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MERCY in a MIRACLE. St. MATTHEW, 8. 25. Lord save us, we Perish. MERCY in a MIRACLE. Saint MATTHEW, 8. 25. Lord save us, we Perish.
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THe happy issue of this Text, joyfully presents you, with the just cause of this dayes solemnity:
THe happy issue of this Text, joyfully presents you, with the just cause of this days solemnity:
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for, the Text implies, and this day expresses, a Solemn Thanksgiving for some great Deliverance.
for, the Text Implies, and this day Expresses, a Solemn Thanksgiving for Some great Deliverance.
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The Dsciples were in a raging storm, and so (God knowes) were we ▪ their Storm was made a Calm,
The Disciples were in a raging storm, and so (God knows) were we ▪ their Storm was made a Cam,
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and so (Gods name be prais'd) is Ours. The danger of the Disciples case was very Obvious, and their Preservation was very Eminent;
and so (God's name be praised) is Ours. The danger of the Disciples case was very Obvious, and their Preservation was very Eminent;
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being wrought by Gods natural Son, (NONLATINALPHABET) the Christ of God, and the Saviour of the World.
being wrought by God's natural Son, () the christ of God, and the Saviour of the World.
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As for our Case, the Case of poor England, the Case of a sinful Nation, (and therefore justly miserable) the case of a miserable Nation, (and therefore justly sad) Ah my brethren, we were so near a Ruine, utter Ruine (because deserv'd) that — our Preservation, was not only Eminent, but strange:
As for our Case, the Case of poor England, the Case of a sinful nation, (and Therefore justly miserable) the case of a miserable nation, (and Therefore justly sad) Ah my brothers, we were so near a Ruin, utter Ruin (Because deserved) that — our Preservation, was not only Eminent, but strange:
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so strange, that (as when God turned again the Captivity of Jacob) we (as people in a Dream) do scarce believe the Truth of so strange a Preservation.
so strange, that (as when God turned again the Captivity of Jacob) we (as people in a Dream) do scarce believe the Truth of so strange a Preservation.
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A Preservation, at such a time — when (first) the whole Land was distracted, with as many Miseries as Opinions.
A Preservation, At such a time — when (First) the Whole Land was distracted, with as many Misery's as Opinions.
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When (Secondly) the very brands was kindled to set the pile on Fire.
When (Secondly) the very brands was kindled to Set the pile on Fire.
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When (Thirdly) the Royall City was made a Scorn, the Chaines and Posts broken up;
When (Thirdly) the Royal city was made a Scorn, the Chains and Posts broken up;
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the Gates and Percullesses broken down.
the Gates and Percullesses broken down.
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When (Fourthly) all the Royall Progeny, all the Honourable Nobility, all the Reverend Clergy, all the loyall Gentry,
When (Fourthly) all the Royal Progeny, all the Honourable Nobilt, all the Reverend Clergy, all the loyal Gentry,
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and all the true-hearted Commonalty of the Land, were disdained and proscribed to a bloody Massacre.
and all the truehearted Commonalty of the Land, were disdained and proscribed to a bloody Massacre.
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When (Fifthly) some Fear'd, others wonder'd and All complain'd. In a word —
When (Fifthly) Some Feared, Others wondered and All complained. In a word —
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When we knew not what to do, nor where to go : that — then, (now in this so violent a Tempest;
When we knew not what to do, nor where to go: that — then, (now in this so violent a Tempest;
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a Tempest of more then common despair) that, then the great God of Heaven and Earth, should (upon a sudden) in a way so unlikely,
a Tempest of more then Common despair) that, then the great God of Heaven and Earth, should (upon a sudden) in a Way so unlikely,
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and at a time so needful, should so turn about (as he hath now done) the great. Wheele of all Transactions:
and At a time so needful, should so turn about (as he hath now done) the great. Wheel of all Transactions:
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This, oh this (as the shadow upon the Diall, Ʋmbra diem, docet umbra deum) certainly, it could not but tell us, that God was there.
This, o this (as the shadow upon the Dial, Ʋmbra diem, docet umbra God) Certainly, it could not but tell us, that God was there.
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God was there indeed, for though the instrument was obvious; yet the work was misterious, and God in Both.
God was there indeed, for though the Instrument was obvious; yet the work was mysterious, and God in Both.
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Let the Lord Monke have his deserved praise;
Let the Lord Monk have his deserved praise;
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yea, and his reward too, but let the Lord of Hosts, God Almighty, have all the Glory, and our thanks for ever.
yea, and his reward too, but let the Lord of Hosts, God Almighty, have all the Glory, and our thanks for ever.
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For, As great Deliverance hath God given to his King, as to his people;
For, As great Deliverance hath God given to his King, as to his people;
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yea to the people, by their King, Gods Adopted Son, NONLATINALPHABET, the sure foundation of a setled state.
yea to the people, by their King, God's Adopted Son,, the sure Foundation of a settled state.
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O see what it is to wait upon God: God may delay, but he will not deny, to help his servants.
Oh see what it is to wait upon God: God may Delay, but he will not deny, to help his Servants.
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Witnesse the return of our Soveraign, to his Throne; and his Subjects to their Freedome. The Lord make his Majesty truly Happy; his People truly Loyal; and all truly thankful; for this Regal Restauration. thus —
Witness the return of our Sovereign, to his Throne; and his Subject's to their Freedom. The Lord make his Majesty truly Happy; his People truly Loyal; and all truly thankful; for this Regal Restauration. thus —
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If God stop his Ears, it is to open our mouths; if he afflict us, tis to make us pray — Lord save us, we Perish.
If God stop his Ears, it is to open our mouths; if he afflict us, this to make us pray — Lord save us, we Perish.
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The Text (in General) is a prayer;
The Text (in General) is a prayer;
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wherein we might observe these three things. 1. The Form of it. 2. The Authors of it.
wherein we might observe these three things. 1. The From of it. 2. The Authors of it.
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and — 3. The Reason of it. or if you please
and — 3. The Reason of it. or if you please
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We might observe these four things, 1. The Deliverer, in the word, LORD. 2. The Deliverance, in the word, SAVE. 3. The Delivered, in the word, US. 4. and Lastly, the Impulsive Cause thus moving them to supplicate, that Deliverer,
We might observe these four things, 1. The Deliverer, in the word, LORD. 2. The Deliverance, in the word, SAVE. 3. The Delivered, in the word, US. 4. and Lastly, the Impulsive Cause thus moving them to supplicate, that Deliverer,
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for this Deliverance, to his Delivered in the word PERISH. Lord save us, we Perish. Thus is the Text a Prayer, and a Common Prayer too:
for this Deliverance, to his Delivered in the word PERISH. Lord save us, we Perish. Thus is the Text a Prayer, and a Common Prayer too:
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here is (resonantia compassionis) a fellow-feeling of each others Condition : and here is (consonantia orationis) an holy Fellowship in each others supplication.
Here is (resonantia compassionis) a fellow-feeling of each Others Condition: and Here is (consonantia orationis) an holy Fellowship in each Others supplication.
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Each with, and each for other prayes : and all pray, and altogether : saying, Lord save us, we Perish.
Each with, and each for other prays: and all pray, and altogether: saying, Lord save us, we Perish.
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And the Use of this, is to teach us;
And the Use of this, is to teach us;
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that Common-prayer (and in special that of the Church of England, made publick to the World by many Renowned and Godly Princes;
that Common prayer (and in special that of the Church of England, made public to the World by many Renowned and Godly Princes;
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by many Reverend and Religious Prelates;
by many Reverend and Religious Prelates;
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by many lawful and Zealous Parliaments. 1. To be so sound and Orthodox, that the Doctrinal part, is part of our Religon.
by many lawful and Zealous Parliaments. 1. To be so found and Orthodox, that the Doctrinal part, is part of our Religion.
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& 2. So plain and easie, that the meanest Capacity may know what to say;
& 2. So plain and easy, that the Meanest Capacity may know what to say;
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and to say Amen to what he knows.) Common-prayer it is (vis unita) Religion made strong in piety towards God;
and to say Amen to what he knows.) Common prayer it is (vis unita) Religion made strong in piety towards God;
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it is Vinculum Charitatis,) Religion made known, in Charity towards our Neighbours. For, 1. It shewes forth each others minds.
it is Vinculum Charitatis,) Religion made known, in Charity towards our Neighbours. For, 1. It shows forth each Others minds.
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2. It helpes forward each others duty. And, 3. It brings about each others purpose, to have what we pray for;
2. It helps forward each Others duty. And, 3. It brings about each Others purpose, to have what we pray for;
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and to give the Lord the glory.
and to give the Lord the glory.
