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 sounded 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.
There had been now a War between Saul and the philistines; a War that was sounded 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.
yet in the Conclusion both He and his Forces (Good Jonathan himself not excepted) are routed upon Mount Gilboa by the Uncircumcised 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 Uncircumcised 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 Armourbearer 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 Armor-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 Blood-thirsty 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 's Subjects, but a Stranger;
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, but a Stranger;
yet for the Sake of God, whose Impress the Unfortunate King bore, for the Honor of Marsty, and out of respect to Saul 's Divine Unction and Character, he was resolved to revenge the Kings death, with every drop of this Amalekites Blood;
yet for the Sake of God, whose impress the Unfortunate King boar, for the Honour of Marsty, and out of respect to Saul is Divine Unction 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 Soul took a Sword and fell upon it, v. 4. On the other side, Josephus, and some more tells us, that Saul had not the Only 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 Soul took a Sword and fell upon it, v. 4. On the other side, Josephus, and Some more tells us, that Saul had not the Only hand in the case,
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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 Only welcom and reward, that he was to receive.
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 Armor-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 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 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 affraid 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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He 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,
He 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 Crot•m 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 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 Crot•m 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,
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 R•te 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 R•te and From that is not absolutely necessary: For many Princes At this day Are not thus Anointed At all;
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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,
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, neito 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, neito 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 Dishonoring God's own Majesty,
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,
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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 strengthened 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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than Nero was at Rome; and yet, as the Prophet calls the former God's Anointed, so the Apostle calls the latter the Minister of God, the Ordained of God; and both Isaiah and St. Paul spake so upon these grounds,
than Nero was At Room; and yet, as the Prophet calls the former God's Anointed, so the Apostle calls the latter the Minister of God, the Ordained of God; and both Isaiah and Saint Paul spoke so upon these grounds,
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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.
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, 1 Sam. 13. and therein he was an Usurper of the Priestly Office.
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, 1 Sam. 13. and therein he was an Usurper of the Priestly Office.
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and all this for David's good Service, therein he was a Tyrant: After this, he unjustly Kills at once 85. of the Lord's Priests, c. 22. besides the Men and Women, Children,
and all this for David's good Service, therein he was a Tyrant: After this, he unjustly Kills At once 85. of the Lord's Priests, c. 22. beside the Men and Women, Children,
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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 Ender, c. 28. and therein he was an Apostate. And after all this, last of all,
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 Endear, c. 28. 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, c. 31. endeavours 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, c. 31. endeavours and attempts his own final Destruction,
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and David own'd, treated, reveer'd, and in the end vindicated him, as the Lord's Anointed. He distinguisht between the Sinner, and the Prince; He lookt upon his Personal Crimes with one eye,
and David owned, treated, reveered, 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 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 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,
or whether it be by the Consent of Men, that he is pitcht 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 pitcht 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 these 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 these pitch upon the Man, but neither of them gives him his authority, but both consent to submit unto it;
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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 their Electors; but their Authority to keep the Peace, to Distrain Goods, to Sieze 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 their 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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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 alread 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 anothers Possession; which is the ground of that Maxim in our Law (which is the sharpest Dagger in the Republicans 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's 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 Republicans 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 Destrustion; 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 Rebbels 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 a Defensive War against a Rightful Soveraign, (a case, that never was maintain - but by Republican Atheists. ) When our Saviour commanded us, Not to resist evil, Matth. 5.39.
I do not intend (for the Time will not give me leave) to handle the case of a a Defensive War against a Rightful Sovereign, (a case, that never was maintain - but by Republican Atheists.) When our Saviour commanded us, Not to resist evil, Matthew 5.39.
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,
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,
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,
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, 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,
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 considered. 1. That David is case was particular; for he was already Anointed unto the Kingdom,
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 Disconted Persons) partly to shew David their best respects; partly out of pity and compassion to a wronged Prince,
partly for Refuge-sake (for they were Indigent and Discounted Persons) partly to show David their best respects; partly out of pity and compassion to a wronged Prince,
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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, than as a formidable Army, to secure his own Life from the hands of Pick-thanks, who otherwise might be ready to shed his Blood 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,
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, than 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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tho David had to 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 Lords Anointed, to stretch forth mine hand against him, seeing he is the Anointed of the Lord.
though David had to 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 lords Anointed, to stretch forth mine hand against him, seeing he is the Anointed of the Lord.
