David's returne from his banishment set forth in a thanks-giving sermon for the returne of His Sacred Majesty Charles the II, and preached at St. Maries in Oxon, May 27, 1660 / by Francis Gregory ...
THe Text conteineth that submissive answer, which Mephibosheth, a loyall Subject, returned to David, his lawfull Soveraigne. It was lately Davids lot to be banished from his Throne;
THe Text Containeth that submissive answer, which Mephibosheth, a loyal Subject, returned to David, his lawful Sovereign. It was lately Davids lot to be banished from his Throne;
in the time of David's exile, poor lame Mephibosheth through the treachery of Ziba is forc•d to continue at Ierusalem; Ziba, his servant, becomes his accuser; to gaine his estate, he slanders his person; to make him a beggar, he represents him as a Traytour; by a false impeachment of Treason Ziba gaines those lands for himselfe, which he had lately managed for his Master: Well, David returnes, Mephibosheth cleares his innoc•nce, yet not his estate: David still leaveth one halfe in the hand of Ziba: Thou and Ziba divide the land: well,
in the time of David's exile, poor lame Mephibosheth through the treachery of Ziba is forc•d to continue At Ierusalem; Ziba, his servant, becomes his accuser; to gain his estate, he slanders his person; to make him a beggar, he represents him as a Traitor; by a false impeachment of Treason Ziba gains those Lands for himself, which he had lately managed for his Master: Well, David returns, Mephibosheth clears his innoc•nce, yet not his estate: David still Leaveth one half in the hand of Ziba: Thou and Ziba divide the land: well,
but how doth Mephibosheth bear it? David had now recovered his owne right, and is Mephibosheth content, that David should give away his? Surely, Mephibosheth being the Grand-child of a King, the Son of a Prince, and the sole Heir of both, his estate must needs be somewhat considerable:
but how does Mephibosheth bear it? David had now recovered his own right, and is Mephibosheth content, that David should give away his? Surely, Mephibosheth being the Grandchild of a King, the Son of a Prince, and the sole Heir of both, his estate must needs be somewhat considerable:
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and how doth he? Why, to manifest his l•ve to David's person, to testifie his joy for David's returne to his Throne, he is wil•ing, upon that account, not onely to part with halfe, but all: so runs the Text:
and how does he? Why, to manifest his l•ve to David's person, to testify his joy for David's return to his Throne, he is wil•ing, upon that account, not only to part with half, but all: so runs the Text:
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The expression implyeth, that David had been absent, David had been driven from Ierusalem; David's Scepter was even now in another man's hand: David's house was ere while in another man's possession: there was an Absalom, that even now was got upon David's Throne: My Lord the King is come againe:
The expression Implies, that David had been absent, David had been driven from Ierusalem; David's Sceptre was even now in Another Man's hand: David's house was ere while in Another Man's possession: there was an Absalom, that even now was god upon David's Throne: My Lord the King is come again:
That God sometimes is pleased to suffer his owne Davids, his Anointed ones, even the choicest of Kings and Princes, to be banisht from their Courts and Kingdomes:
That God sometime is pleased to suffer his own Davids, his Anointed ones, even the Choicest of Kings and Princes, to be banished from their Courts and Kingdoms:
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That for God to restore his Davids, his anointed •n•s, to their crownes and Kingdomes, but especially in peace, is a signall mercy, a singular ground of joy.
That for God to restore his Davids, his anointed •n•s, to their crowns and Kingdoms, but especially in peace, is a signal mercy, a singular ground of joy.
even though it tend to a man's own• personall losse and disadvantage. Mephibosheth cannot but joy for David's returne, though he himselfe become a considerable loser.
even though it tend to a Man's own• personal loss and disadvantage. Mephibosheth cannot but joy for David's return, though he himself become a considerable loser.
Prophets were the Anointed ones of God as well as Kings; but yet the Mitre falls before the Crown; if the Prince sit upon the Throne, the Prophet must ly at his foot-stoole: But why do I speake of Nathan? Bathsheba bowed and did obeysance to the King:
prophets were the Anointed ones of God as well as Kings; but yet the Mitre falls before the Crown; if the Prince fit upon the Throne, the Prophet must lie At his footstool: But why do I speak of Nathan? Bathsheba bowed and did obeisance to the King:
with David her husband shee might be familiar; but with David her Soveraign shee dares not bee irreverent: there was indeed a conjugall union, and yet a civill distance between them:
with David her husband she might be familiar; but with David her Sovereign she dares not be irreverent: there was indeed a conjugal Union, and yet a civil distance between them:
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Bathsheba, as shee was Davids Spouse, lay in his bosome; but, as shee was David's Subject, she lyeth at his feet, but why all this? Doth Nathan only court his Prince? doth Bathsh•ba but complement with her husband? surely no;
Bathsheba, as she was Davids Spouse, lay in his bosom; but, as she was David's Subject, she lies At his feet, but why all this? Does Nathan only court his Prince? does Bathsh•ba but compliment with her husband? surely no;
they both understood the Princes honour, and the Subjects duty. 2. There are titles of honour bestowed upon Kings and Princes: see this in two Particulars;
they both understood the Princes honour, and the Subject's duty. 2. There Are titles of honour bestowed upon Kings and Princes: see this in two Particulars;
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And why so? Surely, not because they were sinners, but because they were Soveraigns. My Lord the King, saith David to Saul; Saul was none of the best of Princes, at lest, he was not so to David; Saul doth not the duty of a King, and yet David will do the duty of a Subject still:
And why so? Surely, not Because they were Sinners, but Because they were Sovereigns. My Lord the King, Says David to Saul; Saul was none of the best of Princes, At lest, he was not so to David; Saul does not the duty of a King, and yet David will do the duty of a Subject still:
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and why so? Surely, 'twas not courtship, but duty; it was not slattery but loyalty; had David shewed lesse respect to Saul his Prince, he had shewed himselfe, not onely lesse a Subject, but lesse a Saint.
and why so? Surely, 'twas not courtship, but duty; it was not slattery but loyalty; had David showed less respect to Saul his Prince, he had showed himself, not only less a Subject, but less a Saint.
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and how is that? — I have said, yee are Gods, — Surely, there's no title so high as this, that God, who numbers himselfe among Kings, is also pleased to number Kings among Gods — Deus immortalis rex, rex mortalis Deus — God is an immortall King, the King is a mortall God;
and how is that? — I have said, ye Are God's, — Surely, there's no title so high as this, that God, who numbers himself among Kings, is also pleased to number Kings among God's — Deus Immortal rex, rex Mortalis Deus — God is an immortal King, the King is a Mortal God;
God is pleased to borrow their name, and to l•nd them his — I have said, ye• are Gods — 'tis observable, that this title is bestowed upon wick•• princes;
God is pleased to borrow their name, and to l•nd them his — I have said, ye• Are God's — it's observable, that this title is bestowed upon wick•• Princes;
Kings, that are as devills in practise, are mentioned as Gods in place. Now, if Kings and Princes receive their titles of honour from God and men, from Saints and Sinners, tis an argument, that there is a reverentiall respect belonging to them.
Kings, that Are as Devils in practise, Are mentioned as God's in place. Now, if Kings and Princes receive their titles of honour from God and men, from Saints and Sinners, this an argument, that there is a reverential respect belonging to them.