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It was even so with these Disciples, the Case of One was the Case of All;
It was even so with these Disciples, the Case of One was the Case of All;
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and the Prayer of One, was the Prayer of All : They be All as One, in point of their Condition;
and the Prayer of One, was the Prayer of All: They be All as One, in point of their Condition;
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and They be All as One, in point of Their Supplication : And if we be (as They were) in one common Danger, we must say (as they did) in one Common Prayer, — Lord save us, we Perish.
and They be All as One, in point of Their Supplication: And if we be (as They were) in one Common Danger, we must say (as they did) in one Common Prayer, — Lord save us, we Perish.
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But to passe by this of the Text (in generall,) there is (in particular) a twofold meaning, to be given of these words.
But to pass by this of the Text (in general,) there is (in particular) a twofold meaning, to be given of these words.
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The first, is Litteral and plain. The second, is mysticall and obscure.
The First, is Litera and plain. The second, is mystical and Obscure.
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In the Litterall sence is meant, Affliction and Trouble, signified by that outward Tempest, which our blessed Saviour,
In the Literal sense is meant, Affliction and Trouble, signified by that outward Tempest, which our blessed Saviour,
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and his Disciples, were now in.
and his Disciples, were now in.
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In the misticall sence is meant Transgression and Sin, signified by that inward Tempest, which the poor forlorne soul is woefully tossed with, through her guilt and feare;
In the mystical sense is meant Transgression and since, signified by that inward Tempest, which the poor forlorn soul is woefully tossed with, through her guilt and Fear;
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her guilt of Sin, and feare of Punishment. now — In point of Affliction, man is a Sufferer.
her guilt of since, and Fear of Punishment. now — In point of Affliction, man is a Sufferer.
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In point of Transgression, man is an Offender. In point of both, God only is a Saviour.
In point of Transgression, man is an Offender. In point of both, God only is a Saviour.
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So that the sense of the word, is this; Lord save us; else we perish in our Sins: OR,
So that the sense of the word, is this; Lord save us; Else we perish in our Sins: OR,
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Lord save us, else we perish in our Sufferings. In the misticall sense (whereby is meant Transgression;Lord save us, Else we perish in our Sufferings. In the mystical sense (whereby is meant Transgression;
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and wherein man is an Offender,) you have these 3. Observations First, That our Naturall Condition is a sinfull Condition, full of feare. — SAVE ƲS.
and wherein man is an Offender,) you have these 3. Observations First, That our Natural Condition is a sinful Condition, full of Fear. — SAVE ƲS.
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2. That our sinfull Condition, is a woefull Condition, fu•l of danger. — WE PERISH.
2. That our sinful Condition, is a woeful Condition, fu•l of danger. — WE PERISH.
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3. That our poor Souls are undone for ever, if they be not preserved by a Gracious Saviour:
3. That our poor Souls Are undone for ever, if they be not preserved by a Gracious Saviour:
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— Lord Save us, we Perish. But in the litterall sense (whereby is meant affliction;— Lord Save us, we Perish. But in the literal sense (whereby is meant affliction;
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and wherein man is a Sufferer) one Observation only (which shall be God willing the subject of my discourse) Presents its self,
and wherein man is a Sufferer) one Observation only (which shall be God willing the Subject of my discourse) Presents its self,
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as most remarkable, and it is this. —
as most remarkable, and it is this. —
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That the condition of all mankind, while they are on this side Heaven, is a very sad condition.
That the condition of all mankind, while they Are on this side Heaven, is a very sad condition.
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And that for these three Reasons. because, First, it is sad Naturally. 2. It is sad Universally: and, 3. It is sad Continually.
And that for these three Reasons. Because, First, it is sad Naturally. 2. It is sad Universally: and, 3. It is sad Continually.
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FIRST, It is sad Naturally.FIRST, It is sad Naturally.
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From the King to the Begger the way of Job is the way of all, to come into the World Naked.
From the King to the Beggar the Way of Job is the Way of all, to come into the World Naked.
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Naked came I (saith he,) out of my Mothers wombe; It is true by experience, and true upon record. Job 1. 21.Naked Come I (Says he,) out of my Mother's womb; It is true by experience, and true upon record. Job 1. 21.
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And as we are born Naked, so are we born miserable:
And as we Are born Naked, so Are we born miserable:
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for (from him that sits upon the Throne, to him that sits upon the Dung-hill,) the saving of Eliphaz is applicable to all.
for (from him that sits upon the Throne, to him that sits upon the Dunghill,) the Saving of Eliphaz is applicable to all.
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— Man is born unto trouble, as the Sparks fly upwards. Job. — Man is born unto trouble, as the Sparks fly upward. Job.
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5. 7. — The sparks fly upwards, because by nature they are Light: and Man is born unto Trouble,
5. 7. — The sparks fly upward, Because by nature they Are Light: and Man is born unto Trouble,
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because by Nature he is sinful: so sinful, that (flebile principium) he is no sooner born, but he Cryes; Thus —
Because by Nature he is sinful: so sinful, that (flebile principium) he is no sooner born, but he Cries; Thus —
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Mans first entrance on this Earthly Stage, Is solemniz'd with Tears : a strange Praesage, Of stranger passages: his Infant — Cryes. True-tragical-events, do Oraelize.
men First Entrance on this Earthly Stage, Is solemnized with Tears: a strange Presage, Of stranger passages: his Infant — Cries. True-tragical-events, do Oraelize.
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They do indeed, for punishment is the effect of sin; and Man being born sinful, he is therefore born miserable;
They do indeed, for punishment is the Effect of since; and Man being born sinful, he is Therefore born miserable;
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his Condition on this side Heaven is a sad Condition; even Naturally: — that's the First Reason.
his Condition on this side Heaven is a sad Condition; even Naturally: — that's the First Reason.
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SECONDLY, It is sad Ʋniversally. I shall not instance, in the Troubles of David; (who was the most Upright, and Famous among the Jewes. SECONDLY, It is sad Ʋniversally. I shall not instance, in the Troubles of David; (who was the most Upright, and Famous among the Jews.
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Nor (2.) shall I instance in the Afflictions of St. Paul (who was the most Learned,
Nor (2.) shall I instance in the Afflictions of Saint Paul (who was the most Learned,
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and zealous among the Gentiles.)
and zealous among the Gentiles.)
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Nor (3.) shall I instance in the Catastrophe Policrates (who was the most Fortunate and Flourishing among the Heathen.)
Nor (3.) shall I instance in the Catastrophe Policrates (who was the most Fortunate and Flourishing among the Heathen.)
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Nor (4) shall I instance in the Solicitudes and Sufferings of the late King Charles, (who was the most Excellent of Princes;
Nor (4) shall I instance in the Solicitudes and Sufferings of the late King Charles, (who was the most Excellent of Princes;
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and the best among Christians.) no, None of these; shall Center the Lines of my discourse;
and the best among Christians.) no, None of these; shall Centre the Lines of my discourse;
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but I shall instance One for All, and that is — our Blessed Saviour (who was and is, and is for ever;
but I shall instance One for All, and that is — our Blessed Saviour (who was and is, and is for ever;
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the Son, the only Son, (primogenitus, unigenitus) and the best beloved of his Father.
the Son, the only Son, (Primogenitus, Unigenitus) and the best Beloved of his Father.
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God had one Son without Sinne; but not one without Sorrow. No, Christ himself, to whom all things do bow and obey:
God had one Son without Sin; but not one without Sorrow. No, christ himself, to whom all things do bow and obey:
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He before whom the blessed Angels worship, & the divels themselves do tremble: (NONLATINALPHABET) God-and-Man,
He before whom the blessed Angels worship, & the Devils themselves do tremble: () God-and-Man,
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and between God and man the only Mediator: He whose name is wonderfull Councellor, the mighty God, the everlasting Father; the Prince of Peace, Esay.
and between God and man the only Mediator: He whose name is wonderful Councillor, the mighty God, the everlasting Father; the Prince of Peace, Isaiah.
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9. 6. He, even He, as he is man, and lives here in this vally of Teares, He,
9. 6. He, even He, as he is man, and lives Here in this valley of Tears, He,
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even He, must be a weeping too; and his Condition is a very sad Condition.
even He, must be a weeping too; and his Condition is a very sad Condition.