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Whence I proceed to the next Conclusion, that the Destruction of the Lord's Anointed, the stretching forth the hand to Invade his Life or Dominions, is of all other Acts of Violence, the most fearful and horrid Crime:
Whence I proceed to the next Conclusion, that the Destruction of the Lord's Anointed, the stretching forth the hand to Invade his Life or Dominions, is of all other Acts of Violence, the most fearful and horrid Crime:
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The Lord forbid that I should do this thing, saith David: When the Kingly Prophet 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 smote him,
The Lord forbid that I should do this thing, Says David: When the Kingly Prophet 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 smote him,
as if he had made a breach upon God's Law, and had been guilty of a very unworthy and Disloyal Act (for the Oyl upon a Kings Head (like the Oyntment 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 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 unworthy 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 Butchered the King of England, and in the name of the Lord vied for Wickedness with all the Devils in Hell?
than to be abused by the Uncircumcised Philistines. But notwithstanding the Kings own Command, the Armour-bearer refused to hearken in that particular;
than to be abused by the Uncircumcised philistines. But notwithstanding the Kings own Command, the Armor-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.
he was soar afraid, Says the Text, 1 Sam. 31.4. Read on now to the next v. and you will find, that this Armor-bearer feared not to Kill himself, though he was soar afraid to Kill his Sovereign.
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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.
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.
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Doubtless, for a Man to Kill himself is a very horrid sin, because it is his last Act, whereby (in Humane probability) he hurrieth himself off the Earth into Hell.
Doubtless, for a Man to Kill himself is a very horrid since, Because it is his last Act, whereby (in Humane probability) he hurrieth himself off the Earth into Hell.
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 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.
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,
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,
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Come thy ways now, my Honest Amalekite (Honest in Comparison) who thô thou wast not afraid to stretch forth thine hand to destroy the King of Israel, ye for ought we know, didst never suffer thine Heart to swell against thine own Soveraign;
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, you for ought we know, didst never suffer thine Heart to swell against thine own Sovereign;
didst never break Covenants, nor violate Oaths, nor any ways further or abett the Blood-shedding of the King of Amalek; nor didst ever harden thy Heart to that desperate state of Impenitence, Deadness or Reprobation,
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,
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as to Justifie and Vindicate the most horrid Act of Treason, with hands stretched out and lifted up before the most High God, as do those Sons of Belial, the Rebels of this day.
as to Justify and Vindicate the most horrid Act of Treason, with hands stretched out and lifted up before the most High God, as do those Sons of Belial, the Rebels of this day.
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as to Represent the Sinfulness of the Treason, to the end we and our Posterity may see what reason all of us have to be truly Humbled under the Sense of it.
as to Represent the Sinfulness of the Treason, to the end we and our Posterity may see what reason all of us have to be truly Humbled under the Sense of it.
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, Philo de Spec. Leg Sacriledge, and the Greatest of all sorts of Sacriledge: Nay, it is of such a staining nature, that it polluteth a whole Land;
and Therefore Philo the Jew calls it, Philo de Spec. Leg Sacrilege, and the Greatest of all sorts of Sacrilege: Nay, it is of such a staining nature, that it polluteth a Whole Land;
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And an Instance hereof we have upon Saul 's killing the Gibeonites: He slew them indeed in his Zeal to the Children of Israel and Judah: but thô 'twas his Fact and Cruelty,
And an Instance hereof we have upon Saul is killing the Gibeonites: 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 Blood especially that of Rebellion 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 especially that of Rebellion 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 barbarously murder'd among us.
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 barbarously murdered among us.
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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 Oblivien 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 Oblivien 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 H•ly 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 H•ly and Gracious Purposes.
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H•wbeit, 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. •2.
H•wbeit, 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. •2.
For, the Sin 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:
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 Bo•y 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 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 Bo•y 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, Phineas 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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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:
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 Rebellion which brought 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 Rebellion which brought 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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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 from 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 concur with them,
and on every turn they Mistrusted, that God afflicted them from 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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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 King's 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 Warrantry, the Sin of Rebellion must necessarily be of a Damning Nature,
the King's 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 Warrantry, the since of Rebellion must necessarily be of a Damning Nature,
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and of a Clamorous Tongue, however some (whose Consciences are Armour proof against all Arguments from Scripture and Antiquity) have begun again to speak of the Lawfulnes;
and of a Clamorous Tongue, however Some (whose Consciences Are Armour proof against all Arguments from Scripture and Antiquity) have begun again to speak of the Lawfulness;
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Is the Iniquity of Peor, and the Sin of the Golden Calf to 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 Rebellious 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 •ollies,
Is the Iniquity of Peor, and the since of the Golden Calf to 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 Rebellious 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 •ollies,
when all is done, to lay aside all Unnatural Animosities and Heart-burnings, which Evil Men have so long made use of, In order to distract this Kingdom;
when all is done, to lay aside all Unnatural Animosities and Heartburnings, which Evil Men have so long made use of, In order to distract this Kingdom;
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