost of the hurt which followes in either church or state , when discontents have swallowed up their vnity . for the church ; nothing ( saith s. chrysostom ) doth so provoke god to anger , as to see divisam ecclesiam , his church purchased by one bloud , to be one body , made more , made other than one. and for the common-wealth ; a people is as one city , yet such a one ( saith saint augustine ) cui est periculosa dissentio , as to whom all breach of unity is full of danger . for church and state together ; it was a grievous rent among the jewes , when manasses devoured ephraim , ephraim manasses , and both fell upon judah , esay 9. what followed ? was god pleased with this , or were the tribes in safety that were thus divided ? no sure . for it followes . the wrath of the lord was not turn'd away , but his hand was stretched out still . still ? how long was that ? how long ? why , till ephraim and manasses , which could not agree at home , were with the rest of the ten tribes carried away into perpetuall captivity . and esay lived to see his prophecy fulfilled upon them . for they were carried away by salmanasar in the sixt yeere of hezekiah , when esay flourished . this wrath of the lord was fierce , and the people dranke deepe of this cup. therefore i goe a farre off both for time and place to fetch this instance : and doe you take care not to bring it neerer home . and i pray observe it too : the hand of god was stretched out upon ephraim and manasses , but there 's no mention , which was the first , or which the greater offender , ephraim or manasses . what 's the reason ? 't is because the breach of unity scarce leaves any innocent ; and the hand of god is stretched out upon all . i presse vnity hard upon you ( pardon me this zeale . ) o that my thoughts could speak that to you that they doe to god ; or that my tongue could expresse them but such as they are ; or that there were an open passage that you might see them , as they pray faster than i can speak for vnity . but what then ? will any kinde of vnity serve the turne ? surely , any will doe much good : but the best is fafest ; and that is the vnity of the spirit . the learned are not altogether agreed here , what is meant by the vnity of the spirit . for some thinke no more is meant by it , than a bare concord and agreement in minde and will. let 's keepe this , and both church and state shall have a great deale of freedome from danger . but others take the vnity of the spirit to be that spirituall concord , which none doth , none can worke in the hearts of men , but the holy ghost , and i am apter to follow this sense : because if you take it for a bare agreement in judgement , saint paul had said enough by naming vnity , he needed have made no addition of the spirit . and because in the text 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which for the most , points out the holy spirit . and because else saint pauls words ( which bucer calls ardentia verba , zealous and burning words ) adde nothing to any even the coldest exhortation of the heathen to vnity . the vnity then of the spirit , to which the apostle exhorts , includes both ; both concord in minde and affections , and love of charitable unity , which comes from the spirit of god , and returnes to it . and indeede the grace of gods spirit , is that alone , which makes men truly at peace and unity one with another . ei tribuendum non nobis , to him it is to be attributed , not to us , ( saith saint augustine ) t is he that makes men to be of one mind in an house , psal . 68. now one mind in the church , and one mind in the state , come from the same fountaine with one mind in an house ; all from the spirit . and so the apostle cleerely ver . 4. one body , and one spirit , that is , one body , by one spirit . for 't is the spirit that joynes all the members of the church into one body . and 't is the church that blesses the state , not simply with unity ; but with that unity with which it selfe is blessed of god. a state not christian may have vnity in it . yes , and so may a state that hath lost all christianity , save the name . but vnity of the spirit , nor church nor state can longer hold , than they doe in some measure obey the spirit , and love the vnity . this vnity of the spirit is closer than any corporall union can be . for spirits meete where bodies cannot ; and neerer than bodies can . the reason is given by saint chrysostome : because the soule or spirit of man is more simple and of one forme . and the soule apter in it selfe to vnion is made more apt by the spirit of god , which is one , and loves nothing but as it tends to one. nay , as the spirit of god is one , and cannot dissent from it selfe ; no more ought they whom the spirit hath joyn'd in one : and the spirit hath joyn'd the church in one ; therefore he that divides the unity of the church , practices against the unity of the spirit . now this vnity of the spirit ( so called , because it proceedes from the spirit of grace , continues in obedience to it , and in the end brings us to the spirit that gave it ) is the cause of all other unity that is good ; and the want of it , the cause of all defects in vnity . the presence of it is the cause of all unity that is good : of all within the church , no man doubts . but 't is of all without the church too . for no heathen men or states did ever agree in any good thing whatsoever , but their vnity proceeded from this spirit , and was so far forth at least a unity of the spirit . and for states that are christian , and have mutuall relations to the church that is in them , s. gregories rule is true . the unity of the state depends much upon the peace and unity of the church : therefore upon the guidance of the same spirit . and as the presence of the vnity of the spirit is the cause of all vnity that is good : so the want of it is the cause of all defects in vnity . for as in the body of a man the spirit holds the members together ; but if the soule depart , the members fall a sunder : so 't is in the church ( saith theophilact ) and so in the state. so little unity then in christendome as is , is a great argument , that the spirit is grieved , and hath justly withdrawne much of his influence . and how is the spirit grieved ? how ? why , sure by our neglect , if not contempt of him as he is one. for as he is the spirit of fortitude , esay 11. there wee 'l have him , he shall defend us in warre . and as he is the spirit of wisdome , there wee 'l have him too , he shall governe us in peace . but as he is one spirit , and requires that we keepe his vnity , there wee 'l none of him ; though we know right well , that without vnity peace cannot continue , nor warre prosper . one unity there is ( take heed of it ) 't is a great enemy to the vnity of the spirit , both in church and common-wealth . s. basil calls it concors odium , unity in hatred to persecute the church . and to this worke there 's unity enough ; men take counsell together , psal . 2. saint augustine calls it unitatem contra unitatem , a unity against unity ; when pagans , jewes , and hereticks , or any prophane crew whatsoever , make a league against the churches unity . and about that worke , that the name of israel may be no more in remembrance , that there may be no church , or no reformed church , gebal , and ammon , and amaleck , the philistims , and they that dwell at tyre are confederates together , psal . 83. s. hilary will not vouchsafe to call such union unity ; indeed it deserves not the name , 't is not unity ( saith he ) be it in church or be it in state : but 't is a combination . and hee gives his reason . for unity is in faith ( and obedience : ) but combination is consortium factionis , no other , no better , the consenting in a faction . and all faction is a fraction too , and an enemy to unity , even while it combines in one . for while it combines but a part , it destroyes the unity of the whole . is the spirit in this ? out of question , no. for a faction to compasse it's end , i will not say , when it sees a theefe it consents to him ; or that it is alwaies partaker with the adulterers : but this it doth , it speaks against its owne brother , and slanders its owne mothers sonne , psal . 50. can any man call this the unity of the spirit ? or is this the way to unity . and now i cannot but wonder what words s. paul ( were he now alive ) would use , to call backe vnity into dismembred christendome . for my part , death were easier to me , than it is to see and consider the face of the church of christ scratched and torne , till it bleeds in every part , as it doth this day : and the coat of christ , which was once spared by souldiers , because it was seamblesse , s. ioh. 19. rent every way , and which is the miserie of it , by the hand of the priest ; and the pope , which bellarmine hath put into the definition of the church , that there might bee one ministeriall head to keep all in vnity , is as great as any , if not the greatest cause of divided christianity . good god , what preposterous thrift is this in men , to sowe up every small rent in their owne coat ; and not care what rents they not onely suffer , but make in the coat of christ ? what is it ? is christ onely thought fit to weare a torne garment ? or can we thinke that the spirit of vnity which is one with christ , will not depart to seeke warmer cloathing ? or if he be not gone already , why is there not vnity , which is where ere he is ? or if he be but yet gone from other parts of christendome , in any case ( for the passion and in the bowels of iesus christ i beg it ) make stay of him here in our parts . for so the apostle goes on . keepe the unity of the spirit . this exhortation requires two things ( saith s. ierome . ) the one , that they which have this unity of the spirit keep it : the other , that they which have it not , labour to get it . and certainly nothing can be more beneficial , or more honourable either for church or state , than to get it when they have it not , or to keepe it when they have it . and this is implyed in the very word , which the apostle uses , keepe . for no wise man will advise the treasuring up and keeping of any thing , but that which is of use and benefit . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not barely signifie to keepe , but tueri , to defend too , which is the stoutest keeping . now all wise men are for vnity : and all good men for the vnity of the spirit . yes ( saith s. isidor ) boni servant , good men keepe it . wise and good men keepe it ; why then none but fooles , and bad men breake it . sly and cunning men perhaps may have their hands in divisions , but wise or good men they are not . for are they not all without understanding that worke wickednesse psal . 