A sermon preached at Christ-Church, Dublin, before both Houses of Parliament, May the 29th, 1661 being the anniversary of His Majesty King Charles the Second, his most memorable and happy restauration / by the Right Reverend Father in God, John Lord Bishop of Elphin.
THe People of Israel, even in the infancy of their Monarchy, and before the Tribes had unhappily stoop't to a divided Scepter, had yet the hard fate, (like these later Kingdoms) to be withdrawn from their due obedience to their natural Prince into a most horrid and unnatural Rebellion,
THe People of Israel, even in the infancy of their Monarchy, and before the Tribes had unhappily stooped to a divided Sceptre, had yet the hard fate, (like these later Kingdoms) to be withdrawn from their due Obedience to their natural Prince into a most horrid and unnatural Rebellion,
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and at first, to tax the King of want of justice in himself, but his Ministers, the want of able Ministers, to distribute that justice which the King could not but necessarily bestow;
and At First, to Tax the King of want of Justice in himself, but his Ministers, the want of able Ministers, to distribute that Justice which the King could not but necessarily bestow;
and to wound the Prince through the sides of his Ministers, and 'tis the jealous madness of the people many times to believe that justice vvill be done rather by any,
and to wound the Prince through the sides of his Ministers, and it's the jealous madness of the people many times to believe that Justice will be done rather by any,
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David (indeed) vvas a Prince, vvho had so large an interest in the affections of his people, that had Absolom struck point blanck, either at the office, actions,
David (indeed) was a Prince, who had so large an Interest in the affections of his people, that had Absalom struck point blank, either At the office, actions,
Absolom having thus planted a jealousie in the people, of the vvant of Ministers under the King to execute justice, doth at length, (falling from his first pretences,
Absalom having thus planted a jealousy in the people, of the want of Ministers under the King to execute Justice, does At length, (falling from his First pretences,
though not first aim) labour to six them in this persvvasion, that the King himself vvas no friend unto justice, and so consequently unfit to rule them.
though not First aim) labour to six them in this persuasion, that the King himself was no friend unto Justice, and so consequently unfit to Rule them.
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To such a prodigious height of vvickedness, do the small beginings of Rebellious evils grovv. The people could not vvant justice, as long as they had Darvid to judge them:
To such a prodigious height of wickedness, do the small beginnings of Rebellious evils grow. The people could not want Justice, as long as they had Darvid to judge them:
and indeed vvhile David reigued in Hierusalem, vve hear of no clamours of the people ecchoed forth for vvant of justice, till Absoloms flattery, avvakens their jealousies,
and indeed while David reigued in Jerusalem, we hear of no clamours of the people echoed forth for want of Justice, till Absoloms flattery, avvakens their jealousies,
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But as soon as David is driven from Hierusalem, the Metropolis of the Kingdom, and dispovverd (as to the execution of his Regal authority there,) they soon find the vvant of that justice vvhich before vvas but absent in a dream.
But as soon as David is driven from Jerusalem, the Metropolis of the Kingdom, and dispovverd (as to the execution of his Regal Authority there,) they soon find the want of that Justice which before was but absent in a dream.
The actions and concerns of Princes should be tenderly dealt vvith, and 'tis dangerous to afford an open ear to any lessenings, either of their Persons, Actions, or Office;
The actions and concerns of Princes should be tenderly dealt with, and it's dangerous to afford an open ear to any lessenings, either of their Persons, Actions, or Office;
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For those, vvhich at the first follovved Absolom, vvent out in their simplicity saith the text, 2. Sam. 15.11. simplicicorde, vvith a simple heart, they vvere men of a good meaning, little dreaming then of ingaging against the person and life of their King:
For those, which At the First followed Absalom, went out in their simplicity Says the text, 2. Sam. 15.11. simplicicorde, with a simple heart, they were men of a good meaning, little dreaming then of engaging against the person and life of their King:
I, but vvhen once the svvord is unsheathed, and that the people have in a personal (though perhaps not cordial) compliance, bidden open defyance to that sacred power which they should have religiously obeyed, they will rather by iterated acts of Rebellion seem to justify their first defection,
I, but when once the sword is unsheathed, and that the people have in a personal (though perhaps not cordial) compliance, bidden open defiance to that sacred power which they should have religiously obeyed, they will rather by iterated acts of Rebellion seem to justify their First defection,
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and under the covert of Religion, the pious payment of a vovv in Hebron, gained an opportunity to assemble his confederates, (as the fovvlest actions are many times mask'd vvith the fairest pretences,
and under the covert of Religion, the pious payment of a Voelli in Hebron, gained an opportunity to assemble his confederates, (as the fovvlest actions Are many times masked with the Fairest pretences,
and plainly discover, that 'tis not so much David's vvant of Justice, as Absolom's vvant of the Kingship, is the religious cause novv to be contended for,
and plainly discover, that it's not so much David's want of justice, as Absolom's want of the Kingship, is the religious cause now to be contended for,
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I will smite the King onely, and bring back all the people unto thee. 2. Sam. 17.2.3. Had the ground of the quarrell been onely vvant of Justice in Darvid's Ministers, as vvas pretended, the designe (me thinks) should not have been laid so close to the person of the King;
I will smite the King only, and bring back all the people unto thee. 2. Sam. 17.2.3. Had the ground of the quarrel been only want of justice in Darvid's Ministers, as was pretended, the Design (me thinks) should not have been laid so close to the person of the King;
or returning unto their former obedience, upon alteration of the first ground of their engagement, but desperately, novv prosecuting that interest, vvhich at first they abhorringly disovvned:
or returning unto their former Obedience, upon alteration of the First ground of their engagement, but desperately, now prosecuting that Interest, which At First they abhorringly disovvned:
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so dangerous are the beginnings of sin, which being once tacitly admitted, hurry men on into the perpetration of those crimes, which at first their consciences would have trembled to have thought on.
