A sermon preached at St. Maries in Oxford, the 17. day of November, 1602. in defence of the festivities of the Church of England, and namely that of her Maiesties coronation. By Iohn Hovvson Doctor of Divinitie, one of her Highnes chaplaines, and vicechancellour of the Vniversitie of Oxforde
This is the day which the Lord hath made, we will reioice and be glad in it. PSAL. 118.24. THis Psalme is a Psalme of thanksgiving, which David song vnto God, when hee was first invested into his kingdome, and translated the Arke of the Lord from the house of Obed Edom, 2. King. 6. with melody and musicke and greate festivitie;
This is the day which the Lord hath made, we will rejoice and be glad in it. PSALM 118.24. THis Psalm is a Psalm of thanksgiving, which David song unto God, when he was First invested into his Kingdom, and translated the Ark of the Lord from the house of Obed Edom, 2. King. 6. with melody and music and great festivity;
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in which he not only exhorteth all mē in a generalitie to praise God, & in specialitie both Iewes and Gentiles, such as were after the spirit borne of the seed of Abraham, and detested Idolatrie as Abraham did:
in which he not only exhorteth all men in a generality to praise God, & in speciality both Iewes and Gentiles, such as were After the Spirit born of the seed of Abraham, and detested Idolatry as Abraham did:
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The king both privately alone, and publikely in the cōgregation, prepareth himselfe to this thanksgiving, acknowledging Gods iustice in humbling him, his mercy in preserving him in the daies of Saule who sought his life,
The King both privately alone, and publicly in the congregation, Prepareth himself to this thanksgiving, acknowledging God's Justice in humbling him, his mercy in preserving him in the days of Saule who sought his life,
Which though it be here an historical confession, is notwithstanding a prophetical revelation of the kingdome of Christ. Matth. 5. Act. 2.1. Pet. 2. The people provoked by their kings example answere him, This is the Lords doing and it is wonderfull in our eies.
Which though it be Here an historical Confessi, is notwithstanding a prophetical Revelation of the Kingdom of christ. Matthew 5. Act. 2.1. Pet. 2. The people provoked by their Kings Exampl answer him, This is the lords doing and it is wonderful in our eyes.
Finally the Priests seeing this harmonie and consent in the people, blesse them for it, wish them good lucke, acknowledge that great light and blessing to be given of God,
Finally the Priests seeing this harmony and consent in the people, bless them for it, wish them good luck, acknowledge that great Light and blessing to be given of God,
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These words which I haue read vnto you for my text, haue bin heretofore applied by the fathers of the church, sometimes to the celebration of the Nativity, sometimes to the celebration of the resurrectiō of Christ;
These words which I have read unto you for my text, have been heretofore applied by the Father's of the Church, sometime to the celebration of the Nativity, sometime to the celebration of the resurrection of christ;
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but I am to take it this day litterally of the inthronising of David, being the day consecrated to the glory of God for the inauguration of our blessed Soveraigne into this kingdome.
but I am to take it this day literally of the inthronising of David, being the day consecrated to the glory of God for the inauguration of our blessed Sovereign into this Kingdom.
In which words I obserue the institution of a festival day, and therein, First the occasion of the Institution, which are Gods blessings extraordinary, cowched vnder these words:
In which words I observe the Institution of a festival day, and therein, First the occasion of the Institution, which Are God's blessings extraordinary, couched under these words:
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some of them hath he blessed and exalted, as kinges and princes: & some of them he hath sanctified, and appropriated to himselfe, as Prophets and Priestes:
Some of them hath he blessed and exalted, as Kings and Princes: & Some of them he hath sanctified, and appropriated to himself, as prophets and Priests:
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Now the meanes which God vseth in advancing some daies before their fellowes, which are made of the same mettal and substance with them, is some excellent worke, some admirable blessing performed in them, sometimes generally to al mankind, sometimes specially to these or these nations.
Now the means which God uses in advancing Some days before their Fellows, which Are made of the same metal and substance with them, is Some excellent work, Some admirable blessing performed in them, sometime generally to all mankind, sometime specially to these or these Nations.
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& the whole world for mās sake, is offered perpetually to the memory of al mankind by the institutiō of the Sabboth, which although the heathen in truth scorned, as appeareth, Iuuenal:
& the Whole world for men sake, is offered perpetually to the memory of all mankind by the Institution of the Sabbath, which although the heathen in truth scorned, as appears, Juvenal:
Sat. 14. Quidam sortiti metuentem Sabbata patrem &c. yet the whole world ought now, and no doubt in the beginning even before Moses law did obserue it, being a part of the decalog,
Sat. 14. Quidam sortiti metuentem Sabbath patrem etc. yet the Whole world ought now, and no doubt in the beginning even before Moses law did observe it, being a part of the decalogue,
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and consequenly in some sort of the law of nature it selfe. And therefore that of Iob 3.4. Dies ille vertatur intenebras, non requirat eam Deus de super, St. Chrysostome interpreteth.
and consequently in Some sort of the law of nature it self. And Therefore that of Job 3.4. Die Isle vertatur intenebras, non requirat eam Deus de super, Saint Chrysostom interpreteth.
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but efficient to al the elect of God, as it ought so it hath beene time out of mind celebrated in the feasts of the Conception, Nativity, Circūcision, Passion, Resurrection and Ascension of Christ by the whole Church of God, dispersed farre and neere over the face of the earth, to the honor of God with praiers and thankesgiving for the special benefits particularly called to minde and acknowledged vppon those solemne daies.
but efficient to all the elect of God, as it ought so it hath been time out of mind celebrated in the feasts of the Conception, Nativity, Circumcision, Passion, Resurrection and Ascension of christ by the Whole Church of God, dispersed Far and near over the face of the earth, to the honour of God with Prayers and thanksgiving for the special benefits particularly called to mind and acknowledged upon those solemn days.