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Yea, so very sad, we do not read that (at any time) he Laught,
Yea, so very sad, we do not read that (At any time) he Laughed,
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but that he Wept we find thrice upon Record: 1. Over Jerusalem he Wept there. 2. At the grave of Lazarus he Wept there. 3. In the garden, upon his Antepassion, he Wept there.
but that he Wept we find thrice upon Record: 1. Over Jerusalem he Wept there. 2. At the grave of Lazarus he Wept there. 3. In the garden, upon his Antepassion, he Wept there.
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He wept for Jerusalem, so saith St. Luke. He beheld the City and wept over it.
He wept for Jerusalem, so Says Saint Lycia. He beheld the city and wept over it.
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He wept for Lazarus, so saith St. John, Jesus wept, then said the Jewes, behold how he loved him, John 11. 35. 36.
He wept for Lazarus, so Says Saint John, jesus wept, then said the Jews, behold how he loved him, John 11. 35. 36.
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Lastly, he wept for Himself, so saith St. Paul, In the daies of his flesh, he offered up strong Crying and Tears,
Lastly, he wept for Himself, so Says Saint Paul, In the days of his Flesh, he offered up strong Crying and Tears,
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unto him that was able to save him from Death, Heb. 5. 7. — thus For Jerusalem, he wept Tears of Compassion.unto him that was able to save him from Death, Hebrew 5. 7. — thus For Jerusalem, he wept Tears of Compassion.
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For Lazarus he wept, Tears of Affection. For himself he wept, Tears of Lamentation.
For Lazarus he wept, Tears of Affection. For himself he wept, Tears of Lamentation.
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The story in this Chapter (in which you have my Text,) will witnesse the Observation true,
The story in this Chapter (in which you have my Text,) will witness the Observation true,
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for if Jesus Christ himself be upon the Sea, the ship he sailes in shall be dangerously tossed;
for if jesus christ himself be upon the Sea, the ship he sails in shall be dangerously tossed;
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and the Disciples with him shall be exceedingly affraid : So affraid, that they shall hastily disquiet their Lords repose, and •hough hee be asleep, they will not let him rest;
and the Disciples with him shall be exceedingly afraid: So afraid, that they shall hastily disquiet their lords repose, and •hough he be asleep, they will not let him rest;
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for they came to him and awoke him saying, Lord save us, we perish. Thus, is our Condition, on this Heaven, a very sad Condition; because, —
for they Come to him and awoke him saying, Lord save us, we perish. Thus, is our Condition, on this Heaven, a very sad Condition; Because, —
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It is so Ʋniversally, that's a second Reason.
It is so Ʋniversally, that's a second Reason.
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THIRDLY, It is sad Continually.THIRDLY, It is sad Continually.
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I had no peace (saith Job) neither had I quietnesse, neither had I rest; yet trouble came, Job, 3. 26. it came indeed, it came with a witnesse;I had no peace (Says Job) neither had I quietness, neither had I rest; yet trouble Come, Job, 3. 26. it Come indeed, it Come with a witness;
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yea, it came with four witnesses, each after other : and all upon a suddain, to salute their Master, with their mournful news, saying — The Oxen were plowing,
yea, it Come with four Witnesses, each After other: and all upon a sudden, to salute their Master, with their mournful news, saying — The Oxen were plowing,
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and the Asses feeding in their places, and Sabeans came violently and took them : yea they have slain the servants, with the Edge of the Sword;
and the Asses feeding in their places, and Sabeans Come violently and took them: yea they have slave the Servants, with the Edge of the Sword;
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but I onely am escaped, and come alone to tell thee.
but I only am escaped, and come alone to tell thee.
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And while he was yet speaking, another came and said, the fire of God is fallen from Heaven,
And while he was yet speaking, Another Come and said, the fire of God is fallen from Heaven,
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and hath burnt up the Sheep and the Servants, and devoured them: but I onely am escaped, and come alone to tell thee.
and hath burned up the Sheep and the Servants, and devoured them: but I only am escaped, and come alone to tell thee.
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And while he was yet speaking, came another and said; the Caldeans set out three Bands;
And while he was yet speaking, Come Another and said; the Chaldaeans Set out three Bans;
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and fell upon the Camels, and have taken them, and have slain the Servants with the Edge of the sword;
and fell upon the Camels, and have taken them, and have slave the Servants with the Edge of the sword;
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but I only am escaped, and come alone to tell thee.
but I only am escaped, and come alone to tell thee.
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And while he was yet speaking, came another, and said, thy Sons and thy Daughters were eating and drinking Wine, in their eldest Brothers House;
And while he was yet speaking, Come Another, and said, thy Sons and thy Daughters were eating and drinking Wine, in their eldest Brother's House;
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and behold there came a great wind, from beyond the Wildernesse, and smote the four corners of the House;
and behold there Come a great wind, from beyond the Wilderness, and smote the four corners of the House;
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which fell upon the Children, and they are dead; and I only am escaped, and come alone to tell thee.
which fell upon the Children, and they Are dead; and I only am escaped, and come alone to tell thee.
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Thus, each after other, and all upon a sudden, salute their Master, with most mournful Newes.
Thus, each After other, and all upon a sudden, salute their Master, with most mournful News.
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Alas poor man, from the Wombe to the Grave; as he is born with Cryes, so he lives with Crosses.
Alas poor man, from the Womb to the Grave; as he is born with Cries, so he lives with Crosses.
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Take Moses, who was Gods servant: take Aaron, who was Gods Saint : take Abraham who was Gods Friend:
Take Moses, who was God's servant: take Aaron, who was God's Saint: take Abraham who was God's Friend:
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take David, who was a man after Gods own Heart:
take David, who was a man After God's own Heart:
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yea, (as I said before) take the only Son of God, who is the Welbeloved of his Father:
yea, (as I said before) take the only Son of God, who is the Well-beloved of his Father:
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and we shall find them all, bearing the burden, of continual Troubles. Good Lord! how short is our time here;
and we shall find them all, bearing the burden, of continual Troubles. Good Lord! how short is our time Here;
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and yet, oh how many, are the miseries, of our momentany continuance.
and yet, o how many, Are the misery's, of our momentany Continuance.
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Here we live, but alas, (God knows) scarce a day without some tryal, trouble;
Here we live, but alas, (God knows) scarce a day without Some trial, trouble;
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some tryal or other to disquiet us; or, some trouble or other, to discomfort us. Alas, the pains and patience, which every one in his several calling, must sadly undertake;
Some trial or other to disquiet us; or, Some trouble or other, to discomfort us. Alas, the pains and patience, which every one in his several calling, must sadly undertake;
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is as hard to be undergone, as to be understood.
is as hard to be undergone, as to be understood.
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Oh with what care, and fear do even Princes wear their Crowns? (when by the desperate presumption of Rebellious subjects) the very Crown it self (in a Cursed Ambition) is taken from their Head,
O with what care, and Fear do even Princes wear their Crowns? (when by the desperate presumption of Rebellious subject's) the very Crown it self (in a Cursed Ambition) is taken from their Head,
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and their Head, from their Shoulders.
and their Head, from their Shoulders.
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Ah — (in fandum renovare cogor) what an Ugly and Fatall Lodging, that most Royal Martyr,
Ah — (in fandum renovare Cogor) what an Ugly and Fatal Lodging, that most Royal Martyr,
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when (before his own Gate) he had a Scaffold for his Bed, and a Block for a Pillow, to sleep his last in his own Blood:
when (before his own Gate) he had a Scaffold for his Bed, and a Block for a Pillow, to sleep his last in his own Blood:
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Thus look every way, upon every one, we shall find them All, bearing the burden of continual Troubles. yea —
Thus look every Way, upon every one, we shall find them All, bearing the burden of continual Troubles. yea —
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If we look upon our now gracious King Charles the Second, (for whose wonderfull Restoration we now keep Holy-day.) Was not his Princely Pupill-age, enforcedly trained up in the dreadfull Schoole of an intestine War?
If we look upon our now gracious King Charles the Second, (for whose wonderful Restoration we now keep Holiday.) Was not his Princely Pupillage, enforcedly trained up in the dreadful School of an intestine War?
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Hath not his whole life been from that time to this, a dangerous Pilgrimage, from one Kingdome, to another people?
Hath not his Whole life been from that time to this, a dangerous Pilgrimage, from one Kingdom, to Another people?
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Oh how many Plots and Complots, were there to betray his Councels, to destroy his Person?
O how many Plots and Complots, were there to betray his Counsels, to destroy his Person?
uh q-crq d n2 cc n2, vbdr a-acp pc-acp vvi po31 n2, pc-acp vvi po31 n1?
