THE first fruits of Sinne, are Shame and Sorrow; and euer since Sinne brought in Death, Death the lodge of all mens liues, driueth out Sinne, and triumpheth ouer Sinners. Looke on the foure first Fathers of the World; Adam signifieth earthy; Abel, mourning vanitie; Enosh, sorrow; Kenan, lamentation: and euer since, all times and all places, were and are (as this time and place, representeth vnto vs) a time of mortalitie. and a Region of death in the shadow of Death, Nonne haec est regio mortuorum, saith Ambrose, Ambr. vbi vmbra mortis, janua mortis, vincula mortis, & corpus mortis.

The present Cloud wherein wee are inueloped, and stand all as an amazed poore flocke of sheep, [Page 2]beholding a sauage Wolfe worrying our Royall Shepheard; looking vpon the wrestling of our Royall Iacob, he that is spiritus oris nostri, Christus Domini, the very breath of our nostrils, the Lords Anointed, now in Combat with the last enemy that shall be destroyed; the contempla­tion of it striketh vs with a terrible terrour: our sighes, & teares, and prayers witnes it; and vnlesse the tender mercy of our God, whereby the day sprin­geth from on high, doe now visit vs, to giue light to vs that sit in darknesse and in the shadow of death, wee shall finde, that our strange neglect of the Sabbath, the Lords day, doth portend our fatall flight vpon this Sabbath day. But Lord, whatso­euer shall become of vs the poore sheepe of thy pasture, O looke vpon thy Royall Seruant, O hide not thy face from thine Anointed: saue now, and heare our gratious Soueraigne, O King of heauen, now hee calleth on thee: now that the Angell of Death strugleth with him, let the Angell of the Couenant blesse him; and as the Angell of Death striueth with him, so let the Angell of the Coue­nant striue for him, and free his pretious soule from all paine, all sorrow, all aduersitie, and pre­sent it to thy diuine Maiestie without spot or wrinckle. O Lord God saue our King, mercifully heare vs now we call vpon thee, Pitifully behold the sorrowes of our hearts, Fauorably with mercy heare our prayers, Both now and euer, vouchsafe to heare vs O Christ, Gratiously heare vs O Christ, gratiously heare vs O Lord Christ. O Sonne of God, O Lambe of God, that takest away the sinnes of the world, [Page 3]mediate with thy blessed Father, if it bee possible that this cup may passe from him, or else that his gratious soule may be bound vp in the bundle of life, to liue for euermore with thee in glory.

In the time of Ieremy, it was the style of mour­ning for Royall Personages, Alas, Alas: Ier. 22.18. for that noble Prince, wee may take vp that Alas, Alas. How lately haue wee celebrated Dauids diem so­lennitatis, Psal. 77.2. our sacred Soueraignes Inauguration? on which day,Thursday be­fore his Maie­sties death. hee that crowneth the yeare with good things, crowned the Crowne of our Head, our Royall King, with an especiall measure of grace, in manifesting his heartie and deuout pro­fession of the Faith and Protestant truth, which hee had liued in, and maintained, and resolved to dye in, desiring vs all that were present, to beare witnesse, sealing that resolution with the blessed Sa­crament: after which diuine repast, his soule was setled in so ioyfull a repose, as that all worldly content could not compare with it. But Alas, that day, dies solennitatis, Psal. 81.3. is become dies tribulatio­nis: and as Ieremy spake,Lam. 2.22. in this solemne day our terrours are round about vs: and this Lords day is the day of the Lords anger. And therefore let euery sorowfull and faithfull heart, pray heartily, and cry mightily into heauen, Saue now I beseech thee O Lord: O Lord I beseech thee send now pro­speritie.

We need not now to call for Sorrow before she come, it is now the time that the Church hath al­lotted to eate the sowre hearbs of repentance in Lent, that we may the more sauourly relish the [Page 4]sweet Passover of Easter, it is the spirituall Seed­time which ought to bee waterish, and wee are wont to be content with a wet Spring, to be sure of a ioyfull Haruest. Our true sorrow is Repen­tance which is [...] an after-wit, and after-wisdome, wherein when wee see, how we haue betraid our selues into the hands of Sa­tan, we may iustly wish that the Heauens aboue would weepe with vs, the Earth lament, the Rocks rend, the Mountaines eccho groanes, and riuers run with teares: and indeed I had proui­ded by Gods good hand, such a portion of food for this daily bread, and would haue endeavored by his Spirit, to haue watered this Gedeons fleece with that deaw of Heauen. For as Ezekiel descri­bing the Temple, the Image of Gods Church, calleth it,Ezek. 48.35. Iehovah Shammah, [...] the Lord is there; So all our Prayers and preaching are onely to stir vp these graces of God in your holy deuotion and conuersation, that your light may shine before men, to stop the mouths of any interloping Priest, or Iesuited Proselyte, that commeth to pry and spy, that he may see, that this place is, Iehovah shammah, the Lord is here, though he doth not know it. But as Saint Paul was called by an An­gell in a Vision, when about to goe to Bythinia, one of Macedonia appeared vnto him, and sayd, O Paul come and helpe vs: Act. 16.9. so when my intentions were setled on meditations of repentance, the sad face of this sorrowfull family represented it selfe vnto me, and diuers wise and religious desi­red the Conclusion of this text, begun on Thurs­day [Page 5]last, vnto which sudden motion I the rather yeelded, because S. Paul had taught me, & encou­raged me in that confidence, that hee that begin­neth euery good worke, will performe it, Phil. 3.6. and perfit it vnto the day of Iesus Christ. The Text is like that Petition in the Lords Prayer, Forgiue vs our trespasses, as we forgiue, Sola petitio orationis Do­minicae cum repetitione. There be two twins in the wombe of my Text.Gen. 38.30. Pharez and Zarah were twins, but they were of an incestuous birth.Gen. 24.22. Ia­cob and Esau were twins, but there was a battle betweene them in the wombe before they were borne; but these two twins, two petitions, are like Esayes two Zeraphins singing one with the other: or like two fiery Cherubins taking wing together, and flying vp to heauen, in a needfull time of trouble, to seeke diuine assistance. In this later Petition, obserue plainly as in the for­mer, 1. Cui, to whom it is directed, Lord. 2. Quis, the person who it is by whō it is vttred, I. 3. Quo­modo, the manner how earnestly inplored, Lord I beseech thee, I beseech thee. 4. Quid, the mat­ter of the suit so required, Lord I beseech thee send prosperity. Lastly, Quando, the time so vrgently, instantly importuned; Lord I beseech thee send now prosperity. The sad presence and representa­tion of this day, delighteth not in descant. Our Royall Master is in his sad Passover, and my me­ditations shall keepe the Passover; The Lord Iesus who was our true Passover, be present with vs.

