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A SERMON Preach'd before His MAJESTY. May 29th. 1668.
A SERMON Preached before His MAJESTY. May 29th. 1668.
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WISDOME does not only do her works well, but perceives that shee does so, delights in their Beauty, exults in remembrance of the master'd difficulty,
WISDOM does not only do her works well, but perceives that she does so, delights in their Beauty, exults in remembrance of the mastered difficulty,
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and triumphs ore the conquer'd Opposition:
and Triumphos over the conquered Opposition:
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Thus God stood-off, as 'twere, from his great worke of the Creation when he had finish'd it applauded, and bles'd it;
Thus God stood-off, as 'twere, from his great work of the Creation when he had finished it applauded, and blessed it;
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prided himself, as I may say, in his noble performance;
prided himself, as I may say, in his noble performance;
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in that he had brought light out of darkness, Order out of Chaos, a World out of nothing.
in that he had brought Light out of darkness, Order out of Chaos, a World out of nothing.
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In the like manner, when he had here compos'd the Distractions and Confusions both in the Church and State of Israel, by establishing David literally,
In the like manner, when he had Here composed the Distractions and Confusions both in the Church and State of Israel, by establishing David literally,
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and Christ mystically, on the Throne of the Kingdome, he glorys in having brought about his great Designe;
and christ mystically, on the Throne of the Kingdom, he glorys in having brought about his great Design;
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laughs at the fruitless Opposition of his Adversarys at home and abroad, of the Philistins, the Moabites, the Ammonites, the Damascens, the Amalekites, of the King of Zoba, and of all the turbulent and ambitious spirits of the house of Saul :
laughs At the fruitless Opposition of his Adversaries At home and abroad, of the philistines, the Moabites, the Ammonites, the Damascens, the Amalekites, of the King of Zoba, and of all the turbulent and ambitious spirits of the house of Saul:
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delights to recount their Might, and their Machinations, the more to signalize their Overthrow, and to make his Victory illustrious.
delights to recount their Might, and their Machinations, the more to signalise their Overthrow, and to make his Victory illustrious.
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For after all their rage, their malice, their Councells, their combinations, their seeming successes against him, the Issue was this.
For After all their rage, their malice, their Counsels, their combinations, their seeming Successes against him, the Issue was this.
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Yet have I set my King upon my holy hill of Sion. Yet have I Set my King upon my holy hill of Sion.
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We may observe in the words these three things. 1. The Person establisht, My King, (i.e.) David literally so called,
We may observe in the words these three things. 1. The Person established, My King, (i.e.) David literally so called,
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and Christ Mystically. 2. His Establishment, I have set my King upon my holy hill of Sion.
and christ Mystically. 2. His Establishment, I have Set my King upon my holy hill of Sion.
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3. Gods Glorying in the fact, that he had done it with such a Non obstante, notwithstanding such Opposition and Contradiction.
3. God's Glorying in the fact, that he had done it with such a Non Obstacle, notwithstanding such Opposition and Contradiction.
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Yet have I set my King — 1. The Person establisht, My King, Gods King.Yet have I Set my King — 1. The Person established, My King, God's King.
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Not only holy Scripture, but the writings of Heathens declare Kings to be sacred persons, descended more immediately from the Gods,
Not only holy Scripture, but the writings of heathens declare Kings to be sacred Persons, descended more immediately from the God's,
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and more particularly depending on them. Kings are from Iupiter, says Callimachus, and nothing ever descended more sacred from him.
and more particularly depending on them. Kings Are from Iupiter, Says Callimachus, and nothing ever descended more sacred from him.
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And Theocritus, Kings are the special Care of the Gods. And this Epithete's affected by Homer, NONLATINALPHABET NONLATINALPHABET God-lov'd Kings.
And Theocritus, Kings Are the special Care of the God's And this Epithete's affected by Homer, God-loved Kings.
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Indeed all Kings in general are Gods, derive their Authority from him, governe by his Permission and Providence,
Indeed all Kings in general Are God's, derive their authority from him, govern by his Permission and Providence,
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as himselfe testifies, By me Kings Reign. But then he delights in a more especiall manner to stile Good Kings, his ;
as himself Testifies, By me Kings Reign. But then he delights in a more especial manner to style Good Kings, his;
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to appropriate their Persons, and own their Causes, to interpret all things done to them,
to Appropriate their Persons, and own their Causes, to interpret all things done to them,
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as done to himself, as at Verse 2. Why do-the Rulers take councell together against the Lord,
as done to himself, as At Verse 2. Why doth Rulers take council together against the Lord,
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and against his Anoynted? Conspiracys against the King, are reckoned Conspiracys against God; the resisting his Anoynted, the resisting himself.and against his Anointed? Conspiracys against the King, Are reckoned Conspiracys against God; the resisting his Anointed, the resisting himself.
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And thus, if it be a Glorious thing to be a King, 'tis a Blessed to be a Good King: for as splendor attends Majesty and Greatnesse;
And thus, if it be a Glorious thing to be a King, it's a Blessed to be a Good King: for as splendour attends Majesty and Greatness;
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protection, and safety, and felicity, and the love of Heaven attend Righteousnesse. But let us see why David is here more particularly call'd Gods King then others.
protection, and safety, and felicity, and the love of Heaven attend Righteousness. But let us see why David is Here more particularly called God's King then Others.
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The First Reason we may say was, because he was a King of Gods Making,
The First Reason we may say was, Because he was a King of God's Making,
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because he brought him to the Throne, having no Title by Birth to it, à Cautis ovium tuli te, I called him from the Sheep-book to the Scepter. And as these Persons which are of our Election, preferring, or favouring, we call Ours;
Because he brought him to the Throne, having no Title by Birth to it, à Cautis Sheep Tuli te, I called him from the Sheep-book to the Sceptre. And as these Persons which Are of our Election, preferring, or favouring, we call Ours;
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this is my Schollar, my Souldier, my Officer, because he was of my nomination, my choosing, my advancing:
this is my Scholar, my Soldier, my Officer, Because he was of my nomination, my choosing, my advancing:
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so David was called Gods King, because he was of his choosing and advancing; his Right to the Crown, was his immediate nomination;
so David was called God's King, Because he was of his choosing and advancing; his Right to the Crown, was his immediate nomination;
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he had no other Interest in the Royalty, but the Interest he had in Gods favour;
he had no other Interest in the Royalty, but the Interest he had in God's favour;
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and if he had not been Gods King, he had not been King of Israel.
and if he had not been God's King, he had not been King of Israel.
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2. David was call'd Gods King more particularly, by reason of his many Deliverances of him;
2. David was called God's King more particularly, by reason of his many Deliverances of him;
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he preserv'd him, from the time of his first anoynting by Samuel, from the jealousy of Saul, and the malice of Sauls house;
he preserved him, from the time of his First anointing by Samuel, from the jealousy of Saul, and the malice of Saul's house;
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conducted him through all the potent and perillous Oppositions of the Heathen, as I shew'd,
conducted him through all the potent and perilous Oppositions of the Heathen, as I showed,
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and left him not till he had set him on his holy hill of Sion (i.e.) establish't him peaceably and Gloriously on the United Throne of Israel and Judah. And for this reason David is not only call'd Gods King in my Text,
and left him not till he had Set him on his holy hill of Sion (i.e.) established him peaceably and Gloriously on the United Throne of Israel and Judah. And for this reason David is not only called God's King in my Text,
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but in the following Verse, his Sonne, Thou art my Son, this day have I begotten thee.
but in the following Verse, his Son, Thou art my Son, this day have I begotten thee.
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The day of his Redemption and Promotion, being counted the day of his Creation.
The day of his Redemption and Promotion, being counted the day of his Creation.
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And the same words are apply'd to Christ in the like manner after his Resurrection, Thou art my Son, this day have I begotten thee.
And the same words Are applied to christ in the like manner After his Resurrection, Thou art my Son, this day have I begotten thee.
