A sermon preach'd upon the first Sunday after the proclamation of the High and Mighty Prince, James the II, by the grace of God, King of England, Scotland, France, and Ireland, &c., which was made at Leicester, February the 10th, 1684/5 by Benj. Camfield ...
THe words are part of a notable Speech of King Abijah, (or Abijam, as he is elsewhere called ) the Son of Rehoboam, and Grand-child of Solomon: And they are directed here to Jeroboam, who had headed the ten Tribes in their Revolt,
THe words Are part of a notable Speech of King Abijah, (or Abijah, as he is elsewhere called) the Son of Rehoboam, and Grandchild of Solomon: And they Are directed Here to Jeroboam, who had headed the ten Tribes in their Revolt,
as you may read in the fore-going verse. And Abijah stood up on Mount Ephraim, and said, Hear me, Thou Jeroboam, and all Israel; Ought ye not to know, &c. — And 'tis spoken immediately before a desperate battel between their two Armies now set in array.
as you may read in the foregoing verse. And Abijah stood up on Mount Ephraim, and said, Hear me, Thou Jeroboam, and all Israel; Ought you not to know, etc. — And it's spoken immediately before a desperate battle between their two Armies now Set in array.
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You cannot be ignorant of This, and therefore it is your bounden duty to acknowledge it, that my right to the Crown and Kingdom is inviolable, founded upon the Grant of God himself; from whom my Father received the Kingdom over Israel [ jure haereditario ] by an Hereditary Right, that ought to abide for ever: For so God gave the Kingdom over Israel to David for ever,
You cannot be ignorant of This, and Therefore it is your bounden duty to acknowledge it, that my right to the Crown and Kingdom is inviolable, founded upon the Grant of God himself; from whom my Father received the Kingdom over Israel [ jure haereditario ] by an Hereditary Right, that ought to abide for ever: For so God gave the Kingdom over Israel to David for ever,
For Salt drives away corruption, and is therefore (as Philo somewhere calls it ) the Emblem of Durability: And so it seems explain'd, Numb. 18.19. " It is a Covenant of Salt for ever before the Lord.
For Salt drives away corruption, and is Therefore (as Philo somewhere calls it) the Emblem of Durability: And so it seems explained, Numb. 18.19. " It is a Covenant of Salt for ever before the Lord.
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— Or else we may take the account of it from Vatablus. Salt, according to the Jewish Law, was required with all their Sacrifices, and These were wont to accompany solemn Leagues and Covenants.
— Or Else we may take the account of it from Vatablus. Salt, according to the Jewish Law, was required with all their Sacrifices, and These were wont to accompany solemn Leagues and Covenants.
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even to him and his Sons by a Covenant of Salt? that is, a sure, firm, and everlasting Covenant, call'd elsewhere, " The sure mercies of David. NONLATINALPHABET. Isa. 55.3. Acts 13.34.
even to him and his Sons by a Covenant of Salt? that is, a sure, firm, and everlasting Covenant, called elsewhere, " The sure Mercies of David.. Isaiah 55.3. Acts 13.34.
For thus Nathan the Prophet address'd himself to him, 2 Sam. 7.8, &c. Thus saith the Lord of Hosts, I took thee from the Sheep-cote, from following the Sheep, to be Ruler over my people, over Israel. — And when thy days be fulfilled,
For thus Nathan the Prophet addressed himself to him, 2 Sam. 7.8, etc. Thus Says the Lord of Hosts, I took thee from the Sheepcote, from following the Sheep, to be Ruler over my people, over Israel. — And when thy days be fulfilled,
And therefore, though God in his Justice and displeasure, for the sins of King Solomon, and Rehoboam's Insolency and Rashness, and the provocations under both their Reigns, rent away Ten Tribes from the Twelve,
And Therefore, though God in his justice and displeasure, for the Sins of King Solomon, and Rehoboam's Insolency and Rashness, and the provocations under both their Reigns, rend away Ten Tribes from the Twelve,
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yet he still reserved the Principality of Judah to the Race of King David, on the score of This Oath and Covenant, until the coming of Messiah; whose Kingdom was to be an Universal and Everlasting Kingdom, though of a spiritual nature.
yet he still reserved the Principality of Judah to the Raze of King David, on the score of This Oath and Covenant, until the coming of Messiah; whose Kingdom was to be an Universal and Everlasting Kingdom, though of a spiritual nature.
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Thus, when he speaks first of this Judgment decreed, the Rent, I mean, of the Kingdom, he adds, That he will not do it in King Solomon 's Reign, because he was the Son of David. For David my Servants sake, saith he, whom I have chosen, 1 Kings 11.34.
Thus, when he speaks First of this Judgement decreed, the Rend, I mean, of the Kingdom, he adds, That he will not do it in King Solomon is Reign, Because he was the Son of David. For David my Servants sake, Says he, whom I have chosen, 1 Kings 11.34.
as the heart of David his Great-Grandfather: Nevertheless, faith the Text, for David 's sake did the Lord his God give him a Lamp in Jerusalem, to set up his Son after him,
as the heart of David his Great-Grandfather: Nevertheless, faith the Text, for David is sake did the Lord his God give him a Lamp in Jerusalem, to Set up his Son After him,
and to establish Jerusalem, &c. 1 Kings 15.4, 5. — And so afterwards, in the Reign of Jehoram the Son of Jehosaphat, notwithstanding his provocations, 2 Kings 8.19.
and to establish Jerusalem, etc. 1 Kings 15.4, 5. — And so afterwards, in the Reign of jehoram the Son of Jehoshaphat, notwithstanding his provocations, 2 Kings 8.19.