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Wherefore Erasmus did not onely absurdly, when he vilified those feasts, and falsely when he said Nullus veterum facit vllam festi mentionem, No ancient writer maketh mention of any feast,
Wherefore Erasmus did not only absurdly, when he vilified those feasts, and falsely when he said Nullus veterum facit vllam festi mentionem, No ancient writer makes mention of any feast,
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but he did amisse also in assigning the reason of the Institution of our Sunday or Dominical day, saying, Diem dominicū probabili causa maiores nostros festum esse voluisse, vt populus conveniret ad audiendum sermonem Evangelij That our forefathers were willing to haue the Lords day a feast for a probable or reasonable cause, that the people might assemble togither to heare the word of the gospel preached.
but he did amiss also in assigning the reason of the Institution of our Sunday or dominical day, saying, Diem dominicū probabili causa maiores nostros Festum esse Voluisse, vt populus conveniret ad audiendum sermonem Evangelij That our Forefathers were willing to have the lords day a feast for a probable or reasonable cause, that the people might assemble together to hear the word of the gospel preached.
For that is not the onely end, or chiefe end of the Institution of the Lords day, much lesse of other feastes, seeing God is not onely or chiefely worshipped Evangelici sermonis auditu, by hearing the word preached, sed latria cultu, in praising,
For that is not the only end, or chief end of the Institution of the lords day, much less of other feasts, seeing God is not only or chiefly worshipped Evangelici Sermon auditu, by hearing the word preached, sed latria cultu, in praising,
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Yet wel-fare the wisedome and discretion of our great grandfathers of blessed memory, the saints of the primitiue Church, who provided that vpon the festival daies, the course of the Litargie, the Gospell,
Yet welfare the Wisdom and discretion of our great grandfathers of blessed memory, the Saints of the primitive Church, who provided that upon the festival days, the course of the Litargie, the Gospel,
and Epistle, the Homile, or Sermon shoulde so bee ordered, that all shoulde rende to the memorie of that blessing, wherevnto that day was sanctified, that so God might bee blessed and magnified for them.
and Epistle, the Homily, or Sermon should so be ordered, that all should rend to the memory of that blessing, whereunto that day was sanctified, that so God might be blessed and magnified for them.
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Beloued Christians were any one of those excellēt fathers aliue, what thinke you would he saie, Quid diceret, aut quid non faceret, nay what would he not do,
beloved Christians were any one of those excellent Father's alive, what think you would he say, Quid diceret, Or quid non faceret, nay what would he not do,
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if he should see the Synagogues of the Iews where Moses was read, more frequented vpō the three solemne feasts of Easter, Pentecost, & the Tabernacles, then the temple of Ierusalem whither by the law al ought at those times to resorte to offer vp sacrifice vnto God:
if he should see the Synagogues of the Iews where Moses was read, more frequented upon the three solemn feasts of Easter, Pentecost, & the Tabernacles, then the temple of Ierusalem whither by the law all ought At those times to resort to offer up sacrifice unto God:
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where sometimes the houre is consumed, Nihil dicendo in speaking neuer a wise word, sometimes aliud dicendo in speaking from the daie, from the season, from the text,
where sometime the hour is consumed, Nihil dicendo in speaking never a wise word, sometime Aliud dicendo in speaking from the day, from the season, from the text,
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but other feasts there are, which are called by Macrobius, Satur. 1. ca 16. Imperativae: by Vlpian and other Civilians Extraordinariae: by certaine Canonists Repentinae, which are particular to divers nations, & celebrated to the memoriall of Gods particular blessings bestowed on them.
but other feasts there Are, which Are called by Macrobius, Satur. 1. circa 16. Imperativae: by Ulpian and other Civilians Extraordinariae: by certain Canonists Repentinae, which Are particular to diverse Nations, & celebrated to the memorial of God's particular blessings bestowed on them.
as Abulensis doth of the feastes of the Iewes, Omnia festa quae Deus instituit observanda à Iudaeis, fiebant ad recordationem beneficiorum eius, All feasts which God appointed the Iewes to obserue were kept for a remembrance of his benefits,
as Abulensis does of the feasts of the Iewes, Omnia festa Quae Deus Instituit observanda à Iudaeis, fiebant ad recordationem Benefits eius, All feasts which God appointed the Iewes to observe were kept for a remembrance of his benefits,
But heere ariseth a doubt, whether Kings and Princes now, or David himselfe heretofore did wel and religiously to honor and glorifie God for this blessing of his inauguration,
But Here arises a doubt, whither Kings and Princes now, or David himself heretofore did well and religiously to honour and Glorify God for this blessing of his inauguration,
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For every temporall benefite is lesse then infinite, but his goodnesse is infinite, therefore his goodnes should rather cause vs to loue and honour him, then his benefites:
For every temporal benefit is less then infinite, but his Goodness is infinite, Therefore his Goodness should rather cause us to love and honour him, then his benefits:
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and there is no doubt David & other princes honoured God cultu latria with divine worshippe solum quia Deus est, nō propter beneficia accepta, only because he is God, not for the benefites they haue from him.
and there is no doubt David & other Princes honoured God cultu latria with divine worship solum quia Deus est, nō propter Benefices accepta, only Because he is God, not for the benefits they have from him.
and men in this worlde cannot bestowe al times vpon it, therefore cultus latria the divine worship or honor is done vnto God, Quia Deus est, because he is God:
and men in this world cannot bestow all times upon it, Therefore cultus latria the divine worship or honour is done unto God, Quia Deus est, Because he is God:
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And thus much of the Occasion of the Institution of this feast, namely some extraordinary blessing, noted in these words This is the day which the Lord hath made.
