Tvvo sermons preached in Scotland before the Kings Maiesty the one, in his chappell royall of Holy-Roode-house at his Highnesse comming in: the other, in the church of Drumfreis at his Highnesse going out: by W. Cowper ...
THis verse containes an Oracle or heauenly answer giuen from the great King IEHOVA, to Dauid his Deputie-King in Canaan, and it commeth this Day to another King, the Successor of Dauid, and Deputie also of IEHOVA in Brittaine, bringing with it a heartie welcome,
THis verse contains an Oracle or heavenly answer given from the great King JEHOVAH, to David his Deputie-King in Canaan, and it comes this Day to Another King, the Successor of David, and Deputy also of JEHOVAH in Britain, bringing with it a hearty welcome,
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The present Ageadmires it, the subsequent shal be forced to acknowledge it, there reigneth this day in Brittain, & long may he raign in it, a King, who in his own degree is also primi Regis & cor, & lingua,
The present Ageadmires it, the subsequent shall be forced to acknowledge it, there Reigneth this day in Britain, & long may he Reign in it, a King, who in his own degree is also Primi Regis & cor, & lingua,
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& calamus, and vnto whom that supreme Maiestie, who is NONLATINALPHABET, commeth this comfortable promise of protection, The Lord shall preserue thy going out, and thy comming in, &.
& calamus, and unto whom that supreme Majesty, who is, comes this comfortable promise of protection, The Lord shall preserve thy going out, and thy coming in, &.
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for in the first two verses, Dauid sendeth vp his Prayer to the Lord, in the remanent sixe, the Lord sends downe his answere to Dauid, full of comfortable promises, whereof this is the last,
for in the First two Verses, David sends up his Prayer to the Lord, in the remanent sixe, the Lord sends down his answer to David, full of comfortable promises, whereof this is the last,
First, who is it that makes the promise, the Lord. Next, to whom is the promise made, it lurkes in this word, thy. He who in the beginning of the Psalme lifted vp his eyes to the Lord, protesting that his helpe came from him, who made the heauen,
First, who is it that makes the promise, the Lord. Next, to whom is the promise made, it lurks in this word, thy. He who in the beginning of the Psalm lifted up his eyes to the Lord, protesting that his help Come from him, who made the heaven,
from the sole of our foote, to the haire of our head, doth the protection of the Lord ouershaddow vs. Et si sic custodiuntur superflua tua, in quant à securitate est anima tua? And seeing the Lord hath such care of thy superfluities, that a haire of thy head fals not to the ground, but by his prouidence;
from the sole of our foot, to the hair of our head, does the protection of the Lord overshadow us Et si sic custodiuntur superflua tua, in quant à securitate est anima tua? And seeing the Lord hath such care of thy superfluities, that a hair of thy head falls not to the ground, but by his providence;
and will not giue it to any other, they know hee hath giuen his Angels charge ouer them, to keepe them in all their waies, not for any neede he hath of them, but for our comfort.
and will not give it to any other, they know he hath given his Angels charge over them, to keep them in all their ways, not for any need he hath of them, but for our Comfort.
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hee vses them, not as if hee were weake himselfe without them, but to help our weaknesse, that we may know howsoeuer our enemies be many (yet as Elisha said to his seruant) Feare not, for they that be with vs, are moe,
he uses them, not as if he were weak himself without them, but to help our weakness, that we may know howsoever our enemies be many (yet as Elisha said to his servant) fear not, for they that be with us, Are more,
Thou, Lord, sauest me from my aduersaries. Many a time all secondary helpes failed him: his sonne Absalom rose against him; his Counsellour Achitophel betrayed him; his Subiects forsooke him; the Ziphims discouered him;
Thou, Lord, Save me from my Adversaries. Many a time all secondary helps failed him: his son Absalom rose against him; his Counselor Ahithophel betrayed him; his Subjects forsook him; the Ziphims discovered him;
But the soule which trusteth in the Lord, findes rest in him, and reioyces with Dauid, The Lord is the strength of my soule, of whom shall l be afraid?
But the soul which Trusteth in the Lord, finds rest in him, and reioyces with David, The Lord is the strength of my soul, of whom shall l be afraid?
This name the Iewes called nomen ineffabile. No maruell, the word it selfe is easily pronounced, the Maiestie named by it, is more than can be manifested,
This name the Iewes called Nome ineffabile. No marvel, the word it self is Easily pronounced, the Majesty nam by it, is more than can be manifested,
and the minde which mounts vp to search the secret of the Diuine Maiestie, many a time in Gods righteous iudgements becomes witlesse NONLATINALPHABET he sendeth great darknesse on such as curiously dare enquire of his Essence.
and the mind which mounts up to search the secret of the Divine Majesty, many a time in God's righteous Judgments becomes witless he sends great darkness on such as curiously Dare inquire of his Essence.
We should be in such sort thankefull for that which God hath reuealed to vs of himselfe, that wee bee also fearefull to search out, that which is secret.
We should be in such sort thankful for that which God hath revealed to us of himself, that we be also fearful to search out, that which is secret.