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The day of his deliverance from death and the Grave, is call'd the day of his Nativity or Generation;
The day of his deliverance from death and the Grave, is called the day of his Nativity or Generation;
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the day in which God exalted him, and Invested him with Power, the day in which he begot him.
the day in which God exalted him, and Invested him with Power, the day in which he begotten him.
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3. David was call'd Gods King more particularly, because he was a King of his likeing,
3. David was called God's King more particularly, Because he was a King of his liking,
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as 'tis said, After his own heart. And in this sense also men say a thing is theirs,
as it's said, After his own heart. And in this sense also men say a thing is theirs,
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when they approve it, and are pleased with it above things of the like kind.
when they approve it, and Are pleased with it above things of the like kind.
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Horace is my Poet, Tully is my Oratour, Tacitus is my Historian, because these hit my fancy and Genius.Horace is my Poet, Tully is my Orator, Tacitus is my Historian, Because these hit my fancy and Genius.
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In the Books of the Kings of Israel and Judah, and the Chronicles of their Acts, there's registed a long Catalogue of them;
In the Books of the Kings of Israel and Judah, and the Chronicles of their Acts, there's registed a long Catalogue of them;
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but though they were all Kings of Gods people, they were not all Gods Kings, in this last sense, Kings of his liking: he did not boast of many of them,
but though they were all Kings of God's people, they were not all God's Kings, in this last sense, Kings of his liking: he did not boast of many of them,
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or own their proceedings, but of those only which executed Justice and Judgement, destroyed Idolatry, and restored the true Worship;
or own their proceedings, but of those only which executed justice and Judgement, destroyed Idolatry, and restored the true Worship;
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the others though they wore the Crown, they wore not the Praise of being Kings of Gods liking;
the Others though they wore the Crown, they wore not the Praise of being Kings of God's liking;
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they were of the royal Vnction, but not of this divine Relation.
they were of the royal Unction, but not of this divine Relation.
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And just after this manner Christ esteemed his Kindred, not she that bare him, was his Mother;
And just After this manner christ esteemed his Kindred, not she that bore him, was his Mother;
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nor those that descended of the same stock, were of his Alliance ;
nor those that descended of the same stock, were of his Alliance;
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but they that heard his sayings, and did them, were his Mother, his Sisters, and his Bretheren.
but they that herd his sayings, and did them, were his Mother, his Sisters, and his Brethren.
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'Tis not he that bears the Diadem and the Scepter, not he that is of the Race of Kings, that is anoynted by the Prophet, shooted for the people, praised by the hired Historian, that is Gods King but he that does that which is Righteous in his sight:
It's not he that bears the Diadem and the Sceptre, not he that is of the Raze of Kings, that is anointed by the Prophet, shooted for the people, praised by the hired Historian, that is God's King but he that does that which is Righteous in his sighed:
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the others may boast their Title from God, but they can boast no title to him, to his Approbation and liking,
the Others may boast their Title from God, but they can boast no title to him, to his Approbation and liking,
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and consequently not to his Protection and Blessing.
and consequently not to his Protection and Blessing.
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In the Hebrew Dialect, things that excell in Greatness or Height above others, are entitl'd to God, tall Ceders are thus stil'd Cedars of God, high Mountain, Mountain of God ;
In the Hebrew Dialect, things that excel in Greatness or Height above Others, Are entitled to God, tall Ceders Are thus Styled Cedars of God, high Mountain, Mountain of God;
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great river, River of God, &c. And Kings that excell only in might and magnificence, are but entitl'd to God as Trees and Mountains, and we may say unto them,
great river, River of God, etc. And Kings that excel only in might and magnificence, Are but entitled to God as Trees and Mountains, and we may say unto them,
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as the Psalmist does to the high hills, Why leap ye so ye high hills? that is,
as the Psalmist does to the high hills, Why leap you so you high hills? that is,
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why do ye insult, or lift up your proud heads unto the clouds? Sion is Gods hill, where he delights to dwell, Sion of an humbler and lower pitch, but more pleasant and fruitfull.
why do you insult, or lift up your proud Heads unto the Clouds? Sion is God's hill, where he delights to dwell, Sion of an humbler and lower pitch, but more pleasant and fruitful.
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'Tis not the Bulke and large Demensions of any thing that commends it to God, but the Vertue of it;
It's not the Bulk and large Dimensions of any thing that commends it to God, but the Virtue of it;
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not the King, mighty in his Hosts, goodly in the Symmetry and Proportions of his Body,
not the King, mighty in his Hosts, goodly in the Symmetry and Proportions of his Body,
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but the King that's mighty in Goodnesse, whose Actions hold a just Symmetry and Proportion with Gods Laws;
but the King that's mighty in goodness, whose Actions hold a just Symmetry and Proportion with God's Laws;
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'twas not Saul higher than the People but David eminent in Piety, with whom God made his Covenant of mercy,
'twas not Saul higher than the People but David eminent in Piety, with whom God made his Covenant of mercy,
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and set upon his holy Hill. Which brings me to my second part, The Establishment of David.
and Set upon his holy Hill. Which brings me to my second part, The Establishment of David.
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I have set my King upon my holy hill of Sion. I have Set my King upon my holy hill of Sion.
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By four Circumstances observable in the words, may be seen the extraordinary security in which God placed David after all his Troubles.
By four circumstances observable in the words, may be seen the extraordinary security in which God placed David After all his Troubles.
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He set him on Sion, and Sion was a Fortresse taken by David from the Jebusites, who had made it the chiefe strength and Seat of their Kingdome.
He Set him on Sion, and Sion was a Fortress taken by David from the Jebusites, who had made it the chief strength and Seat of their Kingdom.
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and so, First, 'Twas a Fortification by Art. Secondly, 'Twas a Hill, and that's a Fortification by Nature ;
and so, First, 'Twas a Fortification by Art. Secondly, 'Twas a Hill, and that's a Fortification by Nature;
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such as must be ascended, before it can be assaulted.
such as must be ascended, before it can be assaulted.
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Thirdly, 'Twas a holy Hill, and Holynesse is another Fortification, a Moral or Spiritual, stronger then either of the former,
Thirdly, 'Twas a holy Hill, and Holiness is Another Fortification, a Moral or Spiritual, Stronger then either of the former,
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for here God is the watchman, and concern'd in the Defence.
for Here God is the watchman, and concerned in the Defence.
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And therefore Fourthly, 'Tis said My (i.e.) Gods holy hill of Sion, the place where he dwelt, and had fixt his Tabernacle;
And Therefore Fourthly, It's said My (i.e.) God's holy hill of Sion, the place where he dwelled, and had fixed his Tabernacle;
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God had other places of Religious worship in the land, but Sion was the Metropolis to which the rest pay'd homage,
God had other places of Religious worship in the land, but Sion was the Metropolis to which the rest paid homage,
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and to which all the Tribes came up thrice every year to offer their Oblation, and so was Gods by a more excellent Title.
and to which all the Tribes Come up thrice every year to offer their Oblation, and so was God's by a more excellent Title.
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And to storme this place was as vain an Enterprize (if God did not first forsake it, drove away by the sins of the Inhabitants) as to attempt to force Heaven it selfe:
And to storm this place was as vain an Enterprise (if God did not First forsake it, drove away by the Sins of the Inhabitants) as to attempt to force Heaven it self:
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for he would sooner neglect the Government of the World, then forget the Place where his Honour dwelt.
for he would sooner neglect the Government of the World, then forget the Place where his Honour dwelled.
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So that David being establisht on Sion, might defy all danger from the Princes his enemys abroad,
So that David being established on Sion, might defy all danger from the Princes his enemies abroad,
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or from his ill-affected Subjects at home:
or from his ill-affected Subject's At home:
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nay he was so farre from Fearing from any of them, that he was Formidable to them,
nay he was so Far from Fearing from any of them, that he was Formidable to them,
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as the last Verse of this Psalm shews.
as the last Verse of this Psalm shows.
