Gods vniuersal right proclaimed A sermon preached at Paules Crosse, the 27. of March 1603. being the next Sunday after her Maiesties departure. By I.H.
THis text (for argument of my sermon) not selected by curious choice, but taken as it was offered by order of my priuate exercise in mine own place, serueth yet most fitly for these times.
THis text (for argument of my sermon) not selected by curious choice, but taken as it was offered by order of my private exercise in mine own place, serveth yet most fitly for these times.
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and hauing called our late Soueraigne Queene to the possession of his heauenly kingdome, for her hath giuen vnto vs a most prudent King to succeed in the gouernment of hir earthly kingdome:
and having called our late Sovereign Queen to the possession of his heavenly Kingdom, for her hath given unto us a most prudent King to succeed in the government of his earthly Kingdom:
Yea if it be lawfull for vs paruis componere magna, and to obserue the similitudes and agreements that be betweene an earthly and a spirituall kingdome, which is not forbidden to Christian modestie:
Yea if it be lawful for us Paris componere Magna, and to observe the Similitudes and agreements that be between an earthly and a spiritual Kingdom, which is not forbidden to Christian modesty:
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For in this Psalme the Prophet intreateth of the spirituall kingdome of Christ. First shewing what manner nations and people he reigneth ouer, in the first sixe verses.
For in this Psalm the Prophet intreateth of the spiritual Kingdom of christ. First showing what manner Nations and people he Reigneth over, in the First sixe Verses.
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& abhorring from religion among vs professed, to say that any subiect should be exempt from the rule of his souereigne) and yet admitteth some, bound vnto him by a priuate couenant and oath taken of them, to come neare and to doe seruice vnto him, whom he doth inritch with rewardes, and grace with honourable preferments.
& abhorring from Religion among us professed, to say that any Subject should be exempt from the Rule of his sovereign) and yet admitteth Some, bound unto him by a private Covenant and oath taken of them, to come near and to do service unto him, whom he does inritch with rewards, and grace with honourable preferments.
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Yet a choice number there is bearing the marke of the foundation (as the Kings liuery) whereof the Apostle speaketh. 2. Timoth. 2. 19. the foūdation of God abideth sure, and hath this seale:
Yet a choice number there is bearing the mark of the Foundation (as the Kings livery) whereof the Apostle speaks. 2. Timothy 2. 19. the Foundation of God Abideth sure, and hath this seal:
For he hath founded it vpon the seas, and established it vpon the floudes, in these wordes he remembreth the first sorte of his subiectes which are so by right of creation.
For he hath founded it upon the Seas, and established it upon the floods, in these words he Remember the First sort of his Subjects which Are so by right of creation.
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Tremelius reades orbis habitabilis, the habitable world, that is the pile of the earth in the face whereof we dwell, with the partes and ornamentes thereof, in the bowels of it or vpper countenance,
Tremelius reads Orbis habitabilis, the habitable world, that is the pile of the earth in the face whereof we dwell, with the parts and Ornament thereof, in the bowels of it or upper countenance,
Then God saide, Let the earth bud foorth the bud of the hearbe that seedeth seede, the fruitefull tree, which beareth fruite according to his kinde, which may haue his seede in it selfe: and it was so.
Then God said, Let the earth bud forth the bud of the herb that seedeth seed, the fruitful tree, which bears fruit according to his kind, which may have his seed in it self: and it was so.
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As Moses after the fourth dayes worke in creating the lightes in the firmament, & the fift daies worke in creating foules and fishes, at last reporteth in the same place.
As Moses After the fourth days work in creating the lights in the firmament, & the fift days work in creating fowls and Fish, At last Reporteth in the same place.
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But in hope to holde soueraigntie ouer some thing for our selues, we will obiect generally for others also Diuers creatures haue inuaded diuers parts of the world,
But in hope to hold sovereignty over Some thing for our selves, we will Object generally for Others also Diverse creatures have invaded diverse parts of the world,
The fishes haue the waters, which run into the Seas and haue there their meeting place, Psal. 104. 25. In ipso mari magno et spacioso, in the great and wilde sea, Illic reptilia sunt at { que } innumer a animantia parua cum magnis, there are creeping things and innumerable liuing creatures small and great.
The Fish have the waters, which run into the Seas and have there their meeting place, Psalm 104. 25. In ipso Mary magno et spacioso, in the great and wild sea, Illic reptilia sunt At { que } Innumer a Animantia Parua cum magnis, there Are creeping things and innumerable living creatures small and great.