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for man is a mutable creature, his life is but momentanie, and he liueth, so long as hee liueth, in a passing moment onely, one goes away to giue place vnto another, the moments which are past since his first mouing, returne not againe vnto him,
for man is a mutable creature, his life is but momentary, and he lives, so long as he lives, in a passing moment only, one Goes away to give place unto Another, the moments which Are passed since his First moving, return not again unto him,
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how then can hee say ( I am ?) Quomodo enim est, quod in eodem statu nunquam permanet ? for how can that be said to be, which neuer abides in one estate? And as to Angels,
how then can he say (I am?) Quomodo enim est, quod in Eodem Statu Never permanent? for how can that be said to be, which never abides in one estate? And as to Angels,
albeit they be now NONLATINALPHABET, immutable, propter gratiam NONLATINALPHABET, quae iam illis ab Iesu tributa est, for that grace of vnchangeablenesse, which by Iesus is now giuen vnto them,
albeit they be now, immutable, propter gratiam, Quae iam illis ab Iesu Tributa est, for that grace of unchangeableness, which by Iesus is now given unto them,
The learned Doctor Zanchius hath obserued, that this name IEHOVA noteth the Being of this true subsisting Lord, in respect of all times, Camets being a note of the time past, Holem of the time present,
The learned Doctor Zanchius hath observed, that this name JEHOVAH notes the Being of this true subsisting Lord, in respect of all times, Camets being a note of the time past, Holem of the time present,
One generation passeth, and another generation succeedeth, but the earth remaines for euer. Much more doth he remaine, who hath laid the foundation, and established the pillers thereof:
One generation passes, and Another generation succeedeth, but the earth remains for ever. Much more does he remain, who hath laid the Foundation, and established the pillars thereof:
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as our Prophet, teaching vs to pray, and prayes for vs, as our Priest: Orat in nobis, vt Propheta, orat pro nobis, vt sacerdos, oratur à nobis, vt Rex.
as our Prophet, teaching us to pray, and prays for us, as our Priest: Orat in nobis, vt Propheta, Orat Pro nobis, vt sacerdos, oratur à nobis, vt Rex.
When thou from a contrite, and melting heart, sendst vp teares to the Lord, as witnesses of they vnfained repentance, they fal not to the ground, for the Lord gathers them in his bottell, then doth the earth water the heauen.
When thou from a contrite, and melting heart, sendest up tears to the Lord, as Witnesses of they unfeigned Repentance, they fall not to the ground, for the Lord gathers them in his Bottle, then does the earth water the heaven.
If thou wert ( said Chrysostome ) to labour a fruitfull land, wouldst thou spare seede vpon it? what then should wee doe NONLATINALPHABET who are called to be Labourers of the heauen, a fruitfull Canaan, not flowing with milke and honey,
If thou Wertenberg (said Chrysostom) to labour a fruitful land, Wouldst thou spare seed upon it? what then should we do who Are called to be Labourers of the heaven, a fruitful Canaan, not flowing with milk and honey,
but ouerflowing with peace, ioy, and glory? Seeing the earth rendreth to vs with manifold encrease such as we giue vnto it, will the heauens faile? No:
but overflowing with peace, joy, and glory? Seeing the earth rendereth to us with manifold increase such as we give unto it, will the heavens fail? No:
Out of our loue toward him, wee may seeke him, but it is nothing in respect of his loue toward vs, wherewith hee will comfort, and replenish vs. Our Prayer to him is like the flowing of a little strand,
Out of our love towards him, we may seek him, but it is nothing in respect of his love towards us, wherewith he will Comfort, and replenish us Our Prayer to him is like the flowing of a little strand,
The Lord was a hedge vnto Iob, Satan himselfe confessed hee could not get thorow it, howsoeuer many a time he assayed it, to haue done euil vnto Iob. I need not multiply forrain examples.
The Lord was a hedge unto Job, Satan himself confessed he could not get thorough it, howsoever many a time he assayed it, to have done evil unto Job I need not multiply foreign Examples.
the Lord hath made his Maiestie glorious by deliuerances, he hath rescued his Seruant from the hurtfull sword, yea, these wretched Instruments of Satan, who by Sorcerie laid snares for his Sacred life, being confounded in themselues, that nothing could succeede with them, got this answer from their most miserable master, that He was The man of God. Yet being loth to discouer his owne weakenesse, spake it in such a language as for the present they vnderstood not.
the Lord hath made his Majesty glorious by Deliverances, he hath rescued his Servant from the hurtful sword, yea, these wretched Instruments of Satan, who by Sorcery laid snares for his Sacred life, being confounded in themselves, that nothing could succeed with them, god this answer from their most miserable master, that He was The man of God. Yet being loath to discover his own weakness, spoke it in such a language as for the present they understood not.
But seeing this same promise of preseruation was made before (for from the third verse to the end of the Psalme, six sundry times is this word of keeping or preseruing repeated;) why is it now made ouer againe? not without cause:
But seeing this same promise of preservation was made before (for from the third verse to the end of the Psalm, six sundry times is this word of keeping or preserving repeated;) why is it now made over again? not without cause:
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or to cause their mouth to kisse their owne hand, as if their owne hand had helped them, this is to impute their deliuerance to their Calfe, and therefore often is this resounded, The Lord, the Lord.
or to cause their Mouth to kiss their own hand, as if their own hand had helped them, this is to impute their deliverance to their Calf, and Therefore often is this resounded, The Lord, the Lord.
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quotidie pars aliqua vitae demitur, euery day some part of our life is taken from vs. Next, our life is called a comming in, and a going out, in respect of the personall actions of men in their life:
quotidie pars Any vitae demitur, every day Some part of our life is taken from us Next, our life is called a coming in, and a going out, in respect of the personal actions of men in their life:
or similitude remaines, then to trust vnto the felicitie of man vpon earth. Let all men learn to be sober, in that estate wherein they stand, perswading themselues,
or similitude remains, then to trust unto the felicity of man upon earth. Let all men Learn to be Sobrium, in that estate wherein they stand, persuading themselves,
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I am now (said Moses ) an hundreth and twenty yeere old, and can no more goe out and in before you: Deut. 31.2. that is, I can no more doe the Office of a Gouernour vnto you.
I am now (said Moses) an Hundredth and twenty year old, and can no more go out and in before you: Deuteronomy 31.2. that is, I can no more doe the Office of a Governor unto you.
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And againe, when he prayed for Ioshua, The Lord God of the Spirits of all flesh appoint a man to go in and out before the Congregation, that they be not as sheepe without a Shepheard.
And again, when he prayed for Ioshua, The Lord God of the Spirits of all Flesh appoint a man to go in and out before the Congregation, that they be not as sheep without a Shepherd.
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Now what he meanes by this, he expounds himselfe: Giue to thy seruant an vnderstanding heart, that I may discerne betweene good and bad, and may iudge thy people.