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Be wise now therefore, O ye Kings — Kisse the son (i.e.) pay subjection to David himself (for that's the first sense of the words) least he be angry, and ye perish —Be wise now Therefore, Oh you Kings — Kiss the son (i.e.) pay subjection to David himself (for that's the First sense of the words) least he be angry, and you perish —
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Thus we see David, who for so many years together, fled from place to place (as he describes his own condition) like a Partridge upon the mountains, fixt and establisht like a Mountain, inviron'd with a fourfold Fortification,
Thus we see David, who for so many Years together, fled from place to place (as he describes his own condition) like a Partridge upon the Mountains, fixed and established like a Mountain, environed with a fourfold Fortification,
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as if he had been within the Enclosures of Heaven it self:
as if he had been within the Enclosures of Heaven it self:
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so that with a Pious presumption he might well say, as he does, Psal. 30. 6. I shall never be removed, thou Lord of thy goodness hast made my Hill so strong.
so that with a Pious presumption he might well say, as he does, Psalm 30. 6. I shall never be removed, thou Lord of thy Goodness hast made my Hill so strong.
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And let no man think much, that there was a time that he was deprest and afflicted,
And let no man think much, that there was a time that he was depressed and afflicted,
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as many are apt to take scandal when they read or hear such things as this, Insignem pietate virum tot adire labores.
as many Are apt to take scandal when they read or hear such things as this, Insignem Piate virum tot Adire labores.
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That persons excelling in Piety, should excell also in Sufferings ;
That Persons excelling in Piety, should excel also in Sufferings;
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for God by these wayes conducts his servants to the Noblest ends, hardens and prepares the Instruments of his Glory by afflictions,
for God by these ways conducts his Servants to the Noblest ends, hardens and prepares the Instruments of his Glory by afflictions,
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as men do those Tools which they design for the toughest Imployments, by several drenchings of them in astringent Water.
as men do those Tools which they Design for the toughest Employments, by several drenchings of them in astringent Water.
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Prospera in plebem, ac vilia ingenia deveniunt, a constant even Prosperity is the lot of mean Persons and Spirits, the Noble and Magnanimous are oppos'd to the Storms and Outrages of Fortune;Prospera in plebem, ac vilia Ingenia deveniunt, a constant even Prosperity is the lot of mean Persons and Spirits, the Noble and Magnanimous Are opposed to the Storms and Outrages of Fortune;
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nor are they otherwise to be distinguisht from the Vulgar, then by these Encounters.
nor Are they otherwise to be distinguished from the vulgar, then by these Encounters.
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That Great Person, sayes Senèca, that never prov'd Adversity, is like a Champion that enters the lists without an Antagonist; Coronam habet Victoriam non habet.
That Great Person, Says Senèca, that never proved Adversity, is like a Champion that enters the lists without an Antagonist; crown habet Victoriam non habet.
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He may gain a Crown, but he never got a Victory. In a still calm of affairs God also gets no Glory, he has no Field to shew his Power, his Wisdome, and his Goodness in, he cannot frustrate the Counsels of the wicked,
He may gain a Crown, but he never god a Victory. In a still Cam of affairs God also gets no Glory, he has no Field to show his Power, his Wisdom, and his goodness in, he cannot frustrate the Counsels of the wicked,
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and bring the preparations of the Mighty to nought.
and bring the preparations of the Mighty to nought.
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'Tis true, He governs all things at all times, but every Act of his Providence, is not a Victory over his Enemies;
It's true, He governs all things At all times, but every Act of his Providence, is not a Victory over his Enemies;
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and though he disposes Crowns and Scepters as he pleases;
and though he disposes Crowns and Sceptres as he Pleases;
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'tis when the wicked resists that he sayes, Yet have I set my King — And so I pass to my Third Part, Gods glorying in his establishment of David.
it's when the wicked resists that he Says, Yet have I Set my King — And so I pass to my Third Part, God's glorying in his establishment of David.
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The Holy Ghost in this Second Psalm, sets down the Method which the Enemies of David used, to prevent his succeeding in the Throne, which is also the Scheme ordinarily of all Sedition and Rebellion.
The Holy Ghost in this Second Psalm, sets down the Method which the Enemies of David used, to prevent his succeeding in the Throne, which is also the Scheme ordinarily of all Sedition and Rebellion.
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First, The Heathen did rage, ( i.e. ) The Neighbour Princes were jealous and angry, out of apprehension of their own Estates;
First, The Heathen did rage, (i.e.) The Neighbour Princes were jealous and angry, out of apprehension of their own Estates;
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and this is commonly the ground of Troubles:
and this is commonly the ground of Troubles:
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For a Kings own Subjects, though they be male-content, and bear him ill-will in their hearts;
For a Kings own Subject's, though they be malcontent, and bear him ill-will in their hearts;
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yet they often want Courage or Opportunity to execute it, till they are back't by a Foraign Power.
yet they often want Courage or Opportunity to execute it, till they Are backed by a Foreign Power.
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But then Secondly, The People, ( i.e. ) Princes own People, begin to imagine vain things ;
But then Secondly, The People, (i.e.) Princes own People, begin to imagine vain things;
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which may either mean false things which shall not take effect; or Wicked which shall;
which may either mean false things which shall not take Effect; or Wicked which shall;
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for in both sences Vain is taken in the Hebrew. In the Third place, The Kings of the Earth,
for in both Senses Vain is taken in the Hebrew. In the Third place, The Kings of the Earth,
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and the Rulers take counsell together, ( i.e. ) The Neighbour Kings, and the Magistrates,and the Rulers take counsel together, (i.e.) The Neighbour Kings, and the Magistrates,
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and Great ones of the Realm fall into Combinations, and Associations. And then Fourthly, Nothing remains but open defection, the breach of all Covenants and Contracts,
and Great ones of the Realm fallen into Combinations, and Associations. And then Fourthly, Nothing remains but open defection, the breach of all Covenants and Contracts,
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and Sedition is heard in every mans mouth, as Verse the 3. Let us break their bonds asunder,
and Sedition is herd in every men Mouth, as Verse the 3. Let us break their bonds asunder,
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and cast away their Cords from us:
and cast away their Cords from us:
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Their bonds, and their cords, ( i.e. ) both of the Lord, and of his Anointed, all Obligations both Humane and Divine are Cancell'd.Their bonds, and their cords, (i.e.) both of the Lord, and of his Anointed, all Obligations both Humane and Divine Are Canceled.
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By bonds, may be understood the softer and gentler Tyes of Natural Love and Loyalty, which every Subject owes unto his Soveraign:
By bonds, may be understood the Softer and Gentler Ties of Natural Love and Loyalty, which every Subject owes unto his Sovereign:
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by Cords, the stronger Obligations of Oaths, those Sacramental Chains that bind men like Iron Shackles and Fetters.
by Cords, the Stronger Obligations of Oaths, those Sacramental Chains that bind men like Iron Shackles and Fetters.
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But both these are broken, and for fear they should be again united, cast quite from them.
But both these Are broken, and for Fear they should be again united, cast quite from them.
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And why was all this? as the question is deservedly ask'd at v. the 1. with wonder and indignation:
And why was all this? as the question is deservedly asked At v. the 1. with wonder and Indignation:
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Why did the Heathen rage? Why did the People imagine a vain thing? Why did they take Counsell together? David was just to his Allies abroad,Why did the Heathen rage? Why did the People imagine a vain thing? Why did they take Counsel together? David was just to his Allies abroad,
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and gracious to his Subjects at home, God prosper'd him, and made him Victorious in all his Enterprizes.
and gracious to his Subject's At home, God prospered him, and made him Victorious in all his Enterprises.
