Britannia rediviva, or, a gratulatory sermon for his Majesties safe arrivall and happy restitution to the exercise of his royall government. Preached, at the desire of the magistrats and councell of Aberdene, on the XIX of June, which they had designed to be a day of solemne rejoycing within the city, for the mercy above mentioned, by John Menzeis, professor of divinity: and preacher of the gospell in Aberdene
Thou shalt increase my greatnesse, and comfort me •n every side. Vers. 22. I will also praise thee with the psaltery, even thy truth O my GOD, unto thee will I sing with the harp, O th•• Holy One of Israel.
Thou shalt increase my greatness, and Comfort me •n every side. Vers. 22. I will also praise thee with the psaltery, even thy truth Oh my GOD, unto thee will I sing with the harp, Oh th•• Holy One of Israel.
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First, A Great and a gracious King, David, the Royall Psalmist and sweet finger of Israel, expressing his sense of the deep troubles under which he• had groaned.
First, A Great and a gracious King, David, the Royal Psalmist and sweet finger of Israel, expressing his sense of the deep Troubles under which he• had groaned.
as one who well knew how to improve both rods and deliverances, solemnly engaging to be forthcoming for the Lords praise, I will also praise thee with the Psalteri• even thy truth O my GOD. &c. I returne, intending by a few short hints to passe through the words.
as one who well knew how to improve both rods and Deliverances, solemnly engaging to be forthcoming for the lords praise, I will also praise thee with the Psalteri• even thy truth Oh my GOD. etc. I return, intending by a few short hints to pass through the words.
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not Saul, not Doeg, not Absolom, (in time of whose unnaturall conspiracy this psalme is thought to have been penned) But Thou O Lord, (sayes he,) Thou O holie One of Israel, 2. He gives a touch of the bitternesse of his exercises, he cals them, great and sore troubles, that is, depth distresses.
not Saul, not Doeg, not Absalom, (in time of whose unnatural Conspiracy this psalm is Thought to have been penned) But Thou Oh Lord, (Says he,) Thou Oh holy One of Israel, 2. He gives a touch of the bitterness of his exercises, he calls them, great and soar Troubles, that is, depth Distresses.
Sense had called them great & sore troubles; but faith in a manner correcting sense, sayes, Thou hast suè••ed me great & sore troubles fecisti ut experirer, Iun. et Tremell.
Sense had called them great & soar Troubles; but faith in a manner correcting sense, Says, Thou hast suè••ed me great & soar Troubles fecisti ut experirer, June et Tremell.
and of Absolems usurpation, i• the books of Samuell. Was not Joseph an eminent Worthy? yet was he also exercised with great and sore troubles, The archers sorely grieved him, shot at him,
and of Absolems usurpation, i• the books of Samuel. Was not Joseph an eminent Worthy? yet was he also exercised with great and soar Troubles, The archers sorely grieved him, shot At him,
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and laid in the irons in a strange Land. But what speak I of David or of Joseph? Was there ever so great an One as our LORD CHRIST, the Son of the Highest? or so good an One, The holy and just One.
and laid in the irons in a strange Land. But what speak I of David or of Joseph? Was there ever so great an One as our LORD CHRIST, the Son of the Highest? or so good an One, The holy and just One.
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I add this caution, because of Our Lord Jesus who never knew sin, II. Cor. 5. 21. as to His own Person, He was conscious to himself of no wickednesse, nor ever was guile found in his mouth, I. Pet. 2. 22. yet one spared not to say, (I pray mistake not the word,) that He was the greatest of sinners, namely by imputation:
I add this caution, Because of Our Lord jesus who never knew since, II Cor. 5. 21. as to His own Person, He was conscious to himself of no wickedness, nor ever was guile found in his Mouth, I Pet. 2. 22. yet one spared not to say, (I pray mistake not the word,) that He was the greatest of Sinners, namely by imputation:
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But alas, All the •est of Mankinde beside our LORD, are inherently sinfull, even this holy Prince David, so much renowned for his holines, had his owne spots, and these very foule.
But alas, All the •est of Mankind beside our LORD, Are inherently sinful, even this holy Prince David, so much renowned for his holiness, had his own spots, and these very foul.
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This was the designe of God in exercising Joseph with these many and bitter afflictions, even to prepare him, for the great trust he was to put upon him;
This was the Design of God in exercising Joseph with these many and bitter afflictions, even to prepare him, for the great trust he was to put upon him;
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for He had appointed him to be a Prince and Governour next to Pharaoch, in that mighty kingdom of Egypt. Wherfore GEN. 50. 20. As for you, said he, to his brethren) yee thought evill against me,
for He had appointed him to be a Prince and Governor next to Pharaoch, in that mighty Kingdom of Egypt. Wherefore GEN. 50. 20. As for you, said he, to his brothers) ye Thought evil against me,
Hence ye• finde him resolving in Psal. 101. when he comes to his Government, to cloath himself with the z•ale of God for cleansing, both Court and Nation of evill doers, A sweet fruit of a sanctified affliction.
Hence ye• find him resolving in Psalm 101. when he comes to his Government, to cloth himself with the z•ale of God for cleansing, both Court and nation of evil doers, A sweet fruit of a sanctified affliction.
I desire confidently to beleeve, that this hath been the designs of God, in these great and sore troubles, wherewith Hee hath been pleased to exercise our GRACIOUS SOVERAIGN, to fit him for the Government,
I desire confidently to believe, that this hath been the designs of God, in these great and soar Troubles, wherewith He hath been pleased to exercise our GRACIOUS SOVEREIGN, to fit him for the Government,
If great ones & good ones were exempted frō crosses, alas would they not be ready to say, Its good being here. But our Lord lookes upon an Imperiall Crown on earth as too low a Portion for a Saint.
If great ones & good ones were exempted from Crosses, alas would they not be ready to say, Its good being Here. But our Lord looks upon an Imperial Crown on earth as too low a Portion for a Saint.
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Therefore the Lord is pleased to mixe water among their wyne, that they may look & pant after that Crown of righteousnes and Glory, that fadeth not away.
Therefore the Lord is pleased to mix water among their wine, that they may look & pant After that Crown of righteousness and Glory, that fades not away.
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I verily beleeve, It was the lively expectation of, and earnest breathings of his most precious soul after that Crown of Righteousnesse, which did so strengthen him to possesse his soul with such admirable, heroick,
I verily believe, It was the lively expectation of, and earnest breathings of his most precious soul After that Crown of Righteousness, which did so strengthen him to possess his soul with such admirable, heroic,
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If He spare neither the greatest nor the best of men, when they sin against him ▪ how shall we escape? If He smite Cedars like David, with great and sore troubles;
If He spare neither the greatest nor the best of men, when they sin against him ▪ how shall we escape? If He smite Cedars like David, with great and soar Troubles;
shall shrubs like us expect impunitie? The Lord by the rodes, wherwith he exercises great Ones and good ones demonstrates how hatfull sin is to him in all persons.
shall shrubs like us expect impunity? The Lord by the roads, wherewith he exercises great Ones and good ones demonstrates how hatful since is to him in all Persons.