Now what he means by this, he expounds himself: Give to thy servant an understanding heart, that I may discern between good and bad, and may judge thy people.
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Such was the Princely and most Christian disposition of Frederic the Emperor, who being demanded, whom of his subiects hee loued best, answered, Them who so please me, that in no case they will displease God.
Such was the Princely and most Christian disposition of Frederick the Emperor, who being demanded, whom of his Subjects he loved best, answered, Them who so please me, that in no case they will displease God.
men fashion themselues to the manners of the King, as their onely paterne, and example. Q•• in saeculi cubn•ne constituti sunt, aut plurimos secum perdunt, aut ad salutem ducunt :
men fashion themselves to the manners of the King, as their only pattern, and Exampl. Q•• in Saeculi cubn•ne constituti sunt, Or Plurimos secum perdunt, Or ad salutem ducunt:
therefore is it that euen in sleeping, the Lyon lookes as if hee were waking. Howeuer it be, hereby properly is figured the restlesse care of conscientious Kings.
Therefore is it that even in sleeping, the lion looks as if he were waking. However it be, hereby properly is figured the restless care of conscientious Kings.
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Damocles may stand for an example, who being set in the Chaire of King Dionysius, when hee looked vp to the sword hanging aboue his head, loathed all the honour and pleasure offered to him by such as were appointed to serue him,
Damocles may stand for an Exampl, who being Set in the Chair of King Dionysius, when he looked up to the sword hanging above his head, loathed all the honour and pleasure offered to him by such as were appointed to serve him,
and the vnction) is full of cares, hee is not like that womanly Emperour of Assyria, Sardanapalus, of whose base behauiour it is shame to speake among men,
and the unction) is full of Cares, he is not like that womanly Emperor of Assyria, Sardanapalus, of whose base behaviour it is shame to speak among men,
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But a good King is like that good Iehosaphat, of whom it is written, that he went and returned through the people from Beersheba to mount Ephraim, setting Iudges in the Land, City by City,
But a good King is like that good Jehoshaphat, of whom it is written, that he went and returned through the people from Beersheba to mount Ephraim, setting Judges in the Land, city by city,
and bringing home againe to the Lord God of their Fathers, such as had falne from him, from one Prouince, one City, one house to another, he trauaileth continually, exercising his Royall function.
and bringing home again to the Lord God of their Father's, such as had fallen from him, from one Province, one city, one house to Another, he Travaileth continually, exercising his Royal function.
We wish, that as in the dayes of Iosua the Sunne stayed in Gib•ah, and the Moone in the valley of Aialen: so this Land might for euer enioy the presence of our Soueraine;
We wish, that as in the days of Iosua the Sun stayed in Gib•ah, and the Moon in the valley of Aialen: so this Land might for ever enjoy the presence of our Sovereign;
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so is it expected, that his Maiesties comming into this Land, shall be like the raine vpon grasse new mowne, where the sythes of the Sonnes of A•ak haue cut downe the medowes to the very roote•:
so is it expected, that his Majesties coming into this Land, shall be like the rain upon grass new mown, where the scythes of the Sons of A•ak have Cut down the meadows to the very roote•:
we are in hope that his comming shall bee like the showres that water the earth, to make it grow and reuert againe, th•t in his dayes the righteous may flourish,
we Are in hope that his coming shall be like the showers that water the earth, to make it grow and revert again, th•t in his days the righteous may flourish,
But which is worst of all, a most famous, and ancient Church oppressed with pouerty in many of her members, is like to languish and decay, the Children cry for bread,
But which is worst of all, a most famous, and ancient Church oppressed with poverty in many of her members, is like to languish and decay, the Children cry for bred,
and in many parts of the Land there is none to giue it, nothing being left in sundry Parishes, not so much as the small teinds of the Vicarage for maintenance of a Pastor.
and in many parts of the Land there is none to give it, nothing being left in sundry Parishes, not so much as the small teinds of the Vicarage for maintenance of a Pastor.
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It is now about three thousand and sixe hundred yeeres, since the Lord promised to giue the ends of the earth in a possession to his Christ, and it is now sixteen hundred yeeres since the Lord began to performe it:
It is now about three thousand and sixe hundred Years, since the Lord promised to give the ends of the earth in a possession to his christ, and it is now sixteen hundred Years since the Lord began to perform it:
None of the Churches of this Ile, neither that in the South, nor that in the North, receiued the Faith from the Church of Rome. It is true indeede, at the desire of King Lucius, there was sent to him from the Bishop of Rome, Damianus and Fugatianus to confirme him in the faith;
None of the Churches of this I'll, neither that in the South, nor that in the North, received the Faith from the Church of Room. It is true indeed, At the desire of King Lucius, there was sent to him from the Bishop of Rome, Damianus and Fugatianus to confirm him in the faith;
and shall shee now in her old age perish and decay through pouerty? shall Iulians persequution vndoe her? shall the rents of her Schooles, Colledges and Churches be rest from her,
and shall she now in her old age perish and decay through poverty? shall Julians persecution undo her? shall the rends of her Schools, Colleges and Churches be rest from her,
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and nothing or little left to maintaine Learning and Religion? O! what an ingratitude is here? The Lord commeth to vs with the aboundance of the blessing of his Gospell, offering to vs the riches of his mercy,
and nothing or little left to maintain Learning and Religion? OH! what an ingratitude is Here? The Lord comes to us with the abundance of the blessing of his Gospel, offering to us the riches of his mercy,
But contenting me to haue pointed at this euill, I leaue the remedy thereof to that rare wisedome, wherewith God hath endued your Sacred Maiestie, and conclude as I began.
But contenting me to have pointed At this evil, I leave the remedy thereof to that rare Wisdom, wherewith God hath endued your Sacred Majesty, and conclude as I began.