And thus much of the Occasion of the Institution of this feast, namely Some extraordinary blessing, noted in these words This is the day which the Lord hath made.
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But because there is a question made euē in these daies, cōcerning the authority of instituting holydaies both vnder the olde and newe Testament, both among Iewes and Christians, some affirming that in the old law all were instituted by God himselfe,
But Because there is a question made even in these days, Concerning the Authority of instituting holidays both under the old and new Testament, both among Iewes and Christians, Some affirming that in the old law all were instituted by God himself,
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may it please you to giue mee leaue to deliver vnto you, of necessitie verie briefly, who haue beene the Authors of feasts and holydaies in both those times, to both those people.
may it please you to give me leave to deliver unto you, of necessity very briefly, who have been the Authors of feasts and holidays in both those times, to both those people.
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First by the commaundement of God himselfe by the mouth of Moses were instituted in the old law, the Sabboth in remembrance of the creation of the world:
First by the Commandment of God himself by the Mouth of Moses were instituted in the old law, the Sabbath in remembrance of the creation of the world:
the feast of the sound of trumpets, as some saie for the deliverance of Isaac, but more probably propter liberationem à servitute quae inter Israelitas fiebat, for the deliverance from that servitude which was vsuall among the Israelites, every sevēth yeare.
the feast of the found of trumpets, as Some say for the deliverance of Isaac, but more probably propter liberationem à servitute Quae inter Israelitas fiebat, for the deliverance from that servitude which was usual among the Israelites, every sevēth year.
These are al called festivitates regulares, regular, ordinaria, ordinatie, consuetae vsual, and were instituted and ordained by the commandement of God himselfe.
These Are all called festivitates Regulars, regular, Ordinaria, ordinatie, consuetae usual, and were instituted and ordained by the Commandment of God himself.
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which though they had their institution from the wil & pleasure of the governor, are no part of wil worship NONLATINALPHABET, (a word much mistaken among many) being not cōtra legem Dei against the law of God,
which though they had their Institution from the will & pleasure of the governor, Are no part of will worship, (a word much mistaken among many) being not cōtra legem Dei against the law of God,
Such a one was the feast of the dedication of the Temple called Festum Encoeniorum, which was constituted in remembrance of the reedifying of the Temple vnder Zorobabel:
Such a one was the feast of the dedication of the Temple called Festum Encoeniorum, which was constituted in remembrance of the re-edifying of the Temple under Zerubbabel:
& it was winter, for it was in December: and was celebrated by our Saviour. Such a one was the feast which was called Festum sortium, the feast of lots,
& it was winter, for it was in December: and was celebrated by our Saviour. Such a one was the feast which was called Festum sortium, the feast of lots,
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or Festum Mardochai, Mardochaeus his feast, when by the meanes of Hester and Mardochaeus the Iewes were delivered from the slaughter of Haman, & it is mentioned in the booke of Hester.
or Festum Mardochai, Mordecai his feast, when by the means of Esther and Mordecai the Iewes were Delivered from the slaughter of Haman, & it is mentioned in the book of Esther.
For whereas Dies Calendarum or Neomenia the first day of the month or feast of new Moones, was appointed only for sacrifice vnto God, Propter beneficium gubernationis, and not mentioned in the 23. of Levit. where are named al the solemne festivities:
For whereas Die Calendarum or Neomenia the First day of the Monn or feast of new Moons, was appointed only for sacrifice unto God, Propter beneficium gubernationis, and not mentioned in the 23. of Levit. where Are nam all the solemn festivities:
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yet the Iewes out of their devotion ad augmentandum cultum divinum for the encrease of the service of God did appoint that the Calends or Neomeniae should bee Vacativae ab opere: not only to offer sacrifice in,
yet the Iewes out of their devotion ad augmentandum cultum Divinum for the increase of the service of God did appoint that the Calends or Neomenia should be Vacativae ab Opere: not only to offer sacrifice in,
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which argues that they were freed from labour, because her husband insinuated that shee should goe vpon a day when he might bee at leasure from his buisines:
which argues that they were freed from labour, Because her husband insinuated that she should go upon a day when he might be At leisure from his buisines:
for S. Austine by way of reproofe faith of the Iewish women in his time Foeminae Hebraeorū melius nerēt, vel aliquid operis facerēt, quam in Neomenijs suis impudicè saltarent.
for S. Augustine by Way of reproof faith of the Jewish women in his time Foeminae Hebraeorū Better nerent, vel Aliquid operis facerent, quam in Neomenijs suis impudicè saltarent.
The Hebrew women were better spinne, or doe any worke, then immodestly daunce in their new moones so that this seemeth to be a true rule which the Divines putt Non licebat Iudaeis diminuere festivitates quas Deus posuerat, licebat tamē eas augmentare.
The Hebrew women were better spin, or do any work, then immodestly dance in their new moons so that this seems to be a true Rule which the Divines put Non licebat Iudaeis diminuere festivitates quas Deus posuerat, licebat tamē eas augmentare.