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Yet the Lord would not destroy Judah for David his Servant's sake, as he promised to give to him always a Light, [ Lamp, or Candle ] and to his Children.
Yet the Lord would not destroy Judah for David his Servant's sake, as he promised to give to him always a Light, [ Lamp, or Candle ] and to his Children.
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Howbeit the Lord would not destroy the house of David, because of the Covenant which he had made with David, and as he promised to give a Light to him,
Howbeit the Lord would not destroy the house of David, Because of the Covenant which he had made with David, and as he promised to give a Light to him,
I have ordained a Lamp, [ Candle, or Light, as before ] for mine Anointed. His enemies will I cloath with shame, but upon himself shall his Crown flourish.
I have ordained a Lamp, [ Candle, or Light, as before ] for mine Anointed. His enemies will I cloth with shame, but upon himself shall his Crown flourish.
— Whatever Diminutions or Interruptions happen'd in the Succession, it was only an Affliction or punishment for the wickedness both of Princes and People :
— Whatever Diminutions or Interruptions happened in the Succession, it was only an Affliction or punishment for the wickedness both of Princes and People:
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as the Scripture speaks. And therefore saith he, even in the case of the division of the Kingdom upon the transgression of David 's Children, I will for this afflict the Seed of David, but not for ever, 1 Kings 11.39. which seems to refer unto the Messiah, who was to be King of all the Tribes of Israel, and of the Gentiles too, as Grotius notes.
as the Scripture speaks. And Therefore Says he, even in the case of the division of the Kingdom upon the Transgression of David is Children, I will for this afflict the Seed of David, but not for ever, 1 Kings 11.39. which seems to refer unto the Messiah, who was to be King of all the Tribes of Israel, and of the Gentiles too, as Grotius notes.
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II. The Divine Right of that Dominion or Supremacy. That the Lord God of Israel gave the Kingdom over Israel unto David. III. The Claim of Succession to this Hereditary Kingdom.
II The Divine Right of that Dominion or Supremacy. That the Lord God of Israel gave the Kingdom over Israel unto David. III. The Claim of Succession to this Hereditary Kingdom.
As to all these points, I say, he appeals to their own knowledge and conscience. " Ought ye not to know This? I will but briefly run over the particulars.
As to all these points, I say, he appeals to their own knowledge and conscience. " Ought you not to know This? I will but briefly run over the particulars.
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When thou wast little in thine own sight, faith he unto Saul, wast thou not made the Head of the Tribes of Israel? and the Lord anointed thee King over Israel. The very anointing typified as much, it being the known property of Oil to swim on the top of other Liquors. — And so of David, The Lord said unto thee, Feed my people Israel, and thou shalt be a Captain over Israel, 2 Sam. 5.2.
When thou wast little in thine own sighed, faith he unto Saul, wast thou not made the Head of the Tribes of Israel? and the Lord anointed thee King over Israel. The very anointing typified as much, it being the known property of Oil to swim on the top of other Liquors. — And so of David, The Lord said unto thee, Feed my people Israel, and thou shalt be a Captain over Israel, 2 Sam. 5.2.
And, whoever teach otherwise, [ Et Apostolorum doctrinae repugnant, & Imperia turbant, ] as Grotius well expresseth it, do both contradict the Apostles Doctrine, and disturb Governments.
And, whoever teach otherwise, [ Et Apostolorum Doctrine repugnant, & Imperia turbant, ] as Grotius well Expresses it, do both contradict the Apostles Doctrine, and disturb Governments.
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Thus St. Chrysostom speaks of Theodosius the Emperour , [ NONLATINALPHABET ] As having none of like Honour; for a King, saith he, is the very top and head of all men upon Earth.
Thus Saint Chrysostom speaks of Theodosius the Emperor, [ ] As having none of like Honour; for a King, Says he, is the very top and head of all men upon Earth.
— He is in the highest place, and highest power; and consequently, all in his Dominions, Every soul of them , are oblig'd to be subject to him. None may presume to judge or resist him violently.
— He is in the highest place, and highest power; and consequently, all in his Dominions, Every soul of them, Are obliged to be Subject to him. None may presume to judge or resist him violently.
