their Kingdom is not of this world 1 Cor. 2. 6 8. True it is that godly men as David c. may be temporall Princes but not Quatenus godly men and Christs seed And we had need to clear this for great temporall Monarchs are very fearfull of any claime to their Kingdomes or medling with their Titles Our Chronicles mention one Burdet a Merchant of London dwelling at the sign of the Crown in Cheapside in the dayes of our King Edward the fourth Anno 1483. who jestingly said to his Son that he would leave him heire to the Crown meaning the sign of the Crowne where he lived for which he was apprehended and within four hours hanged drawne and quartered for so saying Kings love not that men should Pulcheria the vertuous and discreet sister of Theodosius the second seeing her brother the Emperor to signe many writings without reading them caused a writing drawn and tendered wherein he consigned into her hands his wife Eudoxia formerly before Baptisme call'd Athenais a poor woman daughter of Leontig who seeking at the Court for Justice in a private cause took the Emperors affections was baptized and married him Eudoxia said it was too great a game to jest and play upon Diadems though the good Emperor much reformed by it jest with their Crowns how fearfully startled was Herod when he heard tell of some Wisemen asking for one that was borne King of the Jewes Mat. 2. 1 2 3 indeed worse afraid then hurt the Saints are not by vertue of their birth from Christ temporall but spirituall Kings though carnall men mens slander is very common that Gods people rebell and aime only to be temporall Kings Nehem. 6. 6 7. But know that it 's far better to be a spirituall Prince with God then meerly a temporall Prince over men Which will appear 1. Because the greatest Kings on earth have usually more crosses on earth then externall comforts there is a great vanity in the chiefest person and places on earth Psal 62. 9. The world hath now stood above 5000. years and the greater half of this time was spent ere the Jewes had any setled King at last about the year of the world 3761 God gave them a King Saul by name and there were but three Kings that governed and ruled over all the twelve Tribes viz. Saul David and Solomon and one of these viz. Saul came to a violent death slew himselfe though perhaps the Amalekite helped to dispatch him * If so then Saul who had been cruell to David 〈…〉 cruell to him self and he that spared the Amalekites and never prospered after is at last slain by an Amalckite 1 Sam. 15. 14 23. See Lightfâ—â—â— on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely used it 2 Sam. 1. 9. and signifies both 〈…〉 tremor vel argustre when his coat of male somewhat hidered his own spear from making that speedy end which he desired as the words in the Hebrew may be read 2 Sam. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these three Kings deaths the twelve Tribes were divided into two Kingdoms two Tribes clave to Rehoboam Solomons Son and Hâ—â—â— and made up the Kingdom of Judah and ten Tribes to Jâ—â—oboam Solomons Servant and made up the Kingdom of Israel Now after this division which began about the year of the world 2969. untill the captivity of Babylon and destruction of Jerusalem by Neâ—uchaâ—â—â—zzar there were but twenty Kings of Judah and of there eight suffered a violent death and of Israel before their lasting captivity 2 King 17. 6. there were but nineteen Kings whereof not one feared God among them all and of these nine died a violent death besides others imprisoned cruelly used c. In England since the coming in of the Norman William which is usually stiled the Conquest there hath been five and twenty Princes of whom nine came to a violent death and many more of those 109. Kings of Scotland I say it for this â—ad to shew what crosses and calamities do oft times attend great persons and places which cause their troubles to exceed their comforts which made Solomon complain of the vanity of vanities in all conditions Eccl. 1. before him his Father David say that he had seen an end of all perfection Psalm 19. 96. Nay see how somtimes Gods heavy hand goes out against a whole great Family or â—ine thus we find Ahab and Jezabel guilty of blood of godly Nabathe blood see what became of all that race â—nd line Ahab was shot to death by a man that shot at â—venture and timed not at him more then any other 1 King 22. 34. as he went up against Ramoth-Gilcad but it was purposely levelled fore-told and directed by God against Ahab 1 King 21. 19. as Elijah had told the King ere he went up thither so also Micaiah 1 King 22. 28. and Jezabel who was wife mother and daughter to a King even she was slain 2 King 29. 33. King Ahaziah son to Ahab never recovered of hâ—s fall through the Lettice 2 King 1. 