A sermon preached in St. Maries Church in Oxford, March xxiv. MDCX. at the solemnizing of the happy inauguration of our gracious soveraigne King Iames Wherein is proved that kings doe hold their kingdomes immediately from God. By Sebastian Benefield D. of Divinitie, Fellow of Corpus Christi College.
A King takes vpon him his Subiects person, to sing an NONLATINALPHABET, a victoriall song, a gratulatorie song, a song of thankesgiving for the manifold blessings derived from heaven by the King vpon the Subiect.
A King Takes upon him his Subjects person, to sing an, a victoriall song, a gratulatory song, a song of thanksgiving for the manifold blessings derived from heaven by the King upon the Subject.
and might not David for his subiects offer vp his sacrifices, vitulos labiorum, the sacrifices of praise & thankesgiving vpon the like thought? It may be that my people haue sinned through their vnthankfulnesse against God.
and might not David for his Subjects offer up his Sacrifices, vitulos Labiorum, the Sacrifices of praise & thanksgiving upon the like Thought? It may be that my people have sinned through their unthankfulness against God.
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God through my governement hath plentifully powred vpon my people his blessings: it may be, that now waxen fat, they regard him not to giue him thankes;
God through my government hath plentifully poured upon my people his blessings: it may be, that now waxed fat, they regard him not to give him thanks;
but of the civill Magistrate, with reference to Christ. David was a type of Christ, and his kingdome of Christs kingdome; his victories were but Praeludia, as preambles or fore-runners of Christs victories.
but of the civil Magistrate, with Referente to christ. David was a type of christ, and his Kingdom of Christ Kingdom; his victories were but Praeludia, as preambles or forerunners of Christ victories.
so must it be acknowledged by vs, that vpon the victories of our head Christ, and his exaltation, dependeth our spirituall wellfare. Christs victories over sinne, death,
so must it be acknowledged by us, that upon the victories of our head christ, and his exaltation, dependeth our spiritual welfare. Christ victories over sin, death,
One is NONLATINALPHABET, an Enumeration of those many blessings, wherewith God had blessed David; and this part is continued for the first seaven verses. The other is NONLATINALPHABET;
One is, an Enumeration of those many blessings, wherewith God had blessed David; and this part is continued for the First seaven Verses. The other is;
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This confession of Davids people beginning at the eighth verse, is concluded with an Epiphoneme in the 13. Be thou exalted, O Lord in thy strength, so will we sing and praise thy power.
This Confessi of Davids people beginning At the eighth verse, is concluded with an Epiphoneme in the 13. Be thou exalted, Oh Lord in thy strength, so will we sing and praise thy power.
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or lippes request, that was graunted him, v. 2. Hee was prevented with liberall blessings, v. 3. A crowne of pure Gold was set vpon his head, v. eod. Life was given him, a long life, v. 4. Glory, dignitie, & honour in despite of his foes, were heaped on him, v. 5. Hee was appointed for blessings vnto his people, v. 6. and was made glad with the ioy of the coūtenance of the Lord, eod. And why was David thus filled with blessings from the Lord? Was it for any merit of his own? No. The 7 verse will tell vs why it was.
or lips request, that was granted him, v. 2. He was prevented with liberal blessings, v. 3. A crown of pure Gold was Set upon his head, v. Eod. Life was given him, a long life, v. 4. Glory, dignity, & honour in despite of his foes, were heaped on him, v. 5. He was appointed for blessings unto his people, v. 6. and was made glad with the joy of the countenance of the Lord, Eod. And why was David thus filled with blessings from the Lord? Was it for any merit of his own? No. The 7 verse will tell us why it was.
This day hath God given vs opportunitie of meeting now the eighth time to celebrate it, to the glory of his holy name, to the honour of our religious Soveraigne,
This day hath God given us opportunity of meeting now the eighth time to celebrate it, to the glory of his holy name, to the honour of our religious Sovereign,
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To which purpose out of Davids store of blessings, I haue made choise of that which is in the former part of the sixt verse, Thou hast set him as blessings for ever.