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There can be nothing justifiable on the Subjects part, but Obedience and Submission. The rest must be referr'd to God alone, the only Ruler of Princes. For,
There can be nothing justifiable on the Subject's part, but obedience and Submission. The rest must be referred to God alone, the only Ruler of Princes. For,
The Powers that be are ordained (or ordered) of God, Rom. 13. He only hath the original power of life and death, and no one else can pretend to it but by virtue of his Commission. — And then again, He in his Providence disposeth of Kingdoms, both as to good and evil, shaking or settling, renting or uniting, lessening or enlarging, the giving and taking away of Kings, either in his Wrath or Mercy; putting down one,
The Powers that be Are ordained (or ordered) of God, Rom. 13. He only hath the original power of life and death, and no one Else can pretend to it but by virtue of his Commission. — And then again, He in his Providence Disposeth of Kingdoms, both as to good and evil, shaking or settling, renting or uniting, lessening or enlarging, the giving and taking away of Kings, either in his Wrath or Mercy; putting down one,
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and setting up another, &c. — And Nebuchadnezzar, you read, was sent out a grazing among the beasts of the field, till he came to know and acknowledge This, That the most High ruleth in the Kingdom of men,
and setting up Another, etc. — And Nebuchadnezzar, you read, was sent out a grazing among the beasts of the field, till he Come to know and acknowledge This, That the most High Ruleth in the Kingdom of men,
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Thirdly, Of all sorts of Monarchy, that which is settled in a Lineal Descent and Succession, is certainly the most eligible; and so God appointed the Kingdom over Israel, when he had cast off the house of Saul, To David and his Sons for ever.
Thirdly, Of all sorts of Monarchy, that which is settled in a Lineal Descent and Succession, is Certainly the most eligible; and so God appointed the Kingdom over Israel, when he had cast off the house of Saul, To David and his Sons for ever.
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This prevents the feuds, animosities, and discords, which are almost unavoidable where the matter is put to vote among many Electors. And, in Hereditary Kingdoms, we say truly, the King never dies; the Sun never sets in total darkness:
This prevents the feuds, animosities, and discords, which Are almost unavoidable where the matter is put to vote among many Electors. And, in Hereditary Kingdoms, we say truly, the King never die; the Sun never sets in total darkness:
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and stands up forthwith in his place and stead. So Solomon speaks of himself, 1 Kings 8.20. The Lord hath performed his word that he spake, and I am risen up in the room of David my Father, and set on the Throne of Israel, as the Lord promised.
and Stands up forthwith in his place and stead. So Solomon speaks of himself, 1 Kings 8.20. The Lord hath performed his word that he spoke, and I am risen up in the room of David my Father, and Set on the Throne of Israel, as the Lord promised.
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as a bar on the one side, or excuse on the other, from Loyal submissions and acknowledgments to this orderly succession. We must no more found Dominion, than we do Property, in supernatural Grace or Piety. Christ, to be sure, who proclaimed his Kingdom not to be of this world, [ St. John 18.36. ] never intended that his Religion should countenance any thing of Resistance or Rebellion against the Rights of Princes.
as a bar on the one side, or excuse on the other, from Loyal submissions and acknowledgments to this orderly succession. We must no more found Dominion, than we do Property, in supernatural Grace or Piety. christ, to be sure, who proclaimed his Kingdom not to be of this world, [ Saint John 18.36. ] never intended that his Religion should countenance any thing of Resistance or Rebellion against the Rights of Princes.
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He came not with any intention to innovate in secular Governments, and hath obliged his Disciples by the Doctrine of the Cross, to take off all suspicion from the Monarchs of the Earth of invading their Prerogatives by setting his Title on foot among them.
He Come not with any intention to innovate in secular Governments, and hath obliged his Disciples by the Doctrine of the Cross, to take off all suspicion from the Monarchs of the Earth of invading their Prerogatives by setting his Title on foot among them.
— They proceed not therefore by his Rules and Precepts, who seek to decline sufferings by any such unlawful methods, as the interruption of a Lineal Succession for the safe-guard of the Christian Religion.
— They proceed not Therefore by his Rules and Precepts, who seek to decline sufferings by any such unlawful methods, as the interruption of a Lineal Succession for the safeguard of the Christian Religion.
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And their Condemnation is just, who attempt so great an Evil, upon the pretence, or to the end, that Good may come thereof, Rom. 3.8. — I have often thought of what Erasmus saith on the point of Christians Resisting by force of Arms, turning the Cross into a Sword, &c. [ Mitre nulla haeresis perniciosior, nulla blasphemia sceleratior, &c. ] In my esteem there is no heresie more dangerous, no blasphemy more wicked.
And their Condemnation is just, who attempt so great an Evil, upon the pretence, or to the end, that Good may come thereof, Rom. 3.8. — I have often Thought of what Erasmus Says on the point of Christians Resisting by force of Arms, turning the Cross into a Sword, etc. [ Mitre nulla Heresy perniciosior, nulla Blasphemy sceleratior, etc. ] In my esteem there is no heresy more dangerous, no blasphemy more wicked.
it being one of the Injunctions by K. Edward VI. [ That the Paraphrasis of Erasmus in English upon the Gospels, should be set up in some convenient place in every Church, &c. ]
it being one of the Injunctions by K. Edward VI. [ That the Paraphrasis of Erasmus in English upon the Gospels, should be Set up in Some convenient place in every Church, etc. ]
Fourthly, We have a declaration here annexed of the inviolableness and unalterableness of this succession in the Line of David, settled by a sacred and solemn Covenant from God himself:
Fourthly, We have a declaration Here annexed of the inviolableness and unalterableness of this succession in the Line of David, settled by a sacred and solemn Covenant from God himself:
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— And, though God, according to his absolute Dominion, and in the course of his Justice, as I said, upon provocation given, made some abatements in the extent of this Government, by the renting of Ten Tribes from the rest,
— And, though God, according to his absolute Dominion, and in the course of his justice, as I said, upon provocation given, made Some abatements in the extent of this Government, by the renting of Ten Tribes from the rest,
We are bound up to the ordinary Laws and Measures. If any men will enter into a Covenant or Association against their Allegiance to Princes, 'tis none of God's Covenant, nor is there any Divine Salt in it.