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After his Just Coronation in his Kingdome of Scotland, and his Just Advance to regain his native Kingdome,
After his Just Coronation in his Kingdom of Scotland, and his Just Advance to regain his native Kingdom,
p-acp po31 j n1 p-acp po31 n1 pp-f np1, cc po31 j vvi pc-acp vvi po31 j-jn n1,
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and the Throne of England: How tedious was his march? How perillous were his Quarters? How impotent was his Army? How potent was his Adversary? How he was besieged (though he was not taken) and how he was beaten (though he was not Conquer'd) I want words to make the Relation full.
and the Throne of England: How tedious was his march? How perilous were his Quarters? How impotent was his Army? How potent was his Adversary? How he was besieged (though he was not taken) and how he was beaten (though he was not Conquered) I want words to make the Relation full.
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Ah ! to what a miserable Extremity, and to what an extreme Necessity, was his Sacred Majesty exposed? when (as today) he was valiantly fighting for his three Kingdomes;
Ah! to what a miserable Extremity, and to what an extreme Necessity, was his Sacred Majesty exposed? when (as today) he was valiantly fighting for his three Kingdoms;
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is yet, within a night or two flying for his deare life, disrob'd of his Princely Habit, wandring in a Wood, lodged in a Tree,
is yet, within a night or two flying for his deer life, disrobed of his Princely Habit, wandering in a Wood, lodged in a Tree,
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and glad of a piece of Bread : — well,
and glad of a piece of Bred: — well,
cc j pp-f dt n1 pp-f n1: — av,
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God's providence, and the King's (then) preservation, was Mercy in a Miracle : and God's Mercy,
God's providence, and the King's (then) preservation, was Mercy in a Miracle: and God's Mercy,
npg1 n1, cc dt ng1 (av) n1, vbds n1 p-acp dt n1: cc npg1 n1,
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and the King's (now) Restoration, is the wonder of the world. And —
and the King's (now) Restoration, is the wonder of the world. And —
cc dt ng1 (av) n1, vbz dt n1 pp-f dt n1. np1 —
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What shall we say now, since the King's swaying of the Scepter, is not more Royal then Auspicious? What shall we say now,
What shall we say now, since the King's swaying of the Sceptre, is not more Royal then Auspicious? What shall we say now,
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since joyful England sings a Requiem in the lap of Peace? What shall we say now,
since joyful England sings a Requiem in the lap of Peace? What shall we say now,
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since every one sits under his own Vine, and eats the fruits of their own labour? What shall we say now,
since every one sits under his own Vine, and eats the fruits of their own labour? What shall we say now,
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since the King is restored to his proper Throne? The Parliament, to its proper Constitution? The Church to its proper Right? The Law, to its proper Courts? And the whole Nation, to its proper Freedome? What shall we say now? Are the troubles even of the King himself now ended? Or rather, are not the Thornes of continuall Care platted together in the Jewels of his Crown?
since the King is restored to his proper Throne? The Parliament, to its proper Constitution? The Church to its proper Right? The Law, to its proper Courts? And the Whole nation, to its proper Freedom? What shall we say now? are the Troubles even of the King himself now ended? Or rather, Are not the Thorns of continual Care plaited together in the Jewels of his Crown?
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O Solon, Solon — nemo ante obitum faelix. Oh Solon, Solon — nemo ante obitum Felix.
uh np1, np1 — np1 fw-la fw-la fw-la.
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— Ah my brethren, what Craesus found, the King feeles, and all may say, that our Condition in this world, is to beare the burden of continuall troubles.— Ah my brothers, what Croesus found, the King feels, and all may say, that our Condition in this world, is to bear the burden of continual Troubles.
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Certainly our Prayers, our Pity, our Lives, our Fortunes, All are but the due Subsidiaries, to the carefull managements of our godly King.
Certainly our Prayers, our Pity, our Lives, our Fortune's, All Are but the due Subsidiaries, to the careful managements of our godly King.
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His very person is Sacred, so may his Troubles be; even Sanctified to be undergone.
His very person is Sacred, so may his Troubles be; even Sanctified to be undergone.
po31 j n1 vbz j, av vmb po31 vvz vbi; av vvd pc-acp vbi vvn.
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The Lord (in mercy) be gracious to his Majesty, that while the government of so many Millions of people, are committed to his Charge, he may neither faint,
The Lord (in mercy) be gracious to his Majesty, that while the government of so many Millions of people, Are committed to his Charge, he may neither faint,
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nor fall, under the pressures of so great a charge. for —
nor fallen, under the pressures of so great a charge. for —
ccx vvi, p-acp dt n2 pp-f av j dt n1. p-acp —
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It cannot be avoided, and it must be endured (as the lot of all mankind, on this side Heaven,) to beare the burden of Continuall Troubles:
It cannot be avoided, and it must be endured (as the lot of all mankind, on this side Heaven,) to bear the burden of Continual Troubles:
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So saith Job, in the 14 of that book the last verse, While his flesh is upon him, he shall be sorrowfull and while his soul is in him it shall Mourn.
So Says Job, in the 14 of that book the last verse, While his Flesh is upon him, he shall be sorrowful and while his soul is in him it shall Mourn.
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Let me crave your patience, to instance this truth but once more in our Lord and Saviour;
Let me crave your patience, to instance this truth but once more in our Lord and Saviour;
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who from the place of his Birth, to the place of his Burial, was born very meanly, lived very poorly, and dyed very sadly.
who from the place of his Birth, to the place of his Burial, was born very meanly, lived very poorly, and died very sadly.
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1. He was born very meanly, yea, so very meanly born, that Bethlem (though St. Hierome calls it a pretty City,
1. He was born very meanly, yea, so very meanly born, that Bethlehem (though Saint Jerome calls it a pretty city,
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yet Micah calls it a little City; and) that's his place, a common Inne in that City is his House:
yet micah calls it a little city; and) that's his place, a Common Inn in that city is his House:
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the Stable in that Inne is his Room : the Mainger in that Stable is his Cradle:
the Stable in that Inn is his Room: the Manger in that Stable is his Cradle:
dt j p-acp d n1 vbz po31 n1: dt n1 p-acp d j vbz po31 n1:
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the Beasts at the Mainger, are his Company:
the Beasts At the Manger, Are his Company:
dt n2 p-acp dt n1, vbr po31 n1:
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Ah, so contemptible is his Birth, that he is reiected and dispised of men, Esay. 53. 3. 2. As Christ was born very meanly, so he lived very poorly;
Ah, so contemptible is his Birth, that he is rejected and despised of men, Isaiah. 53. 3. 2. As christ was born very meanly, so he lived very poorly;
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yea, he so very poorly lives, that even of a strange woman he begs, and begs for very water, John. 4. 7. He is so poor, that his Disciple must fish for money, to pay his Tribute.
yea, he so very poorly lives, that even of a strange woman he begs, and begs for very water, John. 4. 7. He is so poor, that his Disciple must Fish for money, to pay his Tribute.
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He is so poor, that (alas poor man) he hath no house nor home:
He is so poor, that (alas poor man) he hath no house nor home:
pns31 vbz av j, cst (uh j n1) pns31 vhz dx n1 ccx n1-an:
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no he is so very poor, that (as if his condition, did bespeak our compassion,) he puts the Foxes and the Birds before him : The Foxes (saith he) have holes, and the birds of the Aire have Nests,
no he is so very poor, that (as if his condition, did bespeak our compassion,) he puts the Foxes and the Birds before him: The Foxes (Says he) have holes, and the Birds of the Air have Nests,
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but the Son of man hath not where to lay his Head. No,but the Son of man hath not where to lay his Head. No,
cc-acp dt n1 pp-f n1 vhz xx c-crq pc-acp vvi po31 n1 uh-dx,
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He is so very poor, that he is hated, and scorned, and blasphemed : one while he is accounted a Deceiver, then for a Divel;
He is so very poor, that he is hated, and scorned, and blasphemed: one while he is accounted a Deceiver, then for a devil;
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one while for a Glutton and a Wine-bibber, then for a friend of Publicans and Sinners: one while for a mad man,
one while for a Glutton and a Winebibber, then for a friend of Publicans and Sinners: one while for a mad man,
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then for a Fool, in the end he a Malefactor; and so thirdly he very s•dly dyes. —
then for a Fool, in the end he a Malefactor; and so Thirdly he very s•dly dies. —
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Yea so very sadly, that an Angel from Heaven strengthens him in his very Ante passion.
Yea so very sadly, that an Angel from Heaven strengthens him in his very Ante passion.
uh av av av-j, cst dt n1 p-acp n1 vvz pno31 p-acp po31 j n1 n1.