2 16 17. then Ahabs other son Jehoram was King of Israel 2 King 3. 1. he goes against Ramoth-Gilead and takes it which his father Ahab could not do and having received some wounds in that service he leaves Jehu one of his Captains Commander in chief over his Army â—t Ramoth-Gilead and goes himself to be cured at Jezreel presently Jehu by Gods appointment 2 King 9. 1 2 3 7 8. c. drawes all the Army against King Jehoram his King his Master and his Master Ahabs son and slew him 2 King 9. 24 25. and that the blood of Naboth which Ahab had a hand in was a maine cause of all this appears because it 's expressed that in the same place where Naboths blood was shed both Ahabs and Iehorams blood was spilt 1 King 21. 19. and 2 King 9. 25 26. and so of Iezabel 2 King 9. 36 37. Athaliab the daughter of Ahab was married to Jehoram King of Judah 2 King 8. 16. 17 18. she was slaine 2 King 11. 16. her husbands bowells fell out 2 Chron. 21 18 19. none prospered that medled with that Line their elder sons were slain or carried captive by the Philistins and Arabians 2 Chron. 21. 17. and 22. 1. Ahaziah King Ahabs grandchild and some think he married againe into that stock 2 Kings 8. 27. he joyned with Jehoram in that war and after to visit him 2 King 8. 28 29. he was slaine 2 King 9. 27. and 42. of Ahaziahs brethren or kindred of Ahabs stock were slaine 2 King 10. 14. and seventy more of Ahabs sons and grand-children by severall wives were slaine 2 King 10. 1 7. so as none remained of that line and family 1 King 21. 21. see the like of Baasha another King of Israel his line 1 King 16. 11. Who hath not read the continued succession of calamities that attended Mary Queen of Scotland mother to the late King James 〈◊〉 her cradle to
in all the Earth This is the means whereby thou mayst come to have thy Son a crowned King and thy Daughter a crowned Queen in glory Follow the Gospel with thy prayers into America How do the fields there begin to look white to the Harvest how doth the Kingdom of Heaven begin there by the native Indians to suffer violence God grant the event may never be the taking the Gospel from us where too many seem weary of the Scripture Ordinances Duties c. and loath the Manna to give it to them How doth the Gospels success there rejoyce us especially if they be posterity of the Iews as many affirm that they are 9. The next Use is for Tryal It 's dangerous laying claim to Kingdoms when men have no good Title Our Chronicles * Straw Cade Tiler c. Kings are afraid of times Herod the great put to death 14000 infants as Josephus writes with intent to have killed the King of the Jews and did slay His three sons Alexander Aristobulâ—â—s Antipatoâ— His virtuous wife Mariaâ—â—ne for fear of losing His Kingdom Zec. 14. 20 afford many instances hereof and what it cost them in the end and is it nothing to claim a Kingdom of Heaven without title 1. Art thou spiritually anointed as we have said Psal 105. 15. 1 Joh. 2. 27. Oyl 1. Softens 2. Heals 3. That Oyl wherewith Kings were anointed had a sweet perfume c. So 1. Is thy heart softened doth grace sink as oyl Psa 109. 18. into thy heart or hast thou onely swimming notions in thy head or some outside reformation onely The Soul was first in sinning in converting in resurrection doth grace pierce thither is thy heart sincere in what thou dost A godly man hath an imbred gradual partial unwilling bemoaned hardness of heart which he complains of groans under Isa 63. 17. but not a total wilful unsensible hardness which ruines Zec. 7. 12. 2. Art thou healed in some measure from the raigning and damning power of sin Rom. 7. ult 3. Is thy life more sweet and savory thy speeches practices Is Holiness written upon them 2. Is thy minde princely set upon things above Col. 3 1. like Daniels windows towards Jerusalem It is not for you said Cleopatra to M. Antony to fish for gudgeons but for Castles and Kingdoms Are our mindes altogether set on and drowned in the Earth are we terrigenae fâ—atres inhabitants of the Earth Rev. 12. 12. opposed to the dwellers in Heaven whose names are written in the Earth Jer. 17. 13 and like Domitian follow catching of Flies Sure then we yet are not spiritual Princes for if such our mindes would run upon our Fathâ—r Mother Country House and Brethren above 3. Hast thou got a princely conquest over thy lusts so that they reign not over thee and that as well over that inside and spiritual wickedness which is perhaps minoris infamiae but majoris reatus as well as visible and shameful transgressions which fear or shame may restrain though the root of the matter be still within as unmortified as before A godly man is like Brutus his staff Cujus intus solidum aurum corneo valebatur cortice gold within and horn without or like the Ark gold within goats hair without c. I should have given you more evidences of spiritual Princes and of Gods hidden ones Psal 83. 3. their title to a Kingdom as also more Uses and a third Doctrine yet remains behind But the glass hath over-run me and I have learned from Luther Cum vides attentissime audire populum conclude c. When thou seest thine Hearers saith he most attentive then conclude eo alacriores redibunt so they will return more cheerfully the next time I add no more therefore but only conclude as Cyril doth his preface to his Catechism Meum est docere vestrum auscultare Dei proficere Paul may plant and Apollos water and now the great God give the increase FINIS
