Great Britains resurrection. Or, England's complacencie in her royal soveraign King Charles the Second. A sermon preached in the lecture at Gloucester, June 5 1660. By Richard Eedes minister of the gospel at Bps Cleeve.
In short, we need not doubt but he had a full Tribute paid him, since they gave him their hearts for an Earnest; and of that my Text is a clear Testimony:
In short, we need not doubt but he had a full Tribute paid him, since they gave him their hearts for an Earnest; and of that my Text is a clear Testimony:
The connective Particle [ As ] refers us to the Context, and that relates to a particular act of King Davids: Joab his Captain General had slain Abner upon a private grudge,
The connective Particle [ As ] refers us to the Context, and that relates to a particular act of King Davids: Joab his Captain General had slave Abner upon a private grudge,
and he himself becomes the chief Mourner at his Funeral: and as it is exprest immediately before my Text, The people took notice of it, and it pleased them:
and he himself becomes the chief Mourner At his Funeral: and as it is expressed immediately before my Text, The people took notice of it, and it pleased them:
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And then endeavour to fasten it upon your Hearts with three Nails. And afterwards, give you in four Pregnant and Ponderous Reasons for the confirmation of it.
And then endeavour to fasten it upon your Hearts with three Nails. And afterwards, give you in four Pregnant and Ponderous Reasons for the confirmation of it.
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The first Consideration is this, That our jealous God that will not give his glory to another, hath notwithstanding put so much of it upon earthly Potentates, that he hath dignified them with his own Name.
The First Consideration is this, That our jealous God that will not give his glory to Another, hath notwithstanding put so much of it upon earthly Potentates, that he hath dignified them with his own Name.
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consult Psal. 82. vers. 6. I have said, Ye are gods, &c. and vers. 1. of that Psal. God standeth in the Congregation of the mighty, he judgeth among gods.
consult Psalm 82. vers. 6. I have said, You Are God's, etc. and vers. 1. of that Psalm God Stands in the Congregation of the mighty, he Judgeth among God's.
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they are Kings, but he is King of kings: they are Gods, but he is God of gods: they have power, but he hath a power of might, Ephes. 6.10. which is as much as to say, A power of power: they have Kingdom, Power and Glory for a time; but his is the Kingdom, Power and Glory for ever and ever.
they Are Kings, but he is King of Kings: they Are God's, but he is God of God's: they have power, but he hath a power of might, Ephesians 6.10. which is as much as to say, A power of power: they have Kingdom, Power and Glory for a time; but his is the Kingdom, Power and Glory for ever and ever.
observe how vehemently the Apostle presses subjection to them upon that account, Rom. 13.1, 2, 3, 4, 5. Let every soul be subject to the higher Powers:
observe how vehemently the Apostle presses subjection to them upon that account, Rom. 13.1, 2, 3, 4, 5. Let every soul be Subject to the higher Powers:
his Image and Superscription is stamped upon them, as theirs upon their Coin. He is the begetting Father, that by the immortal seed of the Word and Spirit, begets many children to grace,
his Image and Superscription is stamped upon them, as theirs upon their Coin. He is the begetting Father, that by the immortal seed of the Word and Spirit, begets many children to grace,
and those that violate it, do it at their uttermost peril, Rom. 13.2. Whosoever resisteth the Power, resisteth the Ordinance of God, and shall receive unto themselves damnation.
and those that violate it, do it At their uttermost peril, Rom. 13.2. Whosoever Resisteth the Power, Resisteth the Ordinance of God, and shall receive unto themselves damnation.
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The fourth Consideration: That God wraps up their interests with his own; espousing their honour, and securing them under his own wings, 1 Pet. 2.17. Fear God, honour the King:
The fourth Consideration: That God wraps up their interests with his own; espousing their honour, and securing them under his own wings, 1 Pet. 2.17. fear God, honour the King:
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Nay, as if God thought the Kings Honour stood at too great a distance from his own, in that distinction of terms, Fear and Honour, he wraps them both up under that one Expression of Fear, which before he had singled out for his own self, Prov. 24.21, 22. My son, fear thou the Lord and the King, &c. where he reads us a full Lecture of double Loyalty, Supreme and Subordinate: as he that abuses the Kings Embassador, dishonours the King;
Nay, as if God Thought the Kings Honour stood At too great a distance from his own, in that distinction of terms, fear and Honour, he wraps them both up under that one Expression of fear, which before he had singled out for his own self, Curae 24.21, 22. My son, Fear thou the Lord and the King, etc. where he reads us a full Lecture of double Loyalty, Supreme and Subordinate: as he that Abuses the Kings Ambassador, dishonours the King;
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The fifth Consideration: As God hath dignified them with his Name, and made them Plenipotentiaries in their Dominions, to act within their Sphere, in Domino, sub Domino, & pro Domino;
The fifth Consideration: As God hath dignified them with his Name, and made them Plenipotentiaries in their Dominions, to act within their Sphere, in Domino, sub Domino, & Pro Domino;
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So doth he in the fifth place oblige, and conjure all that are in subjection under them, by their allegiance to him, that they be loyal to them, 1 Pet. 2.13. Submit your selves to every Ordinance of man, for the Lords sake;
So does he in the fifth place oblige, and conjure all that Are in subjection under them, by their allegiance to him, that they be loyal to them, 1 Pet. 2.13. Submit your selves to every Ordinance of man, for the lords sake;
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That God hath not onely wrapped up the interest of Christian Kings with his own, but with the interests of our neerest and dearest Relations upon earth;
That God hath not only wrapped up the Interest of Christian Kings with his own, but with the interests of our nearest and dearest Relations upon earth;
The fifth Commandment contains our Allegiance to the Father of our Country, our Civil Father; to the Father of our Souls, our Ecclesiastical Fathers; and the Fathers of our Flesh, our Natural Fathers: all are comprehended under this short Precept, Honour thy Father and Mother, &c. It contains the Duties of all Sorts, Superiours, Equals, and Inferiours. And some have contended by this Argument, that this Commandment should belong to the First Table: because as the First relates to the internal Worship of God, the Second to his external Worship, the Third to his Name, the Fourth to his Day; so this Fifth to his Representatives; the Fathers of our Flesh representing his Providence, the Fathers of our Souls his Wisdom, and the Fathers of our Country, his Power.
The fifth Commandment contains our Allegiance to the Father of our Country, our Civil Father; to the Father of our Souls, our Ecclesiastical Father's; and the Father's of our Flesh, our Natural Father's: all Are comprehended under this short Precept, Honour thy Father and Mother, etc. It contains the Duties of all Sorts, Superiors, Equals, and Inferiors. And Some have contended by this Argument, that this Commandment should belong to the First Table: Because as the First relates to the internal Worship of God, the Second to his external Worship, the Third to his Name, the Fourth to his Day; so this Fifth to his Representatives; the Father's of our Flesh representing his Providence, the Father's of our Souls his Wisdom, and the Father's of our Country, his Power.