Yea let Christ the Son of his love charge himself but with the trespasses of other men, He shall not escape the Crosse, Rom, 8. 32. He spared not his owne Son. Were this considered, and seriously beleeved:
Yea let christ the Son of his love charge himself but with the Trespasses of other men, He shall not escape the Cross, Rom, 8. 32. He spared not his own Son. Were this considered, and seriously believed:
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would wee da•e to offend this sin-revenging Majesty of God? Surely when the Iudgements of God are on the land, (especially when he smyts great Ones & good ones) The inhabitants ought to learne righteousnes. Is. 26. 8.
would we da•e to offend this Sin revenging Majesty of God? Surely when the Judgments of God Are on the land, (especially when he smyts great Ones & good ones) The inhabitants ought to Learn righteousness. Is. 26. 8.
Luther was wont to say, Ecclesia est haeres crucis, and again, Omnis Christianus est crucianus, and againe, I have not (said he) a greater argument against the Popes kingdom, Quam quod sine cruce regnat, then that he reigns without a crosse.
Luther was wont to say, Ecclesia est haeres crucis, and again, Omnis Christian est Crucianus, and again, I have not (said he) a greater argument against the Popes Kingdom, Quam quod sine Cruce Reigneth, then that he reigns without a cross.
The holy man was so far from looking upon outward prosperitie as a Marke of the Church, that he rather looked on it as a badge of Antichrist. It hath pleased the Lord so to order, that our SOVERAIGN is come to his Crown by the crosse.
The holy man was so Far from looking upon outward Prosperity as a Mark of the Church, that he rather looked on it as a badge of Antichrist. It hath pleased the Lord so to order, that our SOVEREIGN is come to his Crown by the cross.
Our earnest desire to the Lord ought to be, that it may more and more appeare, that the Lord had a speciall designe of love to him in all his sufferings, to make him the more instrumentall for his own glory,
Our earnest desire to the Lord ought to be, that it may more and more appear, that the Lord had a special Design of love to him in all his sufferings, to make him the more instrumental for his own glory,
how oft was she in fears, either to be brought forth to publick execution or to be secretly cut off? One day in her prison at Wood-stock, hearing a poor milk-maid singing chearfully:
how oft was she in fears, either to be brought forth to public execution or to be secretly Cut off? One day in her prison At Woodstock, hearing a poor milkmaid singing cheerfully:
Yea her sufferings were such, that as one sayes, she well deserved the tittle of Elizabeth the confessor, yet afterwards, what a glorious Princesse did the Lord make her? What an eminent instrument was she for the establishment & propagation of the Gospel, both at home and abroad? with what a long and prosperous reigne did the Lord blesse her? so that the event did answere to that word, where with oft she propheticallie solaced her self, in time of her afflictions: Flebile Principium, melior fortuna sequetur.
Yea her sufferings were such, that as one Says, she well deserved the tittle of Elizabeth the confessor, yet afterwards, what a glorious Princess did the Lord make her? What an eminent Instrument was she for the establishment & propagation of the Gospel, both At home and abroad? with what a long and prosperous Reign did the Lord bless her? so that the event did answer to that word, where with oft she prophetically solaced her self, in time of her afflictions: Flebile Principium, melior fortuna sequetur.
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whether she wer more happy in having a Crown so soon, or in having it no sooner, till affliction had first laid in her a low and therfore sure foundation of humilitie,
whither she were more happy in having a Crown so soon, or in having it no sooner, till affliction had First laid in her a low and Therefore sure Foundation of humility,
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and that most Christian Proclamation against profannes and debauchrie emitted shortly after his solemn reception in the city, which deserves to be printed in letters of gold.
and that most Christian Proclamation against profannes and debauchrie emitted shortly After his solemn reception in the City, which deserves to be printed in letters of gold.
as furious Saul, bloody D•eg, unnaturall ambitious and treacherous Absolom, that fox Achitophel, that barking dog Shimei &c. But he looks above all these, THOƲ, saies he, who hast shewed me great & sore troubles.
as furious Saul, bloody D•eg, unnatural ambitious and treacherous Absalom, that fox Ahithophel, that barking dog Shimei etc. But he looks above all these, THOƲ, Says he, who hast showed me great & soar Troubles.
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They wer so troubled, and as the margine varies it, terrified at his presence, through the conscience of their trespasse against him, that they could not speak,
They were so troubled, and as the Margin Varies it, terrified At his presence, through the conscience of their trespass against him, that they could not speak,
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Ye know also Davids mortified & heroick carriage, in the matter of Shimei, II. Sam. 16. 10. When Abishai would have executed justice on him, the King would not suffer him, For, said he, God hath said to Shimei, curse David.
You know also Davids mortified & heroic carriage, in the matter of Shimei, II Sam. 16. 10. When Abishai would have executed Justice on him, the King would not suffer him, For, said he, God hath said to Shimei, curse David.
as each of us have been concerned in them, or of particular and personall exercises? look if yee have learned purely to eye the hand of divine providence in afflicting dispensations;
as each of us have been concerned in them, or of particular and personal exercises? look if ye have learned purely to eye the hand of divine providence in afflicting dispensations;
& submissivelie under his mighty hand. I. Pet. 5. 6. It will secondly be very studious of a saving discovery of the sin, which hath provoked him, Job 34. 31. 32. The ear thirdly will be opened to disciplin.
& submissively under his mighty hand. I Pet. 5. 6. It will secondly be very studious of a Saving discovery of the since, which hath provoked him, Job 34. 31. 32. The ear Thirdly will be opened to discipline.
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I close the poynt with this word, A sanctified remembrance of the afflictions •nder which we have lately been, eying principally in them the hand of divine Providence,
I close the point with this word, A sanctified remembrance of the afflictions •nder which we have lately been, Eyeing principally in them the hand of divine Providence,
and and our own trespasses, which have provoked the Lord against •s, were a notable ballast to our spirits, in such a day of rejoicing, for so fignall a delyverance.
and and our own Trespasses, which have provoked the Lord against •s, were a notable ballast to our spirits, in such a day of rejoicing, for so fignall a deliverance.
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so also their bondage & affliction in Egypt. Hence the Jewish rituals tell us, that at the distribution of the paschall bread, they used these words, This is the bread of affliction, which our fathers suffered in Egypt.
so also their bondage & affliction in Egypt. Hence the Jewish rituals tell us, that At the distribution of the paschal bred, they used these words, This is the bred of affliction, which our Father's suffered in Egypt.
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The word of the text is very remarkable as to this, Th•• hast S•EWED me great & sore troubles David had been under very sharp troubles, if sense may be judge: but faith corrects sense.
The word of the text is very remarkable as to this, Th•• hast S•EWED me great & soar Troubles David had been under very sharp Troubles, if sense may be judge: but faith corrects sense.
but like a dream when it past? Is there not here unspeakable comfort to the people of God? Its but a transient view of afflictions they have here in time,
but like a dream when it passed? Is there not Here unspeakable Comfort to the people of God? Its but a Transient view of afflictions they have Here in time,
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when they are up in glory, cloathed with robs of immortality, with palmes in their hands, what will the remembrance of the afflictions of tyme be to them,
when they Are up in glory, clothed with robs of immortality, with palms in their hands, what will the remembrance of the afflictions of time be to them,
but as a dream when its gone? Now my earnest desire to the Lord is, that all the bitter tryals, with which the Royall familie have been hitherto exercised, may bee swallowed up, with such a blessed and sanctified prosperity for the future, that all their former sufferings may be as a dream whē its past,
but as a dream when its gone? Now my earnest desire to the Lord is, that all the bitter trials, with which the Royal family have been hitherto exercised, may be swallowed up, with such a blessed and sanctified Prosperity for the future, that all their former sufferings may be as a dream when its passed,
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And yet more, sayes he, Thou shalt comfort me on every syde, circuibis, consolaberis me, so Montan. thou shalt compasse me & comfort me, that is, thou shalt surround me with comfort:
And yet more, Says he, Thou shalt Comfort me on every side, circuibis, consolaberis me, so Montan. thou shalt compass me & Comfort me, that is, thou shalt surround me with Comfort:
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Doct. first. Its a very dark clo•d, through which faith will not see an out-gate. Its deep trouble indeed, wherin faith will not see a vision of peace.