To which purpose out of Davids store of blessings, I have made choice of that which is in the former part of the sixt verse, Thou hast Set him as blessings for ever.
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The words you may call Davids exaltation. I obserue in them 4. Circumstances. The 1. is the authour of this exaltation; God. The 2. the exaltation it selfe; David appointed king over Israell.
The words you may call Davids exaltation. I observe in them 4. circumstances. The 1. is the author of this exaltation; God. The 2. the exaltation it self; David appointed King over Israel.
The first circumstance is the autor of Davids exaltation. The autor is God called in the first verse of this Psalme by his honourablest title, Iehovah, God! Excedit supereminentia divinitatis vsitati eloquij facultatem, saith S. Austin de Trinitate, lib. 7. ca. 4. The supereminency of the Deity passeth mans vtterance;
The First circumstance is the author of Davids exaltation. The author is God called in the First verse of this Psalm by his Most honorable title, Jehovah, God! Exceedeth supereminentia divinitatis usitati eloquij facultatem, Says S. Austin de Trinitate, lib. 7. circa 4. The supereminency of the Deity passes men utterance;
Yet whē we consult with our deepest thoughts, we come short of apprehending that incomprehensible Maiestie. That of S. Hilarie is as true as vulgar, Certè hoc est Deus, quod & cum dicitur, non potest dici; cum aestimatur, non potest aestimari; cum comparatur, non potest comparari;
Yet when we consult with our Deepest thoughts, we come short of apprehending that incomprehensible Majesty. That of S. Hillary is as true as Vulgar, Certè hoc est Deus, quod & cum dicitur, non potest dici; cum aestimatur, non potest Aestimari; cum comparatur, non potest comparari;
Out of doubt, whosoever shall goe about to search into the secrets and essence of the will of God, opprimetur à gloriâ, and feare and shame shalbe his covering.
Out of doubt, whosoever shall go about to search into the secrets and essence of the will of God, opprimetur à gloriâ, and Fear and shame shall his covering.
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To such curious searchers, who to get themselues a name aboue their neighbours, wil seeme to be Gods coūsellours, I commend the wise advise of Sirachs sonne, c. 3. ver. 22. Seeke not out the things that are too hard for thee,
To such curious searchers, who to get themselves a name above their neighbours, will seem to be God's counsellors, I commend the wise Advice of Sirachs son, c. 3. ver. 22. Seek not out the things that Are too hard for thee,
Wherefore that we be not illicitè curiosi, more curious then meete is, absteine we from searching into such secrets as God hath reserved vnto himselfe;
Wherefore that we be not illicitè curiosi, more curious then meet is, abstain we from searching into such secrets as God hath reserved unto himself;
yet that we be not damnabiliter ingrati, as S. Amhrose speaketh, condemned for ingratitude, let vs vse our best diligence to vnderstand what God hath revealed of himselfe.
yet that we be not damnabiliter ingrati, as S. Amhrose speaks, condemned for ingratitude, let us use our best diligence to understand what God hath revealed of himself.
It is revealed of God, the Father, Sonne, & holy Ghost, who is unus at { que } trinus, as S. Austin styles him, unus naturâ, trinus in personis, a Trinitie in Unitie, and a Unitie in Trinitie;
It is revealed of God, the Father, Son, & holy Ghost, who is Unus At { que } Trinus, as S. Austin styles him, Unus naturâ, Trinus in Persons, a Trinity in Unity, and a Unity in Trinity;
A God in greatnesse infinite, in goodnesse Soveraigne, in wisdome wonderfull, in power almightie, in counsels terrible, in iudgements righteous, in cogitations secret, in workes holy, in mercie rich, in promise true, alway the same; eternall, everlasting, immortall, vnchangeable.