her grave Her father King James the fifth died about the time of her birth when she was about six years old she was sent to France in great danger by winds and English ships there was an agreement 'twixt England and Scotland for a match 'twixt our King Edward the sixth and her which breaking on their part occasioned the Lord Protectors march with an English Army to Muscleborough field where much blood was shed and a Scotch Lord being taken prisoner and asked how he liked our wedding with Scotland said he liked the match well but not the woing to fetch a wife with fire and sword In France she was married young to Francis the Dolphin of France who died shortly after of a pain in his ear then was she Omnia fai nihil mihi profuit said Scverus the Emperor when he was dying and almost all the Roman Emperors untill Constantine and very many Popes after him got nothing by all their great advancement for the getting whereof they adventured life and limb and a better thing sed ut citius in tersicerentur as Aâ—ban a wedge to cleave him and garments throw him in great dangers by Sea in her returne back to Scotland where also she found the Scots in Armes she was there married to Henry Lord Darnley son to Matthew Stuart Earle of Lenox by whom she had King Iames her husband was murthered soon after King Iames's birth she was apprehended by the States of Scotland charged with the murther and imprisoned after she escaped out of prison fled to England where she was prisoner first in one place and then another above sixteen years and then beheaded at Fotheringay-Castle in Northamptonshire she desired to be buried in France but was buried at Peterburgh aged six and forty years and yet could not rest in a grave her body was taken up again by King Iames and buried at Westminster Every Crown of Gold is lined with a Crown of Thornes who almost would take up Crowns upon these termes but spirituall Princes their comforts in life death after death exceed their crosses they have that joy that no man can take from them that will support them at the stake in the Dungeon c. 2. There is no Nation where all the Subjects are temporall Princes but all Christs true Subjects in whose hearts their own Spirit which is one of the greatest conquests Prov. 16. 32. and over afflictions Rom. 8. 37. 9. Temporall Princes be not all of one Line no not in the same Kingdome as in England somtimes the Romans ruled here somtimes the Britains then Saxons then Daneâ— then Normans and since the Norman William somtimes his own Race ruled here then the Plantagenets then the Tudors then the Stuarts and of the four and twenty Kings since William the Conquerors death not above seven in England that could pretend legally to succeed their next Predecessors either by lineall or collaterall Title but the Saints are all of one blood borne of the blood of God Ioh. 1. 13. of the same spirit Joh. 3. 5 6 8. 10. Some other Princes were annoynted with externall oyle though it 's generally observed that all the Kings of Israel and Judah were not anointed with oyl though Saul David Solomon and some others were nor were the Kings of Judah anointed with the holy oyl where with the High Priests were anointed and which God commanded to be made Exod. 30. 23. 33. but with common oyl though laid up in the Sanctuary The Scotch Historians say that externall anointing of their Kings never began with them tiâ— Popery got footing there from which they say their Nation was free many years after Christ and kept much purity in Religion and that King Edgar was the first so anointed there Anno 1098. * The French Historians tell much of the holy oyl kept at Reims yet generally acknowledge that the first King of France that was anointed was Pepin and that none of the Merovignion Line were anointed and yet their former Kings were as much and as truly Gods anointed as the later but all the Saints are Gods Anointed Psal 105. 14 15. with a supernaturall and heavenly Oyl of Grace 1 Ioh. 2. 27. The Apostle tells us Hebr. 1. 