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He so very sadly dies, that his Agony is Horrid, and his prayer importunate: so importunate, that he prayes a first, a second and a third time;
He so very sadly die, that his Agony is Horrid, and his prayer importunate: so importunate, that he prays a First, a second and a third time;
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he falls upon his knees, he falls upon the ground, he falls upon his face and prayes;
he falls upon his knees, he falls upon the ground, he falls upon his face and prays;
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— Father — Oh my Father, — Abba Father, If it be possible let this Cup pass from me, Matth. 26. 39. Mark 14. 36. Oh! what a death did our dear Saviour dye!
— Father — O my Father, — Abba Father, If it be possible let this Cup pass from me, Matthew 26. 39. Mark 14. 36. Oh! what a death did our dear Saviour die!
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when a Cup so fill'd, and fill'd so full; with the most bitter wrath, of his most wrathful Father, against those sinners he undertook to save;
when a Cup so filled, and filled so full; with the most bitter wrath, of his most wrathful Father, against those Sinners he undertook to save;
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even that Cup drink off he must and will; yea he must drink it off, and did. Insomuch,
even that Cup drink off he must and will; yea he must drink it off, and did. Insomuch,
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That his Agony is so very strange, he sweats blood; and that blood, not in a thin distilling or forcing out its way, through the Curious pores of his most tender body:
That his Agony is so very strange, he sweats blood; and that blood, not in a thin distilling or forcing out its Way, through the Curious pores of his most tender body:
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no, but it was so much that it came forth by drops, and those drops so many, that each followed other trickling down to the Ground, Luke 22. 44. Yea,
no, but it was so much that it Come forth by drops, and those drops so many, that each followed other trickling down to the Ground, Lycia 22. 44. Yea,
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He so very sadly dyes, that he was much affected, though he was not disturbed: though he was not disturbed in his Superiour VVill, he was much affected in his Naturall VVill: yea so, and so much affected, that he was much moved in, (though he was not Removed from,) the work of mans Redemption. No, but —
He so very sadly dies, that he was much affected, though he was not disturbed: though he was not disturbed in his Superior VVill, he was much affected in his Natural VVill: yea so, and so much affected, that he was much moved in, (though he was not Removed from,) the work of men Redemption. No, but —
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He so very sadly dyes, that, Pertulit dura verba, duriora verbera, durissima Supplicia. Taking the Infirmities of our frail Nature, he bore the punishment of our sinfull Nature:
He so very sadly dies, that, Pertulit dura verba, duriora Verbera, durissima Supplicia. Taking the Infirmities of our frail Nature, he boar the punishment of our sinful Nature:
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and that such punishment, as none but God the Father could Inflict; and none but God the Son could Beare. In a word,
and that such punishment, as none but God the Father could Inflict; and none but God the Son could Bear. In a word,
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He so very sadly dies, that he dies shamefully, painfully, and notoriously;
He so very sadly die, that he die shamefully, painfully, and notoriously;
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he dies shamefully without the City, painfully upon the Crosse, and notoriously among Thieves : among them, ay,
he die shamefully without the city, painfully upon the Cross, and notoriously among Thieves: among them, ay,
pns31 vvz av-j p-acp dt n1, av-j p-acp dt n1, cc av-j p-acp n2: p-acp pno32, uh,
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and between them too, as if he had conducted and led them thither. Thus — our blessed Lord and Saviour being, Born very meanly. Living very poorly; and, Dying very sadly.
and between them too, as if he had conducted and led them thither. Thus — our blessed Lord and Saviour being, Born very meanly. Living very poorly; and, Dying very sadly.
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Our observation is as True as Lamentable. That, The Condition of all mankind, while they are on this side Heaven; is a very sad Condition.
Our observation is as True as Lamentable. That, The Condition of all mankind, while they Are on this side Heaven; is a very sad Condition.
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Because First, it is so Naturally. 2. It is so Universally. 3. It is so Continually.
Because First, it is so Naturally. 2. It is so Universally. 3. It is so Continually.
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Well then is it so, that Jesus Christ and his Disciples are in a great Tempest? Must all Mankind (per tot discrimina rerum) through many Afflictions, enter into Heaven? And must all allwaies suffer in the world, Ere they shall be glorified in the world to come?
Well then is it so, that jesus christ and his Disciples Are in a great Tempest? Must all Mankind (per tot discrimina rerum) through many Afflictions, enter into Heaven? And must all always suffer in the world, Ere they shall be glorified in the world to come?
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This then may serve to Exhort, and to Encourage us, to beare Christ's Crosse with patience;
This then may serve to Exhort, and to Encourage us, to bear Christ's Cross with patience;
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and to submit our Will to God's Will, in whatsoever comes to passe. And that for these three Reasons.
and to submit our Will to God's Will, in whatsoever comes to pass. And that for these three Reasons.
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Because 1. Our sufferings, are not things New. 2. Our sufferings are not things Strange. and, 3. Our sufferings are not things Remedilesse.
Because 1. Our sufferings, Are not things New. 2. Our sufferings Are not things Strange. and, 3. Our sufferings Are not things Remediless.
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1. Our Sufferings are not things New, so saith St. John, 1. Epist. 3. 13. Marvell not (my brethren) if the world hate you: it's no New thing.
1. Our Sufferings Are not things New, so Says Saint John, 1. Epistle 3. 13. Marvel not (my brothers) if the world hate you: it's no New thing.
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If the world hate You, ye know (saith our blessed Saviour,) that it hated Me;If the world hate You, you know (Says our blessed Saviour,) that it hated Me;
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it hated me, before it hated You, John 15. 18. Ye know it, it is so obvious to your observation, it is not worth your wonder.it hated me, before it hated You, John 15. 18. You know it, it is so obvious to your observation, it is not worth your wonder.
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Marvel not: for, our sufferings are not things New. 2. They are not things strange:Marvel not: for, our sufferings Are not things New. 2. They Are not things strange:
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so saith St. Pet. 1 Epist. 4. 12. Dearely beloved, think it not strange, concerning the Fiery Tryall which is to Try you;
so Says Saint Pet. 1 Epistle 4. 12. Dearly Beloved, think it not strange, Concerning the Fiery Trial which is to Try you;
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as though some strange thing happened unto you. for,as though Some strange thing happened unto you. for,
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Your Ttroubles are but your Tryals, and as they are not New, to be wondred at:
Your Ttroubles Are but your Trials, and as they Are not New, to be wondered At:
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so they are not strange to be thought on : so thought on, as to have your thoughts troubled when your troubles come. no,
so they Are not strange to be Thought on: so Thought on, as to have your thoughts troubled when your Troubles come. no,
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Come they will, and come upon All, and by All (both Prince and people) they should be borne patiently. for,
Come they will, and come upon All, and by All (both Prince and people) they should be born patiently. for,
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Troubles are not such New things, as to be wondred at with amazement; nor are they such Strange things, as to be thought on with dispaire. And that because,
Troubles Are not such New things, as to be wondered At with amazement; nor Are they such Strange things, as to be Thought on with despair. And that Because,
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3. And Lastly, our sufferings are not things Remedilesse; not Remedilesse, — no,
3. And Lastly, our sufferings Are not things Remediless; not Remediless, — no,
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Blessed be God, we have a better Ʋmbrage to save us from the Heat, then the Gourd of Jonah.
Blessed be God, we have a better Ʋmbrage to save us from the Heat, then the Gourd of Jonah.
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We have a better Deity, to supplicate for helpe; then the Idol of Ahab.
We have a better Deity, to supplicate for help; then the Idol of Ahab.
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Our God is in Heaven, and this God is our hope, and strength, A present help in Trouble, Psal. 46. 1. He is so because his power's Allmighty : and he will be so, because his Mercie's infinite.
Our God is in Heaven, and this God is our hope, and strength, A present help in Trouble, Psalm 46. 1. He is so Because his power's Almighty: and he will be so, Because his Mercy's infinite.
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And yet God many times, suffers his deare Children to be brought low;
And yet God many times, suffers his deer Children to be brought low;
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yea so very low, that (with the Prophet Eliah) they are weary to live, and do desire to dye:
yea so very low, that (with the Prophet Elijah) they Are weary to live, and do desire to die:
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for so we read 1 Kings. 19. 4. He went a daies Journey into the wildernesse,
for so we read 1 Kings. 19. 4. He went a days Journey into the Wilderness,
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and came, and sate down, under a Juniper Tree, and desired that he might dye: and Come, and sat down, under a Juniper Tree, and desired that he might die:
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and said, It is now enough, O Lord take away my life, for I am not better then my Fathers.
and said, It is now enough, Oh Lord take away my life, for I am not better then my Father's.