so dangerous Are the beginnings of since, which being once tacitly admitted, hurry men on into the perpetration of those crimes, which At First their Consciences would have trembled to have Thought on.
and they make hast to shed blood, Prov. 1 16. Israel and Absolom pitch in the Land of Gilead, and David and his men in Mahanaim, and both engage in the vvood of Ephraim, vvhere he, vvho is the great God of Battels and of recompences, gives a speedy issue to their undertakings,
and they make haste to shed blood, Curae 1 16. Israel and Absalom pitch in the Land of Gilead, and David and his men in Mahanaim, and both engage in the wood of Ephraim, where he, who is the great God of Battles and of recompenses, gives a speedy issue to their undertakings,
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had Israel prosper'd in that Rebellion, and had had the unhappy fate to have worsted their King, that success (in their sense,) would have legitimated the cause,
had Israel prospered in that Rebellion, and had had the unhappy fate to have worsted their King, that success (in their sense,) would have legitimated the cause,
and their prosperity (as judgeing by the event ) would have made them baptize that a righteous cause, which in it self was horrid, damnable, abominable.
and their Prosperity (as judging by the event) would have made them baptise that a righteous cause, which in it self was horrid, damnable, abominable.
but also moved them to return to their former obedience, which they manifested in their resolution of bringing the King back to Hierusalem, from whence his just fears, occasioned by so general a defection of his people, had most unhappily driven him, and all the people were at strife throughout all the Tribes of Israel, saying, the King saved us out of the hands of our enemies,
but also moved them to return to their former Obedience, which they manifested in their resolution of bringing the King back to Jerusalem, from whence his just fears, occasioned by so general a defection of his people, had most unhappily driven him, and all the people were At strife throughout all the Tribes of Israel, saying, the King saved us out of the hands of our enemies,
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wherefore then are ye the last to bring back the King? Ver. 12. which gracious message melts them into this sweet and happy complyance, and he bowed the heart of all the men of judah, even as the heart of one man,
Wherefore then Are you the last to bring back the King? Ver. 12. which gracious message melts them into this sweet and happy compliance, and he bowed the heart of all the men of judah, even as the heart of one man,
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In which likewise, these particulars offer themselves to consideration. 1. The person working, He. 2. The persons wrought upon, the men of Judah. 3. The operation or effect, he bowed the heart of the men of Judah. 4. The extent,
In which likewise, these particulars offer themselves to consideration. 1. The person working, He. 2. The Persons wrought upon, the men of Judah. 3. The operation or Effect, he bowed the heart of the men of Judah. 4. The extent,
yet hardens the clay, but as if the benigne aspect had created new hearts, new tempers and dispositions, He bowed the heart of all the men of Judah, even as the heart of one man.
yet hardens the clay, but as if the benign aspect had created new hearts, new tempers and dispositions, He bowed the heart of all the men of Judah, even as the heart of one man.
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And lastly, you have a farther consequent, or effect of this bowing of their hearts, in that meslage of return unto the King, so that they sent this word unto the King, Return.
And lastly, you have a farther consequent, or Effect of this bowing of their hearts, in that meslage of return unto the King, so that they sent this word unto the King, Return.
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namely of the inferiour cause, is the cause of the effect, namely, of that which flowes from the inferiour cause, David was the cause of their message of return, in that he was the the cause by his first message of bowing of their hearts,
namely of the inferior cause, is the cause of the Effect, namely, of that which flows from the inferior cause, David was the cause of their message of return, in that he was the the cause by his First message of bowing of their hearts,
for had he not sent unto the Elders of Iudah, saying, why are ye the last to bring the King back to his house? Ver. 11. he had not bowed their hearts,
for had he not sent unto the Elders of Iudah, saying, why Are you the last to bring the King back to his house? Ver. 11. he had not bowed their hearts,
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and if he had not bowed their hearts, they had not said, return: but being before them in the proffers of Peace, it saddainly melts them into their wonted loyalty and obedience,
and if he had not bowed their hearts, they had not said, return: but being before them in the proffers of Peace, it saddainly melts them into their wonted loyalty and Obedience,
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as well as loyalty to their Prince, they invite them too, to a participation of his joy, who had formerly shared with him in suffering, return thou and all thy servants, and he bowed the &c. Of these in their several orders, and first of the first, the person bowing, He, and he bowed;
as well as loyalty to their Prince, they invite them too, to a participation of his joy, who had formerly shared with him in suffering, return thou and all thy Servants, and he bowed the etc. Of these in their several order, and First of the First, the person bowing, He, and he bowed;
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and so say most, and indeed so (allmost) say all, inclinavit ad se per suum benignum mandatum, sayes Lyra, referring to David, and Tostatus to the same purpose that it is to be understood of David, bowing their hearts by that message sent by the high Priests.
and so say most, and indeed so (almost) say all, inclinavit ad se per suum benignum mandatum, Says Lyram, referring to David, and Tostado to the same purpose that it is to be understood of David, bowing their hearts by that message sent by the high Priests.