53. and a greater wickednesse men can hardly worke , than to dissolve the vnity of the spirit in either church or common-wealth . for they doe as much as in them lies to bring profanenesse into the church , and desolation upon the state. keepe therefore the vnity of the spirit . keep vnity : why , but what needs that ? will not unity keepe it selfe ? t is true , unity is very apt to hang together . it proceeds from charity , which is the glue of the spirit , not severed without violence . yea but for all this , it needs keeping . in the church it needs keeping : and therefore the prophets and governours of the church are called custodes , keepers , watchmen and overseers , ezek. 3. and acts 20. and they must watch as well over her peace , as her truth . and yet there are so many that scatter the tares of schisme and heresie , that her vnity is not kept . in the common-wealth it needs keeping too . for her governours are custodes civitatis , keepers of the city . but there also , there are not few that trouble the waters for their owne fishing . and many times a common-wealth is in danger to lose her unity , just as ephesus did , act. 19. at which time all the city was troubled , but the greater part knew not why . and the true cause of the division was no more but this ; demetrius and his fellowes were afraid they should lose their gaine , if diana and her temple kept not up their greatnesse . now this noyse at ephesus doth not onely tell us that unity needs keeping , but it informes us farther of the way to keep it . the way to keep unity both in church and state is for the governors to carry a watchfull eye over all such as are discoverd , or feard , to have private ends . for there 's no private end , but in some thing or other it will be lead to run crosse the publique : and if gaine come in , though it be by making shrines for diana , 't is no matter with them though ephesus be in an uproare for it . and certainly there 's no keeping of unity in either church or state , unlesse men will be so temperate ( when it comes to a lump at least ) as to lay down the private for the publique's sake , and perswade others to do the like : else ( saith saint chrysostome ) quicquid ducit ad amorem sui , dividit unitatem , whatsoever leads men to any love of themselves and their owne ends , helpes to divide the unity . and the schoole applyes it both to church and state. for in the church they which seeke their owne , and not that which is christs ( who is publicum ecclesiae , the publique interest of the church ) depart from the vnity of the spirit . and in an earthly city , the unity of that is gone , when the citizens studdy their owne , not the publique good . why , but when then is vnity to be kept ? when ? why , surely at all times , if it be possible . but especially it is to bee kept , when enemies are banded together against church or state. then above all other times looke well to the keeping of vnity . am i deceived ? or is not this your case now ? are not many and great enemies joyn'd against you ? are they not joyned both against the church and against the state ? are they joyned , and are you divided ? god forbid . it cannot be that you should so forget the church of christ , or the bowels of your owne countrey , and your owne . ioyne then and keepe the unity of the spirit , and i 'le feare no danger though mars were lord of the ascendent , in the very instant of this session of parliament , and in the second house , or joyned , or in aspect with the lord of the second , which yet ptolomey thought brought much hurt to common wealths . but suppose all danger over ( i would it were ) yet keepe vnity at all times . for enemies are as cunning as malice can make them : and if vnity be not kept at al times , at that time when t is not kept they 'l make their breach . and they 'l make it certainly . for if the vnity of the spirit be gone , the spirit is gone with it ; and if the spirit bee gone , christ is gone with him : and if they be gone , god the father is gone with them . and what misery will not follow when an enemy shall come upon a state , and finde the whole blessed trinity , father , sonne , and holy ghost gone from it , to accompany that vnity which is banished out of it ? yea but you will say ; if vnity be lost , we will quickly fetch it back againe . soft : first t is more wisedome to keepe it , than to be driven to fetch it back . secondly , before vnity be thrust off , it would be well thought upon , whether it be in your power to bring it back when you will. the spirit , i am sure , is not , and t is his vnity . and , lose it when you will , 't is like the losse of health in the naturall body ; iust like . for there every disease is with some breach of vnity ; either by inflammation in some noble or vitall part ; or by strife in the humors ; or luxations in the joynts ; or by breaking veines or sinewes ; still with some breach of vnity . well , what sayes the patient therewhile ? what ? why , he sayes he will recover his health , and then take care to keepe it . yea , but what if death seaze upon him before health be recovered ? what then ? had it not been better and safer a great deale to keepe health while he had it ? and is not death a just reward of his distempering his humors ? i will not apply , to either church or common-wealth : but certainely 't is better for both to keepe the vnity of the spirit , than to trust to the recovery of it when 't is lost . keepe then the vnity of the spirit ; but know withall , ( and it followes in the text ) that if you will keepe it , you must endeavour to keepe it . for it is not so easie a thing to keepe unity in great bodies as 't is thought ; there goes much labour and endeavour to it . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , studie , be carefull to keepe it . saint augustine reades it satagentes , doe enough to keepe it : and he that doth enough , gives not over doing till it be kept . nay , the apostle comes so home , that he uses two words , and both of singular care for vnity : for he doth not simply say keep it , nor simply endeavour it , but study and endeavour to keep it . now no man can keep that is not careful ; and no man will endeavour that is not studious . neither is it ( saith saint chrysost . ) every mans sufficiencie to be able to keep vnity : and the word implies such an endeavour as makes haste to keepe : and indeed no time is to bee lost at this worke why , but if there be need of such endeavouring , whence comes it , that that which clings so together , as all vnity doth , is so hard to keepe ? whence ? why i 'le tell you : i presume you 'll endeavour the more to keepe it . first , then 't is hard to be kept , in regard of the nature of this vnity . for be it in church , or be it in common-wealth , t is vnum aggregatum , one by collection and conjunction of many ; and the schoole teaches us , that this vnity is minima vnitas , a unity that is least one : and therefore aptest to fal asunder . both because many are not easily kept at one ; and because every one of the many , by reason of the contrary thoughts and affections which divide him , is not long together one in himselfe . which is the reason ( as i conceive ) of that in philo , that a little difference is able to divide a city . secondly , t is hard to keepe in regard of opposers against it , and slie practicers upon it . and they are many , david complained of them in his time , psal . 120. my soule hath long dwelt with them that are enemies to peace . and there 's no church , nor no state , but hath some of these . and since the plotting and studdy of these is to breake , you must endeavour to keepe the vnity of the spirit . and you 'll finde the worke hard enough . but as to keepe vnity is a worke of difficulty , and takes up much endeavour of the best : so 't is a glorious worke , and worth their endeavour . it is a pitifull thing to see a man but reputed wise , and his endeavour , vaine : but beside the comfort that is within , there 's a great deale of honour to see a wisemans endeavour like himself . and nothing is more like wisedome than vnity . for wise counsells , are seldome better knowne by any thing than this ; that as they are in themselves one , and vary not ; so they tend to one , and distract not : that one end is verity in the church , safety in the state , and vnity in both . notwithstanding this , good god , what spending there is of great endeavours , about vanity , and things of nought ? halfe that endeavour spent in keeping vnity , would doe what all our hearts desire , and more too . why , but then how shall we be able to set our endeavour right to the keeping of this vnity of the spirit ? how ? why the apostle tells you that too , ver . 2. and the way hee proposes is so direct , that i dare say , if you endeavour , you shall keepe the unity of the spirit , both in church and state. first , then all endeavour to keepe the vnity of the spirit is void , if it be not vertuous . for the spirit will neither be kept , nor keepe men together in vice . next , among all vertues foure are most necessary to preserve vnity . the apostle nameth them ; and i 'le doe no more . they are humility at the heart . meekenesse in the carriage . patience in point of forbearance . and charity , whose worke is supportation of the weake , that scandall be not taken , and unity broken . and concerning this last great vertue whose worke is supportation of the weak , 't is and excellent passage which s. augustine hath . art thou so perfect that there is nothing in thee which another need support ? i wonder if it be so : t is rare perfection . but be it so . why then thou art the stronger to support others . is vnity like to be broken , and dost thou say thou canst not support others ? ergo habes quod in te alii sustineant , therefore thou art not yet so perfect as thou thoughtest , but thou hast somewhat that others may support and beare in thee . endeavour then to keepe the vnity of the spirit , that we must . but in what is vnity best preserved ? in what , why that followes next . t is in peace , saith the apostle . now peace in this place is not taken as 't is opposite to warre : but it is that peace which opposes all jarring and falling out , especially falling off one from another . it is not considered here as opposite to warre : for that peace and warre cannot possibly stand together . but this peace in which vnity is kept , is most usefull , most necessary , when warre is either threatned or begun . for as there is most need of vnity against united enemies : so is there most need of peacable dispositions to unite at home , against forces from abroad : therefore the learned agree here , that peace stands for a calme , and quiet dispose of the hearts of men , and of their carriage too , that the unity of the spirit may be preserved . and certainly without this peacable disposition , t is in vaine to say we endeavour for unity ; either to get , or to keepe it . the peace then here spoken of , differs not much from the vertue of meekenesse . onely it addes above meeknesse towards others , quietnesse with them . as it agrees with meekenesse , so t is the way to unity : as it addes above it ; so t is the treasury in which vnity is kept . t is an antient rule for kingdomes and a good , iisdem artibus quibus parta sunt facilè retinentur , they are kept in subjection , order , and obedience , by the same vertues by which they were first gotten . now the unity of the spirit is a great part of the kingdome of grace ; therfore this kingdome too , if it be gotten , as it is , by peace , then in peace it must be kept . for you shall never see the unity of the spirit dwell in a froward heart , that is enemy to peace . that affection of which saint bernard was , is the great keeper of unity . and sure he dwelt in peace . adhaerebo vobis etsi nolitis , etsi nolim ipse , i will stick and be one with you , though you would not have me doe it : nay , though any tentation in my selfe would not have me doe it . and therefore they are quite out of the way , in the church ( saith s. jerom ) that thinke they can hold the unity of the spirit , dissipatâ pace , when they have shaken peace asunder . and they are as farre mistaken in the common-wealth , that steepe all their humors in gall , and yet would intitle themselves patrons of unity . and surely such , in what state soever they live , know not of what spirit they are , though all other men see , t is fire they call for , s. luke 9. why ? but what need is there of this exhortation to peace ? this endeavour for vnity ? what need in regard of the times , the time it selfe preaches , i may hold my peace . but what need there is , in regard of mens persons and conditions , which are to comply with the times , that i 'le tell you . the best peace that is , and the fairest calme that the soule of man hath , is imperfect in this life . what then ? what ? why therefore saies the schoole , though the soule be at rest and peace with god , and consequently in it selfe , and with others , yet there is still some repugnancy , both within , and without , which disturbes this peace . for whatsoever is imperfect is under perturbation ; and the more a man is troubled , the lesse perfect is his peace . out of which it followes againe , that all exhortation to recall a mans passions to peace is very needfull for the keeping of unity : and he that is offended at s. pauls exhortation to peace , is not at peace in himselfe . will you say farther , that this peace which keeps , and this vnity of the spirit which is kept , is the blessing and the gift of god ? it shall ever be far from me to deny that . but what then ? because they are gods blessings , must not you endeavour to get them ? and because they are gods gifts , must not you be carefull to keepe them ? nay ought not you be the more carefull to keepe , when god himselfe is so free to give ? t is true , you cannot endeavour till god give grace ; but t is true too , that you are bound to endeavour , when he hath given it . bound certainly ; and therefore saint ierome expounds this , which is but counsell and exhortation in saint paul , by a praecipitur . ther 's gods command upon you , that you endeavour for vnity in peace . and now , what if god have given sufficiencie , nay abundance of grace , and yet there be no endeavour , can any bee blamed then for want of unity but your selves ? t is true , that except the lord keepe the city , your watchmen wake in vaine , psal . 