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Why Lord? To answer in the words of another in a like case, Odiorum causae acriores, quia iniquiores, their hatred was the sharper and more implacable, because it was the unjuster;Why Lord? To answer in the words of Another in a like case, Odiorum causae acriores, quia iniquiores, their hatred was the sharper and more implacable, Because it was the unjuster;
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Innocence is abhorr'd by the wicked, more than Injury and Violence;Innocence is abhorred by the wicked, more than Injury and Violence;
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The Religion and Piety of David was more insupportable to his Enemies, than the Yoke of Tyranny and Oppression ;
The Religion and Piety of David was more insupportable to his Enemies, than the Yoke of Tyranny and Oppression;
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and they chose rather to bear the Iron Scepter of the Nations, or of a base Usurper,
and they chosen rather to bear the Iron Sceptre of the nations, or of a base Usurper,
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than his holy and righteous Scepter.
than his holy and righteous Sceptre.
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And this it was which made the Establishment of David so difficult, because there was no Why, no Just cause for the Aversion of his Enemies;
And this it was which made the Establishment of David so difficult, Because there was no Why, no Just cause for the Aversion of his Enemies;
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had there been a Reason, it might have been remov'd; had there been a Wrong, there might have been a Reparation:
had there been a Reason, it might have been removed; had there been a Wrong, there might have been a Reparation:
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but Perversness and Impiety only govern'd, and God utters himself, as if he had broke through some great Obstruction in setting David on the Throne.
but Perverseness and Impiety only governed, and God utters himself, as if he had broke through Some great Obstruction in setting David on the Throne.
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Like one that for a long time roll'd a stone against a Hill, which often return'd upon him;
Like one that for a long time rolled a stone against a Hill, which often returned upon him;
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or Row'd against a strong Tide, which forc'd his Boat back, and when at last by many a weary stretch and Strain of his Arms has got the better, fits down,
or Rowed against a strong Tide, which forced his Boat back, and when At last by many a weary stretch and Strain of his Arms has god the better, fits down,
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and reflects on what has past, congratulates his labour, and tells himself what himself has done:
and reflects on what has passed, congratulates his labour, and tells himself what himself has done:
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Yet I have planted my Stone upon the top of the Hill;
Yet I have planted my Stone upon the top of the Hill;
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or, yet I have stemm'd this Churlish stream, and got my Boat a head of it.
or, yet I have stemmed this Churlish stream, and god my Boat a head of it.
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So God is pleas'd to speak in the Restoring of David, as if he had been hard put to it,
So God is pleased to speak in the Restoring of David, as if he had been hard put to it,
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and groan'd under the performance, and Glory'd in having at last carry'd it through, Yet have I set my King —
and groaned under the performance, and Gloried in having At last carried it through, Yet have I Set my King —
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But perhaps some will say, Is there any thing difficult to the Almighty? Could not he have crusht the Cockatrice in the Shell? Dasht the yet infant-Plot against the stones? Scatter'd his Enemies in their first Imaginations? Why did he suffer them to Combine,
But perhaps Some will say, Is there any thing difficult to the Almighty? Could not he have crushed the Cockatrice in the Shell? Dashed the yet infant-Plot against the stones? Scattered his Enemies in their First Imaginations? Why did he suffer them to Combine,
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before he confounded them? Confederate and grow to strength, before he cast them down,
before he confounded them? Confederate and grow to strength, before he cast them down,
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and had them in derision? as 'tis said, v. 4. Even for this very reason, That he might not spoyle such his Scene of Laughter, prevent the Glory of his Triumph, obscure the wise Dispensations of his Providence, that David might see the whole Wonder of his Deliverance,and had them in derision? as it's said, v. 4. Even for this very reason, That he might not spoil such his Scene of Laughter, prevent the Glory of his Triumph, Obscure the wise Dispensations of his Providence, that David might see the Whole Wonder of his Deliverance,
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and his wicked Adversaries the whole Folly of their Enterprize.
and his wicked Adversaries the Whole Folly of their Enterprise.
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A wise General will not presently give on the Charge upon an Enemy passing a Foord, till a considerable Party have gain'd the Bank;
A wise General will not presently give on the Charge upon an Enemy passing a Foord, till a considerable Party have gained the Bank;
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that he may not only shew his Courage but his Conduct; and cut off the adverse Power as well as repulse it.
that he may not only show his Courage but his Conduct; and Cut off the adverse Power as well as repulse it.
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Thus, though God had it in his hands to dissipate and discourage the first Attempts of his own and Davids Opposers, he chose rather to let them proceed and prosper to a degree, that he might not only obstruct their wickedness but defeat it;
Thus, though God had it in his hands to dissipate and discourage the First Attempts of his own and Davids Opposers, he chosen rather to let them proceed and prosper to a degree, that he might not only obstruct their wickedness but defeat it;
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disturb the Conspiracy, but confound the Conspirators.
disturb the conspiracy, but confound the Conspirators.
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And our Blessed Lord practis'd this piece of Policy, when he suffer'd the Devil by his wicked Instruments, the Jews, to take away his Innocent Life,
And our Blessed Lord practised this piece of Policy, when he suffered the devil by his wicked Instruments, the jews, to take away his Innocent Life,
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and lay him in the Grave:
and lay him in the Grave:
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For after Satan flatter'd himself that he had surpriz'd his strong Foe, he let him see he was surpriz'd by him;
For After Satan flattered himself that he had surprised his strong Foe, he let him see he was surprised by him;
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that instead of receiving a Captive, he had receiv'd a Conquerer within his Gates: one that sack'd and despoyl'd his Kingdom, dismantl'd his Forts, and raz'd his Strong-holds.
that instead of receiving a Captive, he had received a Conqueror within his Gates: one that sacked and despoiled his Kingdom, dismantled his Forts, and razed his Strongholds.
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And this was a performance worthy of that Triumphant Speech, O Death where is thy Sting!
And this was a performance worthy of that Triumphant Speech, Oh Death where is thy Sting!
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O Grave where is thy Victory! O Grave where is thy Victory!
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A down-right defeat is not so renown'd to the Conquerer, or so grievous to the Conquer'd,
A downright defeat is not so renowned to the Conqueror, or so grievous to the Conquered,
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as to turn his Stratagems upon himself, and to overthrow him by his own subtlety and Treachery.
as to turn his Stratagems upon himself, and to overthrow him by his own subtlety and Treachery.
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Again, to Mock and Vex an Enemy, is a further degree of Revenge, than to destroy him.
Again, to Mock and Vex an Enemy, is a further degree of Revenge, than to destroy him.
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When the Pirates of Cilicia began to treat some Passengers of Italy with the cruelty they used unto their Prisoners, they cry'd out, They were Citizens of Rome, at which Venerable name the Pirates pretended to fear,
When the Pirates of Cilicia began to Treat Some Passengers of Italy with the cruelty they used unto their Prisoners, they cried out, They were Citizens of Rome, At which Venerable name the Pirates pretended to Fear,
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and commanded presently Gowns to be brought, and put upon their Backs, and shooes on their feet;
and commanded presently Gowns to be brought, and put upon their Backs, and shoes on their feet;
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and then with a seeming lowly observance besought them, To walk over the sides of the Ship, and be free ;
and then with a seeming lowly observance besought them, To walk over the sides of the Ship, and be free;
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telling them by way of excuse for their Violation of them, When they met them next in that Attire they should not be ignorant of their Quality ;
telling them by Way of excuse for their Violation of them, When they met them next in that Attire they should not be ignorant of their Quality;
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and with this derision threw them into the Sea, when the unfortunate men refus'd to cast themselves.
and with this derision threw them into the Sea, when the unfortunate men refused to cast themselves.
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And the Enemies of David were such, as God thought fit not only to destroy,
And the Enemies of David were such, as God Thought fit not only to destroy,
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but also to mock and vex, as 'tis said vers. the 4, and 5. The Lord had them in derision — And vext them in his sore displeasure.
but also to mock and vex, as it's said vers. the 4, and 5. The Lord had them in derision — And vexed them in his soar displeasure.