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But the Chalde paraphrase, as leaving it indifferent, reads onely, inclinatum est cor omnium virorum, that the heart of all the men of Iudah was inclined to their King,
But the Chaldea Paraphrase, as leaving it indifferent, reads only, inclinatum est cor omnium virorum, that the heart of all the men of Iudah was inclined to their King,
but who inclined, who bowed them, says not, but sure, if we peruse seriously the story, we shall finde plainly and evidently, that 'twas David, though not without the instrumentality of Sadock & Amasa. The person then working this great change in the men of Iudah (next under God) is David, and no marvail that he should have so powerful an influence over their hearts to turn them,
but who inclined, who bowed them, Says not, but sure, if we peruse seriously the story, we shall find plainly and evidently, that 'twas David, though not without the instrumentality of Zadok & Amasa. The person then working this great change in the men of Iudah (next under God) is David, and no marvel that he should have so powerful an influence over their hearts to turn them,
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being their King, First, by God's particular designation, 1. Sam. 16. Secondly, by the joint choice of the men of Iudah, testifyed by their anointing him King in Hebron, 2. Sam. 2. and then by all Israel, 2. Sam. 5. But neither the sense of their still-due and oweing obedience, can so binde them,
being their King, First, by God's particular designation, 1. Sam. 16. Secondly, by the joint choice of the men of Iudah, testified by their anointing him King in Hebron, 2. Sam. 2. and then by all Israel, 2. Sam. 5. But neither the sense of their still-due and owing Obedience, can so bind them,
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but that they strengthened the hands of an usurper against their lawful Prince, so that he was constrained to flee out of the Land for Absolom, till the return of providence so improved his condition, that he was solemnly invited to that place, from whence by their defection he was made exile.
but that they strengthened the hands of an usurper against their lawful Prince, so that he was constrained to flee out of the Land for Absalom, till the return of providence so improved his condition, that he was solemnly invited to that place, from whence by their defection he was made exile.
than compell them, to draw them with bands of love, than with armies of violence, that so they may be said to be active in their loyalty, not to soffer it.
than compel them, to draw them with bans of love, than with armies of violence, that so they may be said to be active in their loyalty, not to soffer it.
as Moses was unto Aaron, * Exod 4. lo•o Dei, instead of God, but also because they ought to imitate that God whose Majesty in their office they so much personate and represent.
as Moses was unto Aaron, * Exod 4. lo•o Dei, instead of God, but also Because they ought to imitate that God whose Majesty in their office they so much personate and represent.
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Kings the more they exercise of these, the more clearly doe they evidence their similitude, and likeness to that God, whose place they bear, and whose greatness they represent.
Kings the more they exercise of these, the more clearly do they evidence their similitude, and likeness to that God, whose place they bear, and whose greatness they represent.
so he does Israel, Isai. 31.6. Turn ye unto him from whom the children of Israel have deeply revolted, so he does to Iudah, Ierem. 18.11. Return ye now every one from his evil way:
so he does Israel, Isaiah 31.6. Turn you unto him from whom the children of Israel have deeply revolted, so he does to Iudah, Jeremiah 18.11. Return you now every one from his evil Way:
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and proffers reconciliation, inviting them to turn to him by repentance and obedience, that so he may return to them in the exercise of mercy and loving kindness.
and proffers reconciliation, inviting them to turn to him by Repentance and Obedience, that so he may return to them in the exercise of mercy and loving kindness.
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And thus King David in this story, though the party wrong'd, highly injur'd, driven from his Pallace and Royal Throne, by a Rebellion of his own people,
And thus King David in this story, though the party wronged, highly injured, driven from his Palace and Royal Throne, by a Rebellion of his own people,
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yet as imitating that God, whose vicegerent he was, does himself make the first overtures and proffers of peace, moving them to invite him to a return, that so the reestablishment of him in his Throne might be an act of their own revived loyalty, not the effect of the sword as the scourge of their former disloyalty and disobedience.
yet as imitating that God, whose vicegerent he was, does himself make the First overtures and proffers of peace, moving them to invite him to a return, that so the reestablishment of him in his Throne might be an act of their own revived loyalty, not the Effect of the sword as the scourge of their former disloyalty and disobedience.
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and therefore the author of the Hebrews bids us follow peace with all men, and S. Peter, to feek peace and ensue it, and 'tis not ill writing after such copies,
and Therefore the author of the Hebrews bids us follow peace with all men, and S. Peter, to feek peace and ensue it, and it's not ill writing After such copies,
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David was of the Tribe of Judah, and therefore it is that he calls the men of Judah, his brethren, his bones and his flesh, Ver. 12. and that they style themselves near of kin unto the King, Ver. 42. but nearness of relation with some sort of men, is no obligation to loyalty;
David was of the Tribe of Judah, and Therefore it is that he calls the men of Judah, his brothers, his bones and his Flesh, Ver. 12. and that they style themselves near of kin unto the King, Ver. 42. but nearness of Relation with Some sort of men, is no obligation to loyalty;
and therefore David aggravates his own miserie, and the deplorableness of his condition, by the perfidiousness of his friends, Psal. 55.14. If it had been an enemy, then I could have borne it:
and Therefore David aggravates his own misery, and the deplorableness of his condition, by the perfidiousness of his Friends, Psalm 55.14. If it had been an enemy, then I could have born it:
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and therefore when the Prophet is interrogated, what were those wounds his hands, Zech. 13.6. he replies, Ver. 7. those wherewith I was wounded in the house of my friends:
and Therefore when the Prophet is Interrogated, what were those wounds his hands, Zechariah 13.6. he replies, Ver. 7. those wherewith I was wounded in the house of my Friends:
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which (me thinks) the Gentiles seemed vvell to represent, when they painted Apollo (by which they meant the Sun as the Hieroglyphick of love and beneficence,) holding in one hand an Harp,
which (me thinks) the Gentiles seemed well to represent, when they painted Apollo (by which they meant the Sun as the Hieroglyphic of love and beneficence,) holding in one hand an Harp,
and in the other a quiver of arrows; ( ubi amor ibi dolor, ) shewing, that where harmony and love have been, there may be the greatest hatred and confusion.