127. but is it any where said in scripture , that if you will set no watch , take no care , that yet god will keepe the city ? no sure . and this will ever be found certaine , when and wheresoever the vnity of the spirit is not kept , then and there was want of mans endeavour to keepe it in peace . and whensoever god laies that punishment which followes disunion upon a nation , the sinne upon which the punishment falls is committed by mans misendeavouring , or want of endeavouring . but peace it selfe cannot hold vnity long , if it be not a firme and a binding peace . and this brings in the end of the text , the keeping of unity in vinculo pacis , in the bond of peace . first then , if you will keepe a setled unity , you must have a firme peace . the reason is , because in this unity many are brought together ; and many will not be held together without a bond . saint augustine discovered this . vnitas sine nodo facilè dissolvitur ; that unity ( saith he ) which hath no knot , is easily dissolved . this unity is so comfortable , so beneficiall both to church and state , that it cannot bee too fast bound . but if it be not fast bound , both it and the benefit will soone be lost . now in vinculo , in that which bindes this , is to be observed : it compasses about all which it containes , and then where it meets there 's the knot ; so that which is bound is held close within the imbracings of the bond ; and the bond is not of one substance , and the knot of another , but both of one and the same substance . so t is here . for the unity of the spirit is contained and compassed , as it were by peace : peace goes before it , to bring it in ; and peace goes with it , when t is in ; and peace goes round about it , to keepe it in . and where the two ends of peace meete , there unity is fast and knit up . and the knot is of the same substance with the bond , peace too . and therefore where the antient reading of the text is , to keepe unity in the bond of peace , there some will have it , to keepe vnity in vinculo quod est pax ; in that band which is peace . this bond as 't is the bond of unity ; so 't is well fitted to the unity it bindes . for if you marke it , it bindes unity ; and the bond is but one ; in vinculo pacis , in the bond of peace ; one band . and yet that which is unum , is not unius , that which is but one , is not onely of one , for it bindes many , whole churches , whole kingdomes . and both bodies are ever safest , when the bond is one ; and that one able to hold them . for when this one bond of peace cannot bind close , 't is a shrewd argument , either that some ill humor swells , and will not endure the bond ; or that the bond it selfe is strained and made weake . and in both these cases , timely helpe must be applied , or the vnity of the body is in danger . you may see this plaine in the naturall body . the out-bond of the body is the skinne . if the body be too full of humors , and they foule and in motion , the body swells till the skinne breakes . so t is in the church , and so t is in the state , when the body is too full of humours . the inner-bond of the body is the sinew . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very word which the apostle uses , the bond or the sinew of peace . if the sinew be broken or over-strained , there 's much paine and weakenesse in the body , and the members hang as loose , as if they were falling one from another . and so t is in the ecclesiasticall ; and no other than so , in the civill body . if there be but a straining in the bond , though perhaps the sinew be not yet broken , t is high time to looke to the unity of the body . well , what remedy then ? what ? why , sure there 's none but vinculum vinculi ; the sinew must have a swathe : and that which was wont to bind the body , must be bound up it selfe . and if the cure light not into honest and good chirurgions hands , it may prove a lame church , and a weake state ever after . god blesse the body therefore , and direct the chirurgions . now as the bond of these great bodies , the church , and the state , may be broken ; so the knot , which hath ever beene hard to unty , may be cutte . and both church and state have ever had cause to feare both , both breaking and cutting . saint ignatius was afraid of this in the church , by and by after the apostles times ; and therefore he writes to the church of philadelphia , in any case to to flie and shunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the partition or cutting off this knot . and indeed t is not fit for any man imployed about this bond of peace , to have his rasor about him . and david was afraid of this in the state ; and he had cause , great cause : for some wilde unruly men cryed out then , let 's break their bonds in sunder , and cast their cords from us , psal . 2. what bonds ? why , all the bonds of peace , and all the bonds of allegiance too . for the consultation then was ( saith calvin ) to depose david . but he that dwells in heaven , laughed them to scorne , ver . 4. and then brake them in pieces like a potters vessell , ver . 9. now the breakers of the bond of peace both in church and common-wealth are pride and disobedience : for these two cry one to another , that is , pride to disobedience , come let 's breake the bond . and this is very observable , and with reference to this bond of peace too ; you shall never see a disobedient man , but he is proud : for he would obey , if he did not thinke himselfe fitter to govern . nor shall you ever see a proud man stoope to binde up any thing : but if you see him stoope , take heede of him , 't is , doubtlesse , to breake the bond of peace . the reason's plaine ; if hee stoope to binde up , he knowes he shall be but one of the bundle ; which his pride cannot endure . but if he stoope to loose the bond , then he may be free , and shew his vertue ( as he calls it ) that is , hope to runne formost in the head of a faction . fond men , that can be thus bewitched with pride against themselves . for when they are bound up , though but as one of the bundle , yet therein , under god , they are strong and safe : but when the bond is broken , and they perhaps , as they wish , in the head , headlong they runne upon their owne ruine . thus you have seene the apostles care for vnity : for unity , but faine would he have it of the spirit . this unity he desires you should keep ; yea studdy and endeavour to keepe , as the spirit is ready to prevent and assist , that you may be able to keepe it . this unity must be kept in peace : and if you will have it sure , in the bond of peace . that which remaines is , that you obey and follow the apostles exhortation : that all of you in your selves , and with others , endeavour to keepe the vnity of the spirit in the bond of peace , both in church and common-wealth . for good counsell , such as here our apostles is , doth not make church or state happy , when 't is given , but when 't is followed . and to the danger that may come , it addes guilt , to all such as will not obey the counsell , that they may prevent the danger . and let me say thus much for the vnity of the spirit ; 't is that which ties us one to another , and all to god , and god to all . without god we cannot be safe , either in this life , or that to come . and without this vnity , no man is sure of his neighbours assistance , nor any man of gods. but by this unity , god himselfe is content to be bound to you . and that which is bound , is sure and ready at need . et sortis cum debili ligatus , & illum portat & se , ( saith saint chrysostome . ) and strength bound to weakenesse , beares up both it selfe , and weaknesse . and in this sense i can admit of scaligers subtilty ; that vnity is omnipotent . keepe vnity then , and be sowre ( t is honourable justice ) upon any that shall endeavour to breake it . he deserves not to live , that would dissolve that bond , by which god hath bound himselfe to assist the church , and the common-wealth . our adversaries make vnity a note of the church , and they perswade such as will beleeve them , that we have no unity , and so no church . i would not have occasion given them to inlarge their doctrine ; lest in the next place they take upon them to prove , that we have no common-wealth neither , for want of vnity . now to keepe vnity , i have made bold to direct you one way already ; and here 's an other . 't is necessary that the governours have a good and a quick eye to discover the cunning of them that would breake the vnity first , and the whole body after . you shall give a guesse at them by this ; they 'll speake as much for unity as any men ; but yet , if you marke them , you shall still finde them busie about the knot , that bindes up vnity in peace : somewhat there is that wrings them there . they will pretend perhaps , t is very good there should be vinculum , a bond to binde men to obedience , o , god forbid else : but they would not have the knot too hard . take heed . their aime is , they would have a little more liberty , that have too much already . or perhaps they 'll pretend , they would not untie the knit , no , there may be danger in that , but they would onely turne it to the other side , because this way it lyes uneasily . but this is but a shift neither . for turne the knot which way you will , all binding to obedience will be grievous to some . it may be they 'll protest , that though they should untie it , yet they would not leave it loose . they would perhaps tie it otherwise , but they would be sure to knot it as fast . trust not this pretext neither . out of question , their meaning is to tie up vnity in a bow-knot , which they might slip at one end when they list . indeed , whatsoever they pretend , if they be curious about the knot , i pray looke to their fingers , and to the bond of peace too . for whatsoever the pretences be , they would be at the dissolving of vnity . well , provide for the keeping of vnity ; and what then ? why , then , god blesse you with the successe of this day . for this day , the seventeenth of march , i. caesar overthrew sex. pompeius . and that victory was in spaine ; and spaine which had long beene troublesome , setled , and came quietly in , by that one action . and this very day too , fredericke the second entered jerusalem , and recoverd whatsoever saladine had taken from the christians . but i must tell you , these emperours and their forces were great keepers of vnity . the first lesson at this daies evening prayer , is , judg. 4. there sisera , captaine of jabins army , fell before israel . but i must tell you , the two tribes , zabulon and nepthali , went up in great both vnity and courage against them , judg. 5. and i make no doubt , but this day may be a day of happy successe to this church and state , if s. paul may be heard , and that yet ( before it be too too late ) there be a hearty endeavour to keepe the vnity of the spirit in the bond of peace . and now , to conclude ; i beseech you remember , that all this vnity and peace , what ere it be , and when t is at the best , is but vestigium , a track , and a footing of that everlasting peace which is to come . and i would not have you so love this peace of grace , that you should at any time forget the infinite peace of glory : the bond whereof nor earth , nor hell can breake . for t is not folly onely , but madnesse saith saint gregory ) to love this peace , this vnity , which is but a foot-step , a print in the dust , soone worne out , soone defaced ; and not love god and his peace , a quo impressum est , whose very foot made this so safe , so happy , so pleasant as it is . but i cannot but hope better things of you , and such as accompany safety here , and salvation hereafter . for you have not so learned christ , as that you can preferre any vnity before his ; or neglect the safe keeping of that which is his foot-step in this world ; the vnity of the spirit . let us therefore all pray unto god , that he will evermore give both the king and his people the comfort of his spirit ; that that spirit of his may so direct all your counsells , that they may be for vnity . that following the direction of this spirit of grace , we may enjoy the vnity of the same spirit , both in church and common-wealth . that all our endeavours , publike & private , may tend to the keeping of this unity . that our keeping of unity may be such as it ought , in peace , in the very bond of peace . i began with s. pauls exhortation . i end with his prayer and benediction , 2 thes . 