Doct. First. Its a very dark clo•d, through which faith will not see an outgate. Its deep trouble indeed, wherein faith will not see a vision of peace.
A First reason may be, Faith is the evidence of things not seen, H•b. 11. 1. when sense saies, It will not be ▪ when reason saies, It cannot be, then faith saies, It shall be; I see it, saies faith, Though I sit in darknes, the Lord shall be a light unto me, Micah, 7. 8. Yea it realizes things absent, Trem. reades these prophecies of faith in my text, in the present. Pagnin in the pret. imperfect. Vivificabas, faci•bas ascendere, multiplicabas, consolabaris.
A First reason may be, Faith is the evidence of things not seen, H•b. 11. 1. when sense Says, It will not be ▪ when reason Says, It cannot be, then faith Says, It shall be; I see it, Says faith, Though I fit in darkness, the Lord shall be a Light unto me, micah, 7. 8. Yea it realizes things absent, Tremor reads these prophecies of faith in my text, in the present. Pagnin in the pret. imperfect. Vivificabas, faci•bas ascendere, multiplicabas, consolabaris.
Faith assures the heart as much of promised mercies, as if they were already enjoyed. Secondly, When faith acteth upon a promise, it contemneth all difficulties.
Faith assures the heart as much of promised Mercies, as if they were already enjoyed. Secondly, When faith Acts upon a promise, it contemneth all difficulties.
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Hence it is said, All things are possible to him that believeth Mark 9. 23. Dear people study the cleanly exercise of this precious grace of faith; it will prove a brave supporter in a day of strait:
Hence it is said, All things Are possible to him that Believeth Mark 9. 23. Dear people study the cleanly exercise of this precious grace of faith; it will prove a brave supporter in a day of strait:
But I come to the second and maine doctrine at which I drive It is not unusuall with our Lord to raise these eminently, whom he hath laid once very low.
But I come to the second and main Doctrine At which I drive It is not unusual with our Lord to raise these eminently, whom he hath laid once very low.
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and once had no other way to save his life, but by feigning himself mad? How low was he brought by Absolem, when he is put to flee bare-footed from Ierusalem;
and once had no other Way to save his life, but by feigning himself mad? How low was he brought by Absalom, when he is put to flee barefooted from Ierusalem;
yea, and under such temptations, that as he speaketh cap. 7. 15. he was ready to choyse strangling & death rather then life, yet as you reade, c. 42. 10. 12. The Lord •urned •ask the captivity of Iob,
yea, and under such temptations, that as he speaks cap. 7. 15. he was ready to choice strangling & death rather then life, yet as you read, c. 42. 10. 12. The Lord •urned •ask the captivity of Job,
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at first, he had 7000 sheep cap. 1. v. 3. at last, be had 14000 cap. 43. v. 12. at first, he had 3000 camels, cap. 1. v. 3. at list, he had 6000 cap. 42. v. 12. and so the spirit of God goes on cap. 42. doubling his estate in his latter dayes, beyond what it was before.
At First, he had 7000 sheep cap. 1. v. 3. At last, be had 14000 cap. 43. v. 12. At First, he had 3000 Camels, cap. 1. v. 3. At list, he had 6000 cap. 42. v. 12. and so the Spirit of God Goes on cap. 42. doubling his estate in his latter days, beyond what it was before.
yet the Lord is ever myndfull of his promise, and therefore in end will suffer nothing to fall to the ground of all the good word which he hath spoken.
yet the Lord is ever mindful of his promise, and Therefore in end will suffer nothing to fallen to the ground of all the good word which he hath spoken.
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Thirdly, To engage those whom he thus signally exalteth, to tune up a song of praise to him, Psalm 40, 2. The Lord brought me up out of an horrible pit,
Thirdly, To engage those whom he thus signally Exalteth, to tune up a song of praise to him, Psalm 40, 2. The Lord brought me up out of an horrible pit,
Sure it becomes them, ••• whom the Lord hath done great things, to say, Quid retribuam Demino? What shall I render to the Lord, Psalm 116. 12. The poynt might afford many uses, specially for the consola•tion and strengthening of the hands of afflicted ones;
Sure it becomes them, ••• whom the Lord hath done great things, to say, Quid retribuam Demino? What shall I render to the Lord, Psalm 116. 12. The point might afford many uses, specially for the consola•tion and strengthening of the hands of afflicted ones;
We have to remember to day, to the Lords praise, as signall a providence in exalting Our SOVERAI•N Lord the KINGS MAIESTY, to the throne of his ROYALL FATHER of eternall memory,
We have to Remember to day, to the lords praise, as signal a providence in exalting Our SOVERAI•N Lord the KINGS MAJESTY, to the throne of his ROYAL FATHER of Eternal memory,
There have been many strange changes in Britaine within these twenty years, but surely none like to this, wherin the gracious hand of divine providence hath so signally appeared.
There have been many strange changes in Britain within these twenty Years, but surely none like to this, wherein the gracious hand of divine providence hath so signally appeared.
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Now that I may close this doctrine, and withall the second branch of the text, there are three things which from my heart I both wish and hope from the Lord, to his MAJESTIE: & they ought to be all our desires and hope, in his behalfe.
Now that I may close this Doctrine, and withal the second branch of the text, there Are three things which from my heart I both wish and hope from the Lord, to his MAJESTY: & they ought to be all our Desires and hope, in his behalf.
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I wish, that Patriarchall Blessing to him which Jacoh Propheticallie pronounced upon Ioseph Gen. 49. 25. 26. The Blessings of heaven above, The Blessings of the depth that lyes under, The Blessings of the breasts and of the womb, Blessings, beyond all the blessings of his progenitors,
I wish, that Patriarchal Blessing to him which Jacob Prophetically pronounced upon Ioseph Gen. 49. 25. 26. The Blessings of heaven above, The Blessings of the depth that lies under, The Blessings of the breasts and of the womb, Blessings, beyond all the blessings of his progenitors,
unto the utmost bound of the everlasting hils, be upon the head of our Ioseph, upon the Sacred head of our Gracious SOVERAIGN, whom the Lord hath separated to rule ever his people in these Nations.
unto the utmost bound of the everlasting hills, be upon the head of our Ioseph, upon the Sacred head of our Gracious SOVEREIGN, whom the Lord hath separated to Rule ever his people in these nations.
