David and the Amalekite upon the death of Saul a sermon preached on Jan. 30, 1682, being the anniversary of the martyrdom of King Charles I of blessed memory / by Edward Pelling ...
BEfore we enter upon the consideration of this place of Scripture, we must come fairly to it by making our way through the Context, to which the Text doth relate; and thus it was.
BEfore we enter upon the consideration of this place of Scripture, we must come fairly to it by making our Way through the Context, to which the Text does relate; and thus it was.
There had been now a War between Saul and the Philistines; a War that was founded on the Law of God, whereby the Children of Israel were forbidden to make any Covenant with the Inhabitants of Canaan, or to shew them mercy, Deut. 7. 2. This War ended in the Death of Saul; and the overthrow of his People though he was made King by God's own appointment,
There had been now a War between Saul and the philistines; a War that was founded on the Law of God, whereby the Children of Israel were forbidden to make any Covenant with the Inhabitants of Canaan, or to show them mercy, Deuteronomy 7. 2. This War ended in the Death of Saul; and the overthrow of his People though he was made King by God's own appointment,
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yet in the Conclusion both He and his Forces (Good Jonathan himself not excepted) are routed upon Mount Gilboa by the Ʋncircumcised Philistines: To shew, that Success in War is not an Argument of the Righteousness of a Cause, or of the Righteousness of a Party, but of the unsearchable Wisdom and Righteousness of God.
yet in the Conclusion both He and his Forces (Good Johnathan himself not excepted) Are routed upon Mount Gilboa by the Ʋncircumcised philistines: To show, that Success in War is not an Argument of the Righteousness of a Cause, or of the Righteousness of a Party, but of the unsearchable Wisdom and Righteousness of God.
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Saul being defeated was full of Horror and Desperation, and resolved to hasten out of the World since he had fled before the Philistines; and because his Armour-bearer could not be entreated (by reason of that Awful regard he bore to Majesty) to befriend his undone Soveraign with a Mortal Blow, Saul gives Himself his Deaths-wound with his own hands.
Saul being defeated was full of Horror and Desperation, and resolved to hasten out of the World since he had fled before the philistines; and Because his Armour-bearer could not be entreated (by reason of that Awful regard he boar to Majesty) to befriend his undone Sovereign with a Mortal Blow, Saul gives Himself his Death's wound with his own hands.
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An Amalekite happening to be there, took off his Royal Diadem and Bracelet, and with great Speed carryed them to Ziklag to David, who by Common Fame was known to have been Anointed next Heir to the Crown of Israel.
an Amalekite happening to be there, took off his Royal Diadem and Bracelet, and with great Speed carried them to Ziklag to David, who by Common Fame was known to have been Anointed next Heir to the Crown of Israel.
David received the news of Saul 's and Jonathan 's Death, with excess of Sorrow: But hearing that this Amalekite had had an hand in Saul 's destruction, his Heart was struck through with Amazement and Indignation. Though Saul had been his Bloud-thirsty Enemy, yet his Soul was on a Flame, at the sad Tidings of his being Murder'd and though this young man was not one of Saul 's Subjects,
David received the news of Saul is and Johnathan is Death, with excess of Sorrow: But hearing that this Amalekite had had an hand in Saul is destruction, his Heart was struck through with Amazement and Indignation. Though Saul had been his Bloodthirsty Enemy, yet his Soul was on a Flame, At the sad Tidings of his being Murdered and though this young man was not one of Saul is Subjects,
for the Honour of Majesty, and out of respect to Saul 's Divine Ʋnction and Character, he was resolved to revenge the Kings Death with every drop of this Amalekites Bloud;
for the Honour of Majesty, and out of respect to Saul is Divine Ʋnction and Character, he was resolved to revenge the Kings Death with every drop of this Amalekites Blood;
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Now, it has been a great doubt both among Jews and Christians, whether this was a Reality, or only a Pretence. Many of the Hebrew Doctors affirm (which is also the general sense of Christian Writers) that Saul killed himself,
Now, it has been a great doubt both among jews and Christians, whither this was a Reality, or only a Pretence. Many of the Hebrew Doctors affirm (which is also the general sense of Christian Writers) that Saul killed himself,
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For in the last Chapter of the First Book of Samuel (where the manner of Sauls Death is related) no mention is made of the Amalekite, but the Text saith, that Saul took a Sword, and fell upon it, v. 4. On the other side, Josephus and some more tell us, that Saul had not the Onely hand in the case,
For in the last Chapter of the First Book of Samuel (where the manner of Saul's Death is related) no mention is made of the Amalekite, but the Text Says, that Saul took a Sword, and fell upon it, v. 4. On the other side, Josephus and Some more tell us, that Saul had not the Only hand in the case,
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and persisted to the end too, without owning his Folly, or excusing his Lye (which probably he would have done) when he saw, that a Sentence of Death against himself, was the Onely Welcome and Reward, that he was to receive.
and persisted to the end too, without owning his Folly, or excusing his Lie (which probably he would have done) when he saw, that a Sentence of Death against himself, was the Only Welcome and Reward, that he was to receive.
Now for the Solution of this doubt, there seem to be some grounds for a Third opinion yet, which will make the whole story to Agree, viz. that Saul and this Amalekite did (Both of them) jointly Concurr in the carrying of this Sad Tragedy on.
Now for the Solution of this doubt, there seem to be Some grounds for a Third opinion yet, which will make the Whole story to Agree, viz. that Saul and this Amalekite did (Both of them) jointly Concur in the carrying of this Sad Tragedy on.
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That his Armour-bearer might look upon him as Dead (though indeed he was not) may be Probable. That being incumbered with his Arms and Coat of Mail, he did not dispatch himself Fully, is not incredible:
That his Armour-bearer might look upon him as Dead (though indeed he was not) may be Probable. That being encumbered with his Arms and Coat of Mail, he did not dispatch himself fully, is not incredible:
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And then 'tis likely enough, both that Saul did beg a Bloudy Kindness of the Amalekite, for fear of falling alive into the hands of the Philistines, and that this Amalekite did readily gratify him, in hopes of a Richer booty,
And then it's likely enough, both that Saul did beg a Bloody Kindness of the Amalekite, for Fear of falling alive into the hands of the philistines, and that this Amalekite did readily gratify him, in hope's of a Richer booty,
and though an Evidence may Swear away other mens Lives, he will be tender of his own, and beware of being his own Accuser, though he deposeth to a Lye. We will not therefore contrast the Credit of his own Testimony,
and though an Evidence may Swear away other men's Lives, he will be tender of his own, and beware of being his own Accuser, though he deposeth to a Lie. We will not Therefore contrast the Credit of his own Testimony,
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it was a Dreadful story, a most Horrible and Fearful thing in the account of this good man, How wast thou not afraid to stretch forth thine hand to destroy the Lord's Anointed?
it was a Dreadful story, a most Horrible and Fearful thing in the account of this good man, How wast thou not afraid to stretch forth thine hand to destroy the Lord's Anointed?