Diuers creatures occupie the face of the earth, the Prophet in the forenamed Psalme, verse. 18. Montes excelsissimi rupicaprarū, petrae montanorum murium perfugium, the high mountaines are a refuge for the Goates,
Diverse creatures occupy the face of the earth, the Prophet in the forenamed Psalm, verse. 18. Montes excelsissimi rupicaprarū, Rock montanorum murium perfugium, the high Mountains Are a refuge for the Goats,
and searcheth for euery greene thing, and the most pleasant places of the earth man chooseth for his habitation, there building houses and cities for his more conuenient dwelling.
and Searches for every green thing, and the most pleasant places of the earth man chooses for his habitation, there building houses and cities for his more convenient Dwelling.
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Gen. 9. 18. 19. The sonnes of Noah going forth of the Arke were Shem, Ham and Iaphet. These are the three sonnes of Noah, & of thē was the whole earth ouerspred.
Gen. 9. 18. 19. The Sons of Noah going forth of the Ark were Shem, Ham and Japhet. These Are the three Sons of Noah, & of them was the Whole earth overspread.
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Shall it not therefore be the Lords because they vse it? how did the Lord loose his old right vnto them? in what court and before what Iudge was the Lord euicted? and where are the records thereof to be seene,
Shall it not Therefore be the lords Because they use it? how did the Lord lose his old right unto them? in what court and before what Judge was the Lord evicted? and where Are the records thereof to be seen,
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and now I haue giuen all these lands into the hands of Nebuchaanezar the King of Babel my seruant, signifying hereby that from time to time he giueth and granteth the possession and vse of the earth at his pleasure, admitting one and displacing another as seemeth good in his sight, putting out Cananites, bringing in the Ifraelites, assigning to euery Tribe their owne portion:
and now I have given all these Lands into the hands of Nebuchaanezar the King of Babel my servant, signifying hereby that from time to time he gives and grants the possession and use of the earth At his pleasure, admitting one and displacing Another as seems good in his sighed, putting out Canaanites, bringing in the Israelites, assigning to every Tribe their own portion:
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deposing Saul, setting vp Dauid; diuiding one kingdome to many kings, as when hee rent ten Tribes from the sonne of Salomon, and gaue them to Ieroboam the sonne of Nebat. And giuing many kingdomes to one kingdome,
deposing Saul, setting up David; dividing one Kingdom to many Kings, as when he rend ten Tribes from the son of Solomon, and gave them to Jeroboam the son of Nebat. And giving many kingdoms to one Kingdom,
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But it followeth in the next verse, while the word was in the Kings mouth, Vox è coelo accidit, dicens tibi iudicitur Nebuchadnetzar Rex, there came a voyce from heauen, saying, O King Nebuchadnezar, to thee be it spoken, (to thee whatsoeuer if thou wert as great as Nabuchadonezar ) thy kingdome is departed from thee,
But it follows in the next verse, while the word was in the Kings Mouth, Vox è coelo accidit, dicens tibi iudicitur Nebuchadnezzar Rex, there Come a voice from heaven, saying, Oh King Nebuchadnezzar, to thee be it spoken, (to thee whatsoever if thou Wertenberg as great as Nabuchadonezar) thy Kingdom is departed from thee,
& his nailes like birdes clawes, & at the end of those daies (heare now his confession, hauing reformend his iudgement) I Nabuchadnezar lift vp myne eyes vnto heauen,
& his nails like Birds claws, & At the end of those days (hear now his Confessi, having reformend his judgement) I Nebuchadnezzar lift up mine eyes unto heaven,
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and none can staye his hand, nor say vnto him, what doest thou? Thus when men doe not acknowledge the supreame authoritie of God, he knoweth how to make the proudest to recant.
and none can stay his hand, nor say unto him, what dost thou? Thus when men do not acknowledge the supreme Authority of God, he Knoweth how to make the proudest to recant.
That the deuill tooke him vp into an exceeding high mountaine, and shewed him all the kingdomes of the world, in the twinckling of an eye, and said vnto him.
That the Devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, in the twinkling of an eye, and said unto him.
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In quibus deus huius seculi excecauit mentes, nempe in infidelibus, &c. In whome the God of this worlde hath blinded their mindes, namely in the Infidels.
In quibus deus Huius Seculi excecauit mentes, nempe in infidelibus, etc. In whom the God of this world hath blinded their minds, namely in the Infidels.
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And where the Scripture calleth him Prince and God of this world, it is by reason of this commission, by which, power is giuen him, in the darkenesse of this world, to rule in the hearts of the children of disobedience.
And where the Scripture calls him Prince and God of this world, it is by reason of this commission, by which, power is given him, in the darkness of this world, to Rule in the hearts of the children of disobedience.
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And the Queene of Sheba telleth Salomon 2. Chron 9. 8. that God did place him In solio suo regem pro Iehoua deo suo, in Gods throne, King in the steede of the Lorde his God.
