Selected quad for the lemma: book_n
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A59595
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Eikōn basilikē, or, The princes royal being the sum of a sermon preached in the minister of York on the Lords-Day morning (in the Assize week) March 24, 1650 ... / by John Shavve.
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Shawe, John, 1608-1672.
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1650
(1650)
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Wing S3028; ESTC R30139
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32,715
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47
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three thou best deservest it and so bestowed it upon him a sumptuous Colledg at Lovain caused this inscription to be engraven upon it Utrecht where he was born planted me Lovain where he had his education watered me and Caesar who promoted him to the Popedom gave the increase under which a witty Passenger subscribed Hic Deus nihil fecit Here God did nothing Nay much rather say as Dan Cramerus Nil scio nil possum nil sum quoque quod tamen esse seire posse aliquid dicor id omne Dei est Or as holy Cruciger Omnia praetereunt praeter amare Deum And now Honorable Sir give me leave to acquaint you with the Reasons which moved me to presume to present this plain Discourse to Your Honor. 1. To give a poor yet humble and hearty acknowledgment to the world of the many favors and great undeserved respect which I have received freely from you and the kinde offers which you long since made to me upon your first taking notice of me as far above my deserts as desires the embracing whereof my other Obligations would not permit And secondly That seeing the love of this Common-wealth is deeply rooted in your heart deeper then the loss of Callice in Queen Maries or the love of his Country in A. Fulvius * Non Catilinae te genui sed patriae said Aulus Fulvius when he slew his own son with his own hands for Treason against the Common-wealth which publique frame of spirit is a thing most highly commendable though it be not true which Tully saith Omnes qui patriam conserverunt adjuverunt auxerunt certum est esse in Coelo and that God hath called Your Honor to a very high place and work for such work and so long a time as you have no president before you let me hear I beseech you take occasion to become a humble Petitioner to your Honor and by You to the Common-wealths Representative in a few partiticulars It hath been my lot for some time to be constantly at York Assizes not as having any suit at all but in attendance to some worthy friends where my heart even bled within me to see such rashness and carelessness in swearing too many offering to swear that but that the Judges were more careful and honest which after some discourse they were convinced to be untrue Oh that there could be found some other way then swearing of every man at the Assizes whether to punish false witnesses by pecuniary or corporal mulct as the new-converted Natives of America do punish the sin of lying for the first lye 5 s. for the second 10 s. for the third 20 s. or what other way shall seem to Your Wisdoms most convenient which perhaps would more restrain such careless and conscienceless persons from unjust witness-bearing then any their Oaths so might the Land be much freed from the burthen of Oaths under which it groans Jerem. 23. 10. and from that flying roll Zech. 5. 23. It is observable that the word in the Hebrew which the Scripture useth for swearing is always used in the passive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juratus fuit voyce to note say some that a man should not swear but when an Oath is layd upon him and he driven to it the word also hath the signification of seven b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having reference say some to the seven Spirits of God before the Throne before whom we swear and therefore should swear in truth righteousness and judgment Jerem. 4. 2. Rev. 1. 4. 5. 6. and not rashly Eccles 5. 2. How scrupulous and tender was good Eliezer and how clear would he be ere he would swear Gen. 34. 4 5 6. Such a mans word is worth more then many mens Oaths When Lewis the French King was taken Prisoner by the Turks and after they agreed upon Articles for confirming whereof the Sultan offered to swear that if he broke any of the Articles he would renounce his Mahomet requiring K. Lewis to swear likewise that if he broke any of his Articles he would deny his Christ to be God which Oath Lewis detesting and offering rather to dye then to take it the Sultan wondering at his tenderness and constancy took his word without any Oath at all and so published the League I complain not against swearing as unlawful in it self nor yet against the manner used therein in touching or kissing the book though that godly sufferer William Thorp and some other eminent Worthies in England did mightily oppose this and suffered much for their Opinion herein above 240 years ago in the reign of our King Henry 4. onely I could wish if it were possible this common and rash swearing and for wearing might be prevented 2. I beseech you further what in you lies the suppressing of cursed Heresies and Fandamental Errors which are no small c See the Epistle of the Walachtian Churches sent to the Assembly of Divines at Westminster Quomodo omne geaus Haeresium in ultum permitti possit in illa Civitate quae tam expresso juramento sese devinxit ad omnia Scismata cyâ—â—â—enda blemish to our endevored Reformation It 's more then three years ago since a forreign Pen wrote to our disgrace in a Book published at Dantzick Anglia his quatuor annis facta est colluvies lerna omnia Errorum Sectarum nulla a condito orbe Provincia tam parvo spatio tot monstrosas Haereses protulit atque haec Epise porum tempora intra sexaginta annos non nisi quatuor sectas protulerunt eas plerunque in obscuro latentes c. I pray you help us really to confute his testimony I know when the Jews returned from Babylon to reform the Church and State they set up first the Altar then the Temple then the walls of the City as if we would say first Worship then Doctrine then Discipline but yet up the walls did go also at last The Lord help you and us against this dangerous flood of the Dragon which so hurts both broachers and receivers Austin saith of Arrius the Heretick that his pains are increased in Hell as oft as any one through his Heresie is seduced from the Faith and we finde it true that the itch of Error if not prevented oft-times breaks forth into the scab of Atheism We have publiquely humbled our selves in this Nation more then once for our Heresies I beseech you act what you justly may against them We hear what Laws our Brethren in New-England have made d Mr Thorow-good about three years ago against Anabaptists and others not for their Conscience which they may keep to themselves but for infecting and seducing others And we read e M. Weld rise growth c. that about thirteen years ago anno 1637. they convented at New-Town in New-England some of the principal Ring-leaders and not onely publiquely admonished and excommunicated but also