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hee saw a ladder reaching from earth to heauen, and the Angels of God ascending and descending vpon it, assuring him that the Lord would be with him both in his going and his comming :
he saw a ladder reaching from earth to heaven, and the Angels of God ascending and descending upon it, assuring him that the Lord would be with him both in his going and his coming:
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the like this day commeth from the Lord to our Iacob, in his iourney. The Lord shall preserue thy goingout, and thy comming in, from henceforth and for euer.
the like this day comes from the Lord to our Iacob, in his journey. The Lord shall preserve thy goingout, and thy coming in, from henceforth and for ever.
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HIS MAIESTIES GOING OVT. Psal. 80. verse 17. Let thy hand be with the Man of thy right hand and the Sonne of man, whom thou hast made strong for thy selfe.
HIS MAJESTIES GOING OUT. Psalm 80. verse 17. Let thy hand be with the Man of thy right hand and the Son of man, whom thou hast made strong for thy self.
AS your Maiesties Comming into this Kingdome to visite the one of your Twinnes, was welcommed with a promise of diuine protection, The Lord shall preserue thy comming in,
AS your Majesties Coming into this Kingdom to visit the one of your Twins, was welcomed with a promise of divine protection, The Lord shall preserve thy coming in,
Seeing our hands cannot alwayes bee with your Maiestie to attend, and serue your Highnesse as our bounden duty requires, our hearts shall not cease to cry vnto heauen, that the hand of the Lord may be with you.
Seeing our hands cannot always be with your Majesty to attend, and serve your Highness as our bounden duty requires, our hearts shall not cease to cry unto heaven, that the hand of the Lord may be with you.
one for the Church, that the Shepheard of Israel, who sits betweene the Cherubins, would mercifully looke on her misery, and bring againe her captiuity.
one for the Church, that the Shepherd of Israel, who sits between the Cherubim, would mercifully look on her misery, and bring again her captivity.
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Secondarily, it is a Prayer for all Typicall and Temporall redeemers, whome this people expected, for perfiting their promised deliuerance, as Cyrus. Nehemiah, Zerubbabel, and such like:
Secondarily, it is a Prayer for all Typical and Temporal redeemer's, whom this people expected, for perfiting their promised deliverance, as Cyrus. Nehemiah, Zerubbabel, and such like:
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and as to them who were before the Incarnation, sure it is, so soone as the Messia was promised, the Church by faith conceiued him, she trauelled, crying for him by praier,
and as to them who were before the Incarnation, sure it is, so soon as the Messiah was promised, the Church by faith conceived him, she traveled, crying for him by prayer,
& at length by patiēce in the fulnes of time she broght him out Abraham saw his day a far off, & reioyced that a childe was to be borne vnto him, in whom all Nations of the earth should be blessed.
& At length by patience in the fullness of time she brought him out Abraham saw his day a Far off, & rejoiced that a child was to be born unto him, in whom all nations of the earth should be blessed.
Of that number was Ioseph of Arimathea, hee waited for the Kingdome of God, also Anna and Simeon waited for the consolation of Israel, then was Simcon content to die,
Of that number was Ioseph of Arimathea, he waited for the Kingdom of God, also Anna and Simeon waited for the consolation of Israel, then was Simon content to die,
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Secondly, he is called the sonne of man. And these two especially respect his person. Thirdly, hee is called, One whom God hath made strong for himselfe. And this touches his office.
Secondly, he is called the son of man. And these two especially respect his person. Thirdly, he is called, One whom God hath made strong for himself. And this touches his office.
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As hee is man, hee was conceiued, and formed by the right hand of God, so the Angell told Marie, the power of the most high shall ouer shadow thee, therefore in respect of his maruellous humane generation, Irenaeus obserues these three stiles to be giuen him.
As he is man, he was conceived, and formed by the right hand of God, so the Angel told marry, the power of the most high shall over shadow thee, Therefore in respect of his marvelous humane generation, Irnaeus observes these three stile to be given him.
Secondly, he is called Flos campi: a flowre of the field, not a flowre of the garden, not set or planted by a Gardner, but springing vp of the owne accord, without the labour or industrie of man.
Secondly, he is called Flos Campi: a flower of the field, not a flower of the garden, not Set or planted by a Gardener, but springing up of the own accord, without the labour or industry of man.
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for the right hand of God in holy scripture ••he• signifies his power, as in the song of ••jes and M•iam at the red sea, thy right hand is 〈 … 〉 •ower, thy right hand hath bruized thine enemies.
for the right hand of God in holy scripture ••he• signifies his power, as in the song of ••jes and M•iam At the read sea, thy right hand is 〈 … 〉 •ower, thy right hand hath Bruised thine enemies.
both these are taken vp by Nazianzen, Manus symbolum est affectionis & actionis, the hand is a signe of his working and will, the right hand put for his good will and pleasure, the left hand by the contrary, for his displeasure.
both these Are taken up by Nazianzen, Manus Symbol est affectionis & actionis, the hand is a Signen of his working and will, the right hand put for his good will and pleasure, the left hand by the contrary, for his displeasure.
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But in a more speciall sense doth this stile belong to the Lord Iesus, for with a note extolling him aboue all his brethren, he is called NONLATINALPHABET:
But in a more special sense does this style belong to the Lord Iesus, for with a note extolling him above all his brothers, he is called:
In the second part of the description they call him The sonne of man, hee is in such sort the sonne of God, that he is also the Sonne of man, not begotten by man,
In the second part of the description they call him The son of man, he is in such sort the son of God, that he is also the Son of man, not begotten by man,
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as Iob calleth him, our Goel or our kinsman. Iacob called him Shiloh because he was sent into the world wrapped in the like tunicle, which others of the sons of men bring with them when they are borne.
as Job calls him, our Goel or our kinsman. Iacob called him Shiloh Because he was sent into the world wrapped in the like tunicle, which Others of the Sons of men bring with them when they Are born.