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Had it not been a Sin of a most Horrid nature and a clamorous voice, He who was so near the Throne, would at least have forgiven the man, that did so readily help him to the actual possession of it, especially being an Heir that had waited with so much Suffering,
Had it not been a since of a most Horrid nature and a clamorous voice, He who was so near the Throne, would At least have forgiven the man, that did so readily help him to the actual possession of it, especially being an Heir that had waited with so much Suffering,
But King-Killing is a Crime that is Odious and Abominable in the eyes even of those, that fare well by the Regicide. To which purpose the Learned Grotius has rightly observed out of one of the Roman Histories, that when the Emperor Galba was Murder'd, Vitellius, though (Humanly speaking) he had reason enough to be glad of the Fact, having thereby got the power into his hands,
But King-killing is a Crime that is Odious and Abominable in the eyes even of those, that fare well by the Regicide. To which purpose the Learned Grotius has rightly observed out of one of the Roman Histories, that when the Emperor Galba was Murdered, Vitellius, though (Humanly speaking) he had reason enough to be glad of the Fact, having thereby god the power into his hands,
Those Words, the Lord's Anointed, denote the great, nay the Sole thing, which we find here and in other places to have made such a deep and continual Impression upon David 's Spirit:
Those Words, the Lord's Anointed, denote the great, nay the Sole thing, which we find Here and in other places to have made such a deep and continual Impression upon David is Spirit:
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And at last, when this Amalekite had smote him (him, who had so long hunted after David 's Soul) He presently smote the Amalekite; all this was grounded upon this Great and Weighty consideration, that Saul was the Lord's Anointed.
And At last, when this Amalekite had smote him (him, who had so long hunted After David is Soul) He presently smote the Amalekite; all this was grounded upon this Great and Weighty consideration, that Saul was the Lord's Anointed.
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Now this is not the great thing considerable, because it is but a Rite and Form that is not absolutely necessary: For many Princes at this day are not thus Anointed at all;
Now this is not the great thing considerable, Because it is but a Rite and From that is not absolutely necessary: For many Princes At this day Are not thus Anointed At all;
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and among them it was not used constantly neither, but when the Succession was broken, or a dispute arose about a Successors Title; commonly one of a Family was Anointed for all his Posterity and Issue; and even then the man was not made King because he was Anointed, but he was Anointed because he was King. Though there be neither Horn, nor Cruse of Oyl in the case,
and among them it was not used constantly neither, but when the Succession was broken, or a dispute arose about a Successors Title; commonly one of a Family was Anointed for all his Posterity and Issue; and even then the man was not made King Because he was Anointed, but he was Anointed Because he was King. Though there be neither Horn, nor Cruse of Oil in the case,
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Now this Unction consisteth in that Supreme Power which is given unto him, in that Sacred Authority which is vested in him, in that inviolable Majesty which is inseparable from him, in that Divine Image and Impress, whereby he bears a different and singular Character,
Now this Unction Consisteth in that Supreme Power which is given unto him, in that Sacred authority which is vested in him, in that inviolable Majesty which is inseparable from him, in that Divine Image and impress, whereby he bears a different and singular Character,
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and becomes Hallowed. And because he receives all this at the hands of God alone, because he oweth all this, neither to Priest nor People, but to God alone;
and becomes Hallowed. And Because he receives all this At the hands of God alone, Because he owes all this, neither to Priest nor People, but to God alone;
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therefore he is called, The Lord's Anointed, that is, a Person made so Sacred by God by the Communication of his own Authority, that now he cannot be treated with rudeness or violence, without Dishonouring God's own Majesty and striking at the Face of God himself.
Therefore he is called, The Lord's Anointed, that is, a Person made so Sacred by God by the Communication of his own authority, that now he cannot be treated with rudeness or violence, without Dishonoring God's own Majesty and striking At the Face of God himself.
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To this purpose we are to observe, what God said of King Cyrus, an Heathen, an Infidel, a Foreigner, no more related unto him than a Philistine, or an Amalekite Prince,
To this purpose we Are to observe, what God said of King Cyrus, an Heathen, an Infidel, a Foreigner, no more related unto him than a Philistine, or an Amalekite Prince,
yet all this notwithstanding he calls him his Anointed, Is. 45. Thus saith the Lord to his Anointed, to Cyrus, whose right hand I have holden (or strengthned with Power) v. 1. — I have even called thee by thy name;
yet all this notwithstanding he calls him his Anointed, Is. 45. Thus Says the Lord to his Anointed, to Cyrus, whose right hand I have held (or strengthened with Power) v. 1. — I have even called thee by thy name;
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This was Prophetically spoken, for at this time Cyrus was not so much as Born: And when he came to be King of Persia he was no more Anointed there, than Nero was at Rome; and yet,
This was Prophetically spoken, for At this time Cyrus was not so much as Born: And when he Come to be King of Persiam he was no more Anointed there, than Nero was At Room; and yet,
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and both Isaiah and St. Paul spake so upon these grounds, because all Lawful Princes are endued with God's Power and Authority, whereof the Material and Ceremonial Unction among the Jews, was a Signification and Argument only.
and both Isaiah and Saint Paul spoke so upon these grounds, Because all Lawful Princes Are endued with God's Power and authority, whereof the Material and Ceremonial Unction among the jews, was a Signification and Argument only.
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and styles him, The Lord's Anointed. Not very long after he came to the Crown, out of Timorousness and Infidelity, he offered up Sacrifice himself in Samuels absence,
and styles him, The Lord's Anointed. Not very long After he Come to the Crown, out of Timorousness and Infidelity, he offered up Sacrifice himself in Samuels absence,
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therein he was a Tyrant. After this, he unjustly Kills at once 85 of the Lord's Priests, besides the Men and Women, Children, and Sucklings that were in Nob; and therein he was a Murderer. After this, he forsaketh the Lord for the Devil, and consulteth a Witch at Endor; and therein he was an Apostate. And after all this, last of all,
therein he was a Tyrant. After this, he unjustly Kills At once 85 of the Lord's Priests, beside the Men and Women, Children, and Sucklings that were in Nob; and therein he was a Murderer. After this, he Forsaketh the Lord for the devil, and consulteth a Witch At Endor; and therein he was an Apostate. And After all this, last of all,
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as if he could not perish by any impurer hands than his own, he rusheth on the point of his Sword, endeavours deavours and attempts his own final Destruction;
as if he could not perish by any impure hands than his own, he Rushes on the point of his Sword, endeavours deavours and attempts his own final Destruction;
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and David own'd, treated, rever'd and in the end vindicated him, as the Lord's Anointed. He distinguish't between the Sinner, and the Prince; He look't upon his Personal Crimes with one eye,
and David owned, treated, revered and in the end vindicated him, as the Lord's Anointed. He distinguished between the Sinner, and the Prince; He looked upon his Personal Crimes with one eye,
And if the Scripture may be allowed to bear us out in any conclusion, we have warrant enough to infer hence that the Worst of Kings (supposing him to be a Lawful King) hath a Divine and Indelible Character,
And if the Scripture may be allowed to bear us out in any conclusion, we have warrant enough to infer hence that the Worst of Kings (supposing him to be a Lawful King) hath a Divine and Indelible Character,
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Succession, or Conquest, or Election may be the Instrument to convey the Title, but the Deed is Gods, and the Soveraign Power is a Donative and Estate which the King holdeth in Fee of God,
Succession, or Conquest, or Election may be the Instrument to convey the Title, but the Deed is God's, and the Sovereign Power is a Donative and Estate which the King holds in Fee of God,
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or whether it be by the Consent of Men, that he is pitch't upon, still these are but the means, the ways, and the methods of a Nation, whereby a Prince is brought to the Throne:
or whither it be by the Consent of Men, that he is pitched upon, still these Are but the means, the ways, and the methods of a nation, whereby a Prince is brought to the Throne:
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the Right of Governing, the Authority he hath over his People, the Power of Life and Death, the Crown and Scepter, the Regalities and Prerogatives of a King (however he may diminish or give some of them away) they are owing only to the Courtesie of Heaven.