It was a wise speech, Iustin Martyr doth cite [Page 6]out of Pythagoras, in his booke de Monarchia, [...], If any shall say, I am God, besides that onely one God, let him create and make another world like to this, that we may be­leeue him. And Tully in his 2. booke de legibus, speaketh to this purpose, Nemo separatim ha­buisset Deos, ne (que) novos ne (que) advenas: for God saith St. Bernard is not only vnus but vnissimus: and as St. Gregory, Deus est intra omnia, extra omnia, supra omnia, infra omnia: superior per po­tentiam, inferior per sustentationem, exterior per magnitudinem, interior per subtilitatem: creating all things, disposing all things, ruling all things, directing all things; and therefore God only to be invocated as the Psalmist admonisheth, whom haue I in heauen but thee, and in earth none in comparison of thee. It is the Lords day, and to bestow this pretious time impertinently, were but to gather sticks vpon the Sabbath day. In this religious assembly, you may aske as hee did af­ter a long Oration spent in the praise of Hercu­les, Quis vituperavit? who dare derogate from this great part of Gods seruice, which indeed con­taineth the whole worship of God? so Scripture expresseth it,Gen 3. men began to call vpon the name of the Lord. I answer, wee know, and God know­eth that the Land mourneth for the apish Popish Idolatry of many who call vpon, not onely ima­ginary saints, but vpon Statues, and pictures, and medalls, and Idolls, creeping to Crosses, bowing to Images, like those who turned the glory of the invisible God,Psal. 106.20. into the similitude of a Calfe that [Page 7]eateth hay. Giue me leaue therefore most briefly to put my Sithe into this Haruest, not onely, to cut downe those cursed tares, but also to gather some sheaues for the present occasion of this di­stressed Family, who when they see all helpe to be vaine, may the more earnestly rely vpon the God of Iacob for their refuge: It is enough to stifle and strangle this monster of Idolatrous Su­perstition, that in all the Bible there is no one called vpon but God only; the godly in all ages neuer knew any other, and Rome hath no argu­ment out of all the Scripture, but of damned Di­ues in hell, and let the wicked bee turned into hell, with all the people that forget God. The voice of the Church is, Te Deum laudamus, Wee praise thee O God, wee acknowledge thee to be the Lord: All the earth doth worship thee: To thee all Angels cry a­loud: To thee Cherubin and Seraphin, continu­ally doe cry: The glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs, the holy Church throughout the world, doth knowledge thee. Heare our Prophet Dauid for all the rest, as collecting this from all the rest before him, and commending this practice vnto all that shall be after him, Thou Lord art the hope of all the ends of the Earth: Thou art God onely to be feared: Thou art God ouer all the Earth: Among the Gods none is like vnto thee: Thou art my rocke, my refuge, my shield, my buckler, my castle of defence, my deliuerance in whom I trust. O loue the Lord all yee that are his. And let mee draw you with a threefold cord of [Page 8]this loue, not easily to be broken, twisted of the most pretious twines of his presence, his omnipo­tence, his beneficence. For his presence, he is a pre­sent help in trouble, hee filleth Heauen and Earth: and as there is no place, where there is vacuitie, so there is no place, where there is not the pre­sence of the Deitie. Non est locus, vbi non est Deus: in the field with Isaac, in the high-way with Iacob, in the pit with Ioseph, in the prison with Micheas, in the dungeon with Ieremie, on the dung-hill with Iob, in the wildernesse with Iohn Baptist, on the Sea with Peter, in the Sea with Ionas, in the nethermost hell with Dauid, Thou hast brought my soule from the nethermost hell. The Lord is nigh vn­to all them that call vpon him, so nigh as that hee prepareth their hearts to call, hearkeneth to them when they call, inclineth himselfe to receiue their call, boweth downe his care vnto their call; nay more, boweth the Heauens and commeth downe vpon their call; nay more, he commeth into them, stayeth with them, suppeth with them, lodgeth with them; nay yet more, will neuer bee absent from them, but bee about their beds, about their pathes, about all their wayes, & will for euer dwell in their hearts by faith. And as for his presence, so for his Omnipotence, He is Creator adesse, Conser­uator in esse, Recreator in bene esse, Glorificator in optimo esse, He that measureth the Heauens with a span, holdeth the Sea in his palme, weigheth the mountaines in scales, bindeth the earth in a girdle; Hee that out of the Stones in the street can raise children vnto Abraham, open the windowes of [Page 9] heauen and raine plenty, can make fruitfull land barren, and water-springs of a dry land: He that bringeth downe the high tree, and exalteth the low tree, and dryeth vp the greene tree,Eccle. 17.24. and maketh the dry tree to flourish: he who with a word made all things, and with the same facilitie doth gouerne all things, and with the same abilitie shall destroy all things: hee who worketh all things, and is ne­uer troubled; who worketh alwayes, and is ne­uer disquieted: who is in all places, and neuer mo­ueth; who both filleth and incloseth all things: He that is able to do exceeding abundantly, aboue all that we can aske or thinke, vnto him be glory in the Church by Christ Iesus throghout all ages. Eph. 3.20. And as in his presence and omnipotence, so in his beneficence: his grace, his good-will towards men▪ the tender mercies, the bowels of his mercies, the mercifull louing kindnes of the Lord, the height, the depth, the bredth, the length of the loue of God in Christ Iesus. Deus meus, misericordia mea: not misericors Deus, but Deus meus, misericordia mea: not, my mercifull God, or God of mercy; but, my God, my mercy. O nomen sub quo nemini desperandum.

Come hither then sorrowfull Christians,Ʋse. that feele an invisible hand cutting downe our Royall Cedar, vnder whose gratious branches we thought to haue seene many good dayes; now yee see that they whom God hath called Gods, & sons of the most high, Quos homines, coelestibus aequat, hath taught them that lesson, they must dye like men, Et Sceptra ligonibus aequat. O then trust not in Princes. O blessed is the man that hath the God [Page 10]of Iacob for his help: Psal: 146.4. whose hope is in the Lord his God. It was a good Speech in a bad King, who when the poore woman cryed out, Help me O my Lord the King, 1 Kings 6.29. hee answered, How should I helpe thee when the Lord hath not helped mee. Alas, vaine is the help of man whatsoeuer he be.