A God in greatness infinite, in Goodness Sovereign, in Wisdom wonderful, in power almighty, in Counsels terrible, in Judgments righteous, in cogitations secret, in works holy, in mercy rich, in promise true, always the same; Eternal, everlasting, immortal, unchangeable.
The Hebrew words doe thus sound, Thou wilt put him, or, thou hast put him (for the Enallage or interchange of those tenses is very familiar to that holy tongue) Thou hast put him blessings. Posuisti eum benedictiones.
The Hebrew words do thus found, Thou wilt put him, or, thou hast put him (for the Enallagen or interchange of those tenses is very familiar to that holy tongue) Thou hast put him blessings. Posuisti Eum benedictiones.
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Some doe expound it by the contrary, Poni, Dari, Esse in maledictionem, may be said of one who is become so odious, and execrable, ut nomen eius serviat imprecationibus,
some do expound it by the contrary, Poni, Dari, Esse in maledictionem, may be said of one who is become so odious, and execrable, ut Nome eius serviat imprecationibus,
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In volumine libri, in the sacred volumes we haue an example. The phrase we haue Ierem. 24.9. where concerning Zedechiah, king of Iudah, and his Princes,
In volumine Libri, in the sacred volumes we have an Exampl. The phrase we have Jeremiah 24.9. where Concerning Zedekiah, King of Iudah, and his Princes,
If this be the meaning of Poni, Dari, or, Esse in maledictionem, by the law of Contraries we may determine what it is Poni, Dari, or, Esse in benedictionem. Poni, Dari, Esse in benedictionem, may be said of one who is so happy,
If this be the meaning of Poni, Dari, or, Esse in maledictionem, by the law of Contraries we may determine what it is Poni, Dari, or, Esse in benedictionem. Poni, Dari, Esse in benedictionem, may be said of one who is so happy,
so prosperous, ut sub nomine eius vota concipiantur, as if when you would wish all good to your friend, you should say, so God doe to thee as he hath done to such a one.
so prosperous, ut sub nomine eius vota concipiantur, as if when you would wish all good to your friend, you should say, so God do to thee as he hath done to such a one.
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According to this exposition, these words, Posuisti eum in benedictiones, doe carrie this sense, that such was the happy and prosperous estate of king David, ut sub nomine eius vota concipiantur, as if praying for our King, we should say, God giue vnto him the blessings of David. A second exposition followeth;
According to this exposition, these words, Posuisti Eum in benedictiones, do carry this sense, that such was the happy and prosperous estate of King David, ut sub nomine eius vota concipiantur, as if praying for our King, we should say, God give unto him the blessings of David. A second exposition follows;
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Poni, Dari, Esse in benedictionem, may be said of one, who is full and aboundeth with so greate plentie of all good things, that God may seeme to haue beene willing to poure out at once all his beneficence vpon him.
Poni, Dari, Esse in benedictionem, may be said of one, who is full and Aboundeth with so great plenty of all good things, that God may seem to have been willing to pour out At once all his beneficence upon him.
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the abstract is put for the cōcrete. I will set them as a blessing, that is, I will make thē blessed. Esai 39.24. it is said of Israel, that it shall be a blessing;
the abstract is put for the concrete. I will Set them as a blessing, that is, I will make them blessed. Isaiah 39.24. it is said of Israel, that it shall be a blessing;
It is Iansenius his observation, Israel erit benedictio, id est, erit benedictus, vel benedictione plenus: which construction of his well sorteth with the verse following, v. 25. where it is further added of the same Israel, The Lord of hoasts shall blesse it, saying, Blessed be my people.
It is Jansenius his observation, Israel erit Benediction, id est, erit benedictus, vel benediction plenus: which construction of his well sorts with the verse following, v. 25. where it is further added of the same Israel, The Lord of hosts shall bless it, saying, Blessed be my people.
God tooke David from a poore and meane estate, from a sheepheards life, from following ewes great with young, Psal. 78.70.71. and exalted him to be king over Israel, and placed him in that throne for this ende, that he might be for blessings to Israel his people.