And the Queen of Sheba Telleth Solomon 2. Chronicles 9. 8. that God did place him In Solar Sue regem Pro Iehoua God Sue, in God's throne, King in the steed of the Lord his God.
nor the euill ones, though they compasse the earth too and fro, walking abroade in it, be Lords of the same, wee must confesse with the Prophet, that the earth is the Lordes: the habitable world is his.
nor the evil ones, though they compass the earth too and from, walking abroad in it, be lords of the same, we must confess with the Prophet, that the earth is the lords: the habitable world is his.
Dā 3. 15. Quis est Deus qui eripere possit vos è manibus meis? who is that God that can deliuer you out of my hands? he was so far from thinking any God his Lorde, that he thought himselfe a Lorde of Gods,
Dā 3. 15. Quis est Deus qui eripere possit vos è manibus meis? who is that God that can deliver you out of my hands? he was so Far from thinking any God his Lord, that he Thought himself a Lord of God's,
and greater then all Gods. To these may bee added the tumultuous and raging people of Iewes and Gentiles, with their Kings and gouernours, that Psal. 2. 2. came together, contra Iehouam et contra Christum eius, against the Lord and against his Christ, against God the father, against God the sonne,
and greater then all God's To these may be added the tumultuous and raging people of Iewes and Gentiles, with their Kings and Governors, that Psalm 2. 2. Come together, contra Iehouam et contra Christ eius, against the Lord and against his christ, against God the father, against God the son,
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If any thinke, that kings perhaps, may fall into this errour, being deceiued by royall maiestie, which yeelding to no Lord in earth, thinketh it should be subiect to no Lord in heauen:
If any think, that Kings perhaps, may fallen into this error, being deceived by royal majesty, which yielding to no Lord in earth, Thinketh it should be Subject to no Lord in heaven:
The Lorde shall cut off Labia blanda, linguam grandiloquam, flattering lippes, proud speaking tongues, Eos qui dicunt, linguae nostrae ius obtinebimus, labia nostra penes nos sunt, quis esset dominus nobis? We will stande vpon the right of our tounges, our lippes are our owne, who is Lorde ouer vs? These flattering lips,
The Lord shall Cut off Labia Blanda, Linguam grandiloquam, flattering lips, proud speaking tongues, Eos qui dicunt, linguae Nostrae Just obtinebimus, labia nostra penes nos sunt, quis esset dominus nobis? We will stand upon the right of our tongues, our lips Are our own, who is Lord over us? These flattering lips,
And if the soules of all both young and olde be the Lordes, whose are the bodies? which in all things are ruled by the wil of the soule. The Lord further saith.
And if the Souls of all both young and old be the lords, whose Are the bodies? which in all things Are ruled by the will of the soul. The Lord further Says.
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Caro et spiritus totus homo, carnalis et spiritualis omnis homo, flesh and spirite the whole man, fleshly and spirituall euery man is wholely the Lordes.
Caro et spiritus totus homo, Carnalis et spiritualis omnis homo, Flesh and Spirit the Whole man, fleshly and spiritual every man is wholly the lords.
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Paule speaking of Iesus Christ, that had humbled himselfe and became obedient vntill the death of the Crosse, saith of him Phil. 2. 9. That therefore God hath highly exalted him,
Paul speaking of Iesus christ, that had humbled himself and became obedient until the death of the Cross, Says of him Philip 2. 9. That Therefore God hath highly exalted him,
Omnisque lingua profiteatur Iesum Christum esse dominum, ad gloriam dei patris, and that euery tongue should confesse Iesus Christ to be the Lord, to the glory of God the father.
Omnisque lingua profiteatur Jesus Christ esse dominum, ad gloriam dei patris, and that every tongue should confess Iesus christ to be the Lord, to the glory of God the father.
or in earth, or vnder the earth, must acknowledge the soueraigne authority of this Lord, That the earth is his and all that are in it, the world & al they that dwell therin.
or in earth, or under the earth, must acknowledge the sovereign Authority of this Lord, That the earth is his and all that Are in it, the world & all they that dwell therein.
