God
save
the
King
.
1
SAM.
10.24
.
And
all
the
people
shouted
,
and
said
,
God
save
the
King
.
THe
Text
is
verbum
diei
in
die
sue
;
and
a
word
spoken
in
due
season
is
like
apples
of
gold
in
pictures
of
silver
.
This
is
the
Kings
Day
,
and
this
is
the
Kings
Text
;
and
I
will
use
the
words
of
a
King
for
my
Introduction
:
My
heart
hath
indited
a
good
matter
,
and
I
will
speake
of
the
things
which
I
have
made
touching
the
King
.
God
make
my
tongue
the
pen
of
a
ready
writer
,
and
tune
your
tongues
to
the
Duty
of
the
Day
,
and
Ditty
of
the
Text
,
which
is
,
God
save
the
King
:
And
all
the
people
shouted
,
and
said
,
God
save
the
King
.
The
Text
presents
you
with
two
faire
pieces
.
First
,
the
Acclamation
of
the
people
,
And
all
the
people
shouted
;
and
this
I
call
Vox
populi
,
the
Voice
of
the
people
.
Secondly
,
the
Apprecation
of
the
people
;
it
was
not
Vox
&
praeterea
nihil
,
voice
and
nothing
else
,
as
we
say
of
the
Nightingale
;
but
as
they
shouted
,
so
they
said
something
,
and
what
was
it
?
God
save
the
King
;
and
this
I
call
Votum
populi
,
the
Vote
of
the
people
.
In
the
first
of
these
,
three
things
are
observable
.
1.
The
ground
and
occasion
of
their
joy
,
They
had
a
King
,
that
was
one
:
and
such
a
King
as
the
like
was
not
among
the
people
,
that
was
another
.
Both
expressed
in
the
beginning
of
the
Verse
.
2.
The
greatnesse
and
vehemency
of
their
joy
.
They
did
not
gaudere
in
sinu
,
their
breasts
were
too
narrow
to
containe
it
;
but
like
Iordan
in
the
time
of
Harvest
,
it
overflowes
the
bankes
,
and
breakes
out
at
their
lips
,
so
that
heaven
and
earth
rings
,
and
resounds
with
the
ecchoes
of
it
,
for
they
shouted
.
3.
The
generality
,
and
universality
of
their
joy
.
The
young
men
did
not
shout
,
and
the
old
men
weep
,
as
at
the
building
of
the
second
Temple
;
but
all
the
people
shouted
,
the
Quire
is
full
,
the
joy
universall
.
In
the
second
,
that
is
,
the
Apprecation
of
the
people
,
two
things
are
considerable
.
1.
Their
Fa●…
,
they
prayed
for
the
King
.
For
as
he
that
prayeth
not
at
all
cannot
be
a
good
man
;
so
he
that
prayeth
not
for
the
King
,
cannot
be
a
good
Subject
.
2.
Their
Forme
of
prayer
,
God
save
the
King
.
For
they
knew
that
if
God
did
not
save
their
King
,
their
King
could
not
save
them
out
of
the
hands
of
their
enemies
.
These
are
the
severall
parts
of
the
Text
,
wherein
at
this
time
I
shall
exercise
your
patience
and
attention
:
and
first
of
the
grounds
,
and
occasions
of
their
joy
;
They
had
a
King
,
and
such
a
King
as
the
like
was
not
among
all
the
people
,
and
hence
their
shouting
and
ovations
.
And
all
the
people
shouted
,
and
said
,
God
save
the
King
.
The
first
ground
of
their
joy
was
that
they
had
a
King
.
Governours
they
had
,
Captaines
they
had
,
Iudges
they
had
,
but
a
King
they
had
not
till
now
;
and
now
they
have
him
,
they
rejoyce
in
him
,
for
they
shouted
.
Shouting
is
an
expression
of
joy
,
and
joy
is
a
passion
and
affection
of
the
mind
,
arifing
from
the
sense
and
presence
of
some
good
.
And
that
Kings
are
to
be
ranked
in
this
Predicament
,
and
inrolled
in
the
number
of
Good
Things
,
is
most
manifest
from
that
promise
which
God
made
unto
Abraham
:
I
will
(
sayes
God
)
make
thee
exceeding
fruitfull
,
I
will
make
Nations
of
thee
,
and
Kings
shall
come
out
of
thee
.
In
which
promise
you
may
observe
as
it
were
three
degrees
of
Comparison
.
First
,
God
promises
that
he
should
be
a
Father
;
then
,
that
he
should
be
a
Father
of
Nations
;
then
,
a
Father
of
Kings
,
which
is
the
superlative
Blessing
,
and
the
very
Crowne
and
Crest
of
the
Promise
.
Againe
,
God
is
good
,
and
so
are
all
things
that
come
from
him
;
now
there
is
no
power
but
of
God
,
sayes
the
Apostle
:
and
how
is
it
of
him
?
not
by
way
of
permission
,
but
of
commission
;
not
by
way
of
Deficiency
,
but
of
Efficiency
;
not
by
way
of
sufferance
,
the
powers
that
are
,
are
ordained
of
God
,
and
whosoever
resisteth
the
power
,
Tertul.
Apol.
30
Cujus
jussu
nascuntur
homines
,
ejus
jussu
constituuntur
Principes
.
Iren.
resisteth
the
Ordinance
of
God
.
Thence
have
they
their
power
,
from
whence
they
have
their
spirit
,
sayes
Tertul.
And
he
that
made
them
men
,
makes
them
Princes
,
and
that
after
the
same
manner
,
sayes
Irenaeus
.
Hence
is
it
that
their
Crowne
is
said
to
be
Gods
,
their
Scepter
Gods
,
their
Throne
Gods
,
their
anointing
Gods
:
for
he
is
the
Master
of
the
substance
,
whosoever
be
the
Master
of
the
Ceremony
.
I
confesse
that
the
children
of
Israel
are
charged
by
Samuel
to
have
committed
grande
malum
,
grande
malum
,
that
had
so
many
defects
in
it
,
though
the
thing
they
asked
was
Grande
bonum
,
a
great
blessing
and
a
precious
treasure
,
as
Latimer
calls
it
,
and
it
will
appeare
by
these
particulars
to
be
so
.
1.
A
King
is
Decus
Israelis
,
the
Beauty
,
and
Ornament
of
Israel
:
when
Saul
was
slain
,
rudis
indigestaque
moles
,
&
monstrum
informe
;
A
masse
of
confusion
,
and
ugly
and
deformed
Monster
.
2.
A
King
is
Lucerna
Israelis
,
the
Light
and
Lamp
of
Israel
.
3.
A
King
is
Imago
Dei
,
the
bright
Image
of
God
,
and
the
most
magnificent
and
conspicuous
representation
of
the
Divine
Majesty
;
Senec.
l.
1.
de
clem
.
cap.