He is that incomparable Vnio or Margarita, a precious pearle as Nazianzen calleth him, and why? Nicetas and Elias do tel vs, quippe qui non nisi summo cum labore, at que à perpaucis inueniatur, because he is not found but with great labour, and few are they who finde him Tum etiam (vt ait ille) quia vt margarita ex concha,
He is that incomparable Union or Margarita, a precious pearl as Nazianzen calls him, and why? Nicetas and Elias do tell us, quip qui non nisi Summo cum labour, At que à perpaucis inueniatur, Because he is not found but with great labour, and few Are they who find him Tum etiam (vt ait Isle) quia vt margarita ex concha,
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Man for his transgression receiued this checke from the Lord, Ecce Adam factus est quasi vnus ex nobis, but now since the reconciliation by Iesus, God manifested in the flesh, man may reioice and say, Ecce Deus factus est, quasi vnus ex nobis.
Man for his Transgression received this check from the Lord, Ecce Adam factus est quasi vnus ex nobis, but now since the reconciliation by Iesus, God manifested in the Flesh, man may rejoice and say, Ecce Deus factus est, quasi vnus ex nobis.
Doubtlesse this is a strong bulwarke of our faith, for since we see that the sonne of God is become the sonne of man, clothed with all the infirmities of our nature,
Doubtless this is a strong bulwark of our faith, for since we see that the son of God is become the son of man, clothed with all the infirmities of our nature,
and that these vile bodies of ours shall bee changed and fashioned like vnto the glorious body of Christ, especially since for no other end became he the sonne of man,
and that these vile bodies of ours shall be changed and fashioned like unto the glorious body of christ, especially since for no other end became he the son of man,
and to binde vp the broken-hearted, &c. what the Psalmist heere calls strengthning, the Prophet heere calls it annoynting, aud St. Iohn calls it sealing, for him hath God the father sealed, and what is meant by all these, he expounds himselfe yet more cleerely, The word was made flesh,
and to bind up the brokenhearted, etc. what the Psalmist Here calls strengthening, the Prophet Here calls it anointing, and Saint John calls it sealing, for him hath God the father sealed, and what is meant by all these, he expounds himself yet more clearly, The word was made Flesh,
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and dwelt among vs full of grace and truth, and a little after, God gaue him not the spirit by measure, that of his fulnesse wee might all receiue grace for grace.
and dwelled among us full of grace and truth, and a little After, God gave him not the Spirit by measure, that of his fullness we might all receive grace for grace.
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Of all these it is plaine how the father is sayd to haue made his sonne strong for himselfe, that is, hee annoynted him, he sealed him, he put his spirit into him, not in a measure,
Of all these it is plain how the father is said to have made his son strong for himself, that is, he anointed him, he sealed him, he put his Spirit into him, not in a measure,
but communicate the fulnes of grace to him, that he might be •rengthened to do vnto vs the office of a King, to deliuer vs from our enemies, of a Prophet to teach vs the whole counsell of God,
but communicate the fullness of grace to him, that he might be •rengthened to do unto us the office of a King, to deliver us from our enemies, of a Prophet to teach us the Whole counsel of God,
and of a Preist, to offer himselfe in a propitiatory sacrifice for vs. In all these appeared his wonderfull strength, passius est vt infirmus, operatus vt fortis, when hee suffered like a weake man,
and of a Priest, to offer himself in a propitiatory sacrifice for us In all these appeared his wonderful strength, passius est vt infirmus, Operatus vt fortis, when he suffered like a weak man,
in his victorie vide fortitudinem 〈 ◊ 〉 Dei, see the mighty strength and power of the •o•ne of God, granum sinapis dum patitur, in his •uff•ring he is like a graine of mustard seede;
in his victory vide fortitudinem 〈 ◊ 〉 Dei, see the mighty strength and power of the •o•ne of God, granum sinapis dum patitur, in his •uff•ring he is like a grain of mustard seed;
Euerie way the mighty strength of our strong Redeemer is to be admired, but specially his conquest by suffering, there did appeare the weaknesse of God stronger then man ;
Every Way the mighty strength of our strong Redeemer is to be admired, but specially his conquest by suffering, there did appear the weakness of God Stronger then man;
It was indeed an exceeding great worke, which committed to our Mediatour, The man lesus, and therefore required a speciall vnction to make him strong vnto it.
It was indeed an exceeding great work, which committed to our Mediator, The man Jesus, and Therefore required a special unction to make him strong unto it.
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The Redeemers Law hath also two parts, both of them commanding much more, then is commanded by the morall, the first part of the Redeemers law lookes vp to his Father, the second lookes downe to his brethren.
The Redeemer's Law hath also two parts, both of them commanding much more, then is commanded by the moral, the First part of the Redeemer's law looks up to his Father, the second looks down to his brothers.
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If man bee not punished, what shall become of the glorie of my iustice, and if all men perish vnder that wrath, which is due to their transgression, what shall become of the glory of my mercie.
If man be not punished, what shall become of the glory of my Justice, and if all men perish under that wrath, which is due to their Transgression, what shall become of the glory of my mercy.
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The Lord Iesus hath in wonderfull manner preserued them both, for in him the inuiolable strictnesse of his Fathers iustice hath beene manifested, in that he spared not his own sonne, bearing the burden of our transgression, many fearefull examples of diuine iustice hath been seene since the beginning of the world,
The Lord Iesus hath in wonderful manner preserved them both, for in him the inviolable strictness of his Father's Justice hath been manifested, in that he spared not his own son, bearing the burden of our Transgression, many fearful Examples of divine Justice hath been seen since the beginning of the world,
but neuer a mercy like this was manifested in the world, that the Lord gaue his onely begotten to the death, that such as beleeue in him might haue eternall life.
but never a mercy like this was manifested in the world, that the Lord gave his only begotten to the death, that such as believe in him might have Eternal life.