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The glorious kingdome of the golden head of Babell, the rich kingdome of the siluer brest and armes, of the Medes and Persians, the mighty kingdome of the brasen bellies and thighes of Alexander & the Grecians & the warlike kingdomes of the Yron legs of the Seleucidae and Lagidae, successors of Alexander in the North,
The glorious Kingdom of the golden head of Babel, the rich Kingdom of the silver breast and arms, of the Medes and Persians, the mighty Kingdom of the brazen bellies and thighs of Alexander & the Greeks & the warlike kingdoms of the Iron legs of the Seleucidae and Lagidae, Successors of Alexander in the North,
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wheresoeuer men are ouer them God raigneth, Malach. 1. 11. From the rysing of the Sunne vnto the ▪ going downe thereof, my name is great among the Gentiles,
wheresoever men Are over them God Reigneth, Malachi 1. 11. From the rising of the Sun unto the ▪ going down thereof, my name is great among the Gentiles,
And where as the Prophet saith that God did found it and establish it vpon the waters, the meaning is this, that in founding and establishing the earth and habitable world, he made it to appeare high aboue the waters,
And where as the Prophet Says that God did found it and establish it upon the waters, the meaning is this, that in founding and establishing the earth and habitable world, he made it to appear high above the waters,
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This worke of God is notablie set foorth by the Prophet in the Psalme. 104. Tremelius reading giuing much light to our reading, from the 5. ver He set the earth vpon her foundatiōs that it shall neuer moue.
This work of God is notably Set forth by the Prophet in the Psalm. 104. Tremelius reading giving much Light to our reading, from the 5. for He Set the earth upon her foundations that it shall never move.
Thou hadst couered it with the deepe as with a garment, the waters standing aboue the mountaines (thus it was vntill the third day.) Ex increpatione tua diffugerunt, a voce tui tonitrui accelerarunt fugam.
Thou Hadst covered it with the deep as with a garment, the waters standing above the Mountains (thus it was until the third day.) Ex increpatione tua diffugerunt, a voce tui tonitrui accelerarunt fugam.
at thy rebuke they fled, from the voyce of thy thunder they hastened their flight (Gods worde was like a thundring checke vnto them) Conscenderunt per montes, descenderunt per valles, in locum quem fundaueras eis:
At thy rebuke they fled, from the voice of thy thunder they hastened their flight (God's word was like a thundering check unto them) Conscenderunt per montes, descenderunt per valles, in locum Whom fundaueras eis:
Thou hast set bonds vnto thē, that they shall not passe, that they returne not to couer the earth (thus it was on the third day) and by that word of God as an eternal decree, the waters hold their rectumet aequabilem cursum, their plaine and leuell wauing course,
Thou hast Set bonds unto them, that they shall not pass, that they return not to cover the earth (thus it was on the third day) and by that word of God as an Eternal Decree, the waters hold their rectumet aequabilem Cursum, their plain and level waving course,
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Whatsoeuer his words are, the thing that he affirmeth is this, that God in the beginning made the earth & made the inhabitants by the power of his word,
Whatsoever his words Are, the thing that he Affirmeth is this, that God in the beginning made the earth & made the inhabitants by the power of his word,
We haue the history of the creation deliuered in writing vnto vs by the mā to whom God appeared in the burning bush, to whom God spake in the mountaine familiarly face to face, that saw the glory of God, somuch as mortall eyes might see and liue;
We have the history of the creation Delivered in writing unto us by the man to whom God appeared in the burning bush, to whom God spoke in the mountain familiarly face to face, that saw the glory of God, So much as Mortal eyes might see and live;
as the two disciples, going to Emaus, said vnto Iesus, after his resurrection, not yet known vnto them, that he must needs be the only stranger in Israell,
as the two Disciples, going to Emaus, said unto Iesus, After his resurrection, not yet known unto them, that he must needs be the only stranger in Israel,
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And some more folishly haue supposed it to haue beene accidently made, Ex atomis conflatum, growne to this forme by the falling of small motes together.
And Some more foolishly have supposed it to have been accidently made, Ex Atomis conflatum, grown to this Form by the falling of small motes together.
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But among Christians, which haue the bookes of Scripture Scripturae diuinitus inspiratae, giuen by inspiration of God, the childe that hath but spelled the first line of the Bible, learneth that the Almightie God did create the heauen and the earth.
But among Christians, which have the books of Scripture Scriptures Divinely inspiratae, given by inspiration of God, the child that hath but spelled the First line of the bible, learneth that the Almighty God did create the heaven and the earth.