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These Considerations are agreeable to the Principles of Christian Religion; and to have them influential upon our practice, shews that we are true Israelites indeed, and spirited as it becometh the Gospel of Jesus Christ.
These Considerations Are agreeable to the Principles of Christian Religion; and to have them influential upon our practice, shows that we Are true Israelites indeed, and spirited as it Becometh the Gospel of jesus christ.
It hath been a Question discussed in the Schools, An Dominium temporale, fundetur in gratia? and it hath been held Negative, and affirmed that it is founded in nature; and it's so natural a Principle, that our Saviour told the Jews that blasphemously traduc'd him to cast out devils through Beelzebub the Prince of Devils, that the principality of Hell could not stand,
It hath been a Question discussed in the Schools, an Dominium temporale, fundetur in Gratia? and it hath been held Negative, and affirmed that it is founded in nature; and it's so natural a Principle, that our Saviour told the jews that blasphemously traduced him to cast out Devils through Beelzebub the Prince of Devils, that the principality of Hell could not stand,
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We read that when there was no King in Israel, but every one did as it seemed good in his own eyes, all suddenly degenerated into Conscisions and Confusion. And since there hath been no King in England, I need not tell you how we have rung the Changes; Men changing their God as well as their King, till our Church was almost turn'd to a Synagogue of Satan; and our Common-wealth into a Common-woe. Since Monarchy hath been eaten up of Anarchy, and the fat kine by the leane, which were still as ill-favour'd as before;
We read that when there was no King in Israel, but every one did as it seemed good in his own eyes, all suddenly degenerated into Conscisions and Confusion. And since there hath been no King in England, I need not tell you how we have rung the Changes; Men changing their God as well as their King, till our Church was almost turned to a Synagogue of Satan; and our Commonwealth into a common-woe. Since Monarchy hath been eaten up of Anarchy, and the fat kine by the lean, which were still as ill-favoured as before;
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how have men given to change, by avoiding Charybdis, fallen into Scylla; going about to escape one Gulph, fell into another? We were so afraid of Ʋniformity, that we have run into Multiformity; and to shun Conformity, have rusht upon Deformity. Surely Arbitrariness in State-Government, and Independency in the Church, are pretty Fancies for wanton Statesmen and Church-men to play withal;
how have men given to change, by avoiding Charybdis, fallen into Scylla; going about to escape one Gulf, fell into Another? We were so afraid of Ʋniformity, that we have run into Multiformity; and to shun Conformity, have rushed upon Deformity. Surely Arbitrariness in state government, and Independency in the Church, Are pretty Fancies for wanton Statesmen and Churchmen to play withal;
but reduce them once to practise, and you make the State and Church to be like Alcibiades his Army, that consisted of none but Commanders; when they came to fight, there were none under Discipline.
but reduce them once to practise, and you make the State and Church to be like Alcibiades his Army, that consisted of none but Commanders; when they Come to fight, there were none under Discipline.
Those that have been eminently learned, both in Ecclesiastical and State-Policy, have not only commended, but admired the exactness of its constitution.
Those that have been eminently learned, both in Ecclesiastical and State-policy, have not only commended, but admired the exactness of its constitution.
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Ours is that Trinity in Unity, all three in one, if I may borrow that illustration with this excuse, Sic parvis, &c. Or rather — Sic magnis componere magna — to compare the great things of Earth with the great things of Heaven.
Ours is that Trinity in Unity, all three in one, if I may borrow that illustration with this excuse, Sic parvis, etc. Or rather — Sic magnis componere Magna — to compare the great things of Earth with the great things of Heaven.
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Have we not sufficiently tasted the bitter fruits of innovation and changableness, since our Land hath swarmed with Lunaticks and Phanaticks, and become the Cage of every unclean bird;
Have we not sufficiently tasted the bitter fruits of innovation and changeableness, since our Land hath swarmed with Lunatics and Fanatics, and become the Cage of every unclean bird;
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since we may almost say, Quot Capita tot sententiae; so many men, so many minds? Many have been of an Ephemerian religion, their dreams like Jonas gourd comming up in a night, and withered the next day;
since we may almost say, Quot Capita tot sententiae; so many men, so many minds? Many have been of an Ephemerian Religion, their dreams like Jonah gourd coming up in a night, and withered the next day;
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What do we begin now think of a State-Government and a Church-Government? is not an indifferent one, better then none? but ours is more, a most singular and exact government in reference to the Sate;
What do we begin now think of a state government and a Church-Government? is not an indifferent one, better then none? but ours is more, a most singular and exact government in Referente to the Sat;
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and some think, if a gracious indulgence may be obtained from our Soveraign as to the regulation of some circumstances in Ecclesiastical policy, that we may press after Purity with Verity and Unity, it may then be said of the Discipline both of Church and Sate,
and Some think, if a gracious indulgence may be obtained from our Sovereign as to the regulation of Some Circumstances in Ecclesiastical policy, that we may press After Purity with Verity and Unity, it may then be said of the Discipline both of Church and Sat,
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But rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry, 1 Sam. 15.22, 23. It's the will of God that we should yeeld willing subjection unto our Governors.
But rebellion is as the since of witchcraft, and stubbornness is as iniquity and idolatry, 1 Sam. 15.22, 23. It's the will of God that we should yield willing subjection unto our Governors.
it ought to be a petition of our dayly prayer, Thy will be done; and shall we not live according as we pray? What a sweet lecture of submission doth our blessed Saviour read us,
it ought to be a petition of our daily prayer, Thy will be done; and shall we not live according as we pray? What a sweet lecture of submission does our blessed Saviour read us,
It is the will of God, that by our Christian carriage and Gospel-becoming conversation, we should put to silence evil men, that wait for an opportunity to brand with obloquy our Christian profession.
It is the will of God, that by our Christian carriage and Gospel becoming Conversation, we should put to silence evil men, that wait for an opportunity to brand with obloquy our Christian profession.
It's the will of God that Christians should obey Magistrates, though heathenish or tyrannical, as is rightly gathered from the Circumstance of time wherein the Apostles wrote their Epistles of that tendency.
It's the will of God that Christians should obey Magistrates, though Heathenish or tyrannical, as is rightly gathered from the Circumstance of time wherein the Apostles wrote their Epistles of that tendency.
If their Commands shall contradict the Commands of God, then the Apostles have laid our Rule before us, Acts 5.29. We ought to obey God rather then men.
If their Commands shall contradict the Commands of God, then the Apostles have laid our Rule before us, Acts 5.29. We ought to obey God rather then men.
And the argument holds good from subjects to Magistrates, as well as from servants to Masters: our great King and Master having wrapt them all up together in the fifth Command.