We Are bound up to the ordinary Laws and Measures. If any men will enter into a Covenant or Association against their Allegiance to Princes, it's none of God's Covenant, nor is there any Divine Salt in it.
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'Tis the general compact and agreement of Society to be subject to Kings; and we have the Tie of Religion superadded to that of our Natural Allegiance, to strengthen it.
It's the general compact and agreement of Society to be Subject to Kings; and we have the Tie of Religion superadded to that of our Natural Allegiance, to strengthen it.
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I counsel thee to keep the Kings Commandment, and that in regard of the Oath of God, Eccles. 8.2. These now are the Four points contain'd in King Abijah 's Allegation; The King's Supremacy and Dominion over all his Subjects;
I counsel thee to keep the Kings Commandment, and that in regard of the Oath of God, Eccles. 8.2. These now Are the Four points contained in King Abijah is Allegation; The King's Supremacy and Dominion over all his Subject's;
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And, as to all these particulars, he makes his appeal to them. I. As matters of common knowledge, points wherein no one could justly pretend ignorance.
And, as to all these particulars, he makes his appeal to them. I. As matters of Common knowledge, points wherein no one could justly pretend ignorance.
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According to the vulgar Latin, [ Num ignoratis? ] saith he, Are you herein ignorant? or can you, with any modesty, in this case plead ignorance? These are matters obvious enough to every one that opens his eyes to see and understand.
According to the Vulgar Latin, [ Num ignoratis? ] Says he, are you herein ignorant? or can you, with any modesty, in this case plead ignorance? These Are matters obvious enough to every one that Opens his eyes to see and understand.
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II. As matters fitting for Subjects, upon occasion, to acknowledge, and testifie their due acknowledgment of, by their ready compliance to and with them.
II As matters fitting for Subject's, upon occasion, to acknowledge, and testify their due acknowledgment of, by their ready compliance to and with them.
For the support of the Government, and the mutual encouragement each of other to an hearty subjection unto it, that all things may turn on their wonted hinges, and every one keep his place and station, without confusion or disturbance, to the common quiet and welfare.
For the support of the Government, and the mutual encouragement each of other to an hearty subjection unto it, that all things may turn on their wonted hinges, and every one keep his place and station, without confusion or disturbance, to the Common quiet and welfare.
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But I will not lead you at present beyond the circumstances of the Text: This knowledge and acknowledgement then King Abijah here suggests for such weighty ends as these ensuing. I.
But I will not led you At present beyond the Circumstances of the Text: This knowledge and acknowledgement then King Abijah Here suggests for such weighty ends as these ensuing. I.
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— He was one whom Solomon had advanced to a great place of Trust and Honour, making him ruler over all the charge of the house of Joseph, ver. 28, &c.
— He was one whom Solomon had advanced to a great place of Trust and Honour, making him ruler over all the charge of the house of Joseph, ver. 28, etc.
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And, though God in his wise and just Providence, as I have before in part intimated, did over-rule this man's ambition to bring his own designs to pass, in the punishing of Israel by the rent of ten Tribes from the rest,
And, though God in his wise and just Providence, as I have before in part intimated, did overrule this Man's ambition to bring his own designs to pass, in the punishing of Israel by the rend of ten Tribes from the rest,
yet this was no more excuse to his irregular lust after Dominion, than the Jews might have alledged for bringing about what God had before decreed, in the sufferings of his beloved Son, the Saviour of the world;
yet this was no more excuse to his irregular lust After Dominion, than the jews might have alleged for bringing about what God had before decreed, in the sufferings of his Beloved Son, the Saviour of the world;
They, nevertheless, by wicked hands did crucifie and slay him ; And so might Jeroboam, nevertheless, wickedly follow the temptations of his own ombition or revenge.
They, nevertheless, by wicked hands did crucify and slay him; And so might Jeroboam, nevertheless, wickedly follow the temptations of his own ombition or revenge.
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— But, let us make the best of his case. God Almighty, the absolutely Supreme, the King of Kings, and Lord of Lords, seems to have commission'd him in extraordinary, as an Executioner of his Vengeance, and raised him up for a scourge of his wrath, and so, not only to have given him a bare permission, but also a Right and Title to those revolted Tribes, had he persevered in obedience to him, 1 Kings 11.31, &c. And, on the same account, he forbids Rehoboam, and the house of Judah and Benjamin adhering to him, to give the men of Israel battel at first, for their reduction, ch. 12.24.
— But, let us make the best of his case. God Almighty, the absolutely Supreme, the King of Kings, and Lord of lords, seems to have commissioned him in extraordinary, as an Executioner of his Vengeance, and raised him up for a scourge of his wrath, and so, not only to have given him a bore permission, but also a Right and Title to those revolted Tribes, had he persevered in Obedience to him, 1 Kings 11.31, etc. And, on the same account, he forbids Rehoboam, and the house of Judah and Benjamin adhering to him, to give the men of Israel battle At First, for their reduction, changed. 12.24.