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But How, and after What manner did he mock and vex them? By letting them a long time plot and strengthen themselves, make a profuse expence of Labour, money,
But How, and After What manner did he mock and vex them? By letting them a long time plot and strengthen themselves, make a profuse expense of Labour, money,
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and bloud, by letting them perswade themselves they had prevail'd, that David was utterly excluded;
and blood, by letting them persuade themselves they had prevailed, that David was utterly excluded;
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and then after all, to shew them the despis'd and Rejected Son of Jesse set Gloriously on the Throne;
and then After all, to show them the despised and Rejected Son of Jesse Set Gloriously on the Throne;
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their Machin of Usurped Government, made a Pageant for his Triumph;
their Machin of Usurped Government, made a Pageant for his Triumph;
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all their endeavours, all their glorying, serve but for this Occasion of Gods glorying over them, Yet have I set my King upon my holy Hill of Sion.
all their endeavours, all their glorying, serve but for this Occasion of God's glorying over them, Yet have I Set my King upon my holy Hill of Sion.
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I have done with the Words, which have been twice already eminently fulfill'd;
I have done with the Words, which have been twice already eminently fulfilled;
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Once as I have shew'd, in the Person of David. And a Second time, in the Exaltation of our Lord and Saviour Jesus Christ into the Kingdom of Heaven,
Once as I have showed, in the Person of David. And a Second time, in the Exaltation of our Lord and Saviour jesus christ into the Kingdom of Heaven,
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after his Resurrection, as likewise in the setting up his Spiritual Throne in the hearts of men.
After his Resurrection, as likewise in the setting up his Spiritual Throne in the hearts of men.
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So that I may seem to assay an Impious thing, to make a Third Application to any Mortal King whatsoever.
So that I may seem to assay an Impious thing, to make a Third Application to any Mortal King whatsoever.
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But while I shall not parallel the Divine and Mystical King, but at a distance adore the foot-steps of his Sufferings and Exaltation, and not compare them;
But while I shall not parallel the Divine and Mystical King, but At a distance adore the footsteps of his Sufferings and Exaltation, and not compare them;
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their will be no danger to shew the Tracts and Lineaments that are between the Deliverance and Establishment of David, and of our Gracious Soveraign, for the awaking our Gratitude,
their will be no danger to show the Tracts and Lineaments that Are between the Deliverance and Establishment of David, and of our Gracious Sovereign, for the awaking our Gratitude,
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and magnifying Gods mercies to this Nation.
and magnifying God's Mercies to this nation.
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The Application. To observe the Method I began with.
The Application. To observe the Method I began with.
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For the same Reasons and Respects that David is call'd Gods King in my Text, our King may pretend to the Title,
For the same Reasons and Respects that David is called God's King in my Text, our King may pretend to the Title,
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before all the present Kings of the Earth.
before all the present Kings of the Earth.
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First, He was a King of Gods particular and singular Advancing, and placing in the Throne:
First, He was a King of God's particular and singular Advancing, and placing in the Throne:
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though not call'd like David from being a poor Shepheard-boy to Rule a Kingdom, but descended of a long and glorious Race of Kings;
though not called like David from being a poor Shepheard-boy to Rule a Kingdom, but descended of a long and glorious Raze of Kings;
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yet recall'd from a Forlorne exil'd State, and a depos'd Condition, to hold the Scepter of his Royal Ancestors by a no less Divine Favour.
yet Recalled from a Forlorn exiled State, and a deposed Condition, to hold the Sceptre of his Royal Ancestors by a no less Divine Favour.
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So that whatever his Title to the Crown was, we may truly say, Had he not been Gods King, he had not been King of this Land.
So that whatever his Title to the Crown was, we may truly say, Had he not been God's King, he had not been King of this Land.
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Secondly, David was not only call'd Gods King, as we have shew'd, for his Eminent Deliverance of him,
Secondly, David was not only called God's King, as we have showed, for his Eminent Deliverance of him,
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but His Son. And whoever considers the many Risques of our Soveraigns Life, the Prodigies both of his Dangers and Escapes,
but His Son. And whoever considers the many Risques of our Sovereigns Life, the Prodigies both of his Dangers and Escapes,
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how God snatcht him out of the Battle, led him safe through the mid'st of his Enemies, conceal'd him many daies by a Divine Providence,
how God snatched him out of the Battle, led him safe through the midst of his Enemies, concealed him many days by a Divine Providence,
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after the manner the Ancients feign'd their Heroes were wrapt in a Cloud;
After the manner the Ancients feigned their Heroes were wrapped in a Cloud;
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and then, without the assistance of Armies, by the same Invisible and Unresistable Hand, fixt him in his Throne:
and then, without the assistance of Armies, by the same Invisible and Unresistable Hand, fixed him in his Throne:
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must confess, we have not only reason to celebrate this Day, for his coming into the World,
must confess, we have not only reason to celebrate this Day, for his coming into the World,
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or his coming to the Crown; for the Birth, I say, of his Person, or the Birth of his Royal Dignity,
or his coming to the Crown; for the Birth, I say, of his Person, or the Birth of his Royal Dignity,
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but for his being Born Gods King, and Gods Son, (i.e.) The King of his preservation,
but for his being Born God's King, and God's Son, (i.e.) The King of his preservation,
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and the Son of his Promotion.
and the Son of his Promotion.
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Thirdly, As David was call'd Gods King, because he was more pleased with him, than with others;
Thirdly, As David was called God's King, Because he was more pleased with him, than with Others;
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was the King of his liking, as well as of his Preserving and Advancing: So the Wonderfull Testimonies of Gods Love to our Soveraign, warrants,
was the King of his liking, as well as of his Preserving and Advancing: So the Wonderful Testimonies of God's Love to our Sovereign, warrants,
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nay obliges us to believe and revere him as Gods King also in this sense,
nay obliges us to believe and revere him as God's King also in this sense,
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as the King of his liking, and after his own heart. And whom God has approv'd let no man judge;
as the King of his liking, and After his own heart. And whom God has approved let no man judge;
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whom he has Seal'd, let no man dare to Censure; no not in his thoughts. Princes then for the most part want Goodness, when their People want Candor;
whom he has Sealed, let no man Dare to Censure; no not in his thoughts. Princes then for the most part want goodness, when their People want Candor;
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and their defect of Vertue, is their Subjects defect of Love and Loyalty.
and their defect of Virtue, is their Subject's defect of Love and Loyalty.
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But if those were Gods Kings, Kings of his liking, Kings after his own heart, that set up the True Worship,
But if those were God's Kings, Kings of his liking, Kings After his own heart, that Set up the True Worship,
p-acp cs d vbdr ng1 n2, n2 pp-f po31 n-vvg, n2 p-acp po31 d n1, cst vvd a-acp dt j n1,
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and discountenanc'd the False, that executed Justice and Judgment in the Land, then Malice it self must confess our King, is Gods King. David was renown'd for that one Merciful Speech upon his Return to his Kingdom, Shall there any man be put to death this day in Israel? As it had been a thing to be abominated, to shew Severity,
and discountenanced the False, that executed justice and Judgement in the Land, then Malice it self must confess our King, is God's King. David was renowned for that one Merciful Speech upon his Return to his Kingdom, Shall there any man be put to death this day in Israel? As it had been a thing to be abominated, to show Severity,
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when God had shew'd him such singular Grace.
when God had showed him such singular Grace.
c-crq np1 vhd vvn pno31 d j n1.
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But how many Shimei's, how many Railers, how many Cursers? ('tis but a small thing which I have said) how many Capitall Enemies,
But how many Shimei's, how many Railers, how many Cursers? (it's but a small thing which I have said) how many Capital Enemies,
p-acp c-crq d npg1, c-crq d n2, c-crq d n2? (pn31|vbz p-acp dt j n1 r-crq pns11 vhb vvn) c-crq d j n2,
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how many Betrayers, how many Covenanters against him, and lyers in Wait for his Bloud, did our David pardon upon his Return? 'Twas an Observation of Old, — regnabit sanguine multo Ad regnum quisquis venit ab exilio;
how many Betrayers, how many Covenanters against him, and liars in Wait for his Blood, did our David pardon upon his Return? 'Twas an Observation of Old, — Reigns sanguine Much Ad Kingdom quisquis venit ab exilio;
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The King that returns after Exile, will Reign for the Future in Bloud and Revenge: But our King contrariwise after his Exile, — regnabat Sanguine parco, Reigns at this day,
The King that returns After Exile, will Reign for the Future in Blood and Revenge: But our King contrariwise After his Exile, — regnabat Sanguine parco, Reigns At this day,
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as one Elected to a Kingdom, that had a Crown bestow'd on him, and not as one that had recover'd his own.
as one Elected to a Kingdom, that had a Crown bestowed on him, and not as one that had recovered his own.