God took David from a poor and mean estate, from a shepherds life, from following ewes great with young, Psalm 78.70.71. and exalted him to be King over Israel, and placed him in that throne for this end, that he might be for blessings to Israel his people.
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Thou hast put him blessings ] Blessings, not NONLATINALPHABET, as the 70 haue it, nor Benedictionem as the vulgar, a Blessing, but NONLATINALPHABET blessings, in the plurall number, to note the wonderfull abundance of Gods graces bestowed vpon the people through the king.
Thou hast put him blessings ] Blessings, not, as the 70 have it, nor Benedictionem as the Vulgar, a Blessing, but blessings, in the plural number, to note the wonderful abundance of God's graces bestowed upon the people through the King.
The worship of God was reinstituted in its puritie when David brought the arke of the Lord from the house of Obed-edom the Gittite, into the citie of David, 2. Sam. 6.12. The deliverance from forreine enimies was wrought when David smote Aram, and Moab, and the childrē of Ammon, and Edom, and the Philistines, and Amalec, and Hadadezer the sonne of Rehob king of Zobah, and tooke from out their hand the bridle of bondage, 2, Sam. 8.1.
The worship of God was reinstituted in its purity when David brought the Ark of the Lord from the house of Obed-edom the Gittite, into the City of David, 2. Sam. 6.12. The deliverance from foreign enemies was wrought when David smote Aram, and Moab, and the children of Ammon, and Edom, and the philistines, and Amalek, and Hadadezer the son of Rehob King of Zobah, and took from out their hand the bridle of bondage, 2, Sam. 8.1.
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In these three heads consisteth the office of a good and godly King. Giue such a King, a King that shall promote the worship of God according to the word of truth;
In these three Heads Consisteth the office of a good and godly King. Give such a King, a King that shall promote the worship of God according to the word of truth;
NONLATINALPHABET. In the Arke of Noe it is rendred aeternitati, or, in aeternum; in the 70 NONLATINALPHABET; in the vulgar Latine, in seculum seculi, for ever.
. In the Ark of No it is rendered Aeternitati, or, in aeternum; in the 70; in the Vulgar Latin, in seculum Seculi, for ever.
vnderstand these words to be spoken of Christ, and, For ever, is, For all eternitie: vnderstand them to bee spoken of David, and, For euer, is, For a long season. I haue hitherto expounded these words as they are appliable to David; and accordingly doe take this last word NONLATINALPHABET, For ever.
understand these words to be spoken of christ, and, For ever, is, For all eternity: understand them to be spoken of David, and, For ever, is, For a long season. I have hitherto expounded these words as they Are appliable to David; and accordingly do take this last word, For ever.
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Blessings temporall and spirituall: temporall, as deliverance from forreine enimies, and the execution of iudgement and iustice for the peace, & quiet of his people:
Blessings temporal and spiritual: temporal, as deliverance from foreign enemies, and the execution of judgement and Justice for the peace, & quiet of his people:
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Was God the author of Davids exaltation? Did he appoint him to be king over Israel? Hence then ariseth this doctrine which before I promised to speake vnto, Kings doe hold their kingdomes immediatly from God.
Was God the author of Davids exaltation? Did he appoint him to be King over Israel? Hence then arises this Doctrine which before I promised to speak unto, Kings do hold their kingdoms immediately from God.
gods lieuetenant, for thy wealth if thou do well; for vengeance, if ill. The like proofe may be taken from Daniel 2.21. where not only the taking away of kings, but also the setting of them vp, is avowed to be gods owne worke.
God's lieutenant, for thy wealth if thou do well; for vengeance, if ill. The like proof may be taken from daniel 2.21. where not only the taking away of Kings, but also the setting of them up, is avowed to be God's own work.