The first and last, highest and lowest of all the sonnes of Adam, are all vanitie. Some few of them may bee Honourable because Princes; but they are borne sinfull, the sonnes of men; and borne weake, there is no help in them; and borne mortall, their breath departeth; and borne corruptible, they returne to their earth: Trust not then in Princes. And sure, if the great Characters of No­bilitie, whose mortalitie this yeare hath made a large Commentary vpon those words, serue not, The fatall Earth-quake vnder which this great Pile, and euery person therein, now laboureth in the bitter conflict betweene life and death of our Royall Master, (wherein O Lord send help vnto Iacob;) his sad and heauy day, this disastrous houre, might seale this lesson to vs all our dayes, and lay it vp till the last houre of our life, Trust not in Princes, Blessed is the man, who hath the God of Ia­cob for his help. Alas, how hath the witchcraft of Court so inticed and intangled many, that setling their eyes vpon sublunary obiects: with the Israe­lites, they forget God their helper, who still haunt the Court, because an vnquiet spirit haunteth them, whose ambitious wits being as high houses vpon weake pillars, are easily blasted and blowne downe, from aduancement or hope, from fruition, [Page 11]or possibility, though they thought to steale a­way preferment without Gods knowledge, besides Gods will, and so they remaine bladders puft vp with the wind of false hope and selfe loue, confused heapes of enuy, pride, and emptinesse: and why, be­cause they called not vpon God: Happy is he, and blessed be God there be in Court many so happy, that know that the Court of heauen and earth, are not contrary but subordinate, and that the best Courtship springs from deuotion, when neither the name of Court, nor grace of a Prince, nor ap­plause of inferiours can make them looke aboue themselues, or forget God or goodnesse; to whom honesty, reason and religion bee their chiefest com­passe, the Diall which they obserue how to spend their time: Providebam Dominum, I did set the Lord alwaies before my eies: and so liue that though they know Princes fauours nor liues bee permanent, yet in the great ecclipses of Court, such as this our present distraction is, they remember there is a wide world besides the Court, and a hea­uen aboue this world, where there is a God not subiect to change, but ready to heare, to helpe in a needfull time of trouble, as Dauids owne expe­rience here, Lord I beseech thee send now prospe­rity. And so we are past our first step.

I beseech thee: 2. The person who it is by whom it is vttered. The Author of the Ecclesiasticall story relateth, that when the Temple was to bee built, there was a stone often taken vp, but as of­ten refused by the workmen, sometimes too bigge, somtimes too little, till at length it was placed as a [Page 12]conspicuous corner stone aboue all the rest.Mist. Eccl. in 3. Reg. Da­uid passed through the Zodiacke subiect to many disastrous influences, and yet remaineth still the same, vntill the storme of tyranny bee ouer-past: Enuy is like the Sun-beames, that beat more vpon a rising ground, then vpon a levell; by many in­dignities hee came vnto that dignity hee had, his standing was slippery, constrained to flie into the Rocke, to wander in the wildernesse, to lodge in a Caue, to beg his bread of Abimelech, to make him­selfe a mad-man before Achish, to serue the Phili­stins his enemies; yet, all eyes are fixed vpon him, all tongues, all hearts, entertaining him the obiect of their discourse and desires; he being young and lusty as an Eagle, strong as a Vnicorne, bold as a Lyon; running his race as a Gyant, flourishing as an Oliue-tree; established as Mount Zion which cannot be remoued. I will not launch forth into the Ocean of Davids life, I will content my selfe to walk by some rivulets of the waters of comfort, which fall into the great Sea, wherein are things innumerable to be obserued. In the Genealogie of Christ; among all the Kings there is not one stiled a King, but Dauid, Math. 1.6. Iesse begat Dauid the King, and Dauid the King begate Sa­lomon. And of all the Kings of Iuda or Israel, Da­uid was the Patterne. Amasiah did vprightly in the sight of the Lord,2 King. 14. yet not like Dauid his Fa­ther. And Asa did right in the sight of the Lord as did Dauid his Father,1 King. 15. and so of the rest; Dauid is so much renowned, as the principall and Para­mount Patterne of all the Royall line, that as in the [Page 13] Catalogue of bad Kings, Rehoboam did ill, and Ie­roboam worse, and Omri worse then he, and A­hab worse then all; so in the number of the good, though Salomon did well, Iehoshaphat better then he, and Iosias better then both, yet Dauid best of all, and therefore Dauid the King, the Diamond of the Diadem of all Kings, and of all other Kings this attribute in Scripture is giuen Dauid aboue all Kings, and before all Kings, Dauid the King. When Dauid was with Achish at Gath, Achish giueth this testimony vnto him, Thou art good in my sight as an Angel of God: 1 Sam. 29.9. when the woman of Tekoa, came with a pretence of getting a pardon for her banished sonne, she vseth the same termes to Dauid, As an Angel of God, 2 Sam. 14:17. so is my Lord the King to discerne good and bad: when Dauid found the imposture, that shee was Ioabs instru­ment, the Tekoite applies this againe to him, My Lord is wise according to the wisdome of an An­gel of God,2 Sam. 14.20. to know all things that are in the earth: when Ziba had slandered Mephibosheth, and Mephibosheth came being lame, somewhat late to answer for himselfe to Dauid, My Lord the King, saith he, is an Angell of God: An at­tribute giuen him especially among all the Kings, before all the Kings, and aboue all the Kings in Scripture, by enemies, strangers, subiects, ser­uants, friends, good, bad, all,2 Sam. 19.27. Dauid as an Angell of God.