and in the other a quiver of arrows; (ubi amor There dolour,) showing, that where harmony and love have been, there may be the greatest hatred and confusion.
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The other Tribes were (it seems) already become sensible of their sin, and had made publick manifestation of their forward inclinations to their Princes Restauration;
The other Tribes were (it seems) already become sensible of their since, and had made public manifestation of their forward inclinations to their Princes Restauration;
Iudah was the first that solemnly owned David for their King, and testifyed that acknowledgement by anointing him in Hebron, 2. Sam. 2. But now they are most backward in restoring him to those rights, to which they themselves were primarily instrumentall to give him title.
Iudah was the First that solemnly owned David for their King, and testified that acknowledgement by anointing him in Hebron, 2. Sam. 2. But now they Are most backward in restoring him to those rights, to which they themselves were primarily instrumental to give him title.
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least by an unseasonable discovery of their affections, they might incense the rebellious partie, and so, provoking their enemies rage, might hasten their own ruine:
lest by an unseasonable discovery of their affections, they might incense the rebellious party, and so, provoking their enemies rage, might hasten their own ruin:
and indeed when men once apprehend themselves past pardon, they grow desperate, and labour to maintain and justify their former wickedness by continued acts of violence.
and indeed when men once apprehend themselves passed pardon, they grow desperate, and labour to maintain and justify their former wickedness by continued acts of violence.
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and personal abode among them, and therefore to be the first countenancers of the Rebellion, must needs be an aggravation of their sin above that of others:
and personal Abided among them, and Therefore to be the First countenancers of the Rebellion, must needs be an aggravation of their since above that of Others:
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but the clemency of a good Prince can pass by, which is plainly evidenced in David, for Iudah's offence had aggravation from their nearness of relation to the King, from their ingratitude for great benefits received by the King,
but the clemency of a good Prince can pass by, which is plainly evidenced in David, for Judah's offence had aggravation from their nearness of Relation to the King, from their ingratitude for great benefits received by the King,
and so mollifies their obdurate hearts, that they are presently melted into an happy complyance with their Prince, testifyed by the unanimous inclination of all their hearts unto him, which is the next particular, the operation or effect, he bowed. VVhere the word of a King is, there is power: says the Preacher, Eccl. 8.4.
and so mollifies their obdurate hearts, that they Are presently melted into an happy compliance with their Prince, testified by the unanimous inclination of all their hearts unto him, which is the next particular, the operation or Effect, he bowed. Where the word of a King is, there is power: Says the Preacher, Ecclesiastes 8.4.
and surely 'tis from that Majesty that God has stamped upon them, as the largest and livelyest images and representations of himself, that their words are so operative, so powerful:
and surely it's from that Majesty that God has stamped upon them, as the Largest and Liveliest Images and representations of himself, that their words Are so operative, so powerful:
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David, vvhen he was but in election to be King, and before the Crown of Iudah, or Israel, had kissed his sacred temples, is yet said to have stayed his Servants with his words when they would have cutt off Saul in the Cave, 1. Sam. 24.7.
David, when he was but in election to be King, and before the Crown of Iudah, or Israel, had kissed his sacred Temples, is yet said to have stayed his Servants with his words when they would have Cut off Saul in the Cave, 1. Sam. 24.7.
Confregit viros, so the vulgar Latine renders the word, he brake them with his words, and the word in the originall signifies as much; to break, or to divide:
Confregit viros, so the Vulgar Latin renders the word, he brake them with his words, and the word in the original signifies as much; to break, or to divide:
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and if his words were so povverful, vvhen onely the private unction had marked him out to be God's, much more povverful surely must they be vvhen he vvas knovvn by all Israel to be their King,
and if his words were so powerful, when only the private unction had marked him out to be God's, much more powerful surely must they be when he was known by all Israel to be their King,
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and then, vvell may it bovv, and incline, and subdue all before it, for the voice of the Lord is powerful, saith the Psalmist, or, mighty in operation, and so is the voice of the King too,
and then, well may it bow, and incline, and subdue all before it, for the voice of the Lord is powerful, Says the Psalmist, or, mighty in operation, and so is the voice of the King too,
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vvhich is true here, for the King does no sooner intimate his desire, but they yield a ready and vvilling obedience, verbum Regis ornatum est potestate, and indeed, the povver vvas such, that it vvas not to be resisted, vvhich is plain in the event,
which is true Here, for the King does no sooner intimate his desire, but they yield a ready and willing Obedience, verbum Regis ornatum est potestate, and indeed, the power was such, that it was not to be resisted, which is plain in the event,
as vve pass along, if vve take notice of the part here specified, upon which this povver had it's principal operation & effect, the Text tells us 'tis the heart, he bowed the heart of all the men of Iudah.
as we pass along, if we take notice of the part Here specified, upon which this power had it's principal operation & Effect, the Text tells us it's the heart, he bowed the heart of all the men of Iudah.