And the argument holds good from subject's to Magistrates, as well as from Servants to Masters: our great King and Master having wrapped them all up together in the fifth Command.
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But why do I waste time on so needless a Theam? It concerns not us at present (further then to prevent a future rebellion ) to enquire how we ought to demean our selves towards a Prince that shall be Heathenish or Tyrannical. Though we have deserved such a National scourge for our Heathenish, unchristian, and antichristian miscarriages towards his Royal Father;
But why do I waste time on so needless a Theam? It concerns not us At present (further then to prevent a future rebellion) to inquire how we ought to demean our selves towards a Prince that shall be Heathenish or Tyrannical. Though we have deserved such a National scourge for our Heathenish, unchristian, and Antichristian miscarriages towards his Royal Father;
Yet God hath given us a King so approvedly Christian, and so eminently gracious, so full of Royal greatness twin'd with real goodness, that so much as to start such an unhandsome supposition, would be a most ungrateful imposition. Only this inoffensive Use may well be made of it:
Yet God hath given us a King so approvedly Christian, and so eminently gracious, so full of Royal greatness twined with real Goodness, that so much as to start such an unhandsome supposition, would be a most ungrateful imposition. Only this inoffensive Use may well be made of it:
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If we would now give him but such a Cordial mornings draught next his heart, in the dawning of his Reign, It would please him far better then all the healths that we could drink to him.
If we would now give him but such a Cordial morning's draught next his heart, in the dawning of his Reign, It would please him Far better then all the healths that we could drink to him.
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They are much mistaken, that think nothing but Majesty and ease do sit upon Kings Thrones: There is onus as well as honos; a burthen as well as honour. Jethro told Moses, the burden of Government was too big for him:
They Are much mistaken, that think nothing but Majesty and ease do fit upon Kings Thrones: There is onus as well as honos; a burden as well as honour. Jethro told Moses, the burden of Government was too big for him:
and Solomon was so sensible of its weight, that he prayed for a back, or rather a strong heart proportionable to its weight: discouragements will make them despond,
and Solomon was so sensible of its weight, that he prayed for a back, or rather a strong heart proportionable to its weight: discouragements will make them despond,
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Though it may probably; nay, too truly be said, We have added this unto all our other sins, in putting away the last from us: (The good Lord lay not that royal blood unto our charge;) and though we have been too guilty in putting away this too,
Though it may probably; nay, too truly be said, We have added this unto all our other Sins, in putting away the last from us: (The good Lord lay not that royal blood unto our charge;) and though we have been too guilty in putting away this too,
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Yet in asking this, we have done but our duty; and in coming to our selves, & returning to our Father whenour patrimonie was spent, and we were ready to eat Husks with Swine; we have but acted the part of the penitent returning Prodigal, & have found the like candid and fatherly reception:
Yet in asking this, we have done but our duty; and in coming to our selves, & returning to our Father whenour patrimony was spent, and we were ready to eat Husks with Swine; we have but acted the part of the penitent returning Prodigal, & have found the like candid and fatherly reception:
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We have acted but the part of Loyal Subjects in rejoycing at his Proclamations, and adding to them our lowd and solemn Acclamations: And I shall not digress to say of this Ancient City, (where I was both an eye and ear-witness of that Solemnity:) Your zeal hath provoked many, and was eminently exemplary:
We have acted but the part of Loyal Subject's in rejoicing At his Proclamations, and adding to them our loud and solemn Acclamations: And I shall not digress to say of this Ancient city, (where I was both an eye and earwitness of that Solemnity:) Your zeal hath provoked many, and was eminently exemplary:
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The Lord hath answered us, and given us a King, and we hope, in tender mercy to this sinking, gasping Church and State: He hath given him to us as Isaac was given to Abraham, as from the dead:
The Lord hath answered us, and given us a King, and we hope, in tender mercy to this sinking, gasping Church and State: He hath given him to us as Isaac was given to Abraham, as from the dead:
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though he were not dead, he was barbarously buryed alive, in exile and oblivion, like a dead man out of sight, and with too many out of minde too. The Lord hath given him unto us in the fittest time, in our greatest extremity.
though he were not dead, he was barbarously buried alive, in exile and oblivion, like a dead man out of sighed, and with too many out of mind too. The Lord hath given him unto us in the Fittest time, in our greatest extremity.
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Let's pause a little, and take the dimensions of this mercy; Look upon the mercy both for the matter and the manner, and take a full prospect of the substance and circumstances; and we shall finde it to be a real mercie, a mercie indeed, not in shew and apparition. When the Disciples saw Christ,
Let's pause a little, and take the dimensions of this mercy; Look upon the mercy both for the matter and the manner, and take a full prospect of the substance and Circumstances; and we shall find it to be a real mercy, a mercy indeed, not in show and apparition. When the Disciples saw christ,
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and thought they had seen a Spirit, he invites them to Come neer, and touch, and handle him, and be convinc'd by their senses, that it was even he himself, and no other;
and Thought they had seen a Spirit, he invites them to Come near, and touch, and handle him, and be convinced by their Senses, that it was even he himself, and no other;
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here is the flesh and bones of a mercy, the joynts and marrow of a mercy, the head & heart, the body and soul of a compleat mercy, such as deserves to be written in marble Rocks, to be recorded with a pen of diamond,
Here is the Flesh and bones of a mercy, the Joints and marrow of a mercy, the head & heart, the body and soul of a complete mercy, such as deserves to be written in Marble Rocks, to be recorded with a pen of diamond,
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Those that had a hand or an heart in it, with sorrow of compunction; and those that had not, with sorrow of compassion, mourning for them that mourn not for themselves.
Those that had a hand or an heart in it, with sorrow of compunction; and those that had not, with sorrow of compassion, mourning for them that mourn not for themselves.