The other part of the law respected his brethren, concerning whom, this commandement was giuen him, thou must loue thy brethren, not as thy selfe onely,
The other part of the law respected his brothers, Concerning whom, this Commandment was given him, thou must love thy brothers, not as thy self only,
but more then thy selfe, thou shalt purchase them life by thine owne death, thou shalt saue them who haue lost themselues, thou shalt redeeme their inheritance which they haue solde without a price,
but more then thy self, thou shalt purchase them life by thine own death, thou shalt save them who have lost themselves, thou shalt Redeem their inheritance which they have sold without a price,
and as their neerest kinsman, and first-borne of thy fathers familie (according as thou art bound) thou shalt pursue the murtherer that slue him, to wit, the Diuell, he is without all citie of refuge, reuenge thou their bloud vpō him;
and as their nearest kinsman, and firstborn of thy Father's family (according as thou art bound) thou shalt pursue the murderer that slew him, to wit, the devil, he is without all City of refuge, revenge thou their blood upon him;
for the father fortified him, and made him strong to this worke for himselfe ▪ And thus haue wee seene how these words containe a prayer for the comming of Iesus Christ, the great and true Redeemer of his Church.
for the father fortified him, and made him strong to this work for himself ▪ And thus have we seen how these words contain a prayer for the coming of Iesus christ, the great and true Redeemer of his Church.
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For a King called of God to rule his people, and set ouer them, not in wrath as the Kings of Israel, Ieroboam and his successours were, of whom spake the Lord by Hosea, dedi illis regem in surore meo, but a King set ouer a people in mercie,
For a King called of God to Rule his people, and Set over them, not in wrath as the Kings of Israel, Jeroboam and his Successors were, of whom spoke the Lord by Hosea, dedi illis regem in surore meo, but a King Set over a people in mercy,
first, blessed art thou ô land, when thy King is the sonne of Nobles, and what greater Nobility then to be the sonne of Gods right hand, not onely in regard of his personall regeneration and adoption, which way all Christians are the sonnes of God;
First, blessed art thou o land, when thy King is the son of Nobles, and what greater Nobilt then to be the son of God's right hand, not only in regard of his personal regeneration and adoption, which Way all Christians Are the Sons of God;
Secondly, a good King is so called for that speciall and maruellous care the Lord hath of him, to preserue and keepe him in most desperate dangers, Many deliuerances giues the Lord to his annoynted,
Secondly, a good King is so called for that special and marvelous care the Lord hath of him, to preserve and keep him in most desperate dangers, Many Deliverances gives the Lord to his anointed,
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And thirdly, a good King is called a sonne of Gods right hand, because his heart is rightly set to doe good in his calling, like Dauid, Ezechia, and Iosia.
And Thirdly, a good King is called a son of God's right hand, Because his heart is rightly Set to do good in his calling, like David, Hezekiah, and Josiah.
The other part of the description agrees also very well vnto him, for the speciall and royall vnction of such a King as I haue spoken of, makes him strong for the Lord, and heere are two things;
The other part of the description agrees also very well unto him, for the special and royal unction of such a King as I have spoken of, makes him strong for the Lord, and Here Are two things;
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All superexcellencie of strength and dignity is from the Lord, the Lord brings low and exalts (said Anna the mother of Samuel) To come to preferment is neither from the East,
All superexcellency of strength and dignity is from the Lord, the Lord brings low and exalts (said Anna the mother of Samuel) To come to preferment is neither from the East,
The Princes of Zoan are fooles, and the Princes of Noph are deceiued, such was Pharaoh, of whom sayd the Lord, I haue raised thee vp, that I may shew my power vpon thee ;
The Princes of Zoan Are Fools, and the Princes of Noph Are deceived, such was Pharaoh, of whom said the Lord, I have raised thee up, that I may show my power upon thee;
Let them be assured, if they will not doe his will out of louing and humble obedience, God shall doe his will vpon them out of his iustice and power, hee shall roll them from their station,
Let them be assured, if they will not do his will out of loving and humble Obedience, God shall do his will upon them out of his Justice and power, he shall roll them from their station,
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and turne their glory into shame, Sic fiet ex comaedia, tragedia. The winde shall binde them vp in her wings. Hosea 5.7. A moneth shall deuoure them with their portions.
and turn their glory into shame, Sic fiet ex comaedia, tragedia. The wind shall bind them up in her wings. Hosea 5.7. A Monn shall devour them with their portions.
and authoritie, which they haue gotten from the Lord, these are the sonnes of his right hand, labouring to honour him who hath honoured them, and these the Lord keepeth as a signet on his hand, vpon these shall be raine of blessings.
and Authority, which they have got from the Lord, these Are the Sons of his right hand, labouring to honour him who hath honoured them, and these the Lord Keepeth as a signet on his hand, upon these shall be rain of blessings.
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and then the Lord his constant and louing kindnes felt in by-gone times, shal animate & incourage your Highnes still to walk before the Lord in the vprightnes of your heart, for with the vpright man, the Lord wil shew himself vpright.
and then the Lord his constant and loving kindness felt in bygone times, shall animate & encourage your Highness still to walk before the Lord in the uprightness of your heart, for with the upright man, the Lord will show himself upright.
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for Kings and all that are in authority, that we may lead a quiet and a peaceable life, and for this same cause the Israelites of olde were commanded to pray for the King of Babel who captiued them.
for Kings and all that Are in Authority, that we may led a quiet and a peaceable life, and for this same cause the Israelites of old were commanded to pray for the King of Babel who captived them.
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yet bonorum regnum non tam ipsis, quam illis vtile est quibus pr•positi sunt, yet good Kings are more profitable to their subiects, then to themselues.
yet Bonorum Kingdom non tam Ipse, quam illis utile est quibus pr•positi sunt, yet good Kings Are more profitable to their Subjects, then to themselves.
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The vnity and felicity of a people stands in the good disposition of him, who rules ouer them, Caput est imago Principis in Republica, the head in the body, is an image of a Prince in the Common-wealth.
The unity and felicity of a people Stands in the good disposition of him, who rules over them, Caput est imago Principis in Republic, the head in the body, is an image of a Prince in the Commonwealth.