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Nevertheles in the Apostles times, as appeareth in the new testament, the Lords day our Sunday was instituted in remēbrance of the resurrection of our Saviour Christ:
Nevertheless in the Apostles times, as appears in the new Testament, the lords day our Sunday was instituted in remembrance of the resurrection of our Saviour christ:
St. Austine Ser. 130. de tempore, notes that St. Paul did insinuate the celebration of the Passion of our Saviour. 1. Cor. 5. saying Magister gentium docet propter crucem annua festa constitui, epulemur inquit non in fermento veteri, The maister of the Gentiles teacheth that annual feastes must be appointed for the passion,
Saint Augustine Ser. 130. de tempore, notes that Saint Paul did insinuate the celebration of the Passion of our Saviour. 1. Cor. 5. saying Magister gentium docet propter crucem annua festa constitui, Epulemur inquit non in Fermento Veteri, The master of the Gentiles Teaches that annual feasts must be appointed for the passion,
and saith he, adijciens causam agendae, solennitatis, ait quoniam pascha nostrum pro nobis immolatus est Christus, yeelding a reason why wee keepe a solemnity,
and Says he, adijciens Causam agendae, solennitatis, ait quoniam pascha nostrum Pro nobis Immolatus est Christus, yielding a reason why we keep a solemnity,
because our Passeover Christ hath bin offered for vs. And St. Origen who was not long from the Apostles times, speaking against Celsus of holidaies, saith Dies festos, Dominicos, Parasceves, & Pētecostes vnusquis { que } fidelis celebrat, Every faithful mā celebrateth, holidaies, the feast of the Passion & Pentecost.
Because our Passover christ hath been offered for us And Saint Origen who was not long from the Apostles times, speaking against Celsus of holidays, Says Die Festivals, Dominicos, Parasceves, & Pētecostes vnusquis { que } Fidelis celebrate, Every faithful man celebrateth, holidays, the feast of the Passion & Pentecost.
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In the times of St Augustine, which are within the cōpasse of the pure primitiue church these solemnities were multiplied, & not only the feasts of the Apostles celebrated,
In the times of Saint Augustine, which Are within the compass of the pure primitive Church these solemnities were multiplied, & not only the feasts of the Apostles celebrated,
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vpon the 72. Psal. & the 27. tract super. Ioan. and thus farre nothing amisse, til the Calender being overcharged with false and counterfeite popish saints, we reduced it to the compasse of our most auncient and Christian festiuities.
upon the 72. Psalm & the 27. tract super. Ioan. and thus Far nothing amiss, till the Calendar being overcharged with false and counterfeit popish Saints, we reduced it to the compass of our most ancient and Christian festivities.
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The former haue two sorts of adversaries and those opposite and in extremities, for some are prophane in abrogating them, some superstitious in the observation of thē.
The former have two sorts of Adversaries and those opposite and in extremities, for Some Are profane in abrogating them, Some superstitious in the observation of them.
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you obserue daies and moneths, and yeares, I feare you least I haue laboured in vaine amongst you, Gal. 4.10. Alius iudicat inter diem & diem, alius iudicat omnē diem, Rom 14.5. Some iudge betwixte day and day, and some call into iudgement every day.
you observe days and months, and Years, I Fear you lest I have laboured in vain among you, Gal. 4.10. Alius iudicat inter diem & diem, alius iudicat omnē diem, Rom 14.5. some judge betwixt day and day, and Some call into judgement every day.
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But we haue for the warrant of our holydaies, first exemplum legis Mosaicae, the example of Moses his law, which is alleadged by them that are learned for one reason why our Saviour Christ did institute none:
But we have for the warrant of our holidays, First exemplum Legis Mosaicae, the Exampl of Moses his law, which is alleged by them that Are learned for one reason why our Saviour christ did institute none:
And thirdly, the practise and authoritie of Christ his Church, since his comming, fourthly, the promise of Christ, If two or three hee gathered togither in my name I will be in the midst of them, how much more if the whole congregation were assembled, which with an army of praiers shoulde enforce his mercy.
And Thirdly, the practice and Authority of christ his Church, since his coming, fourthly, the promise of christ, If two or three he gathered together in my name I will be in the midst of them, how much more if the Whole congregation were assembled, which with an army of Prayers should enforce his mercy.
They who are superstitious in observing of holydaies are of two sorts; for either they obserue superstitious feasts or obserue the true feasts superstitiously.
They who Are superstitious in observing of holidays Are of two sorts; for either they observe superstitious feasts or observe the true feasts superstitiously.
Of the former sort are the Papists who obserue the memory of so many fabulous and ridiculous Saints, whose Legends are the scoffe and scorne of the world.
Of the former sort Are the Papists who observe the memory of so many fabulous and ridiculous Saints, whose Legends Are the scoff and scorn of the world.
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And also the old Ebionites, heretickes who taught that Christians should obserue the feasts both of the olde and new testament, both the Sabboth and the Lords daie also,
And also the old Ebionites, Heretics who taught that Christians should observe the feasts both of the old and new Testament, both the Sabbath and the lords day also,
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3. cap. 27. Which error many would haue reviued in Saint Gregorie his time, as appeareth, lib. 11. epist. 3. and they saie that the Christians which now liue in Ethiopia obserue them both.
3. cap. 27. Which error many would have revived in Saint Gregory his time, as appears, lib. 11. Epistle. 3. and they say that the Christians which now live in Ethiopia observe them both.
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& termed him an Apostata, as Eusebius testifieth in the same place, Epiphan. haer. 30. Iraen. li. 1. ca. 26. And yet the Centuriatores Magdeburgenses doe not lie, as the Iesuits falslie charge them, when they saie Apostolum Paulum indifferenter observasse Sabbatha & dominicum, that the Apostle Paule did indifferentlie obserue both the Sabboth and the Lords day;
& termed him an Apostata, as Eusebius Testifieth in the same place, Epiphanius. Haer. 30. Irenaeus. li. 1. circa 26. And yet the Centuriatores Magdeburgenses do not lie, as the Iesuits falsely charge them, when they say Apostolum Paulum indifferenter observasse Sabbath & Dominicum, that the Apostle Paul did indifferently observe both the Sabbath and the lords day;
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That Saint Paule observed the Sabboth appeareth in the 13. of the Acts, where Paule and Barnabas are said to enter into the Sinagogue vpon the Sabboth day.