Blessed be he in his Royall Person, In his Counsels and Government, in his Allyes abroad, in his Subjects of all ranks at home, in his Parliaments, Armies, Navies, Nobilitie, Gentrie, Borroughs, Ministers of the Gospell &c. Let him be blest Bonis Throni et Scabelli, Poliet Soli:
Blessed be he in his Royal Person, In his Counsels and Government, in his Allies abroad, in his Subject's of all ranks At home, in his Parliaments, Armies, Navies, Nobilt, Gentry, Boroughs, Ministers of the Gospel etc. Let him be blessed Bonis thrones et Scabelli, Poliet Soli:
and Kingly graces with length of dayes, a flourishing Crown, with Loyal subjects, with a thriving Gospell & Church, with pure & spirituall ordinances throughout his Dominions.
and Kingly graces with length of days, a flourishing Crown, with Loyal subject's, with a thriving Gospel & Church, with pure & spiritual ordinances throughout his Dominions.
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as the God of all his mercies, and first Fountain of them. DAVID doth not attribute these great things, which here he expects, either to Joabs gallantry or Hushai's policy;
as the God of all his Mercies, and First Fountain of them. DAVID does not attribute these great things, which Here he expects, either to Joabs gallantry or Hushai's policy;
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O how zealous was David for the Lord, psal. 69. 9. The zeale of thy House, said he, hath eaten me up. O what zeale witnessed he in dancing before the Ark,
Oh how zealous was David for the Lord, Psalm. 69. 9. The zeal of thy House, said he, hath eaten me up. Oh what zeal witnessed he in dancing before the Ark,
& would also have accomplished it, if the Lord had not stopt him, and told him by the mouth of Nathan, That he would have the Temple built by a Solomon. The Lord was so well pleased with Davids purpose, That II. Sam. 7. 11. and 16. he promises to build David an house, and to establish his Throne for ever.
& would also have accomplished it, if the Lord had not stopped him, and told him by the Mouth of Nathan, That he would have the Temple built by a Solomon. The Lord was so well pleased with Davids purpose, That II Sam. 7. 11. and 16. he promises to built David an house, and to establish his Throne for ever.
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Wee have therefore to day, earnestly to pray, That OUR GRACIOUS SOVERAIGN may be a zealous Defender of the Protestant CAUSE, and Ordinances of Christ in their purity, That Prelacy, superstition, & Ordinances which at not of Divine institution, may not creep in into the Worship of GOD within our Church.
we have Therefore to day, earnestly to pray, That OUR GRACIOUS SOVEREIGN may be a zealous Defender of the Protestant CAUSE, and Ordinances of christ in their purity, That Prelacy, Superstition, & Ordinances which At not of Divine Institution, may not creep in into the Worship of GOD within our Church.
Yet am I not of the judgement, That Princes rights to their Crownes, depends upon their erthodoxie in judgement; I cordially subscrive to the pure Primitive Loyalitie of ancient Christians, who retained their allegiance, under Heathen & Arrian Emperours;
Yet am I not of the judgement, That Princes rights to their Crowns, depends upon their erthodoxie in judgement; I cordially subscribe to the pure Primitive Loyalitie of ancient Christians, who retained their allegiance, under Heathen & Arrian emperors;
But blessed be the Lord, we have not an Heathen Prince: wee have not an Arrian Prince: we have not a Popish Prince: but a PRINCE, Who hath constantly adhered to the Protestant Religion, in the furnace of affliction, notwithstanding he was compassed with as many temptations,
But blessed be the Lord, we have not an Heathen Prince: we have not an Arrian Prince: we have not a Popish Prince: but a PRINCE, Who hath constantly adhered to the Protestant Religion, in the furnace of affliction, notwithstanding he was compassed with as many temptations,
We have a PRINCE Who by his Royall Authority, hath confirmed to us the Protestant Religion in its purity: without the mixture of these humane inventions. This is a Mercy for which we ar to magnifie the Lord to day, that we have such a PRINCE under whom wee may enjoy the Ordinances of Christ in their Purity: And though it were otherwise, (which God forbid) yet Loyalty is still our duty as subjects; But let us be earnest with the Lord by prayer;
We have a PRINCE Who by his Royal authority, hath confirmed to us the Protestant Religion in its purity: without the mixture of these humane Inventions. This is a Mercy for which we Are to magnify the Lord to day, that we have such a PRINCE under whom we may enjoy the Ordinances of christ in their Purity: And though it were otherwise, (which God forbid) yet Loyalty is still our duty as subject's; But let us be earnest with the Lord by prayer;
That our GRACIOƲS SOVERAIGN may be kept in the way of truth, that he may be a zealous Defender thereof and of the Ordinances of IESUS CHRIST in their purity, according to their first Institution; This will make Him an Eminent BLESSING to his people:
That our GRACIOƲS SOVEREIGN may be kept in the Way of truth, that he may be a zealous Defender thereof and of the Ordinances of IESUS CHRIST in their purity, according to their First Institution; This will make Him an Eminent BLESSING to his people:
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I also will praise thee, &c. Yee have heard David expressing his sense of his afflictions; yee heard how his Faith & hope did prophecie of an Out-gat•; Now yee have Davids heart;
I also will praise thee, etc. Ye have herd David expressing his sense of his afflictions; ye herd how his Faith & hope did prophecy of an Out-gat•; Now ye have Davids heart;
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There are five observable words in the vers. Which we would notice ▪ THE FIRST, I will also praise thee, as if he had said, I have prayed and poured out my soul, by supplication before thee;
There Are five observable words in the vers. Which we would notice ▪ THE FIRST, I will also praise thee, as if he had said, I have prayed and poured out my soul, by supplication before thee;
I ALSO will praise thee ▪ The second word is, Even thy truth, that is, Thy true and faithfull Promise. O so precious as Promises are to them who improve them,
I ALSO will praise thee ▪ The second word is, Even thy truth, that is, Thy true and faithful Promise. Oh so precious as Promises Are to them who improve them,
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as appears almost everie-where in this book of the Psalmes, and from I. Chron. 13. 8. Though Procopius Gazaeus cited by HOSPINIAN de templis, lib. 2. cap. 23. spares not to say, Cultum hunc non a Deo traditum, sed a Davide excogitatum fuisse.
as appears almost everywhere in this book of the Psalms, and from I. Chronicles 13. 8. Though Procopius Gazaeus cited by HOSPINIAN de templis, lib. 2. cap. 23. spares not to say, Cultum hunc non a God traditum, sed a David excogitatum Fuisse.
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That this Worship was an humane invention of Davids, not a Divine Institution. Too bold an affertion, and very reflexive upon so holy a Prophet as w•a our Royall Psalmist.
That this Worship was an humane invention of Davids, not a Divine Institution. Too bold an assertion, and very reflexive upon so holy a Prophet as w•a our Royal Psalmist.
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But if any ask, whether it be lawfull to mak use of organical Musick in the Worship of God now under the Gospell? ITS long agoe answered by an Ancient Author in these questions ad Orthodoxos, which ar attributed to Iustin Martyr. QUAEST. 107. where he saies, That the Ancient Christian Church abandoned that Pedagogicall custome:
But if any ask, whither it be lawful to make use of organical Music in the Worship of God now under the Gospel? ITS long ago answered by an Ancient Author in these questions and Orthodoxos, which Are attributed to Justin Martyr. QUESTION. 107. where he Says, That the Ancient Christian Church abandoned that Pedagogical custom:
as rather beseeming Children and the infant-state of the Church: then the Church under the Gospel, & retained onely vocall singing. Which saies HOSPINIAN.
as rather beseeming Children and the Infant state of the Church: then the Church under the Gospel, & retained only vocal singing. Which Says HOSPINIAN.