As an head without a body is inglorious, for the glorie of a King stands in the multitude of his subiects, sayd Salomon: so a body without a head is much more ignominious,
As an head without a body is inglorious, for the glory of a King Stands in the multitude of his Subjects, said Solomon: so a body without a head is much more ignominious,
yea how deere a good King should be to his people, and how heauy a losse it is to want him, that one place may teach vs, The breath of our nosthrills, the anointed of the Lord was taken in their nets, of whom we said, vnder his shadow we shall be preserued aliue among the heathen.
yea how deer a good King should be to his people, and how heavy a loss it is to want him, that one place may teach us, The breath of our nostrils, the anointed of the Lord was taken in their nets, of whom we said, under his shadow we shall be preserved alive among the heathen.
A happy thing therefore is it, when Prince and people goe together, as Dauid, and his subiects did, their loue was mutuall, their care mutuall, their prayer one for the other, mutuall;
A happy thing Therefore is it, when Prince and people go together, as David, and his Subjects did, their love was mutual, their care mutual, their prayer one for the other, mutual;
And againe, when Absalom rebelled against his father King Dauid, the people interponed their liues for their King, they would not let him goe out to the battell, they accounted him the light of Israel, more worthy to be preserued, then many thousands of them.
And again, when Absalom rebelled against his father King David, the people interponed their lives for their King, they would not let him go out to the battle, they accounted him the Light of Israel, more worthy to be preserved, then many thousands of them.
Since all other things requisite for your Maiesties iourney, are in readinesse, attending your Highnesse forth comming, it is also time that our prayer should betake her to her wings,
Since all other things requisite for your Majesties journey, Are in readiness, attending your Highness forth coming, it is also time that our prayer should betake her to her wings,
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That hand of the Lord, which deliuered your Maiestie from that abominable powder treason, and first reuealed to your selfe the counsell of your enemies.
That hand of the Lord, which Delivered your Majesty from that abominable powder treason, and First revealed to your self the counsel of your enemies.
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In a word, That hand of the Lord, which hath made your Maiestie glorious by many deliuerances, that same hand of the Lord be with your Maiestie, in this iourney and for euer.
In a word, That hand of the Lord, which hath made your Majesty glorious by many Deliverances, that same hand of the Lord be with your Majesty, in this journey and for ever.
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And your Maiesties most christian care to establish our Church by prouiding portions for the Leuites, who serue the Lord in his Sanctuary, and to free the common people from oppression in their tithes, hath shewed that your Maiestie is to vs a Nehemiah, and Zerubabel. Yea your Highnesse words and workes are witnesses, that yee are vnto vs a King giuen of God in his mercy, A sonne of his right hand;
And your Majesties most christian care to establish our Church by providing portions for the Levites, who serve the Lord in his Sanctuary, and to free the Common people from oppression in their Tithes, hath showed that your Majesty is to us a Nehemiah, and Zerubbabel. Yea your Highness words and works Are Witnesses, that ye Are unto us a King given of God in his mercy, A son of his right hand;
Among innumerable words, and discourses royall, philosophicall, and theologicall, deliuered almost euery meale, and most worthy to be remembred, I doe onely make mention of one vttered by your Maiestie, on your birth-day after supper in the Castle of Edenbrugh: when your seruant had said the Grace,
Among innumerable words, and discourses royal, philosophical, and theological, Delivered almost every meal, and most worthy to be remembered, I do only make mention of one uttered by your Majesty, on your birthday After supper in the Castle of Edinburgh: when your servant had said the Grace,
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and a litle more then customably I vsed, had praied for the continuance of many such daies, wherein we might with ioy celebrate the remembrance of your Highnesse most happy natiuitie, your Maiestie arose from the chaire with this speach in publike audience of the whole house;
and a little more then customably I used, had prayed for the Continuance of many such days, wherein we might with joy celebrate the remembrance of your Highness most happy Nativity, your Majesty arose from the chair with this speech in public audience of the Whole house;
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You haue said the Grace for mee, and now will I pray for my selfe, which your Maiestie with all reuerence and zealous affection deliuered in these words.
You have said the Grace for me, and now will I pray for my self, which your Majesty with all Reverence and zealous affection Delivered in these words.
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All that heard it were affected, yea rauished with great ioy, and seconded it with their prayers vnto God, The Lord grant thee according to thine heart.
All that herd it were affected, yea ravished with great joy, and seconded it with their Prayers unto God, The Lord grant thee according to thine heart.
For in this did your Highnesse open the integritie, and sinceritie of your soule, that your Highnesse desired to liue, Non vt praeesses, sed prodesses, not for your selfe,
For in this did your Highness open the integrity, and sincerity of your soul, that your Highness desired to live, Non vt praeesses, said prodesses, not for your self,
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And as to your Maiesties worke, all places of this Kingdome, Highland, Inland, and the borders are stored with seuerall testimonies of your Highnesse wise, and happy gouernment;
And as to your Majesties work, all places of this Kingdom, Highland, Inland, and the borders Are stored with several testimonies of your Highness wise, and happy government;
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As to the first, the time hath beene, as your Maiestie doth well remember, wherein this Towne and Countrey about it, was like to a field all ouergrowne with the popple of Papistrie, the litle handfull that then was of the Religion, were but like to the gleanings, and after-gatherings of the haruest.
As to the First, the time hath been, as your Majesty does well Remember, wherein this Town and Country about it, was like to a field all overgrown with the popple of Papistry, the little handful that then was of the Religion, were but like to the gleanings, and after-gatherings of the harvest.