1. God commands it — Fear God, Honour the King — Quis-quis deum timet, etiam regibus honorem habebit — Saith Calvin; never did man truely fear God, but he likewise honoured the King. But what if Kings prove Tyrants? Why, Etiam tyrannis, qui imperium obtinent, honor habendus — Saith he;
1. God commands it — fear God, Honour the King — Quisquis God timet, etiam regibus Honor habebit — Says calvin; never did man truly Fear God, but he likewise honoured the King. But what if Kings prove Tyrants? Why, Etiam tyrannis, qui imperium obtinent, honour habendus — Says he;
if the King honour us, that is his favour; but if we honour him, that's our duty, and that because 'tis Gods command. I read of persons highly honoured at the command of men; Pharaoh commands to honour Ioseph, and what followeth? — The people cry before him, bow th• knee — A Prince honours a Subject, the King makes him a knight, a Lord, an Earl, and what then? Why, we respect that man as a Knight, a Lord, an Earl, — Thus shall it be done to the man, whom the King delights to honour — Yea,
if the King honour us, that is his favour; but if we honour him, that's our duty, and that Because it's God's command. I read of Persons highly honoured At the command of men; Pharaoh commands to honour Ioseph, and what follows? — The people cry before him, bow th• knee — A Prince honours a Subject, the King makes him a knight, a Lord, an Earl, and what then? Why, we respect that man as a Knight, a Lord, an Earl, — Thus shall it be done to the man, whom the King delights to honour — Yea,
2. Kings and Princes are of Gods ordination — The powers that be, are ordained of God — 'Tis not said — The powers, that are righteously exercised, but the powers that be — God ownes them all, By me Kings reigne: tis not said, Good Kings, righteous Kings, but Kings in the generall; Non fortuitò •vecti sunt magistratus ad honorem,
2. Kings and Princes Are of God's ordination — The Powers that be, Are ordained of God — It's not said — The Powers, that Are righteously exercised, but the Powers that be — God owns them all, By me Kings Reign: this not said, Good Kings, righteous Kings, but Kings in the general; Non fortuitò •vecti sunt Magistratus ad Honor,
I have raised thee up, saith God to Pharaoh: if Pharaoh wear a Crown, tis God that sets it upon his head; if Pharaoh manage the Sc•pter, 'tis God that puts it into his hand. Malis dominand• potestas non datur, nisi summ• D•i providentiâ, saith Austin, the most unrighteous Kings receive their power from the most righteous God, Qui imp•rium d•dit Augusto, them & N•r•ni ▪ Qui Constantino Christian•, ipse Apostatae Iuliano, saith that Father• That God, who set up Augustus, one of the b•st of the Romane Emperours, did also set up N•ro, that monster of men, that same God, that exalted Constantine a Christian, did also exalt Iulian an apostate. The Heathen confessed this truth, NONLATINALPHABET — Kings are from God;
I have raised thee up, Says God to Pharaoh: if Pharaoh wear a Crown, this God that sets it upon his head; if Pharaoh manage the Sc•pter, it's God that puts it into his hand. Malis dominand• potestas non datur, nisi summ• D•i providentiâ, Says Austin, the most unrighteous Kings receive their power from the most righteous God, Qui imp•rium d•dit Augusto, them & N•r•ni ▪ Qui Constantino Christian•, ipse Apostatae Julian, Says that Father• That God, who Set up Augustus, one of the b•st of the Roman emperors, did also Set up N•ro, that monster of men, that same God, that exalted Constantine a Christian, did also exalt Iulian an apostate. The Heathen confessed this truth, — Kings Are from God;
Surely, if every soul must be subiect, it seemes there's no soul equall: well, but who are Paul's higher powers? doubtlesse, the higher powers at that time were the Romane Emperours, Kings and Princes: So Peter seems to tell us, Submit your selves; to whom? whether to the King, as supreme:
Surely, if every soul must be Subject, it seems there's no soul equal: well, but who Are Paul's higher Powers? doubtless, the higher Powers At that time were the Roman emperors, Kings and Princes: So Peter seems to tell us, Submit your selves; to whom? whither to the King, as supreme:
there lieth in the words an exhortation and an argument to presse it, Submit your selves to the King, there's the exhortation; to the King as supreme, there's the argument. Tis not said, submit to the King, as holy, as righteous, but as supreme. I know, 'tis a question, an dominium fundatur in gratia? but surely, dominion in the King, obedience in the Subiect, are both founded not in the Princes holinesse, but in his Supremacy. I shall not dispute,
there lies in the words an exhortation and an argument to press it, Submit your selves to the King, there's the exhortation; to the King as supreme, there's the argument. This not said, submit to the King, as holy, as righteous, but as supreme. I know, it's a question, an dominium fundatur in Gratia? but surely, dominion in the King, Obedience in the Subject, Are both founded not in the Princes holiness, but in his Supremacy. I shall not dispute,
Death is here stiled the King of terrours, what is that? surely, that which the Philosopher meanes NONLATINALPHABET, the suprem•, the highest, the greatest of terrours;
Death is Here styled the King of terrors, what is that? surely, that which the Philosopher means, the suprem•, the highest, the greatest of terrors;
Nay more, supremacy is that, which God seemeth to ascribe to Kings and Princes, I anointed thee King over Israel, if David be King, then is David over Israel;
Nay more, supremacy is that, which God seems to ascribe to Kings and Princes, I anointed thee King over Israel, if David be King, then is David over Israel;
if there be a glory of Starres, there must needs be a glory of the Sun: If the little hils be exalted, doubtlesse the mountaines cannot ly low; if there be an honour due to a Iudge upon the bench, O then what honour is due to the Prince upon the Throne! But,
if there be a glory of Stars, there must needs be a glory of the Sun: If the little hills be exalted, doubtless the Mountains cannot lie low; if there be an honour due to a Judge upon the bench, Oh then what honour is due to the Prince upon the Throne! But,
if you cast an account, this counter stands for one, but that for ten; this counter stands for hundreds, but that for Thousands: 'tis thus with men: in the world God hath the accounts of his Pr•vidence to be cast, the p•or man stands for one, but the rich man stands for ten; the Noble man stands for hundreds, but the Prince for Thousands: so did David, Thou art worth ten thousand of us:
if you cast an account, this counter Stands for one, but that for ten; this counter Stands for hundreds, but that for Thousands: it's thus with men: in the world God hath the accounts of his Pr•vidence to be cast, the p•or man Stands for one, but the rich man Stands for ten; the Noble man Stands for hundreds, but the Prince for Thousands: so did David, Thou art worth ten thousand of us:
if a friend dare trust us with his silver and gold, it is our honour. In the Courts of earthly Princes, places of great trust are places of honour too;
if a friend Dare trust us with his silver and gold, it is our honour. In the Courts of earthly Princes, places of great trust Are places of honour too;
'tis a mans glory to be intrusted with the Prince's Seal, with the Prince's treasure; now Kings, under Christ, are the great trustees of God, they are the Lord-keepers of heaven, Cust•d•s utriusque tabulae; they are the Lord-tr•asurers of heaven:
it's a men glory to be Entrusted with the Prince's Seal, with the Prince's treasure; now Kings, under christ, Are the great trustees of God, they Are the Lord-keepers of heaven, Cust•d•s utriusque tabulae; they Are the Lord-tr•asurers of heaven:
God trusts them with his treasure, his Iewels, his Saints; God trusts them with our estates, our liberties, our lives, our religion, our soules, and what trust like this?
God trusts them with his treasure, his Jewels, his Saints; God trusts them with our estates, our Liberties, our lives, our Religion, our Souls, and what trust like this?
and surely, no memb•r so honourable as the head; Princes wear their crown•s not in their hands, but upon their heads; tis the head that deserveth this honour.
and surely, no memb•r so honourable as the head; Princes wear their crown•s not in their hands, but upon their Heads; this the head that deserveth this honour.
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Kings are Fath•rs, there's their Relation; they are Nursing fathers, there's their Trust. Tis an honour to be the father of a child, but what is it to be the father of a country? such a father can never want an heir, and such a father should never want an honour.
Kings Are Fath•rs, there's their Relation; they Are Nursing Father's, there's their Trust. This an honour to be the father of a child, but what is it to be the father of a country? such a father can never want an heir, and such a father should never want an honour.
3. The employment of Kings and Princes is an employment of honour. Men are honourable, not alwaies for what they are, but for what they do; 'tis not so much the man, as the man's employment, that challengeth our respect.
3. The employment of Kings and Princes is an employment of honour. Men Are honourable, not always for what they Are, but for what they do; it's not so much the man, as the Man's employment, that Challengeth our respect.
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but what employment so high as that of Kings and princes? Tis an employment of honour to be the governour of a town or a castle, but what is it to be the governour of a Nation? Kings are the vice-royes of heaven, Gods vice-gerents upon earth, he is the minister of God:
but what employment so high as that of Kings and Princes? This an employment of honour to be the governor of a town or a castle, but what is it to be the governor of a nation? Kings Are the viceroys of heaven, God's vicegerents upon earth, he is the minister of God:
and why his? surely, his by patent, his by delegation. Our ministers are the ambassadors of Christ, our Princes the deputies of God. The Minister intreats, the Prince commands, and both in the st•ad of God, Ye•jud•e not f•r man, but for the Lord, what is that? surely, as for the glory, so in the roome of God.
and why his? surely, his by patent, his by delegation. Our Ministers Are the Ambassadors of christ, our Princes the deputies of God. The Minister intreats, the Prince commands, and both in the st•ad of God, Ye•jud•e not f•r man, but for the Lord, what is that? surely, as for the glory, so in the room of God.
consider them as men, so they may be vile; consider them as Magistrates, so they must be h•nourable. Man being in honour, and having no understanding, is like the beasts that perish.
Consider them as men, so they may be vile; Consider them as Magistrates, so they must be h•nourable. Man being in honour, and having no understanding, is like the beasts that perish.
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'Tis true, the Prince's sin may degra•• him, in Gods account, even below the Condition of beasts; yea but the Prince's Place and Employment exalt him above the common Condition of Men.
It's true, the Prince's sin may degra•• him, in God's account, even below the Condition of beasts; yea but the Prince's Place and Employment exalt him above the Common Condition of Men.
Is there indeed a great respect, reverence, and honour due to Kings and Princes? then surely this Doctrine informes us how much those persons are too blam•, that deny this reverentiall respect, that justly belongs to the Lord's anointed.
Is there indeed a great respect, Reverence, and honour due to Kings and Princes? then surely this Doctrine informs us how much those Persons Are too blam•, that deny this reverential respect, that justly belongs to the Lord's anointed.
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1. Men are too blame, that entertaine dishonourable thoughts of, and disloyall wishes to their Kings and Princes, Curse not the King, no not in thy thought.
1. Men Are too blame, that entertain dishonourable thoughts of, and disloyal wishes to their Kings and Princes, Curse not the King, no not in thy Thought.
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God layeth a restraint, not only upon our words and actions, but even upon our thoughts. Its true, high treason consisteth in words and actions, but yet there is a p•tty Treason even in thoughts, How long will ye imagine mischiefe against a man? What man doth David mean? surely, himselfe the king. Tis a sin not only to doe, but to imagine mischiefe against the Prince. Indeed there's little danger in thoughts alone,
God Layeth a restraint, not only upon our words and actions, but even upon our thoughts. Its true, high treason Consisteth in words and actions, but yet there is a p•tty Treason even in thoughts, How long will you imagine mischief against a man? What man does David mean? surely, himself the King. This a since not only to do, but to imagine mischief against the Prince. Indeed there's little danger in thoughts alone,
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but yet in thoughts alone there is much of sin. Treason only in thoughts hurts not the Prince its Object, but still it doth hurt the soul its subject; Bl•sse them that curse you, yea that is Christian; yea but to curse them in thoughts, whom we stand bound to bl•sse, that is devilish.
but yet in thoughts alone there is much of since. Treason only in thoughts hurts not the Prince its Object, but still it does hurt the soul its Subject; Bl•sse them that curse you, yea that is Christian; yea but to curse them in thoughts, whom we stand bound to bl•sse, that is devilish.
and to Princes, ye are ungodly? Tis not said, is it safe to say? but, is it fit to say? It implieth that in saying so, there is not only danger but sin, Thou shalt not revile the Gods, nor curse the ruler of thy people;
and to Princes, you Are ungodly? This not said, is it safe to say? but, is it fit to say? It Implies that in saying so, there is not only danger but since, Thou shalt not revile the God's, nor curse the ruler of thy people;
that is Shimei's language to David King of Israel; well, and what hath been our language to David King of England? Its true, David King of Israel had his sins, and David King of England had his miscarriages too;
that is Shimei's language to David King of Israel; well, and what hath been our language to David King of England? Its true, David King of Israel had his Sins, and David King of England had his miscarriages too;
That which looks but like an Infirmity in the Subiect, in the King would look like a crimes a freckle in the face is more visible then a scar in the foot. I am perswaded, that day, that England lost the latest of her Kings, that day the world lost the best of its Kings.