20.
and
wee
joy
in
the
Pictures
of
our
friends
,
when
we
cannot
behold
their
Persons
.
All
Governours
(
sayes
Greg.
Naz.
)
are
Gods
Pictures
.
Inferiour
and
subordinate
Magistrates
are
halfe
pieces
drawne
from
the
head
to
the
shoulders
,
or
middle
;
but
Kings
are
the
Pictures
of
God
at
length
,
and
represent
him
in
such
due
proportions
,
that
as
God
is
our
invisible
King
,
so
the
King
is
our
visible
God
.
One
hath
said
it
that
cannot
flatter
,
Dixi
Dii
estis
,
I
have
said
ye
are
gods
,
and
if
he
have
said
it
,
we
may
say
it
after
him
.
4.
A
King
is
Pastor
populi
,
the
Shepheard
of
the
people
,
so
Cyrus
is
called
,
and
so
David
whom
God
tooke
from
feeding
of
sheep
,
to
feed
Iacob
his
people
,
and
Israel
his
inheritance
.
And
no
expression
more
frequent
in
profane
Authors
.
The
people
then
that
have
no
King
are
like
a
flock
of
sheepe
that
have
no
shepheard
;
and
sheepe
that
have
no
shepheard
will
be
scattered
:
I
saw
(
sayes
the
Prophet
)
all
Israel
scattered
upon
the
hils
as
sheepe
that
have
no
shepheard
.
And
sheepe
that
are
scattered
are
easily
devoured
,
according
to
that
of
Ezech.
They
were
scattered
because
they
had
no
shepheard
,
and
they
became
meat
unto
all
the
beasts
of
the
field
when
they
were
scattered
.
So
then
with
a
King
we
are
Oves
pascuae
,
sheepe
of
the
Pasture
feeding
by
still
waters
:
but
without
a
King
we
are
Oves
occisionis
,
sheep
of
the
shambles
,
and
appointed
to
bee
slaine
.
And
therefore
good
reason
that
we
should
heare
the
voice
of
our
shepheard
,
and
rejoyce
in
him
when
he
goes
in
and
out
before
us
.
Lastly
,
Kings
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Benefactours
,
according
to
that
of
our
Saviour
,
Now
recollect
and
lay
all
these
together
,
that
a
King
is
the
Beauty
of
a
Nation
,
the
Light
of
the
Common-wealth
,
the
Image
of
God
,
the
Pastour
of
his
people
,
and
the
best
Benefactour
to
his
subjects
;
and
we
cannot
but
acknowledge
that
the
oyle
of
annointing
is
Oleum
laetitiae
,
the
oyle
of
gladnesse
.
For
I
dare
say
,
that
next
to
Christus
Dominus
the
Lord
Christ
,
Christus
Domini
the
Lords
annointed
is
to
be
preferred
in
our
mirth
as
the
chiefe
of
our
joy
,
and
the
Crowne
of
our
rejoyceing
.
And
therfore
the
children
of
Israel
had
good
reason
to
be
joyfull
in
their
King
,
especially
in
such
a
King
as
the
like
was
not
among
all
the
people
,
and
that
is
the
other
ground
and
occasion
of
their
rejoycing
.
Solomon
,
the
most
glorious
King
that
ever
wore
a
Crowne
,
or
bare
a
Scepter
,
Edictum
Demini
Deique
nostri
:
If
Herod
sit
on
the
Throne
and
make
an
elegant
Oration
,
it
is
the
voice
of
God
and
not
of
man
.
And
when
once
the
spirit
of
Princes
is
infected
with
this
poyson
,
they
thinke
they
may
thunder
with
Iupiter
,
and
command
the
Sea
,
For
—
Quid
credere
de
se
Non
possit
,
The
truth
is
,
that
he
that
sits
upon
the
Throne
is
but
a
man
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
subject
to
the
same
passions
that
others
are
,
and
Morietur
sicut
home
,
hee
shall
dye
like
a
man
,
and
his
pompe
shall
not
follow
him
:
so
that
the
difference
betwixt
Saul
and
the
rest
of
the
people
is
not
to
be
sought
for
in
his
naturall
principles
,
or
essentiall
properties
:
but
either
in
the
Ornaments
of
his
Body
,
or
in
the
endowments
and
accomplishments
of
his
minde
,
or
in
both
.
As
for
the
ornaments
of
his
body
,
there
was
none
like
him
among
all
the
children
of
Israel
,
for
he
was
a
goodly
person
,
and
from
his
shoulders
upward
higher
then
any
of
the
people
.
It
pleased
the
wisdome
of
God
to
make
choice
of
such
an
one
for
his
first
King
,
that
the
eminence
of
his
stature
,
and
procerity
of
his
person
might
speake
him
Dignum
imperio
,
and
conciliate
reverence
,
and
obedience
from
the
people
.
Xenophon
reports
of
the
Lacedemonians
that
they
fined
their
King
Archidamus
because
he
maried
a
little
woman
,
fearing
least
they
should
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
Kings
but
Kinglings
;
which
might
prove
a
blemish
to
their
State
,
and
a
diminution
to
Majesty
.
When
Samuel
was
sent
to
anoint
one
of
the
sons
of
Iesse
,
no
sooner
did
he
see
Eliab
the
eldest
,
but
he
concluded
that
the
Lords
anointed
was
before
him
,
and
the
reason
was
,
because
he
looked
upon
his
countenance
,
and
the
height
of
his
stature
.
Pliny
reports
of
the
Bees
,
duplo
caeter
is
major
,
twice
as
big
as
any
of
the
other
.
Or
it
may
be
God
made
choice
of
such
an
one
,
that
the
eminency
of
his
stature
might
be
an
Embleme
of
the
soveraignty
and
supremacy
of
his
office
.
Kings
in
the
Scripture
are
called
the
Higher
powers
,
the
Heads
of
the
Tribes
,
the
children
of
the
most
High
,
the
high
Hills
,
and
tall
Cedars
.
A
King
(
sayes
Tertull
:
)
is
à
Deo
primus
,
post
Deum
secundus
:
count
not
God
,
and
he
is
the
first
;
count
God
,
and
he
is
the
second
.
Honour
the
King
(
sayes
Ignat
:
)
for
there
is
nothing
more
great
,
So
then
the
Priest
,
yea
though
he
be
the
high-Priest
must
not
measure
with
the
King
,
or
thinke
to
hold
up
his
head
as
high
as
his
Soveraigne
.
Abimelech
was
high-Priest
,
S.
Bernard
writing
to
an
Archbishop
in
France
,
Bern.
Epist.
42.
Acts
25.10
.
presses
him
with
omnis
anima
,
let
every
soule
bee
subject
,
and
if
every
soule
,
then
yours
,
for
he
that
goes
about
to
exempt
you
,
does
but
deceive
you
.
S.