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Let us endeavour by a true filial (and not servile ) subjection, to strengthen his hands and lengthen his dayes, by accounting him as Israel did Josiah, The breath of our Nostrils,
Let us endeavour by a true filial (and not servile) subjection, to strengthen his hands and lengthen his days, by accounting him as Israel did Josiah, The breath of our Nostrils,
There's a Spiritual Tribute due from subjects, as well as temporal. See 1 Tim. 2.1, &c. I exhort that first of all supplications, prayers, intercessions,
There's a Spiritual Tribute due from subject's, as well as temporal. See 1 Tim. 2.1, etc. I exhort that First of all supplications, Prayers, intercessions,
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But how? not by wresting his sword out of his hand, nor by taking up Arms against him, no not defensive; but precibus & lachrymis. We may not lift up a hand, except it be to Heaven;
But how? not by wresting his sword out of his hand, nor by taking up Arms against him, no not defensive; but precibus & Lachrymis. We may not lift up a hand, except it be to Heaven;
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Though Solomon tells us the wrath of a King is like the roring of a Lyon, yet he prescribes an healing plaister, an Anodyne at least for such a sore, where he saith, A soft answer pacifies wrath:
Though Solomon tells us the wrath of a King is like the roaring of a lion, yet he prescribes an healing plaster, an Anodyne At least for such a soar, where he Says, A soft answer pacifies wrath:
and if the meek and winning conversation of subjects may be influential to the making of a bad King good; we need not doubt but it will contribute much to the making of a good King better. Saul we all know was none of the best or smoothest pieces to make a King or a friend of, yet David did so overcome him with kindness, by his Christian behaviour in rendering good for evil, that it extorted from him those satisfactory confessions, What, my Son David? thou art more righteous then I, 1 Sam. 24.17. and I have played the fool, I have erred exceedingly. 1 Sam. 26.21. 4. It's the duty of loyal subjects to hide and conceal their Princes failings;
and if the meek and winning Conversation of subject's may be influential to the making of a bad King good; we need not doubt but it will contribute much to the making of a good King better. Saul we all know was none of the best or smoothest Pieces to make a King or a friend of, yet David did so overcome him with kindness, by his Christian behaviour in rendering good for evil, that it extorted from him those satisfactory confessions, What, my Son David? thou art more righteous then I, 1 Sam. 24.17. and I have played the fool, I have erred exceedingly. 1 Sam. 26.21. 4. It's the duty of loyal subject's to hide and conceal their Princes failings;
and let us but observe how the Apostle hath trim'd it, and it renders this cloak of love very lovely, and such a livery that both Kings and Subjects may count it an ornament to wear it, 1 Cor. 13.4, 5, 6, 7. Charity suffereth long, and is kind, charity envyeth not, charity vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoyceth not in iniquity, but rejoyceth in the truth;
and let us but observe how the Apostle hath trimmed it, and it renders this cloak of love very lovely, and such a livery that both Kings and Subject's may count it an ornament to wear it, 1 Cor. 13.4, 5, 6, 7. Charity suffers long, and is kind, charity envyeth not, charity vaunteth not it self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, Rejoiceth not in iniquity, but Rejoiceth in the truth;
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Humanum est errare, is so received a maxime, that the Scripture puts it to the question, What man is he that liveth and sineth not? though a sect of senceless Perfectists have lately dream'd of a sinless perfection, yet Kings and subjects must all plead guilty to such a Question.
Humanum est errare, is so received a maxim, that the Scripture puts it to the question, What man is he that lives and sineth not? though a sect of senseless Perfectists have lately dreamed of a sinless perfection, yet Kings and subject's must all plead guilty to such a Question.
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yet the matters of Uriah and Bathsheba are sins that were as scarlet as his robes; of which one said wittily, David had but two eyes, and both were blemished; for one had a beam in it, and the other was bloudshot.
yet the matters of Uriah and Bathsheba Are Sins that were as scarlet as his robes; of which one said wittily, David had but two eyes, and both were blemished; for one had a beam in it, and the other was bloodshot.
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The fourth and last Reason, is, Because such a frame of spirit and behavior conduces most towards our leading a quiet and peaceable life under the government we live.
The fourth and last Reason, is, Because such a frame of Spirit and behaviour conduces most towards our leading a quiet and peaceable life under the government we live.
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The Apostle directs us to pray for Magistrates Supreme and Subordinate, to that end amongst others, that we may lead a quiet and peaceable life under them, in all godliness and honesty, 1 Tim. 2.2. Our Proverb saith, Any thing for a quiet life;
The Apostle directs us to pray for Magistrates Supreme and Subordinate, to that end among Others, that we may led a quiet and peaceable life under them, in all godliness and honesty, 1 Tim. 2.2. Our Proverb Says, Any thing for a quiet life;
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that were to purchase outward quiet, with the loss of inward; and it will prove but an ill Bargain, to gain a trifle, yea, a world, and to lose a Soul. Let us make and keep peace with God, and walk according to his will,
that were to purchase outward quiet, with the loss of inward; and it will prove but an ill Bargain, to gain a trifle, yea, a world, and to loose a Soul. Let us make and keep peace with God, and walk according to his will,
If even Offenders and Malefactors would but now do as Benhadad 's servants did, put ropes about their necks, and take sin and shame unto themselves, and go to our gracious Soveraign, and tell him, they have heard by his own Letters, Declarations, and Proclamations, that the King of England is like the Kings of Israel, a merciful King;
If even Offenders and Malefactors would but now do as Benhadad is Servants did, put ropes about their necks, and take since and shame unto themselves, and go to our gracious Sovereign, and tell him, they have herd by his own Letters, Declarations, and Proclamations, that the King of England is like the Kings of Israel, a merciful King;
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God is said in Scripture to create peace; and every Creation is ex nihilo: and doth not this of ours look like a created peace? since we have been wandring in by-ways, we have been strangers to the ways of peace: and no wonder;
God is said in Scripture to create peace; and every Creation is ex nihilo: and does not this of ours look like a created peace? since we have been wandering in byways, we have been Strangers to the ways of peace: and no wonder;
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I. Ʋse of Inquiry: Wherein we shall ask and answer these four Queries: 1. What manner of King David was? 2. What manner of People his Subjects were? 3. What manner of King ours is? 4. What manner of Persons we ought to be?
I. Ʋse of Inquiry: Wherein we shall ask and answer these four Queries: 1. What manner of King David was? 2. What manner of People his Subject's were? 3. What manner of King ours is? 4. What manner of Persons we ought to be?
But quis post Apellem? who shall commend after the King? who shall commend after the King of kings? David shines most gloriously in the Church Militant, in that Elogie out of Gods own Mouth, That he was a man after Gods own heart.
But quis post Apellem? who shall commend After the King? who shall commend After the King of Kings? David shines most gloriously in the Church Militant, in that Eulogy out of God's own Mouth, That he was a man After God's own heart.
I'll make a brief Collection of some few of those many praises of this holy Man, which lie scattered in the Book of God, which shine more radiantly then the brightest Jewels in his Crown.
I'll make a brief Collection of Some few of those many praises of this holy Man, which lie scattered in the Book of God, which shine more radiantly then the Brightest Jewels in his Crown.