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ibid, was doubtles done by these Worthies, according to the paterne of the Apostolick Church. CHRYSOST, on psal. 150. saies, That this Instrumental Musick was permitted to the Iews, NONLATINALPHABET, because of their weaknesse. And makes onely this Morall improvment thereof for us under the Gospel:
Ibid, was doubtless done by these Worthies, according to the pattern of the Apostolic Church. CHRYSOSTOM, on Psalm. 150. Says, That this Instrumental Music was permitted to the Iews,, Because of their weakness. And makes only this Moral improvement thereof for us under the Gospel:
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so Christians are cōmanded to praise with all the members of their bodies, with eyes, eares tongue, hands &c. The like Morall application is made thereof by his disciple Isidor. Peleus. lib. 1. Epist. 457. and lib. 2. Epist. 176. Hee puts the Jewish instrumentall musick by harp and psaltery in the same rank with their sacrifices; which al acknowledge to have been typicall. His words as tendered by BILLIUS in latine, are those;
so Christians Are commanded to praise with all the members of their bodies, with eyes, ears tongue, hands etc. The like Moral application is made thereof by his disciple Isidore. Peleus. lib. 1. Epistle 457. and lib. 2. Epistle 176. He puts the Jewish instrumental music by harp and psaltery in the same rank with their Sacrifices; which all acknowledge to have been typical. His words as tendered by BILLIUS in latin, Are those;
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Quid miraris quod eam quo { que } qua per Cytharam & Psalterium celebratur musicam tolerarit? The meaning is, Seing the Lord permitted to the Jews their bloudy sacrifices because of the infancy of the Church-state in those dayes;
Quid Miraris quod eam quo { que } qua per Cytharam & Psalterium celebratur musicam tolerarit? The meaning is, Sing the Lord permitted to the jews their bloody Sacrifices Because of the infancy of the Church-state in those days;
Why shouldest thou wonder that he permitted to them also the use of Instrumentall Musick by harp and psaltery? August. is very frequent in drawing that Jewish custome to anagogicall allusions, in his Enarrations on the Psalmes; particularly on Psalme 57. and 68. which to him are 56. and 67. Yea the Papists great Annalist Casar Barronius ad annum Christi, 60. pag. 666. a. 37. is constrained to acknowledge, partly because of that forecited testimony of Justin Martyr, partly because of another, which he cites out of Augustine, on Psal. 32. to us psal. 33. That Organicall Musick had no place in the Church either in Justin Martyr or Augustin's dayes.
Why Shouldst thou wonder that he permitted to them also the use of Instrumental Music by harp and psaltery? August. is very frequent in drawing that Jewish custom to anagogical allusions, in his Enarrations on the Psalms; particularly on Psalm 57. and 68. which to him Are 56. and 67. Yea the Papists great Annalist Caesar Barronius ad annum Christ, 60. page. 666. a. 37. is constrained to acknowledge, partly Because of that forecited testimony of Justin Martyr, partly Because of Another, which he cites out of Augustine, on Psalm 32. to us Psalm. 33. That Organical Music had no place in the Church either in Justin Martyr or Augustin's days.
I like well Barronius own phrase, ab ecclesie modulatione fuisse proscriptam; That this Instrumentall Musick was banished out of the Church religious Melodie.
I like well Barronius own phrase, ab Churches modulatione Fuisse proscriptam; That this Instrumental Music was banished out of the Church religious Melody.
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Nonne id egit instituti• in nomine Christi vigiliarum istarum, ut ex isto loco cytharae pellerentur? But Augustine hath as expresse a testimony a little after, which I thought good to adde;
Nonne id egit instituti• in nomine Christ vigiliarum istarum, ut ex isto loco cytharae pellerentur? But Augustine hath as express a testimony a little After, which I Thought good to add;
That is, Let no man betake himself to theatricall organs, thou hast within thy self, O man, what God requires of thee, according to that which is elswhere said, Thy v•wes are upon me O God, I will re•der praises •nt• thee, psal. 56. 12. But what need I more? seing Bellarm. lib. 1. de honis operibus, cap. 17. Confesses;
That is, Let no man betake himself to theatrical organs, thou hast within thy self, Oh man, what God requires of thee, according to that which is elsewhere said, Thy v•wes Are upon me Oh God, I will re•der praises •nt• thee, Psalm. 56. 12. But what need I more? sing Bellarmine lib. 1. de honis operibus, cap. 17. Confesses;
Christi, 660. according to Platina: or, saies hee, if wee will credit Almoynus, lib. 4. de gestis Francorum, not untill the days of Lodovicus Pius 820 years after our Lords Incarnation. And, which is yet more, Aquinas in secunda se•undae quast. 91. art. 2. spareth not to say;
Christ, 660. according to Platina: or, Says he, if we will credit Almoynus, lib. 4. de gestis Francorum, not until the days of Lodovicus Pius 820 Years After our lords Incarnation. And, which is yet more, Aquinas in Secunda se•undae Quast. 91. art. 2. spares not to say;
And Cajetan commenting on that place of Thomas observes, That the Church did not use Organicall Musick in the dayes of Aquinas. That doctrine of Aquinas, and Cajetan's observe thereupon netles exceedingly the later and more superstitious schoolmen.
And Cajetan commenting on that place of Thomas observes, That the Church did not use Organical Music in the days of Aquinas. That Doctrine of Aquinas, and Cajetan's observe thereupon nettles exceedingly the later and more superstitious Schoolmen.
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If it savour not gravity, why use they it in their Cathedral Churches? why is it at all permitted in the Worship of God, under the Gospell? I can commend no better paterne, to Christians under the Gospell,
If it savour not gravity, why use they it in their Cathedral Churches? why is it At all permitted in the Worship of God, under the Gospel? I can commend no better pattern, to Christians under the Gospel,
then the example of Christ and his Apostles, I find them singing Hymns and Psalmes Math. 26. 30. Acts 16. 25. and recommending vocall praises to Christians.
then the Exampl of christ and his Apostles, I find them singing Hymns and Psalms Math. 26. 30. Acts 16. 25. and recommending vocal praises to Christians.
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That place is remarkable and apposite to the work of the day, Eph. 5. 18. 19. Be not drunk with wyue wherein there is excesse (a head distempered with wine is more fit to sacrifice to Bacchus, then to praise the most High God ) But be filled with the Spirit.
That place is remarkable and apposite to the work of the day, Ephesians 5. 18. 19. Be not drunk with wife wherein there is excess (a head distempered with wine is more fit to sacrifice to Bacchus, then to praise the most High God) But be filled with the Spirit.
(sure they have need of rich supplies and influences of the Spirit, who would be about this heavenly and Angelicall duty of praise) Then he addeth, Speaking to your selves in Psalmes and Hymns and spirituall songs, singing and making melody in your hearts to the Lord.
(sure they have need of rich supplies and influences of the Spirit, who would be about this heavenly and Angelical duty of praise) Then he adds, Speaking to your selves in Psalms and Hymns and spiritual songs, singing and making melody in your hearts to the Lord.