3. t is the prayer of this day ; for t is the second lesson at evening service . the god of peace give you peace alwaies , & by al means : peace in concord , and peace in charity ; peace on earth , and peace in heaven ; peace of grace , & peace in glory . to all which christ for his infinite mercies sake bring us all . to whom with the father and the holy spirit , be ascribed all might , majesty , and dominion , this day and for ever . amen . serm. vii . preached at pauls crosse in commemoration of king charles his inauguration . psal. 72. 1. give the king thy judgements , o god , and thy righteousnesse unto the kings son. the psalmes of david , and his heart never went sweeter . the title of the psalme doth not onely tell us that ; but it tels us that david had an eye upon his son solomon : an eye , that is true ; but not both eyes upon solomon ; no , nor one absolutely fixed , because a greater than solomon is here . a greater than solomon , who is that ? who ? why it is christ . solomon was the type and shadow ( if you will ) and so one eye may be upon him : but the other eye must pierce through to the antitype , and body of the promise , which is christ . so the antient fathers , justine , tertullian , origen , athanasius , and the rest are cleare : and upon very good ground : for there are many things in this psalme , that cannot be applyed to solomon , and no type is bound to represent in all ; and there are some typicall propositions , as one observeth upon deut. 18. that are applyable to the type , or to the antitype alone . there are many things in this psalme , that are not applyable to solomon . but some are , and none more than the words of the text. for these words can as hardly be applyed to christ , as that after to solomon . now that that agreed to types before christs comming , agrees to all that are like christ after his comming . therefore this is applyable to all godly , religious kings : for all have direction from , and share in , the prayer of solomon . these words that begin the psalme , i shall take in that sense as applyed to the type , to solomon , and in him to all religious kings . which so to solomon , that i am heartily glad to find christ , so full in the psalme , so near the king. first , i am glad to find him so full in the psalme , because that is a confutation of all judaisme : for they received the psalmes as well as we ; & here in this psalme , there are many things that they cannot fasten upon solomon , or any other but christ . so cleare is that , that tertullian hath observed long since against them : the iewes ( saith he ) scorne us for receiving christ as a saviour , praescribemus tamen , &c. yet we prove against them out of the scriptures , that they receive , that christ is come the promised , prophesied messias . secondly , i am glad to find christ so neare the king : because nothing can be more honourable , and safe , for david , and solomon , the father , and the sonne that is to succeed the king , than to have god the father , and christ his son so neare to them . so neare and close , not onely as they stand mixed in the psalme , but farre more close by the prayer of david , and by the blessings that follow in the psalme upon the prayer , blessings , not upon david and solomon onely , but upon the father and the sonne in any kingdome , where the father with a true religious heart imbraceth christ , and will teach his sonne to follow his steps : for then , and there , god will give plenty of judgement to the king , and a full measure of righteousnesse to the kings son. my text then , as it is applyable to david , and solomon , ( for so i shall follow it , here ) is the prayer of david to god for himselfe first , and then for his son solomon after ; for both have reference . and the blessings which follow upon this prayer made by david , and granted by god , are very many , and great , and follow in the psalme ; namely , here is judgement for the people , and that according to right , at ver . 2. then here is defence for the poore , i and for their very children too , ver . 4. then after this here is peace , peace upon all , abundance of peace , at ver . 3. then there is the punishment , and that as rightly settled as may be , upon the wrong doer , ver . 4. and all these come together , that righteous men may flourish , at ver . 7. so it is a necessary prayer to be made , a very necessary prayer : for all these , and many more blessings follow , and come upon any nation , and any people , when god comes to give his judgements to the king , and his righteousnesse to the kings sonne . my text is a prayer ; and there are two petitions , and these two petitions divide my text into two parts . the one is , that god would give his judgements unto the king. the other is , that he would give his righteousnesse unto the kings son ; for all other inferiour circumstances fall into one of these . i will begin at the first . give the king thy judgements o god. my text i told you is a prayer ; and i have made choice of a praying text . the age is so bad , thy will not endure a good king to be commended for danger of flattery , i hope i shall offend none by praying for the king. the text is a prayer , and quis orat , who it is that prayes , is the first circumstance that appeares in the text ; it is david , it is the king , and he beares a prime , and a great part wheresoever he is . and it was davids honour : for there was never any king so often found at his prayers as david was ; seven times a day will i praise thee , psal . 119. this was davids promise , and for ought we know it was davids performance too . and thorow all the booke of his psalmes ( that devout part of scripture ) all his praises goe mixed with prayer : so he prayed very oft . and certainly , there is nothing more necessary for any king , than prayer . and therefore s. austine accounts it one of the greatest happinesses of a king , not to neglect to offer to god sacrificium orationis , the sacrifice of prayer . 1. and there is great need it should be so : for of all men ( priests onely excepted ) kings have the greatest account to make god : therefore prayer is very necessary for them ; that since no man is able to keepe his accounts even , god would be pleased to be mercifull , and take christ into the reckoning . 2. of all men ( could greatnesse let them feele their wants ) none have such burthens on their shoulders , as kings have ; therefore prayer is necessary for them , that they may call as often upon god , as he calls oft upon them that are weary and heavy laden to refresh them , mat. 11. 3. of all men , none have so great troubles as kings have . indeed troubles must needs be great , or else they dare not sieze on kings : therefore prayer is necessary then especially when the trouble is such , as no wit of man can worke off , and repell ; and such troubles there are , when there is no shelter , or helpe left in the world , but this , lord remember david , and all his troubles . but be the troubles never so great , if david pray , and god remember , the king cannot be lost in any sorrow . hezekiah found it so when he fasted and prayed , and turned to the lord , isa . 37. for then the host of zenacharib was presently broken , and himselfe saved . so then david is at this necessary worke , he is at prayer . i , but for whom is it that david prayes ? surely , divers ancient , and moderne divines , thinke that in this place the king , and the kings sonne stand but for one person , the person of solomon under two different relations , the king and the kings son ; and that there is an emphasis added by the repetition . and they thinke too that david penned this psalme when he was dying , when he resigned his crowne to solomon , and delivered the scepter into his hand ; which the jesuit lorinus tels us ( and he is very exact ) that it was just foure yeeres , ( surely i thinke he failes of his reckoning ) before davids death , when he made his prayer for solomon . and hee avoucheth jerome to be his author : but it is not so , the jesuit in this , as in divers greater businesses is too bold : indeed jerome saith that david lived after solomon was crowned aliquot annos , some yeers ; but he saith not just four , it may be more , or fewer : i will not enter upon the question quando , when david made this prayer , and penned this psalme . first , because the quando , the time here is not in the text , nor in any part else in scripture : therefore i may safely be ignorant . secondly , because , suppose this were the last psalme that ever david made , as some collect out of the last verse , yet that supposed will not prove that he made this psalme after he had crowned solomon king : for before solomon was crowed david was little lesse then bedrid , 1 king. 1. at which time it is out of question that david prayed , therefore he did not then compose this psalme . therefore i shall take liberty to dissent from this opinion , with all submission to better judgements ; but especially to the church . me thinks it was not so near night with the prophet when he penned this psalme . i rather think that david made it when himselfe was king , and his purpose was firmely set that solomon should succeed him , for so he had sworne , 1 king. 3. and i think this prayer here in the beginning of the psalm was made first by david for himselfe , and then for solomon after . and since this opinion maintaines nothing contrary to the analogie of faith , nothing that hinders the context , nothing that crosses any determination of the church ; nay since there is in it more piety to god , more duty to himselfe , more instruction to his sonne , and more good example to other kings , that the prayer begin at himselfe , i will take the prayer as i find it in the very words of the psalme , to be a prayer , first for david , and then for his sonne , and so proceed . well then , davids prayer here , is first for himselfe , ( we shall come to his sonne after ; ) and he is an excellent example to kings in this : for the first thing that makes prayer necessary , absolutely necessary for a king , is himselfe : that a superiour hand , even gods hand would set , and keepe him right , whom so many inferiour hands labour to set awry . i , but what need the king to pray for himselfe ? he wants no prayers whom all the people pray for . indeed it is true , the people are bound to pray for their king 1 tim. 2. and i make no doubt , but that the people performe this duty as they are bound , since it is a tribute which by the law of god they ought to pay ; and david so great and so good a king , had out of question the prayers of all his people , both for himselfe , and his sonne ; yet for all that you shall find david at his prayers for himselfe too . and certainly there is great reason for it ; for of all acts of charity , this of prayer is aptest to begin at home . it is true indeed , the king ought to have the prayers of his people , and that man cannot deserve so much as the name of a christian , that prayes not heartily for the king ; because that is not the kings good onely , but the peoples way to lead a life in godlinesse and honesty , 1 tim. 5. therefore , that man that makes no conscience of praying for the king , let him pretend what he can , he must be presumed to have as little care of all godlinesse and honesty . i , but though the king ought to have the prayers of his people ; yet in the performance of their duty , i read not of any dispensation the king hath to neglect his owne , not to pray for himselfe . if he be a king like david , he must be a king at his prayers too , especially in those great things that concerne the king , that concerne the kingdome , that concerne his son , and his succession to his kingdome ; there he of necessity must pray for himselfe . he may joy in his peoples prayers there , but he must pray for himselfe too . and god be ever blessed for it , you have a king that is daily at his prayers , both for himselfe , and for you : yet here , i pray take this along with you ; that as it is the peoples duty to pray for the king , and that takes not off their king to pray for himselfe : so on the contrary side , the kings religious care in praying for himselfe is so far from lessening , that it augments the obligation of the people to pray for the king. and when both pray , the king for himselfe , and the people for the king , god will not refuse their prayers . and the prayer granted , though it fall first upon the head of the king ( as good reason it should ) yet it becomes as aarons oyle , psal . 