That Saint Paul observed the Sabbath appears in the 13. of the Acts, where Paul and Barnabas Are said to enter into the Synagogue upon the Sabbath day.
In the same place they entreate the Gentiles that the next Sabboth they might preach to them, and Saint Paule disputed three Sabboths at Thessalonica. Act. 16. That hee likewise obserued the Lordes daie, appeareth Act. 20. where it is saide that the brethren came togither, vno Sabbathorum, idest, die Dominica, ad frangendum panē vpō the first day of the Sabboth, that is, the Lords day, to breake bread:
In the same place they entreat the Gentiles that the next Sabbath they might preach to them, and Saint Paul disputed three Sabbaths At Thessalonica. Act. 16. That he likewise observed the lords day, appears Act. 20. where it is said that the brothers Come together, vno Sabbathorum, idest, die Dominica, ad frangendum panē upon the First day of the Sabbath, that is, the lords day, to break bred:
yea St. Paule reprooved St. Peter at Antioche when hee did Iudaizare in favour or feare of the false brethren Gal. 2. & taught that the law was so farre abrogated, that if any mā were circumcised,
yea Saint Paul reproved Saint Peter At Antioch when he did Iudaizare in favour or Fear of the false brothers Gal. 2. & taught that the law was so Far abrogated, that if any man were circumcised,
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They that obserue the true feasts superstitiously are such as doe Iudaizare, which wil see their neighbour perish before they wil relieue him on the Sabboth day:
They that observe the true feasts superstitiously Are such as doe Iudaizare, which will see their neighbour perish before they will relieve him on the Sabbath day:
such a one was he who in my memory went out from among vs, and preached in a market towne in this shire, that it was a greater sin to doe servile opus in Sabbathe & so to violate it,
such a one was he who in my memory went out from among us, and preached in a market town in this shire, that it was a greater since to do servile opus in Sabbathe & so to violate it,
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for the abstaining from labour which is but a ceremonie, is de iure humano, not de iure divino; and therefore the violating of this commaundement in that point is not so grievous a sinne,
for the abstaining from labour which is but a ceremony, is de iure Human, not de iure divino; and Therefore the violating of this Commandment in that point is not so grievous a sin,
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we being not so streightned in our feasts as the Iewes were. 3. It is ceremonial that for one whole day or 24. howers wee should abstain frō labor. 4. It is ceremonial that this should once be done in every seaven daies.
we being not so straighteneth in our feasts as the Iewes were. 3. It is ceremonial that for one Whole day or 24. hours we should abstain from labour. 4. It is ceremonial that this should once be done in every seaven days.
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Nowe I come to the enemies of this Solemnity which now we celebrate, of which since a right reverend & learned brother of ours hath written very religiously, learnedly,
Now I come to the enemies of this Solemnity which now we celebrate, of which since a right reverend & learned brother of ours hath written very religiously, learnedly,
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the first is at the Institutiō, as if it were without auctority (for that it is now amōg our solemnities we wil not deny:) the second against the manner of solemnizing it, as though we preferred it before the feastes of our Sauiour Christ.
the First is At the Institution, as if it were without Authority (for that it is now among our solemnities we will not deny:) the second against the manner of solemnizing it, as though we preferred it before the feasts of our Saviour christ.
For the former, that the magistrate hath had both auctority and practise of instituting holidaies vpon extraordinary occasiōs of Gods blessings, hath bin proved both by the examples vnder the Law, and vnder the Gospel.
For the former, that the magistrate hath had both Authority and practice of instituting holidays upon extraordinary occasions of God's blessings, hath been proved both by the Examples under the Law, and under the Gospel.
That the Iewes poterant quotidie instituere festiuitates quarū obseruatio duraret singulis annis, vel fieret solum semel, might daily institute holidaies the observation whereof might either continue every yeare or onely be held once, is Abulensis assertion. 1. Paral. cap. 16. q. 14. That they appointed annual, you haue heard before vnder Mardacheus, Nehemias, Iudas Machabaeus, that they augmented in ceremonies some yeare more then other the feasts appointed in the lawe, appeareth both in Esdras time when the feast of Tabernacles was so royally solemnized that it is said Non fecerūt à diebus Iosua (filij Nun) talia filii Israel vs { que } ad diem illum 2. Esà. 8. The children of Israell never did such things, no not from the daies of Ioshua the sonne of Nun vnto that day and Iosias celebrated such a Passeover in the 18. yeare of his raigne when he had purged the Tēple of the Idols, Quale non fuerat actum a temporibus Iudicum Israelit arum vs { que } ad Iosiam.
That the Iewes poterant quotidie instituere festivitates quarū Observation duraret Singulis Annis, vel fieret solum semel, might daily institute holidays the observation whereof might either continue every year or only be held once, is Abulensis assertion. 1. Parallel cap. 16. q. 14. That they appointed annual, you have herd before under Mardacheus, Nehemiah, Iudas Maccabees, that they augmented in ceremonies Some year more then other the feasts appointed in the law, appears both in Ezra time when the feast of Tabernacles was so royally solemnized that it is said Non fecerunt à diebus Iosua (filij Nun) Talia Sons Israel us { que } ad diem Ilum 2. Esà. 8. The children of Israel never did such things, no not from the days of Ioshua the son of Nun unto that day and Iosias celebrated such a Passover in the 18. year of his Reign when he had purged the Temple of the Idols, Quale non fuerat Acts a temporibus Judgment Israelit arum us { que } ad Iosiam.
That they appointed such as are called by the Civilians Repentina, instituted for once vpon a suddeine occasion, appeareth by David who while the Arke was in his house faciebat omnes dies solennes propter honorem Arca, saltem ad observationem ceremoniarū, made every day a solemne day for the honour of the arke, at the least concerning the observation of ceremonies.