That which looks but like an Infirmity in the Subject, in the King would look like a crimes a freckle in the face is more visible then a scar in the foot. I am persuaded, that day, that England lost the latest of her Kings, that day the world lost the best of its Kings.
whether hee were the better King, or the better Christian. Well, what language found our England's David from amongst us? Come out, come out, thou oppressour, a way with a Tyrant;
whither he were the better King, or the better Christian. Well, what language found our England's David from among us? Come out, come out, thou oppressor, a Way with a Tyrant;
and that looks like an argument, that the King of England had not cracked our should•rs & broke our back, Oh no, NONLATINALPHABET The Dogs bark at the M•on, and why so? the moon indeed hath some spots, but yet the Dogs do not bark at the Moon upon that account, it may be her light offends them;
and that looks like an argument, that the King of England had not cracked our should•rs & broke our back, O no, The Dogs bark At the M•on, and why so? the moon indeed hath Some spots, but yet the Dogs do not bark At the Moon upon that account, it may be her Light offends them;
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such bitter language was intended as his reproach, but it proves our shame; we fought against his authority with swords in our hands, there's our rebellion; we fought against his name and honour with swords in our mouths, there's our Blasphemy.
such bitter language was intended as his reproach, but it Proves our shame; we fought against his Authority with swords in our hands, there's our rebellion; we fought against his name and honour with swords in our mouths, there's our Blasphemy.
it's true, men make the crown, tis God that makes the King; to melt the crown, is to destory but the workmanship of man, to make away the King, is to destroy the workmanship of God; 'tis that which we have done both waies, we have made away both King and crown. I read,
it's true, men make the crown, this God that makes the King; to melt the crown, is to destory but the workmanship of man, to make away the King, is to destroy the workmanship of God; it's that which we have done both ways, we have made away both King and crown. I read,
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if David had killed Saul, being his enemy, it had been cruelty, and yet that David spar•d him, being the King, it was not mercy, but Loyalty and Iustice. The text tells us, that when David cut off the skirt of his Soveraigne's garment, his heart smote him;
if David had killed Saul, being his enemy, it had been cruelty, and yet that David spar•d him, being the King, it was not mercy, but Loyalty and Justice The text tells us, that when David Cut off the skirt of his Sovereign's garment, his heart smote him;
if David took up armes, he used them not to destroy the life of his Prince, but to defend his own. David well understood, that for him to murder Saul, would be a Treason against his Soveraign, a sin against his God, a wound to his own soul! 2. Use of Exhortation.
if David took up arms, he used them not to destroy the life of his Prince, but to defend his own. David well understood, that for him to murder Saul, would be a Treason against his Sovereign, a since against his God, a wound to his own soul! 2. Use of Exhortation.
well, and how have we done it? Murder the Father! banish the Son! is this the honour we owe them? are our solemne oaths and covenants come to this? we sware to preserve his Majesties Sacred person, and yet we have killed him;
well, and how have we done it? Murder the Father! banish the Son! is this the honour we owe them? Are our solemn Oaths and Covenants come to this? we sware to preserve his Majesties Sacred person, and yet we have killed him;
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when we sware to make him a Glorious Prince, did we intend to make him a Glorious Martyr too? surely, Martyrd•m it was upon his account, though murder upon Ours. Alas!
when we sware to make him a Glorious Prince, did we intend to make him a Glorious Martyr too? surely, Martyrd•m it was upon his account, though murder upon Ours. Alas!
to bring a Prince from a Palace to a scaffold, from a Throne to a block, is this the duty that God requires from Subiects? shall I shew you the foulnesse of that act in 4 Particulars?
to bring a Prince from a Palace to a scaffold, from a Throne to a block, is this the duty that God requires from Subjects? shall I show you the foulness of that act in 4 Particulars?
1. Against God. Kings are Gods Deputies, and is it just with man to remove them? Kings are God's Vice-ger•nts, and is it just for man to pull them down? O surely, Kings are accountable to none but God, who gives them their commission;
1. Against God. Kings Are God's Deputies, and is it just with man to remove them? Kings Are God's Vice-ger•nts, and is it just for man to pull them down? Oh surely, Kings Are accountable to none but God, who gives them their commission;
our King lost his pretious bloud, as no Subject can ordinarily lose a penny: what a subject loseth, he loseth by law, he must lose by the judgment of his Peers; well,
our King lost his precious blood, as no Subject can ordinarily loose a penny: what a Subject loses, he loses by law, he must loose by the judgement of his Peers; well,
and by what law did our King lose his life? not by the law of heaven, that commands an honour; not by the law of England, that requires obedience; well,
and by what law did our King loose his life? not by the law of heaven, that commands an honour; not by the law of England, that requires Obedience; well,
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but however, was he judged by his Nobles? surely no, of all the Nobles, Barons, Earles, Marquesses, Dukes of England, I think, there was not so much as one among the Iudges of the King: O no, those stars hid their faces,
but however, was he judged by his Nobles? surely no, of all the Nobles, Barons, Earls, Marquesses, Dukes of England, I think, there was not so much as one among the Judges of the King: Oh no, those Stars hid their faces,
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it was the dirty foot that kickt off England's royall head; Our Gracious Prince, that died without a law, without a Legall Iury, died with as much injustice as innocence.
it was the dirty foot that Kicked off England's royal head; Our Gracious Prince, that died without a law, without a Legal Jury, died with as much injustice as innocence.
2. Twas an act of high injustice against the Subiect: when England lost her King, subiects as children lost their father; wee have smarted under the lash of step fathers ever since:
2. It an act of high injustice against the Subject: when England lost her King, Subjects as children lost their father; we have smarted under the lash of step Father's ever since:
when England lost her Prince, subiects as sheep lost their sheepheard, and have not the wolves devoured us ever since? when England lost her Soveraigne, subiects as members lost their head well, suppose England deserved this losse,
when England lost her Prince, Subjects as sheep lost their shepherd, and have not the wolves devoured us ever since? when England lost her Sovereign, Subjects as members lost their head well, suppose England deserved this loss,
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yet what have our n•ighbour-nations done? had it been just for English men to kill the King of England, yet was it iust for us to kill the King of Ireland, the King of Scotland too? if we must needs behead our selves, yet must we behead our neighb•urs too? O dismall stroke! O act of injustice!
yet what have our n•ighbour-nations done? had it been just for English men to kill the King of England, yet was it just for us to kill the King of Ireland, the King of Scotland too? if we must needs behead our selves, yet must we behead our neighb•urs too? O dismal stroke! O act of injustice!
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as to the act it selfe, Iustice was but pretended, but as to the circumstances of the act, the Cruelty was Reall: tis resolved, the King must die, but when and where?
as to the act it self, justice was but pretended, but as to the Circumstances of the act, the Cruelty was Real: this resolved, the King must die, but when and where?
had not the Kings innocence been greater then the mercy of Rebels, they took the speediest course to turne his body into the Grave, and his soul into Hell, the same moment:
had not the Kings innocence been greater then the mercy of Rebels, they took the speediest course to turn his body into the Grave, and his soul into Hell, the same moment:
tell me, what though Iustice must be done •• the body, yet is there no charity to be shewed the soul? if the King be unfit for earth, yet let him have a little longer time to prepare for Heaven: O no, there is no reprieve, no not for a day, though the Saints of God beg'd it with Teares. But blessed be God, our King was fit to die,
tell me, what though justice must be done •• the body, yet is there no charity to be showed the soul? if the King be unfit for earth, yet let him have a little longer time to prepare for Heaven: Oh no, there is no reprieve, no not for a day, though the Saints of God begged it with Tears. But blessed be God, our King was fit to die,
at his own door. When he was dead, he might not be buried in his own proper grave; but when he is to dy, that is to be done at his own gate. Poor Prince!
At his own door. When he was dead, he might not be buried in his own proper grave; but when he is to die, that is to be done At his own gate. Poor Prince!
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at one view he is forced to behold his f•rmer Glory, and his present Calamity; did not the very place minister an occasion to the King of such thoughts as these? alas!
At one view he is forced to behold his f•rmer Glory, and his present Calamity; did not the very place minister an occasion to the King of such thoughts as these? alas!
I was once a King, there stands my Palace! I am now a condemned prisoner, lo, here is my Scaffold! I •nce lived as a Prince, yonder is my Throne! I must now die as a Malefact•ur, lo, here is my bl•ck! I once lived as Englands lawfull Sov•raigne, yonder my N•bles were then about me!
I was once a King, there Stands my Palace! I am now a condemned prisoner, lo, Here is my Scaffold! I •nce lived as a Prince, yonder is my Throne! I must now die as a Malefact•ur, lo, Here is my bl•ck! I once lived as Englands lawful Sov•raigne, yonder my N•bles were then about me!
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before he shall dy, he must be minded in what P•mp •e had lived: at •nce he must see the axe and the Scepter; to make him a compleat, not only man, but Princ• of sorrowes; he must not lose his head, till he once more view his crown, that adorned it.
before he shall die, he must be minded in what P•mp •e had lived: At •nce he must see the axe and the Sceptre; to make him a complete, not only man, but Princ• of sorrows; he must not loose his head, till he once more view his crown, that adorned it.