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So that as the Virgins gave David the preheminence to Saul in the Songs of Victory and Triumph, saying, Saul has slain his thousands, and David his Ten thousands:
So that as the Virgins gave David the pre-eminence to Saul in the Songs of Victory and Triumph, saying, Saul has slave his thousands, and David his Ten thousands:
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We in the Songs of Mercy and Clemency, may give our King the preheminence to David, and say,
We in the Songs of Mercy and Clemency, may give our King the pre-eminence to David, and say,
pns12 p-acp dt n2 pp-f n1 cc n1, vmb vvi po12 n1 dt n1 p-acp np1, cc vvz,
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As David pardon'd one single detractor, our Gracious Soveraign gave life, and opportunity of Repentance to thousands of Traitors and Murtherers;
As David pardoned one single detractor, our Gracious Sovereign gave life, and opportunity of Repentance to thousands of Traitors and Murderers;
c-acp np1 vvn crd j n1, po12 j n-jn vvd n1, cc n1 pp-f n1 p-acp crd pp-f n2 cc n2;
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and was truly in this, Gods King, and not only a King of his liking,
and was truly in this, God's King, and not only a King of his liking,
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but a King that is like him, resembling him in one of his Noblest Attributes, that of his Mercy.
but a King that is like him, resembling him in one of his Noblest Attributes, that of his Mercy.
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Those to whom Princes intrust the care of their Souls, ought to be faithfull to them;
Those to whom Princes intrust the care of their Souls, ought to be faithful to them;
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and not only speak pleasing things, but true;
and not only speak pleasing things, but true;
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to imitate good Surgions, who not alwayes use Oyls and Lenitives, but if need be Lancets and Corrosives.
to imitate good Surgeons, who not always use Oils and Lenitives, but if need be Lancets and Corrosives.
pc-acp vvi j n2, r-crq xx av vvi n2 cc n2-jn, cc-acp cs n1 vbb n2 cc n2-jn.
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But then let no man at a distance furmise Evil of his Prince, least while he denyes him to be Gods King, he sets to his hand to make him no King at all;
But then let no man At a distance furmise Evil of his Prince, lest while he Denies him to be God's King, he sets to his hand to make him no King At all;
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and while he strips him of his Righteousness, strips him also of his Royal Dignity.
and while he strips him of his Righteousness, strips him also of his Royal Dignity.
cc cs pns31 vvz pno31 pp-f po31 n1, vvz pno31 av pp-f po31 j n1.
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I speak not to the Kings Enemies, but to his severer Friends, if he have any:
I speak not to the Kings Enemies, but to his severer Friends, if he have any:
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The Sinister Thoughts and Censures of the Subject are often Ominous and Fatal to a Prince,
The Sinister Thoughts and Censures of the Subject Are often Ominous and Fatal to a Prince,
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whereas their good Opinions are prophetick, and presage the Vertue, they ascribe; and make him the Person, they proclaim him.
whereas their good Opinions Are prophetic, and presage the Virtue, they ascribe; and make him the Person, they proclaim him.
cs po32 j n2 vbr j, cc vvi dt n1, pns32 vvb; cc vvb pno31 dt n1, pns32 vvb pno31.
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St. Paul says, Charity believeth all things, hopeth all things, endureth all things, (i. e.) those who have this Grace, are easily induced to believe the good of another, which they do not know;
Saint Paul Says, Charity Believeth all things, Hopes all things, Endureth all things, (i. e.) those who have this Grace, Are Easily induced to believe the good of Another, which they do not know;
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to hope that, which they do not believe; and to suffer, even when they can neither believe, nor hope.
to hope that, which they do not believe; and to suffer, even when they can neither believe, nor hope.
p-acp n1 cst, r-crq pns32 vdb xx vvi; cc pc-acp vvi, av c-crq pns32 vmb av-dx vvi, ccx n1.
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And if any man be not able to walk upon this profound Sea of Charity,
And if any man be not able to walk upon this profound Sea of Charity,
cc cs d n1 vbb xx j pc-acp vvi p-acp d j n1 pp-f n1,
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why does he, like Peter, rashly and un-bidden cast himself into it? Why does he presumptuously Intrude into his Masters company? Who supported by a Divine Power, shall stride Majestically ore the Waves,
why does he, like Peter, rashly and unbidden cast himself into it? Why does he presumptuously Intrude into his Masters company? Who supported by a Divine Power, shall stride Majestically over the Waves,
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and march through the storm to safety, while he disorder'd by every Gust, and amaz'd at every Billow, poorly sinks in the danger his Fancy only fram'd.
and march through the storm to safety, while he disordered by every Gust, and amazed At every Billow, poorly sinks in the danger his Fancy only framed.
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Will not such an one another day, like him in the Parable that wanted a Wedding Garment, be speechless? (i.e.) have nothing to say for himself,
Will not such an one Another day, like him in the Parable that wanted a Wedding Garment, be speechless? (i.e.) have nothing to say for himself,
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when he sees his Prince as far above him in Glory, as he was in his Station in this life? And when 'tis objected to him,
when he sees his Prince as Far above him in Glory, as he was in his Station in this life? And when it's objected to him,
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as 'twas to Peter, O thou of little faith, wherefore didst thou doubt? I proceed, God set David on his holy hill of Sion.
as 'twas to Peter, Oh thou of little faith, Wherefore didst thou doubt? I proceed, God Set David on his holy hill of Sion.
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Not to say, that instead of one Fort of Sion, God has garded our King with many strong-holds and Castles,
Not to say, that instead of one Fort of Sion, God has guarded our King with many strongholds and Castles,
xx pc-acp vvi, cst av pp-f crd n1 pp-f np1, np1 vhz vvn po12 n1 p-acp d j cc n2,
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or yet to boast the Advantages of an Island above a Hill, which is not only to be ascended before it can be assaulted,
or yet to boast the Advantages of an Island above a Hill, which is not only to be ascended before it can be assaulted,
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but to be Sail'd to before it can be approach'd, and fought for before it can be Sail'd to;
but to be Sailed to before it can be approached, and fought for before it can be Sailed to;
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being defended by moveable Bulwarks, stout Ships, which must be subdu'd before the Inhabitants can be grappl'd with upon equal terms:
being defended by movable Bulwarks, stout Ships, which must be subdued before the Inhabitants can be grappled with upon equal terms:
vbg vvn p-acp j n2, j n2, r-crq vmb vbi vvn p-acp dt n2 vmb vbi vvd p-acp p-acp j-jn n2:
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But to come to the Point in which the chiefest strength of Sion consisted, in that it was a Moral and Spiritual Fortification, a holy hill, and Gods hill.
But to come to the Point in which the chiefest strength of Sion consisted, in that it was a Moral and Spiritual Fortification, a holy hill, and God's hill.
cc-acp pc-acp vvi p-acp dt n1 p-acp r-crq dt js-jn n1 pp-f np1 vvd, p-acp cst pn31 vbds dt n1 cc j n1, dt j n1, cc ng1 n1.