That they appointed such as Are called by the Civilians Repentina, instituted for once upon a sudden occasion, appears by David who while the Ark was in his house faciebat omnes dies solemnness propter Honor Arca, Saltem ad observationem ceremoniarū, made every day a solemn day for the honour of the Ark, At the least Concerning the observation of ceremonies.
Al which argue suficient auctority, both for the institution and augmentation of this festivity. Which although it had his original at the first frō that of St. Paule.
All which argue sufficient Authority, both for the Institution and augmentation of this festivity. Which although it had his original At the First from that of Saint Paul.
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Especially seeing we had attained to that end proposed by the Apostle, namely by reason of her Maiesties raigne to haue liberty to leade a peaceable and quiet life in all godlines & honesty:
Especially seeing we had attained to that end proposed by the Apostle, namely by reason of her Majesties Reign to have liberty to lead a peaceable and quiet life in all godliness & honesty:
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and by note in the Calender, and by special praiers appointed for it, I see no reason, but an high measure of malice only, in Reynolds in his Caluine-T••es to liken it to the encrease & progresse of that Idolatrie mentioned in the 14. of Wisedome ver. 14.15.16.
and by note in the Calendar, and by special Prayers appointed for it, I see no reason, but an high measure of malice only, in Reynolds in his Caluine-T••es to liken it to the increase & progress of that Idolatry mentioned in the 14. of Wisdom for. 14.15.16.
or outwardly from lesse to more worship, from fewer to more devour and religious ceremonies, which I haue observed before to haue beene the course of Gods Church, both in the olde and new Testament. To conclude this pointe.
or outwardly from less to more worship, from fewer to more devour and religious ceremonies, which I have observed before to have been the course of God's Church, both in the old and new Testament. To conclude this point.
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If the particular Church of England had auctority in Queene Maries daies to appoint two solemne & Anniversarie Masses to be yerely celebrated in St. Maries, the one on the 18. of Februarie beeing the Nativity of Queene Marie,
If the particular Church of England had Authority in Queen Mary's days to appoint two solemn & Anniversary Masses to be yearly celebrated in Saint Mary's, the one on the 18. of February being the Nativity of Queen Marry,
and there devoutly pray for the good estate of the King and the Queene, and for the peace of this their graces Realme, and moreover appointed two solemne processions vpon the same daies being matters of greater solemnity then now we vse in these our meetings:
and there devoutly pray for the good estate of the King and the Queen, and for the peace of this their graces Realm, and moreover appointed two solemn procession upon the same days being matters of greater solemnity then now we use in these our meetings:
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and sermons, and feastings, not onely solemnely, but solennissimè most solemnely, as though it were preferred before Easter and Christmas, the blessed memorials of our Saviour Christ.
and Sermons, and feastings, not only solemnly, but solennissimè most solemnly, as though it were preferred before Easter and Christmas, the blessed memorials of our Saviour christ.
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thus though the Sabboth were absolutely the chiefe feast of the Iewes, yet in this respect without preiudice to the honor of the Sabboth, every feast among the Iews was greater then the Sabboth, in as much as they had al more ceremonies belonging to them by the law of Moses:
thus though the Sabbath were absolutely the chief feast of the Iewes, yet in this respect without prejudice to the honour of the Sabbath, every feast among the Iews was greater then the Sabbath, in as much as they had all more ceremonies belonging to them by the law of Moses:
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thus the three feasts of Easter, Whit-suntide, and the Tabernacles, in which al the people were boūd to ascend vp to offer sacrifice in the Temple of Ierusalē, were coūted greater then the Sabboth, and al other feasts.
thus the three feasts of Easter, Whitsuntide, and the Tabernacles, in which all the people were bound to ascend up to offer sacrifice in the Temple of Ierusalē, were counted greater then the Sabbath, and all other feasts.
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& masters of families, in this respect it is inferiour to the Sabboth & other our solemne feastes, to which al men with their families by law are forced to resort.
& Masters of families, in this respect it is inferior to the Sabbath & other our solemn feasts, to which all men with their families by law Are forced to resort.
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thus the celebration of the Passeover was most famous in the time of king Iosias, who when he had purged the land from al Idolatry, celebrated the Passeover so magnificently, that the like was not done, A diebus Iudicum qui iudicaverunt Israel.
thus the celebration of the Passover was most famous in the time of King Iosias, who when he had purged the land from all Idolatry, celebrated the Passover so magnificently, that the like was not done, A diebus Judgment qui iudicaverunt Israel.
4. Reg. 23. from the daies of the Iudges which iudged Israell, and in this respect for the ioy and magnificence which is vsed in it, this day which now we celebrate is a most solemne day,
4. Reg. 23. from the days of the Judges which judged Israel, and in this respect for the joy and magnificence which is used in it, this day which now we celebrate is a most solemn day,
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like the day mentioned in my texte, the verie end of the institution of it being, exultare & latari in ea, to reioice both inwardlie and outwardlie in it, which is the last point I intende to speake of.
like the day mentioned in my text, the very end of the Institution of it being, Exultare & latari in ea, to rejoice both inwardly and outwardly in it, which is the last point I intend to speak of.