St. Gregories obseruation is true, Per incre­menta temporū, Greg. 16. Hom. in Ezek. creuisse scientiam spiritualium Pa­trum: Moses partaked more diuine knowledge [Page 14]then Abraham, the Prophets then Moses, the A­postles then the Prophets; Chrys. Ep. 6. ad Theodorum. but of Dauid St. Chry­sostome noteth, vt in ordine regum, sic in numero Prophetarum electum fuisse, Regum vero const at omnium optimum fuisse, &c. And Philaster in the same kinde, Sicut sanctis alijs diuersam tribuit Christus Dominus gratiam, it a majorem huic con­cessit scientiam, dicente Domino, Dabo vobis sancta fidelia Dauid. Aquinas proueth all the premises, quia Dauidi modus Prophetiae nobilior, videlicet per immediatam illustrationem intellectus: and Dauid himselfe explaineth the manner of his Illumina­tion in Prophecy, as the light of the morning when the Sunne ariseth,2 Sam. 24.4. euen as a morning with­out clouds, as the tender grasse springing out of the earth, by cleere shining after raine: Summing vp Gods extraordinary graces in this kinde, Lord saith he,Psal. 119.99.100. thou hast giuen me more vnderstanding then mine enemies, then my teachers, then my El­ders. So that Dauid a Prophet, and more then a Prophet, a King, & the most worthy of al Kings, an Angell of God, and more then an Angell, as I shall now proue: for if the distinction of Angels and their Hierarchy doe hold, and that of Cheru­bins be true,Dion. Arcop. which the Ancients teach vs, Cheru­bin ordo Angelorum qui velocissime pareant Deo, I say Dauid was as a swift wing'd Cherubin, of all others; through all the Scripture none so diuinely inspired, with a hearty, holy, fiery zeale, flying vp into the spheare of diuine & sacred contemplation; none but hee that was the son of Dauid excelled Dauid in this kind. I know it is a strange curiosity [Page 15]to make a mans-selfe so skilfull in the orders of heauen, as to aduance Angell aboue Angell, and here it is little lesse then an Impertinency; and I remember St. Austin dares not positiuely affirme it; but when I find of all other orders of Angells the Cherubins at the gate of Paradise, Cherubins ouer the Arke, Cherubins in the Temple, the Oracle placed betweene the Cherubins, and the Chariot of Maiestie drawne by Cherubins, ac­cording to that,Psal. 18.11. Nyss. de Asc. Domini, Daui­dem maiorem esse Apostolis; & Euangelica voce, sublimio­rem. He rode vpon the Cherubins and did flye, I then thinke, that as one starre differeth from another starre, so one Angell may differ from another Angell in glory; and if any Angell excell, the Cherubins doe; and if Dauid were as an Angell of God, because he excelled other men, I dare say by his deuotion wherein he excelled, he was a glorious Cherubin: deuotion was his daily bread, his meat, his drinke, his diuine and dearest exercise; I giue my selfe, saith he, vnto Prayer: doth dedicate & consecrate his time & studie and labour and endeauor, his heart and tongue, and bo­dy and soule vnto this blessed duty and seruice, to this diuine and heauenly exercise, I giue my selfe vnto Praeyer.

The Lord hath chose vnto himselfe the man that is godly; that is, saith the Chalde Paraphrase,Psal. 4.4. the man that can pray. The Lord hath magnifyed, so St. Austin readeth magnificavit, or as Ierome, mirificauit. Surely blessed is that man that the Lord hath endowed with the least measure of his spirit, with one dramme of goodnesse, with one sparke of godlinesse, one drop of heauenly dew, one [Page 16] mite of grace, one grain of faith, one Iota of firme obedience; but when the Lord hath showred so plentifull a dew vpon his inheritance, and so vari­ously magnified and multiplied all these blessings vpon a man, then wee may say as it was of Mor­dochai, Thus shall it be done vnto the man, Est. 6.11. whom the King of heauen delighteth to honour; and such honour haue all his Saints; but aboue all Dauid had this honour, which being distilled and infu­sed on him, hee deriueth to others, Blessed is the man that feareth the Lord, that delighteth greatly in his Commandement, Ps. 112.1.2. his seed shall be great vpon earth, his generation shall bee blessed, wealth and riches shall be in his house, and his righteousnesse shall endure for euer. To close vp my obseruati­on of Dauids person, he was not only Gods friend as his name importeth, but Gods fauorite, like the Disciple whom Iesus loued, and therefore most familiar in Gods bosome, and chiefe of his sacred and priuy Councell. Six times we read of Dauids familiar accesse, to consult God himselfe; Dauid enquired of the Lord,1. Sam. 23 2. Shall I goe smite the Philistius. Dauid againe enquired of the Lord, 1 Sam. 23.4. Shall I goe downe to Keilah. Dauid yet a­gaine enquired of the Lord, whether hee should pursue the troope that had sackt Ziglag. 1 Sam. 30.8. When he newly came to the Crowne; Dauid enquired of the Lord,2 Sam. 2:1. Shall I goe into any of the Cities of Iu­dah: when all the Tribes had annointed him King in Hebron, 2 Sam. 5.19. and the Philistins came against him, Dauid enquired of the Lord▪ when the fa­mine came vpon Israel for Sauls bloody act in [Page 17]slaying the Gibeonites. Dauid enquired of the Lord; or, as in the Originall, 2 Sam. 21.1. Sought the fauor of the Lord.

The Imitation whereof will blesse your graci­ous Highnesse; for as Gregory proposeth the ex­amples of Moses, and Dauid, of all others, to in­cite Rulers to enter into the Tabernacle, to con­sult with God; not to come to their Counsell-Table, before they aske counsell, and pray for counsell from God; and euen Pliny giueth a reason hereof, Nihilrecte, nihil prudenter, nihil prouidenter, homines sine Deorum immortalium ope, consilio, honore, auspicari: Let it not bee vn­seasonable, that I presse this at this instant, now your Royall Father lyeth vpon the Altar of his Death-bed, for the sacrificing of his blessed Soule to his Redeemer, The Lord helpe him in this Day of trouble, the name of the God of Iacob defend him. I will not say that trouble is hard at hand; and yet Corona gemmarum, is but Corona spina­rum; but a great and weighty Charge, is ready to fall vpon your Princely shoulders, a great doore is opening to your Highnesse, and there bee many Aduersaries: vpon whom are all the hearts and eyes, I say, not of these Kingdomes, but of the Christian World, set, but vpon your Highnesse? and as Mordecai spake, who knoweth whether you are come to the Kingdome for such a time as this is? to be the glory of the Christian, Ester 4.14. and enuy of the Antichristian World; for, since the Saui­our of the World went downe into Egypt, vt qui populus persecutor fuit populi primogeniti, fieret [Page 18]custos filii Primogeniti, neuer was any Prince so deliuered out of the hands of his Enemies, that hee might serue the Lord without feare; neuer any Prince brought back from the imminent, e­minent, emergent Iawes of death, as your Gracious Person: O, let it neuer bee vnsauory to remem­ber that miraculous safety of your Highnesse re­turne; wherein the right hand of the Lord had the preheminence,Psal. 116. the right hand of the Lord brought mighty things to passe. O, let it bee your Religious care, that euer your Soule may bee sa­tisfied with the blessings of good things by prayer, that your Sacred Person may bee, as euer hitherto you haue beene, a blessed Patterne of this holy practice; for such as your Highnesse shall appeare to bee by example and proucation, such will your Seruants bee by imitation: For, as all in A­lexanders time, did affect Chiualry, because hee was a Souldier; and Poetry in Augustus time, because hee loued Poets; and Musicke in Nero's time, because hee was a Musitian; and Fencing in Commodus time, because hee delighted in Fen­cers: so all were forward in Christianity in Con­stantines time, because hee loued Christians; of whom as the powerfull examples of other ages in Hercules fortitude,Guevar. Epist. Marcus Aurelius his wise­dome, Antonius Pius his care of the Common­wealth, Aristotle his learning, Cato his Seuerity, Scipio his Continency, and Laelius his Amity, were Presidents to all succeeding Ages; so was Constantine of deuout Piety: who, the better to instruct his People in Deuotion, by his owne ex­ample, [Page 19]ordained that his Image, which we know Princes doe vse to coyne vpon their money, should bee stamp'd with the resemblance of him praying: And to say no more herein,Euseb. de vita Constan. C. 15. Cyp. de coena Dom. I close this with Cyprian, Quoties in conspectu Domini video aliquem suspirantem, toties Spiritum sanctū non dubito inspirantem: As often as I see any one in Gods fight sighing out prayers; so often I doubt not God is present, breathing his Spirit vp­on such a holy suppliant. Diuinity buildeth vpon this, Christianity doth require it, necessity doth enforce it, and no faithfull man maketh doubt of it; and hee that shall bee frequent in it, shall be sure to finde fauour of the Almightie: O, did they consider this that dote vpon Courtly fauour, the Courts diety, Ambitions Darling: vpon fauour that flower, vapour, meteor; palea, festuca, vmbra, pluma, spuma; that shadow, that dust, that mote, that feather, that froth: vpon fauour that ebbeth as the Sea, passeth as a winde, and droppeth downe as the leaues in the fall, they would learne Da­uids lesson, to seeke fauour and familiarity with God, for that shall bring a man peace at the last, Psal. 37.37. & would make this their dayly suit, as Dauid, a King, being Master of Requests for himselfe, here doth, I beseech thee O Lord, O Lord I beseech thee: and so I haue done with the second step.