Paul
that
great
Doctor
of
the
Gentiles
stands
at
Caesars
Judgement
seate
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
ought
(
sayes
he
)
to
be
judged
,
and
submit
my self
to
his
sentence
.
Nay
,
Christ
himselfe
,
the
High-Priest
of
our
profession
,
and
great
Bishop
of
our
soules
paid
tribute
unto
Caesar
,
and
acknowledged
the
power
of
Pilate
a
subordinate
Minister
to
be
given
from
Heaven
.
And
surely
if
the
Doctrine
of
the
Conclave
which
advances
the
Miter
above
the
Crown
bee
new
and
nought
:
that
of
the
Consistory
cannot
bee
good
,
for
it
advances
the
Thistle
above
the
Cedar
,
the
people
above
the
Prince
,
witnesse
these
,
and
the
like
dangerous
and
seditious
positions
.
Populus
Rege
est
praestantior
,
&
melior
,
the
people
are
better
than
the
King
,
[
*
](A14262-e13800-b)
*
And
a
Tyrant
he
is
(
sayes
another
of
them
)
if
hee
hinder
the
bringing
in
of
their
discipline
.
.
Thus
Herod
and
Pilate
,
mortall
enemies
,
become
sworne
brothers
in
persecuting
the
Lords
anointed
,
and
like
Sampsons
foxes
though
they
look
contrary
wayes
,
yet
are
joyned
by
the
tailes
,
and
both
carry
the
firebrands
of
sedition
.
But
returne
we
againe
to
Saul
who
was
not
so
eminent
for
the
stature
of
his
body
,
as
he
was
for
the
gifts
,
and
accomplishments
of
his
minde
,
for
in
this
respect
also
there
was
none
like
him
among
all
the
people
.
The
vulgar
latine
reades
it
non
erat
vir
melior
illo
,
there
was
not
a
better
then
he
among
all
the
children
of
Israel
.
A
Senuisti
,
was
objected
against
Samuel
,
a
David
as
yet
was
too
yong
to
come
into
competition
with
him
.
Or
as
Abulen
:
satisfies
the
doubt
,
persona
loquens
intelligitur
excepta
,
the
person
speaking
which
was
Samuel
,
must
be
excepted
from
the
comparison
.
When
our
Saviour
Christ
gave
this
honourable
testimony
of
Iohn
the
Baptist
,
that
among
them
that
were
born
of
women
there
was
not
a
greater
then
he
,
it
is
manifest
that
Christ
himself
was
excepted
,
for
Iohn
was
not
worthy
to
loose
the
latchet
of
his
shooe
.
The
ordinary
glosse
sayes
that
Saul
at
the
time
of
his
election
was
in
statu
praesentis
justitiae
,
in
the
state
of
present
righteousnesse
.
Lyra
sayes
that
he
was
not
only
vir
bonus
,
but
excellentis
bonitatis
,
a
good
man
,
but
of
excellent
,
and
exemplary
goodnesse
.
S.
Bernard
speaking
of
perseverance
sayes
that
bonus
erat
Saul
,
&
optimus
:
sed
cecidit
,
&
reprobus
factus
est
,
Saul
was
a
good
man
,
yea
the
best
in
Israel
,
but
he
fell
away
and
became
a
reprobate
.
As
for
humility
,
the
Scripture
gives
him
this
testimony
,
that
he
was
parvulus
in
oculis
suis
,
little
in
his
owne
eyes
.
And
magna
&
rara
virtus
honorata
humilitas
,
humility
in
robes
is
a
rare
and
admirable
vertue
.
As
for
piety
,
no
sooner
was
he
invested
with
the
Kingdome
but
he
accompanies
Samuel
unto
Gilgal
,
and
there
sacrifices
peace
offerings
unto
the
Lord
.
And
so
zealous
was
he
of
the
Law
of
God
that
he
would
not
suffer
a
witch
to
live
.
As
for
Clemency
,
he
would
not
suffer
those
sons
of
Belial
to
be
put
to
death
who
despised
him
in
their
hearts
,
and
said
,
shall
Saul
raigne
over
us
?
This
was
Saul
;
but
to
resume
the
words
of
S.
Bernard
,
Cecidit
,
cecidit
,
he
fell
,
he
fell
:
His
humility
degenerated
into
pride
:
his
piety
into
profanenesse
,
his
clemency
into
cruelty
,
for
he
that
spared
the
sons
of
Belial
,
did
not
spare
the
Priests
of
the
Lord
.
Let
him
therefore
that
standeth
take
heed
left
he
fall
,
and
whosoever
thou
art
,
worke
out
thy
salvation
with
feare
and
trembling
,
and
be
not
high-minded
but
feare
.
Looke
upon
Saul
in
the
New
Testament
,
and
thou
wilt
not
despaire
;
looke
upon
Saul
in
the
Old
Testament
,
and
thou
wilt
not
presume
:
The
one
of
the
chiefest
sinner
became
a
Saint
,
and
the
other
of
the
best
man
in
Israel
became
a
reprobate
.
And
so
we
discharge
the
first
circumstance
,
the
ground
and
occasion
of
their
joy
,
they
had
a
King
,
and
such
a
King
as
both
in
respect
of
the
ornaments
of
his
body
,
and
the
indowments
of
his
minde
there
was
none
like
him
among
all
the
people
,
and
come
to
the
second
circumstance
,
which
is
the
greatnesse
and
vehemency
of
their
joy
,
they
shouted
.
And
all
the
people
shouted
,
and
said
,
God
save
the
King
.
Joy
is
a
passion
which
spreads
,
and
dilates
,
and
inlarges
the
heart
,
and
if
the
impressions
thereof
be
strong
and
masculine
,
it
cannot
containe
it self
,
but
breakes
out
into
sensible
expressions
.
As
sometimes
into
laughing
,
so
did
Sarahs
joy
at
the
tidings
of
a
Son
;
sometimes
into
singing
,
so
did
the
Angels
joy
at
the
birth
of
our
Saviour
;
sometimes
into
shouting
,
so
did
the
peoples
joy
at
the
inauguration
of
their
King
,
and
this
of
all
other
is
the
loudest
,
and
shrillest
accent
of
jubilation
.
Solomon
the
people
rejoyced
with
great
joy
,
so
that
the
earth
(
sayes
the
Text
)
rent
with
the
sound
of
them
.
It
fareth
with
Kings
as
with
all
other
blessings
,
carende
magis
quam
fruendo
,
their
worth
and
excellency
is
better
knowne
by
wanting
,
then
having
them
.
We
reade
in
the
book
of
Iudges
that
there
was
no
King
in
Israel
,
and
how
went
the
squares
then
?
why
every
man
did
that
which
was
right
in
his
own
eyes
.
And
what
was
that
?
Micah
a
private
man
sets
up
an
Idoll
,
and
consecrates
a
Priest
.
Gibeah
a
City
ravishes
a
woman
to
death
.