Hath not the Lord annointed thee to be governour over his inheritance? Of Hazael, and Iehu, 1. Kings, 19.15, 16. The Lord said vnto Elias; Go annoint Hazael king over Aram,
Hath not the Lord anointed thee to be governor over his inheritance? Of hazael, and Iehu, 1. Kings, 19.15, 16. The Lord said unto Elias; Go anoint hazael King over Aram,
for the God of heaven hath given thee a kingdome. Of Salomon, 2. Chron. 8.9. The Queene of Sheba saith vnto him, Blessed be the Lord thy God which loved thee to set thee on his throne as king.
for the God of heaven hath given thee a Kingdom. Of Solomon, 2. Chronicles 8.9. The Queen of Sheba Says unto him, Blessed be the Lord thy God which loved thee to Set thee on his throne as King.
And to omit others, of David in my text, of whom it is also specially said, 1. Chron. 28.4. That God did choose him, and delighted in him to make him king over Israel:
And to omit Others, of David in my text, of whom it is also specially said, 1. Chronicles 28.4. That God did choose him, and delighted in him to make him King over Israel:
were there not a generation of men, bearing in their foreheads the stampe of Christians, that cannot brooke any proofe taken out of Scripture for the maintenance of any doctrine that may distast the bishop of Rome, or want his allowance.
were there not a generation of men, bearing in their foreheads the stamp of Christians, that cannot brook any proof taken out of Scripture for the maintenance of any Doctrine that may distaste the bishop of Room, or want his allowance.
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what tel you vs of scripture? Set aside the autority of the Church, the autoritie of the Pope, & we take scripture to be no better thē a doubtfull, vncertaine, and leaden rule;
what tell you us of scripture? Set aside the Authority of the Church, the Authority of the Pope, & we take scripture to be no better them a doubtful, uncertain, and leaden Rule;
then a matter of debate; then a booke of discord; then a poore kind of element; then a dūb iudge; then dead inke; then inken diuinity; then a nose of wax; then Aesops fables. Impious wretches:
then a matter of debate; then a book of discord; then a poor kind of element; then a dumb judge; then dead ink; then inken divinity; then a nose of wax; then Aesops fables. Impious wretches:
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Upon this ground and distinction of theirs, I doubt not but that blasphemous Dorhoff, hath made an alteration in the beginning of our Creede, and in steede of, Credo in Deum, patrem omnipotentem, creatorem coeli & terrae, hath substituted, Credo in Diabolum, carnificem, orcipotentem, corruptorem coeli & terrae.
Upon this ground and distinction of theirs, I doubt not but that blasphemous Dorhoff, hath made an alteration in the beginning of our Creed, and in steed of, Credo in God, patrem omnipotentem, Creator coeli & terrae, hath substituted, Credo in Diabolum, carnificem, orcipotentem, corruptorem coeli & terrae.
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Hence is it that the Author of the short Narration, how Henrie the IV. (late) king of France and Navarre, sent his Embassadours to Pope Clement the VIII. for absolution from his heresie, tels vs, that though some doe mainetaine the king to hold his kingdome immediately from God, yet that at Rome this is accounted a very ridiculous matter.
Hence is it that the Author of the short Narration, how Henry the IV. (late) King of France and Navarre, sent his ambassadors to Pope Clement the VIII. for absolution from his heresy, tells us, that though Some do maintain the King to hold his Kingdom immediately from God, yet that At Room this is accounted a very ridiculous matter.
Postremo, distinguishing betweene secular and ecclesiasticall soveraignty, affirmeth that the Ecclesiasticall is à solo Deo, & de iure divino, from God alone,
Postremo, distinguishing between secular and ecclesiastical sovereignty, Affirmeth that the Ecclesiastical is à solo God, & de iure divino, from God alone,
If we marke the antithesis, and opposition betweene the lawe of God & the law of nations, as also between the soveraigneties Ecclesiasticall, and secular, we must needs acknowledge it for Bellarmines opinion, that kings holde not their kingdomes immediatly from God.