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If the Church of Christ be not inferior to the Old Tabernacle, the Gospel to the Law, the substance to the shadow;
If the Church of christ be not inferior to the Old Tabernacle, the Gospel to the Law, the substance to the shadow;
cs dt n1 pp-f np1 vbb xx j-jn p-acp dt j n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1;
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when God not only set our King upon his Throne, but restor'd the True Religion,
when God not only Set our King upon his Throne, but restored the True Religion,
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and plac'd him within the Protection of it, he set him upon as Holy, and consequently upon as strong a Hill as he set David ;
and placed him within the Protection of it, he Set him upon as Holy, and consequently upon as strong a Hill as he Set David;
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and we may rest assur'd, he delights as much to dwell here, and that 'tis as desperate an Enterprize to assault this his Habitation,
and we may rest assured, he delights as much to dwell Here, and that it's as desperate an Enterprise to assault this his Habitation,
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as 'twas to assault Sion. But alas some will say with a deep sigh! Would we found these things to be so!
as 'twas to assault Sion. But alas Some will say with a deep sighs! Would we found these things to be so!
c-acp pn31|vbds p-acp n1 np1. cc-acp uh d vmb vvi p-acp dt j-jn n1! vmd pns12 vvd d n2 pc-acp vbi av!
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But what for a long time has been more infirm and unstable than the Condition of this Nation? Not only ready to be broken in pieces by any Impression of an Enemy,
But what for a long time has been more infirm and unstable than the Condition of this nation? Not only ready to be broken in Pieces by any Impression of an Enemy,
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but even to dissolve and fall asunder of it self;
but even to dissolve and fallen asunder of it self;
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and the supports of Religion have been as weak, as those of the Arm of Flesh.
and the supports of Religion have been as weak, as those of the Arm of Flesh.
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To which I answer, This has not happen'd from the Weakness of the Divine Assistances which God has given us,
To which I answer, This has not happened from the Weakness of the Divine Assistances which God has given us,
p-acp r-crq pns11 vvb, d vhz xx vvn p-acp dt n1 pp-f dt j-jn n2 r-crq np1 vhz vvn pno12,
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but from our neglect and contempt of them.
but from our neglect and contempt of them.
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Religion does not guard men like a Palladium or Charm, preserve those who have the luck only to wear it,
Religion does not guard men like a Palladium or Charm, preserve those who have the luck only to wear it,
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and be possess'd of it, but those who practise it, and live according to its Precepts;
and be possessed of it, but those who practise it, and live according to its Precepts;
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they are not Sextons and Sacrists that are chiefly protected by Heaven, those that keep divine things under Lock and Key,
they Are not Sextons and Sacrists that Are chiefly protected by Heaven, those that keep divine things under Lock and Key,
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but that treasure them up in a faithfull heart. When David by sin dishonour'd God, and defam'd Religion, his four-fold Fortification little profited him,
but that treasure them up in a faithful heart. When David by since dishonoured God, and defamed Religion, his fourfold Fortification little profited him,
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but that security which the power of the Heathen, united with the disaffection of his Subjects, could not shake, his rebellious Son alone drove him from;
but that security which the power of the Heathen, united with the disaffection of his Subject's, could not shake, his rebellious Son alone drove him from;
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and he fled ingloriously, and left his impregnable Sion, and all the Pledges of Gods favour and residence with him, behind him;
and he fled ingloriously, and left his impregnable Sion, and all the Pledges of God's favour and residence with him, behind him;
cc pns31 vvd av-j, cc vvd po31 j np1, cc d dt n2 pp-f npg1 n1 cc n1 p-acp pno31, p-acp pno31;
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confessing, that when he had violated their Sanctity, he had invalidated also their Power of Protecting;
confessing, that when he had violated their Sanctity, he had invalidated also their Power of Protecting;
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and though he possess'd still the Curtains of the Tabernacle, the Deity was fled from him.
and though he possessed still the Curtains of the Tabernacle, the Deity was fled from him.
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And little will it profit us, to have the Gospel among us, nay to have it more purely Preacht than to any other People under the Sun,
And little will it profit us, to have the Gospel among us, nay to have it more purely Preached than to any other People under the Sun,
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if we are the worst Auditors of it of any other People under the Sun; to have the Sacraments more rightly administer'd, if we are the wickedst Receivers of them.
if we Are the worst Auditors of it of any other People under the Sun; to have the Sacraments more rightly administered, if we Are the wickedest Receivers of them.
cs pns12 vbr dt js n2 pp-f pn31 pp-f d j-jn n1 p-acp dt n1; pc-acp vhi dt n2 av-dc av-jn vvn, cs pns12 vbr dt js n2 pp-f pno32.
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'Tis the holy Use of holy Ordinances that make them a guard and defence.
It's the holy Use of holy Ordinances that make them a guard and defence.
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Righteousness, as 'tis the Honour of the Soul, so 'tis the best Armour of the Body;
Righteousness, as it's the Honour of the Soul, so it's the best Armour of the Body;
n1, c-acp pn31|vbz dt n1 pp-f dt n1, av pn31|vbz dt js n1 pp-f dt n1;
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and does not only, as the Psalmist says, Bring peace at the last, but as the Apostle teaches, safety at present, For who is he that shall harm you, says he, if you follow that which is good? 'Twas the Custom of the Ancient Heathen when they Besieg'd a City, in the first place to endeavour to entice out the Guardian Deity, by alledging the Injustice of the Inhabitants,
and does not only, as the Psalmist Says, Bring peace At the last, but as the Apostle Teaches, safety At present, For who is he that shall harm you, Says he, if you follow that which is good? 'Twas the Custom of the Ancient Heathen when they Besieged a city, in the First place to endeavour to entice out the Guardian Deity, by alleging the Injustice of the Inhabitants,
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and inviting it to reside with a more holy People, — ut habeat te Vrbs melior acceptior que.
and inviting it to reside with a more holy People, — ut habeat te Urbs melior acceptior que.
cc vvg pn31 pc-acp vvi p-acp dt av-dc j n1, — fw-la fw-la fw-la np1 fw-la fw-la fw-fr.
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Holding it impossible to prevail against the Out-works, when this Divine In ward strength stood firm.
Holding it impossible to prevail against the Outworks, when this Divine In ward strength stood firm.
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The Sanctity of a Christian is this little retir'd Deity in the Chappel, which if it cannot be charm'd or entic'd out by Temptation, the Malice of Earth and Hell cannot prejudice the Person in whom it dwells.
The Sanctity of a Christian is this little retired Deity in the Chapel, which if it cannot be charmed or enticed out by Temptation, the Malice of Earth and Hell cannot prejudice the Person in whom it dwells.
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The Prophet Eliah was call'd, The Chariots and Horsemen of Israel, but much more deservedly may Justice, Piety,
The Prophet Elijah was called, The Chariots and Horsemen of Israel, but much more deservedly may justice, Piety,
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and Sanctity, be styled, The Chariots and Horsemen of a Kingdom.
and Sanctity, be styled, The Chariots and Horsemen of a Kingdom.
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And when God, by the Restauration of his Majesty, and true Religion gave us the Opportunity of exercising all Vertues Civil and Divine, he put it also into our hands to be as safe and well fortifi'd as we cared or desir'd to be, he made our Condition as secure as a Mortal condition could be made:
And when God, by the Restauration of his Majesty, and true Religion gave us the Opportunity of exercising all Virtues Civil and Divine, he put it also into our hands to be as safe and well fortified as we cared or desired to be, he made our Condition as secure as a Mortal condition could be made:
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and if our Mountain be turn'd into a Wheel, our Rock into a Rolling-stone, 'tis our sins that have unfixt and loosen'd its Roots;
and if our Mountain be turned into a Wheel, our Rock into a Rolling stone, it's our Sins that have unfit and loosened its Roots;
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and while we are led by vanity, what wonder is it that the Kingdom fluctuates after the manner of Vain and Unstable things?
and while we Are led by vanity, what wonder is it that the Kingdom fluctuates After the manner of Vain and Unstable things?