the praises of Solomon and his wife the daughter of Pharaoh King of Egypt for though Solomon had seven hundred wives and three hundred Concubines 1 King 11. 3. yet did he especially affect Pharaohs daughter 1 King 3. 1. The Jewish Rabbies say that one of the Articles in the agreement of marriage 'twixt Solomon and Pharaohs daughter was that she should forsake her Idolatry and blinde Superstition of Egypt and embrace the Worship and Service of the true God which Article seems to be alluded to here Vers 10. 11. but under the similitude of Solomons marriage with Pharaohs daughter is ultimately principally and mystically set out the Lord Christ his marriage with the Church as it is also in the Book of Canticles and even some of the learneder Jews are forced to confess that many things in this Psalm cannot be meant of Solomon and his Spouse but of the Messiah and his Church as vers 1. he speaks of the things touching the King but that King is God whose throne endures for ever Vers 6. So Vers 11. 18. and for the Spouse she is such a one whose chief glory lies within Vers 13. And for their Children though Solomon had a thousand Wives and Concubines yet we read but of one son whereas others who had but one wife had many sons and though Solomon was the wisest of all meer mortals since the Fall yet his son Rehoboam very foolish so that my Text cannot in the letter be meant of Solomon who had not children whom he might make Princes in all Lands nay the Kingdom ever went less after Solomons time But to put all out of question the Holy Ghost applies this Psalm to Christ and the Church Heb. 1. 8 9 c. So that this Psalm is a continued Allegory if not Type setting out under the similitude of Solomons marriage the neer and happy union and dear affection 'twixt Christs and all Beleevers and those precious children and choyce posterity that Christ begets in his Church by his Spirit and Word And here is First the commendation of the Bridegroom from Vers 1. to 10. for his beauty eloquence and art in soul-winning justice and meekness the glory of his garments and palace c. And then the commendation of the Bride Vers 10. to 15. and of the children converted and born again to Christ in the Church Vers 16. Who shall be Princes in all Lands Here then we have 1. implied A spiritual marriage 'twixt Christ and the Church 2. Their spiritual children and posterity 3. The royal dignity of these children that are converted and born to Christ in the Church they are Princes 4. The extent in all Countries places of the Earth where ever they dwell though in poor Cottages wandering in sheep skins and goat skins siting down with poor fare yet are they Princes in all the Earth 5. See the great honor that redounds to the Church hereby Domus mea a me incipiet tua vero in te desinet said Tully to the braging and prodâ—gal Roman whereas usually men brag and glory of their ancient pedigree moth-eaten antiquity though the Heathen Poet could say where that goes alone it 's a poor commendation Et quae non fecimus ipsi vix ea nostra voco yet men glory of their Ancestors and Families that they are sprung ab atavis regibus The Holy Ghost saith that this is a far greater honor to have precious Converts dayly born to God then all temporal pedigrees In stead of thy Fathers shall be thy children c. The first Point which is couched in the Text and runs through the whole Psalm I shall onely point at in transitu and so pass to the next is this That there is a spiritual glorious and happy marriage 'twixt Christ and his Church This is clear in all the Book of Canticles Ephes 5. Isai 54. 5. Rev. 19. 7. 21. 9. Qu. Wherein doth this spiritual mystical marriage consist Ans 1. Ex parte Sponsi on the Bridegrooms part who 1. makes his choyce and sets his heart on whom he will Amongst men we say that before marriage a man should suit his choyce to his minde viz. rightly regulated but after his mind to his choyce if ever he meant to have content or comfort in it And madness and life tedious without Christ Nihil mihi sapit in quo non sapit Jesus Christ A poor Soul loves to speak to him to hear him and hear from him loves his Word ways people all that savors of Christ loves nothing further then as it comes from or tends to or suits with Jesus Christ 1 Cor. 2. 2. 4. She desires never to part No the Soul doth not marry Christ till death them depart or till God shall separate them by death but takes him for life death ever The Soul never repenteth of this match save onely that he was married no sooner and counts all his time lost till then as one born out of due time 1 Cor. 15. 8. 5. The Spouse goeth to Christ the Husband for every thing she depends upon him upon 1. His Judgment for counsel and direction what to do in all cases 2. Upon His Eye and not mens eyes for approbation of all we do to God or men 3. Upon his Purse for maintenance and dayly supply in every grace and duty c. The Wife loseth her own name and is called after her Husband So it 's no more I saith Paul but Christ in me Gal. 2. 20. But I promised brevity herein and therefore I shall onely give a short touch by way of Application And first here is a Vse 1 ground of marvelous Comfort and Encouragement to all Beleevers and that in divers cases As 1. Against sin the worst of evils Christ the Husband must pay the debt Vxori lis non intenditur saith the Civil Law If a poor woman marry a Prince to whom she owed 10000 l. he may pay himself 2. Fear not final falling away Christ repents not of the match he fore-knew ere he married us what we were and would be If any fall would now break it it would have prevented it A true Beleever may fail and fall but 1. It 's but a particular guilt he is guilty as to that fact That thing that David did diâ—pleased the Lord but not a general guilt his estate is good and approved of God his general course and frame of heart is holy 2. It 's but the guilt of a Childe not an Enemy we may provoke a Fathers displeasure Exod. 4. 14. Psal 106. 32. but it 's not the wrath of a Judg to a Malefactor Rom. 8. 1. so as to cast him out for ever Joh. 8. 35. 3. We may go boldly to Christ our Husband at all times both in Life for counsel direction supply and in Death a Death in it self is the King of terrors Iob 18. 14 Sigismund the Emperor and Lewis the 11. king of France charged all their servants about them that all the