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9. cap. 6. et 7. lib. 10. cap. 33. When Plinse the Second, was giving an account to the Emperour Trajan of the exercises of Christians, he tells, they had Ante-lucanos coetus, ad canendum Christo et Dee:
9. cap. 6. et 7. lib. 10. cap. 33. When Plinse the Second, was giving an account to the Emperor Trajan of the exercises of Christians, he tells, they had Ante-lucanos Coetus, ad canendum Christ et Dee:
They did meet betymes in the morning, preventing the rising of the Sun, to sing praises to the Lord and to his Christ. But no where find we them making use of Organicall Musick in the Church and Worship of God.
They did meet betimes in the morning, preventing the rising of the Sun, to sing praises to the Lord and to his christ. But no where find we them making use of Organical Music in the Church and Worship of God.
From all this, it appears, That our soundest Divines have traced the footsteps of Christ, his Apostles and of pure Antiquity, in disallowing Organicall Musick in the publick Worship of God,
From all this, it appears, That our soundest Divines have traced the footsteps of christ, his Apostles and of pure Antiquity, in disallowing Organical Music in the public Worship of God,
But to close the point, The best Instrument wherewith any can praise the Lord, is a beleeving and spirit•ally inlarged heart, Making Melodie in your heart, Eph. 5. 18. Singing, with grace in your hearts to the Lord, Col. 3. 16. Hade this been wanting;
But to close the point, The best Instrument wherewith any can praise the Lord, is a believing and spirit•ally enlarged heart, Making Melody in your heart, Ephesians 5. 18. Singing, with grace in your hearts to the Lord, Col. 3. 16. Hade this been wanting;
I remember, Augustine in his Confessions, makes mention of very lively impressions, which he found on his spirit, in this precious Ordinance of praising, in the Church.
I Remember, Augustine in his Confessions, makes mention of very lively impressions, which he found on his Spirit, in this precious Ordinance of praising, in the Church.
suavè sonantis Ecclesiae tuae vocibus, commotus acr•ter? voces illae, influebant auribus meis, et eliquabatur veritas tua in cor meum, et ex ea astuabat affectus pietatis, currebant lachrymae; et bene mihi erat cum iis.
suavè sonantis Ecclesiae tuae vocibus, Commotus acr•ter? voces Those, influebant auribus meis, et eliquabatur veritas tua in cor meum, et ex ea astuabat affectus pietatis, Running lachrymae; et bene mihi erat cum iis.
thereupon holy affections did boyle within me, & tears did run downe, O how well was it with me then? The experience of this melting of heart, which he had found in this divine Ordinance at his first Conversion, kept him afterwards upon his feet,
thereupon holy affections did boil within me, & tears did run down, Oh how well was it with me then? The experience of this melting of heart, which he had found in this divine Ordinance At his First Conversion, kept him afterwards upon his feet,
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when he was under a temptation, to have altogether dissallowed vocall praises; hence ▪ lib. 10. Confess. cap. 33. Cum (saies he) reminiscor lachrimas meas, quas fudi ad cantus Ecclesiae tu• in primerdus recuperationis meae, magnam instituts hujus vtilitatem agnosco.
when he was under a temptation, to have altogether disallowed vocal praises; hence ▪ lib. 10. Confess. cap. 33. Cum (Says he) reminiscor Tears meas, quas fudi ad cantus Ecclesiae tu• in primerdus recuperationis meae, magnam institutes hujus vtilitatem agnosco.
That is, When I call to minde the tears which I shed at the Praises of thy Church, about the time of my first recovery to the faith, I am made to acknowledge the exceeding advantage of this Ordinance. May not this reprove our spiritlesse, liflesse and formall way in setting about this heavenly dutie of praising? Ah have we not oftentimes vocem in Choro & mentem in foro? Our voice in the duty,
That is, When I call to mind the tears which I shed At the Praises of thy Church, about the time of my First recovery to the faith, I am made to acknowledge the exceeding advantage of this Ordinance. May not this reprove our spiritless, liflesse and formal Way in setting about this heavenly duty of praising? Ah have we not oftentimes vocem in Chorus & mentem in foro? Our voice in the duty,
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but holinesse is the Essence of God, every divine attribute is his Essence. He is 2. holy causally, All holinesse in the creature springs from him as the Fountain. He is 3. holy exemplarlie, He is the Paterne and Rule of all true holinesse, Be ye holy, as I am holy I.
but holiness is the Essence of God, every divine attribute is his Essence. He is 2. holy causally, All holiness in the creature springs from him as the Fountain. He is 3. holy exemplarily, He is the Pattern and Rule of all true holiness, Be you holy, as I am holy I.
fitly therfore is he called, The HOLY ONE, & Israels HOLY ONE, because he sanctified all Israell, even the whol Nation federally, to be a Church to himself:
fitly Therefore is he called, The HOLY ONE, & Israel's HOLY ONE, Because he sanctified all Israel, even the Whole nation federally, to be a Church to himself:
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therfore, Exod. 19. 6. they are called an Holy Nation, and among them he had many Jewels, Choise Ones, internally, inherently, and savingly sa•ctified;
Therefore, Exod 19. 6. they Are called an Holy nation, and among them he had many Jewels, Choice Ones, internally, inherently, and savingly sa•ctified;
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I have runne through the words of this verse in an explicatory way, Time will not permit me to insist on the particulars, take therefore this generall doctrine from the wholl.
I have run through the words of this verse in an explicatory Way, Time will not permit me to insist on the particulars, take Therefore this general Doctrine from the wholl.
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if we had hearts to be about the duty aright, After that Athaliah, 2. King. 11. had cut off the Royall seed, and usurped the Crowne of Judah, for the space of seven years, one onely young child, upon the breasts of the Nurse, having thorow the mercy of God, escaped the fury of that Bloodie Usurper: When at length, by the means of Jehojada the High Priest, Joas is Crowned,
if we had hearts to be about the duty aright, After that Athaliah, 2. King. 11. had Cut off the Royal seed, and usurped the Crown of Judah, for the Molle of seven Years, one only young child, upon the breasts of the Nurse, having thorough the mercy of God, escaped the fury of that Bloody Usurper: When At length, by the means of Jehoiada the High Priest, Joash is Crowned,
How much more have these Lands cause to rejoyce in the Lord? who after such a barbarous and unparalleled Regicide, after such a labyrinth and maze of confusions, which within these few dayes, to humane reason appeared inextricable:
How much more have these Lands cause to rejoice in the Lord? who After such a barbarous and unparalleled Regicide, After such a labyrinth and maze of confusions, which within these few days, to humane reason appeared inextricable:
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and hath reduced our Native and Gracious SOVERAIGN to sit upon the Throne of his ANCESTORS IT is promised as a great mercy, Jer. 30. 21. Their Nobles shall be of thēselves,
and hath reduced our Native and Gracious SOVEREIGN to fit upon the Throne of his ANCESTORS IT is promised as a great mercy, Jer. 30. 21. Their Nobles shall be of themselves,
ITS a mercy, to have a native Prince, to rule over a people, and not strangers. They have not naturall affiction, who do not with it and rejoyce in it.
ITS a mercy, to have a native Prince, to Rule over a people, and not Strangers. They have not natural Affliction, who do not with it and rejoice in it.