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But now SIR the case is altered, there is here a flourishing Church, God hath so blessed the labour of the Preacher, Ouerseer of this people, that there is not to be found three P•ecusants in all this Towne,
But now SIR the case is altered, there is Here a flourishing Church, God hath so blessed the labour of the Preacher, Overseer of this people, that there is not to be found three P•ecusants in all this Town,
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Are yee troubled now with any forayes in the night? Are yee wakened from your rest by the Alarum, or sound of the drumme? Is there crying now for armour to represse the incursion of robbers? Doe yee not sit peaceably euery one of you in your owne houses without molestation of the oppressor? May ye not now,
are ye troubled now with any forays in the night? are ye wakened from your rest by the Alarm, or found of the drum? Is there crying now for armour to repress the incursion of robbers? Do ye not fit peaceably every one of you in your own houses without molestation of the oppressor? May you not now,
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as the prouerbe is, porrectis dormire pedibus, in respect of securitie sleepe soundly? Is not that promise made by the Lord, accomplished now, He setteth peace in thy borders ? Now are NONLATINALPHABET, wherein euery good subiect may peaceably labour in his calling, and that, which beastly men called Mans world is away.
as the proverb is, porrectis dormire pedibus, in respect of security sleep soundly? Is not that promise made by the Lord, accomplished now, He sets peace in thy borders? Now Are, wherein every good Subject may peaceably labour in his calling, and that, which beastly men called men world is away.
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Now must I in end turne me a litle toward you, most worthy Nobles of England, not for any doubt we haue of your loyall affection, or any neede your Honors haue to be exhorted to your dutie by our weaknesse;
Now must I in end turn me a little towards you, most worthy Nobles of England, not for any doubt we have of your loyal affection, or any need your Honours have to be exhorted to your duty by our weakness;
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farre be it from me, vt officy sui satis memores, immemores facere videar, yet remembring that of the Poet, Qui monet vt facias, quod iam facis, ille monendo Laudat & hortatu comprobat acta suo.
Far be it from me, vt officy sui satis Memories, immemores facere videar, yet remembering that of the Poet, Qui monet vt facias, quod iam facis, Isle monendo Laudat & hortatu comprobat acta Sue.
It is true, your willing and hearty acceptation of your natiue King hath inlarged his Diademe without dinne, and as true, his royall Diademe hath increased the glory and fame of your Kingdome through the world;
It is true, your willing and hearty acceptation of your native King hath enlarged his Diadem without din, and as true, his royal Diadem hath increased the glory and fame of your Kingdom through the world;
The noble and comely behauiour yee haue vsed in attending our Soueraigne in all this iourney, did present to him, who could obserue it, that which Plato calls putcherrimum spectaculu•, when mannerly mindes appeare in beautifull bodies.
The noble and comely behaviour ye have used in attending our Sovereign in all this journey, did present to him, who could observe it, that which Plato calls putcherrimum spectaculu•, when mannerly minds appear in beautiful bodies.
And as to you, who haue that hap and honour beyond others, to bee his Maiesties Cubiculars and Domestickes, consider with your selues, what is the weight of your charge,
And as to you, who have that hap and honour beyond Others, to be his Majesties Cubiculars and Domestics, Consider with your selves, what is the weight of your charge,
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and how the place, wherevnto, aboue others, otherwise not your inferiors, yee are promoted, bindes you to a daily tribute of daily vigilance, and attention.
and how the place, whereunto, above Others, otherwise not your inferiors, ye Are promoted, binds you to a daily tribute of daily vigilance, and attention.
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because they were sleeping when their master was in danger of his life by Abishai, if Dauid had not stayed him, ye are all (said he) worthy to die, because yee haue not kept your Master the Lords annoynted.
Because they were sleeping when their master was in danger of his life by Abishai, if David had not stayed him, you Are all (said he) worthy to die, Because ye have not kept your Master the lords anointed.
But we perswade our selues the best things of you, that conscience more then commodity, will stirre you vp to be faithfull in that calling, not with eye-seruice, as men pleasers,;
But we persuade our selves the best things of you, that conscience more then commodity, will stir you up to be faithful in that calling, not with eyeservice, as men pleasers,;
Continue still in that resolution of King Dauid, Psal. 101.3. I will set no wicked thing before mine eyes, I hate the worke of them that fall away, it shall not cleane vnto me, so shall the word which Amasa (from the Spirit of the Lord) spake vnto Dauid, be established to your Maiestie;
Continue still in that resolution of King David, Psalm 101.3. I will Set no wicked thing before mine eyes, I hate the work of them that fallen away, it shall not clean unto me, so shall the word which Amasa (from the Spirit of the Lord) spoke unto David, be established to your Majesty;
as for that which they see in your Maiesty, they cannot bee satiate in looking to your face, the shorter time they haue to behold it, the stronger is their affection.
as for that which they see in your Majesty, they cannot be satiate in looking to your face, the shorter time they have to behold it, the Stronger is their affection.
But deere Soueraigne, let it not be offensiue to your Maiesty, that you are compassed heere with an assembly of mourners, whose faces are watred with ouerflowing teares of their heart.
But deer Sovereign, let it not be offensive to your Majesty, that you Are compassed Here with an assembly of mourners, whose faces Are watered with overflowing tears of their heart.
Yet what speake I of wanting? bee of comfort, good peole, wee shall not want him, wee cannot want him, God hauing now so enlarged his royall armes, that they can reach from one end of the Isle to the other, to be at vs, to succour and helpe vs, as we neede them.
Yet what speak I of wanting? be of Comfort, good people, we shall not want him, we cannot want him, God having now so enlarged his royal arms, that they can reach from one end of the Isle to the other, to be At us, to succour and help us, as we need them.
Let vs therefore moderate our mourning, let our passions giue place to his royall pleasure, let our hearts with joy and cheerefulnesse send vp these our prayers.
Let us Therefore moderate our mourning, let our passion give place to his royal pleasure, let our hearts with joy and cheerfulness send up these our Prayers.
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His Maiesties comming in, was welcommed with a promise. The two Kingdoms, his Maiesty called his two Twinnes, in his Parliament speech at Edenberough. Now his going out is accompanied with a Prayer.
His Majesties coming in, was welcomed with a promise. The two Kingdoms, his Majesty called his two Twins, in his Parliament speech At Edenberough. Now his going out is accompanied with a Prayer.