the Right of Governing, the authority he hath over his People, the Power of Life and Death, the Crown and Sceptre, the Regalities and Prerogatives of a King (however he may diminish or give Some of them away) they Are owing only to the Courtesy of Heaven.
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In this case 'tis necessary for us to distinguish between the Power it self, and the Choice, or Application of the Person to that Power. Now, the Power is God's, by whom Kings Reign:
In this case it's necessary for us to distinguish between the Power it self, and the Choice, or Application of the Person to that Power. Now, the Power is God's, by whom Kings Reign:
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But in after Ages the Wickedness of a few Nations altered this course, and Monarchies came to be Elective. And though a Prince be chosen by the Suffrages of the People,
But in After Ages the Wickedness of a few nations altered this course, and Monarchies Come to be Elective. And though a Prince be chosen by the Suffrages of the People,
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They may put on his Robes, and gird him with the Sword, and place him in his Imperial Chair, and cover his Head with a Royal Diadem; but when he is in his Throne, 'tis by a Superior Authority that he strikes with his Sword,
They may put on his Robes, and gird him with the Sword, and place him in his Imperial Chair, and cover his Head with a Royal Diadem; but when he is in his Throne, it's by a Superior authority that he strikes with his Sword,
They indeed pitch't upon the Man, but his Apostleship, his Ministerial Character, his Power to Preach, to Administer Sacraments, to Bind and Loose, this Power was from Heaven. 2. Take a second Instance in an Oeconomical matter:
They indeed pitched upon the Man, but his Apostleship, his Ministerial Character, his Power to Preach, to Administer Sacraments, to Bind and Lose, this Power was from Heaven. 2. Take a second Instance in an Economical matter:
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Say a Servant chuseth his Master, or a Wife her Husband, each of theft pitch upon the Man, but neither of them gives him his Authority, but both consent to submit unto it;
Say a Servant chooseth his Master, or a Wife her Husband, each of theft pitch upon the Man, but neither of them gives him his authority, but both consent to submit unto it;
Say a Parish do chuse their Constable, or a City their Mayor, or a County their Sheriff; these indeed determine upon the Person but they give them not their Power, nor do they act in the Names of the Electors; but their Authority to keep the Peace, to Distrain Goods, to Seize and Execute Malefactors, is from the King, and the Kings Officers they are.
Say a Parish do choose their Constable, or a city their Mayor, or a County their Sheriff; these indeed determine upon the Person but they give them not their Power, nor do they act in the Names of the Electors; but their authority to keep the Peace, to Distrain Goods, to Seize and Execute Malefactors, is from the King, and the Kings Officers they Are.
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God appoints them, and fits them according to the condition of the Times, saith Irenoeus. And so Tertullian affirms, that the Emperor is thence, whence the man was before he was Emperor. He receiveth his Power from the same hand which gave him his Spirit.
God appoints them, and fits them according to the condition of the Times, Says Irenaeus. And so Tertullian affirms, that the Emperor is thence, whence the man was before he was Emperor. He receives his Power from the same hand which gave him his Spirit.
Now, if the case be thus, where a Monarchy is Elective (as the Roman Empire was, whatever is suggested to the contrary) the Plea is much the Stronger for the Divine Authority of a Prince, where the Crown descendeth by Inheritance (as, God be blessed it doth with us, and for the good of the Kingdom, may it descend still in that Natural and Peaceful course to the Worlds end.) In this case, the Consent of the People is neither Essential nor Accessory; as they are not capable of conferring the Authority,
Now, if the case be thus, where a Monarchy is Elective (as the Roman Empire was, whatever is suggested to the contrary) the Plea is much the Stronger for the Divine authority of a Prince, where the Crown Descendeth by Inheritance (as, God be blessed it does with us, and for the good of the Kingdom, may it descend still in that Natural and Peaceful course to the World's end.) In this case, the Consent of the People is neither Essential nor Accessory; as they Are not capable of conferring the authority,
so they are praecluded the liberty of disputing about the Person (where there is an apparent or undoubted Heir) for God and Nature have already determin'd the Controversie.
so they Are praecluded the liberty of disputing about the Person (where there is an apparent or undoubted Heir) for God and Nature have already determined the Controversy.
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Men may Recognize his Right, (and in point of Conscience are bound to do so) as the Men of Israel did Recognize Saul 's Right, after he had been Anointed; but where a Kingdom is Hereditary, ones Right taketh place upon the voidance of another's Possession; which is the ground of that Maxim in our Law (which is the sharpest Dagger in the Republican 's Heart) that the King cannot dye.
Men may Recognise his Right, (and in point of Conscience Are bound to do so) as the Men of Israel did Recognise Saul is Right, After he had been Anointed; but where a Kingdom is Hereditary, ones Right Takes place upon the voidance of another's Possession; which is the ground of that Maxim in our Law (which is the Sharpest Dagger in the Republican is Heart) that the King cannot die.
I have been the longer upon clearing the account of the Divine Authority of Kings, because it was the only consideration which David had in his thoughts,
I have been the longer upon clearing the account of the Divine authority of Kings, Because it was the only consideration which David had in his thoughts,
when he was moved to proceed so severely against this Amalekite, for offering violence unto Saul. Quare non Timuisti? How came it about that thou wast not afraid, that thy Heart did not sink, that thy Soul could suffer thee to stretch forth thine hand to destroy the Lord's Anointed?
when he was moved to proceed so severely against this Amalekite, for offering violence unto Saul. Quare non Timuisti? How Come it about that thou wast not afraid, that thy Heart did not sink, that thy Soul could suffer thee to stretch forth thine hand to destroy the Lord's Anointed?
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A Fearful thing indeed (according to St. Paul 's Divinity) if it be a Fearful thing to be Damned. For Opposition tendeth to Destruction; and there is no more difference between Resisting and Killing, then there is between the means and the end, or between putting a Sword to a Princes Throat, and direct, Cutting it.
A Fearful thing indeed (according to Saint Paul is Divinity) if it be a Fearful thing to be Damned. For Opposition tendeth to Destruction; and there is no more difference between Resisting and Killing, then there is between the means and the end, or between putting a Sword to a Princes Throat, and Direct, Cutting it.