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But, whatever abatements or allowances may be made in this single case of Jeroboam, from the Divine Interposure; where That is wanting, there can be none, to be sure, to justifie the Insurrection and Rebellion of a Servant against his Master,
But, whatever abatements or allowances may be made in this single case of Jeroboam, from the Divine Interposure; where That is wanting, there can be none, to be sure, to justify the Insurrection and Rebellion of a Servant against his Master,
As the sacrificing of Children to God is not any whit the less Murther now, because Abraham once had a dispensation in the case, and a command from God to offer up his Son. King Abijah fixeth his charge upon Jeroboam's known obligations as a subject, far enough from any ordinary title to the Crown.
As the sacrificing of Children to God is not any whit the less Murder now, Because Abraham once had a Dispensation in the case, and a command from God to offer up his Son. King Abijah fixeth his charge upon Jeroboam's known obligations as a Subject, Far enough from any ordinary title to the Crown.
So it follows, ver. 7. And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the Son of Solomon, when Rehoboam was young and tender-hearted, and could not withstand them.
So it follows, ver. 7. And there Are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the Son of Solomon, when Rehoboam was young and tender-hearted, and could not withstand them.
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the Party that listed themselves under this new Head. There are gathered unto him vain men, the children of Belial: That is, foolish and wicked men, who are ready, upon any pretext, to throw off the yoke of lawful Government.
the Party that listed themselves under this new Head. There Are gathered unto him vain men, the children of Belial: That is, foolish and wicked men, who Are ready, upon any pretext, to throw off the yoke of lawful Government.
This is the proper name of Rebels. And so you find it noted at the very beginning of their Kingly Government, upon the promotion of Saul, when the people gave their general shout,
This is the proper name of Rebels. And so you find it noted At the very beginning of their Kingly Government, upon the promotion of Saul, when the people gave their general shout,
and said, God save the King, 1 Sam. 10. There went with him, saith the Text, a band of men whose hearts God had touched, ver. 26. Where God toucheth mens hearts, you see, they are inclin'd to Loyalty. But then it follows, ver. 27. But the children of Belial said,
and said, God save the King, 1 Sam. 10. There went with him, Says the Text, a band of men whose hearts God had touched, ver. 26. Where God touches men's hearts, you see, they Are inclined to Loyalty. But then it follows, ver. 27. But the children of Belial said,
And if the Apostle's gloss on the phrase be good, these enemies to rightful Powers, these Kingdespisers, are the Children of the Devil; for so he speaks of Belial, as the grand enemy in opposition to Christ, 2 Cor. 6.15. " What concord hath Christ with Belial? And then, What fellowship or communion between the Disciples of Christ, and the Children of Belial? The first time, I think, we meet with the expression, is Deut. 13.13. Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their City, saying, Let us go and serve other Gods which we have not known.
And if the Apostle's gloss on the phrase be good, these enemies to rightful Powers, these Kingdespisers, Are the Children of the devil; for so he speaks of Belial, as the grand enemy in opposition to christ, 2 Cor. 6.15. " What concord hath christ with Belial? And then, What fellowship or communion between the Disciples of christ, and the Children of Belial? The First time, I think, we meet with the expression, is Deuteronomy 13.13. Certain men, the children of Belial, Are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other God's which we have not known.
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The Margin reads it, Naughty men. Such they are with a witness, in the first place, who seduce us from the Lord our God, to a False and Idolatrous Religion and Worship;
The Margin reads it, Naughty men. Such they Are with a witness, in the First place, who seduce us from the Lord our God, to a False and Idolatrous Religion and Worship;
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Whereever you read of these children of Belial in Scripture, you will find they are the very worst of men; and so we are to look upon them that revile and oppose Government, whatever holy appearances or disguises they come in.
Wherever you read of these children of Belial in Scripture, you will find they Are the very worst of men; and so we Are to look upon them that revile and oppose Government, whatever holy appearances or disguises they come in.
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There are gathered unto him vain men, the children of Belial. Of whom he adds, And have strengthened themselves against Rehoboam the Son of Solomon. He keeps still the Emphasis on the Succession. So before, in Jeroboam: The servant, saith he, of Solomon the Son of David. And here again, " Against Rehoboam the Son of Solomon. As he himself, in like manner, was the Son of Rehoboam.
There Are gathered unto him vain men, the children of Belial. Of whom he adds, And have strengthened themselves against Rehoboam the Son of Solomon. He keeps still the Emphasis on the Succession. So before, in Jeroboam: The servant, Says he, of Solomon the Son of David. And Here again, " Against Rehoboam the Son of Solomon. As he himself, in like manner, was the Son of Rehoboam.
which some, with great probability, refer to the disposition of his Mind, rather than Years, [ juvenis animo, non aetate, ] for he was of age considerable enough when he came to the Crown.
which Some, with great probability, refer to the disposition of his Mind, rather than years, [ Juvenis animo, non Age, ] for he was of age considerable enough when he Come to the Crown.