If we mark the antithesis, and opposition between the law of God & the law of Nations, as also between the soveraigneties Ecclesiastical, and secular, we must needs acknowledge it for Bellarmines opinion, that Kings hold not their kingdoms immediately from God.
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wherevpon dependeth his treasonable doctrine delivered in his fift booke de Rom. Pontif. cap. 8. where among other things, Parag. Praeterea, he affirmeth, that not only Princeps Episcoporum, the Pope,
whereupon dependeth his treasonable Doctrine Delivered in his fift book de Rom. Pontiff cap. 8. where among other things, Parag Praeterea, he Affirmeth, that not only Princeps Bishops, the Pope,
But this and other like proditorious assertions there, and elsewhere broached, and defended by Bellarmine, & others of that faction vpon this ground, That kings do not holde their kingdomes immediately from God, I now let passe.
But this and other like proditorious assertions there, and elsewhere broached, and defended by Bellarmine, & Others of that faction upon this ground, That Kings do not hold their kingdoms immediately from God, I now let pass.
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Yet if any will that the autority of the ancient fathers be produced, let such know that Irenaeus in his 5. booke aduersus haereses, & Tertullian in the 2. cap. of his booke to Scapula, & Optatus in his 3. booke against Parmenian, and S. Chrysostome in 2. Hom. ad Pop. Antioch.
Yet if any will that the Authority of the ancient Father's be produced, let such know that Irnaeus in his 5. book Adversus Heresies, & Tertullian in the 2. cap. of his book to Scapula, & Optatus in his 3. book against Parmenian, and S. Chrysostom in 2. Hom. and Pop. Antioch.
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and S. Ambrose in his Apolo. of David, and S. Austin in his 4. booke de Civ. D. cap. 33. and Pope Gregorie the first in an epistle of his to Mauritius the Emperour, do all stand very effectually for the imperiall authority of kings immediately derived from God.
and S. Ambrose in his Apollo. of David, and S. Austin in his 4. book the Civ. D. cap. 33. and Pope Gregory the First in an epistle of his to Mauritius the Emperor, do all stand very effectually for the imperial Authority of Kings immediately derived from God.
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How this point hath beene mainetained for these last 500 yeares by Venericus Vercellensis in his booke de unitate Ecclesiae conservanda; by the Leodienses in their epistle against Paschalis the second;
How this point hath been maintained for these last 500 Years by Venericus Vercellensis in his book de unitate Ecclesiae conservanda; by the Leodienses in their epistle against Paschal the second;
by Babenbergius, by Dantes, by Cusanus, by Theodoricus de Niem, by Franciscus de Zabarellis, and others, they, who haue pervsed that profitable volume set out by Simon Schardius concerning Imperiall Iurisdiction, authority, and praeeminence, cannot but see.
by Babenbergius, by Dantes, by Cusanus, by Theodoricus de Niem, by Francis de Zabarellis, and Others, they, who have perused that profitable volume Set out by Simon Schardius Concerning Imperial Jurisdiction, Authority, and preeminence, cannot but see.
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This was the expresse challenge of Pope Gregory the 7. in his execration against the Emperour Henry the 4. as it is set downe by Platina in that Popes life.
This was the express challenge of Pope Gregory the 7. in his execration against the Emperor Henry the 4. as it is Set down by Platina in that Popes life.
See but the Bull of Pope Alexander the Sixt, containing his donation of the west Indies to Ferdinandus king of Castell and Leon, and to Isabella his Queene:
See but the Bull of Pope Alexander the Sixt, containing his donation of the west Indies to Ferdinand King of Castle and Leon, and to Isabella his Queen:
& successours, kings of Castell, and Leon for ever, all Ilands and firme lands detected or to be detected from one hundred leagues beyond the Acores towards the west and south, togither with all their dominions, citties, castles, places, farmes, rightes, iurisdictions, appurtenances whatsoever.