I beseech thee: 3. the manner how hee prayeth. Deuotion delayed or lingred, is soone quenched, but when heated, and hastened, when the passions are liuely and strong, when an earnest, Zealous, impetuous Petition is offered to God, not drawn [Page 20]from the lips or lungs, but from the inwards of a contrite, confident Soule, it neuer wanteth suc­cesse; for not only the Body but the Soule hath a mouth, and language; and as the heart giueth aspiration to the arteries, so doth the conscience to the affections; and as we breathe in the ayre, so grace is breathed into vs from Heauen; the motions of Gods Spirit are the lungs, knowledge and deuotion are as the lips, faith as the tongue, zeale as a string that passeth from the heart vnto the tongue; Prayer is the language of Canaan, the holy Tongue; for shee was bred in the holy Land, and the elegance of this Tongue, is the elo­quence of importunity.Chrys. Quam grata apud Deum importunitas▪ how gracious and gratefull is im­portunity in the eares of God? Non importunus ne (que) impudens, Aug. de verb. Apost. saith S. Austin, it is not a sawcy or a shamelesse part in thee to aske any thing of God with great importunity, hee bids thee aske, and seeke, and knock, and knocke not only til he heare, but till hee answer, and open, and grant thy re­quest. Dauid hath a double supplication, it is like the former and the latter raine, the ingemi­nation noteth an vnremoueable and constant af­fection to the suit hee desireth; mans impatience in prayer can neuer offend Gods patience, the Musicke of Angels doth not more delight the Lord, then the redoubled obsecrations of his Seruants, wherby he doth suspend their desires in expectation, & extend them by the [...], their earnest importunity: Note only the Parables of a friend called vp at mid-night, the most vnseasona­ble [Page 21]and deadest time, wherein any would bee loth to be troubled, the doores shut, the children asleep, the sable mantle of the silent night, couering all the World; yet vpon importunity the friend ri­seth at midnight, answereth, openeth, granteth, Luk. 11. the request, tendreth and giueth, because of the importunity; so also that Parable of the vniust Iudge, that cared neither for God nor man; yet because of the constant, continuall Solicitation of the poore woman, he heard her, and granted her suit: wee cannot hold a meaner opinion of God, then of a common vulgar Friend, (which were too base to conceiue) or a more vnrighteous iudgement of him, then of the most vnrighteous Iudge, (then which,Aqu. Cat. Aug. what can bee thought more blasphemous) they both were woone, non amici­tia, non iustitia compulsi, sed taedio. Famous is the importunity of the poore woman of Canaan, miserere fili Dauid. 1. She cryeth, and calleth, and followeth: our Sauiour vouchsafeth not an answer, not a word, not a looke, yet shee surceaseth not, but calleth and cryeth out still. 2. The Disciples her back-frinds, they would haue her sent backe, Send her away, she cryeth after vs, and yet shee is not retarded, but continueth her calling. 3. Our Sauiour answereth her, and reiecteth her, as not capable of any good from him, I am not sent but to the lost sheepe of Israel: shee a Canaanite, yet neither Disciples nor Master can beat backe her Faith, shee followeth, and falleth downe, and wor­shippeth, and cryeth Lord helpe me. 4. Our Sa­uiour replieth in the most bitter Phrase that euer [Page 22]hee vsed to any poore Suiter, It is not meete to take the childrens bread and to giue it to dogs. Mat. 6. The daughter possessed with a Deuill, the mother ac­counted a dog, and holy things not to be giuen to dogs, this had bin enough to haue blasted her hope, and rooted vp her faith, and haue confounded her confidence, and wounded her distressed soule, and silenced her importunity; yet behold, she that had all these discouragements, replieth, and by her re­ply crowneth her confidence with a blessed con­quest, Truth Lord, but the dogs eate of the crummes that fall from their Masters table. She wrought a miracle vpon her Sauiour, made the deafe eares to heare, and the dumbe tongue to speake: to tongue and eares, shee cryed as Christ to the eyes of the blind, Ephata, bee opened, heare and answer my petition, and grant my request. O how well plea­sed is the Lord with the importunity of his ser­uants when they cry day and night, and double their ingeminated obsecrations.