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for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.6, 7. 2. He was often insidiated for his life, and many difficulties lay betwixt him and his Kingdom:
for man looks on the outward appearance, but the Lord looks on the heart, 1 Sam. 16.6, 7. 2. He was often insidiated for his life, and many difficulties lay betwixt him and his Kingdom:
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I have sworn, and am stedfastly purposed to keep thy righteous judgments, Psal. 119.106. 7. David was pitiful to his people, even so far as to be pitiless to himself:
I have sworn, and am steadfastly purposed to keep thy righteous Judgments, Psalm 119.106. 7. David was pitiful to his people, even so Far as to be pitiless to himself:
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when he saw the destroying Angel making havock, he made this confession and petition to God that sent him, 2 Sam. 24.17. Lo, I have sinned, and I have done wickedly:
when he saw the destroying Angel making havoc, he made this Confessi and petition to God that sent him, 2 Sam. 24.17. Lo, I have sinned, and I have done wickedly:
Is not this the blood of the men that went in jeopardy of their lives? 2 Sam. 23.15, 16, 17. 9. David rejoyced in Jerusalems prosperity, but more especially in Zions;
Is not this the blood of the men that went in jeopardy of their lives? 2 Sam. 23.15, 16, 17. 9. David rejoiced in Jerusalems Prosperity, but more especially in Zions;
10. David divided himself betwixt the Oeconomical, Political and Ecclesiastical Estates, and endeavoured like a true publike person to be faithful in all these relations.
10. David divided himself betwixt the Economical, Political and Ecclesiastical Estates, and endeavoured like a true public person to be faithful in all these relations.
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he that telleth lyes, shall not tarry in my sight, vers. 7. 2. For his Political faithfulness, as a Ruler, read his own Rule to rule by, 2 Sam. 23.1, 2, 3. These be the last words of David:
he that Telleth lies, shall not tarry in my sighed, vers. 7. 2. For his Political faithfulness, as a Ruler, read his own Rule to Rule by, 2 Sam. 23.1, 2, 3. These be the last words of David:
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3. For his Ecclesiastical faithfulness, or love to the Church-state, and to serve God in the Assembly of his Saints, see Psal. 122.1. I was glad when they said unto me, We will go into the house of the Lord.
3. For his Ecclesiastical faithfulness, or love to the Church-state, and to serve God in the Assembly of his Saints, see Psalm 122.1. I was glad when they said unto me, We will go into the house of the Lord.
because of the house of the Lord our God, I will seek thy good. And Psal. 84.3. he complained when he was banished from Gods House, the Sparrows and Swallows had a merrier life then he.
Because of the house of the Lord our God, I will seek thy good. And Psalm 84.3. he complained when he was banished from God's House, the Sparrows and Swallows had a merrier life then he.
He divided himself so exactly betwixt God, himself, and his neighbour, that he was rightly said to fulfil all the wills of God, Act. 13.22. and that was a right Character that the Spirit of God gives him, Act. 13.36. That he served his generation:
He divided himself so exactly betwixt God, himself, and his neighbour, that he was rightly said to fulfil all the wills of God, Act. 13.22. and that was a right Character that the Spirit of God gives him, Act. 13.36. That he served his generation:
He tells God, that his times are in Gods hands, and takes him to be the God of his Mountains and of his Valleys, the God of his Prosperity and Adversity.
He tells God, that his times Are in God's hands, and Takes him to be the God of his Mountains and of his Valleys, the God of his Prosperity and Adversity.
Doth God bless David to a quid amplius? what could I have done more? David puts himself upon a Quid retribua? What shall I give back unto the Lord for all his benefits that he hath done unto me?
Does God bless David to a quid Amplius? what could I have done more? David puts himself upon a Quid retribua? What shall I give back unto the Lord for all his benefits that he hath done unto me?
just as Moses said a King should do, Deut. 17.18, 19. And it shall be, that when he sits upon the throne of his kingdom, that he shall write him a Copy of this Law in a book,
just as Moses said a King should do, Deuteronomy 17.18, 19. And it shall be, that when he sits upon the throne of his Kingdom, that he shall write him a Copy of this Law in a book,
and layes it down as a character of a blessed man, that he exercises himself in Gods Law day and night, Psal. 1.2. 14. David was patient in tribulation;
and lays it down as a character of a blessed man, that he exercises himself in God's Law day and night, Psalm 1.2. 14. David was patient in tribulation;
when Shimei curst him, and Abishai would have taken off the head of that dead dog, 2 Sam. 16.9. David checkt him, and said, Let Shimei curse, for the Lord hath bidden him;
when Shimei cursed him, and Abishai would have taken off the head of that dead dog, 2 Sam. 16.9. David checked him, and said, Let Shimei curse, for the Lord hath bidden him;
David did not only live upon this comfort, as we may see in the business at Ziklag, 1 Sam. 30.6. David was greatly distressed, for the people spake of stoning him;
David did not only live upon this Comfort, as we may see in the business At Ziklag, 1 Sam. 30.6. David was greatly distressed, for the people spoke of stoning him;
but David incouraged himself in the Lord his God: But he also died upon it; for neer his end he made this asseveration, 1 Kings 1.29. As the Lord liveth, who hath redeemed my soul out of all distress.
but David encouraged himself in the Lord his God: But he also died upon it; for near his end he made this asseveration, 1 Kings 1.29. As the Lord lives, who hath redeemed my soul out of all distress.
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And in that remarkable doxology or Psalm of praise, where he repeats this expression no less then 26 times in so many verses, this is one, Psal. 136. v. 23. Who remembred us in our low estate:
And in that remarkable doxology or Psalm of praise, where he repeats this expression no less then 26 times in so many Verses, this is one, Psalm 136. v. 23. Who remembered us in our low estate:
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1. He was as bold as a Lyon in Gods Cause, as is to be seen in the matter of Goliah, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lyon, and out of the paw of the Bear;
1. He was as bold as a lion in God's Cause, as is to be seen in the matter of Goliath, 1 Sam. 17.37. The Lord that Delivered me out of the paw of the lion, and out of the paw of the Bear;
2. Though he was as bold as a Lyon in Gods cause, yet he was as meek as a Lamb in his own, Psal. 131.1, 2. Lord, my heart is not haughty, nor mine eyes lofty;
2. Though he was as bold as a lion in God's cause, yet he was as meek as a Lamb in his own, Psalm 131.1, 2. Lord, my heart is not haughty, nor mine eyes lofty;
if I have rewarded evil unto him that was at peace with me (yea I have delivered him that without cause is mine enemy) Let the enemy persecute my soul and take it,
if I have rewarded evil unto him that was At peace with me (yea I have Delivered him that without cause is mine enemy) Let the enemy persecute my soul and take it,
Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathans sake? and ver. 3. he further inquires of Ziba, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? and when he heard of lame Mephibosheth, he gave Sauls Land unto him,
Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathans sake? and ver. 3. he further inquires of Ziba, Is there not yet any of the house of Saul, that I may show the kindness of God unto him? and when he herd of lame Mephibosheth, he gave Saul's Land unto him,
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it cut him to the heart that he had cut off the lap of Sauls garment, 1. Sam. 24.5, 6. And he said to his men, The Lord forbid that I should do this thing unto my Master the Lords anointed, to stretch forth my hand against him, seeing he is the anointed of the Lord.
it Cut him to the heart that he had Cut off the lap of Saul's garment, 1. Sam. 24.5, 6. And he said to his men, The Lord forbid that I should do this thing unto my Master the lords anointed, to stretch forth my hand against him, seeing he is the anointed of the Lord.
and gives in this for his reason, For thou Lord art with me, thy rod and thy staff comfort me, Psal. 23.4. 9. All Creature comforts stood but for cyphers in his account, without God.
and gives in this for his reason, For thou Lord art with me, thy rod and thy staff Comfort me, Psalm 23.4. 9. All Creature comforts stood but for ciphers in his account, without God.