& Successors, Kings of Castle, and Leon for ever, all Lands and firm Lands detected or to be detected from one hundred leagues beyond the Acores towards the west and south, together with all their Dominions, cities, Castles, places, farms, rights, jurisdictions, appurtenances whatsoever.
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This was a largesse so transcendent for the vanitie thereof, that (as Benzo writeth) an infidell king Attabaliba, king of Peru could by the eie of reason discover it,
This was a largess so transcendent for the vanity thereof, that (as Benzo Writeth) an infidel King Attabaliba, King of Peru could by the eye of reason discover it,
A like vanitie did Sanctius brother to the king of Spaine, and elect Generall for the warre against the Saracens of Aegypt, taxe in another Bishop of Rome, as Petrarch affirmeth.
A like vanity did Sanctius brother to the King of Spain, and elect General for the war against the Saracens of Egypt, Tax in Another Bishop of Rome, as Petrarch Affirmeth.
then he could the Pope a Caliph. But Popes, and Popish Divines, and Canonists, and all Clawbackes of that See, maintaining that the Pope hath even iure divino, by the law of God,
then he could the Pope a Caliph. But Popes, and Popish Divines, and Canonists, and all To scratch back of that See, maintaining that the Pope hath even iure divino, by the law of God,
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so large and faire a patrimonie, as is the Monarchie, and Soveraigntie over the whole world, in all causes, both Civill & Ecclesiasticall, they all stand convicted of falshood through the truth of this sacred doctrine;
so large and fair a patrimony, as is the Monarchy, and Sovereignty over the Whole world, in all Causes, both Civil & Ecclesiastical, they all stand convicted of falsehood through the truth of this sacred Doctrine;
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Aged Leontius Bishop of Antioch (as it is recorded by Sozomen Eccles. hist. lib. 3. c. 20. ) pointing to his gray and white haires, said vnto some that were present with him, NONLATINALPHABET when this snow is melted, much mire will follow:
Aged Leontius Bishop of Antioch (as it is recorded by Sozomen Eccles. hist. lib. 3. c. 20.) pointing to his grey and white hairs, said unto Some that were present with him, when this snow is melted, much mire will follow:
The Lord left vs not as sheep without a sheepheard. NONLATINALPHABET; we are the same sheep still to be lead forth to the waters of comfort, though there be another sheepheard.
The Lord left us not as sheep without a shepherd.; we Are the same sheep still to be led forth to the waters of Comfort, though there be Another shepherd.
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The Lord did set King IAMES to be vnto vs blessings for ever: blessings temporall and spirituall. Temporall; for through him wee are delivered from all feare of forraine enimies,
The Lord did Set King JAMES to be unto us blessings for ever: blessings temporal and spiritual. Temporal; for through him we Are Delivered from all Fear of foreign enemies,
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My conclusion shall be no other, thē a prayer for his Maiestie, that God would be pleased to giue him vitam longam, regnum prosperum, prolem foelicem, vitam aeternam, a long life, a prosperous raigne, a happy progeny in this world,
My conclusion shall be no other, them a prayer for his Majesty, that God would be pleased to give him vitam Longam, Kingdom Prosperum, Prolem foelicem, vitam aeternam, a long life, a prosperous Reign, a happy progeny in this world,
Be thou vnto him in his counsell wisdome, and in all his waies his rocke, his fortresse, his deliverer, his God, his strength, that the hand of violence, of rebellion, of treason touch him not.
Be thou unto him in his counsel Wisdom, and in all his ways his rock, his fortress, his deliverer, his God, his strength, that the hand of violence, of rebellion, of treason touch him not.
wherein whē we shal haue finished our race with cōfidēce we looke to be delivered from this bondage of corruptiō into the glorious libertie of the sonnes of God;
wherein when we shall have finished our raze with confidence we look to be Delivered from this bondage of corruption into the glorious liberty of the Sons of God;
Even so bee it blessed Father, for the same Iesus Christ his sake, to whom with thee in the vnitie of the holy Spirit be ascribed all praise and power, might & maiestie, dignitie, and dominion for evermore. Amen. FINIS.