Dan
a
Tribe
fals
to
robbing
of
houses
,
&
cutting
of
Throates
.
Families
,
Cities
,
and
Tribes
all
out
of
course
,
and
no
soundnesse
at
all
in
the
body
politique
.
The
cause
of
all
which
disorder
was
the
want
of
some
body
:
Not
of
a
Priest
to
teach
them
,
but
of
a
King
to
governe
them
.
A
Priest
there
was
in
Israel
,
but
a
King
there
was
not
,
and
hence
it
was
that
every
one
did
that
which
was
right
in
his
owne
eyes
,
and
no
body
did
that
which
was
right
in
Gods
eyes
.
God
be
thanked
,
a
bad
King
is
a
Thing
which
the
oldest
man
here
cannot
remember
,
yet
let
me
tell
you
that
Tyranny
is
rather
to
be
chosen
then
Anarchie
,
and
praestat
sub
malo
principe
esse
quam
nullo
,
better
a
bad
King
then
no
King
at
all
,
sayes
Tacitus
.
Better
it
is
to
feare
one
then
many
,
better
one
Lion
,
then
all
the
Beares
,
and
Bores
,
and
wilde
beasts
of
the
Forrest
.
If
the
Trees
cannot
prevaile
with
the
Vine
,
or
Olive
to
be
their
King
,
yet
a
King
they
will
have
though
it
be
but
the
Bramble
.
I
gave
them
sayes
God
a
King
in
my
anger
,
and
tooke
him
away
in
my
wrath
.
A
bad
King
is
the
testimony
of
Gods
anger
,
but
no
King
at
all
an
argument
of
his
wrath
,
and
indignation
;
and
wrath
is
the
dregs
,
and
lees
of
the
cup
,
anger
but
the
top
of
it
.
So
then
,
the
greatnesse
of
the
evill
which
redounds
to
a
Nation
by
the
want
of
a
King
,
sufficiently
commends
the
greatnesse
of
the
blessing
,
and
great
blessings
must
be
entertained
with
sutable
affections
.
It
was
truly
said
of
Balaam
a
false
Prophet
,
that
the
shout
of
a
King
was
amongst
them
,
for
all
other
expressions
are
too
low
,
and
flat
for
it
.
But
these
latter
times
have
produced
a
generation
of
Vipers
called
Anabaptists
,
who
instead
of
rejoycing
in
their
King
,
raile
at
him
,
and
their
devise
is
only
how
they
may
cast
him
downe
whom
God
hath
exalted
:
for
they
affirme
as
impudently
,
as
ignorantly
,
that
Christian
liberty
makes
the
office
of
a
Magistrate
utterly
unlawfull
,
and
Euangelicall
perfection
makes
it
altogether
uselesse
and
superfluous
:
and
if
it
be
unlawfull
it
is
not
a
blessing
,
but
a
curse
;
if
uselesse
,
not
a
benefit
,
but
a
burthen
.
There
is
I
confesse
a
glorious
priviledge
purchased
for
us
by
the
death
of
Christ
,
which
wee
call
Christian
liberty
,
but
it
consists
only
in
a
freedome
from
the
ceremonies
,
the
curse
,
and
rigour
of
the
Law
,
the
power
of
Satan
,
and
dominion
of
sin
;
not
in
a
freedome
from
the
Doctrine
and
Obedience
of
the
Morall
Law
,
or
the
yoke
of
lawfull
authority
,
Civill
,
or
Ecclesiasticall
.
For
they
that
so
understand
it
,
and
apply
it
(
sayes
S.
Peter
)
use
their
liberty
for
a
cloake
of
maliciousnesse
.
And
S.
Paul
tels
us
that
though
we
be
called
to
liberty
,
yet
we
must
not
use
our
liberty
for
an
occasion
to
the
flesh
.
As
for
Evangelicall
perfection
,
in
their
sense
it
is
but
an
Idea
,
a
dreame
,
a
meere
chimaera
.
For
good
and
bad
,
wheate
and
chaffe
are
mingled
together
in
the
floore
,
and
sic
fuit
ab
initio
,
thus
it
was
from
the
beginning
,
and
thus
it
will
be
unto
the
end
,
till
Christ
come
with
his
fan
in
his
hand
and
thorowly
purge
his
floore
.
They
that
are
good
are
but
imperfectly
good
,
and
so
long
as
the
flesh
lusteth
against
the
Spirit
,
and
the
law
of
the
members
fights
against
the
law
of
the
minde
,
offences
must
needs
come
;
and
Christians
may
do
things
punishable
by
the
civill
Magistrate
.
Moses
the
Magistrate
of
Gods
owne
people
had
need
have
a
rod
in
his
hand
,
and
he
shall
meete
with
those
in
the
congregation
that
deserve
to
be
beat
with
it
:
Else
S.
Paul
had
said
in
vaine
(
writing
to
Christians
)
si
male
egeris
,
if
thou
doest
that
which
is
evill
be
afraid
.
And
S.
Peters
exhortation
had
been
to
no
purpose
;
Let
none
of
you
suffer
as
a
murtherer
,
or
as
a
thiefe
,
or
as
an
evill
doer
,
or
as
a
busie-body
in
other
mens
matters
.
Sergius
Paulus
when
he
was
converted
to
the
Faith
;
did
not
abjure
his
authority
as
a
thing
Antichristian
.
Cornelius
was
made
a
Christian
,
yet
ceased
not
to
be
a
Centurion
.
The
Eunuch
was
baptized
,
yet
did
not
relinquish
his
office
and
authority
under
the
Queen
of
the
Aethiopians
Christ
and
Caesar
may
dwell
together
;
we
may
give
unto
God
the
things
that
are
Gods
,
and
yet
give
unto
Caesar
the
things
that
are
Caesars
;
we
may
feare
God
,
and
yet
honour
the
King
;
and
as
they
sinned
that
said
we
will
have
no
King
but
Caesar
,
so
doe
they
also
that
say
,
we
will
have
no
King
but
Christ
,
no
law
but
that
of
the
Spirit
.
And
therefore
S.
Peter
hath
marked
those
out
to
be
chiefly
reserved
to
the
day
of
Judgement
to
be
punished
,
For
Non
minor
est
usus
Magistratus
quàm
panis
,
aquae
,
solis
,
&
aeris
;
Magistracy
is
no
lesse
needfull
and
necessary
amongst
men
then
bread
and
water
,
the
sun
and
the
ayre
,
sayes
M.
Calvin
.
All
shouted
.
3.
Fit
it
was
that
an
universall
benefit
should
be
entertained
with
an
universall
joy
.
A
King
is
commune
bonum
,
a
common
good
;
and
good
the
more
common
it
is
,
the
better
it
is
;
and
the
better
it
is
the
more
joy
it
occasions
.
The
Magistrate
(
sayes
S.
Paul
)
is
the
Minister
of
God
to
thee
for
good
,
to
thee
whosoever
thou
art
.