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Kings may govern the bodies of their Subjects, and by their proper power subdue them, nevertheless their hearts may be as rebellious, as obstinate, as ever;
Kings may govern the bodies of their Subject's, and by their proper power subdue them, nevertheless their hearts may be as rebellious, as obstinate, as ever;
but the hearts of his People, Tertullian said most true, inde potestas unde & spiritus, for such operations as these flow from no less a fountain than that of the Deity,
but the hearts of his People, Tertullian said most true, inde potestas unde & spiritus, for such operations as these flow from no less a fountain than that of the Deity,
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or say, God save the King, but all this while there is a nolumus hune regnare, in their hearts, they would not have the King Reigne over them; perhaps worse;
or say, God save the King, but all this while there is a nolumus hune Reign, in their hearts, they would not have the King Reign over them; perhaps Worse;
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and affections, as vvell as in the tongue, and outvvard actions. For as we should give our hearts, first unto God, in entire love and obedience: so next unto the King;
and affections, as well as in the tongue, and outward actions. For as we should give our hearts, First unto God, in entire love and Obedience: so next unto the King;
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This is in vvhich S. * Augustine observes vvas vvanting in Cain's Sacrifice, dans Deo aliquid suum, sibi au tem seipsum, giving to God somewhat that was his,
This is in which S. * Augustine observes was wanting in Cain's Sacrifice, dans God Aliquid suum, sibi au tem seipsum, giving to God somewhat that was his,
mistake not the expression, I mean, in being really within vvhat they are seemingly vvithout; curse not the King, no not in thy thought, sayes the Preacher, Eccl. •0. 20.
mistake not the expression, I mean, in being really within what they Are seemingly without; curse not the King, no not in thy Thought, Says the Preacher, Ecclesiastes •0. 20.
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and the vvord in the originall signifies any disrespect, or disesteem, and vvhere the vice is forbidden, the contrary virtue is commanded, all blessing, respect, esteem, love, loyalty, in our thoughts, in our hearts, unto the Ring;
and the word in the original signifies any disrespect, or disesteem, and where the vice is forbidden, the contrary virtue is commanded, all blessing, respect, esteem, love, loyalty, in our thoughts, in our hearts, unto the Ring;
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Sheba the Son of Bichri may blovv a trumpet of sedition, and being angry at the departure of the Scepter from the house of Saul and Tribe of Benjamin, may, to gratify his ovvn spleen, engage the People in a nevv Rebellion,
Sheba the Son of Bichri may blow a trumpet of sedition, and being angry At the departure of the Sceptre from the house of Saul and Tribe of Benjamin, may, to gratify his own spleen, engage the People in a new Rebellion,
So that (me thinks) this Tribe is like that Son in the Parable, vvho being commanded by his Father to go and work in the Vineyard, said he would not, but afterwards repented, and went.
So that (me thinks) this Tribe is like that Son in the Parable, who being commanded by his Father to go and work in the Vineyard, said he would not, but afterwards repented, and went.
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a converted siner is usually most punctual, and intense in the acts of devotion, and a reclaimed Subject in the acts of loyalty and obedience: and good reason;
a converted Synner is usually most punctual, and intense in the acts of devotion, and a reclaimed Subject in the acts of loyalty and Obedience: and good reason;
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and justifie to the world the sincerity of their conversion by future acts of severe obedience to those Laws, to which they had been formerly rebellious.
and justify to the world the sincerity of their conversion by future acts of severe Obedience to those Laws, to which they had been formerly rebellious.