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Were not the fundamentals of Christianity strucken at, in time of these late Confusions; and a standing Ministry together with Gospel Ordinances like to be overturned? And is it not a mercy,
Were not the fundamentals of Christianity strucken At, in time of these late Confusions; and a standing Ministry together with Gospel Ordinances like to be overturned? And is it not a mercy,
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Its my earnest exhortation to you, in the name of the LORD, (I have also warrant, to speak it, in Our SOVERAIGNS name, from his MAJESTIES Late Declaration, ) that ye neither offend GOD, nor dishonour your SOVERAIGN, by debauching your selves to day.
Its my earnest exhortation to you, in the name of the LORD, (I have also warrant, to speak it, in Our SOVEREIGNS name, from his MAJESTIES Late Declaration,) that you neither offend GOD, nor dishonour your SOVEREIGN, by debauching your selves to day.
Dear People, be afraid to draw on wrath to day, on the Lands, or on your SOVERAIGN, there is such a near relation betwixt Prince and People: that the one smarts often for the others sin.
Dear People, be afraid to draw on wrath to day, on the Lands, or on your SOVEREIGN, there is such a near Relation betwixt Prince and People: that the one smarts often for the Others since.
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Ancient Christians were much in this duty, even under Heathen Princes, as wi•nesseth Tertull. Apol cap. 39 Oramus pro Imperatoribus, pro Ministris corum & potestatibus, pro statu saeculi, pro rerum quiet•, pro mora finis.
Ancient Christians were much in this duty, even under Heathen Princes, as wi•nesseth Tertul Apollinarian cap. 39 Oramus Pro Imperatoribus, Pro Ministris corum & potestatibus, Pro Statu Saeculi, Pro rerum quiet•, Pro mora finis.
Were they so eatnest, for the continuance of the Roman Empyre, how much more ought we to plead with God for the perpetuity of the Brittish Empyre in his MAJESTIES Royall line. 2. A spirit of Government, is a speciall blessing from God;
Were they so eatnest, for the Continuance of the Roman Empire, how much more ought we to plead with God for the perpetuity of the Brit Empire in his MAJESTIES Royal line. 2. A Spirit of Government, is a special blessing from God;
3. No men are compassed with greater temptations, then Princes and Great Ones ▪ And therefore, They have the more neede of Remembrancers before the Thron of God. 4. Who can be such Instruments of publick good,
3. No men Are compassed with greater temptations, then Princes and Great Ones ▪ And Therefore, They have the more need of Remembrancers before the Thron of God. 4. Who can be such Instruments of public good,
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6. O what an unvaluable mercy is it, when Prince and People, concurre harmoniously, each in there own sphere, to maintaine and promove the publick interests of Iesus Christ in the Nations? O how sweet is it,
6. O what an unvaluable mercy is it, when Prince and People, concur harmoniously, each in there own sphere, to maintain and promove the public interests of Iesus christ in the nations? Oh how sweet is it,
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when a Prince rules not only over the bodies, but also in the hearts of subjects? Divines observe upon that word, Rom. 13. 1. Let every soul be subject to the higher powers:
when a Prince rules not only over the bodies, but also in the hearts of subject's? Divines observe upon that word, Rom. 13. 1. Let every soul be Subject to the higher Powers:
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that subjects obedience to their Prince, should be affectionat and cordiall, from the Heart and Soule. Ought we not then be much at the Throne of grace;
that subject's Obedience to their Prince, should be affectionate and cordial, from the Heart and Soul. Ought we not then be much At the Throne of grace;
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That the Lord would blesse Britaine & Ireland with these rich mercies, & that thoughts of disloyaltie may be had in everlasting abhorrency by all his Majesties subjects.
That the Lord would bless Britain & Ireland with these rich Mercies, & that thoughts of disloyalty may be had in everlasting abhorrency by all his Majesties subject's.
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& that in the view of the Nations round about? have we not then cause, to plead with MOSES, Psal. 90. 〈 ◊ 〉 15. 16. 17. That the LORD, would make us glad according to the dayes wherein he hath afflicted us,
& that in the view of the nations round about? have we not then cause, to plead with MOSES, Psalm 90. 〈 ◊ 〉 15. 16. 17. That the LORD, would make us glad according to the days wherein he hath afflicted us,
That the Lord, would make his WORK, appeare unto his Servants: & his GLORY, unto their children, that the BEAUTIE, OF THE LORD OUR GOD, may be upon us. & that as Isaiah Prophecieth, cap. 60. 18. Violence may no more be heard in our Land,
That the Lord, would make his WORK, appear unto his Servants: & his GLORY, unto their children, that the BEAUTIE, OF THE LORD OUR GOD, may be upon us. & that as Isaiah Prophesieth, cap. 60. 18. Violence may no more be herd in our Land,
Ezekiel, 36. 37. O that a spirit of Prayer & Praise wer poured out on hearts to day ▪ Onely let me againe obtest you in the Name of the Lord Jesus, to beware of ranting, debauching and of what ever may indispose you to these two great duties of the day, Prayer & Praise.
Ezekielem, 36. 37. O that a Spirit of Prayer & Praise were poured out on hearts to day ▪ Only let me again obtest you in the Name of the Lord jesus, to beware of ranting, debauching and of what ever may indispose you to these two great duties of the day, Prayer & Praise.
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As the Lord was with King David, so bee hee with our Gracious SOVERAIGN. The Lord make the Throne of KING CHARLES THE SECOND, greater then the Throne of either David or Solomon: greater then ever was the Throne of King CHARLES the I. or King JAMES the VI. then ever was the Throne of any Scotish, English, or British king.
As the Lord was with King David, so be he with our Gracious SOVEREIGN. The Lord make the Throne of KING CHARLES THE SECOND, greater then the Throne of either David or Solomon: greater then ever was the Throne of King CHARLES the I or King JAMES the VI. then ever was the Throne of any Scottish, English, or Brit King.
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Now to Him who is able to do aboundantly above all that we can think, To the King Eternall, Immortall, Invisible, the onely Wise GOD, be honour and glory for ever and ever, Amen. Grata DEO ac REGI, nulli { que } libentius unquam Responsura sono, Britonum Gens accinat Amen. Et Reboaturis geminetur vocibus AMEN.
Now to Him who is able to do abundantly above all that we can think, To the King Eternal, Immortal, Invisible, the only Wise GOD, be honour and glory for ever and ever, Amen. Grata GOD ac KING, None { que } Libentius unquam Responsura sono, Britonum Gens accinat Amen. Et Reboaturis geminetur vocibus AMEN.
NONLATINALPHABET, supra mo•• in sublimitate vulg. lat. Secundū excellentiam in excellentiam, ARR. MONT. mire supra modum Eras. In incredibilem modum, Aug. in Psalm. 93. per supergressū insuper. Tertull. in Scorp. cap. 13. Glori• excellenter excellentis. Beza.
, supra mo•• in Sublimity Vulgar. lat. Secundū excellentiam in excellentiam, ARR. MONT. mire supra modum Eras. In incredibilem modum, Aug. in Psalm. 93. per supergressū insuper. Tertul in Scorp. cap. 13. Glori• Excellenter excellentis. Beza.