The deposing, assassinati•n, murder of Kings is a doctrine which we condemne but practise; 'tis a doctrine that Protestants father upon Rome, but now have found in England. The Primitive Christians never owned it, Rogamus, Auguste, non pugnamus, that is their language, O Augustus, we do not fight with swords, but beg with teares; and why so? surely, not for want of pow•r, but for want of will, so Tertullian, Vis nobis non deest vel numerorum, vel nummorum, we want neither money nor men, we might rebell,
The deposing, assassinati•n, murder of Kings is a Doctrine which we condemn but practise; it's a Doctrine that Protestants father upon Room, but now have found in England. The Primitive Christians never owned it, Rogamus, Auguste, non We fight, that is their language, Oh Augustus, we do not fight with swords, but beg with tears; and why so? surely, not for want of pow•r, but for want of will, so Tertullian, Vis nobis non deest vel numerorum, vel nummorum, we want neither money nor men, we might rebel,
Deliver mee from bloudguiltin•sse, O God, saith David: David was guilty of Adult•ry, as well as Murder; yea but 'tis this Murder, this Bloud, which hee had shed, that dogs him, and sticks upon his conscience:
Deliver me from bloudguiltin•sse, Oh God, Says David: David was guilty of Adult•ry, as well as Murder; yea but it's this Murder, this Blood, which he had shed, that Dogs him, and sticks upon his conscience:
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for the bloud of Saints in latter times, and how then shall we account for the bloud of the Lord's Anointed? but O that every eye, that saw this horrid act, could bleed! that every eare, that heareth it, could tingle!
for the blood of Saints in latter times, and how then shall we account for the blood of the Lord's Anointed? but O that every eye, that saw this horrid act, could bleed! that every ear, that hears it, could tingle!
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1. Consider, 'tis that wee owe Him, Suum cuique tribuere, To give every man his owne, is but common justice, Render to Caesar the things that be Caesars:
1. Consider, it's that we owe Him, Suum cuique tribuere, To give every man his own, is but Common Justice, Render to Caesar the things that be Caesars:
We can make some conscience of other debts, why then not of this? Money wee pay where Money is due; Rent wee pay where Rent is due: why then should wee not pay Honour where Honour is due? Sure I am,
We can make Some conscience of other debts, why then not of this? Money we pay where Money is due; Rend we pay where Rend is due: why then should we not pay Honour where Honour is due? Sure I am,
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tell mee, are sacred ▪ Covenants bonds or no? are sacred Oaths obligations or no? if these things be obliging, is not England bound to pay this debt of Honour? Wee stood bound to pay this debt to our former Prince,
tell me, Are sacred ▪ Covenants bonds or no? Are sacred Oaths obligations or no? if these things be obliging, is not England bound to pay this debt of Honour? we stood bound to pay this debt to our former Prince,
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and doubtlesse, what wee left unpaid to the Father, wee are concerned in justice to pay to the Son and Heir: if wee formerly missed our day, and for want of payment forfeited our bonds, we are now concerned to pay both Principall and interest.
and doubtless, what we left unpaid to the Father, we Are concerned in Justice to pay to the Son and Heir: if we formerly missed our day, and for want of payment forfeited our bonds, we Are now concerned to pay both Principal and Interest.
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2. Consider, our Soveraigne Lord the King is a fit object of Honour, I mean not onely as a Prince, but as a Saint; not onely as a King, but as a Christian; not only as a Christian, but as a Protestant: 'tis said of all hands,
2. Consider, our Sovereign Lord the King is a fit Object of Honour, I mean not only as a Prince, but as a Saint; not only as a King, but as a Christian; not only as a Christian, but as a Protestant: it's said of all hands,
'tis little lesse then a miracle, that in England, I mean, at Worcester, God preserved His Life: 'tis little lesse then a miracle, that in France and Spain God preserved his Religion: you will say, our Prince in England could not want for dangers, who aimed at so much as Hee? again, our Prince in France and Spain could not want for temptations to Popery: O no, Hee had enough and strong ones too:
it's little less then a miracle, that in England, I mean, At Worcester, God preserved His Life: it's little less then a miracle, that in France and Spain God preserved his Religion: you will say, our Prince in England could not want for dangers, who aimed At so much as He? again, our Prince in France and Spain could not want for temptations to Popery: Oh no, He had enough and strong ones too:
now may we not say in truth, the preservation of his life, in the midst of so great dangers, argueth a strange providence of God about Him? but, the preservation of his Faith, in the midst of such temptations, argueth the speciall Grace of God within Him? Tell mee, doth Hee not seem settled in the Protestant religion, that could not bee shaken either by the temptations of Papists abroad,
now may we not say in truth, the preservation of his life, in the midst of so great dangers, argue a strange providence of God about Him? but, the preservation of his Faith, in the midst of such temptations, argue the special Grace of God within Him? Tell me, does He not seem settled in the Protestant Religion, that could not be shaken either by the temptations of Papists abroad,
or the discouragements of Protestants at home? Had our King turned Papist, 'tis probable, that the Pope had brought him in through a S•a of Bloud. but through mercy, our Prince continueth a Protestant still,
or the discouragements of Protestants At home? Had our King turned Papist, it's probable, that the Pope had brought him in through a S•a of Blood. but through mercy, our Prince Continueth a Protestant still,
if storms and tempests cannot blow d•wn nor break the tree, they are wont to root it faster. Consider our Prince as a King, as a Christian, as the great Confessour of the Prot stant Faith, you will find him every way an Object fit for Honour.
if storms and tempests cannot blow d•wn nor break the tree, they Are wont to root it faster. Consider our Prince as a King, as a Christian, as the great Confessor of the Prot stant Faith, you will find him every Way an Object fit for Honour.
that God, who requires an honour for him in his Precepts, doth now seem to cast much honour upon him, in his Providence. Do you aske mee, how? I answer,
that God, who requires an honour for him in his Precepts, does now seem to cast much honour upon him, in his Providence. Do you ask me, how? I answer,
1. God hath now wonderfully wiped off that reproach, which some unadvised persons had cast upon His Royall Name and Family. It was said by some, doubtlesse, God disowned His Maj•stie's Person: Surely, God had laid aside his Maj•sties Family: and why so? Why, his Armies were still beaten, his designes prevented, his Friends worsted and undone, his cause overthrowne, himselfe banished from Nation to Nation:
1. God hath now wonderfully wiped off that reproach, which Some unadvised Persons had cast upon His Royal Name and Family. It was said by Some, doubtless, God disowned His Maj•stie's Person: Surely, God had laid aside his Maj•sties Family: and why so? Why, his Armies were still beaten, his designs prevented, his Friends worsted and undone, his cause overthrown, himself banished from nation to nation:
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But consider, are not poor wormes somewhat bold, that dare adventure thus dogmatically to interpret the mysterious providences of God? Surely, the particular dispensations of Providence are Texts so hard, that scarce one of a thousand can certainly tell what comment to put upon them:
But Consider, Are not poor worms somewhat bold, that Dare adventure thus dogmatically to interpret the mysterious providences of God? Surely, the particular dispensations of Providence Are Texts so hard, that scarce one of a thousand can Certainly tell what comment to put upon them:
Particular Providences are not plain rules, but obscure riddles: 'Tis more safe to adore the wisdome, then interpret the will of the great God in his various acts of Providence.
Particular Providences Are not plain rules, but Obscure riddles: It's more safe to adore the Wisdom, then interpret the will of the great God in his various acts of Providence.
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Yet notwithstanding, it hath been strongly asserted by some, & believed by others, that God had utterly cast off the King of England, and the Royall Family, and that upon this account, God suffered them to be still overthrowne,
Yet notwithstanding, it hath been strongly asserted by Some, & believed by Others, that God had utterly cast off the King of England, and the Royal Family, and that upon this account, God suffered them to be still overthrown,
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1. In Generall, the defeats of Armies, overthrows, banishment, are all but outward crosses; and so no argument that God disowneth any person whatsoever.
1. In General, the defeats of Armies, overthrows, banishment, Are all but outward Crosses; and so no argument that God disowneth any person whatsoever.
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Outward mercies do not alwayes argue love; nor do afflictions alway argue wrath. God may severely punish, when yet he hath no intent to destroy: God may thunder aloud over that mans head, whom yet he doth not mean to strike dead in the place, God's Iudgements are not alway swords to kill, but rods to correct, and that in mercy too.
Outward Mercies do not always argue love; nor doe afflictions always argue wrath. God may severely Punish, when yet he hath no intent to destroy: God may thunder aloud over that men head, whom yet he does not mean to strike dead in the place, God's Judgments Are not always swords to kill, but rods to correct, and that in mercy too.
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Ipsa Dei indignatio non aliunde est, quàm de misericordiâ, Saith Bernard: God would not sometimes look as if he were angry did not his very mercy move him:
Ipsa Dei indignatio non aliunde est, quàm de misericordiâ, Says Bernard: God would not sometime look as if he were angry did not his very mercy move him:
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there may be as much friendship in God's harder blowes, as there is in his gentler strokes: Surely, the viper upon Pauls hand did not argue him to be a Murderer: No more doth God's lash upon any man's back argue that man to be a cast away. And as it is with persons, so it is with causes too;
there may be as much friendship in God's harder blows, as there is in his Gentler Strokes: Surely, the viper upon Paul's hand did not argue him to be a Murderer: No more does God's lash upon any Man's back argue that man to be a cast away. And as it is with Persons, so it is with Causes too;
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Israel flieth before Ai, and yet the cause was Gods. The Turks have prevailed often against poor Christians, and yet their cause is the Devils. No man can truly judge of causes barely by their successe or miscarriage. There are severall reasons,
Israel flies before Ai, and yet the cause was God's The Turks have prevailed often against poor Christians, and yet their cause is the Devils. No man can truly judge of Causes barely by their success or miscarriage. There Are several Reasons,
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It is Gods purpose, that such and such a cause shall prosper, yea but it shall not prosper yet. The Iewes have a proverb, Ʋvas n• comede ante tempus, eat not Grapes before their season.
It is God's purpose, that such and such a cause shall prosper, yea but it shall not prosper yet. The Iewes have a proverb, Ʋvas n• Eat ante Tempus, eat not Grapes before their season.
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It's true, Israel must come out of bondage, but Israel must not come out yet; now shall we say, that Israel was ever the lesse the Israel of God, because so long in Egypt? 2. In particular;
It's true, Israel must come out of bondage, but Israel must not come out yet; now shall we say, that Israel was ever the less the Israel of God, Because so long in Egypt? 2. In particular;
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O no, there are other reasons why God is pleased sometimes to suffer his Davids, the choicest of Kings and Princes to be banisht from their Courts and Kingdomes: see why in 3 particulars.