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If he be a Murderer (by Interpretation) who Hateth his Brother, he must be a Regicide (in the intent,) who draweth out his Artillery against his Prince;
If he be a Murderer (by Interpretation) who Hates his Brother, he must be a Regicide (in the intent,) who draws out his artillery against his Prince;
and Rebels are beholding to our Charity alone, in this as well as other cases, if we do not say, that never any Subjects drew the Sword against their King,
and Rebels Are beholding to our Charity alone, in this as well as other cases, if we do not say, that never any Subject's drew the Sword against their King,
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I do not intend (for the Time will not give me leave) to handle the case of a Defensive War against a Rightful Soveraign (a case, that never was maintained,
I do not intend (for the Time will not give me leave) to handle the case of a Defensive War against a Rightful Sovereign (a case, that never was maintained,
but by an Atheist, or a Papist, or a Protestant-Jesuite.) When our Saviour commanded us, Not to resist evil, Math. 5. 39. we must suppose him to teach us to suffer Indignities with Patience,
but by an Atheist, or a Papist, or a Protestant-Jesuite.) When our Saviour commanded us, Not to resist evil, Math. 5. 39. we must suppose him to teach us to suffer Indignities with Patience,
And when St. Paul affirms, that whosoever resisteth the Power, resisteth the Ordinance of God, Rom. 13. 2. we must conclude, that a War against Lawful Authority is a War against Heaven. And when St. Peter requiring us to Honour the King, presently Subjoined, Servants be Subject to your Masters with all fear, not only to the Good and Gentle,
And when Saint Paul affirms, that whosoever Resisteth the Power, Resisteth the Ordinance of God, Rom. 13. 2. we must conclude, that a War against Lawful authority is a War against Heaven. And when Saint Peter requiring us to Honour the King, presently Subjoined, Servants be Subject to your Masters with all Fear, not only to the Good and Gentle,
but also to the Froward, 1 Pet. 2. 18. we must look upon him to have taught us the necessity of Passive Obedience in the State, as well as at Home; for otherwise it would follow (what is unreasonable to conceive) that Princes have not so much benefit by the Gospel, for the securing of their Authority,
but also to the Froward, 1 Pet. 2. 18. we must look upon him to have taught us the necessity of Passive obedience in the State, as well as At Home; for otherwise it would follow (what is unreasonable to conceive) that Princes have not so much benefit by the Gospel, for the securing of their authority,
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but to vindicate the Doctrine of the Cross, which divers lately have endeavoured to expose to Contempt and Derision. But (to return to David 's practice in reference to Saul) because David 's having of an Army, has been pleaded by Rebels to justifie Resistance,
but to vindicate the Doctrine of the Cross, which diverse lately have endeavoured to expose to Contempt and Derision. But (to return to David is practice in Referente to Saul) Because David is having of an Army, has been pleaded by Rebels to justify Resistance,
for the removing of this Objection, many things are to be consider'd. 1. That David 's case was Particular; for he was already Anointed unto the Kingdom,
for the removing of this Objection, many things Are to be considered. 1. That David is case was Particular; for he was already Anointed unto the Kingdom,
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and was Haeres Viventis not only Lawful Heir, but as sure of the Crown as if Saul had been dead. 2. That the little Army which David had, was not of his own Raising but they resorted unto him of their own accord;
and was Haeres Viventis not only Lawful Heir, but as sure of the Crown as if Saul had been dead. 2. That the little Army which David had, was not of his own Raising but they resorted unto him of their own accord;
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partly for Refuge-sake (for they were Indigent and Discontented Persons) partly to shew David their best respects; partly out of Pity and Compassion to a wronged Prince (and the Hearts of Men are generally Pitiful and Compassionate in such a case) and partly to endear themselves to David, and to make their Fortunes by him when he should come to the Crown. 3. That when the Men were come, David used them rather as a Friendly Retinue, then as a Formidable Army, to secure his own Life from the hands of Pick-thanks, who otherwise might be ready to shed his Bloud to curry favour with Saul, and without Saul 's Order and Commission. 4. That when David imployed his Retinue to Military purposes and after a Military manner, it was against those People who were Enemies to Israel, and who by the Command of God were to be destroyed; and even then too David acted under King Achish, as his chief Commissioner and General. 5. That from the beginning to the end of the whole matter,
partly for Refuge-sake (for they were Indigent and Discontented Persons) partly to show David their best respects; partly out of Pity and Compassion to a wronged Prince (and the Hearts of Men Are generally Pitiful and Compassionate in such a case) and partly to endear themselves to David, and to make their Fortune's by him when he should come to the Crown. 3. That when the Men were come, David used them rather as a Friendly Retinue, then as a Formidable Army, to secure his own Life from the hands of Pickthanks, who otherwise might be ready to shed his Blood to curry favour with Saul, and without Saul is Order and Commission. 4. That when David employed his Retinue to Military Purposes and After a Military manner, it was against those People who were Enemies to Israel, and who by the Command of God were to be destroyed; and even then too David acted under King Achish, as his chief Commissioner and General. 5. That from the beginning to the end of the Whole matter,
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and Fled with more security then he could have done otherwise. Nay, though David had two the fairest opportunities, of making Saul his Prisoner, and of taking away his Life, one in the Cave at Engedi, 1 Sam. 24. and another on the Hill of Hachilah, 1 Sam. 26. yet still he forbore all manner of violence, at both times using this Heroick and Loyal Expression, The Lord forbid that I should do this thing unto my Master the Lord's Anointed, to stretch forth mine hand against him, seeing he is the Anointed of the Lord.
and Fled with more security then he could have done otherwise. Nay, though David had two the Fairest opportunities, of making Saul his Prisoner, and of taking away his Life, one in the Cave At Engedi, 1 Sam. 24. and Another on the Hill of Hachilah, 1 Sam. 26. yet still he forbore all manner of violence, At both times using this Heroic and Loyal Expression, The Lord forbid that I should do this thing unto my Master the Lord's Anointed, to stretch forth mine hand against him, seeing he is the Anointed of the Lord.
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2. Whence I proceed to the next conclusion, that the Destruction of the Lord's Anointed, the stretching forth the hand to Invade his Life, is of all other acts of violence the most Fearful and Horrid Crime.
2. Whence I proceed to the next conclusion, that the Destruction of the Lord's Anointed, the stretching forth the hand to Invade his Life, is of all other acts of violence the most Fearful and Horrid Crime.