Looke vpon blessed Hezekias his manner of Prayer, Isay 37.17. Encline thine eares O Lord and heare, o­pen thine eyes O Lord and see, & heare; and when he lay vpon his death-bed chattering like a swal­low, mourning like a Doue, I am depriued of the residue of my yeares, I said I shall not see the Lord, euen the Lord in the Land of the liuing: hee knew that no balme in Gilead, no vnguent of the Apo­thecaries, no skill of Physitians, no fruits of the fields, no flowers of the garden, no mineralls of the ground, Esay 38. could giue the least allay vnto his sicke and sorrowfull soule, but onely the Lord, whom [Page 23]therefore hee remembreth, and sixe times in his Prayer repeateth that sacred name of the Lord. It is obserued that God himselfe doth seeme to be pleased to vse often an ingemination of the names of those he best loued, in Scripture; Gen. 22.11. Exod. 3.4. 1 Sam 3.10. as when he called Abraham, Abraham, Moses, Moses, and Samuel, Samuel: & in a like manner we ought to be well pleased and much delighted in the bles­sed remembrance and inuocation of his name. And sure when the hart is full of God, the tongue will not refraine to talke of him, they that rarely thinke on God, shew how miserable their estate of grace is. If the Lord be not in our hearts wee are godlesse; if in our hearts without ioy, we are hope­lesse: If wee reioyce in him, and speake not of him, we are shamefully thanklesse; If he be in our harts in our tongues, in our ioy, coldly and perfunctorily, we are negligently faithlesse: and therefore as wee must thinke on the Lord alwayes, so speake on him often, and when we pray to him, doe it earnestly, and zealously; in faith without wauering, in confi­dence without doubting, in perseuerance without desisting, crying out as Ionas Mariners,Ion. 1. Wee be­seech thee O Lord, wee beeseech thee; or as Dauid here, I beseech thee O Lord, O Lord I beseech thee.

To land this point, remēber that the Church hath appointed vs to pray, in al time of our tribulation, in all time of our wealth, & in the houre of death. In all time of our tribulation we are ready to pray, but in the time of our wealth and prosperity we are strangers to deuotion; yet in the time of thy wealth and health remember tribulation, remem­ber [Page 24]in the daies of thy peace, thy visitation; re­member thy houre of death: for when ryot hath beene master of mis-rule, and turned sobriety the good steward out of doore, and Intemperance an vnbidden guest, hath got in, and defiled all the roomes of thy body; Nature like a good-huswife would willingly cleanse the house, and desires the helpe of Physicke, as a Scauinger, to make cleane the roomes; but alas, she findeth that sinne lyeth like a dog at the doore, and death the cruell Serjeant threatens to serue an extent vpon the whole house, there is no such meanes to quit thee of thy dis­ease and of thy direfull enemy as prayer: it is Dauids Antidote, but thou must take it fasting, and bee sure to take it warme, it must bee feruent prayer; and take it not onely morning and euening, but take it as a continuall Cordiall, and cry mightily, Haue mercy, haue mercy, Spare me O Lord, spare me O Lord, I beseech thee to heare me good Lord, I be­seech thee to heare me. And so being stedfast, and vnmoueable, and alwayes abounding in this worke of the Lord, thou shalt finde that thy labour shall not be in vaine in the Lord. And so I haue ended my third step, the manner how hee earnestly im­plored: I will mend my pace, for it is the day of our Royall Iacobs wrestling, and I feare, as Elisha heard the sound of Iehorams feet following the bloody messenger sent to take away his life, so my heart trembleth to thinke it, and my cares tingle to heare, the heauie and sad approach of pale Death entring into this Kingly Palace. O that we could with Elisha looke heedfully now this [Page 25] messenger, this murtherer commeth,2. Kings 6.32. and that we could by our prayers shut the doore, and hold him fast at the doore, and this prayer might pre­uaile, O Lord I beseech thee saue now, O Lord I be­seech thee send now prosperity.

Send Prosperity: Praeuentions of Paliticians, presumptions of the foolish, circumspection of the wise, circumuention of the wits, are all Arts Cob­webs, and experience paper Castles, the Silk-worms worke, and the fooles wonder, Prosperity is only the gift of the father of lights. The old Speech is, that wise men cause prosperous times: But alas, Po­licie trippeth vp sacred Wisedome, for Policie and Wisedome differ as much as Scripture and Apo­crypha; and Policie is often as offensiue to true Wisedome, as Hagar to Sarah, and sometimes as iniurious, as Elimas the Sorcerer was to Peter, or Alexander the Copper-smith to Paul. Laertius tels vs of certaine young men of Ionia, Diog. Laer. de vit. Philos. standing on the shore, agreed with certaine Fisher-men for the next draught, in which there being a rich and precious peece of Plate, they not agreeing whose by right it was, they went to consult the Oracle; the Oracle enioyned them to send it to the wisest man aliue, they thereupon sent it to Thales, hee disclaimed it, and sent it to another, who also refused it, till hauing passed through many, who all denyed that attribute of the wisest, to belong to them, at length they bring it to So­lon, and hee wished them to send it to the Tem­ple at Delphos, and to present it to God, as being the most wife, according to that of S. Paul, To [Page 26]God only-wise. And surely, as God is called by the name of Wisedome; so men come neere to God in nothing more then the study of Wisedome; wherein all the Politicians of the World out of their Chymical limbiques, with al their extraction, can neuer doe good, vnlesse their wisedome bee seasoned from aboue. It is God only that can both make wise men and prosperous times: and therefore our Prophet directeth his Prayer aright, O Lord send prosperity: The Hebrew readeth, [...] Hosanna, which was sung before Christ, is now sung before Dauid: a word that is variously interpreted by the Ancients and Mo­derne, signifying, saith Euthymius, a Hymne or Song: or the branches of Oliues and Palmes, born before Christ, as Caninius: or the redemption of the house of Dauid, as Ambrose: or grace and glo­ry, as Chrysostome: it is interiectio gaudentis, & ob­secrantis, as Austine: and as much as [...], processus, successus, a voyce and vote of happy successe. It is like that in the first Psalme, Omnia quaecun (que) faciet prosperabuntur. All the foure Euangelists mention this Iubilation at the comming of our Sauiour to Ierusalem, wherein Disciples and followers, and young, and old, men, women, and children bare a part. It is a frequent acclamation in Scripture, God saue the King, not onely to Salomon the good, but to Saul the bad, and to Adonijah the Vsurper; 1 Kin. 1.39. 1 Sam. 10.24. 1 Kin. 1.25. but Hosanna onely sung to Dauid, and to the Soune of Dauid, Christ Iesus. I will not striue to enter into the meaning or mystery of this word of Iubilation; Alas, it is [Page 27]a word out of season, and all our Instruments are out of tune, and wee are here as they that sate weeping at the waters of Babylon, wee haue hang'd vp our harps vpon the willowes; this is not a time to sing the songs of Sion, none may require this song of vs in our heauinesse. Lorinus obserueth,Lor. in Ps. 116. that of all other the Euangelists, S. Luke omitteth this word Hosanna, Qui Graeci sermonis eruditissi­mus, videns se proprietatem sermonis transferre non posse, melius arbitratus est tacere, quam id ponere quod legenti faceret quaestionem, and therefore I will content my selfe as it is here rendred, Lord send prosperity. It was an vsuall forme of Morning Prayer among the Iewes, Prosper vs O Lord, O Lord send vs now prosperity; prosper thou the worke of our hands vnto vs, O prosper thou our handy worke. It was the Religious care of Abrahams Seruant, when being sent to solicite for a Wife for Isaack, and knowing that it was not to bee enterprised vnaduisedly or lightly, hee prayed in his Iourney: Gen. 24.12.21. O Lord God I beseech thee send mee good speed, or prosperity, this day. And when hee came vnto the Well, he stood wauering in contem­plation, whether the Lord had made his iourney prosperous or not; and when the Match was con­cluded, Hinder me not saith hee, seeing the Lord hath prospered my way.