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If we consider Lastly, how great and difficult the work was, to set the Kingdom again upon its Basis,
If we Consider Lastly, how great and difficult the work was, to Set the Kingdom again upon its Basis,
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after it was so utterly subverted;
After it was so utterly subverted;
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to raise up the Truth and Splendor of the Church so long deform'd and Opprest by Schism and Sacriledge, we may allow God also as high,
to raise up the Truth and Splendour of the Church so long deformed and Oppressed by Schism and Sacrilege, we may allow God also as high,
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nay a higher cause of Glorying in our behalf, than for establishing the Church and State of Israel. But the time suffers me not to insist on this particular,
nay a higher cause of Glorying in our behalf, than for establishing the Church and State of Israel. But the time suffers me not to insist on this particular,
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neither is it very necessary to do it, we having all here been Witnesses and Partakers of what has pass'd,
neither is it very necessary to do it, we having all Here been Witnesses and Partakers of what has passed,
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and this will be the properer Task of another Age.
and this will be the properer Task of Another Age.
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Instead therefore of dressing up a Triumph for God into which also our own Vanity or Spleen may be apt to insinuate it self, I shall imploy the few words yet allow'd me to speak, to excite our Thanks for these things.
Instead Therefore of dressing up a Triumph for God into which also our own Vanity or Spleen may be apt to insinuate it self, I shall employ the few words yet allowed me to speak, to excite our Thanks for these things.
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And if the Benefits we have receiv'd are such as are worthy of Gods Glorying, undoubtedly they are Worthy of our highest acknowledgments, I say, of Ours, in the most General and Universal comprehension both of Prince and People;
And if the Benefits we have received Are such as Are worthy of God's Glorying, undoubtedly they Are Worthy of our highest acknowledgments, I say, of Ours, in the most General and Universal comprehension both of Prince and People;
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not of the Prince alone, as some are willing to reckon the Benefits his Majesty has receiv'd, not to revere him the more for being so much in Gods Favour,
not of the Prince alone, as Some Are willing to reckon the Benefits his Majesty has received, not to revere him the more for being so much in God's Favour,
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but to make him more indebted to God than themselves:
but to make him more indebted to God than themselves:
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as if because this is call'd the Kings day, all the Mercies of it, and all the Thanks for them were to be put upon his account.
as if Because this is called the Kings day, all the mercies of it, and all the Thanks for them were to be put upon his account.
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Undoubtedly the Kings Obligations to Heaven are infinite;
Undoubtedly the Kings Obligations to Heaven Are infinite;
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but was he only restor'd this day to his Crown and Countrey? Or were not all we likewise re-call'd from the same Banishment,
but was he only restored this day to his Crown and Country? Or were not all we likewise Recalled from the same Banishment,
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or from Prisons and Sequestrations, Dungeons, and Gibbets at home, to enjoy our Lives and Liberties, our Religion and Estates? Has all the delicious Fare of the Land been serv'd to the Kings Table? All the Gold lace been worn upon his back? Nay,
or from Prisons and Sequestrations, Dungeons, and Gibbets At home, to enjoy our Lives and Liberties, our Religion and Estates? Has all the delicious Fare of the Land been served to the Kings Table? All the Gold lace been worn upon his back? Nay,
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but I behold many at this instant standing like Kings in the presence of the King:
but I behold many At this instant standing like Kings in the presence of the King:
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and 'tis to be complain'd of, that the Enjoyments of many Out-vie his in their proportion.
and it's to be complained of, that the Enjoyments of many Outvie his in their proportion.
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Is there then no Thanks of our Own due to God? We have this Obligation even more than the King has, that we have him, that yet and yet we enjoy this Principle of Union, this Bond of Peace, this Foundation of Security and Prosperity.
Is there then no Thanks of our Own due to God? We have this Obligation even more than the King has, that we have him, that yet and yet we enjoy this Principle of union, this Bound of Peace, this Foundation of Security and Prosperity.
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O let us not forget in the loud joyes, and Gaiety, and Festivity of this day, the daies of sadness and silence, of scarcity and Doubtfulness of Soul, when we had no King;
O let us not forget in the loud Joys, and Gaiety, and Festivity of this day, the days of sadness and silence, of scarcity and Doubtfulness of Soul, when we had no King;
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when a Villain sat in the Throne, when our hatred and Aversion rul'd over us; the Scourge of Loyalty, and the Oppressour of Religion and Justice.
when a Villain sat in the Throne, when our hatred and Aversion ruled over us; the Scourge of Loyalty, and the Oppressor of Religion and justice.
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Let us not forget the Time, when to be Noble, was to be Guilty; and to be Orthodox, an Enemy to the State:
Let us not forget the Time, when to be Noble, was to be Guilty; and to be Orthodox, an Enemy to the State:
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Again, when to be a Mechanick, made room for the Person in the Courts of Judicature;
Again, when to be a Mechanic, made room for the Person in the Courts of Judicature;
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and a Fanatick quallify'd him for the highest Charges and Honours, and our Great Ones bow'd down to these,
and a Fanatic qualified him for the highest Charges and Honours, and our Great Ones bowed down to these,
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or bow'd under a sad necessity.
or bowed under a sad necessity.
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The remembrance of these things will make us readily acknowledge the Mercies of this Day to have infinite, and General to us all;
The remembrance of these things will make us readily acknowledge the mercies of this Day to have infinite, and General to us all;
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and not only heighten, but ennoble and sanctifie our Joy;
and not only heighten, but ennoble and sanctify our Joy;
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make the Feast resound with Thanksgiving & Praises of God, and not only with loose and confus'd Mirth, Riot, and Excess;
make the Feast resound with Thanksgiving & Praises of God, and not only with lose and confused Mirth, Riot, and Excess;
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it will preserve us from falling into that fatall Ingratitude which accompanies Prosperity, and which God, in the People of Israel, warns all Nations of,
it will preserve us from falling into that fatal Ingratitude which Accompanies Prosperity, and which God, in the People of Israel, warns all nations of,
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and yet which all more or less fall into, The forgetfulness of the Arm that deliver'd them,
and yet which all more or less fallen into, The forgetfulness of the Arm that Delivered them,
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and the Goodness that made them Great. And in the midst of our Felicity, we shall remember our Duty;and the goodness that made them Great. And in the midst of our Felicity, we shall Remember our Duty;
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and our Ease shall not corrupt our Manners; nor our Power and Affluence, be snairs either to our selves or others:
and our Ease shall not corrupt our Manners; nor our Power and Affluence, be snares either to our selves or Others:
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And then God will also delight more and more to shew us Mercy, and we shall not fear the Potency and Ambition of our Neighbours abroad,
And then God will also delight more and more to show us Mercy, and we shall not Fear the Potency and Ambition of our Neighbours abroad,
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nor our worse Enemies, Poverty and Distraction at home;
nor our Worse Enemies, Poverty and Distraction At home;
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Schism shall not spread ore the Kingdom like a Gangren, nor Discontent be catching and communicative like a Plague;
Schism shall not spread over the Kingdom like a Gangrene, nor Discontent be catching and communicative like a Plague;
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open Rebellion shall be dasht, and the secret Treason that lurks in a Counsel shall be seen through;
open Rebellion shall be dashed, and the secret Treason that lurks in a Counsel shall be seen through;
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and God will repeat and iterate his glorying, we have heard this day, in the Person of our King,
and God will repeat and iterate his glorying, we have herd this day, in the Person of our King,
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and of his Posterity to all Ages, even till all Kingdoms are swallow'd up in the Kingdom of Heaven, Yet have I set my King upon my holy hill of Sion.
and of his Posterity to all Ages, even till all Kingdoms Are swallowed up in the Kingdom of Heaven, Yet have I Set my King upon my holy hill of Sion.
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Which God of the riches of his Mercy grant, and to which Almighty, Eternal, and most Gracious God, the Father, Son,
Which God of the riches of his Mercy grant, and to which Almighty, Eternal, and most Gracious God, the Father, Son,
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and Holy Ghost, be ascribed all Honour, Glory, and Thanksgiving this day forth, and for evermore. Amen. FINIS.
and Holy Ghost, be ascribed all Honour, Glory, and Thanksgiving this day forth, and for evermore. Amen. FINIS.
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