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grace and holiness is the cloath of gold, the Sun-clothing, that make the Saints shine like gold tryed in the fire, in the Church militant; and will make them shine like the Sun in the Kingdom of God their Father, in the Church triumphant. This is the white and soft rayment, that is so becoming unto them that dwell in Kings Houses;
grace and holiness is the cloth of gold, the Sun-clothing, that make the Saints shine like gold tried in the fire, in the Church militant; and will make them shine like the Sun in the Kingdom of God their Father, in the Church triumphant. This is the white and soft raiment, that is so becoming unto them that dwell in Kings Houses;
I have gathered the more flowers out of Gods garden upon this account, because it was to make a posie for a Prince: If providence shall put it into the hand of our Soveraign, it may serve him for a looking-Glass to dress himself by,
I have gathered the more flowers out of God's garden upon this account, Because it was to make a posy for a Prince: If providence shall put it into the hand of our Sovereign, it may serve him for a looking-Glass to dress himself by,
or rather to shew him his own face; not doubting but many of these gracious and Princely qualifications are so eminently in him already, that I may say, Qui jubet ut faciat, quod jam facit, ipse movendo Laudat, & hortatu comprobat acta suo. 2. Quere.
or rather to show him his own face; not doubting but many of these gracious and Princely qualifications Are so eminently in him already, that I may say, Qui jubet ut Faciat, quod jam facit, ipse movendo Laudat, & hortatu comprobat acta Sue. 2. Quere.
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For their most masculine, and most resolute resolution doth tant'amount, Josh. 24.18, 21, 22, 24. And as for the Second, the honouring and loving of their King;
For their most masculine, and most resolute resolution does tant'amount, Josh. 24.18, 21, 22, 24. And as for the Second, the honouring and loving of their King;
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see how tender they were of his safety, 2 Sam. 21.17. They sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. 3. Quere.
see how tender they were of his safety, 2 Sam. 21.17. They sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the Light of Israel. 3. Quere.
but may inherit what God gave unto Solomon, 1 King. 3.12. A wise and understanding heart, and all royal accomplishments beyond all his Predecessors & all his Successors.
but may inherit what God gave unto Solomon, 1 King. 3.12. A wise and understanding heart, and all royal accomplishments beyond all his Predecessors & all his Successors.
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As the spirit of Eliah was desired to be doubled upon Elisha, so let him not only Patrizare, but let his Royal Fathers Kingly endowments (if any flesh upon earth be capable of such a double portion) be doubled upon him.
As the Spirit of Elijah was desired to be doubled upon Elisha, so let him not only Patronize, but let his Royal Father's Kingly endowments (if any Flesh upon earth be capable of such a double portion) be doubled upon him.
and I hate to be a Parasite to Princes, or to fly-blow Soveraignty. I would not break his head with balms, whiles I am perswading my fellow-Subjects not to break his heart with disloyalty.
and I hate to be a Parasite to Princes, or to flyblow Sovereignty. I would not break his head with balms, while I am persuading my Fellow subjects not to break his heart with disloyalty.
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Run over the Catalogue again in your reading or meditations, and compare it with the Kings gracious Letters, Declarations and Proclamations; and let him enjoy the honour of the parallel so far as it runs smooth, and without any rubs:
Run over the Catalogue again in your reading or meditations, and compare it with the Kings gracious Letters, Declarations and Proclamations; and let him enjoy the honour of the parallel so Far as it runs smooth, and without any rubs:
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Whatever he be as to his personal qualifications, and princely indowments he is now our King, and our Legal as well as Regal Soveraign. As he was before
Whatever he be as to his personal qualifications, and princely endowments he is now our King, and our Legal as well as Regal Sovereign. As he was before
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and whether it be not likely to be more true of them which was reported of Boniface the Eighth, time will make appear, That he entred like a fox, ruled like a Lyon, and dyed like a dog.
and whither it be not likely to be more true of them which was reported of Boniface the Eighth, time will make appear, That he entered like a fox, ruled like a lion, and died like a dog.
But it's unquestionable that ours hath received his Throne and dominion (not from the permission, but) from the adoption, and owning of the King of kings, who hath overturned, overturned, overturned, to make way for him whose right it was; and hath raised up a Cyrus to remove the gates of brass, and bars of iron that stood betwixt us and our deliverance.
But it's unquestionable that ours hath received his Throne and dominion (not from the permission, but) from the adoption, and owning of the King of Kings, who hath overturned, overturned, overturned, to make Way for him whose right it was; and hath raised up a Cyrus to remove the gates of brass, and bars of iron that stood betwixt us and our deliverance.
and with one consent acquiesce in him, and have with much cheerfulness, and very signally testified their Complacency: As David said, Let Israel rejoyce in him that made him,
and with one consent acquiesce in him, and have with much cheerfulness, and very signally testified their Complacency: As David said, Let Israel rejoice in him that made him,
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and prove and demonstrate our present National mercy in restoring our King to us, and him to his Rights, to be the Lords doing, by 1. The suddenness of it. 2. The strangeness of it. 3. The seasonableness of it. 4. The sutableness of it.
and prove and demonstrate our present National mercy in restoring our King to us, and him to his Rights, to be the lords doing, by 1. The suddenness of it. 2. The strangeness of it. 3. The seasonableness of it. 4. The suitableness of it.