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If this then be the end of the institution of this solemnitie, laetari & exultare in ea to reioice and be glad in it, that is, gaudere in domino vehementer, as S. Paule saith, Phil. 4. to reioice in the Lord greatly gaudere in domino non in dono, to reioice in the Lord, not in the gift:
If this then be the end of the Institution of this solemnity, Rejoice & Exultare in ea to rejoice and be glad in it, that is, Rejoice in domino Forcefully, as S. Paul Says, Philip 4. to rejoice in the Lord greatly Rejoice in domino non in Dono, to rejoice in the Lord, not in the gift:
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that is, Non propter donum finaliter, sedde dono materialiter, not finallie for the gift, but materially of the gift, & it be done in the highest degree:
that is, Non propter Donum finaliter, said Dono materialiter, not finally for the gift, but materially of the gift, & it be done in the highest degree:
and outwardly, per redundationem in exultatione, that is in extrasaltatione, quia ab anima in corpus salit, in abundance of ioy, when the delight of our soule doth as it were leap forth into our body,
and outwardly, per redundationem in exultation, that is in extrasaltatione, quia ab anima in corpus salit, in abundance of joy, when the delight of our soul does as it were leap forth into our body,
seeing it is a rule, Facientes ex gaudio faciūt sicut facientes exhabitu, those that doe any thing in ioie doe it as if it were done by habit, and facilitie:
seeing it is a Rule, Facientes ex gaudio fanciunt sicut Facientes exhabitu, those that do any thing in joy do it as if it were done by habit, and facility:
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Wherefore whosoever thou be Priest or Iesuite which saiest in thy hart, Quie scere faciamus festivitates eorum à terra, as the wickedman in the Psalme, let vs take away their feasts and solemnities, from the face of the earth, either by our treason on her Maiesties person,
Wherefore whosoever thou be Priest or Iesuite which Sayest in thy heart, Quie scere Faciamus festivitates Their à terra, as the wickedman in the Psalm, let us take away their feasts and solemnities, from the face of the earth, either by our treason on her Majesties person,
or invasion of her country, or by libels and vndermining sophismes, take heede what you doe, Non est iocandum cum dijs, It is ill iesting with Gods, Princes are the Gods of the earth, Gods immediate lieuetenants, to whom hee hath imparted his name,
or invasion of her country, or by libels and undermining sophisms, take heed what you do, Non est iocandum cum Dis, It is ill jesting with God's, Princes Are the God's of the earth, God's immediate Lieutenants, to whom he hath imparted his name,
to scoffe, or to raile at them, to libell against thē or their subiects, either for their allegeance, or religious dueties to God in their behalfe, is against that notable rule in the law of God, Principi populi non maledices, thou shalte not revile the prince of the people.
to scoff, or to rail At them, to libel against them or their Subjects, either for their allegiance, or religious duties to God in their behalf, is against that notable Rule in the law of God, Principi People non maledices, thou shalt not revile the Prince of the people.
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He that curseth his Father or Mother, much more hee that curseth the father of his cuntry, the Crowes of the vallies will plucke out his eies, his flesh shall be foode for the fowles of the aire:
He that Curseth his Father or Mother, much more he that Curseth the father of his country, the Crows of the valleys will pluck out his eyes, his Flesh shall be food for the fowls of the air:
for God either putteth a hooke in your nostrels and brings you backe againe the same way you went to suffer condigne punishment for these lewde and most vnchristian practises;
for God either putteth a hook in your nostrils and brings you back again the same Way you went to suffer condign punishment for these lewd and most unchristian practises;
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But to passe over this sort of malitious cavillers (because I hope and verily thinke that not any one ill affected doth heare me this day, howsoever we be slandred by our mothers children, that we swarme with Papists, that wee fall away dayly in great multitudes, that our chiefe divines whom some note vnder the name of Formalists, are ready to ioine both heart and hand with them, to the incredible incouragement of all sortes of Romanistes,
But to pass over this sort of malicious cavillers (Because I hope and verily think that not any one ill affected does hear me this day, howsoever we be slandered by our mother's children, that we swarm with Papists, that we fallen away daily in great Multitudes, that our chief Divines whom Some note under the name of Formalists, Are ready to join both heart and hand with them, to the incredible encouragement of all sorts of Romanists,
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and to the dishonour of her Maiesties government, the discredit of this Christian societie, the disparagement of their own iudgements and discretion, who wound to the heart that religion they pretend to defend:
and to the dishonour of her Majesties government, the discredit of this Christian society, the disparagement of their own Judgments and discretion, who wound to the heart that Religion they pretend to defend:
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and therefore are all pares in esse naturae equall one to another in nature, that there might be a difference in esse merali in civile being, God honoreth Princes with his owne name,
and Therefore Are all pares in esse naturae equal one to Another in nature, that there might be a difference in esse merali in civil being, God Honoureth Princes with his own name,
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For there is divinatio in labijs regis, divination in the lips of the king, Prov. 16. so that they do often foresee, forespeake, and foretell things to come,
For there is divinatio in labijs regis, divination in the lips of the King, Curae 16. so that they do often foresee, forespeak, and foretell things to come,
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and as soone as David was annointed by Samuell the scripture saith, Directus est spiritus domini in David à die illa & deinceps, 1. Sam. 16. The spirite of the Lorde came vpon David from that daie forwardes:
and as soon as David was anointed by Samuel the scripture Says, Directus est spiritus domini in David à die illa & deinceps, 1. Sam. 16. The Spirit of the Lord Come upon David from that day forwards:
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and when Caiphas who was the high Priest sitting in the Consistorie saide, Expedit quod vnus moriatur pro populo, It is expedient that one should die for the people, he said not that of himselfe, saith the text, sed cum erat pōtifex ill us anni prophetavit, but in that he was the high Priest that yeare he did prophecie.
and when Caiaphas who was the high Priest sitting in the Consistory said, Expedit quod vnus moriatur Pro populo, It is expedient that one should die for the people, he said not that of himself, Says the text, sed cum erat pōtifex ill us anni prophetavit, but in that he was the high Priest that year he did prophecy.
Thirdly, they haue gifts of healing incureable diseases, which are miraculous and aboue nature, so that when Vespasian was seene to performe such a cure, the people cōcluded he should be Emperour as Tacitus notes.