133. for it runs to the skirts of all his people ; so that they have the benefit , both of their own , and of his prayer . i will never misdoubt the piety of this nation in the performing this duty , of which both here , and in all places they are met this day to make publick proofe . for the person that keeps close to this duty , among many others , he shall be sure of this one great blessing , he cannot fall into the opposite sinne of murmuring against the king. david the king in the text , he had faithfull and religious people ; yet there was a shimei among them , that in stead of praying for the king , cursed and reviled him , 2 sam. 16. david was very patient ; but i pray remember what solomon the kings sonne did to shimei , 2 king. 2. remember that , and if the memory of his punishment would affright other men from running into this blasphemous iniquity , all would soon be well . we are to consider in the next place to whom it is here that the prophet prayes , and that is exprest , a deo . give the king thy judgements o god. doe thou give . and as this is all mens duty ; so it it is the duty of the king too among the rest to goe in prayer to god , and to god alone . therefore damascene puts god into the very difinition of prayer , prayer saith that father is petitio decentium à deo , the asking of those things that are fit to be asked of god. for prayer is one of the greatest pats of divine worship : so great that parmatius disputing against sermonian , takes prayer for the whole entire worship of god. no pope can dispense with king , or people , either not to pray , or not to pray to god , but saints , or angels . as for their distinctions , they are all new ; the antient church knew them not ; though these have their use sometimes , yet they are a great deale too nice to be used in prayer , that is so essentiall a part of divine worship . and you have great cause againe to blesse and magnifie god , for a king , so constant in religion , so devout in prayer , so direct in his devotion to god alone , as he hath ever shewed himselfe to be ; and god for his mercy sake ever hold him there , and indeed to whom should he , or any of you goe in prayer , but to god ? for none can give but he ; nor none can blesse , or preserve that that is given , but he . if the king look to have his throne established to himselfe , or his son after him , he must go to god for the setling of it , or else it will shake then when he thinkes it surest . and since god hath proclaimed it himselfe , by me kings reigne , prov. 8. princes have reason to looke up to him , that they may reign by him , since against him , nay without him , they cannot reigne . to god then the king goes by prayer . but al this is lost except we know for what ? and that followes next in the text . it is for judgement . it is indeed for all that a kingdome is , but principally for judgement . first , because under god , that is the establishing of the kings throne , prov. 25. secondly , because that is one of the kings maine vertues , for the ordering of his people : for they cannot have their well-being but by justice , and judgement . therefore in the common law of this kingdome , justice is rightly styled . the supporter of the common-wealth . i will not fill your ears with curiosities , nor trouble you with disputes , wherein this judgement desired for the king , and this justice and righteousnesse for the kings sonne differ one from another . i know they differ in schoole learning , judgement standing usually for the habite ; & justice for the sentence , or execution accordingly . but here rufinus , and austin , and other divines tell me that judgement and righteousnesse in this place stand for that justice , and judgement , that the king is indifferently , & equally to administer to his people , and so for one vertue . here is the vertue and the power , both from the king , and both from god. the benefit of both are the peoples ; but from god by the king. therefore david prayes here not for one vertue for himselfe , and another for his son ; but for one , and the same vertue for both . for the sonne had as much need for this vertue as the father , the one being a king , and the other to be one ; they both needed this great comprising kingly vertue , without which there can be no religious peaceable government over a people . so justice and judgement in this place ( as usually when they attend the king ) containe the vertue it selfe ; and the power that brings this vertue to act . the execution is as justice , and the power to give sentence , moderation and equity to smooth over the rigour of justice ; and all other vertues , as far as they serve to strengthen , or direct and keepe even the hands of justice , prudence especially . then it is a wondrous necessary prayer here : for if justice should not be in the kings will ( which god forbid ) it must needs grow apt to turne to sourenesse . and if judgement , and execution follow not upon the sentence of justice , the kings hand must needs shake into remisnesse . and one of these , sourenesse , will make judgement it selfe , or the pretext of it a scourage for the people . and the other , remisness , will make the people a worse scourge to themselves , for want of discipline to keep them in order : for of all scourges , there is none answerable to the unrulinesse of the people . now this vertue as large as it is , when it fills the heart of the king , it is called another heart ; it puts on other dismensions ; for it furnisheth the kings brest with all rectitude , and prudence ; and rectitude is the being , and prudence , the moderation , and guide of all justice : for so without respect of persons it belongs to the wise , and prudent , prov. 25. nay further , though this vertne be so large , yet the heart of the king is so capacious , that justice and judgement cannot fill it , if it stand single : therefore david : prayeth not for judgement single , but in the plurall number , give thy judgements . and there is great reason , that he should pray so : for justice continuing , one and the same vertue , gives many times different judgements ; and it must needs be so , and the king must needs be an instrument in them all ; and in the various occasions that himselfe and his people have use of . this david found in his owne heart ; therefore he prayes for all . and this pray we alway for the king , for all judgement for the king. so give lord. and here it is fit for you a little to take a view of your owne happinesse , and to blesse god for it : for you live under a king that keeps his laws in his life ; a king that lives so , as if he were a law himselfe , and so needed none . a king that plants his judges so , as they may equally distribute his judgement , and justice to his people ; a king so blessed by god for your good , that whether it be for his owne prayers , or yours , or both , or neither , but that god is pleased to shew his mercy , and glory upon him to you , certaine it is , that god hath given him a very large heart , and filled it to the brim with justice and judgement . take heed , i heartily beg it of you . i say it againe , take heed i heartily beg it of you , that no sinne of unthankfulnesse , no base detracting murmuring sin , possesse your soules , or whet your tongues , or sowre your brests against the lord , and against his anoynted : but remember in that these two things . first , remember , that it is as easie for god to take away any blessing ( even the great blessing of a good king ) as to give it , remember that . and secondly , remember , that unthankfulnesse to god for so gracious a king , is the very ready way to doe it , remember that too : & therefore looke to these things in time . i , but what then , hath a king enough , when god hath given him justice , and judgement ? may his prayers then cease for himselfe , as your prayers for him ? hath he no more need of god , when god hath once given him judgement ? o god forbid ; surely he hath , and it is to be presumed , that the king daily prayeth ; i am sure his duty it is , to pray that god would ever please to continue , and increase the righteousnesse , and judgement he hath given to him . nor can i think , but that david was very oft at this prayer too : for he saith , psal . 99. the kings power loveth judgement . and it is more then probable , that that he loved , he would pray for ; he prayed to have it , and to increase it . and he that prayes so oft , psal . 119. i say so oft that god would keepe him in the way of his commandements , and cause him to make much of his law ; he must of necessity be presumed to pray for justice , and judgement , which is the vigour of all lawes , divine , and humane . and kings have great need oft to pray for this grace , and for the continuance , and increase of it too . for kings stand high , that is true ; but the higher they stand , the more they are exposed to tempests , & wind-shakings , that passe lover the lower vallies with the lesse noyse , & danger . and kings are great . that is true too : but the greater they are , the stiffer are the blasts of all temptations on them to batter , at least to would be wise : for certainly , there can be no kingdome rightly constituted , further than god himselfe comes in , in laying the foundation of it in true , impartiall judgement . when the foundation of a kingdome is perfectly laid ( which is a blessing seldome perfect in al things in any kingdome whatsoever , yet ) no kingdom can continue upon such a foundation , longer than it stands upright upon it . if it sway on either side ; if it fall not presently , it growes weaker still , the more it leanes away from justice and judgement which is gods. and as it is with kingdomes in their foundation , and superstructure , so it is with kings too , that are to manage , and dispose them : for if any king thinke himselfe sufficient by his owne vertue against the difficulties of a kingdome , by his owne justice , and wisedome , and integrity , he will find by his losse , a nebuchadnezar in his greatest greatnesse , dan. 4. that he & all his vertue cannot long keep up , no not a setled king. therefore david was wise , as well as religious , that he went to god for his judgements , without which he nor his son after him , he knew was able to hold up the kingdome . give the king thy judgements o god. and what did david with them , when he had them ? what , he resolved to make them the very rule of his government , and he did so : for first for himselfe , he tels us in psal . 119 , thy judgements have i laid before me . there he makes them his owne rule . then he prayes over his son solomon . o lord give here to solomon my son a perfect heart , that he may keep thy commandements , that they might rule his son. well then thy judgements . but is not all justice , and judgement gods ? yes , out of doubt ; in generall justice and judgement are from him . therefore it is a great advantage to people in any kingdome , even among infidels , to have the kingdom administred by justice , and judgement . but yet to make a kingdom perfect , and entire , to have the judgement gods , and the kingdome firme ; then there must these graines be put into the ballance . first , it must be justice , not onely given , but guided all along by god , and grace . if this be not , judgement cannot remaine firme in any man , or any king. now as it holds it workes , for worke it cannot beyond the strength it hath : therefore if gods spirit assist it not , it may faint , and faile just there , and then when on the sudden it may shake a kingdome . secondly , it must be judgement that is alway gods ; and it must distribute rewards and punishments , as god commands . if justice , and judgement role this eye aside , though it may continue for ought may appeare to others , and themselves , yet they begin to looke squint , and in part leave god. therefore if any pretended cunning way of justice and judgement so called , shall debase , and sinke the honour of god , and the sincerity of religion : if any municipall law be made in any kingdome to strengthen such designes , as are injurious to god , and his worship ; there must , there will come a failing upon all such kingdomes , wheresoever they are ; and then it will appear , ( though perhaps too late ) that the judgements of their king were not gods judgements . thirdly , it must be judgement , that ( as much as humane infirmity can beare ) must be free from taint , both within , and without ; within at the heart of the king , and his judges under him ; and without , from all possession in the ear , and from all corruption in the hand . if this be not , justice which should onely be blind to see no persons , becomes so blind , that it can see no truth ; and justice that is so blind cannot be gods. therefore if the justice and judgement of a kingdome cut up its owne foundation , can any man thinke it can build safely and wisely upon it for the state ? it cannot be . and this thine in the text ( for i must hasten ) thy judgements , it is so full a circumstance , i cannot leave it yet . for by it you may see how necessary it was then for david , and how requisite it is now for all kings to pray to god ; and to him alone for judgement : for no king can master the scepter well , but by justice and judgement . and you see it cannot be done by any kind of judgement neither ; but that that is gods judgement in the upright integrity of it : and then who can give gods judgements but god himselfe ? who is as he is called isay . 