Oh no, there Are other Reasons why God is pleased sometime to suffer his Davids, the Choicest of Kings and Princes to be banished from their Courts and Kingdoms: see why in 3 particulars.
1. God doth this to correct them for sin. This was David's case, David had highly sinned; upon that account, David is thus severely punished. David enters upon Ʋriahs bed, there's his sin; well, Absalom must enter upon David's throne, there's his punishment. At David's command, Ʋriah must lose his bloud at God's command, David must lose his crown, yet still God doth this in mercy; he corrects indeed,
1. God does this to correct them for since. This was David's case, David had highly sinned; upon that account, David is thus severely punished. David enters upon Ʋriahs Bed, there's his since; well, Absalom must enter upon David's throne, there's his punishment. At David's command, Ʋriah must loose his blood At God's command, David must loose his crown, yet still God does this in mercy; he corrects indeed,
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there was no fafety for him at Ierusalem: when David could not be safe among men, God secures him even among beasts; tis more then probable, that David had lost his life, had he not left his Throne. And hath it not been thus with our David too? Had not our Gracious Soveraigne been •ut of England, doubtlesse he had long since been our of the world; had not he left his crown, surely he had lost his head; when God was pleased to banish his person, he did then but secure his life; the place of his exile was the place of his safety too;
there was no safety for him At Ierusalem: when David could not be safe among men, God secures him even among beasts; this more then probable, that David had lost his life, had he not left his Throne. And hath it not been thus with our David too? Had not our Gracious Sovereign been •ut of England, doubtless he had long since been our of the world; had not he left his crown, surely he had lost his head; when God was pleased to banish his person, he did then but secure his life; the place of his exile was the place of his safety too;
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things, though good, yet if not fit, do scarce content us ▪ robes of scarlet, if not rightly proportioned, do rather trouble then adorne; a straight shoe,
things, though good, yet if not fit, do scarce content us ▪ robes of scarlet, if not rightly proportioned, do rather trouble then adorn; a straight shoe,
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well, and what is it that fits a Prince to rule ▪ surely, nothing better then affliction, and no affliction better then banishment ▪ Tooles are not fit for their worke, till they have been put in the fire; the axe is not fit to cut, till it hath been upon the Grind-ston•: a Prince is then most fit to rule, when he hath first learnt what it meanes to suffer. It is good for me, that I have been afflicted:
well, and what is it that fits a Prince to Rule ▪ surely, nothing better then affliction, and no affliction better then banishment ▪ Tools Are not fit for their work, till they have been put in the fire; the axe is not fit to Cut, till it hath been upon the Grind-ston•: a Prince is then most fit to Rule, when he hath First learned what it means to suffer. It is good for me, that I have been afflicted:
if we discerne Grace in the Princes heart, we need not fear the power that is in his hand. Blessed will be the government of that nation, where God ruleth not only over, but in the King. Well,
if we discern Grace in the Princes heart, we need not Fear the power that is in his hand. Blessed will be the government of that Nation, where God Ruleth not only over, but in the King. Well,
but what Princes more likely to be religious then Banisht ones? No King more afflicted, no King more holy, then David. Manasseh, when banisht into Babylon, went a notorious sinner, but Manasseh, when restored to Ierusalem, return'd a Saint. No School for young Princes like affliction, it is good for a man to bear the yoke in his youth;
but what Princes more likely to be religious then Banished ones? No King more afflicted, no King more holy, then David. Manasses, when banished into Babylon, went a notorious sinner, but Manasses, when restored to Ierusalem, returned a Saint. No School for young Princes like affliction, it is good for a man to bear the yoke in his youth;
surely, if it be good for a man, it is much more good for a Prince; Kings, that have greater temptations to sin, do the more need Antidotes against it.
surely, if it be good for a man, it is much more good for a Prince; Kings, that have greater temptations to since, do the more need Antidotes against it.
It is not only the holinesse, but will be the prudence of Kings to banish those sins from their Courts, which have already banisht them from their Kingdomes; we trust, tis thus with our Gracious Prince this day:
It is not only the holiness, but will be the prudence of Kings to banish those Sins from their Courts, which have already banished them from their Kingdoms; we trust, this thus with our Gracious Prince this day:
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God hath thrown his crowne into the fire, not to be consumed, but purisied; to refine the Gold, and purge away the drosse; God hath shewed him Davids troubles, that he might give him David's heart, and David's mercies.
God hath thrown his crown into the fire, not to be consumed, but purisied; to refine the Gold, and purge away the dross; God hath showed him Davids Troubles, that he might give him David's heart, and David's Mercies.
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When power is exercised without controll, it is too apt to degenerate into oppression. He, that meets with no interruption in his Government, is a rare man,
When power is exercised without control, it is too apt to degenerate into oppression. He, that meets with no interruption in his Government, is a rare man,
for David's injustice, driveth ▪ him from his throne, and what then? why, David, who, before his banishment, durst murder an innocent Ʋriah, at his returne, refuseth to execute a blaspheming Shimei, Discite justitiam moni•i.
for David's injustice, drives ▪ him from his throne, and what then? why, David, who, before his banishment, durst murder an innocent Ʋriah, At his return, Refuseth to execute a blaspheming Shimei, Discite justitiam moni•i.
me thinkes such a Prince will hardly draw the sword to kill, where it should but defend; O no, The Kings throne shall be established in righteousnesse:
me thinks such a Prince will hardly draw the sword to kill, where it should but defend; Oh no, The Kings throne shall be established in righteousness:
we trust, that's our case this day we trust, that God, who at length restored our banisht Soveraigne, doth now intend to establish his throne in righteousnesse for ever.
we trust, that's our case this day we trust, that God, who At length restored our banished Sovereign, does now intend to establish his throne in righteousness for ever.
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Mercy is one of the choicest Iewels in a Princes crown; No prince like him, that hath power in his hand, and pity in his heart. Tis said of Caesar, Dando, sublevando, ignoscendo, gloriam adeptus est, Caesar got his glory by giving rewards, by for giving injuries.
Mercy is one of the Choicest Jewels in a Princes crown; No Prince like him, that hath power in his hand, and pity in his heart. This said of Caesar, Dando, sublevando, ignoscendo, gloriam adeptus est, Caesar god his glory by giving rewards, by for giving injuries.
who pitieth the hungry more, then he that hath been ready to starve himselfe? Tis said, the Kings of Israel are mercifull kings, and how so? alas, their afflictions were sore ones, Non ignara mali miseris succurrere disco, it is naturall for men to pity that in others, which they have groaned under in themselves.
who Pitieth the hungry more, then he that hath been ready to starve himself? This said, the Kings of Israel Are merciful Kings, and how so? alas, their afflictions were soar ones, Non ignara mali miseris succurrere disco, it is natural for men to pity that in Others, which they have groaned under in themselves.
well, what followeth? why, here's his mercy, if David hath scaped, Sh•mei shall not die: well, is not this our case this day? We have a Prince of affliction, and we hope, a Prince of Mercy too;
well, what follows? why, here's his mercy, if David hath escaped, Sh•mei shall not die: well, is not this our case this day? We have a Prince of affliction, and we hope, a Prince of Mercy too;
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as God now puts the sword into his hand to execute justice, so he hath laid the rod upon his back to teach him mercy; God will not enable him with power to punish, till he first teacheth him pity to spare; sure I am, it is a King of Mercy, that England needs; and we trust, it is a King of mercy; that England doth now enjoy; doubtlesse, it is an Argument of mercy, that a Prince,
as God now puts the sword into his hand to execute Justice, so he hath laid the rod upon his back to teach him mercy; God will not enable him with power to Punish, till he First Teaches him pity to spare; sure I am, it is a King of Mercy, that England needs; and we trust, it is a King of mercy; that England does now enjoy; doubtless, it is an Argument of mercy, that a Prince,
so highly iniured, should so freely offer a Pardon, even before the Offendours aske it, we tast of his Goodnesse, before we see his Person: our King Proclaimeth his Mercy, before we Proclaime his Soveraignty; our Prince confirmes an Act of Oblivion,
so highly injured, should so freely offer a Pardon, even before the Offenders ask it, we taste of his goodness, before we see his Person: our King Proclaims his Mercy, before we Proclaim his Sovereignty; our Prince confirms an Act of Oblivion,
Manasseh humbled himselfe greatly where not in Ierusalem, but in Babylon; not in his Palace, but in his prison. Tis not easy for a King, that sits upon his own Throne to lie low at God's footstool; for Mountaines to become as Vallies! for men rich in purse, to be poor in Spirit! for a King that weares a Crown, not to lift up that head that weares it!
Manasses humbled himself greatly where not in Ierusalem, but in Babylon; not in his Palace, but in his prison. This not easy for a King, that sits upon his own Throne to lie low At God's footstool; for Mountains to become as Valleys! for men rich in purse, to be poor in Spirit! for a King that wears a Crown, not to lift up that head that wears it!
It not this great Babylon? Tis infinite mercy, if the thoughts of Princes be not as high as their Condition: they have need of something to keep them humble, NONLATINALPHABET, remember that thou art a Man ▪ Philip a King, is yet but Philip a Man; if Philip the King be proud, yet let Philip the man be humble. Agathocles, once a Potter, becomes a King; upó his cup-board he hath his vessels of Silver, and vessels of Earth: the vessels of Silver speak a King, the vessels of Earth speak a Potter; his vessels of Silver mind him, that Agathocles, now a King, must be noble; his vessels of Earth mind him, that Agathocles, once a Potter, must not be proud. Doubtlesse, Kings and Princes need some Memento or other;
It not this great Babylon? This infinite mercy, if the thoughts of Princes be not as high as their Condition: they have need of something to keep them humble,, Remember that thou art a Man ▪ Philip a King, is yet but Philip a Man; if Philip the King be proud, yet let Philip the man be humble. Agathocles, once a Potter, becomes a King; upó his cupboard he hath his vessels of Silver, and vessels of Earth: the vessels of Silver speak a King, the vessels of Earth speak a Potter; his vessels of Silver mind him, that Agathocles, now a King, must be noble; his vessels of Earth mind him, that Agathocles, once a Potter, must not be proud. Doubtless, Kings and Princes need Some Memento or other;
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as well as Iewels to make them swell; God seeth fit, that in the Crownes of Kings there should be a weight, as well as a Lustre; the head must ake as well as shine. But now,
as well as Jewels to make them swell; God sees fit, that in the Crowns of Kings there should be a weight, as well as a Lustre; the head must ache as well as shine. But now,
that Prince must part with his kingdome, rather then keep his sin; and may not this be our case this day? God hath dealt severely with our Gracious Prince, and why so? we trust, to make him Humble.
that Prince must part with his Kingdom, rather then keep his since; and may not this be our case this day? God hath dealt severely with our Gracious Prince, and why so? we trust, to make him Humble.