When great and strange things are so brought to pass, that 1. God gets most glory, 2. His Church most benefit, 3. His Servants most comfort, 4. His Enemies most shame and confusion;
When great and strange things Are so brought to pass, that 1. God gets most glory, 2. His Church most benefit, 3. His Servants most Comfort, 4. His Enemies most shame and confusion;
It is so eminently and visibly his, that we may challenge all the dis-satisfyed to tell us, VVho but the Lord of Hosts and King of Nations could have wrought such a deliverance, and in such a manner;
It is so eminently and visibly his, that we may challenge all the dissatisfied to tell us, Who but the Lord of Hosts and King of nations could have wrought such a deliverance, and in such a manner;
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Aegypt was never fuller of Locusts, when that plague was upon the Land, then England was lately full of murmurers and discontented spirits, the worst Non-Conformists of all other;
Egypt was never fuller of Locusts, when that plague was upon the Land, then England was lately full of murmurers and discontented spirits, the worst nonconformists of all other;
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or we by him? Who hath been his Counsellor or instructor? Do we thus requite the Lord, O foolish people and unwise? Dare we provoke the Lord to jealousie? are we stronger or wiser then he? stronger then Omnipotencie, and wiser then Wisdom it self? Do we pray every day, Thy will be done, (we ought to do so) and shall we grudge and repine when it is done? Do we believe that there is an over-ruling providence, and that God is the most wise and just Disposer of all things? Deny that,
or we by him? Who hath been his Counsellor or instructor? Do we thus requite the Lord, Oh foolish people and unwise? Dare we provoke the Lord to jealousy? Are we Stronger or Wiser then he? Stronger then Omnipotency, and Wiser then Wisdom it self? Do we pray every day, Thy will be done, (we ought to do so) and shall we grudge and repine when it is done? Do we believe that there is an overruling providence, and that God is the most wise and just Disposer of all things? Deny that,
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the Argument drawn from necessity, which hath served our State-Empyricks at more turns then the occulta qualitas doth the Physitians of the body natural:
the Argument drawn from necessity, which hath served our State-Empyricks At more turns then the Hidden qualitas does the Physicians of the body natural:
4. Quere is: What manner of persons we ought to be? seeing all these things must be dissolved (said the Apostle, speaking of all the transitory parts of this vanishing world,) What manner of persons ought we to be in all holy conversation and godliness? I may say, seeing all things were neer a dissolution,
4. Quere is: What manner of Persons we ought to be? seeing all these things must be dissolved (said the Apostle, speaking of all the transitory parts of this vanishing world,) What manner of Persons ought we to be in all holy Conversation and godliness? I may say, seeing all things were near a dissolution,
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and all our curious State-work and Church-work, like curious Watchwork, was taken in peeces, and not an Artist to be found (no not one) that could set it together again;
and all our curious state-work and Church work, like curious Watchwork, was taken in Pieces, and not an Artist to be found (no not one) that could Set it together again;
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then for the Lord to appear in the Mount, and in a moment to mount us so high above the valley of the shadow of death: and after our tempestuous tossing upon our tumultuous Sea, where we were tossed from Coast to Coast as if we had lost (as we had indeed) Pilot, Pole-star and Compass; then to be brought not only into the fair Havens, but into the Haven where wise, and loyal and true-hearted subjects would desire to be:
then for the Lord to appear in the Mount, and in a moment to mount us so high above the valley of the shadow of death: and After our tempestuous tossing upon our tumultuous Sea, where we were tossed from Coast to Coast as if we had lost (as we had indeed) Pilot, Polestar and Compass; then to be brought not only into the fair Havens, but into the Haven where wise, and loyal and truehearted subject's would desire to be:
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Since it is thus with us, that we may say of England, as was once sayd of Israel: O England, who is like unto thee? a people protected by the Lord, the shield of thine help,
Since it is thus with us, that we may say of England, as was once said of Israel: Oh England, who is like unto thee? a people protected by the Lord, the shield of thine help,
Let us take the 26 and 27 verses along with us (except we will acknowledge the deliverance, and leave out the deliverer, which were an impardonable over-sight,) There is none like unto the God of Jesurun, who rideth upon the Heaven for thine help,
Let us take the 26 and 27 Verses along with us (except we will acknowledge the deliverance, and leave out the deliverer, which were an impardonable oversight,) There is none like unto the God of Jeshurun, who rides upon the Heaven for thine help,
I shall lay our duty before us in two parts, which shall be a direct answer to the Question, What manner of persons ought we to be? 1. We ought to to be men fearing God.
I shall lay our duty before us in two parts, which shall be a Direct answer to the Question, What manner of Persons ought we to be? 1. We ought to to be men fearing God.
1. How thankful and obedient ought we to be to our God, the King of kings? hath he captivated captivity, suppressed the oppressour, and destroyed destructions? let us consider with our selves, That servati sumus, ut serviamus:
1. How thankful and obedient ought we to be to our God, the King of Kings? hath he captivated captivity, suppressed the oppressor, and destroyed destructions? let us Consider with our selves, That Servati sumus, ut serviamus:
I beseech you brethren by the mercies of God, that yee present your selves a living sacrifice, holy, acceptable unto God, which is your reasonable service, &c.
I beseech you brothers by the Mercies of God, that ye present your selves a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.
and have gone into far Countries to borrow examples for so doing, from the Spartan Ephori, the Athenian Demarchi, or Roman Tribunes; plain downright subjection and obedience, without welt or gard, without distinction or diminution;
and have gone into Far Countries to borrow Examples for so doing, from the Spartan Ephori, the Athenian Demarchi, or Roman Tribunes; plain downright subjection and Obedience, without welt or guard, without distinction or diminution;
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His late Proclamation, (which was his first too, and bears date the very next day after he came to his Royal Palace) is a most remarkable Declamation against all profaness, and debauchedness: it is not his will that men should drink, and swear, and quarrel, and fight, with those that dare not run to the same excess of ryot with themselves,
His late Proclamation, (which was his First too, and bears date the very next day After he Come to his Royal Palace) is a most remarkable Declamation against all profaneness, and debauchedness: it is not his will that men should drink, and swear, and quarrel, and fight, with those that Dare not run to the same excess of riot with themselves,
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knowing that the best Christians are alwaies the best subjects; and to do wickedly with connivence or toleration, is the next way to bring misery both upon King and people, 1 Sam. 12.25.
knowing that the best Christians Are always the best subject's; and to do wickedly with connivance or toleration, is the next Way to bring misery both upon King and people, 1 Sam. 12.25.
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Every Christian Prince will think it his greatest honour to serve God with his might, that he may be like one of those Cherubs upon which the glory sate:
Every Christian Prince will think it his greatest honour to serve God with his might, that he may be like one of those Cherubs upon which the glory sat:
Observe but this, our King is now become our Treacher, and he hath been trained up in scholâ Crucis, which is Schola lucis; and is such a proficient, that he deserves to be graded to the highest degree,
Observe but this, our King is now become our Treacher, and he hath been trained up in scholâ Crucis, which is School lucis; and is such a proficient, that he deserves to be graded to the highest degree,
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how have both Father and Son imitated theirs and our blessed Saviour, that sacrificed his life in such flames of ardent love, that he breathed out his righteous soul with that Ejaculation for his persecutors, Father forgive them, for they know not what they do! Luke 23.34.
how have both Father and Son imitated theirs and our blessed Saviour, that sacrificed his life in such flames of Ardent love, that he breathed out his righteous soul with that Ejaculation for his persecutors, Father forgive them, for they know not what they do! Luke 23.34.