30. the god , and the god of judgement : surely none can have it but he in perfection , nor none can give it to others , to make them perfect but he . therefore austine askes the question , but meerely in scorne . what! is it come to that ? dost thou thinke that thou canst give justice & judgement unto thy selfe ? no , thou canst not ; for no man can give himselfe that that he hath not ; & that that he hath already , he needs not . this our prophet tels us plainly : for tho the king love judgement , yet it is god that prepares equity , and righteousnesse in jacob : o blessed are all they that waite for him . for if they waite , he will give , and that no lesse than judgement , his judgements to the king. one circumstance behind yet is , that the words are properly a prayer in the most native sense of prayer . not a thanksgiving onely , that god had given him his judgements . for though god had given david his judgements ; and he was thankfull for such a gift as this : yet thinks here is not his proper worke , but humiliation , and supplication . and it is an excellent thing to see a king at his prayers : for then you see two things at once ; a greater , and a lesser king , god and the king. and though wee cannot see god , as we see the king ; yet when we see majesty humbled , and in the posture of a supplicant , we cannot in a sort but see that infinite , unspeakeable majesty of that god , whom even kings adore , and are made far greater by their humblest adoration . for when i pray you was solomon the sonne of this king at his greatest glory ? surely , you shall finde him at his greatest , then immediatly upon the finishing of the temple . and how doe you find solomon there ? just at his fathers worke ; he was there at his prayers upon his knees , saith the text , 1. king. 8. upon his knees ; whereas now many meane , unworthy men , are loath to bow their knees , or stoope in prayer to god. now this prayer was a prayer indeed : for prayer is apt to beg , not to buy . he that pleads desert , challengeth reward of duty : but he that prayeth relies upon the mercy , and goodnesse of the giver . and this is the way that david comes to god , both for himselfe and for his son. and i pray marke it , david here , the great example of a praying king , he saith not retribue domine , lord repay me for the paines of my government ; for my service of the people , or for my worship to thy selfe ; there is none of this ; but da domine , give lord , that thou art able to doe by thy power , that thou art ready to do by thy goodnesse . o lord let not mine , or my peoples unworthinesse hinder that ; let not their murmuring , & disobedience be heard so farre as to thee ; but lord give the king thy judgements , and then i will execute them to thine honour , and their good . this was davids way , and it was prevalent . and out of question be he king , or subject , he that askes no more at gods hands , than either of both , askes and shall have too little . but god gives much to humble sutors , iudgements , and his judgements . and neither the prophet did ask , nor god did give the earnest and pledge of this judgement onely , but judgement it selfe to the king. and certajnly the king had need to pray thus ; and so had the people as great need as the king : for if this prayer be not made , what assurance have you that god will give ? and if god will not give , the king cannot have ; and if the king cannot receive justice and judgement , hee cannot distribute it to the people , ver . 2. and if judgement be not distributed to the people , there will be no peace , ver . 3. and where the people doe not receive judgement from the king , and peace from themselves , what are they ? nothing but a heape of most infirme , and miserable creatures : which you can never be as long as god gives his judgements to the king , and his righteousnesse to the king sonne . i have now done with the first generall part of the text : and it is time to descend from the king to his son , the second part of the fathers prayer . and thy righteousnesse to the kings sonne , give lord. where first , though it be not exprest in the text , it may easily bee conceived , that such a king as dauid prayed for a son , before he prayed for righteousnesse to be given him : and though david had divers sonnes before , yet in some respect or other , they were all to david ▪ as no sons : therefore there is no question to be made , but he prayed for him ▪ i and therefore too , when god had given him solomon , he calls him not bare his sonne , but his onely sonne , 1 chron. 29. and no marvell , since he was that son , that god himself appointed to succeed in the kingdome for david , 1 chron. 28. and such a son is alway worth the praying for . well , but what then ? when god had given david solomon : when god hath given any other king a son , as he hath given our gracious king ( gods name be ever blessed ) what then , is the kings prayers then , or the peoples at an end ? no , nothing lesse ; nay , there is more need a great deale , both for the king , & for the people to go on in their prayers , as david did ; that the same god that hath given his judgements to the king , will proceed , and give his righteousnesse to the kings sonne . for it is a greater blessing to the king , when god gives his righteousnesse to his son , than when he gives him a son . for if solomon succeed not david in his love to the temple , as well as the throne ; if he inherit not the truth of his fathers religion , as well as the right of his crown ; if he follow not his fathers devotion , and pray for justice , and judgement to be given him , as well as other temporary blessings : the very blessings of the son would end in bitternesse , and be the discomfort , and dishonour of the father . but it is the wise , and prudent sonne that is the fathers crown , and the mothers joy , prov. 10. and then the blessing of sonne is a blessing indeed . david saw this therefore he continued his prayers . and it is more than fit for other kings to doe so too . thy judgements lord give the king , and thy righteousnesse to the kings son . and for the people , they have great need , not onely to say amen to the prayers of the king ; but to repeate the prayer , and with fervencie to drive it in at the ears of god , that so their children after them may be as happy under the sonne , as they themselves were under the father , while god gives both the father , and the son zeale to his truth , and judgement over his people . and here i should take occasion to tell you of the care , and devotion of our david in his dayes , and of his prayers , both for himselfe , and his sonne ; but that the age is so bad , that they will not beleeve that he is so good beyond them . and some ( for they are but some ) are so waspishly set to sting , that nothing can please their eares , unlesse it sharpen their edge against authority . but take heed : for if this fault be not amended , justice may seize upon them that are guilty god knows how soone : and the kings judgement that god hath given him , may pull out their stings , that can imploy their tongues in nothing but to wound him , and his government . well , these must not divert me , or any good subject from praying for the king , and the kings sonne . the kings sonne ! blessed name , what imports then to a king ? surely david knew well : therefore you see he leaps for joy , into this prayer in the first words of the psalme . some tell me this name imports at large , the king , and his posterity , sonnes or daughters , not distinct . and i confesse the least is gods great blessing upon a people . for the wise historian tells us , that plena , &c. the kings house full of them , is the kings security ; and the kingdomes too : and our prophet proclames as much , for he proclames him blessed that hath his quiver full of them , he shall not be ashamed when he meets his enemy in the gate , psal . 112. but when i find it filio regis , the kings sonne , i think david made a difference , and had a speciall eye upon solomon , that god had given him to succeed after him , 1 chron. 28. well then , be it to the kings sonne . why ! but then is it but to one ? out of doubt where there is but one , there can be no question : but when there are more sons than one , as david had ( and other kings may have ) there the kings sonne in the text , stands for that sonne , that in the course of the kingdome , is to inherit , and to be king after him . not that prayer is not neeessary , or not to be made for gods blessings upon them all : but because in the course of time the sterne is to be held by that hand , therefore the prayer is most necessary to fill that hand , with justice , and judgement , of the kings sonne , and to season the kings sonne with justice and judgement . so then , the son in the text was solomon , not borne first , for he had other brethren living ; but designed by god , and by david himselfe to be king after him : designed by david , therefore he had great reason to pray ; designed by god , therefore david had reason to hope , that god would give him a spirit of government . and it was so ; for god gave him plenty of wisdome , and store of justice , 2 king. 1. the sonne with which god hath blessed onr king , and us , as natus haeres , borne heire ; and i hope designed and marked out by god for long life , and happinesse : in all things like solomon , god make him , saving in those things in which solomon fell from these prayers of his father . now as it was to david , so it is to any king , a great happinesse to have a son to pray for . for first , there is scarce such another exercise of a kings piety , as to pray for his sonne . secondly , there is scarcely such another motive to make the king carefull of his sonnes education , as this prayer is . for the more david prayed to god , for gods justice and judgement , to descend upon his son , the more he seemed to see what a want it was for the sonne of a king to want justice and judgement , and the more he sees what this want is , the more undoubtedly must he indeavour by prayer to god , and his owne indeavour to looke to it , for the vertuous education of his sonne . for it is impossible almost , that he that prayes to god to give ; should not also indeavour that it may be given . for when we our selves pray for any thing , that prayer if it be such as it ought , sets an edge on our indeavours : because in a manner it assures us , that god will give what we aske , if we indeavour by gods grace , as we aske . and for our owne particular , i doubt not but we shall see gods grace plentifully given to the kings sonne , after his pious fathers carefull successefull indeavour in his education . that his heart may be full of justice , and his hand of judgement , against the time come , that the judiciary power must descend upon him . and if you marke it here , the blessing that david desires for the kings sonne , is the very selfe-same that he askes for himselfe , righteousnesse , that is , justice , and judgement . and there is great reason for it : for this vertue is as necessary for the sonne , as for the father . the same crown being to be worne by both . the same scepter to be welded by both . the same people to be governed by both . the same lawes to be maintained by both . therefore the same vertue is necessary for both . and the copulative in the text , and thy righteousnesse for the kings sonne , joynes david and solomon ; the father and the sonne in one prayer for one blessing . and this example of davids prayer is a great leading case for kings ; for this holy and pious king david , this king full of experience what the greatest want of a king might be ; he doth not aske at gods hand , for his son long life , an inlarged kingdome , heaps of wealth , ( though that be very necessary ) but the grace of judgement , and righteousnes , that so he may be able to goe through with the office of a king , that is davids prayer . and other blessings come within the adjicientur , mat. 6. they shall be cast into the lap of the king , if he first seeke the kingdome of god , in the administration of justice , and judgement to the people . for kings are ordained of god for the good of the people . and this david understood well : for himselfe acknowledgeth it , psal . 