Thirdly, they have Gifts of healing incurable diseases, which Are miraculous and above nature, so that when Vespasian was seen to perform such a cure, the people concluded he should be Emperor as Tacitus notes.
Fourthly, they haue power absolute without limitation accountable only to God for their actions. Fifthly they haue authoritie to blesse their dutifull and loyall subiects, and they are blessed:
Fourthly, they have power absolute without limitation accountable only to God for their actions. Fifthly they have Authority to bless their dutiful and loyal Subjects, and they Are blessed:
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& authoritie to curse their subiects disobedient, & they are cursed with temporal curse, as I could prooue both by reason and examples out of the scriptures if the time would permit.
& Authority to curse their Subjects disobedient, & they Are cursed with temporal curse, as I could prove both by reason and Examples out of the Scriptures if the time would permit.
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Finally he revengeth their wrongs before his own; treasons against thē before blasphemies against himselfe propter bonum vniversi for the good of mankind;
Finally he revenges their wrongs before his own; treasons against them before Blasphemies against himself propter bonum vniversi for the good of mankind;
and stand to amplifie the wonderful depth of the wisdome of her hart, evidēt to her Coūsel in her most weightie affaires, to her subiects generally in her divine speaches at every parliament, to vs in particular in her excellent orations beyond admiration and imitation:
and stand to amplify the wondered depth of the Wisdom of her heart, evident to her Counsel in her most weighty affairs, to her Subjects generally in her divine Speeches At every parliament, to us in particular in her excellent orations beyond admiration and imitation:
or this gifte of prophecie, as I may call it, whereby shee hath foreseene, foretold, and, if I may so saie, forespoken that which an ordinarie wisdome could not imagine:
or this gift of prophecy, as I may call it, whereby she hath foreseen, foretold, and, if I may so say, forespoken that which an ordinary Wisdom could not imagine:
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Wherfore leaving these things to your particular cōsideratiōs, let vs conclude with that other part of St. Paules coūsel, with honoring praising & magnifying God the auctor and preserver of this great blessing:
Wherefore leaving these things to your particular considerations, let us conclude with that other part of Saint Paul's counsel, with honouring praising & magnifying God the auctor and preserver of this great blessing:
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& because no ceremony was ever more acceptable to him then oblation and sacrifice, and sacrificia legalia sacrifices of the Lawe be abrogated, let vs offer to him our spiritual sacrifice.
& Because no ceremony was ever more acceptable to him then oblation and sacrifice, and Sacrifice Legalia Sacrifices of the Law be abrogated, let us offer to him our spiritual sacrifice.
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Rom. 12. Hostiam vinentem, sāctam, Deo placentem, a living sacrifice holy and pleasing vnto God. Thirdly our devotions in praising and magnifying God for this admirable blessing;
Rom. 12. Hostiam vinentem, sāctam, God placentem, a living sacrifice holy and pleasing unto God. Thirdly our devotions in praising and magnifying God for this admirable blessing;
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which is the oblation of our spiritual substance, and St. Paule calles it Heb. 13 NONLATINALPHABET the sacrifice of praise, and interpretes it, the fruit of their lippes which confesse his name:
which is the oblation of our spiritual substance, and Saint Paul calls it Hebrew 13 the sacrifice of praise, and interprets it, the fruit of their lips which confess his name:
and Ose, the calues of our lippes, and our Prophet, Psal. 26, Hostiam vociferationis, and Lyra, hostiam iubilationis, that is, the sacrifice of thankesgiving and ioy.
and Ose, the calves of our lips, and our Prophet, Psalm 26, Hostiam vociferationis, and Lyram, hostiam iubilationis, that is, the sacrifice of thanksgiving and joy.
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To conclude, as her excellent Maiestie with the Prophet David in this Psal. cries out in remembrāce of Gods benefites in his miraculous preserving her so many yeares from so many dangers, Non moriar sed viuam I shal not die but liue, vt narrē opera domini, that I may declare the workes of the Lord.
To conclude, as her excellent Majesty with the Prophet David in this Psalm cries out in remembrance of God's benefits in his miraculous preserving her so many Years from so many dangers, Non moriar sed viuam I shall not die but live, vt narren opera domini, that I may declare the works of the Lord.
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As we with the Priestes in this Psalme doe benedicere populo ex domo dei, blesse the people of the house of God, celebrating his benignity saying, Deus dominus, & illuxit nobis, God is our Lord,
As we with the Priests in this Psalm do benedicere populo ex domo dei, bless the people of the house of God, celebrating his benignity saying, Deus dominus, & Illuxit nobis, God is our Lord,
and hath as this day illightened vs with the light of the Gospel, and as it is in the olde translation, doe constituere diem solennem in condensis, so that the people of God come togither in densitate plebis, as Lyra cals it, in great abundance,
and hath as this day enlightened us with the Light of the Gospel, and as it is in the old Translation, do constituere diem solennem in condensis, so that the people of God come together in densitate plebis, as Lyram calls it, in great abundance,
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So let al good subiects ioyne with this people in celebrating this day, and sing Haec est dies quam fecit dominus, exultemus & latemur in ea, This is the day which the Lord hath made let vs reioyce and be glad therein.
So let all good Subjects join with this people in celebrating this day, and sing Haec est dies quam fecit dominus, Exultemus & latemur in ea, This is the day which the Lord hath made let us rejoice and be glad therein.
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that wee solemnizing many of these daies to the glory of thy name, and comfort and ioy of our owne harts, may after this triumphing, trivmph and reioyce with thee in body and soule in thy everlasting kingdome: through Iesus Christ our Lord:
that we solemnizing many of these days to the glory of thy name, and Comfort and joy of our own hearts, may After this triumphing, triumph and rejoice with thee in body and soul in thy everlasting Kingdom: through Iesus christ our Lord:
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