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for who can stretch forth his hand against the Lord's Anointed, and be guiltless? As he said to Abishai, 1 Sam. 26. 9. For Subjects to draw Bloud out of the Sacred Heart of their Prince, to cut his Head off,
for who can stretch forth his hand against the Lord's Anointed, and be guiltless? As he said to Abishai, 1 Sam. 26. 9. For Subject's to draw Blood out of the Sacred Heart of their Prince, to Cut his Head off,
as did the Regicides of this day, not in a Cave, but before the Face of the Sun, and at his own Palace door, and all this with the utmost Pomp of Villany, under colour of Justice, by formal Proceedings,
as did the Regicides of this day, not in a Cave, but before the Face of the Sun, and At his own Palace door, and all this with the utmost Pomp of Villainy, under colour of justice, by formal Proceedings,
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after a Judicial manner, with an unheard of Pageantry of Conscience and Religion: After they had taken off his Crown, and as it were, cut off his Hands; after they had Hunted him from his House to the Camp; and from Field to Field, at last to Arraign the best of Kings as a Malefactor, to Condemn him as a Tyrant, to Dragg him to the Scaffold as a Traitor, and there to cut off his Neck as a Dog; Blessed Jesu! Since the foundations of the World were laid, the like instance, with all its circumstances was never known;
After a Judicial manner, with an unheard of Pageantry of Conscience and Religion: After they had taken off his Crown, and as it were, Cut off his Hands; After they had Hunted him from his House to the Camp; and from Field to Field, At last to Arraign the best of Kings as a Malefactor, to Condemn him as a Tyrant, to Drag him to the Scaffold as a Traitor, and there to Cut off his Neck as a Dog; Blessed Jesu! Since the foundations of the World were laid, the like instance, with all its Circumstances was never known;
no Humane History can afford us a Parallel; nothing that can come near it, unless it be that instance lately observed of Conradine the King of Naples, who after such a manner (but upon different pretensions) was Arraigned and Murdered in his own City upon a Scaffold:
no Humane History can afford us a Parallel; nothing that can come near it, unless it be that instance lately observed of Conradine the King of Naples, who After such a manner (but upon different pretensions) was Arraigned and Murdered in his own city upon a Scaffold:
When David had privily cut off the skirt of Saul 's robe (though it was only with a design to let him see that he had been in his Power) his Heart soon Smote him,
When David had privily Cut off the skirt of Saul is robe (though it was only with a Design to let him see that he had been in his Power) his Heart soon Smote him,
as if he had made a Breach upon Gods Law, and had been guilty of a very Ʋnworthy and Disloyal Act (for the Oyl upon a Kings Head (like the Ointment upon the Head of Aaron that descended upon his skirts) makes even his Vestments Sacred.) But with what Agonies and Convulsions would his Soul have been Tortured, had the King of Israel been mocked by such a Juncto of Jews, as on this day Butcher'd the King of England, and in the name of the Lord vied for Wickedness with all the Devils in Hell?
as if he had made a Breach upon God's Law, and had been guilty of a very Ʋnworthy and Disloyal Act (for the Oil upon a Kings Head (like the Ointment upon the Head of Aaron that descended upon his skirts) makes even his Vestments Sacred.) But with what Agonies and Convulsions would his Soul have been Tortured, had the King of Israel been mocked by such a Juncto of jews, as on this day Butchered the King of England, and in the name of the Lord vied for Wickedness with all the Devils in Hell?
1. Concerning the Armour-bearer. Saul Commanded him to draw his Sword, and to thrust him through therewith, being desirous rather to Dye by the hands of his own Servant, than to be Abused by the Uncircumcised Philistines. But notwithstanding the Kings own Command, the Armour-bearer refused to hearken in that particular;
1. Concerning the Armour-bearer. Saul Commanded him to draw his Sword, and to thrust him through therewith, being desirous rather to Die by the hands of his own Servant, than to be Abused by the Uncircumcised philistines. But notwithstanding the Kings own Command, the Armour-bearer refused to harken in that particular;
he was sore afraid, saith the Text, 1 Sam. 31. 4. Read on now to the next v. and you will find, that this Armour-bearer feared not to Kill himself, though he was sore afraid to Kill his Soveraign. By which instance it is clear, not only that he valued his Prince his Life far above his own, but also that he thought it much a more pardonable Sin to be a self Murderer, than to be a Regicide, though tempted to be so by his Soveraigns Command. Doubtless,
he was soar afraid, Says the Text, 1 Sam. 31. 4. Read on now to the next v. and you will find, that this Armour-bearer feared not to Kill himself, though he was soar afraid to Kill his Sovereign. By which instance it is clear, not only that he valued his Prince his Life Far above his own, but also that he Thought it much a more pardonable since to be a self Murderer, than to be a Regicide, though tempted to be so by his Sovereigns Command. Doubtless,
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for a Man to Kill himself is a very Horrid Sin, because it is his last Act, whereby (in Humane probability) he hurryeth himself off the Earth into Hell. Yet this Armour-bearer chose rather to Dye with the Guilt of his own Bloud upon his hands,
for a Man to Kill himself is a very Horrid since, Because it is his last Act, whereby (in Humane probability) he hurryeth himself off the Earth into Hell. Yet this Armour-bearer chosen rather to Die with the Gilded of his own Blood upon his hands,
than to Live Guilty of the Bloud of the Lord's Anointed; and before he would be such a Traitor, ran a sad venture of being Damned for ever, by being Felo de se.
than to Live Guilty of the Blood of the Lord's Anointed; and before he would be such a Traitor, ran a sad venture of being Damned for ever, by being Fellow de se.
2. And then as for the Amalekite, that did effectually help on the Destruction of Saul, though he did it not of Malice, but upon Saul 's intreaty; though he did it when Saul was now half breathless, and when he was sure otherwise to be Killed by the Philistines, though he did it to rid him of his present Fear and Pains, and struck him more like a Friend, than an Enemy, doing no other than what Saul himself had already done in part; yet this Regicides Conscience seems to have been troubled presently at an excessive rate:
2. And then as for the Amalekite, that did effectually help on the Destruction of Saul, though he did it not of Malice, but upon Saul is entreaty; though he did it when Saul was now half breathless, and when he was sure otherwise to be Killed by the philistines, though he did it to rid him of his present fear and Pains, and struck him more like a Friend, than an Enemy, doing no other than what Saul himself had already done in part; yet this Regicides Conscience seems to have been troubled presently At an excessive rate:
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His breast was filled with Remorse, and Anguish, and Bitterness of Spirit, so that he could not but put on a Mournful and Penitential Habit; for he ran to David with his Clothes Rent, and with Earth upon his Head, Confessing by his Actions, that he had committed an Abominable Crime, when his Lying Tongue pretended that he had done a meritorious Act.
His breast was filled with Remorse, and Anguish, and Bitterness of Spirit, so that he could not but put on a Mournful and Penitential Habit; for he ran to David with his Clothes Rend, and with Earth upon his Head, Confessing by his Actions, that he had committed an Abominable Crime, when his Lying Tongue pretended that he had done a meritorious Act.
What Soul is able I do not say to Aggravate, but to Measure the Guilt of the Regicides of this day? Regicides, that acted not only without any pretended Commands or Allowance of Just Authority (though all the Powers on Earth could not have made a Law competent or tolerable in this case) but shed the Bloud of the Lord's Anointed, contrary to all Law of God, of Nature, and of the Land too.
What Soul is able I do not say to Aggravate, but to Measure the Gilded of the Regicides of this day? Regicides, that acted not only without any pretended Commands or Allowance of Just authority (though all the Powers on Earth could not have made a Law competent or tolerable in this case) but shed the Blood of the Lord's Anointed, contrary to all Law of God, of Nature, and of the Land too.