To
thee
Nobleman
,
to
thee
Churchman
,
to
thee
Gentleman
,
to
thee
Tradesman
,
to
thee
Husbandman
,
to
thee
Merchant
,
to
thee
Mariner
.
Seneca
tels
Nero
,
Anima
Reipublicae
tu
es
,
Againe
,
as
a
King
is
the
soule
,
so
also
he
is
the
Sun
of
the
Common-wealth
,
according
to
that
of
the
Psalmist
,
His
Throne
shall
be
as
the
Sun
.
The
Sun
is
Sponsus
naturae
,
the
beauty
and
Bridegroom
of
Nature
,
appointed
by
God
to
rule
the
Day
,
and
it
runs
from
one
end
of
the
Heavens
unto
the
other
,
so
that
nothing
is
hid
from
the
heate
and
light
of
it
,
but
every
creature
from
the
Cedar
to
the
Shrub
receives
benigne
and
propitious
influences
from
it
:
so
a
King
(
as
before
I
told
you
)
is
Decus
Israelis
,
the
beauty
of
Israel
,
the
supreame
Magistrate
,
the
effects
and
influences
of
whose
government
,
as
peace
,
justice
,
and
religion
extend
over
the
whole
Kingdome
,
and
reach
from
Dan
even
to
Beersheba
,
from
Aarons
head
to
the
skirts
of
his
cloathing
;
so
that
high
and
low
,
rich
and
poore
,
one
with
another
,
and
all
together
owe
their
bene
esse
unto
him
.
And
for
this
cause
(
it
may
be
)
amongst
many
others
,
Kings
were
of
old
Crowned
neare
some
Fountaine
,
because
they
are
Fountaines
and
common
blessings
,
the
streames
of
whose
government
do
glad
the
City
of
God
,
and
refresh
his
inheritance
.
For
Rogis
vigilia
omnium
domos
,
illius
labor
omnium
etia
,
illius
industria
omnium
delicias
,
illius
occupatio
omnium
vacationem
tuetur
,
When
the
King
watches
we
may
all
sleep
,
when
he
labours
we
may
all
rest
,
his
Terme
is
our
Vacation
,
and
when
he
workes
every
man
may
keep
holy
day
.
And
now
when
I
looke
upon
this
congregation
of
Israel
,
I
cannot
but
breake
out
into
the
words
of
the
Psalmist
,
Ecce
quàm
bonum
,
&
quàm
jucundum
,
behold
how
good
and
pleasant
a
thing
it
was
to
see
so
many
men
of
one
minde
,
and
one
mouth
!
for
all
shouted
,
and
all
said
the
same
thing
,
Gaudium
omnium
gaudium
singulorum
,
&
gaudium
singulorum
gaudium
omnium
.
The
joy
of
all
was
the
joy
of
every
one
,
and
the
joy
of
every
one
the
joy
of
all
.
Thus
it
is
in
heaven
,
and
thus
it
was
here
,
and
I
would
to
God
it
was
thus
in
all
places
.
But
oh
the
strife
of
tongues
!
Oh
the
great
thoughts
and
divisions
of
heart
that
are
amongst
us
!
Contempt
of
Authority
is
become
the
character
of
a
Christian
,
the
cognizance
of
a
sincere
professor
;
libelling
and
speaking
evill
of
dignities
the
language
and
dialect
of
God
people
;
preaching
Obedience
to
the
Magistrate
civill
,
and
Ecclesiasticall
,
is
interpreted
downe
right
flattery
,
and
gaping
after
preferment
.
Prejudice
&
faction
hath
so
shuffled
and
confounded
all
things
,
that
a
man
can
come
into
no
parish
,
nor
congregation
but
he
shall
finde
some
Mutes
,
some
but
halfe
Vowels
,
some
not
doing
their
duty
at
all
,
others
doing
it
so
faintly
,
that
a
man
may
perceive
their
hearts
are
not
right
in
this
matter
.
Well
fare
this
Congregation
of
Israel
,
Mens
omnibus
una
,
&
vox
omnibus
una
,
they
were
all
of
one
minde
,
and
one
mouth
;
they
all
thought
the
same
thing
,
and
spake
the
same
thing
;
every
one
in
the
Quire
was
a
loud
Cymball
,
for
all
shouted
;
and
a
well
tuned
Cymball
too
,
for
all
prayed
;
which
brings
me
to
the
second
part
of
the
Text
;
the
Vote
and
Apprecation
of
the
people
:
And
all
the
people
,
&c.
First
,
I
exhort
(
sayes
the
Apostle
)
that
supplications
,
and
prayers
,
and
intercessions
,
and
giving
of
thankes
be
made
for
all
men
,
and
first
for
Kings
,
and
such
as
be
in
Authority
.
And
what
manner
of
Kings
were
there
in
those
dayes
?
Idolaters
,
Infidels
,
Tyrants
,
Persecutors
,
those
of
whom
David
long
before
had
prophesied
;
Iustin
Martyr
in
his
Apol.
2.
Origen
in
his
8.
booke
cont
.
Celsum
.
Arnob.
in
his
3.
booke
cont
.
Gentes
.
Tertull.
in
his
Apol.
30.
besides
the
ancient
Liturgies
,
are
my
witnesses
.
Of
all
Christian
duties
Prayer
is
the
best
;
the
Apostle
hath
given
it
the
chiefe
seate
,
and
set
it
at
the
upper
end
of
the
Table
.
And
of
all
kinde
of
prayers
Intercession
is
the
best
;
for
necessity
(
sayes
Chrysost:
)
enforces
us
to
pray
for
our selves
,
but
charity
invites
us
to
pray
for
others
.
And
charity
is
that
which
gives
a
tincture
,
and
rellish
to
all
our
prayers
,
for
without
it
the
tongues
of
men
and
Angels
are
but
as
sounding
brasse
,
and
a
tinkling
Cymball
.
And
surely
the
best
kinde
of
Intercession
is
that
which
is
made
for
the
best
,
namely
,
for
Kings
,
and
such
as
be
in
Authority
.
Hence
is
it
that
our
Mother
the
Church
of
England
is
so
copious
in
it
.
For
in
her
Liturgie
she
prayes
for
the
King
foure
or
five
severall
times
,
and
yet
I
dare
say
commits
no
Tautologie
,
or
idle
repetition
.
For
his
severall
capacities
as
a
man
,
as
a
Christian
,
as
a
Magistrate
,
as
the
Supreme
Magistrate
,
upon
whom
lyeth
the
care
of
the
Church
and
Common-wealth
,
require
it
of
us
.
Those
then
that
doe
curtaile
divine
Service
as
Hanun
did
the
garments
of
Davids
Ambassadours
,
and
use
the
prayers
of
the
Church
as
a
noise
of
Musique
at
a
Play
to
entertaine
the
company
till
the
Actors
be
ready
,
are
not
only
disobedient
to
the
Church
in
not
observing
her
order
,
but
injurious
also
to
the
King
in
depriving
him
of
the
benefit
of
those
prayers
which
the
Church
hath
appointed
for
him
.