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5 Banisht Princes, if once restored, may likewise prove Great and Glorious Princes: you know, if men build high, they lay their foundation low: 'tis thus with God;
5 Banished Princes, if once restored, may likewise prove Great and Glorious Princes: you know, if men built high, they lay their Foundation low: it's thus with God;
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Ioseph must be made the Second man in Pharaoh's Kingdom, yea but Joseph must first ly a Prisoner in the Gaol: Daniel must be made Ruler over all the province of Babylon,
Ioseph must be made the Second man in Pharaoh's Kingdom, yea but Joseph must First lie a Prisoner in the Gaol: daniel must be made Ruler over all the province of Babylon,
Christ Iesus ascends into the highest heavens, yea but first hee must down into the lowest hell: 'Tis said, Hee, that humbleth himselfe, shall be exalted:
christ Iesus ascends into the highest heavens, yea but First he must down into the lowest hell: It's said, He, that Humbleth himself, shall be exalted:
but God hath kept our Gracious Soveraigne low, on purpose, to mount him higher? It's true, it may be our Prince, till now, was not fit for his Throne; yea and it may be, till now, his Throne was not fit for him.
but God hath kept our Gracious Sovereign low, on purpose, to mount him higher? It's true, it may be our Prince, till now, was not fit for his Throne; yea and it may be, till now, his Throne was not fit for him.
Some persons, in their Minority, grow but little ▪ yet afterwards they shoot up apace; our King, in his Minority, hath been at a stand; but now, who can tell,
some Persons, in their Minority, grow but little ▪ yet afterwards they shoot up apace; our King, in his Minority, hath been At a stand; but now, who can tell,
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but God intends to adde many cubits to his stature? Diam•nds, soundly rub'd, shine the brighter: Spices, soundly bruised and pounded, smell the sweeter: never doth the Sun seem more glorious then after an Eclypse: and who can tell,
but God intends to add many cubits to his stature? Diam•nds, soundly rubbed, shine the Brighter: Spices, soundly Bruised and pounded, smell the Sweeten: never does the Sun seem more glorious then After an Eclipse: and who can tell,
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but God hath kept England 's Sun under clouds of obscurity, that at length his beames may breake out with greater lustre? what Israel's David saith of himselfe, wee trust, may be said of Englands David too:
but God hath kept England is Sun under Clouds of obscurity, that At length his beams may break out with greater lustre? what Israel's David Says of himself, we trust, may be said of Englands David too:
wee see and prize the goodnesse of things rather in their want, then in their Enjoyment: never did that woman so highly rejoyce over her little piece of Silver, till it came to this, I have sound the piece, which I had lost.
we see and prize the Goodness of things rather in their want, then in their Enjoyment: never did that woman so highly rejoice over her little piece of Silver, till it Come to this, I have found the piece, which I had lost.
This my son was lost, and is found things of any value, if once lost, are valued higher, upon a recovery; to want their possession is the best way to raise their Price.
This my son was lost, and is found things of any valve, if once lost, Are valued higher, upon a recovery; to want their possession is the best Way to raise their Price.
Well, and hath not God raised the Price of Kings this day in England? I am perswaded, our Gracious Prince is not more welcome to the house of the King, then to the hearts of his Subjects; do not ours soules stand as wide open to receive him as his own Gates possibly can do? God hath given him the command, not of our purses onely, but of our affections too;
Well, and hath not God raised the Price of Kings this day in England? I am persuaded, our Gracious Prince is not more welcome to the house of the King, then to the hearts of his Subject's; do not ours Souls stand as wide open to receive him as his own Gates possibly can do? God hath given him the command, not of our purses only, but of our affections too;
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tell me, who can, whether England hath shed more Teares of sorrow for the losse of the Fath•r, or Teares of joy for the restitution of the Son? Surely, never did any King of England die more lamented then the father; never did any King of England come in more desired then the Son; and why so? alas!
tell me, who can, whither England hath shed more Tears of sorrow for the loss of the Fath•r, or Tears of joy for the restitution of the Son? Surely, never did any King of England die more lamented then the father; never did any King of England come in more desired then the Son; and why so? alas!
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Sometimes Anarchy hath been our Grievance, and what wonder then, if Monarchy prove our joy? we have sometimes groaned under the Tyranny of a Common-wealth, and what wonder then,
Sometime Anarchy hath been our Grievance, and what wonder then, if Monarchy prove our joy? we have sometime groaned under the Tyranny of a Commonwealth, and what wonder then,
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if wee rejoyce under the Government of a King? I am perswaded, if God had not removed our King, wee had prized and loved him lesse, the Advantage is his as wel as ours;
if we rejoice under the Government of a King? I am persuaded, if God had not removed our King, we had prized and loved him less, the Advantage is his as well as ours;
and consequently, a Kings banishment can be no Argument that God disowneth him. 2. God hath remarkably owned our Gracious King in the dispensations of his Providence:
and consequently, a Kings banishment can be no Argument that God disowneth him. 2. God hath remarkably owned our Gracious King in the dispensations of his Providence:
when God is pleased wonderfully to interpose for the preservation of a Person, it looks like an an Argument, that God hath something more then Ordinary to doe for and with that Man. Now, that this is our Kings case, I shall evidence by these two Particulars;
when God is pleased wonderfully to interpose for the preservation of a Person, it looks like an an Argument, that God hath something more then Ordinary to do for and with that Man. Now, that this is our Kings case, I shall evidence by these two Particulars;
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and yet the King, who ventured himselfe in the battel as well as others, must surely scape: doubtlesse, God who is the Lord of Hoasts, had given the sword a charge concerning his Sacred person;
and yet the King, who ventured himself in the battle as well as Others, must surely escape: doubtless, God who is the Lord of Hosts, had given the sword a charge Concerning his Sacred person;
When others are slain, the King is alive: when others are taken the King escapes; God preserveth his Person from the violence of men, his life from the stroke of Death; his Majesty becomes a Prisoner neither to a Gaol nor to a grave.
When Others Are slave, the King is alive: when Others Are taken the King escapes; God Preserveth his Person from the violence of men, his life from the stroke of Death; his Majesty becomes a Prisoner neither to a Gaol nor to a grave.
His great Enemy aimed at the Kingdome, and consequently, at the King; but surely, the Kings Personall escape was a great Allay to the overthrow of his Army; it was but a cold conquest to get the day, and misse their prey; to win the field and lose the King, but however,
His great Enemy aimed At the Kingdom, and consequently, At the King; but surely, the Kings Personal escape was a great Allay to the overthrow of his Army; it was but a cold conquest to get the day, and miss their prey; to win the field and loose the King, but however,
as the Kings escape did lessen the joy of his enemies, so it doth magnifie the mercy and providence of his God; tis next to a wonder, that he, almost alone, should escape, who almost alone was struck at;
as the Kings escape did lessen the joy of his enemies, so it does magnify the mercy and providence of his God; this next to a wonder, that he, almost alone, should escape, who almost alone was struck At;
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doubtlesse, had the King that day been a conquerour, God had been lesse seen in his victory, then in his escape; lesse seen in the field then in the wood; It was a more wonderfull Providence for God to secure him in a defeat, then to save him by a Conquest.
doubtless, had the King that day been a conqueror, God had been less seen in his victory, then in his escape; less seen in the field then in the wood; It was a more wonderful Providence for God to secure him in a defeat, then to save him by a Conquest.
Indeed, through mercy, the King quickly scaped from Worcester; yea, but he could not so quickly scape from England; he had scaped the sword of open enemies, yea but he might easily have fel into the hand of treacherous friends; one man might have done him that mischiefe, which an whole army could not do:
Indeed, through mercy, the King quickly escaped from Worcester; yea, but he could not so quickly escape from England; he had escaped the sword of open enemies, yea but he might Easily have fell into the hand of treacherous Friends; one man might have done him that mischief, which an Whole army could not do:
and surely, the Providence of God was seen as much in preserving the King in the day of his retirement, as in the day of batt•ls See why in four Particulars,
and surely, the Providence of God was seen as much in preserving the King in the day of his retirement, as in the day of batt•ls See why in four Particulars,
'Tis an easy matter for the low shrub to lie hid, but the tall Oak will be visible; you may pull off the l•aves of a Cedar, yet its own height will discover what tree it is;
It's an easy matter for the low shrub to lie hid, but the tall Oak will be visible; you may pull off the l•aves of a Cedar, yet its own height will discover what tree it is;
It is true, the prey was now got out of sight, yea, but how many packs of bloud-hounds were immediately sent to pursue? there is no safety for the King in England,
It is true, the prey was now god out of sighed, yea, but how many packs of bloodhounds were immediately sent to pursue? there is no safety for the King in England,
tell me then how can that Prince scape, for whom it seemes as Impossible to be safe upon the land, as to get to Sea? surely, our resolve must needs be this, it was digitus Dei, the finger of God was in it. But
tell me then how can that Prince escape, for whom it seems as Impossible to be safe upon the land, as to get to Sea? surely, our resolve must needs be this, it was Digitus Dei, the finger of God was in it. But
to conceale the King was then an high act of Loyalty, and yet not to betray him was proclaimed an high act of Treason; a subject could not do his duty without the Imputation of sin; we could not endeavour the Preservation of the King without the hazard of running upon our own ruine; and yet notwithstanding all this, Persons there are of Gods Provision, who to save the Kings life, resolve to v•nture their own,
to conceal the King was then an high act of Loyalty, and yet not to betray him was proclaimed an high act of Treason; a Subject could not do his duty without the Imputation of since; we could not endeavour the Preservation of the King without the hazard of running upon our own ruin; and yet notwithstanding all this, Persons there Are of God's Provision, who to save the Kings life, resolve to v•nture their own,
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Surely, considerable summes of money are strong temptations, especially, to persons, whose spirits are as base, as their estates are low; Iudas betrayeth the son of God for thirty pieces of Silver,
Surely, considerable sums of money Are strong temptations, especially, to Persons, whose spirits Are as base, as their estates Are low; Iudas betrayeth the son of God for thirty Pieces of Silver,
and might not the bloud of our Gracious Soveraigne have been sold for a thousand pounds? surely, men that would not refuse to conceale him for fear, might yet have been tempted to betray him for gaine: by undoing the King, a man might have made hims•lfe: and yet behold, the King is saved!
and might not the blood of our Gracious Sovereign have been sold for a thousand pounds? surely, men that would not refuse to conceal him for Fear, might yet have been tempted to betray him for gain: by undoing the King, a man might have made hims•lfe: and yet behold, the King is saved!