TERTUL. Apolog c. 30. Deni { que } sine monitore, quia de pectore oramus, (Note here, that from this phrase, sine Monitore quia de pectore, some learned men have observed, that CHRISTIAN'S in Tertullians time, did not wholly tye themselves, to stinted liturgicall formes in prayer,) precantes su•us semper pro omnibus Imperatoribus, vitam illis prolixam, Imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quecunque hominis et CAESARIS vota sunt.
TERTULIAN. Apology c. 30. Deni { que } sine monitore, quia de pectore oramus, (Note Here, that from this phrase, sine Monitore quia de pectore, Some learned men have observed, that CHRISTIAN'S in Tertullia's time, did not wholly tie themselves, to stinted liturgical forms in prayer,) precantes su•us semper Pro omnibus Imperatoribus, vitam illis Prolixam, Imperium Secure, domum tutam, Exercitus forts, Senatum Fidelium, Populum probum, orbem quietum, quecunque hominis et CAESARIS vota sunt.
Whittak. ad ratione•• 10. Campiani. Si preces pro mortuis damnare & Episcopo presbiterum aequare, sit hareticum, nihil Catholicum esse potest. Cum AERIO Hieronym { us } de presbiteris omnino senfit. illos cuim jure divine Episcopis aquales esse statuit.
Whittaker. ad ratione•• 10. Campiani. Si preces Pro mortuis damnare & Bishop presbiterum aequare, fit hareticum, nihil Catholicum esse potest. Cum AERIO Jerome { us } de presbiteris Omnino senfit. Illos cuim jure divine Episcopis aquales esse statuit.
Defensor almae qui fidei clues, Ʋnius idem tu fidei, Dei Ʋnius, unius { que } Christi Semper er••, es, eri• professor. O perge (pergens tu perages) manu Forti, & secundis us { que } laboribus Rem Christianam promovere, Romuleo gravis Antichristo. Decachordon concinens liberationem Britannicam Autore. T. G.
Defensor almae qui fidei clues, Ʋnius idem tu fidei, Dei Ʋnius, unius { que } Christ Semper er••, es, eri• professor. O perge (pergens tu perages) manu Forti, & secundis us { que } laboribus Remembering Christianam promovere, Romuleo gravis Antichrist. Decachordon concinens liberationem Britannicam Author. T. G.
Of the forme of these Instruments, see Ioseph. lib. 7. Antiq. IUD. cap. 10. POLYD. VERGIL de inventoribus rerum, lib. 1. cap. 15. HOSPIN. de Temlis, lib. 2. cap. 23. English annot. on I. Chron. 13. 8. Also the epist, to Dardanus, de Musicis instrumentis, among Hieroms works.
Of the Form of these Instruments, see Ioseph. lib. 7. Antique JUD. cap. 10. POLYDORE. VERGIL de inventoribus rerum, lib. 1. cap. 15. HOSPIN. de Temlis, lib. 2. cap. 23. English Annot. on I Chronicles 13. 8. Also the Epistle, to Dardanus, de Musicis Instrumentis, among Hieroms works.
Justin Mar. quest 107. after he had moved this question; cur cantu etiānum utatur Ecclesiae Christiana NONLATINALPHABET. he answers, NONLATINALPHABET, &c. Hoc est, Interprete IOANNE LANGIO, simpliciter canere insipientibus non convenit; sed instrumentis inanimatis et crotalis cum saltatione canere; quo circa in Ecclesiis non us••• carminum, NONLATINALPHABET, per ejus generis instrumenta & alia insipientibus congruentia receptu• est. Sed simplex Cantio in iis manet ▪ NONLATINALPHABET.
Justin Mar. quest 107. After he had moved this question; cur Cantu etiānum utatur Ecclesiae Christian. he answers,, etc. Hoc est, Interpret JOHN LANGIO, simpliciter Canere insipientibus non convenit; sed Instrumentis inanimatis et crotalis cum saltatione Canere; quo circa in Ecclesiis non us••• carminum,, per His Generis Instrumenta & Alias insipientibus congruentia receptu• est. Said simplex Cantio in iis manet ▪.
vidi ego ( sait es Hosp. U. S.) aliquoties magna cum admiratiōe, plurim•s e •emplis exeuntes, quamprimū dulcis Organ•rum sonus cessasset: tātam devotionem in animis homini••̄ concitarat.
Vidi ego (sait es Host U. S.) aliquoties Magna cum admiration, plurim•s e •emplis Exeuntes, quamprimū dulcis Organ•rum Sound cessasset: tātam devotionem in animis homini••̄ concitarat.
NONLATINALPHABET. Interpreters do varie in expounding these three words. But generally they agree, that by them the Apostle understandeth all manner of spirituall songs, whether Eucharistick, Didascalique, Prophetique, Threnetique, &c. see Gomar & Bodius on the place.
. Interpreters do vary in expounding these three words. But generally they agree, that by them the Apostle understands all manner of spiritual songs, whither Eucharistic, Didascalique, Prophetic, Threnetique, etc. see Gomar & Bodius on the place.
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Hierom. in Epist. 17. under the names of Paula and Eustochium to Marcella; In Christi villula tota rusticitas, et extra Psalmos silentium est, quocun { que } te verteris arator stivam teneus Allelujah decant••. Suda•s messor psalmis so avocat. et curva attendens vitem faloe vinitor, aliquid Davidicum canit. Heo sunt in hac Provincia carmina: he ut vulgo dicitur amatori• cantiones: hic pastorum sibilus. Much singing here, but no word of Organ, Harp or Psaltery.
Hieronymus in Epistle 17. under the names of Paula and Eustochium to Marcella; In Christ villula tota rusticitas, et extra Psalmos silentium est, quocun { que } te verteris arator stivam teneus Alleluia decant••. Suda•s messor Psalms so avocat. et curva attendens vitem faloe vinitor, Aliquid Davidicum canit. Heo sunt in hac Provincia carmina: he ut vulgo dicitur amatori• cantiones: hic Pastorum sibilus. Much singing Here, but no word of Organ, Harp or Psaltery.
8. Zepper de polit. Eccles. lib. 1. cap. 13. Mollerus praefat. ad comment.. in psalmos. Muscul { us } epist. dedicat. ante comment. in psalmos. Rivet. in Exod. c. 15. v. 21. Bodi•• in EphSTARTITALICS cap. 5. vers. 18. 19. &. c. 6. 18. Douglasius tract. de Psalmodia, part. 1. cap. 10. Beside many more both British & forreign Divines.
8. Zepper de Politic. Eccles. lib. 1. cap. 13. Mollerus Praeface. ad comment.. in psalmos. Muscul { us } Epistle. Dedicate. ante comment. in psalmos. Rivet. in Exod c. 15. v. 21. Bodi•• in EphSTARTITALICS cap. 5. vers. 18. 19. &. c. 6. 18. Douglasius tract. de Psalmodia, part. 1. cap. 10. Beside many more both Brit & foreign Divines.
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Rob. Abbo• lib. de suprema potestate Regia Praelect. 3. §. 2. Animae vocabulo requirere videtur Apos•olus, ut non corporie tantuns obsequium, sed animae que { que } voluntatem et affectum Principibus accommodemus.
Rob. Abbo• lib. de Supreme potestate Regia Praelect. 3. §. 2. Spirits Vocabulo requirere videtur Apos•olus, ut non corporie tantuns obsequium, sed Spirits que { que } voluntatem et affectum Principibus accommodemus.