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) What love manifested by Mary Magdalen? she who had sinned by unlawful embraces, you may find kissing the feet of our Saviour washing them with her tears, and wiping them with the hairs of her head;
) What love manifested by Marry Magdalen? she who had sinned by unlawful embraces, you may find kissing the feet of our Saviour washing them with her tears, and wiping them with the hairs of her head;
Alas, we have enemies enough, both to our Religion & interest, at home, and abroad; let us not then by weakening our selves, give the enemy an advantage against us;
Alas, we have enemies enough, both to our Religion & Interest, At home, and abroad; let us not then by weakening our selves, give the enemy an advantage against us;
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When the spirit of God descended upon the Multitude of believers, Acts, 4.32. 'tis said they vvere NONLATINALPHABET, of one heart and of one soul, NONLATINALPHABET (as some Copies adde,) and there was no difference among them;
When the Spirit of God descended upon the Multitude of believers, Acts, 4.32. it's said they were, of one heart and of one soul, (as Some Copies add,) and there was no difference among them;
Whil'st the People continued in their Rebellion, they could not but suffer, under many a sharp throw and pang of conscience, which oftentimes like that hand writing upon the wall before Belshazzar, changed their very countenances,
Whilst the People continued in their Rebellion, they could not but suffer, under many a sharp throw and pang of conscience, which oftentimes like that hand writing upon the wall before Belshazzar, changed their very countenances,
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and the operation of their sin, (like Hector unto Aeneas, In somnis ecce ante oculos moestissimus Hector visus adesse mihi) — left such a damp and horror upon their spirits,
and the operation of their since, (like Hector unto Aeneas, In somnis ecce ante Eyes moestissimus Hector visus Adesse mihi) — left such a damp and horror upon their spirits,
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as was equal to that of those visions of the night, recorded, Iob. 4.13.14. Stung with these sharp apprehensions, both of sin, and punishment, they were many times ready to have cryed out with that Jaylor, Acts, 16.30. VVhat must we doe to be saved? but those better motions were suddainly expell'd;
as was equal to that of those visions of the night, recorded, Job 4.13.14. Stung with these sharp apprehensions, both of since, and punishment, they were many times ready to have cried out with that Jailor, Acts, 16.30. What must we do to be saved? but those better motions were suddenly expelled;
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in others, by pleasing reflections upon their nevv purchased vvealth, they had bought much Land, (no matter though it vvere vvith the price of blood,) and therefore they cannot, they vvill not come:
in Others, by pleasing reflections upon their new purchased wealth, they had bought much Land, (no matter though it were with the price of blood,) and Therefore they cannot, they will not come:
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And as the King invited them to the performance of their dutie, so they invite him to the repossession of his Royall Crovvn and Dignity, they sent this word unto the King, which is the next thing considerable, the happy consequent of this bovving of their hearts, vvhich is the calling of the King home to the exercise of his Regall povver and authority, vvhich is the very summe of this Text,
And as the King invited them to the performance of their duty, so they invite him to the repossession of his Royal Crown and Dignity, they sent this word unto the King, which is the next thing considerable, the happy consequent of this bowing of their hearts, which is the calling of the King home to the exercise of his Regal power and Authority, which is the very sum of this Text,
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and the great business of this day, return thou. The People vvearyed vvith oppression and confusion, (vvhich are the undoubted consequents of Rebellion;
and the great business of this day, return thou. The People wearied with oppression and confusion, (which Are the undoubted consequents of Rebellion;
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and a draught of wine? ask not the effeminate person, or rich glutton, such as deck their beds with coverings of tapestry, with perfumes of Myrrhe, Aloes, and Cinamon, which Amos 6.4. stretch themselves upon their Couches, and eat the Lambs out of the Flock, and Calves out of the midst of the stall; that Luke 16.9.
and a draught of wine? ask not the effeminate person, or rich glutton, such as deck their Beds with coverings of tapestry, with perfumes of Myrrh, Aloes, and Cinnamon, which Amos 6.4. stretch themselves upon their Couches, and eat the Lambs out of the Flock, and Calves out of the midst of the stall; that Lycia 16.9.
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The very afflictions of this life make Heaven it self more Heavenly, and in this sense too, work for us a far more exceeding and eternal weight of glory,.
The very afflictions of this life make Heaven it self more Heavenly, and in this sense too, work for us a Far more exceeding and Eternal weight of glory,.
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Look upon King David but four Chapters before this of my Text, and you shall see him fleeing from Hierusalem for fear of the Conspirators, weeping as he goes up the ascent of Mount Olivet, bare foot, and his head uncover'd.
Look upon King David but four Chapters before this of my Text, and you shall see him fleeing from Jerusalem for Fear of the Conspirators, weeping as he Goes up the ascent of Mount Olivet, bore foot, and his head uncovered.
Look upon him again, in this and the preceding Chapter, and you shall see his enemies defeated, the pursuers pursued, the Usurper hang'd, Shimei begging pardon,
Look upon him again, in this and the preceding Chapter, and you shall see his enemies defeated, the pursuers pursued, the Usurper hanged, Shimei begging pardon,
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This was according to S. Paul's pattern for better things, a NONLATINALPHABET for a NONLATINALPHABET, aconglorification for a copassion, if we suffer with him, that we may be glorifyed together, Rom. 8.17.
This was according to S. Paul's pattern for better things, a for a, aconglorification for a copassion, if we suffer with him, that we may be glorified together, Rom. 8.17.
And the same Apostle tells the Philippians, Chap. 1.29. Ʋnto you it is given in the behalf of Christ, not onely to believe, but allso to suffer for his sake.
And the same Apostle tells the Philippians, Chap. 1.29. Ʋnto you it is given in the behalf of christ, not only to believe, but also to suffer for his sake.