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and if so, wonderfull is the Providence of God in his preservation, the King shall not dye by the sword of enemies, nor miscarry through the Treachery of friends. But
and if so, wonderful is the Providence of God in his preservation, the King shall not die by the sword of enemies, nor miscarry through the Treachery of Friends. But
2. God hath now wonderfully owned our King in his restitution. Surely, that Argument, which some men lately pleaded against the King, may now, upon better grounds, be pleaded for him.
2. God hath now wonderfully owned our King in his restitution. Surely, that Argument, which Some men lately pleaded against the King, may now, upon better grounds, be pleaded for him.
surely, God owneth the King, because he is restored? if former overthrowes were an Argument o• wrath, why then should not present successe be an argument of love? and the rather,
surely, God owneth the King, Because he is restored? if former overthrows were an Argument o• wrath, why then should not present success be an argument of love? and the rather,
surely, that the weaker army (and such was our Kings) should be beaten by the stronger, that a Prince, driven out of his strong h•lds by a more potent Army then his own, should also be driven out of his Kingdome, hath nothing of wonder in it;
surely, that the Weaker army (and such was our Kings) should be beaten by the Stronger, that a Prince, driven out of his strong h•lds by a more potent Army then his own, should also be driven out of his Kingdom, hath nothing of wonder in it;
1. The restitution of our King was a mercy long desired, and often attempted, but still all in vain. Surely, the longing desires, the frequent attempts of the Nation to bring back the King, seeme to argue, that his returne is looked upon as a choice mercy indeed,
1. The restitution of our King was a mercy long desired, and often attempted, but still all in vain. Surely, the longing Desires, the frequent attempts of the nation to bring back the King, seem to argue, that his return is looked upon as a choice mercy indeed,
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but the constant frustration as well of our attempts, as our desires, seemes to argue, that the returne of the King was a mercy not easily to be obteined.
but the constant frustration as well of our attempts, as our Desires, seems to argue, that the return of the King was a mercy not Easily to be obtained.
When we looked upon the greatnesse of the mercy, we could not but beg it; when we looked upon the difficulty of the mercy, we could not but despaire it. Had some Prophet, a few months since, foretold us, that by this day our King should be upon his Throne, Cassandra like, he had spoke truth indeed,
When we looked upon the greatness of the mercy, we could not but beg it; when we looked upon the difficulty of the mercy, we could not but despair it. Had Some Prophet, a few months since, foretold us, that by this day our King should be upon his Throne, Cassandra like, he had spoke truth indeed,
but such a truth, as few in England would have believed. To have given Credit to such a Prediction, would have been judged a rash and foolish Presumption, rather then a Rationall Act of faith. For
but such a truth, as few in England would have believed. To have given Credit to such a Prediction, would have been judged a rash and foolish Presumption, rather then a Rational Act of faith. For
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You know, the King was formerly opposed by the sword, yea but now he must be opposed by an Oath; men, that formerly had engaged but their lifes, must n•w engage their soules against him ▪ tis not now enough for men to act with an armed hand, but they must act with an armed Conscience too;
You know, the King was formerly opposed by the sword, yea but now he must be opposed by an Oath; men, that formerly had engaged but their life's, must n•w engage their Souls against him ▪ this not now enough for men to act with an armed hand, but they must act with an armed Conscience too;
an inconsiderable number of men from Scotland must defeat Englands victorious Army, and that without one Blow. Sure, admirable is the mercy and wisdome of God in this Providence of his;
an inconsiderable number of men from Scotland must defeat Englands victorious Army, and that without one Blow. Sure, admirable is the mercy and Wisdom of God in this Providence of his;
to prevent the invasion of a forreine Army, God brings home our King by his own subiects; to prevent the effusion of bloud amongst our selves, God brings home our King in peace. May we not say, O Lord, how wonderfull are thy works in England this day? that God should bring in his anointed one,
to prevent the invasion of a foreign Army, God brings home our King by his own Subjects; to prevent the effusion of blood among our selves, God brings home our King in peace. May we not say, Oh Lord, how wonderful Are thy works in England this day? that God should bring in his anointed one,
that God should bring him in without the suspicion of his enemies, without the expectation of his friends! O surely, it is the Lord's own doing, it is marvellous in our eyes!
that God should bring him in without the suspicion of his enemies, without the expectation of his Friends! Oh surely, it is the Lord's own doing, it is marvellous in our eyes!
Sure I am, if the Guilt of high offendours, if the interest of rich Purchasers, if the power of a puissant army, if the fear, malice, and policy of a pret•nded Parliament could have kept him out, England had never enioyed him.
Sure I am, if the Gilded of high offenders, if the Interest of rich Purchasers, if the power of a puissant army, if the Fear, malice, and policy of a pret•nded Parliament could have kept him out, England had never enjoyed him.
and so, not a man openly opposing, to his own Glory and our comfort, brings home our King: we can say in the words of the Text, blessed be God, Our Lord the King is come againe in peace to his own house.
and so, not a man openly opposing, to his own Glory and our Comfort, brings home our King: we can say in the words of the Text, blessed be God, Our Lord the King is come again in peace to his own house.
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And here I should have put a Period to the tediousnesse of this Discourse, and the trouble of the Reader; only I thought fit yet to adde a few words 1. to his Maiestie's friends, and 2. to his Maiesty himselfe.
And Here I should have put a Period to the tediousness of this Discourse, and the trouble of the Reader; only I Thought fit yet to add a few words 1. to his Majesty's Friends, and 2. to his Majesty himself.
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1. Be advised, that you do not Idolize Instruments. God hath now wrought a signall deliverance for this Nation of England in the restitution of his King and ours; God hath given in this Mercy by miraculous wayes and means;
1. Be advised, that you do not Idolise Instruments. God hath now wrought a signal deliverance for this nation of England in the restitution of his King and ours; God hath given in this Mercy by miraculous ways and means;
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Not but that there is a great respect and honour due to our renowned Generall, who is indeed a Glorious Instrument, but still in the hand of God; God hath highly honoured him in that work and we should be very unthankfull,
Not but that there is a great respect and honour due to our renowned General, who is indeed a Glorious Instrument, but still in the hand of God; God hath highly honoured him in that work and we should be very unthankful,
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it is sad to consider, that many Gentlemen and others, who pretend to be the most Loyall Subjects of England, do, upon that account, grow most prophane. Some men's Allegiance is litle evidenced,
it is sad to Consider, that many Gentlemen and Others, who pretend to be the most Loyal Subject's of England, do, upon that account, grow most profane. some men's Allegiance is little evidenced,
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but only in drinking his Majesty's health; men, never valiant, but when halfe drunk; never more for the King, then when they are not for themselves. Sure I am, such persons are like to doe the King more injury in the Taverne, then service in the field;
but only in drinking his Majesty's health; men, never valiant, but when half drunk; never more for the King, then when they Are not for themselves. Sure I am, such Persons Are like to do the King more injury in the Tavern, then service in the field;
they mingled the Kings Bloud with their owne wine. Certaine it is, that many of our late Gracious Kings Friends proved the worst of his Enemies; they were the men, that shamed the Cause which they owned, and destroy-the King, pretending to d•fend him.
they mingled the Kings Blood with their own wine. Certain it is, that many of our late Gracious Kings Friends proved the worst of his Enemies; they were the men, that shamed the Cause which they owned, and destroy-the King, pretending to d•fend him.