After verse. 28. Knowest thou not? or hast thou not heard that the euerlasting God, the Lord hath created the ends of the earth, &c. In Ieremie in his tenth chapter, where he sheweth the vanitie of idols compared vnto the liuing God, the God of trueth:
After verse. 28. Knowest thou not? or hast thou not herd that the everlasting God, the Lord hath created the ends of the earth, etc. In Ieremie in his tenth chapter, where he shows the vanity of Idols compared unto the living God, the God of truth:
and sonne of the Virgin Marie, to whome in regarde of his humaine nature, the iudgement of the worlde is committed, which in regarde of his diuine nature was his without commission, he hath made the worlde,
and son of the Virgae Marry, to whom in regard of his human nature, the judgement of the world is committed, which in regard of his divine nature was his without commission, he hath made the world,
That whereas in former times, God spake vnto our fathers by the Prophets, in these last daies he hath spoken vnto vs by his sonne, whom he hath made heire of all things, by whom also he made the world:
That whereas in former times, God spoke unto our Father's by the prophets, in these last days he hath spoken unto us by his son, whom he hath made heir of all things, by whom also he made the world:
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who being the brightnesse of the glory, and the ingraued forme of his person, and bearing vp all things, Potente verbo suo, by his mightie word, hath by himselfe purged our sinnes:
who being the brightness of the glory, and the engraved Form of his person, and bearing up all things, Potent verbo Sue, by his mighty word, hath by himself purged our Sins:
When Iacob had made his pottage, and Esau came home hungrie out of the field, he acknowledged that to be Iacobs that Iacob had made, he challenged no right in it,
When Iacob had made his pottage, and Esau Come home hungry out of the field, he acknowledged that to be Iacobs that Iacob had made, he challenged no right in it,
He is therefore more vnreasonable then Esau, that acknowledging God to haue made the world, will denie him to be Lord of the world, of the worke of his owne hands.
He is Therefore more unreasonable then Esau, that acknowledging God to have made the world, will deny him to be Lord of the world, of the work of his own hands.
Where he hath affirmed that God made the world, and all things therin, he feareth not immediatly to annex ▪ as a thing not to be spoken against, that he is lord of heauen & earth.
Where he hath affirmed that God made the world, and all things therein, he fears not immediately to annex ▪ as a thing not to be spoken against, that he is lord of heaven & earth.
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Concerning man, one part of this earth and habitable world, for he was made of the dust of the earth, the Prophet saith Psal. 100. 3. Know yee, that the Lord he is God, it is he that hath made vs,
Concerning man, one part of this earth and habitable world, for he was made of the dust of the earth, the Prophet Says Psalm 100. 3. Know ye, that the Lord he is God, it is he that hath made us,
And let this be the first vse, that if God be Lord of all, the earth and also the inhabitants, that then all, the earth and the inhabitants, doe acknowledge and honour him.
And let this be the First use, that if God be Lord of all, the earth and also the inhabitants, that then all, the earth and the inhabitants, do acknowledge and honour him.
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And this the holye Ghoast doth teach vs in the Psalme. 96. from the verse. 7. Giue vnto the Lorde the families of the people, giue vnto the Lorde glory and power;
And this the holy Ghost does teach us in the Psalm. 96. from the verse. 7. Give unto the Lord the families of the people, give unto the Lord glory and power;
The Heathen Poet censureth them saying, Impudentissima eorum est oratio, their speech is most shamlesse that say Quis tu es? quis mihi es? what art thou? what art thou to me? indeed, what art thou that speakest thus vnto thy brother? but one of those poore Grashoppers, spoké of Esa. 40 22. Deus insidet ambitui terrae, cui habitatores eius sunt velut locustae.
The Heathen Poet censureth them saying, Impudentissima Their est oratio, their speech is most shamlesse that say Quis tu es? quis mihi es? what art thou? what art thou to me? indeed, what art thou that Speakest thus unto thy brother? but one of those poor Grasshoppers, spoké of Isaiah 40 22. Deus insidet ambitui terrae, cui Habitatores eius sunt velut locustae.
Is the earth thine? art thou Lorde of the habitable world? yea is there any thing in the world, that thou canst call thine? when the Prophet saith, all is the Lords: thou perhaps wilt say, thou hast many faire houses,
Is the earth thine? art thou Lord of the habitable world? yea is there any thing in the world, that thou Canst call thine? when the Prophet Says, all is the lords: thou perhaps wilt say, thou hast many fair houses,
But if thou thinke that they are thine, and that, according to the saying in the gospel, thou maiest do what thou wilt with thine owne, thou art much deceiued.
But if thou think that they Are thine, and that, according to the saying in the gospel, thou Mayest do what thou wilt with thine own, thou art much deceived.
Luke. 12. 20. When hee had flattered himselfe, saying to his soule, Soule thou hast goods laide vp in store for many yeres, liue at ease, eate, drinke, and take thy pastime.
Lycia. 12. 20. When he had flattered himself, saying to his soul, Soul thou hast goods laid up in store for many Years, live At ease, eat, drink, and take thy pastime.
& more holily, to vse the goods of this worlde, striuing as the Apostle aduiseth vs. 1. Tim. 6. 18 To be rich in good works, laying vp in store a good foundation, against the time to come, that we may obtaine eternall life.