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But why does the Lord deale thus hardly with his poor Servants, and seeme to afflict them even unto death? why doth God leave them many times so to themselves, that they know not what to do,
But why does the Lord deal thus hardly with his poor Servants, and seem to afflict them even unto death? why does God leave them many times so to themselves, that they know not what to do,
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nor where to go? as if their misery were past all Remedy? why truly —
nor where to go? as if their misery were passed all Remedy? why truly —
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The Reasons may be these three.
The Reasons may be these three.
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1. To make them the more sensible of their danger, and the more zealous for deliverance:
1. To make them the more sensible of their danger, and the more zealous for deliverance:
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that they might the more consider, the condition they are in, how sad it is; and how much it needs, the help of Heaven.
that they might the more Consider, the condition they Are in, how sad it is; and how much it needs, the help of Heaven.
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When the Israelites in Egypt, had their Task doubl'd; and that they must make up their Tale, and yet go find their Straw;
When the Israelites in Egypt, had their Task doubled; and that they must make up their Tale, and yet go find their Straw;
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they then (saith the Text,) saw themselves to be in an evil case : a case so evil, that it made them cry to Moses; and Moses to cry to God;
they then (Says the Text,) saw themselves to be in an evil case: a case so evil, that it made them cry to Moses; and Moses to cry to God;
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and God for to save the people : being sensible of their bondage, and zealous for Deliverance.
and God for to save the people: being sensible of their bondage, and zealous for Deliverance.
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Or (2.) God may suffer his dear Children, to be brought very low, to make a tryal of their Graces.
Or (2.) God may suffer his dear Children, to be brought very low, to make a trial of their Graces.
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If Satan afflict Job, it shall be to try his Patience. If Rabshaketh revileth Hezekiah, it shall be to try his Confidence.
If Satan afflict Job, it shall be to try his Patience. If Rabshakeh revileth Hezekiah, it shall be to try his Confidence.
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And if God himself tempt Abraham, it shall be to try his Faith. If the Lord suffer an open Enemy, to Assault us;
And if God himself tempt Abraham, it shall be to try his Faith. If the Lord suffer an open Enemy, to Assault us;
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or a private Enemy, to Abuse us;
or a private Enemy, to Abuse us;
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if the Lord suffer our Wife, and Children, our Liberty, and Livelihood, and all we have to be taken from us : if the Lord suffer the Ship of all our dear Enjoyments, to be Gravel'd in the Sands of Obloquie,
if the Lord suffer our Wife, and Children, our Liberty, and Livelihood, and all we have to be taken from us: if the Lord suffer the Ship of all our dear Enjoyments, to be Graveled in the Sands of Obloquy,
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or to be split against the Rocks of Tyranny; the Reason of all may be but our tryal only:
or to be split against the Rocks of Tyranny; the Reason of all may be but our trial only:
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and that either of our Patience (as in the case of Job) or of our Considence (as in the case of Hezekiah) or of our Faith (as in the case of Abraham.) Or —
and that either of our Patience (as in the case of Job) or of our Confidence (as in the case of Hezekiah) or of our Faith (as in the case of Abraham.) Or —
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3. And lastly, God may suffer his dear Children to be brought very low : to make them the more thankful when Comfort is given, and Help is had.
3. And lastly, God may suffer his dear Children to be brought very low: to make them the more thankful when Comfort is given, and Help is had.
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When the Israelites had a Raging Sea before them; and a Barren Wildernesse besides them;
When the Israelites had a Raging Sea before them; and a Barren Wilderness beside them;
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and an Armed Enemy behind them : then (saith the Text) they were sore affraid, so affraid, that they cryed out unto the Lord.
and an Armed Enemy behind them: then (Says the Text) they were soar afraid, so afraid, that they cried out unto the Lord.
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And what then? Stand still (saith Moses) and see the Salvation of the Lord, which he will shew to you, to day, Exod. 14. 13. Stand still, i. e.
And what then? Stand still (Says Moses) and see the Salvation of the Lord, which he will show to you, to day, Exod 14. 13. Stand still, i. e.
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be not affraid but hope, stand still and see, i. e. be not Faithlesse, but believe : the Salvation of the Lord, i. e.
be not afraid but hope, stand still and see, i. e. be not Faithless, but believe: the Salvation of the Lord, i. e.
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his Power, as being most able to save, which he will shew to you, i. e.
his Power, as being most able to save, which he will show to you, i. e.
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his mercy as being most willing to save, You, and that even now to day, i. e.
his mercy as being most willing to save, You, and that even now to day, i. e.
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his wisdome as having his set time to save. God hath his set time indeed, and here he shew'd it;
his Wisdom as having his Set time to save. God hath his Set time indeed, and Here he showed it;
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so shew'd it, that Moses and the Children of Israel, Sang a Song unto the Lord, Exod. 15. 1.
so showed it, that Moses and the Children of Israel, Sang a Song unto the Lord, Exod 15. 1.
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Thus, when Comfort is given, and Help is had, it makes Gods Children to be the more thankful.
Thus, when Comfort is given, and Help is had, it makes God's Children to be the more thankful.
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This made the Israelites, to keep their Paschal Feast; to praise the Lord, for their Freedom from Pharaoh, Exod. 12. This made Deborah, to sing her Trinmphal Song;
This made the Israelites, to keep their Paschal Feast; to praise the Lord, for their Freedom from Pharaoh, Exod 12. This made Deborah, to sing her Trinmphal Song;
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to praise the Lord, for the Victory over Sisera, Judg. 5.
to praise the Lord, for the Victory over Sisera, Judges 5.
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This made David to indite his grateful Psalme, to praise the Lord for his Deliverance from Saul, Psal. 18. Yea,
This made David to indite his grateful Psalm, to praise the Lord for his Deliverance from Saul, Psalm 18. Yea,
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and This, makes England, to keep this Holy; (even a Feast of Congratulation) to praise the Lord for the Restoration of our Soveraign : and the Freedom, Victory,
and This, makes England, to keep this Holy; (even a Feast of Congratulation) to praise the Lord for the Restoration of our Sovereign: and the Freedom, Victory,
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and Deliverance of our Religion, Laws, and Liberty, from Pharaoh, Sisera, and Saul, i. e. all the Enemies of God, and the King.
and Deliverance of our Religion, Laws, and Liberty, from Pharaoh, Sisera, and Saul, i. e. all the Enemies of God, and the King.
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And thus for these three Reasons, doth God (many times) suffer his Saints and Servants to be brought very low.
And thus for these three Reasons, does God (many times) suffer his Saints and Servants to be brought very low.
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As — 1. To make them, the more Zealous. 2. To make them the more Famous;
As — 1. To make them, the more Zealous. 2. To make them the more Famous;
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and, 3. To make them, the more Thankful.
and, 3. To make them, the more Thankful.
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Or if you please;
Or if you please;
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why God suffers his Saints, and Servants to be so much in, and so often under Affliction.
why God suffers his Saints, and Servants to be so much in, and so often under Affliction.
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The Reasons may be these Four.
The Reasons may be these Four.
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Because 1. There is Help for it. 2. There is Honour with it. 3. There is Comfort in it;
Because 1. There is Help for it. 2. There is Honour with it. 3. There is Comfort in it;
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and, 4. There is Profit by it. By Affliction there is Profit.
and, 4. There is Profit by it. By Affliction there is Profit.
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For by the misery and the Affliction, which the Children of God are brought unto; they are brought the sooner Home (like the Prodigal to his Father) to know God, and themselves;
For by the misery and the Affliction, which the Children of God Are brought unto; they Are brought the sooner Home (like the Prodigal to his Father) to know God, and themselves;
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God's Justice, and their own Deservings.
God's justice, and their own Deservings.
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Yea, by the smart of Affliction, they do happily feele God's Anger to the bewailing of their sins : they do bewaile their Sins, to the amending of their Lives:
Yea, by the smart of Affliction, they do happily feel God's Anger to the bewailing of their Sins: they do bewail their Sins, to the amending of their Lives:
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they do amend their Lives, to the gaining of God's Favour, and they gaine his Favour, to the obtaining of his Glory. And thus, By Affliction there is Profit.
they do amend their Lives, to the gaining of God's Favour, and they gain his Favour, to the obtaining of his Glory. And thus, By Affliction there is Profit.