Even so be it blessed Father, for the same Iesus christ his sake, to whom with thee in the unity of the holy Spirit be ascribed all praise and power, might & majesty, dignity, and dominion for evermore. Amen. FINIS.
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Christianus nulli { us } est hostis, nedū Imperatoris; quem scien à Deo suo cōstitui, necesse est ut & ipsū diligat & revercatur, & honoret, & salvum velit cum toto Romano Imperio quousque seculum stabit. — Colim { us } ergo & Imperatorem sic, quomodo & nobis licet & ipsi expedit, ut hominem à Deo secundum, & quicquid est, à Deo consecutum, & solo Deo minorem. Hoc & ipse volet. Sic enim omnibus major est, dum solo vero deo minor est. Et Apologet. cont. gent. cap. 30. Sciunt [ Imperatores ] quis illia dederit imperium, sciunt quà homines, quis & animam. Sentiunt enim Deum esse solum, in cujus solius potestate sunt, à quo sunt secundi, post quem primi, ante omnes & super omnes deos. Quid-ni? Cum super omnes homines qui ubi { que } vivunt, & mortuis antistant.
Christian None { us } est hostis, nedum Imperatoris; Whom scien à God Sue cōstitui, Necessary est ut & ipsū diligat & revercatur, & honoret, & Salvum velit cum toto Romano Imperial How Long seculum stabit. — Colim { us } ergo & Imperatorem sic, quomodo & nobis licet & ipsi expedit, ut hominem à God secundum, & quicquid est, à God consecutum, & solo God Minor. Hoc & ipse volet. Sic enim omnibus Major est, dum solo vero God minor est. Et Apologet contentedly. gent. cap. 30. Sciunt [ Imperatores ] quis Ilia dederit imperium, sciunt quà homines, quis & animam. Sentiunt enim God esse solum, in cujus Solius potestate sunt, à quo sunt secundi, post Whom Primi, ante omnes & super omnes Gods. Quid-ni? Cum super omnes homines qui ubi { que } Vivunt, & mortuis antistant.
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Cap. 4. Qui tenentur legibus, audent suum negare peccatum, dedignantur rogare indulgentiam, quam perebat [ Rex David ] qui nullis legibus tenebatur humanis. & ibid. cap. 10. Rex utique erat, nullis ipse legibus tenebatur, quia liberi sunt reges à vinculis delictorum. Ne { que } enim ullis ad poenam vocantur legibus tuti imperij potestate. Homini ergo non peccavit cui non tenebatur obnoxius.
Cap. 4. Qui tenentur legibus, Audent suum negare peccatum, dedignantur Rogare indulgentiam, quam perebat [ Rex David ] qui nullis legibus tenebatur humanis. & Ibid. cap. 10. Rex Utique erat, nullis ipse legibus tenebatur, quia Liberi sunt reges à vinculis delictorum. Ne { que } enim ullis ad poenam vocantur legibus tuti imperij potestate. Homini ergo non peccavit cui non tenebatur obnoxius.
Lib. 2. cap. 100. indict. 11. Mauritio Augusto; Ego verò haec Dominis meis loquens, quid sum nisi pulvis & vermis. Sed tamē quia contra autorem omnium Deum hanc intendere constitutionem sentio, Dominis tacere non possum. Ad hoc enim potestas super omnes homines Dominorum meorum pietati coelitus data est, ut qui bona appetunt adjuventur, &c.
Lib. 2. cap. 100. indict. 11. Mauritius Augusto; Ego verò haec Dominis meis Speaking, quid sum nisi Pulvis & vermis. Said tamē quia contra autorem omnium God hanc intendere constitutionem sentio, Dominis tacere non possum. Ad hoc enim potestas super omnes homines Dominorum meorum pietati coelitus data est, ut qui Bona appetunt adjuventur, etc.