Gentlemen, if you looke upon our present Soveraigne as a Prince likely to encourage prophanes, I must tell you, that you do the King more wrong, then they, which lately looked upon him,
Gentlemen, if you look upon our present Sovereign as a Prince likely to encourage profanes, I must tell you, that you do the King more wrong, then they, which lately looked upon him,
as the Common Enemy. It is not easie to say, whether the King suffers more by the pretendly pious Rebell, or by the prophane pretended Loyalist; the sins of a prophane Loyalist draw that sword, which the hands of Rebels fight with;
as the Common Enemy. It is not easy to say, whither the King suffers more by the pretendly pious Rebel, or by the profane pretended Loyalist; the Sins of a profane Loyalist draw that sword, which the hands of Rebels fight with;
I do not doubt, but as God hath disappointed the sad feares of his Saints: so also our King himselfe will disappoint the wicked hopes of sinners; God hath given us a King; a mercy, wee hope, that will prevent the ruine of our Nation: yea but God hath given us, wee trust, a pious King; a Mercy, that will prevent the ruine of our Religion; Gentlemen; if you are for the King, be also for God; O remember to Render unto C•sar, the things that are Cesars:
I do not doubt, but as God hath disappointed the sad fears of his Saints: so also our King himself will disappoint the wicked hope's of Sinners; God hath given us a King; a mercy, we hope, that will prevent the ruin of our nation: yea but God hath given us, we trust, a pious King; a Mercy, that will prevent the ruin of our Religion; Gentlemen; if you Are for the King, be also for God; Oh Remember to Render unto C•sar, the things that Are Caesars:
but, O my Dread Sov•raigne, I am one, though the meanest of those, that love your Majestie's Sacred Person, and shall, to death, obey Your Sacred commands: I have a soul, as well as a Sermon, to welcome You to Your Throne: nay I can yet, with modesty, say a little more:
but, Oh my Dread Sov•raigne, I am one, though the Meanest of those, that love your Majesty's Sacred Person, and shall, to death, obey Your Sacred commands: I have a soul, as well as a Sermon, to welcome You to Your Throne: nay I can yet, with modesty, say a little more:
Indeed, I had not an hand able to fight for your Majesty, nor an estate able to contribute: yet I had an h•art to pray, a Tongue to Speak, and a Pen to write; that, which was then my hazard, is now my comfort; and, I hope, a sure Testimony of my Loyalty too;
Indeed, I had not an hand able to fight for your Majesty, nor an estate able to contribute: yet I had an h•art to pray, a Tongue to Speak, and a Pen to write; that, which was then my hazard, is now my Comfort; and, I hope, a sure Testimony of my Loyalty too;
Sure•y, Respect to a Prince, when attended with danger, needs no witness• to prove it selfe to be right Allegiance. Indeed, duty, when done with safety, may seeme to lose it's Nature and Name: but duty, when done in danger, seemes to be done out of Duty indeed.
Sure•y, Respect to a Prince, when attended with danger, needs no witness• to prove it self to be right Allegiance. Indeed, duty, when done with safety, may seem to loose it's Nature and Name: but duty, when done in danger, seems to be done out of Duty indeed.
but Allegiance, void of hope and full of feare, lookes like it selfe, and deserveth it's owne name. That wee, who ev•r continued your Majesties Loyall Subjects, did not do our whole duty, argueth the weaknes of our courage: yet, that wee did do a little, argueth the sincerity of our Obedience: and if so,
but Allegiance, void of hope and full of Fear, looks like it self, and deserveth it's own name. That we, who ev•r continued your Majesties Loyal Subject's, did not do our Whole duty, argue the weakness of our courage: yet, that we did do a little, argue the sincerity of our obedience: and if so,
if our former Respects to your Majesty, in your sufferings, must be acknowledged to flow from Conscience, I hope, our present respect can not reasonably be judged to proceed from flattery. I dare not thinke, that the Allegiance of Loyall Subjects shall lose it's name, because our King hath recovered His Crowne. But, I should not at all have mentioned what we have done, were it not my onely argument to prevaile for your Majesty's Pardon for what I have now to say, and that in two words of Request.
if our former Respects to your Majesty, in your sufferings, must be acknowledged to flow from Conscience, I hope, our present respect can not reasonably be judged to proceed from flattery. I Dare not think, that the Allegiance of Loyal Subject's shall loose it's name, Because our King hath recovered His Crown. But, I should not At all have mentioned what we have done, were it not my only argument to prevail for your Majesty's Pardon for what I have now to say, and that in two words of Request.
1. A word of request for my selfe and my fellow subjects; Dread Soveraign, we have all, more or lesse, had our miscarriages towards your Majesty; I am Bold, in the name of all, to beg your Majesty's Pardon; to presse your Majesty with Arguments, were to distrust your forwardnesse to mercy;
1. A word of request for my self and my fellow subject's; Dread Sovereign, we have all, more or less, had our miscarriages towards your Majesty; I am Bold, in the name of all, to beg your Majesty's Pardon; to press your Majesty with Arguments, were to distrust your forwardness to mercy;
I cannot more highly magnifie the mercy of our King, then by saying, that it seems as great as the miscarriages of his subjects; surely, England stands guilty of a thousand miscarriages;
I cannot more highly magnify the mercy of our King, then by saying, that it seems as great as the miscarriages of his subject's; surely, England Stands guilty of a thousand miscarriages;
and yet, I understand, there is with our King, as with our God, But one sin unpardonable: and why that one? Surely, there is mercy enough in our God, and in our King, to pardon even this sin also;
and yet, I understand, there is with our King, as with our God, But one sin unpardonable: and why that one? Surely, there is mercy enough in our God, and in our King, to pardon even this sin also;
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As to the Death of your Royall Father, (now with God) I think, this discourse doth sufficiently evidence, that my soule abhorres the act, as abominable; and the Grand Contrivers of it,
As to the Death of your Royal Father, (now with God) I think, this discourse does sufficiently evidence, that my soul abhors the act, as abominable; and the Grand Contrivers of it,
But, Sir, there are some petty Traytours, some Ʋnder-Rebels, who, as they now need, so, I hope, in time, by teares and obedience, may deserve your Majesty's mercy. There are some persons amongst us, I dare not say, men of more religion then L•yalty; but I am perswaded, men of more Conscience then Knowledg; persons, whose blame lieth more in their heads, then in their hearts, persons indeed, who have acted against your Majesty,
But, Sir, there Are Some Petty Traitors, Some Ʋnder-Rebels, who, as they now need, so, I hope, in time, by tears and Obedience, may deserve your Majesty's mercy. There Are Some Persons among us, I Dare not say, men of more Religion then L•yalty; but I am persuaded, men of more Conscience then Knowledge; Persons, whose blame lies more in their Heads, then in their hearts, Persons indeed, who have acted against your Majesty,
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yet what they have done, they have rather done by other men's heads, then their own hands. It is far from me to excuse the sin, yet would I fain interpose for the Person; when I consider, what these men have done, indeed they look like objects of justice, but when I consider, what they have been and are, persons indeed drawn away, but easily reducible to their Obedience, I would fain recommend them to your Majesty, as objects of mercy. But why do I beat the air? Why do I plead for that which seems already granted? I should rather thankfully acknowledg, then humbly beg your Majesty's mercy, onely thus, we beg a Pardon, an act of Oblivion, that may be passed, not only in a Parliament House, but in your Majesty's bosome.
yet what they have done, they have rather done by other men's Heads, then their own hands. It is Far from me to excuse the since, yet would I fain interpose for the Person; when I Consider, what these men have done, indeed they look like objects of Justice, but when I Consider, what they have been and Are, Persons indeed drawn away, but Easily reducible to their obedience, I would fain recommend them to your Majesty, as objects of mercy. But why do I beatrice the air? Why do I plead for that which seems already granted? I should rather thankfully acknowledge, then humbly beg your Majesty's mercy, only thus, we beg a Pardon, an act of Oblivion, that may be passed, not only in a Parliament House, but in your Majesty's bosom.
I have often pleaded with God for your Majesty's Interest; pardon me, if I now plead with your Majesty for the Interest of God. I need not mind your Majesty of that, which, I know, you can never forget; Onely thus;
I have often pleaded with God for your Majesty's Interest; pardon me, if I now plead with your Majesty for the Interest of God. I need not mind your Majesty of that, which, I know, you can never forget; Only thus;
God hath now done great and Glorious things for your Maiesty: and surely, God doth now expect, that your Maiesty, in the sense of his Mercy, your kingdomes necessity, and your own duty, should do great things for God and his Church.
God hath now done great and Glorious things for your Majesty: and surely, God does now expect, that your Majesty, in the sense of his Mercy, your kingdoms necessity, and your own duty, should do great things for God and his Church.
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God hath now, we trust, established your Maiesty upon your Throne; And O may your Maiesty exalt Christ upon His: God hath made your Majesty the Protectour of your own subiects, and O may your Maiesty be the Protectour of his Saints and Servants! the Church of England hath now too much need of a Prince, (and therefore of your Maiesty) that may not only be stiled, but bee, a Def•nder of the Faith. God hath now restored your Maiesty to the Government of Our State; And O may your Majesty restore and settle a righteous Government in Gods Church! the want of a Government hath bred Confusions in our State, and distractions in our Church: for want of a fence, the boar and the fox have got into the Vineyard of Christ:
God hath now, we trust, established your Majesty upon your Throne; And O may your Majesty exalt christ upon His: God hath made your Majesty the Protector of your own Subjects, and O may your Majesty be the Protector of his Saints and Servants! the Church of England hath now too much need of a Prince, (and Therefore of your Majesty) that may not only be styled, but be, a Def•nder of the Faith. God hath now restored your Majesty to the Government of Our State; And O may your Majesty restore and settle a righteous Government in God's Church! the want of a Government hath bred Confusions in our State, and distractions in our Church: for want of a fence, the boar and the fox have god into the Vineyard of christ:
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the Bore strikes at the Vine, the Fox eates up the Grapes. For want of hirdles, the poor sheep of Christ have wandred, and fell among devouring Wolves. Now, the Lord make your Maiesty more and more sensible of his Merci•s and his Church's Miseries! the Lord make you a Nursing Father to Sion, but a Step-Father to Babylon! As your Maiesty hath been a King of Prayers, so may you be a King of Prayses too!
the Boar strikes At the Vine, the Fox eats up the Grapes. For want of hirdles, the poor sheep of christ have wandered, and fell among devouring Wolves. Now, the Lord make your Majesty more and more sensible of his Merci•s and his Church's Misery's! the Lord make you a Nursing Father to Sion, but a Step-Father to Babylon! As your Majesty hath been a King of Prayers, so may you be a King of Praises too!
The Lord increase the honour of your Temporall Crown on Earth! but above all, the Good Lord prepare your Maiesty for the Weight of an immortall Crown in Heaven! In the mean time, O may your Maiesty be, the love of Saints, the fear of Sinners! FINIS.
The Lord increase the honour of your Temporal Crown on Earth! but above all, the Good Lord prepare your Majesty for the Weight of an immortal Crown in Heaven! In the mean time, Oh may your Majesty be, the love of Saints, the Fear of Sinners! FINIS.