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That all within the Orbe of the Kings dominions would conform themselves to his precept and practice. What shall I say? fain I would leave some impressions of this duty upon your spirits, to perswade you to practise it.
That all within the Orb of the Kings Dominions would conform themselves to his precept and practice. What shall I say? fain I would leave Some impressions of this duty upon your spirits, to persuade you to practise it.
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when our King in a most exemplary manner takes up his Cross to follow Christ, will not we take up ours to follow our King? will not we follow him that is so eminent a follower of Christ? can we desire a shorter or sweeter Epitome of Active and Passive obedience then this?
when our King in a most exemplary manner Takes up his Cross to follow christ, will not we take up ours to follow our King? will not we follow him that is so eminent a follower of christ? can we desire a shorter or Sweeten Epitome of Active and Passive Obedience then this?
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This Kingdom is sick of a disease which may in too bad a sence be called the Kings Evil: The Evil will of those that were called subjects to our late King,
This Kingdom is sick of a disease which may in too bad a sense be called the Kings Evil: The Evil will of those that were called subject's to our late King,
and a multitude of Evils more contracted by the loss of that King, and our long want of this: So that the Evil is the Kings all along in a passive, not in an active sense;
and a multitude of Evils more contracted by the loss of that King, and our long want of this: So that the Evil is the Kings all along in a passive, not in an active sense;
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The Recipes that our Royal Physitian prescribes, must needs be Soveraign: he begins his Cure methodically, by indeavouring to purge out the malignant humours of the body politick, that the temperament thereof may be rendered more peaceable and promising.
The Recipes that our Royal physician prescribes, must needs be Sovereign: he begins his Cure methodically, by endeavouring to purge out the malignant humours of the body politic, that the temperament thereof may be rendered more peaceable and promising.
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at such a time, such a one did me wrong, affronted me, reviled me, plundered, imprisoned me, smote me with the fist of violence, &c. now I'll be reveng'd on him.
At such a time, such a one did me wrong, affronted me, reviled me, plundered, imprisoned me, smote me with the fist of violence, etc. now I'll be revenged on him.
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Fortior est qui•se quam qui fortissima vincit Moenia, nec virtus altior ire queat. To get the victory over your enemies, is to loose it over your selves:
Fortior est qui•se quam qui fortissima vincit Moenia, nec virtus altior ire queat. To get the victory over your enemies, is to lose it over your selves:
what can our hearts desire more, but that the Ancient of daies would bless him with long life, and a prosperous Reign over us? Serus in Coelum redeas, diuque Lotus intersis populo Britanno: Néve te nostris vitiis iniquum Ocyor aura Tollat: Hic magnos potius triumphos, Hic ames dici pater at { que } princeps:
what can our hearts desire more, but that the Ancient of days would bless him with long life, and a prosperous Reign over us? Serus in Coelum redeas, diuque Lotus intersis populo Britanno: Néve te nostris Vitiis Iniquum Ocyor aura Tollat: Hic Magnos potius triumphos, Hic ames dici pater At { que } princeps:
VVhat hath been so long, so much the object of our desires, shall it not now be the object of our delight? A longing woman will feed greedily upon what she so earnestly desired,
What hath been so long, so much the Object of our Desires, shall it not now be the Object of our delight? A longing woman will feed greedily upon what she so earnestly desired,
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for it's evident that he feeds heartily upon that first and second course of Piety and Charity which he commends unto us. If we cannot have all that we would at an instant, shall we commit such an over-sight as to over-look those mercies (which indeed are Mountains and not Mole-hills ) which we have received? If we cannot bring our estates to our minds,
for it's evident that he feeds heartily upon that First and second course of Piety and Charity which he commends unto us. If we cannot have all that we would At an instant, shall we commit such an oversight as to overlook those Mercies (which indeed Are Mountains and not Molehills) which we have received? If we cannot bring our estates to our minds,
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It looks so like Hamans dogged churlishness, to fret at former discontents, when we have the Kings presence and countenance, that it deserves to be abhorr'd.
It looks so like Hamans dogged churlishness, to fret At former discontents, when we have the Kings presence and countenance, that it deserves to be abhorred.
when it was heating seven times hotter then before, Esth. 5.13. All this availeth me nothing (having fore-mentioned the very cream of his entertainment both with the King and Queen) so long as I see Mordecai the Jew sitting at the Kings Gate.
when it was heating seven times hotter then before, Esth. 5.13. All this availeth me nothing (having forementioned the very cream of his entertainment both with the King and Queen) so long as I see Mordecai the Jew sitting At the Kings Gate.
But what was the issue of his monstrous envie and ambition? surely he never left climbing till he was preferr'd to a Gallows of 50 cubits height, which he had provided for innocent Mordecai, in his own house, Esth. 7.9, 10. And soon after, his ten sons were hung upon the same Gibbet, as fearful Spectacles of Gods Justice and Hamans pride. Is not this enough to make pride and envie to look with a very formidable and ugly aspect?
But what was the issue of his monstrous envy and ambition? surely he never left climbing till he was preferred to a Gallows of 50 cubits height, which he had provided for innocent Mordecai, in his own house, Esth. 7.9, 10. And soon After, his ten Sons were hung upon the same Gibbet, as fearful Spectacles of God's justice and Hamans pride. Is not this enough to make pride and envy to look with a very formidable and ugly aspect?
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and Ziba, like a base pick-thank, and insinuating cut-throat, traduces his Master to David, and suggests to him that Mephibosheth hoped that David might be slain in the war,
and Ziba, like a base pickthank, and insinuating cutthroat, traduces his Master to David, and suggests to him that Mephibosheth hoped that David might be slave in the war,
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and that was the cause why Mephibosheth went not with David: David thereupon over-hastily gives Ziba the lands that he had before given to Mephibosheth.
and that was the cause why Mephibosheth went not with David: David thereupon overhastily gives Ziba the Lands that he had before given to Mephibosheth.
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When David was return'd, and Mephibosheth took the first opportuniy to congratulate his safe return, he excuses himself for not going out with David to the war, by his being lame;
When David was returned, and Mephibosheth took the First opportuniy to congratulate his safe return, he excuses himself for not going out with David to the war, by his being lame;
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I have said, Thou and Ziba divide the land. Now mark, and observe loyal Mephibosheths answer, v. 30. and there it's very obvious, that though he were lame on his feet,
I have said, Thou and Ziba divide the land. Now mark, and observe loyal Mephibosheth's answer, v. 30. and there it's very obvious, that though he were lame on his feet,
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whiles we sit down with contented Jacob when he heard of the life and preferment of his beloved Joseph: Is my Son Joseph yet alive? I have enough, I will go and see him before I die.
while we fit down with contented Jacob when he herd of the life and preferment of his Beloved Joseph: Is my Son Joseph yet alive? I have enough, I will go and see him before I die.