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Regicides, that were Amalekites indeed, as to Faith, Religion, Conscience and Inhumanity, but otherwise the Kings own Natural and Born-Subjects, that owed him Fealty and Loyalty from the Womb, that had often renewed their Natural Obligations by several voluntary and the most Solemn Professions, Promises and Vows, that had many times repeated the Sacred and Strict Oaths of Supremacy, and Allegiance; and besides all this, that in a Solemn League and Covenant of their own had Sworn to Preserve and Defend the Kings Majesties Person and Authority, that the World (said they) may bear witness with our Consciences of our Loyalty,
Regicides, that were Amalekites indeed, as to Faith, Religion, Conscience and Inhumanity, but otherwise the Kings own Natural and Born-Subjects, that owed him Fealty and Loyalty from the Womb, that had often renewed their Natural Obligations by several voluntary and the most Solemn Professions, Promises and Vows, that had many times repeated the Sacred and Strict Oaths of Supremacy, and Allegiance; and beside all this, that in a Solemn League and Covenant of their own had Sworn to Preserve and Defend the Kings Majesties Person and authority, that the World (said they) may bear witness with our Consciences of our Loyalty,
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Regicides, that Vowed and Swore all this, and that with respect to the Glory of God, to the advancement of Christs Kingdom, to the Honour and Happiness of the Kings Majesty,
Regicides, that Vowed and Swore all this, and that with respect to the Glory of God, to the advancement of Christ Kingdom, to the Honour and Happiness of the Kings Majesty,
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and his Posterity, and with Hands lifted up to the most High God, as saith the Preamble to that Covenant. But never do Hypocrites hands fall more heavy, than when they have been lifted up in Gods Worship:
and his Posterity, and with Hands lifted up to the most High God, as Says the Preamble to that Covenant. But never do Hypocrites hands fallen more heavy, than when they have been lifted up in God's Worship:
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when he had been at the Dish and the Sop.) To answer all these Declarations, Vows, and Oaths, as at first they lifted up their Hands to the most High God, so at last they stretched forth their hands to Murder Gods Anointed, and they Murder'd him in cold Bloud, and after Deliberation, and Council, and Fasting, and (as their Phrase was) when they had been seeking the Lord too.
when he had been At the Dish and the Sop.) To answer all these Declarations, Vows, and Oaths, as At First they lifted up their Hands to the most High God, so At last they stretched forth their hands to Murder God's Anointed, and they Murdered him in cold Blood, and After Deliberation, and Council, and Fasting, and (as their Phrase was) when they had been seeking the Lord too.
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for he seem'd to Repent when he had done the Fact, he Rent his Clothes, and put Ashes upon his own Head, for the violence that he had offered to the Anointed one.
for he seemed to repent when he had done the Fact, he Rend his Clothes, and put Ashes upon his own Head, for the violence that he had offered to the Anointed one.
and of Seared Consciences, being past Feeling any thing but the Fire of Hell: They persisted in hardness above that of Judas, or of Cain: They own'd the Villany,
and of Seared Consciences, being past Feeling any thing but the Fire of Hell: They persisted in hardness above that of Judas, or of Cain: They owned the Villainy,
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and endeavoured to Justifie that as a Noble, Heroick and Godly Exploit, which made all Churches abroad (but Rome) to be asham'd, and all Foreign Nations, not only the Christian World,
and endeavoured to Justify that as a Noble, Heroic and Godly Exploit, which made all Churches abroad (but Room) to be ashamed, and all Foreign nations, not only the Christian World,
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Nor was this the Wickedness of Dathan 's and Abiram 's only, but Korah 's and Sons of Levi were found also, some that to Poize the Vessel had a great hand in casting the Pilot over board, some that intentionally Preached off the Crown from his Majesties Head;
Nor was this the Wickedness of Dathan is and Abiram is only, but Korah is and Sons of Levi were found also, Some that to Poize the Vessel had a great hand in casting the Pilot over board, Some that intentionally Preached off the Crown from his Majesties Head;
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some that were upon, or not far off from the Scaffold; and some too, that made the Sound of the Blow to Eccho in the Temple, and did not stick with hands lifted up too, to Sanctifie the Fact in the very Pulpit. And I cannot but take notice of one singular Instance, out of due respects to a certain Doctor still Living, and in great Vogue, that on Jan. 31. 1648. the very day next after the Murdering of the King, as he was holding forth to the Regicides (whom he complemented,
Some that were upon, or not Far off from the Scaffold; and Some too, that made the Found of the Blow to Echo in the Temple, and did not stick with hands lifted up too, to Sanctify the Fact in the very Pulpit. And I cannot but take notice of one singular Instance, out of due respects to a certain Doctor still Living, and in great Vogue, that on Jan. 31. 1648. the very day next After the Murdering of the King, as he was holding forth to the Regicides (whom he Complemented,
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as the visible Instruments of the Work of the Lord) and speaking with reference to the things that had been found in England, he insisted much upon the Sins of Manasseh Son of Hezekiah King of Judah, spake of his false Worship, Superstition and Cruelty, and of the Apostacy of those who flattered him in his Tyranny for their own advantage,
as the visible Instruments of the Work of the Lord) and speaking with Referente to the things that had been found in England, he insisted much upon the Sins of Manasses Son of Hezekiah King of Judah, spoke of his false Worship, Superstition and Cruelty, and of the Apostasy of those who flattered him in his Tyranny for their own advantage,
Come thy ways now, my Honest Amalekite (Honest in comparison) who, though thou wast not afraid to stretch forth thine hand to destroy the King of Israel, yet,
Come thy ways now, my Honest Amalekite (Honest in comparison) who, though thou wast not afraid to stretch forth thine hand to destroy the King of Israel, yet,
for ought we know, didst never suffer thine Heart to swell against thine own Soveraign; didst never trample Faith and True Allegiance to thy Natural Prince, under thy Feet;
for ought we know, didst never suffer thine Heart to swell against thine own Sovereign; didst never trample Faith and True Allegiance to thy Natural Prince, under thy Feet;
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didst never break Covenants, nor violate Oaths, nor any ways further or abett the Bloudshedding of the King of Amalek; nor didst ever harden thy Heart to that Desperate State of Impenitence, Deadness or Reprobation, as to Justifie and Vindicate the most Horrid Act of Treason, with hands stretched out and lifted up before the most High God, as did those Sons of Belial, the Regicides of this day.
didst never break Covenants, nor violate Oaths, nor any ways further or abet the Bloodshedding of the King of Amalek; nor didst ever harden thy Heart to that Desperate State of Impenitence, Deadness or Reprobation, as to Justify and Vindicate the most Horrid Act of Treason, with hands stretched out and lifted up before the most High God, as did those Sons of Belial, the Regicides of this day.
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To draw now towards a conclusion, The design of this discourse is not so much to expose the Traytors, as to Represent the Excessive Sinfulness of the Treason of this day, to the End that we and our Posterity may see what reason all of us have to be truly Humbled under the Sense of it.