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SECONDLY. With Affliction there is Honour. For Affliction makes the Servant like his Lord : and Christians like their Saviour;SECONDLY. With Affliction there is Honour. For Affliction makes the Servant like his Lord: and Christians like their Saviour;
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who (dispising the shame) endured the Crosse.
who (despising the shame) endured the Cross.
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We read 2. Sam. 15. 30. that David went up the Mount of Olives, and Wept as he went up,
We read 2. Sam. 15. 30. that David went up the Mount of Olive, and Wept as he went up,
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and had his Head covered, and went bare footed, and all the people that were with him, had every man his Head covered,
and had his Head covered, and went bore footed, and all the people that were with him, had every man his Head covered,
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and as they went up they Wept. They did so, it was their Piety to Weepe for the King;
and as they went up they Wept. They did so, it was their Piety to Weep for the King;
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but their Honour to Weepe with him. If the suffrings of the King affect the Subjects with Sympathy and Zeale;
but their Honour to Weep with him. If the sufferings of the King affect the Subject's with sympathy and Zeal;
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it is magnum indeed, but not mirum; because it's the Subjects Honour, as well as Duty, to be as their Soveraigne, in the worst of Dangers. The Marquesse of Ormond. The Lord Willmot.
it is magnum indeed, but not Mirum; Because it's the Subject's Honour, as well as Duty, to be as their Sovereign, in the worst of Dangers. The Marquess of Ormond. The Lord Willmot.
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And the rest of the Royal Worthies; they could not chuse but Grieve, to suffer with the King;
And the rest of the Royal Worthies; they could not choose but Grieve, to suffer with the King;
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in that, the King himself did suffer, and yet they could not chuse but Rejoyce too, to suffer for the King;
in that, the King himself did suffer, and yet they could not choose but Rejoice too, to suffer for the King;
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in that, the Kings Cause, was God's, and God's Cause — and — the King's, was Theirs. Theirs —
in that, the Kings Cause, was God's, and God's Cause — and — the King's, was Theirs. Theirs —
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Renowned Nobles, it was their Duty to suffer with it; but their Honour to suffer for it. for, With Affliction, there is Honour.
Renowned Nobles, it was their Duty to suffer with it; but their Honour to suffer for it. for, With Affliction, there is Honour.
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THIRDLY, In Affliction there is Comfort. Comfort indeed, such as made the Disciples to rejoyce, when they were Beaten;THIRDLY, In Affliction there is Comfort. Comfort indeed, such as made the Disciples to rejoice, when they were Beaten;
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and to sing Psalms, when they were in Prison. And well they might;
and to sing Psalms, when they were in Prison. And well they might;
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for the Author of all their Sufferings, is most Gracious : the inflicting of them is Just : the measure of them is Moderate : the time of them is Short:
for the Author of all their Sufferings, is most Gracious: the inflicting of them is Just: the measure of them is Moderate: the time of them is Short:
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and the end of them is Blessed. for, In Affliction, there is Comfort. LASTLY, For Affliction, there is Hope.
and the end of them is Blessed. for, In Affliction, there is Comfort. LASTLY, For Affliction, there is Hope.
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There is so, for Gods Cause, found a Constantine its Defender, in dispite of the Arrian Heresy. and,
There is so, for God's Cause, found a Constantine its Defender, in despite of the Arrian Heresy. and,
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God's Prophets, found an Obadiah their Preserver; in dispite of Jezebel's Cruelty. and, God's King, found a Jehoiada, his Restorer, in dispite of Athaliahs Treachery.
God's prophets, found an Obadiah their Preserver; in despite of Jezebel's Cruelty. and, God's King, found a Jehoiada, his Restorer, in despite of Athaliahs Treachery.
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Yea, and so hath our now dread Soveraign, Charles the Second;
Yea, and so hath our now dread Sovereign, Charles the Second;
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he hath (in dispite of the Treachery, the Cruelty, and Heresy of all his Enemies) found the King of Kings, his Helper, to defend him;
he hath (in despite of the Treachery, the Cruelty, and Heresy of all his Enemies) found the King of Kings, his Helper, to defend him;
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and his Defender, to Preserve him; and his Preserver, to Restore him;
and his Defender, to Preserve him; and his Preserver, to Restore him;
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and his Restorer, to Establish him, in the Throne of his Kingdome, and the Hearts of his People.
and his Restorer, to Establish him, in the Throne of his Kingdom, and the Hearts of his People.
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Oh! what cannot the Lord doe? above means, against means, without means, and with any means? when —
Oh! what cannot the Lord do? above means, against means, without means, and with any means? when —
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By means of (that most trusty Lord) the Lord Wilmot, God did defend the King : by means of (that most Elect Lady) the Lady Lane, God did preserve the King : and by means of (that most Auspicious Generall) the Lord Monck, God did Restore the King.
By means of (that most trusty Lord) the Lord Wilmot, God did defend the King: by means of (that most Elect Lady) the Lady Lane, God did preserve the King: and by means of (that most Auspicious General) the Lord Monck, God did Restore the King.
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Oh! what will not the Lord do for those that serve him? Because the King putteth his Trust in the Lord, in the Mercy of the the most High, he shall not miscarry.
Oh! what will not the Lord do for those that serve him? Because the King putteth his Trust in the Lord, in the Mercy of the the most High, he shall not miscarry.
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He shall not, no, he did not: for by a few single (singular) persons, such a King is so Restor'd; that all Christendome admires:
He shall not, no, he did not: for by a few single (singular) Persons, such a King is so Restored; that all Christendom admires:
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and such a Restoration, is so establisht; that all the world's amaz'd.
and such a Restoration, is so established; that all the world's amazed.
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Oh how should this encourage us, never to fall back, never to fall off, and never to fall away from God:
O how should this encourage us, never to fallen back, never to fallen off, and never to fallen away from God:
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both to owne his Cause, to espouse his Quarrel, and to suffer for his sake. because, —
both to own his Cause, to espouse his Quarrel, and to suffer for his sake. Because, —
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When all is done, that evil men can do; and when all is done, that evil Angels can suggest.
When all is done, that evil men can do; and when all is done, that evil Angels can suggest.
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Ʋndone we shall not be, No, so saith the holy Apostle, 2. Cor. 4. 8. 9. We are troubled on every side, yet not distressed; Ʋndone we shall not be, No, so Says the holy Apostle, 2. Cor. 4. 8. 9. We Are troubled on every side, yet not distressed;
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we are perplexed, but not in dispaire: Persecuted, but not forsaken; cast down but not destroyed. we Are perplexed, but not in despair: Persecuted, but not forsaken; cast down but not destroyed.
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Why? the Psalmist tells you, Psal. 37. 23: 24. The Lord ordereth the good mans goings,
Why? the Psalmist tells you, Psalm 37. 23: 24. The Lord Ordereth the good men goings,
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and makes his way acceptable to himself. Though he fall he shall not be cast away;
and makes his Way acceptable to himself. Though he fallen he shall not be cast away;
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for the Lord upholdeth him with his hand. And therefore our greatest Misery, is not past a Remedy:for the Lord upholds him with his hand. And Therefore our greatest Misery, is not passed a Remedy:
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Oh no, (Blessed be God) there is — Helpe for it. Honour with it. Comfort in it. and, Profit by it.
O no, (Blessed be God) there is — Help for it. Honour with it. Comfort in it. and, Profit by it.
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Now to beare up thy poor Soul, against the most boisterous winds, and the raging Sea of the most tempestuous Troubles; remember these Four things.
Now to bear up thy poor Soul, against the most boisterous winds, and the raging Sea of the most tempestuous Troubles; Remember these Four things.
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1. That come what will, the Disciples of Jesus Christ cannot but do well. God's followers are under God's Providence;
1. That come what will, the Disciples of jesus christ cannot but do well. God's followers Are under God's Providence;
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and his Providence is no lesse allsufficient then Misterious. For (remember 2.) That Condition is the best which the Lord sends:
and his Providence is no less All-sufficient then Mysterious. For (Remember 2.) That Condition is the best which the Lord sends:
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come a Calme or a Tempest, Prosperity or Adversity, Health or Sicknesse, Life or Death; that Condition is the best, which the Lord sends;
come a Cam or a Tempest, Prosperity or Adversity, Health or Sickness, Life or Death; that Condition is the best, which the Lord sends;
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because, every Condition to a Child of God is a sanctified Condition
Because, every Condition to a Child of God is a sanctified Condition
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The Lord will sanctifie our Sorrows, by giving us comfort; (and I, blessed be God have found it so.)
The Lord will sanctify our Sorrows, by giving us Comfort; (and I, blessed be God have found it so.)