78. that god therefore made him king , that he might feed jacob his people , and israel his inheritance ; that he might feed them : and as david knew this , so he practised it too ; for he fed them with a faithfull and prudent heart , and governed them wisely with all his power . and even with this goes along the prayer of the church for the king , that he may ever , and first seeke gods honour , and glory ; and then study to preserve the people committed to his charge , to preserve them , which cannot possible be without justice , and judgement . for as austine proves at large , there is no bond of unity or concord that can be firme without it . and i will not tell you , but solomon may , what a king is , that hath not the grace of justice , prov. 28. but however , the more are you bound to god almighty , that hath given you a king so full of justice , and judgement , as you have found him to be . and it is worthy our consideration too , how david and solomon agree in their prayers ; and what a kings son may learne , when he is exampled by such a father . for we find when solomon came to yeeres , and wore the crowne , he fell to prayer too : and his prayer was built upon the same foundation . the prayer of david , & solomon the son meet at once . for david did not simply pray for wisedome ; but for that wisdome that might enable him to governe the people . and indeed all the wisdome of a king , especially to direct justice , and judgement , is the very ready way to all kingly wisdome . therefore davids prayer went up first for justice : because without that there is no wisdome . there may be wilinesse if you will to resemble wisdome : but there was never any wise king that was not just . and that policy will be fouud weake in the end , that perswades any king against iustice and judgement . and as before , it was not judgement alone , that david desired for himselfe , but it must be tuam , thy iudgement . so righteousnesse alone doth not content him for his sonne , but it must be tuam too , thy righteousnesse . and indeed morall iustice alone cannot possibly be enough for a christian king. religious and pious iustice must come in too . he must take care for the soules , as well as for the bodies and goods of his people . therefore one of the churches prayers is , that the king may study to preserve the people , not in wealth onely , and in peace , but in godlinesse too . he must so give the people their owne , that is iustice ; as that he command the people to give god his owne ; that is , justice with religion . and there is no king , nor no kings sonne can possibly doe this , unlesse god give them the spirit of judgement , and justice . god must first give it the king , before the king give it the people . and it is , give lord : for as morall justice onely will not serve , so neither will theological , but only qua datur , as it is given . for as it is acquisita , as it is learned by study , be it by study or practise , so it is speculative , or operative by rule ( that is the most ) but as it is given , so it is at the heart , and so the king is not onely active by rule ; but it makes the king , and the kings son to be in love , and to joy in the judgment that they are to put in excution . then the king is fitted indeed for government , when there is the love of justice , and truth in the inward parts , psal . 51. for then they cannot but practice what they love , i , and then that justice which is within at the heart , is vera tua , truly gods righteousnesse : and for this justice , and judgement , i shall therefore continue davids prayer , and go on , give lord thy judgement to the king , and thy righteousnesse to the kings son . for if god doe not give , it is not possible for justice , and judgement , any other way to descend into the heart of the king , and the kings son. none but god can see to drop justice and iudgement into the deep heart of the king ; none but onely pater luminum , the father of lights , that stand over , and sees how to doe it . and yet i must tell you here , that while he prayes for gods iustice , and iudgement for himselfe , and his son , it must be understood with a great deale of difference , and and that in two respects . first , because gods iudgement as it is in god , is substantiall . it is so in god , as it is his essence himselfe . this way no king is capable of gods justice , because it is his essence . but iustice as it is given to the king , is a quality , an accident , and that is separable , if god either leave to give , or desist from preserving that that he hath given ; therefore kings have great need to pray for this iustice , because they can neither have it , nor keepe it without him . secondly , because iustice as it is in god , is lumen , all light , so bright , that even impious men themselves cannot but accknowledge it , even when they are condemned by it . so cleare that no intangled cause can cloud it ; no corner sinne can avoid it . and this way againe no king is capable of gods light , because that is a thing in communicable , as his substance , as essentiall as he . but iustice as it is given to a king , is but lucerna , but a candle-light , an imparted light ; a light that is kindled , and set up in a materiall substance , & so darkned with dregs : yet even this light kings must pray for : and it is but need they should : for if god give not even this light , it is impossible the king should see how to doe iustice ; or that he should discerne how to execute those judgements that god hath given him . therefore the lighting up of this candle in the heart of the king , the light of iustice and iudgement , is a marvellous blessing , and god himselfe accounts it so ; and it appears , first , because among the many threatnings , that he thunders out against rebellions people , this is one , that he will take from them the light of a candle , ier. 25. he wil not leave them so much light : and it was so ; for gods iudgement departed away from the king , the king lost the kingdome , and the people were lead away in darknesse to captivity . so you may see what it is to want this light of judgement in a king , secondly , it appeares to be great by the promises of god : for among the many professions , that he makes to this glorious king david , this was one , that he had ordained a light for him , psal . 132. so then you see by the presence of this light , what the benefit is to have it . but then still kings themselves , and the people must remember , it is but lucerna , but a candle lighted at that great light , the lampe of god ; and being but a candle light , it is easily blowne out , if god keepe not his light about the king to renew it ; and if god provide not a fence for this light of iustice against the winds of temptation that bluster about it . therefore our old english translation reads that place in the psalme happily , i have provided ( saith that translation ) not onely a light , but a lanthorn for mine annointed , to carry this light. and this improves the blessing a great deale further : for there is no carrying of this light without the lanthorne of gods owne ordaining : the temptations that beset the king are so many , and so strong , that except this lanthorn defend the light , all the light of iustice and judgment will out . and this lanthorn is so hard to make , that god himselfe must ordaine it , or else the king cannot have it : for who can fence , and keepe in gods blessings , but himselfe ? therefore david here went very right in his prayer , marvellous right , both for himselfe , and for his son , da domine ▪ give lord , not the light of thy judgement , and justice onely ; but give the lanthorne too for thine anointed , that he may be able with honour to carry thorow this light of iustice , and iudgement , before his people . and let me me tell you one thing more , that filius regis the kings son here , is not onely a fit object of his fathers prayers , but of yours too , for the peoples prayers , as well as the kings : for filius regis , is filius regni too , the son of the king , is the son of the kingdome ; his fathers son by nature , but the kingdomes son by right ; all the subjects having equall interest in the iustice and iudgement of the kings son. therefore while david prayes , pray you also , that god would give his judgements to the king , and his righteousnesse to the kings sonne . i and where ever there is want for a kings son to succeed , and inherit his father , surely it is a marke , that god is somewhat angry with a people : for if god doe not sometime divert the judgements , and sometime lessen them , when there is not a son to succeed , that judgment nsually is a fore-runner of sorrows : of sorrowes sometimes that men can neither see , nor prevent . i know they may easily foresee that troubles may follow us , but of what kinde they shall be , to what greatnesse they shall increase , how long they shall continue , what trembling they may make at the very foundation of a state , whether it will please god to give them an issue , or not an issue , i suppose none can tell but god himselfe . therefore still let the prayer be exprest in what person it will , let it be made by the king , or by the people , or by both ; all shall goe well , so wee pray , and give thanks heartily for the king , and the kings sonne . i must break off the rest . thus you have seene david praying for himselfe and his sonne . that it is an excellent thing to find a king at his prayers : that his prayers cannot better begin , than for himselfe , nor better proceed than for his sonne ; nor be piously made to any but god ; nor for a more necessary kingly vertue , than justice , and judgement ; nor with more wisdome , than for the joyning of gods judgement to morall justice : for that will ever be the setling of the kings throne , and the honour and safety of the king himselfe . this day , is the day of the kings crowning ; many yeares may it sit on his head , and crown all his dayes thorow with justice , and judgement ; and this solemnity in observing with prayer and devotion to god , the initiall dayes of the crownes of kings , is old , as well as any other ; for tertullian tells us that it was a practice long before his time . i , and even they which serve no true god , infidels themselves , were upon such dayes as this at their vows ; and prayers to such gods as they had , for the happinesse , and safety of their princes ; and i hope we shall never fall short of infidels in our prayers to god , for the security and happinesse of the king : but we shall take up the prayer here , as david begins it ; give thy judgements to the king o god , and thy righteousnesse to the kings sonne . and it is the best solemnity of this day to pray for the king. this is the day of the kings crowning ; and yet as i have not already , so neither shall i now break out into any large panegyricks , and prayses , no not of a gracious king. but i come hither to preach a kinde of gospel to you , even glad tydings , that god in the mercies of christ ( whose the gospell is ) hath given you a wise , and just , and religious king ; a king whom god hath enabled to wind up all his other vertues in patience within himselfe , and clemency towards his people . a king made by god ( for so i hope ) not onely to beare ( for that he hath done enough already ) but to master the great difficulties of his time at home , and abroad ; that so his people may not onely be , but may live , and flourish in peace and plenty . this is the day of the kings crowning ; and though not just upon this day , yet within the compasse of this year god hath crowned him againe with a son , a crown far more precious , than the gold of ophir . for since children are in nature the crowne of their parents rejoycing , what joy must this needs be , both to the king , and to the people , who have an interest , though not alike in the kings sonne ? in the kings son ; and he a sonne given by god after some yeares expectation : and he a son given after so great a losse of a son in the former yeare ; and he a son after so many feares that this blessing could not , or not so soone come upon us ? so here are two great blessings that god hath given you at once , the king and the kings sonne ; the tree , and the fruit ; the king to be a blessing to you , and the kings sonne to be a blessing for your children after you . and besides , all other blessings that are to come ; here is a double blessing rising with this sonne : for it dispells the mists of your feares , and promiseth an influence to them that shall come after . and let me put you in minde of it ; for it is most true , whether you will beleeve it or no ; there are no subjects in any state ( i speake what i know ) whatsoever , christian , or other , that live in that plenty , at that ease , with those liberties , and immunities that you doe . there is no nation under heaven so happy , if it did but know , and understand its owne happinesse . to these , nay farre above all these , you have religion as free as may be . and all this you have maintained to you by the justice and judgement that god hath given the king for your good . take heed , i beseech you , take heed , what returne you make to god and the king , for these blessings . let not the sins of the time , murmuring , and disobedience , possesse any . they are great sins when they are at the least ; but they are crying sins , when they fly out against such a king , as god hath filled with iustice , and iudgement . rather set your selves to prayse god , and to blesse his name , and to give him thanks for his goodnesse . and pray to him that he would still preserve the king , and that his loving kindnesse may imbrace the kings son. that so no cloud no confused darknesse may be spread over this kingdom ; that no cloud arising from your ingratitude to god may obscure the king ; nor no eclipse caused by popular lunacy may befall the kings son. for in this the king , and the kings sonne are like the sun in the firmament , seldome or never eclipsed , but by that moon that receives all her light from them , nor by that , but when it is in the head , or poisoned taile of the great dragon , the devill . in the multitude of people is the kings honour , prov. 14. but in the loyalty and love of the people , is the kings safety ; and in the kings justice , and judgement , is the happinesse of his people ; & the ready way to make a king joy in justice , and judgement over his people , is for people to shew their loving obedience to the king. and since none of us can tell how , or what to doe better , let us take up the pr●yer here , where david leaves it , and proceed to pray as he did , that as god hath given us a king , and to that king justice and judgement ; so he will most graciously be pleased to continue these great blessings to him for us ; that the king may still receive comfort , and the people from the king justice , and judgement . that these judgements may be many , may be all , which may any way fit the king , or fill the people . that these judgements may be gods judgements ; that is , as neare the uprightnesse of gods judgements as may be , even such as may preserve religion intire , as well as equity . and that god would graciously please , not to looke for pay from us , but to give where we cannot merit . that since he hath not onely given us the king , but the kings son , he will at last double this blessing upon us , and make the queen a fruitfull mother of more happy children . that to this royall prince , he would give many happy dayes , and a large portion of his mercy , that the king , and his son , and the joyfull mother that bare him , may rest in the middest of gods blessings , both spirituall , and temporall ; that we may be in the middest of gods blessings , and the kings , till the kings son be grown up to continue these blessings to our generations , and transmit them to them . and so o lord , give and continue , and strengthen , and increase , and multiply thy judgements to the king , and thy righteousnesse to the kings son ; even so amen lord iesus , and doe it . to whom with the father , and the holy spirit , three persons , but one everliving god , be ascribed all might , majesty , and dominion , this day , and for ever , amen . finis . notes, typically marginal, from the original text notes for div a88789-e760 2 reg. 6. 17 2 reg. 6. 2 , 3. josh . 15. 9. ver. 1. 9. ver. 5. ex. 23. 17. ver. 1. ver. 7. 2. reg. 6. 17. 2. reg. 7 13. esra . 3. 1 , 2 s. hierom. basil . theod . hilar. arnob. euthym. ibid. l. 2. nat. q● . 42. psa . 68. 32. & ver . 35. ver. 9. s. hierom. aug. hilar. prosp. ibid. s. basil . theod. &c. ib●d . mat. 16. 18 psal . 82. 1. l. 2. bell. civil . p. 100 ▪ ver. 5. esa . 37. 12 psal . 29. 10 2. reg. 5. ver. 4. ver. 6. eccles . 3. 8 esa . 45. 7. deut. 29. 29. enchir. c. 101. 1 tim. 2. 2 joh. 14. 27. rom. 12. 18. 2. reg. 7. 9. 1. reg. 17. 2. reg. 5. 5 2. reg. 2. 2. reg. 5. 20. 1 chron. 22. 8. s. jaco . 1. 20. appian . l. 2. b●l civi . p. 504. 1 chron. 22. 9. apoc. 21. 2. 10. g. de voca . judae . pag. 44. pag. 66. and 79. rom. 11. posit . 7. pag. 2. posit . 44. & 49. pag. 48. esa . 25. 2. pag. 105. ver. 6 , 7. s. hierom. & genev. annot. ibid. jer. 19. 11. apoc. 21. l. 3. de virginibus . pag. 56. & 75. pag. 56. & 102. pag. 163. sal. to. 4. tract . 37. lorin . in act. 1. 6. act. 1. 6. lorin . in act. 1. 6. s. hierom. ar. mon. trem. serm. 1. de ieju . 10. men. ver. 6. ver. 7. epist . 7. ad smyrnen . s. hilar. ibid. s. hierom. ibid. euthym. ibid. nihil firmius , aut utilius , aut celsius , turribus . s. hilar. ibid. s. hierom. ibid. gal. 2. 9. s. chrysost . hom. 10. in s. mat. s. hierom. ibid. psal . 74. 5 , 6. esa . 5. 5. euthym. ibid. psal . 100. 5. pat●rc . l. 2. s. luk. 10. 5. calv. ibid. 1 tim. 2. 1. notes for div a88789-e6690 or , given him . or , not be moved . gen. 27. 34. exod. 18. 10. vers . 1. s. hierom. s. august . jansen . calv. lorin . ibid. vers . 5. lib. 1. s●ro . jaco . 1. 17. 3 reg. 8. vers . 55. ver . 66. 1 pet. 2. 17. gen. 27. 38. 1 chro. 11. 10. ezek. 1. 15 lib. 1. verbis primis . luk. 1. 33. esay . 11. 1 4. reg. 23. 25. jansen . & copp . ibid. s. basil . ibid. theodor. ibid. 2 reg. 17. hab. 1. 16. flav. vop . in vita cari. m. foel . in octa. p. 96. rom. 1. 21. ver. 3. lib. 11. co● . duas epist pelag. c. 19. ar. mon. flav. vopis . in caro. hook. lib. 1. ecc. pol. sect. 1. prin. bellarm. ibid. theodor. ibid. euthy . ib. lib. 12. epist . 19. theodor. ib. euthym. ib. 1 reg. 17. 45. lib. 2. de erudit . prin . cap 6. ibid. calv musc . tremel . m●lle● . ib. 2 reg. 7. 29. li. 8. orig. cap. 2. in morte peregri . mat. 10. 16 lib. 8. ori. cap. 2. theodo . & euthym. ib. ar. mont. rom. 8. 24 ibid. s. mat. 11. 7. ibid. act. 24. 12 psal . 33. 15 psal . 46. 1. vers . 2. tremel . v. angli . vet . appolinar . ibid. psal . 94. 18 collat. 3. c. 12. cassiod lib. 5. epist. 39 1 reg. 17. 47. s. basil . ib. job 7. 20. prov. 8. 15. vers . 8. notes for div a88789-e17150 deut. 16. 16. vers . 1. psal . 75. 4. apoc. 12. 6. s. basil . ib. psal . 113. 6. s. math. 5. 35. thren . 2. 15. s. mat. 24. 2. adrichom . in descrip . jerus . jud. 19. 10 2 sam. 5. 7 1 chro. 11. 4. s. hil. ibid. gen. 49. 7 , col dom. 5 post trin. plat. in vit . urban . lucan . lib. 5. de . bel. gal. in vita i. agrip. cor. 12. vers . 25. vers . 21. vers . 22. orat. 20. 1 cor. 13. 4. s. luk 23 34. esai . 2. 2. s. math. 16 18. gal. 6. 2. ezech. 13. 10. 2 tim. 2. 23. s. luk. 19. 2. exod. 23. 17. psal . 15. 13 , 14. 1 cor. 1. 17. psal . 127. 1. jon. 3. act. 13. 27. s. basil . ib. deut. 17. 11. deut. 16. 16. vers . 22. vers . 8 , 9. s. luk. 10 30. s. aug. ib. exod. 23. 15. apolina . ib. deut. 16. 16. 2 chron. 7. 12. s. basil . ib. 3 reg. 12. 28. ibid. s. joh. 21. 16. deut. 17. 10. s. basil . theodoret. et thym . calvin . muscu . jun. ibid. s. luk. 1. 75. non cadem videntur judicibus tratis & quictis . arist . l. 2. rhet. c. 1. 1 cor. 6. 6 * tostat . in exod. 21. q 16. p. gunaeus de rep. hebr. lib. 1. cap. 12. rom. 13. 1 both for causes and persons . pet. cun. de rep. hebr. lib. 1. pag. 101. & 106. calvin . muscul . jun. versio genev. nay the anabaptists themselves . ainsw . ib. 2 sam. 7. 10. & psal . 89. 36. psal . 65. 7. calv. ibid. 1 sam. 8. psal . 111. 10. 1 s. pet. 2. 17. exod. 25. 22. exod. 18. numb . 11. 16. notes for div a88789-e26340 2 reg 5. rom. 13. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 reg. 15. 23. 1 reg. 22. psal . 22. 18. josua 7. 5. psal 58. 7. hos . 8. 14. in text. ezech. 12. 20. vers . 7. gen. 15. 16. amos 2. 9. in ames 99 psal . 69. 2. psal . 107. 34. prov. 28. 2 tene magis salvum populus velit , an populum tu. servat in ambiguo qui consulit & tibi , & urbi jupiter . horat. lib. 1. ep . 16. prov. 19. 12. septuag . s. hier. ar. mont. exod. 18. 18. vers . 21. 1 tim. 2. 2 esay 5. 20 psal . 65. 52. jude v. 12. 2 pet. 2. 17 * s. basil . hier. ruffin . aug. theod. euthym. ibid. & s. bern. serm. 15. in cant. * s. basil . hier. aug. euthym. theod. ib. greg. 10. moral . 31. bern. ep . 1. gen. 18. 25. psal . 33. 9. hexam . l. 1. c. 6. 1 cor. 3. 10. gal. 2. 9. ruff. aug. euthym. ibid. s. bern. ep . 77. ephes . 4. ep. 31. 5. de civit. dei. 24. senec. ep. 86. ar. mont. pro. 29. 4. lib. 9. mor. 13. judg. 17. 6 & 18. 1. & 19. 1. & 21. 25. 2 reg. 2. prov. 8. 15. in psal . 74 a deo deposcimus rebus fessis , languenti busque tutamina . arnob . lib. 1. contrà gent. 1 tim. 2. 2 orat. 27. 13. rom. 13. 1 exod. 13. 21. exod. 14. 24. ex. 14 26 si totum muudum deus , qui condidit , gubernat , quo in loco , vel cui creaturae casus , & fatum , & fortuna dominabitur . paulin. ep. 38. tremel . ib. gen. 28. 18. s. mat. 16. 18. in text. lib. 1. contra gent. psal . 9. 9. per desolationē inestimabilem ad solidā consolationem . gers . li. 1. de consol . theol. pros . 4 ▪ s. bas . cal. vers . angl. ult . psal . 122. 4 , 5. jansen . ib. rom. 13. 6 , 7. prov. 14. 28. 4 reg. 18. 2. 2 chro. 29 20. 4 reg. 18. 5. psal . 61. 7. notes for div a88789-e35390 * in octav. judaeorum deum fuisse rom. numinibus una cum gente captivum . verse 5. verse 6. hom. 14. in ep. ad hebr. vers . 13. heres . 59. verse 14. verse 20. psal . 50. 15 esa . 17. 11 esa . 7 ▪ 20. s. jacob. 4. jud. 9. 33. mat. 17. 21 mat. 5. 6. esa . 58. 5. 3. reg. 18. 27. psal 121. 4. psal . 44. 23 s. basil . in psal . 23. s. hierom in habac. 3. velut ad dormientent loquitur . verse 12. psal . 127. 2. s. mat. 3. 17. rom. 6. 9. s. aug in psal . 129. s. mat. 8. 28. ver. 14. s. jacob. 4. 6. psal . 99. 5. 1 thes . 5. 3. sen. ep. 53. min. foel . in octav. s. joh. 5. 17. tho. sup . q. 88. a. 1. psal . 73. 21. vers . 16. lib. 20. de civit. dei. cap. 1. 2 tim. 2. 19. psal . 51. 4. rom. 3. 4. s mat. 25. 45. calvin . 4. inst . 20. sect. 83 rom. 13. 2 arist . 1. eth. c. 2. sap. 6. 4. tho 2. 2. q. 99. a. 1. prmum . ephes . 1. 22 , 23. lib. 7. hist. cap. 32. in g. naz. orat 4. ibid. 4 reg. 18. 25. s. joh. 19. 10. elias cret . in naz. orat. 4. ibid. judg. 5. 23. judg. 4. tacit. lib. 1. annal. cal. 3. inst . c. 23. sect. 2 4 reg. 19. 19. 2 chron. 32. 6. ver. 20. verse 5. 1 s. pet 5. 8. verse 21. epist . fabio . de 42. mans . ma. 3 & elias cret . in naz. orat. 4. s. joh. 14. 1. joshuah 1. 7. 17. homil. 14. in epist. ad hebr. verse 24. ibid. verse 11. & 19. ibid. tho. 2. 2. q. 13. a. 1. c. psal . 14. 1. verse 9. ibid. cal. 3. iust . c. 23. sect. 2. psal . 83. 13. 1 ▪ cor. 1. 20. 2 sam. 17. 14. ibid. verse 20. verse 23. verse 24. s. jaco . 5. 16. s. hierom. in thren . 5. ose 1. 6. ibid. inuocen . 3. l. 2. mist . miss . c 6. psal . 130. 3 s. luke . 14 ▪ 26. s. mat. 6. 33 ibid. psal . 15. 31. 1. psal . 43. 1. notes for div a88789-e46630 verse 5. verse 6. verse 4. verse 5. verse 4. verse 13. verse 4. ver. 11 , 12 verse 1. verse 3. verse 3. verse 13. ibid. vers . 14. act. 19. 38 1 cor. 5. 12. s. mat. 2. 3 act. 19. 20. ver. 23. ibid. 2 sam. 15. 4. epist . 5. act. 4. 32. unio est aliquorum distinctorii . thom. 2. 2. q. 17. a. 3. ●●r . jud. 20. 11 jud. 20. 17 ibid. lib. de ord. cap. 18. esay 9. 21. calv. bucer lapide . ibid. lyra. hu. card. amb. cath beza . lapide . ib. ibid. tra. 110. in . s. jo. psal . 68. 6. verse 4. hom. 9. in eph. lib. 4. ep. 76. ibid. esay 11. 2. epist . 63. psal . 2. 2. ser. 6. de verb. dom. c. 12. psal . 83. 4. in psal . 140. psal . 50. 19 s. joh. 19. 23. bellar. 3. de eccles . mil. c. 2. sect. nostra autem . ibid. in gen. c. 7 psal . 53. 5. ezek. 3. 17 acts 20. 28. acts 19. 32. hom. 9. in ephes . tho. 2. 2. q. 183. a. 2. ad 3. aphoris . 84. in psal . 99 hom. 9. in eph. tho. p. 1. q. 31. a. 1. 2. philo apud tho. 2. 2. q. 183. a. 2. 3 psal . 120. 5 verse 2. in psal . 99. salast . in conjur . catil . epist . 252. ibid. s. luk. 9. 55. tho. 2. 2. q. 29. a. 2. 4. ibid. psal . 127. 2● lib. 1. de doct. christiana , p●ol● , lapide . ib. epist . ad philadelph . psal . 2. 3. in psal . 2. verse 4. verse 9. hom. 9. in eph. exerc. 365 sect. 1. judg. 4. judg. 5. 8. par. 3. pastor . curae . ad. 23 2 thes . 3. 16.