& more holily, to use the goods of this world, striving as the Apostle adviseth us 1. Tim. 6. 18 To be rich in good works, laying up in store a good Foundation, against the time to come, that we may obtain Eternal life.
A third vse that shall be, that the Apostle teacheth vs 1. Corin. 10. The Apostle would not haue beleeuers, to sit with vnbeleeuers at the tables of their Idols in their feasts, which he calleth the tables of diuels,
A third use that shall be, that the Apostle Teaches us 1. Corin. 10. The Apostle would not have believers, to fit with unbelievers At the tables of their Idols in their feasts, which he calls the tables of Devils,
for whose sake, hee willeth them of better knowledge yet to abstaine, for not offending their consciences also, whatsoeuer is solde in the shambles he permitteth to eate, without making question,
for whose sake, he wills them of better knowledge yet to abstain, for not offending their Consciences also, whatsoever is sold in the shambles he permitteth to eat, without making question,
and his reason is the doctrine of this place (as appeareth. v. 26. & 18.) For the earth is the Lords and all that therin is, for the Lord himselfe beeing most pure, can any thing that is his, in it own nature be impure? the Lord being most holy, can any thing that is his in it own nature be vnholy? it cannot be.
and his reason is the Doctrine of this place (as appears. v. 26. & 18.) For the earth is the lords and all that therein is, for the Lord himself being most pure, can any thing that is his, in it own nature be impure? the Lord being most holy, can any thing that is his in it own nature be unholy? it cannot be.
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Iis autem qui sunt inquinati et increduli nihil est mundum, but vnto them that are defiled and vnbeleeuing is nothing pure, &c. If wee pollute not Gods guifts by our vncleanenesse, they are cleane vnto vs. Christ Math. 15. 11. saith vnto the multitude called together, That which entreth into the mouth defileth not the man,
Iis autem qui sunt inquinati et increduli nihil est Mundum, but unto them that Are defiled and unbelieving is nothing pure, etc. If we pollute not God's Gifts by our uncleanness, they Are clean unto us christ Math. 15. 11. Says unto the multitude called together, That which entereth into the Mouth Defileth not the man,
Mat. 20. 15. An non licet mihi quod volo facere in meis rebus? Is it not lawfull for me to do as I will with mine owne? and therfore with reuerence wee must approoue of the counsell and worke of the Lorde now fallen out among vs in these dayes.
Mathew 20. 15. an non licet mihi quod volo facere in meis rebus? Is it not lawful for me to do as I will with mine own? and Therefore with Reverence we must approve of the counsel and work of the Lord now fallen out among us in these days.
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We lately had (ah heauie voyce that we must say, wee had) a most gratious Queene, by many names most deare vnto vs, who raigning by God & raigning for God, most happilye swayed the scepter of this mighty kingdome, foure and fortye yeares, eighteene weekes and two dayes.
We lately had (ah heavy voice that we must say, we had) a most gracious Queen, by many names most deer unto us, who reigning by God & reigning for God, most happily swayed the sceptre of this mighty Kingdom, foure and fortye Years, eighteene weeks and two days.
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and sayde vnto God. 1. King. 3. 9. who is able to iudge this thy mighty people? euen so, the care of our peace, prosperitye and welfare was vnto our Queene a burden:
and said unto God. 1. King. 3. 9. who is able to judge this thy mighty people? even so, the care of our peace, Prosperity and welfare was unto our Queen a burden:
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as was hartely wished by most that feare God, that we haue and shall haue) the heigh and mighty king, Iames by the grace of God the sixt of that name, King of Scotland,
as was heartily wished by most that Fear God, that we have and shall have) the heigh and mighty King, James by the grace of God the sixt of that name, King of Scotland,
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& by the same deuine grace, the first of that name, King of England France and Ireland, to raigne ouer vs. When Salomon was annoynted king in Israel the seruants of Dauid, came in vnto him and said. 1. King. 3. 47. God make the name of Salomon more famous then thy name,
& by the same divine grace, the First of that name, King of England France and Ireland, to Reign over us When Solomon was anointed King in Israel the Servants of David, Come in unto him and said. 1. King. 3. 47. God make the name of Solomon more famous then thy name,
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And Iames being proclamed king in England, so we say of him, if it be possible, God make his name more famous then the name of Elizabeth ) whose name was famous to the endes of the world,
And James being proclaimed King in England, so we say of him, if it be possible, God make his name more famous then the name of Elizabeth) whose name was famous to the ends of the world,
This worke of the Lord, taking from one, & giuing vnto another, the throne and scepter of this noble kingdome, let vs beare with such minde as becōmeth wisemen,
This work of the Lord, taking from one, & giving unto Another, the throne and sceptre of this noble Kingdom, let us bear with such mind as becomes Wise men,
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because the earth and the inhabitāts are the Lords, to dispose at his pleasure. If the change had beene vnto vs as dangerous, as was feared by our selues,
Because the earth and the inhabitants Are the lords, to dispose At his pleasure. If the change had been unto us as dangerous, as was feared by our selves,
I say in an euen reuerence, and reuerent euennes betweene contrary affections, because I know that in the due contemplation of this change mens mindes are vpon diuers pointes, diuersly drawen aside with different affections.