But he was of too easie impression to the counsel of the rash young men, against the judgment of his sager Statists, in answering of the people roughly, and so disobliging them,
But he was of too easy impression to the counsel of the rash young men, against the judgement of his Sager Statists, in answering of the people roughly, and so disobliging them,
These children of Belial, you see, were very watchful to lay hold on the nick of opportunity, " When their King could not withstand them. — And that is the only measure of some mens Loyalty;
These children of Belial, you see, were very watchful to lay hold on the neck of opportunity, " When their King could not withstand them. — And that is the only measure of Some men's Loyalty;
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such, who submitted only because they could not help it. [ Quia deerant illis vires. ] But the Fathers, in their Apologies for them, abhor the imputation, &c.
such, who submitted only Because they could not help it. [ Quia deerant illis vires. ] But the Father's, in their Apologies for them, abhor the imputation, etc.
For these ends now we are to know and acknowledge the principles of Loyaliy before-mentioned, that we may noither rise up and rebel against our Leige-Lord, with Jeroboam;
For these ends now we Are to know and acknowledge the principles of Loyaliy beforementioned, that we may noither rise up and rebel against our Leige-Lord, with Jeroboam;
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First, That the King in succession was not only their Sovereign Lord, but God Almighty's Vicegerent, and so, in resisting him, they did, by a just interpretation, withstand God himself, and seek to cast off the Kingdom of God, ver.
First, That the King in succession was not only their Sovereign Lord, but God Almighty's Vicegerent, and so, in resisting him, they did, by a just Interpretation, withstand God himself, and seek to cast off the Kingdom of God, ver.
8. And now ye think to withstand the Kingdom of the Lord in the hand of the Sons of David. He owns God for the Fountain of Royalty, and the Kings successively only for his Ministers and Deputies. And,
8. And now you think to withstand the Kingdom of the Lord in the hand of the Sons of David. He owns God for the Fountain of Royalty, and the Kings successively only for his Ministers and Deputies. And,
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And there are with you golden Calves, which Jeroboam made you for Gods. The Revolters from their King became at the same time Apostates from the service of the true God to set up golden Calves in his stead.
And there Are with you golden Calves, which Jeroboam made you for God's The Revolters from their King became At the same time Apostates from the service of the true God to Set up golden Calves in his stead.
That was Jeroboam's policy: He consider'd wifely, that had the people kept to their former established Worship at Jerusalem, they would soon have return'd to their former Loyalty.
That was Jeroboam's policy: He considered wifely, that had the people kept to their former established Worship At Jerusalem, they would soon have returned to their former Loyalty.
1 Kings 12.26, &c. And Jeroboam said in his heart, Now shall the Kingdom return to the house of David, if this people go up to do sacrifice in the house of the Lord at Jerusalem: Then shall the heart of this people turn again to their Lord,
1 Kings 12.26, etc. And Jeroboam said in his heart, Now shall the Kingdom return to the house of David, if this people go up to do sacrifice in the house of the Lord At Jerusalem: Then shall the heart of this people turn again to their Lord,
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and made two Calves of Gold; (pretending, for a blind only, to ease them of their burthen, and to consult their advantage; as it follows,) And said unto them, It is too much for you to go up to Jerusalem: Behold thy Gods, O Israel, which brought thee up out of the Land of Egypt! And he set the one in Bethel, and the other put he in Dan: And this thing became a sin, saith the Text, a most provoking sin against God Almighty, and turn'd to their ruine and destruction. But whatever he pretended to make the people, the secret was, lest returning to the true Religion, they should also return to their true Allegiance to the King of Judah.
and made two Calves of Gold; (pretending, for a blind only, to ease them of their burden, and to consult their advantage; as it follows,) And said unto them, It is too much for you to go up to Jerusalem: Behold thy God's, Oh Israel, which brought thee up out of the Land of Egypt! And he Set the one in Bethel, and the other put he in Dan: And this thing became a since, Says the Text, a most provoking since against God Almighty, and turned to their ruin and destruction. But whatever he pretended to make the people, the secret was, lest returning to the true Religion, they should also return to their true Allegiance to the King of Judah.
And then, the attendant or consequence of this was the discarding of the legitimate and rightly ordained Priests of God, with the solemn Feasts appointed, and the setting up of others in their room, even of the basest of the people, ver.
And then, the attendant or consequence of this was the discarding of the legitimate and rightly ordained Priests of God, with the solemn Feasts appointed, and the setting up of Others in their room, even of the Basest of the people, ver.
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9. Have you not cast out the Priests of the Lord, the Sons of Aaron and the Levites, and have made you Priests after the manner of the Nations of other Lands? &c. Of which you may read more at large in the story.
9. Have you not cast out the Priests of the Lord, the Sons of Aaron and the Levites, and have made you Priests After the manner of the nations of other Lands? etc. Of which you may read more At large in the story.
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even such, as had forsaken the established worship of the true God, and cast off their Obedience and Reverence to his appointed Ministers, the Priests and Levites.
even such, as had forsaken the established worship of the true God, and cast off their obedience and reverence to his appointed Ministers, the Priests and Levites.
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and they burn to the Lord every morning and every evening burn Sacrifices & sweet Incense, &c. For we keep the charge of the Lord our God, but ye have sorsaken him.
and they burn to the Lord every morning and every evening burn Sacrifices & sweet Incense, etc. For we keep the charge of the Lord our God, but you have sorsaken him.