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some, as evil Counsellours, or unjust in the late management of their respective offices, that so they might have put a better colour upon the face of their Rebellion;
Some, as evil Counsellors, or unjust in the late management of their respective Offices, that so they might have put a better colour upon the face of their Rebellion;
Origen, being to preach on that of the Psalmist's, unto the wicked saith God, what hast thou to doe to declare my Statutes? Psal. 50.16. wept over his Text instead of preaching:
Origen, being to preach on that of the Psalmist's, unto the wicked Says God, what hast thou to do to declare my Statutes? Psalm 50.16. wept over his Text instead of preaching:
I shall not lead your attention into the paralell and application, as I did into the story of the Text, through the many contrivances and managements of the Rebellion,
I shall not led your attention into the parallel and application, as I did into the story of the Text, through the many contrivances and managements of the Rebellion,
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His Majesty having early notice of the summoning of a Parliament to convene in ƲƲestminster, Aprill, 25. 1660. and that the Lords were to be owned in that jurisdiction and authority, which did alwayes belong unto them by birth-right,
His Majesty having early notice of the summoning of a Parliament to convene in ƲƲestminster, April, 25. 1660. and that the lords were to be owned in that jurisdiction and Authority, which did always belong unto them by birthright,
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and the fundamentall Lawes of the Land, he sent two letters by a person of honour and integrity, together with a generall Declaration to all his Subjects of what degree or quality soever, to be first seasonably communicated to both Houses,
and the fundamental Laws of the Land, he sent two letters by a person of honour and integrity, together with a general Declaration to all his Subject's of what degree or quality soever, to be First seasonably communicated to both Houses,
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in which Letters and Declaration, you may see such meekness, such mercy and forgiveness, as might easily convince the world that he had a spirit suitable to that of David's: he svveetly mindes them of his own,
in which Letters and Declaration, you may see such meekness, such mercy and forgiveness, as might Easily convince the world that he had a Spirit suitable to that of David's: he sweetly minds them of his own,
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In his Declaration, least fear of punishment, (to use his Majesties own words,) might engage any to a perseverance in guilt for the future, by opposing the happiness and quiet of their Country, in the restauration of King, Peers,
In his Declaration, least Fear of punishment, (to use his Majesties own words,) might engage any to a perseverance in guilt for the future, by opposing the happiness and quiet of their Country, in the restauration of King, Peers,
He granted free and generall Pardon to all, of what quality, condition, or degree whatsoever, that within forty dayes after publication thereof, should take hold of that his grace and favour (except such as the Parliament should except.) Such, who having washed their hands in the Sacred blood of his Royal Father, were not capable of Pardon.
He granted free and general Pardon to all, of what quality, condition, or degree whatsoever, that within forty days After publication thereof, should take hold of that his grace and favour (except such as the Parliament should except.) Such, who having washed their hands in the Sacred blood of his Royal Father, were not capable of Pardon.
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These Letters and Declaration, sent to both Houses, being publiquely read, produced the like effect, vvhich that message of King David's did on the Tribe of Iudah, they bowed, they inclined the hearts of the People unto the King;
These Letters and Declaration, sent to both Houses, being publicly read, produced the like Effect, which that message of King David's did on the Tribe of Iudah, they bowed, they inclined the hearts of the People unto the King;
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For upon the reading of these Letters & Declaration, both Houses of Parliament, (the great representative of the Kingdome,) passed this Vote, (or to this effect,
For upon the reading of these Letters & Declaration, both Houses of Parliament, (the great representative of the Kingdom,) passed this Vote, (or to this Effect,
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to this purpose the Usurper begot Parliaments, and upon them Ordinances, with which they quickned so fast, (sometimes to a superfetation;) that a second was hastily begotten, before the first was born.
to this purpose the Usurper begotten Parliaments, and upon them Ordinances, with which they quickened so fast, (sometime to a superfetation;) that a second was hastily begotten, before the First was born.
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But novv they freely, and vvithout danger, Vote, and publiquely ovvn him their lavvfull and undoubted King, whom even novv, had been Treason but to have named vvith honour.
But now they freely, and without danger, Vote, and publicly own him their lawful and undoubted King, whom even now, had been Treason but to have nam with honour.
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The day, wherein these gracious Letters and Declaration, were read in Parliament, vvas the first of this Moneth of May, in the year 1660. And truly this Moneth, ought to be unto us as Abib unto the Israelites, Exod. 12. the beginning of Moneths. Their deliverance from Egypt's bondage being not more signall,
The day, wherein these gracious Letters and Declaration, were read in Parliament, was the First of this Monn of May, in the year 1660. And truly this Monn, ought to be unto us as Abib unto the Israelites, Exod 12. the beginning of Months. Their deliverance from Egypt's bondage being not more signal,
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Persons, of whom I may most truly say, as Gregory Nazianzen said of Iulian the Apostate, they had the defection of Ieroboam, the cruelty of Ahab, the hardness of Pharaoh, and the sacriledge of Nebuchadnezzar, NONLATINALPHABET.
Persons, of whom I may most truly say, as Gregory Nazianzen said of Iulian the Apostate, they had the defection of Jeroboam, the cruelty of Ahab, the hardness of Pharaoh, and the sacrilege of Nebuchadnezzar,.
and each succeeding day, was the happy Parent of new joyes. Dies diei eructat verbum, Psal. 19.2. Day unto day uttered speech, and night unto night shewed knowledge.
and each succeeding day, was the happy Parent of new Joys. Die Die Eructate verbum, Psalm 19.2. Day unto day uttered speech, and night unto night showed knowledge.
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and through the mercy of the most highest, he did not miscarry, but upon the 25. or 26. day of this Moneth, his Majestie landed at Dover, and the 29. (this day, which vve novv celebrate,) he made his entrance into his renovvned City of London, to the unexpressible joy,
and through the mercy of the most highest, he did not miscarry, but upon the 25. or 26. day of this Monn, his Majesty landed At Dover, and the 29. (this day, which we now celebrate,) he made his Entrance into his renowned city of London, to the unexpressible joy,
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conducting his Majestie, into that his Royall City in far greater splendour and triumph, than any one of his most victorious Predecessours, Kings of England, return'd from their greatest Conquests.
conducting his Majesty, into that his Royal city in Far greater splendour and triumph, than any one of his most victorious Predecessors, Kings of England, returned from their greatest Conquests.