Prosperity is not the faire Gale of temporall carnall security, puffing vp the superstitious sailes of pride and ambition. If thou hadst,Aug. saith Au­stin, the wise dome of Salomon, the strength of Sampson, the beauty of Absolon, the long life of [Page 28] Methushelah, the riches of Diues, the dyet of the Glutton, who fared deliciously euery day. Quid prosunt haec, cum caro datur vermibus, Anima Daemonibus? Looke vpon Dauids two trees, the Bay-tree, and the Oliue-tree, and then obserue the difference between true and seeming prosperity. I haue seene the wicked in great power, Psal. 37.36. and sprea­ding like a greene Bay-tree: yet hee passed away & loe he was not: I sought him, but hee could not bee found. Here is that inticing trap, sugred poyson, venomous pill, stupifying perfume, that golden net, and goodly, Babylonish garment, like that Fruit which our first Parents tasted:Pro. 1.31. Pulcher in visu, mollis in tactie, dulcis in gustu, mortifer in effectu. The prosperity of fooles shall destroy them, pos­sessing them with irreligious prophanesse, and so infatuating them, that their hearts are as dead peeces of flesh, without sense of feare, or loue, or care, or paine, from the deafe strokes of a reuen­ging conscience. This drew that strange expostu­lation from Ieremy: Ier. 12.1.2. Righteous art thou O Lord, when I plead with thee; yet let me talke with thee of thy Iudgements: Wherefore doth the way of the wicked prosper? wherefore are they happy that deale trecherously? Thou hast planted them, and they haue taken root, and grow and bring forth; thou art neere in their mouth, but far from their reynes: pull them out like sheepe for the slaughter, & prepare them for the day of slaughter. But now, if you please, looke vpon Dauids Oliue-tree, or rather Dauid as an Oliue-tree; I am like a greene Oliue-tree in the house of my God for euer; Psal. 52.9. not as [Page 29] Nebuchadonozors tree, hewed downe; or as the wicked mans Bay tree, fel'd downe; or as Iohn Baptists tree, cut downe and cast into the fire: but the greene, pleasant, fragrant, flourishing, Oliue-tree: Gen 8.11. Noahs Doue came to him with an Oliue branch, in her mouth, and that branch was the Embleme of a blessing: St. Chrysostome gi­ueth the reason, why an Oliue branch; not on­ly because the leaues thereof are most beautifull, but that they liue vnder water, as it is certaine the Oliue-tree continued in the great Cataclisme and Inundation of Waters: And indeed, the Spirit of God, of all trees, maketh especiall menti­on of the Oliue-tree, that whereas Iob compares the Rich-man to the Palm-tree, and Salomon the Old man to the Almond-tree, and Esay the Great man to the Cedaer, and Ezekiel the Poore man to the Firre-tree; Dauid compareth the wicked man to the Bay-tree, and the good man to the Oliue-tree, among the rest, and aboue the rest euer flourishing. It was the conceit of the Iewes, that the Doue brought this Oliue branch from Paradise: surely, whencesoeuer, or howso­euer it came, it was a blessed token, and euer since the Oliue branch hath beene the Embleme of a blessing; and happy is that man that may beare an Oliue branch, in all the waues of this trouble­some world, that may be as an Oliue tree, stedfast in faith, ioyfull through hope, and rooted in chari­ty, and can thinke his Prosperity enough to liue out of the noyse of the world, as farre from star­uing as burning, and when heauenly contentments [Page 30]haue possessed his Soule, hee looketh downe vp­on the earth displeasedly, as the region of his sor­row and banishment, still praying for the prospe­rity of Ierusalem, and peace vpon Israel, as our Royall Prophet now doth.

5 Now, the last Circumstance.

This Psalme was made by Dauid, when hee was first inuested into his Kingdome. Of all other persons it concernes Kings to pray, & of all other times, at their first entrance to their Gouern­ment: Dauid and Salomon begun their Rule with the rule of Prayer: The goodnesse of a priuate man is his owne; of a Prince, the whole worlds; his words are Maximes, his actions examples, his examples rules. Dauid, both priuately alone, and publikely in the Congregation, prepareth him­selfe to prayer, in this Psalme, and the people pro­uoked by their Kings example, pray for the con­tinuance, and long life of their Prince and Prospe­rity, That God may distribute to the King gifts proportionable to his greatnesse, that the head may enioy all the senses of the whole body, that the Church and Common-wealth, the King, and Iudges, Heraclit. and Lawes, & all, may flourish; for as He­raclitus obserueth [...]. The King is the Image of God, the Iudge is the Image of the King, the Law the worke of the Iudge, and Iustice the end of the Law. And Dauid had especiall reason to pray, at this his Inauguration; for hee knew a great and dan­gerous warre was in hand, the Philistins were his deadly enemies, hee had beene among them, and [Page 31]knew them, and was now to make prouision against them. And therefore, as Numa, Lor in Ps. 44. p. 915. when a rumor of Warre was raised; Sacrificabo, saith hee, I will sacrifice; so, when Dauid foreseeth this feare of forraigne enemies, hee betaketh him­selfe vnto prayer. But I must leaue Dauid at his Prayer, and conclude with our times: Time is the conclusion of all things. Lord send now prosperity.