I say in an even Reverence, and reverent euennes between contrary affections, Because I know that in the due contemplation of this change men's minds Are upon diverse points, diversely drawn aside with different affections.
and therfore whomsoeuer I do here behold, with chearfull countenances and bright apparrell, I suppose that they doe mourne in wedding garmentes, hauing both sorrow and ioye at their hearts, hiding inwardly their sorrowe for hir that is departed,
and Therefore whomsoever I do Here behold, with cheerful countenances and bright apparel, I suppose that they do mourn in wedding garments, having both sorrow and joy At their hearts, hiding inwardly their sorrow for his that is departed,
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Whom otherwise I see with heauie countenances and darke apparrell, I suppose that they reioyce in mourning weeds, hauing both ioy and sorrow at their hearts, hiding inwardly their ioy for him that is comming,
Whom otherwise I see with heavy countenances and dark apparel, I suppose that they rejoice in mourning weeds, having both joy and sorrow At their hearts, hiding inwardly their joy for him that is coming,
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and showing outwardly their sorrow for hir that is gone. And surely in this change, seriouslie considered, there are iust causes of both these affections.
and showing outwardly their sorrow for his that is gone. And surely in this change, seriously considered, there Are just Causes of both these affections.
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and with feruent prayers oft desired God to drawe out the length of her reigne with the dayes of heauen, that she might resigne her Scepter into the handes of Christ at his comming to iudgement:
and with fervent Prayers oft desired God to draw out the length of her Reign with the days of heaven, that she might resign her Sceptre into the hands of christ At his coming to judgement:
There is lurking among vs (and God graunt they neuer haue time to showe their heads according to their desire,) a race of idle people, inordinate walkers, to whome orderly obedience seemeth to be seruile bondage,
There is lurking among us (and God grant they never have time to show their Heads according to their desire,) a raze of idle people, inordinate walker's, to whom orderly Obedience seems to be servile bondage,
On the other side, the good subiects, the honest Citizens, louers of peace, men honestlye getting their goods, these fearing the clawes of the former vultures, with griefe did fore-thinke the comming houre of her Maiesties death,
On the other side, the good Subjects, the honest Citizens, lovers of peace, men honestly getting their goods, these fearing the claws of the former vultures, with grief did forethink the coming hour of her Majesties death,
and besought God for the continuance of her life, that the fruite of their iust labours, Gods blessing in their honest walking in their callings, might not be a pray to such spoilers.
and besought God for the Continuance of her life, that the fruit of their just labours, God's blessing in their honest walking in their callings, might not be a prey to such spoilers.
And if the most mightie hand of our most mercifull God guiding the harts of our noble gouerners, had not, by the Proclaiming of our now Soueraigne King Iames, turned their hope into vanitie,
And if the most mighty hand of our most merciful God guiding the hearts of our noble Governors, had not, by the Proclaiming of our now Sovereign King James, turned their hope into vanity,
Where-from if God hath miraculouslie deliuered vs (whose name be therfore eternally praised) yet who can thinke vpon it, what a one she was vnto vs while she liued, a watchfull keeper, a mercifull iudge, a Queene of peace, a defender of the faith,
Wherefrom if God hath miraculously Delivered us (whose name be Therefore eternally praised) yet who can think upon it, what a one she was unto us while she lived, a watchful keeper, a merciful judge, a Queen of peace, a defender of the faith,
and not bee touched at the hart with sorrow, that she liues not still, to be still such a one vnto vs? Surely in her that is taken from vs, we haue, fallen vpon vs occasions of sorrowe.
and not be touched At the heart with sorrow, that she lives not still, to be still such a one unto us? Surely in her that is taken from us, we have, fallen upon us occasions of sorrow.