And
this
is
no
small
injury
,
for
Preces
subditorum
vires
Regum
,
the
prayers
of
the
people
are
the
power
of
the
King
:
Kings
are
the
heads
of
the
people
,
but
the
prayers
of
the
people
are
those
locks
of
haire
wherein
their
strength
principally
consisteth
.
Sure
I
am
that
none
stand
so
much
in
need
of
prayers
as
Kings
,
and
such
as
be
in
Authority
.
For
such
is
the
weight
and
multitude
of
their
imployments
;
that
many
times
they
cannot
pray
for
themselves
.
Well
might
S.
Ambrose
wonder
at
Davids
septies
in
die
,
seaven
times
a
day
doe
I
praise
thee
,
and
make
this
inference
upon
it
:
Si
David
septies
regni
licèt
necessitatibus
occupatus
,
&c.
If
David
notwithstanding
the
affaires
of
a
Kingdome
could
doe
it
seaven
times
,
private
men
may
doe
it
seaventy
times
seaven
.
But
besides
this
,
Kings
and
such
as
are
in
Authority
are
most
assaulted
with
temptations
.
That
which
Christ
said
of
his
Disciples
is
true
of
Kings
,
Satanas
appetiit
vos
,
Satan
desires
to
have
you
,
and
like
the
King
of
Syria
bends
his
power
especially
against
the
King
of
Israel
.
So
that
were
it
not
that
cor
Regis
in
manu
Domini
,
the
heart
of
the
King
was
in
the
hands
of
the
Lord
,
I
should
wonder
with
S.
Chrysostome
if
any
of
the
Rulers
could
bee
saved
.
For
the
devill
opens
his
envenomed
Quiver
,
and
shootes
all
his
fiery
darts
at
such
persons
,
as
well
knowing
that
Regis
ad
exemplum
,
the
example
of
a
King
brings
vice
into
fashion
,
and
gangrenes
the
whole
body
.
For
sayes
Siracides
,
primum
mobile
,
contrary
to
their
owne
naturall
inclinations
.
If
Ieroboam
sin
he
makes
Israel
sin
too
,
and
if
he
set
up
Calves
at
Dan
and
Bethel
,
all
Israel
will
be
such
Calves
as
to
goe
up
and
worship
them
.
But
suppose
Kings
stood
not
in
need
of
our
prayers
,
yet
sure
I
am
we
our selves
stand
in
need
to
pray
for
them
,
for
as
Iacobs
life
was
bound
up
in
the
life
of
Benjamin
,
so
is
the
good
of
the
subject
in
the
prosperity
of
the
Prince
.
Hence
the
Iewes
were
commanded
to
pray
for
the
life
of
Nebuchadnezzar
,
and
the
peace
of
Babylon
,
because
in
the
peace
thereof
they
should
have
peace
.
And
S.
Paul
exhorting
us
to
pray
for
Kings
and
such
as
be
in
Authority
,
drawes
his
motive
ab
utili
,
for
by
this
meanes
we
shall
live
a
quiet
and
a
peaceable
life
in
all
godlinesse
and
honesty
.
Kings
and
Queenes
are
nursing
Fathers
,
and
nursing
Mothers
,
and
if
the
nurse
be
ill
,
the
childe
that
suckes
the
breast
cannot
thrive
and
prosper
.
Nay
the
Lords
anointed
is
Spiramentum
nariam
,
And
all
the
people
shouted
,
and
said
,
God
save
the
King
.
2.
Pineda
observes
that
it
was
the
custome
of
all
Nations
at
the
inauguration
of
their
Kings
,
And
as
none
more
full
,
so
none
more
fit
;
for
Vita
omnium
brevis
,
Regum
plerumque
brevissima
,
the
lives
of
all
men
are
short
,
but
the
lives
of
Kings
for
the
most
part
shortest
.
It
was
a
King
that
complained
,
My
soule
is
continually
in
my
hands
;
Feare
is
on
every
side
,
for
they
take
counsell
together
against
me
,
and
devise
how
they
may
take
away
my
life
.
Darius
did
wisely
to
allow
money
for
the
building
of
the
Temple
,
Shebai
,
Absaloms
and
Achitophels
,
Tereshes
,
and
Bigthans
,
all
sons
of
Belial
flying
in
the
face
of
sacred
Majesty
,
and
seeking
to
lay
violent
hands
upon
the
Lords
Anointed
.
And
howsoever
these
spirits
were
once
well
laid
,
and
walked
not
in
the
Primitive
Church
,
yet
in
these
latter
times
they
have
beene
conjured
up
by
the
seditious
Doctrine
of
the
Iesuites
,
and
are
become
familiar
spirits
in
all
parts
of
Christendome
.
Haec
est
salutaris
meditatio
sayes
Mariana
,
this
is
a
wholesome
meditation
for
Kings
next
their
heart
,
to
thinke
,
se
eâ
conditione
vivere
,
that
they
live
in
that
case
and
condition
,
ut
non
solum
jure
,
sed
cum
laude
&
gloria
perimi
possint
,
that
they
may
not
only
be
slaine
lawfully
,
but
to
the
praise
and
glory
of
them
that
doe
it
.
And
I
would
to
God
this
was
the
doctrine
of
the
Iesuites
only
,
for
we
know
the
men
,
and
we
know
their
communication
;
but
this
leaven
hath
spread
further
,
and
even
sowred
them
that
take
upon
them
to
bee
reformers
of
the
reformed
Churches
.
And
whereas
Mariana
sayes
it
may
be
done
cum
laude
,
Buchanan
goes
further
,
and
would
have
it
done
cum
praemio
too
.
For
if
I
(
sayes
he
)
had
power
to
make
a
law
,
I
would
award
recompence
to
be
given
for
killing
of
Tyrants
,
as
men
use
to
reward
them
for
their
paines
who
kill
wolves
or
beares
,
and
destroy
their
yong
ones
.
Surely
(
beloved
)
this
Doctrine
deserves
to
be
the
Inprimis
in
the
blacke
Catalogue
of
the
Doctrine
of
the
devils
,
it
is
the
doctrine
of
Beelzebub
the
Prince
of
devils
,
it
is
the
bane
of
mens
soules
,
the
blemish
of
Christian
religion
,
and
the
breach
of
all
common
tranquillity
.
And
is
it
not
high
time
to
pray
for
the
lives
of
Kings
,
when
ambition
,
envie
,
faction
,
and
all
discontented
humors
are
thus
clapt
on
the
back
,
and
set
on
to
offer
violence
to
their
persons
whom
God
would
have
accounted
sacred
and
inviolable
,
and
hath
therefore
hedged
them
in
as
he
did
the
Tree
in
the
Garden
,
with
a
nolite
tangere
,
touch
them
not
?