To draw now towards a conclusion, The Design of this discourse is not so much to expose the Traitors, as to Represent the Excessive Sinfulness of the Treason of this day, to the End that we and our Posterity may see what reason all of us have to be truly Humbled under the Sense of it.
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And one reason of it is, because it is not only an Injury against the Man but moreover a Contumely offered to the Majesty of God, whose Image the Man bears;
And one reason of it is, Because it is not only an Injury against the Man but moreover a Contumely offered to the Majesty of God, whose Image the Man bears;
and therefore Philo the Jew calls it NONLATINALPHABET, Sacriledge, and the Greatest of all sorts of Sacriledge. Nay, it is of such a Staining nature, that it polluteth a whole Land; as God himself said, Bloud it defileth the Land, Num. 35 33. And an Instance hereof we have upon Saul 's killing the Giheonites: He slew them indeed in his Zeal to the Children of Israel and Judah; but though 'twas His Fact and Cruelty,
and Therefore Philo the Jew calls it, Sacrilege, and the Greatest of all sorts of Sacrilege. Nay, it is of such a Staining nature, that it polluteth a Whole Land; as God himself said, Blood it Defileth the Land, Num. 35 33. And an Instance hereof we have upon Saul is killing the Giheonites: He slew them indeed in his Zeal to the Children of Israel and Judah; but though 'twas His Fact and Cruelty,
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And if all Innocent Bloud staineth a Nation so, how much more the shedding of Bloud Royal, the Bloud of Kings, who in respect of their High Office and Supreme Authority Represent God above all others,
And if all Innocent Blood stains a nation so, how much more the shedding of Blood Royal, the Blood of Kings, who in respect of their High Office and Supreme authority Represent God above all Others,
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I must confess, that I cannot but still own my Fears, that our Land is not yet throughly cleansed from the Bloud of that Innocent, Vertuous, Religious, Matchless Prince, who was so Barbarously murder'd among us on this day.
I must confess, that I cannot but still own my Fears, that our Land is not yet thoroughly cleansed from the Blood of that Innocent, Virtuous, Religious, Matchless Prince, who was so Barbarously murdered among us on this day.
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nor so much as Think of that Dismal Tragedy without the deepest Sorrow, Hatred and Abomination) yet we have too great Reason to suspect that the Sin is not Forgotten in Heaven, that there is no such Act of Oblivion There, but that as we have Smarted for that Sin already, so we may Smart still under those Plagues and Judgments which are the Discipline of this life.
nor so much as Think of that Dismal Tragedy without the Deepest Sorrow, Hatred and Abomination) yet we have too great Reason to suspect that the since is not Forgotten in Heaven, that there is no such Act of Oblivion There, but that as we have Smarted for that since already, so we may Smart still under those Plagues and Judgments which Are the Discipline of this life.
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either for the warning and Admonition of other Men, or for the Correction and Reformation of the Sinners themselves, or for the exercising of their Patience, or for the like Holy and Gracious purposes.
either for the warning and Admonition of other Men, or for the Correction and Reformation of the Sinners themselves, or for the exercising of their Patience, or for the like Holy and Gracious Purposes.
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Howbeit, because by this deed thou hast given great Occasion to the Enemies of the Lord to Blaspheme, the Child that is born unto thee shall surely die, 2 Sam. 12.
Howbeit, Because by this deed thou hast given great Occasion to the Enemies of the Lord to Blaspheme, the Child that is born unto thee shall surely die, 2 Sam. 12.
Nor is it a just Ground for our Confidence and Security to consider, that the Sin of this day was acted by a Few (in comparison) and that several years agoe too.
Nor is it a just Ground for our Confidence and Security to Consider, that the since of this day was acted by a Few (in comparison) and that several Years ago too.
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For, the Sin of One Man (and much rather of an Army) may be so Odious and Abominable in Gods Account, that by Occasion thereof he may visit the Iniquities of a whole Nation. Let us go to Achan for an Instance:
For, the since of One Man (and much rather of an Army) may be so Odious and Abominable in God's Account, that by Occasion thereof he may visit the Iniquities of a Whole nation. Let us go to achan for an Instance:
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and because He took of the Accursed thing, the Anger of the Lord was kindled against the whole Body of the Children of Israel, so that at the very next Battel, they were all Routed by their Enemies, Josh. 7. 2. Again, God is not wont to punish a Nation to the Full assoon as the Sin is committed, but usually leaves a great part of the Burden, many Talents of Judgment to fall down in after-times, to put Men still in mind of that Guilt, which otherwise they would bury in perpetual Oblivion. Let us go for an Instance hereof to the Jews in the days of Moses. At Shittim they joyn themselves to Baal-Peor, and a Plague ensueth thereupon.
and Because He took of the Accursed thing, the Anger of the Lord was kindled against the Whole Body of the Children of Israel, so that At the very next Battle, they were all Routed by their Enemies, Josh. 7. 2. Again, God is not wont to Punish a nation to the Full As soon as the since is committed, but usually leaves a great part of the Burden, many Talents of Judgement to fallen down in Aftertimes, to put Men still in mind of that Gilded, which otherwise they would bury in perpetual Oblivion. Let us go for an Instance hereof to the jews in the days of Moses. At Shittim they join themselves to Baal-peor, and a Plague ensueth thereupon.
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yet afterwards in the days of Joshua, when the Israelites had been Possessed of the Holy Land, Phinehas himself Remembred the Iniquity of Peor, and told the People that they were not cleansed from that Iniquity unto that day, Josh. 22. 17.
yet afterwards in the days of joshua, when the Israelites had been Possessed of the Holy Land, Phinehas himself Remembered the Iniquity of Peor, and told the People that they were not cleansed from that Iniquity unto that day, Josh. 22. 17.
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Now (to draw down this Consideration to our selves) if God be wont by way of Discipline to chastize Evil Men as a Governour, even after he has taken away the Guilt of their Wickedness as a Judg; if by Occasion of One crying Sin, committed by a Few, or perhaps by One only, he doth sometimes bring Calamities upon a whole Nation; and if this be often done some Considerable time, some years after the Sin was acted:
Now (to draw down this Consideration to our selves) if God be wont by Way of Discipline to chastise Evil Men as a Governor, even After he has taken away the Gilded of their Wickedness as a Judge; if by Occasion of One crying since, committed by a Few, or perhaps by One only, he does sometime bring Calamities upon a Whole nation; and if this be often done Some Considerable time, Some Years After the since was acted:
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but moreover to Fear that he will visit us still (especially, if we Repent not from the bottom of our Hearts) for that Loud and Clamorous Sin of this day, the Destruction of the Lords Anointed (and a Man according to Gods own Heart too) though he was Destroyed and Murder'd, not by our own Hands,
but moreover to fear that he will visit us still (especially, if we repent not from the bottom of our Hearts) for that Loud and Clamorous since of this day, the Destruction of the lords Anointed (and a Man according to God's own Heart too) though he was Destroyed and Murdered, not by our own Hands,
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for that great Number we have here of Brave, Heroick and Right Loyal Spirits (witness their Generous, and Successful, when they were thought Desperate Adventures of Late, to stop that Torrent of Wickedness which was coming in afresh upon us,
for that great Number we have Here of Brave, Heroic and Right Loyal Spirits (witness their Generous, and Successful, when they were Thought Desperate Adventures of Late, to stop that Torrent of Wickedness which was coming in afresh upon us,
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and God alone Knows how far it would have gone, and how many it would have swept away, had it not been stopt : Yet all this notwithstanding, it is necessary for you to Remember the days of old,
and God alone Knows how Far it would have gone, and how many it would have swept away, had it not been stopped: Yet all this notwithstanding, it is necessary for you to remember the days of old,
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or the Judgments which God hath executed upon this City, to slip out of your minds or to be past over lightly, without a due Sense and Application thereof.
or the Judgments which God hath executed upon this city, to slip out of your minds or to be passed over lightly, without a due Sense and Application thereof.