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Hereupon therefore, from all these premises, King Abijah takes heart and courage, for the animating of his Subjects, and the reflecting dread and terror on the multitude of his and their Enemies, ver.
Hereupon Therefore, from all these premises, King Abijah Takes heart and courage, for the animating of his Subject's, and the reflecting dread and terror on the multitude of his and their Enemies, ver.
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— And the success was accordingly, if you look on to the close of the chapter, for no less than Five hundred thousand of their Eight hundred thousand chosen men were cut off and destroyed.
— And the success was accordingly, if you look on to the close of the chapter, for no less than Five hundred thousand of their Eight hundred thousand chosen men were Cut off and destroyed.
Thus have I hastened through the Text and its appendant circumstances, and we have found the whole Speech proper and apposite (as Grotius notes) to terrifie his Enemies, and hearten his own Subjects;
Thus have I hastened through the Text and its appendant Circumstances, and we have found the Whole Speech proper and apposite (as Grotius notes) to terrify his Enemies, and hearten his own Subject's;
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You have prevented me, I suppose, for the main of the Application to be made of it, so far as we are concern'd; for we are not, God be thanked, in any such state of war, and I hope, through his Blessing, not like to be; nor is there any case so exactly parallel,
You have prevented me, I suppose, for the main of the Application to be made of it, so Far as we Are concerned; for we Are not, God be thanked, in any such state of war, and I hope, through his Blessing, not like to be; nor is there any case so exactly parallel,
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And it hath been Declared by all the Authority of the Land, That by the Fundamental Laws of this Kingdom, neither the Peers of the Realm, nor the Commons, nor both together in Parliament, nor the People collectively or representatively, nor any other person or persons whatsoever, ever had, hath, or ought to have, any coercive Power over the persons of the Kings of this Realm.
And it hath been Declared by all the authority of the Land, That by the Fundamental Laws of this Kingdom, neither the Peers of the Realm, nor the Commons, nor both together in Parliament, nor the People collectively or representatively, nor any other person or Persons whatsoever, ever had, hath, or ought to have, any coercive Power over the Persons of the Kings of this Realm.
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Now, since it hath pleased Almighty God to call to himself our late most Gracious Sovereign of Blessed Memory, King CHARLES II. under whose mild and merciful Reign we have enjoy'd for many years together infinite Benefits and Blessings, had we but had more thankful hearts to acknowledg the same:
Now, since it hath pleased Almighty God to call to himself our late most Gracious Sovereign of Blessed Memory, King CHARLES II under whose mild and merciful Reign we have enjoyed for many Years together infinite Benefits and Blessings, had we but had more thankful hearts to acknowledge the same:
Since, I say, it hath pleased Him, whom all must obey, to remand this eminent Servant and Deputy of His, and advance him to a more Glorious Kingdom, as we have reason to judge from his exemplary and Christian Death, as well as Good and Religious Government over us;
Since, I say, it hath pleased Him, whom all must obey, to remand this eminent Servant and Deputy of His, and advance him to a more Glorious Kingdom, as we have reason to judge from his exemplary and Christian Death, as well as Good and Religious Government over us;
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the Imperial Crown and Scepter forthwith are devolved, beyond all dispute or question, upon the High and Mighty Prince JAMES II. as our only Lawful, Lineal, and Rightful Leige Lord and King, as you have heard by public Proclamation, received with the universal joy, contentment and applause of all good people.
the Imperial Crown and Sceptre forthwith Are devolved, beyond all dispute or question, upon the High and Mighty Prince JAMES II as our only Lawful, Lineal, and Rightful Liege Lord and King, as you have herd by public Proclamation, received with the universal joy, contentment and applause of all good people.
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And we shall not need to fear, I presume, any ambitious or treacherous Jeroboam, nor any number of vain men, Children of Belial, to gather themselves in Tumults under any such Head, to oppose his just Rights,
And we shall not need to Fear, I presume, any ambitious or treacherous Jeroboam, nor any number of vain men, Children of Belial, to gather themselves in Tumults under any such Head, to oppose his just Rights,
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In what a divided and bleeding condition had we been, if the blind and furious Zeal of some men had prevailed, to have cast out the undoubted Heir of the Crown from his Birthright and Inheritance!
In what a divided and bleeding condition had we been, if the blind and furious Zeal of Some men had prevailed, to have cast out the undoubted Heir of the Crown from his Birthright and Inheritance!
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How much have we to bless God for, that we have yet a King of our own, and not a Stranger! One that is well acquainted with and reconciled to our Laws and Customs !
How much have we to bless God for, that we have yet a King of our own, and not a Stranger! One that is well acquainted with and reconciled to our Laws and Customs!
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The Dutiful Son of our Martyr'd Sovereign, King CHARLES I. The Loving and Faithful Brother of our Indulgent Sovereign, King CHARLES II.! Wonderfully preserved, together with them, during our unnatural Wars, and abroad in Exile; and as wonderfully Return'd, together with them, into these Kingdoms, and kept alive to this day, amidst many perils and dangers, for our defence and comfort!