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The Lord will sanctifie our Poverty, by giving us Contentment: (and I, blessed be God have found it so.)
The Lord will sanctify our Poverty, by giving us Contentment: (and I, blessed be God have found it so.)
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The Lord will sanctifie our Troubles, by giving of us Patience; (and I blessed be God have found it so.)
The Lord will sanctify our Troubles, by giving of us Patience; (and I blessed be God have found it so.)
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The Lord will sanctifie our Patience, by giving us Deliverance, (and you, and I, and All, blessed be God, have found it so; as at this day.
The Lord will sanctify our Patience, by giving us Deliverance, (and you, and I, and All, blessed be God, have found it so; as At this day.
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Therefore (remember 3.) that thou hast Jesus Christ with thee in the ship.
Therefore (Remember 3.) that thou hast jesus christ with thee in the ship.
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If at any time a Tempest shall Arise, upon thy Goods, by way of plunder; or if a Tempest shall Arise upon thy good Name, by way of Slander: or,
If At any time a Tempest shall Arise, upon thy Goods, by Way of plunder; or if a Tempest shall Arise upon thy good Name, by Way of Slander: or,
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if a Tempest shall Arise upon thy Liberty, by way of Imprisonment; or, if a Tempest shall arise upon any thing thou hast by way of Oppression,
if a Tempest shall Arise upon thy Liberty, by Way of Imprisonment; or, if a Tempest shall arise upon any thing thou hast by Way of Oppression,
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then remember (I say,) that thou hast Jesus Christ with thee in the ship;
then Remember (I say,) that thou hast jesus christ with thee in the ship;
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though he be but in the hinder part; yet there he is, absent himself he will not,
though he be but in the hinder part; yet there he is, absent himself he will not,
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and want for help thou canst not so long as he is there. for,
and want for help thou Canst not so long as he is there. for,
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4. And lastly remember, that as the Glory of Jesus Christ shall (one day) be Thine, so (for the present) thy sufferings shall be his. His Glory shall be thine;
4. And lastly Remember, that as the Glory of jesus christ shall (one day) be Thine, so (for the present) thy sufferings shall be his. His Glory shall be thine;
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for the Glory that thou gavest Me, I have given Them, (saith Christ) that they may be one, as we are one. Father, I will that they which thou hast given me, be with me, even where I am;
for the Glory that thou Gavest Me, I have given Them, (Says christ) that they may be one, as we Are one. Father, I will that they which thou hast given me, be with me, even where I am;
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that they may behold my Glory. John 17. 22. 24. and till then, — Thy sufferings shall be his;that they may behold my Glory. John 17. 22. 24. and till then, — Thy sufferings shall be his;
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Saul, Saul, (saith Christ) Why persecutest thou me? Me, the Lord is wounded through his servants sides,Saul, Saul, (Says christ) Why Persecutest thou me? Me, the Lord is wounded through his Servants sides,
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and the wrongs done them, are as done unto himself. Acts. 9. 4. Come then, Oh come poor soul acheer, let not thy Heart be over sad; nor thy Spirit disquieted. The Deluge did but mount the Arke the nearer unto Heaven:
and the wrongs done them, Are as done unto himself. Acts. 9. 4. Come then, O come poor soul acheer, let not thy Heart be over sad; nor thy Spirit disquieted. The Deluge did but mount the Ark the nearer unto Heaven:
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and the Tempest here, did but make the Disciples to know the Lord the more.
and the Tempest Here, did but make the Disciples to know the Lord the more.
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No Winds nor Weather, nor Waves, nor Rocks, can Wrack the Vessel in which Christ sailes;
No Winds nor Weather, nor Waves, nor Rocks, can Wrack the Vessel in which christ sails;
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no, nor Words, nor Actions, nor Men, nor Divels, can Assinate the King; whom the Lord preserves. for,
no, nor Words, nor Actions, nor Men, nor Devils, can Assinate the King; whom the Lord preserves. for,
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The Lord will hide him, and that privily; he will hide him privily, and that by his own presence, from the provoking of all men:
The Lord will hide him, and that privily; he will hide him privily, and that by his own presence, from the provoking of all men:
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ye a, and he will keep him too, and that secretly;
you a, and he will keep him too, and that secretly;
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he will keep him secretly, and that in his own Tabernacle from the strife of Tongues, Psal. 31. 22. and now —
he will keep him secretly, and that in his own Tabernacle from the strife of Tongues, Psalm 31. 22. and now —
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Oh (miranda loquor) what a providence have we seen, made happily obvious, to the glory of our good God;
O (miranda Loquor) what a providence have we seen, made happily obvious, to the glory of our good God;
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the settlement of this disturbed Nation, and the wonder of all the World!
the settlement of this disturbed nation, and the wonder of all the World!
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Oh, how may our Mouthes be filled with Laughter, and our Tongues with Joy, since the Lord (in mercy) hath (so strangely and so truly) made, our Bondage to cease; and our Freedome to return!
O, how may our Mouths be filled with Laughter, and our Tongues with Joy, since the Lord (in mercy) hath (so strangely and so truly) made, our Bondage to cease; and our Freedom to return!
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Oh, that our Lawful king, our Native Prince, (so long a time, by so strong a hand, Banisht from his Rightful Throne) should now return, return in peace;
O, that our Lawful King, our Native Prince, (so long a time, by so strong a hand, Banished from his Rightful Throne) should now return, return in peace;
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without any blood spilt, or any person hurt in so wonderful a Tryumph;
without any blood spilled, or any person hurt in so wondered a Triumph;
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that his Majesty should be brought Home, with prayers of affection, and teares of joy : flying (as it were) upon the Wings of the love and loyalty, of all faithfull Subjects : certainly 'tis a providence, never to be forgotten:
that his Majesty should be brought Home, with Prayers of affection, and tears of joy: flying (as it were) upon the Wings of the love and loyalty, of all faithful Subject's: Certainly it's a providence, never to be forgotten:
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'tis a mercy to be acknowledged; this day, henceforth, and for ever! Oh let us so Honour the King, as to serve God;
it's a mercy to be acknowledged; this day, henceforth, and for ever! O let us so Honour the King, as to serve God;
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and so serve God, as to love our Neighbour : that so, being alway Holy towards God,
and so serve God, as to love our Neighbour: that so, being always Holy towards God,
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and Loyal to our Soveraign, and loving to each other;
and Loyal to our Sovereign, and loving to each other;
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we may keepe, and alwaies keepe, the Unity of the Spirit, in the Bond of Peace.
we may keep, and always keep, the Unity of the Spirit, in the Bound of Peace.
pns12 vmb vvi, cc av vvb, dt n1 pp-f dt n1, p-acp dt n1 pp-f n1.
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Which that we may, let us so live, as becomes the Gospel; let us (now) so rejoyce, as becomes good Subjects:
Which that we may, let us so live, as becomes the Gospel; let us (now) so rejoice, as becomes good Subject's:
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and Oh, remember (I beseech you) that, it is not the owning of the King's Cause,
and O, Remember (I beseech you) that, it is not the owning of the King's Cause,
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nor the Honouring of the King's Person, nor the Drinking of the King's Health;
nor the Honouring of the King's Person, nor the Drinking of the King's Health;
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but it is our fearing of God, and amending our lives : which will make the King Happy, and our selves blessed. To conclude —
but it is our fearing of God, and amending our lives: which will make the King Happy, and our selves blessed. To conclude —
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Let us remember, when any Affliction doth befall, either our Prince or the Church, or the State,
Let us Remember, when any Affliction does befall, either our Prince or the Church, or the State,
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or our selves, then not to think it either Strange, or New, or Remedilesse. Not Strange, because tis Natural: Not New, because tis Common: Not Remedilesse, because tis Curable :
or our selves, then not to think it either Strange, or New, or Remediless. Not Strange, Because this Natural: Not New, Because this Common: Not Remediless, Because this Curable:
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For we have a Lord to save us, in the most perishing Condition : This day we have (knowingly) found it;
For we have a Lord to save us, in the most perishing Condition: This day we have (knowingly) found it;
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and we do this day thankfully acknowledge it, in the present Restoration of our Soveraigne King Charles.
and we do this day thankfully acknowledge it, in the present Restoration of our Sovereign King Charles.
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And therefore that the Lord our God, may blesse our King, and blesse ƲS All; let us ever Pray, —
And Therefore that the Lord our God, may bless our King, and bless ƲS All; let us ever Pray, —
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Lord Save us, or we Perish. FINIS.Lord Save us, or we Perish. FINIS.
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