And if wee looke vpon our times, vpon this sad, swift, speedy time, feathered with flying houres, vpon this fatall Yeare; Senec. Epist. 18. Mensis olim Decem­ber, saith Seneca, nunc annus est. This whole Yeare hath beene composed of the fall of the leafe, and Winter. O yee Mountaines of Gilboa, how many noble and valiant haue fallen this yeare, D. of Richmond. E. of Dorset. D. of Lennox. E. of Notingh. E. of Southamp­ton and his Son. L. Belfost. M. Hamilton. they that were louely and pleasant in their liues, swifter then Eagles, stronger then Lyons: How many noble Families haue beene like the naked twigs of Winter, shiuering all for cold, and dropping downe their teares abundantly? How many of the choyce Peeres and Pearles hath Death stolne out of the Coronet of our Nobility? How many poore Firre-trees may mourne, for their Cedars bee fallen? And is not this an ill boading prodigious time, wherin with hearts, and tongues, and teares, and prayers wee had need to crye, Lord, now send prosperity.

Cast your watry eyes vpon the fatality of this bloody Moneth, and not to looke vpon the anci­ent Triumph of Funerall Solemnities in March; March. 24. remember how in this Moneth wee were depri­ued of blessed Queene Elizabeth, the Paragon of [Page 32] mortall Princes, the Woman after Gods own heart, the Virgin-Queene of the Earth, the glory of the Christian, the enuy of the Infidell World; who came so neere vnto the blessed Virgin Mary, that shee was borne vpon the Vigil of her birth, and dyed vpon the Vigil of her Annunciation: Remember the sable time since the Death of the Royall Vine of this Kingdome,Martij 20. 1618. die Mar­tis. Queene Anne in this very moneth; a Queene not superstitious, not factious, not tyrannous; but religious to her God, and most gracious to all the Subiects of this Land, and her well deseruing seruants: Not a Lionesse hunting for the prey as Iezabel, or a Typer greedy of the spoile as Athaliah; but a sweetly tempered & Royall Lady, whom Grace and Peace crowned, and Glory hath made Conque­ror, and God,Martij 23. 1618. die mar­tis. in this Moneth not many yeares since, tooke from vs, as one, of whom the world was not worthy of,

Remember the fatall sicknesse at Royston, when that acute and violent disease, seazed vpon our Royall Soueraigne, in this very moneth, when our feares encreased with the minuts, and euery mes­senger was as one of the Chorus in a Tragedie; as Iobs messengers, euery one adding to the sorrowes of those sad times, and when

Our Royall Hezekias recouered miraculously to Gods glory, Lam. 4.20. the good of the Church and State, [Page 33]and great comfort of all his good Subiects. But alas, our sinnes haue fought against our good, and now Death the ledge of all mens liues, that sets vpon men with stealing steps, & insensible degrees, threatens a final arest vpon our Royal Master. The breath of our nostrils, the Anointed of the Lord is taken in the snare, of whom we said, Lam 4 20. Vnder his sha­dow we shall liue. The Crowne is falling from our head, woe vnto vs that we haue sinned; for this, Lam. 5.16. our heart is faint, for these things our eyes are dimme. O thou God of Iacob defend him; send him help from thy Sanctuarie, & strengthen him out of Zion, for thou Lord remainest for euer and euer, thy Throne from generation to generation, Lord we beseech thee saue now, Lord we beseech thee send now prosperitie.

It was a diuine Canticle of a sweet Singer of Israel, vpon his Maiesties last recouery, D. Goodwine Deane of Christ. Church. why this Moneth was so infestuous to our King.

It was about this very time of the yeare say some that the first foundation of Venice was layed,Hosp. de Orig. F sure I am we stand here vpon a watry foundation, the water-Springs of our owne teares are able to sinke vs: The computation of some is approued, who hold, that the world was created about this very time, and I remember the first worke in the Crea­tion was that the Spirit of God moued vpon the face of the waters. We are now labouring vnder a new Creation, the same blessed spirit of God moue vp­on our watry faces, & dry vp the teares of our eyes.

It is the Liturgie of our Church that teacheth [Page 34]vs, that in the midst of life wee are in death. But blessed be our God in the midst of death we are now in life; there is present a gracious Doue with an O liue branch, that shall bring comfortable newes to our world, and the waters shall cease: I neuer was like to that [...], that base flatterer, who is,In vita Constan. as Aurelius Victor well obserued, sorex & tinea Palatij: I know his Princely disposition hath euer hated a Parasite as the worst Traitor; God keepe two mischiefes euer from within the smoake of his Court, Flatterie and Treacherie; the Inquitie of the times may make vs feare these, not his gracious inclination: but this I may say be­fore God, and men, and Angels, seldome euer haue those yeares promised, seldome haue performed so much, and we haue seen enough to make vs think we can neuer be enough thankfull to God for him. I re­member an obseruation of an Historian, concer­ning Charles the Fift, Knolls in the Ger. Histor. who being borne vpon Mathias day, and hauing an Elder brother aliue, his Grandmother applied by a Phrophecy, that of Mathias election vnto Charles the new borne Prince, that as the Lot fell vpon Mathias, though last in place, so the Lot of the Empire should fall from the Elder brother vpon Prince Charles, though last in birth. The like Lot is now fal­ling vnto your Princely Highnesse, and my pray­ers be, that all your dayes may bee like the two Saints daies of this moneth, Foelix and Perpetua, that when your Royall Father shall passe à Corona ad Coronam, as it was one of the Diuine medi­tations proposed this morning to his Maiesty by [Page 35]that most honorable Bishop, and that he shall ex­change this mortall for a Crowne of immortali­tie; The Lord Keeper. that the spirit of your gracious Father may be doubled vpon your Highnesse, as the spirit of Elias was vpon Elisha, that true Religion may flo­rish vnder you; and that you may ride on in Ma­iesty prosperously, because of truth, and meekenesse, and righteousnes: That you may ride on in truth, for State without truth, is like Pride without Po­wer, an vmbrageous Pageant for sight not for seruice. That you may ride on in truth and Maie­stie, for truth without Maiestie is like a Talent hid in a banke, or a Candle vnder a bushell: That you may ride on in truth and Maiestie and meekenesse, for Maiestie without weeknesse, is like greatnesse without goodnesse, the Politicians Character, but the Peoples curse: That you may ride on with truth and Maiestie and meekenesse and prosperitie, for Maiestie without prosperity is like Heauen without a sun, or the Summer without a Haruest. That you may ride on in Maiesty, truth, meeke­nesse, and prosperity and righteousnesse, for Maie­stie without righteousnesse, is like beauty without honestie, a wanton dead soule in a painted sepul­cher: but when your Canopie of Maiestie is sup­ported by truth, and meeknesse, and prosperitie and righteousnesse, Blessings and prayers will be show­red vpon you, God, euen your owne God shall giue you his blessing, and God, euen our owne God shall send vs prosperitie; Which the Lord grant, for his mercie, for his promise, for his Zion, for his Sonnes sake Christ Iesus, Amen.