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In her that is departed, God hath giuen vnto vs occasiō of reioycing in the māner of her departing, wherein he hath honored her memorie among the righteous,
In her that is departed, God hath given unto us occasion of rejoicing in the manner of her departing, wherein he hath honoured her memory among the righteous,
and died quietly a childe of peace, as if God had promised her that he promised Abraham, Genesis. 15. 15. Thou shalt goe vnto thy Fathers Cum pace in peace,
and died quietly a child of peace, as if God had promised her that he promised Abraham, Genesis. 15. 15. Thou shalt go unto thy Father's Cum pace in peace,
and honour, our Queene matching him for the fulnesse of the dayes of her life, for she was come into the yeare wherein Dauid dyed, being seauentie yeare olde;
and honour, our Queen matching him for the fullness of the days of her life, for she was come into the year wherein David died, being seauentie year old;
and now inioyeth the end of her faith, the saluation of her soule, the blessing pronounced from heauen, Blessed are the dead that die in the Lorde, they rest from their labours.
and now Enjoyeth the end of her faith, the salvation of her soul, the blessing pronounced from heaven, Blessed Are the dead that die in the Lord, they rest from their labours.
On the Sundaye last before her death, the reuerend father the Lorde Bishop of Chichester, and Doctor Parrie one of her highnesse Chaplines, going to reade deuine seruice vnto her,
On the Sunday last before her death, the reverend father the Lord Bishop of Chichester, and Doctor Parrie one of her highness Chaplines, going to read divine service unto her,
her heauie sadnesse at this time wel remooued, she pronounced after them the confession of sinnes with prayer for the forgiuenesse of them, which is vsually pronounced by the congregation,
her heavy sadness At this time well removed, she pronounced After them the Confessi of Sins with prayer for the forgiveness of them, which is usually pronounced by the congregation,
The next night God gaue vnto her quiet sleep in her bed, wherby she was much refreshed the Lord preparing her by renewed cōfort vnto a happy end. For as one wel saith:
The next night God gave unto her quiet sleep in her Bed, whereby she was much refreshed the Lord preparing her by renewed Comfort unto a happy end. For as one well Says:
Veraconsolatio perpetuo durat in electis, et si languescit, per spiritum sanctum instauratur, potissimum autem est efficax circa vita finem et mortis articulum.
Veraconsolatio perpetuo durat in electis, et si languescit, per spiritum sanctum instauratur, potissimum autem est Effective circa vita finem et mortis Articulum.
True comfort indureth perpetually in the elect, if it beginneth at any time to faint, it is restored by the holy Ghost, especially it is strong and effectuall toward the end of life,
True Comfort Endureth perpetually in the elect, if it begins At any time to faint, it is restored by the holy Ghost, especially it is strong and effectual towards the end of life,
the right reuerend father, the Lorde Archbishop of Canterbury comming in vnto her at three in the after-noone, he put her in minde of the sufferings of Christ, the meanes of her saluation;
the right reverend father, the Lord Archbishop of Canterbury coming in unto her At three in the afternoon, he put her in mind of the sufferings of christ, the means of her salvation;
of remission of sinnes and eternall life, & most gladly she harkened vnto him, testifying her ioy with her hand, which shee could not so well doe with her voyce.
of remission of Sins and Eternal life, & most gladly she hearkened unto him, testifying her joy with her hand, which she could not so well do with her voice.
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And whē the reuerend father, knowing how soone sicke parties are wearied, did withdrawe himselfe, giuing signe with her hand, she called him vnto her the second time.
And when the reverend father, knowing how soon sick parties Are wearied, did withdraw himself, giving Signen with her hand, she called him unto her the second time.
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For the reuerend Lord Bishop of Chichester comming after vnto her, rehearsed vnto her the grounds of Christian faith, requiring some testimony of her assenting vnto them, which she readily gaue both with hand & eye.
For the reverend Lord Bishop of Chichester coming After unto her, rehearsed unto her the grounds of Christian faith, requiring Some testimony of her assenting unto them, which she readily gave both with hand & eye.
truly redeemed by Iesus Christ, that their sinnes were forgiuen, and that they should liue for euer with God, she did with great show of faith lift vp her eies and handes to heauen, where she knew her life to be hid with Christ in God ▪ and staied them long, testifying her perticular faith,
truly redeemed by Iesus christ, that their Sins were forgiven, and that they should live for ever with God, she did with great show of faith lift up her eyes and hands to heaven, where she knew her life to be hid with christ in God ▪ and stayed them long, testifying her particular faith,
of his wisedome for gouernment, and of his sincerity for religion, he hath already giuen proofe, not onely in the gouernement of his kingdome of Scotland,
of his Wisdom for government, and of his sincerity for Religion, he hath already given proof, not only in the government of his Kingdom of Scotland,
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And therefore seeing God hath made so happye a change for vs in the disposing of this kingdome, beeing Lorde of all the earth, let vs beare it with such mindes as become wise men, mingling heauinesse with our ioy,
And Therefore seeing God hath made so happy a change for us in the disposing of this Kingdom, being Lord of all the earth, let us bear it with such minds as become wise men, mingling heaviness with our joy,
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