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Now, what if we should conceive, that when this City was turned into a Flaming pile, the righteous God came to purge it from the Bloud of his Anointed? When the Jews of old were in any sharp afflictions, the business of the Golden Calf usually came fresh into their Minds,
Now, what if we should conceive, that when this city was turned into a Flaming pile, the righteous God Come to purge it from the Blood of his Anointed? When the jews of old were in any sharp afflictions, the business of the Golden Calf usually Come fresh into their Minds,
and on every turn they mistrusted, that God afflicted them for the iniquity of their Fathers in making a Golden Calf. The story of it you have at large in Exod. 32. the People would have some Representation to go before them instead of Moses their proper Captain and Leader; they prevailed with Aaron to consent and concurr with them,
and on every turn they Mistrusted, that God afflicted them for the iniquity of their Father's in making a Golden Calf. The story of it you have At large in Exod 32. the People would have Some Representation to go before them instead of Moses their proper Captain and Leader; they prevailed with Aaron to consent and concur with them,
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We must acknowledg, that God had marvellously delivered us too out of Our House of Bondage (changing only the names, Rome for Egypt) we had a Moses too set over us, Meek and Good, and one that was Learned in all the Wisdom of the Egyptians:
We must acknowledge, that God had marvellously Delivered us too out of Our House of Bondage (changing only the names, Room for Egypt) we had a Moses too Set over us, Meek and Good, and one that was Learned in all the Wisdom of the egyptians:
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But the People were Sick, to have an Idol of their own makeing in the room of their Moses; and some that waited at the Altar had a Stomach that way too;
But the People were Sick, to have an Idol of their own making in the room of their Moses; and Some that waited At the Altar had a Stomach that Way too;
and the Zealots of this City would not fail of their utmost help, but brought their Riches into Guild-Hall, their Money, Plate and Rings, and even their Thimbles and Bodkins; and what came of this at last? Why truly out came a Calf, a Golden Calf, a Dainty thing that had cost great Sums but yielded no Milk, a Religion like that Idol which we had been Delivered from, full of Superstition and Jesuitism in the belly of it,
and the Zealots of this city would not fail of their utmost help, but brought their Riches into Guild-Hall, their Money, Plate and Rings, and even their Thimbles and Bodkins; and what Come of this At last? Why truly out Come a Calf, a Golden Calf, a Dainty thing that had cost great Sums but yielded no Milk, a Religion like that Idol which we had been Delivered from, full of Superstition and Jesuitism in the belly of it,
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And why should we not think now, that when God visited us with his Judgments, he did not remember Peoples Ingratitude to him and his Anointed? Or why should we not Fear that he will remember us again, and that with more Sore and more Dreadful Judgments,
And why should we not think now, that when God visited us with his Judgments, he did not Remember Peoples Ingratitude to him and his Anointed? Or why should we not fear that he will Remember us again, and that with more Soar and more Dreadful Judgments,
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the Kings Authority being a Donative of Heaven, and a Ray of Gods Majesty, and his Power to Govern and Punish being given by Gods own Warranty, the Sin of Rebellion must necessarily be of a Da••••g Nature,
the Kings authority being a Donative of Heaven, and a Ray of God's Majesty, and his Power to Govern and punish being given by God's own Warranty, the since of Rebellion must necessarily be of a Da••••g Nature,
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and of a Clamorous Tongue, however forme (whose Consciences are Armour-proof against all Arguments from Scripture and Antiquity) have begun again to speak of the Lawfulness of Resistance,
and of a Clamorous Tongue, however Form (whose Consciences Are Armor-proof against all Arguments from Scripture and Antiquity) have begun again to speak of the Lawfulness of Resistance,
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Is the Iniquity of Peor, and the Sin of the Golden Calf too little for us? Are not the Judgments, which we have groaned under, heavy enough yet, but do we sollicite God to add more Talents to the weight still? Assure your selves, that if People Repeat their Sins, God will not fail to Repeat and Double his Blows; and he hath more Judgments in Treasure besides the Plague and the Fire; and the Posterity that cometh after us will (as we our selves have done) see the Follies,
Is the Iniquity of Peor, and the since of the Golden Calf too little for us? are not the Judgments, which we have groaned under, heavy enough yet, but do we solicit God to add more Talents to the weight still? Assure your selves, that if People Repeat their Sins, God will not fail to Repeat and Double his Blows; and he hath more Judgments in Treasure beside the Plague and the Fire; and the Posterity that comes After us will (as we our selves have done) see the Follies,
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For the preventing of the worst of Evils it is our great Concernment, and ought to be our great Care, and 'twill be found to be our best Interest, when all is done, to lay aside all Unnatural Animosities and Heart-burnings, which Evil Men make use of to Distract this Kingdom,
For the preventing of the worst of Evils it is our great Concernment, and ought to be our great Care, and it'll be found to be our best Interest, when all is done, to lay aside all Unnatural Animosities and Heartburnings, which Evil Men make use of to Distract this Kingdom,
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to Act according to that Wisdom, which is Pure and Peaceable; to Study to be Quiet; to endeavour by all possible means to keep the Ʋnity of the Spirit in the bond of Peace;
to Act according to that Wisdom, which is Pure and Peaceable; to Study to be Quiet; to endeavour by all possible means to keep the Ʋnity of the Spirit in the bound of Peace;
So some understand that place (agreeable to what we find in the Margin of our Bibles, v. 9. Inclusus teneor vestibus & Armis, ut gladius in quem rui non potuerit me perdere.
So Some understand that place (agreeable to what we find in the Margin of our Bibles, v. 9. Inclusus teneor vestibus & Armis, ut gladius in Whom rui non potuerit me Perdere.
Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur, apti his qui in illo tempore ab ipsis regantur. Iren. lib. 5. adv. Haeres. cap. 24.
Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur, apti his qui in illo tempore ab Ipse regantur. Iren lib. 5. Advantage. Haeres. cap. 24.
Colimus Imperatorem sic quomodo & nobis licet, & ipsi expedit, ut hominem à Deo secundum; & quicquid est, à Deo consecutum, solo Deo minorem. Tertul. adv. Scapul.
We worship Imperatorem sic quomodo & nobis licet, & ipsi expedit, ut hominem à God secundum; & quicquid est, à God consecutum, solo God Minor. Tertulian Advantage. Scapul.
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