Saul
was
a
barbarous
Tyrant
,
for
he
hunted
the
life
,
and
sought
after
the
soule
of
David
who
was
most
faithfull
among
all
his
servants
;
he
commanded
Doeg
to
fall
upon
the
Priests
of
the
Lord
,
and
to
slay
fourescore
and
five
persons
which
did
weare
a
linnen
Ephod
;
and
not
satisfied
therewith
,
commands
him
further
to
smite
Nob
the
Citie
of
the
Priests
,
both
man
and
woman
,
childe
and
suckling
,
oxe
and
asse
with
the
edge
of
the
sword
.
Besides
,
he
neglected
the
care
of
Gods
publique
Worship
and
Service
,
for
the
Arke
of
God
was
not
enquired
at
in
the
dayes
of
Saul
;
besides
he
was
rejected
of
God
,
and
traditus
Satanae
,
delivered
into
the
actuall
possession
of
the
devill
;
yet
notwithstanding
all
this
,
yea
notwithstanding
a
concurrence
of
all
desirable
circumstances
of
opportunity
,
yea
,
notwithstanding
David
was
the
man
that
was
annointed
by
Samuel
,
and
appointed
by
God
to
the
Kingdome
,
yet
he
durst
not
lay
his
hands
upon
the
Lords
anointed
,
but
reverenced
the
Vnction
,
and
spared
his
enemy
,
saying
,
Who
can
lay
hands
upon
the
Lords
anointed
and
be
guiltlesse
?
Rodolph
Duke
of
Suevia
endeavouring
to
take
away
the
Empire
from
Henry
the
Fourth
,
whom
Hildebrand
had
excommunicated
,
lost
his
right
hand
in
the
battle
,
and
being
ready
to
breath
out
his
distressed
soule
,
looking
on
the
stumpe
of
his
arme
and
fetching
a
deep
sigh
,
he
said
to
the
Bishops
that
were
about
him
,
behold
this
is
the
hand
wherewith
I
did
sweare
allegiance
to
my
Soveraigne
Lord
Henry
.
And
therefore
Vivat
Rex
,
let
the
King
live
,
be
he
an
Infidel
,
an
Heretique
,
a
Tyrant
,
an
Apostate
,
a
Persecutor
,
or
deposed
and
excommunicate
by
the
Pope
,
for
none
of
all
these
can
unloose
the
bonds
of
allegiance
,
evacuate
Gods
ordinance
,
or
cut
in
sunder
the
sinewes
of
the
subjects
obedience
.
But
because
,
Nonest
vivere
,
sed
valere
,
vita
;
this
apprecation
must
reach
further
than
a
bare
life
,
and
simple
subsistence
;
namely
,
to
the
health
of
his
body
,
the
quiet
of
his
mind
,
the
prosperity
of
his
affaires
,
the
successe
of
his
government
,
the
victory
of
his
Armies
:
and
the
Hebrew
word
is
of
that
latitude
to
beare
it
,
and
the
Caldee
paraphrases
it
,
Let
the
King
live
,
i.e.
Sit
Rex
foelix
,
cedant
omnia
regi
foelicitèr
,
Let
the
King
live
happy
,
let
all
things
succeede
fortunately
,
and
whatsoever
hee
doth
let
it
prosper
.
Then
Solomon
lived
indeed
when
he
sate
not
onely
in
the
Throne
of
God
,
There
is
no
King
that
can
be
saved
by
the
multitude
of
an
host
.
I
will
not
trust
in
my
how
,
neither
shall
my
sword
save
me
sayes
King
David
.
Salvation
belongs
unto
the
Lord
,
he
alone
is
the
Master
of
the
Salvation
Office
;
I
am
,
and
besides
me
there
is
no
Saviour
.
And
therefore
the
people
did
well
to
addresse
their
devotions
to
the
God
of
Israel
,
for
the
King
of
Israel
.
For
his
arme
of
protection
cannot
wither
,
nor
his
wings
of
salvation
molt
their
feathers
.
Besides
,
it
is
the
observation
of
Iosephus
upon
a
danger
which
Titus
escaped
when
he
came
to
view
the
Citie
of
Jerusalem
,
Imperatorum
pericula
Deum
curare
,
There
is
a
twofold
salvation
;
one
of
the
soule
,
the
other
of
the
body
;
one
from
sinne
,
the
other
from
danger
;
and
Kings
stand
in
neede
of
the
first
as
well
as
others
,
and
of
the
second
more
then
others
,
so
that
salvation
is
that
Vnum
necessarium
,
that
one
and
onely
thing
which
is
necessary
for
them
.
As
for
the
first
,
we
are
all
Oves
perditae
,
lost
sheepe
,
the
sinne
of
our
first
parents
was
commune
naufragium
,
an
universall
shipwracke
:
for
in
Adam
all
sinned
,
yea
the
blessed
virgin
her selfe
,
for
her
soule
rejoyced
in
God
her
Saviour
.
Now
howsoever
Kings
in
respect
of
Office
,
as
they
are
Filii
altissimi
,
the
sonnes
of
the
most
High
are
Transcendents
:
yet
in
respect
of
Nature
,
as
they
are
Filii
Adam
,
sonnes
of
men
,
they
are
in
the
same
predicament
with
others
,
i.
e.
sinners
.
So
that
without
salvation
,
Tophet
is
ordained
of
old
,
and
prepared
for
the
King
,
as
well
as
for
the
people
.
As
for
the
other
kinde
of
salvation
we
all
need
it
,
but
Kings
especially
,
because
their
persons
are
most
exposed
unto
dangers
.
They
have
Foes
abroad
,
and
Traitors
at
home
.
There
be
enemies
to
doe
them
violence
,
and
sonnes
of
wickednesse
to
hurt
them
.
Hence
is
it
that
they
walke
in
danger
,
eate
in
danger
,
sleepe
in
danger
.
Solomons
bed
must
have
threescore
valiant
men
about
it
,
No
sooner
was
our
Sunne
set
in
the
death
of
King
Iames
of
blessed
memory
,
but
it
rose
againe
in
the
happy
inauguration
of
King
Charles
,
so
that
no
night
followed
,
for
Regem
habemus
,
a
King
we
have
,
and
such
a
one
as
the
like
is
not
among
the
people
,
nay
such
an
one
I
dare
say
as
the
like
is
not
among
the
Kings
of
the
earth
;
whether
we
respect
the
beauty
of
his
person
,
or
the
graces
of
his
foule
:
God
hath
blessed
him
with
a
strong
and
healthfull
constitution
,
a
comely
and
Majesticall
presence
,
an
active
and
a
vigorous
body
;
and
yet
this
is
is
but
the
Cabinet
,
the
jewells
that
are
lockt
up
in
it
are
of
inestimable
value
.