The Dutiful Son of our Martyred Sovereign, King CHARLES I The Loving and Faithful Brother of our Indulgent Sovereign, King CHARLES II! Wonderfully preserved, together with them, during our unnatural Wars, and abroad in Exile; and as wonderfully Returned, together with them, into these Kingdoms, and kept alive to this day, amid many perils and dangers, for our defence and Comfort!
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A KING, that hath given us visible pledges of his regard to the Christian and Protestant Religion by the education of his Children in it, and the bestowing his two eldest Daughters in Marriage unto two Illustrious Princes of that Belief and Denomination!
A KING, that hath given us visible pledges of his regard to the Christian and Protestant Religion by the education of his Children in it, and the bestowing his two eldest Daughters in Marriage unto two Illustrious Princes of that Belief and Denomination!
and Libellous Defamations wherewith they have sought to blacken him, yet begins his Reign with the most obliging and endearing assurances of his hearty affection unto,
and Libellous Defamations wherewith they have sought to blacken him, yet begins his Reign with the most obliging and endearing assurances of his hearty affection unto,
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and in particular, as of their just Rights, Properties and Liberties, so of that most excellent, pure, and Reformed Religion which is by Law Established, more dear to pious and devout Souls, than their Estates or Lives!
and in particular, as of their just Rights, Properties and Liberties, so of that most excellent, pure, and Reformed Religion which is by Law Established, more dear to pious and devout Souls, than their Estates or Lives!
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I cannot do you a more acceptable and beneficial Service, than by reading over the Gracious Expressions which dropt from His Royal Mouth at his very first appearing before his Privy-Council, and leave you to comfort your selves and one another with them;
I cannot do you a more acceptable and beneficial Service, than by reading over the Gracious Expressions which dropped from His Royal Mouth At his very First appearing before his Privy-Council, and leave you to Comfort your selves and one Another with them;
and raise up your hearts by the contemplation of so much and so surprising a Goodness, to bless God most affectionately for him, and prepare to return at least Love and Good-will for his Grace and Clemency, for that is the lowest measure of Gratitude; that is no more than what Heathens conclude absolutely just and necessary, to love those who love them,
and raise up your hearts by the contemplation of so much and so surprising a goodness, to bless God most affectionately for him, and prepare to return At least Love and Goodwill for his Grace and Clemency, for that is the lowest measure of Gratitude; that is no more than what heathens conclude absolutely just and necessary, to love those who love them,
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Pass we on therefore from the Speech of one King in the Text, to the Speech of another, &c. [ Here was inserted The Account of what His Majesty said at his first coming to Council ,
Pass we on Therefore from the Speech of one King in the Text, to the Speech of Another, etc. [ Here was inserted The Account of what His Majesty said At his First coming to Council,
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after all, is the only course we can have any security in, amidst all the chances and uncertainties of this present world, wherein the Lives of the Best of Princes, as well as other men, are liable to the stroke of Death and Violence. Only fear the Lord,
After all, is the only course we can have any security in, amid all the chances and uncertainties of this present world, wherein the Lives of the Best of Princes, as well as other men, Are liable to the stroke of Death and Violence. Only Fear the Lord,
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O Lord, we beseech thee favourably to hear the Prayers of thy People, that we, who are justly punished for our offences, may be mercifully delivered by thy Goodness, for the Glory of thy Name, through Jesus Christ our Saviour, who liveth and reigneth with Thee,
O Lord, we beseech thee favourably to hear the Prayers of thy People, that we, who Are justly punished for our offences, may be mercifully Delivered by thy goodness, for the Glory of thy Name, through jesus christ our Saviour, who lives and Reigneth with Thee,
[ * Regnum in tam longo tempore illis non auferam, ut Saulis posteritati abstuli. Haec interpretatio optima, Josephi est, & aliorum Hebraeorum. ] Grotius in Loc.
[ * Kingdom in tam longo tempore illis non Auferam, ut Saulis Posteritati abstuli. Haec Interpretation optima, Joseph est, & Aliorum Hebrews. ] Grotius in Loc.
[ * Lucerna pr• Regno, ut exponit Chaldaeus Paraph. i. ut semper habeat aliquem ex nepotibus suis, qui regnet in Jerusalem, me auspiciente. ] Vatablus in Luc:
[ * Lucerne pr• Regno, ut exponit Chaldean Paraph. i. ut semper habeat aliquem ex nepotibus suis, qui Regnet in Jerusalem, me auspiciente. ] Vatablus in Luke:
Nunquam Albiniani, nec Nigriani, vel Cassiani inveniri potuerunt Christiani. — Christianus Nullius est Hostis, nedum Imperatoris, &c. Tertull. ad Scapulam.
Never Albiniani, nec Nigriani, vel Cassiani inveniri potuerunt Christians. — Christian Nullius est Hostis, nedum Imperatoris, etc. Tertul ad Scapulam.
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Eccles: 10.17. Fortes creantur Fortibus, & b•nis, &c. Horat. [ From the first British Kings, the CXL Monarch; from the Scottish, CX; from the Saxon XLVII; from the Norman Line, XXVII. ]
Eccles: 10.17. Forts creantur Fortibus, & b•nis, etc. Horatio [ From the First Brit Kings, the CXL Monarch; from the Scottish, CX; from the Saxon XLVII; from the Norman Line, XXVII. ]