So that they that bragg'd of their signal Conquests, might have here beheld a Conquest indeed, a victory Royal, one like that of David's, fit for a King,
So that they that bragged of their signal Conquests, might have Here beheld a Conquest indeed, a victory Royal, one like that of David's, fit for a King,
This victory, like Aaron's * rod, has swallowed up all their victories, and like Pharaoh's Magicians they must novv confess, digitus Dei est hic, Exod. 8.19. this is the finger of God.
This victory, like Aaron's * rod, has swallowed up all their victories, and like Pharaoh's Magicians they must now confess, Digitus Dei est hic, Exod 8.19. this is the finger of God.
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though sometimes I could not vvell distinguish, whether the teares trickled faster from the eyes, or the acclamations ecchoed lowder from the mouthes of the People.
though sometime I could not well distinguish, whither the tears trickled faster from the eyes, or the acclamations echoed Louder from the mouths of the People.
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this day he 2 Sam. 19.30 came again in peace unto his own house; and and vvith him (as vvith David) all his Servants; many worthy Gentlemen, and Nobles;
this day he 2 Sam. 19.30 Come again in peace unto his own house; and and with him (as with David) all his Servants; many worthy Gentlemen, and Nobles;
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as if they intended to antedate their own apostacy, and let the vvorld see, (vvhich is strange) that their relapse, was more ancient than their repentance:
as if they intended to antedate their own apostasy, and let the world see, (which is strange) that their relapse, was more ancient than their Repentance:
I remember it vvas the saying of that Noble person upon a publick occasion (to vvhich some here I believe can bear vvi•ness vvith me) that it was more honourable to suffer with the best of Princes,
I Remember it was the saying of that Noble person upon a public occasion (to which Some Here I believe can bear vvi•ness with me) that it was more honourable to suffer with the best of Princes,
but meerly conscience to God, and duty to his Prince And I bless God he is novv return'd again, return'd an example of Loyalty and constancy to posterity.
but merely conscience to God, and duty to his Prince And I bless God he is now returned again, returned an Exampl of Loyalty and constancy to posterity.
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And (I hope I may speak as vvithout suspicion of flattery, so likevvise of offence,) this vvhole Nation may bless God too, I am sure this Church may, I am sure it does:
And (I hope I may speak as without suspicion of flattery, so likewise of offence,) this Whole nation may bless God too, I am sure this Church may, I am sure it does:
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for the more ready performance whereof, let me exhort every one of you in those words of the Lord unto the Prophet. Ezek. 24.2. Son of man write thee the name of the day, even of this same day.
for the more ready performance whereof, let me exhort every one of you in those words of the Lord unto the Prophet. Ezekiel 24.2. Son of man write thee the name of the day, even of this same day.
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Our Sovereign Lord King CHARLES the Second, after twelve yeares expulsion from his Kingdomes, returned to the possession of his Crown and Royall dignity this same day ▪ A day, fit to be written, not onely with a pen of Iron,
Our Sovereign Lord King CHARLES the Second, After twelve Years expulsion from his Kingdoms, returned to the possession of his Crown and Royal dignity this same day ▪ A day, fit to be written, not only with a pen of Iron,
this day, which was the restauration of our King, of our Church, of our Religion, of our Laws, of our Liberties, of all that we can call venerable, good, honourable, or sacred.
this day, which was the restauration of our King, of our Church, of our Religion, of our Laws, of our Liberties, of all that we can call venerable, good, honourable, or sacred.
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very well expressed by the Act of Parliament for the perpetual Anniversary Thanksgiving on the 19. of May: the most memorable Birth-day, not onely of his Majesty, both as a Man and Prince,
very well expressed by the Act of Parliament for the perpetual Anniversary Thanksgiving on the 19. of May: the most memorable Birthday, not only of his Majesty, both as a Man and Prince,
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Let every one then in a grateful acknowledgement of the blessings and mercies of this day, say with David, quid retribuam Domino? what shall I render unto the Lord for all his benefits towards me? Let us take the cup of Salvation,
Let every one then in a grateful acknowledgement of the blessings and Mercies of this day, say with David, quid retribuam Domino? what shall I render unto the Lord for all his benefits towards me? Let us take the cup of Salvation,
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and let us all humbly implore the riches of God's mercy, vvho is the fountain of all our joyes, that he vvould graciously continue the joyes of this day unto us;
and let us all humbly implore the riches of God's mercy, who is the fountain of all our Joys, that he would graciously continue the Joys of this day unto us;
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To this end, let us pray, that God would continue his Majesty upon his Throne, the Church in her possessions, Religion in it's purity, the People in obedience,
To this end, let us pray, that God would continue his Majesty upon his Throne, the Church in her possessions, Religion in it's purity, the People in Obedience,
and lastly, that the Soul of our Lord the King may be bound up in the bundle of life with the Lord his God, let us pray fervently, pray ardently, pray constantly,
and lastly, that the Soul of our Lord the King may be bound up in the bundle of life with the Lord his God, let us pray fervently, pray ardently, pray constantly,
Hoc potest intelligi de David quod ipse per ea quae misit dici viris Judae per Sadock & Abiathar sacerdotes inclinavit illos totaliter, Tostat, in loc.
Hoc potest intelligi de David quod ipse per ea Quae misit dici Viris Judae per Zadok & Abiathar Sacerdotes inclinavit Illos totaliter, Toast, in loc.