As
for
his
Humility
,
you
may
read
it
in
his
apparell
,
especially
in
the
passages
of
these
times
,
wherein
he
hath
condescended
as
low
to
accommodate
causlesse
discontentments
,
and
to
remove
offences
taken
,
not
given
,
as
the
respects
of
Majesty
would
well
suffer
.
As
for
his
Piety
,
I
challenge
envy
and
malice
it selfe
to
speake
their
worst
.
Is
he
not
constant
to
his
devotions
,
and
reverent
in
them
?
Hath
he
desired
or
indeavoured
any
thing
more
then
a
Conformity
and
Vniformity
in
Gods
Service
,
that
there
might
bee
but
via
una
,
and
cor
unum
,
one
way
,
and
so
one
heart
?
Hath
he
not
been
zealous
of
the
glory
of
God
,
and
the
publike
places
of
his
worship
?
If
I
should
hold
my
peace
,
these
stones
would
speake
,
I
meane
the
stones
that
are
brought
to
this
Temple
,
to
beautifie
and
vindicate
it
from
a
long
and
intolerable
prophanation
.
As
for
his
Clemency
,
doe
we
not
all
sit
under
our
owne
Vines
,
and
eate
the
fruit
of
them
without
any
trembling
,
or
palpitation
,
lest
we
should
be
arrested
with
the
message
of
death
or
confiscation
?
Hath
he
inflicted
any
punishments
but
such
,
as
the
offence
impartially
considered
,
mercy
it selfe
might
have
beene
both
the
Iudge
and
Executioner
?
Or
to
expresse
it
in
his
owne
royall
language
;
Hath
he
not
now
for
a
long
time
together
endeavoured
by
all
calme
and
faire
waies
to
appease
the
disorders
,
and
tumultuous
carriages
,
raised
by
some
evill
affected
persons
,
and
fomented
by
some
factious
and
turbulent
spirits
?
and
now
that
his
patience
is
abused
,
and
the
sword
in
his
hand
,
doth
he
not
call
God
and
the
world
to
witnesse
that
he
is
forced
and
constrained
thereto
?
A
King
then
we
have
,
and
such
a
King
as
this
,
shew
me
a
better
among
the
people
.
I
may
say
of
him
and
the
people
,
as
the
Epigrammatist
does
of
Trajane
and
the
Senate
;
Lodovicus
●i●…
,
My
son
,
seare
God
,
and
the
King
,
and
meddle
not
with
them
that
are
given
to
change
,
for
their
calamity
shall
rise
suddenly
,
and
who
knowes
the
●…
of
them
both
?
Let
as
then
,
seeing
we
have
a
King
,
rejoyce
in
him
;
and
seeing
we
have
such
a
King
as
the
like
is
not
,
rejoyce
,
yea
I
say
againt
rejoyce
.
Let
our
joy
be
as
great
,
and
as
full
as
we
can
make
it
.
For
the
blessing
is
great
,
and
ought
to
be
celebrated
with
as
great
solemnity
as
is
possible
.
And
that
our
joy
may
not
be
as
the
crackling
of
thornes
under
a
pot
,
but
long
and
lasting
;
let
us
not
only
rejoyce
in
him
,
but
pray
for
him
.
Pray
for
his
life
,
Vivat
Rex
,
let
the
King
live
;
Let
the
soule
of
our
Lord
be
bound
up
in
the
bandie
of
life
;
but
as
for
the
soules
of
his
enemies
,
sting
them
out
O
God
,
as
out
of
the
middle
of
a
sting
.
Prolong
O
God
the
Kings
life
,
and
his
yeares
as
many
generations
;
Let
him
abide
before
thee
for
ever
:
O
prepare
thy
loving
mercy
,
and
faithfulnesse
,
that
they
may
preserve
him
.
And
as
for
his
life
,
so
pray
also
for
his
prosperity
.
Sit
Rex
f●lix
,
let
the
King
prosper
and
flourish
.
Give
him
O
Lord
the
desire
of
his
heart
,
and
deny
him
not
the
request
of
his
lips
;
prevent
him
with
the
blessings
of
goodnesse
and
set
a
crown
of
pure
gold
upon
his
head
:
Let
his
glory
be
great
in
thy
salvation
.
Honour
and
Majesty
doe
them
lay
upon
him
:
give
him
everlasting
felicitie
,
and
make
him
glad
with
the
joy
of
thy
co●…enance
.
As
for
his
enemies
,
clothe
them
with
shame
,
but
upon
himselfe
let
his
Crowne
flourish
.
Good
●…ke
have
be
with
his
honour
,
and
let
him
ride
on
prosperously
,
that
they
that
hate
him
may
bow
before
him
,
and
lick
up
the
●…st
of
his
fe●…e
.
And
because
both
these
depends
upon
the
safety
of
his
Person
;
Let
us
pray
also
,
Domine
salvum
fac
Regem
,
God
save
the
King
.
And
never
was
this
prayer
more
seasonable
,
for
Lord
how
are
they
increased
that
trouble
him
,
many
they
are
that
rise
up
against
him
!
They
that
have
eaten
of
his
bread
,
have
lift
up
their
heeles
against
him
:
His
enemies
make
a
tumult
,
and
they
that
hate
him
have
lift
up
their
heads
,
they
have
consulted
together
against
him
with
one
consent
,
and
are
confederate
(
or
,
as
the
word
signifies
)
entred
into
Covenant
against
him
.
Be
thou
therefore
O
Lord
a
shield
for
him
,
his
glory
and
the
lifter
up
of
his
head
:
Heare
him
O
Lord
in
the
day
of
trouble
,
the
name
of
the
God
of
Iacob
defend
him
;
send
him
help
from
his
Sanctuary
,
and
strengthen
him
out
of
Zion
.
Defend
him
under
thy
wings
,
and
let
him
be
safe
under
thy
feathers
,
let
thy
faithfulnesse
and
truth
be
his
shield
,
and
buckler
.
Preserve
him
from
all
evill
,
preserve
his
going
out
and
his
comming
in
from
this
time
forth
,
and
even
for
evermore
.
But
as
for
his
enemies
,
destroy
them
O
God
,
let
them
fall
by
their
owne
counsels
;
cast
them
out
in
the
multitude
of
their
transgressions
,
for
they
have
rebelled
against
him
.
Let
them
melt
and
consume
away
as
the
fat
of
Lambes
.
Make
them
as
a
wheele
,
and
as
the
stubble
before
the
winde
.
Smite
thor●w
the
loines
of
them
that
rise
against
him
,
that
they
rise
not
again
.
Beate
downe
his
foes
before
his
face
,
and
plague
them
that
hate
him
,
and
let
him
see
his
desire
upon
his
enemies
.
So
we
thy
people
,
and
sheep
of
thy
pasture
will
give
thee
thankes
for
ever
:
we
will
shew
forth
thy
praise
to
all
generations
.
FINIS
.