9. That Christ was anointed with the oyl of gladnesse above his fellows which notes two things 1. That all the Saints are Chriâ—â—s fellows fellow-heirs fellow-sufferers fellow-conquerors c. 2. That they are anointed with the divine graces that Christ is only in their measure for of Christs fulnesse they receive grace for grace Ioh. 1. 16. Psal 133. â— The next thing is to shew you wherein they are Princes for as Zebah and Zalmunna said to Gideon concerning his brethren Judg. 8. 18. they each one resemble the children of a King and of this briefly 1. They are Princes by birth by the new and second birth born of the royal blood of Jesus Christ Joh. 1. 12 13. 2. They have the vast possessions of Princes * Abraham had little yet he was heir of the whole world Rom. 4 13 as before is proved Luther said that all the vast dominions of the Turk was but a scrap cast to a dog but the Saints dominions are higher larger c. 3. They have the power of Princes As a Prince hast thou power with God said Christ to Jacob Gen. 32. 28. Paul can do all things through Christ Phil. 4. 13. All things are possible to him that beleeveth Mark 9. 23. They have power * Hic homo potuit apud deum quod voluit was said of Luther Saints are the blessings of to a place Isaiah 19 24 with God so as to stop Lions mouths quench fire binde 2 King 2. 8 14 up the Sea nay binde the hands of God Exod. 32. 10. And the Queen of Scots before mentioned said that she more feared the prayers of Mr John Knox then an Army of 20000 men So said Leolin Prince of Wales of another and the Elector of Saxony of the Archbishop of Magdenburgh c. 4. They conquer as mighty Princes Death 1 Cor. 15. 55. and Hell Rom. 8. 1. and afflictions Rom. 8. 37 38. Prince of darkness Eph. 6. 12. their lusts 2 Cor. 10. 4. their hearts Prov. 16. 32. Jam. 4. 7. Rev. 2. 26 27. a greater conquest then Davids over Goliah 5. They are clothed as Princes The Queen in the Psalm was clothed with gold of Ophir yet her best clothing was within Psal 45. 9 13. They have robes that none wear but Princes the perfect merits of Christ upon them They are clothed with the Sun Rev. 12. 1. Christs long white robe Revel 19. 8. and with the sincere garment of grace within them Ezek. 16. 8. to 14. The Scripture calls Christs merits the best robe Luk. 15. 22. none but Princes wear it 6. Fed as Princes not scraps but Childrens bread Angels food fed at the Kings own Table as Mephibosheth They have meat that the world knows not of as Christ
eating of that bunch of Grapes his fellow-Soldiers chid him saying He ought then to minde somewhat else To whom he said I beseech you Sirs do not envy me my Grapes they will cost me dear you would be loath to have them at my rate So do not you envy nor murmur at wicked men alass when the reckoning comes you would be loath to have their sweet bits at their rate 4. Carry noble mindes of Princes Though Kings are served by the plough yet their minds are taken up with higher Eccles 5 5 matters of State It is written of our King Edward that he had a burning desire to go to the holy Land Zechar. 2. 12. for so they called the Land of Canaan though now I think there is no Land more unholy but being prevented by death he charged his Son to carry his heart thither So though we be below and trade and meddle in things here below yet let our hearts and affections be above Though we have our Commoration on Earth let us have our Conversation in Heaven Phil. 3. 20. which is a sure evidence that we are risen again already Col. 3. 1 2. 5. Let us keep company with Princes even godly men Would it not be a great shame to see the honorable Judges of Assize go off the Bench leave the Society of the Justices and Gentry of the Country and onely keep company with the Prisoners at the Bar Sheep and Wolves Princes and base Peasants have small converse together Have no fellowship with the unfruitful works of darkness Eph. 5. 11. 6. If you are Princes contend not for every toy Regium est malé audire quum bené feceris Jesus Christ is Prince of Life Acts 23. 15. Prince of Peace Isai 9. 6. Prince of the Kings of the Earth Dan. 8. 25. Rev. 1. 5. and he hath made us great Princes and shall we contend for every quarrel 1 Cor. 6. 1. to 7. It 's reported of Judg Dyer that when any petty Controversies came before him especially of poor men he used to say That either the parties were wilful or their neighbors uncharitable 7. In the cause and way of God go on undauntedly and with princely courage yea both in doing and suffering for Christ And here give me leave to apply it more particularly and 1. To you my Lords whom God hath been pleased to call to these publique places and that you may go on undauntedly for God and your Country Look 1. That your principles be sound and upright else however you judg men now yet poor men will judg you another day when all the Saints shal judg the world 2. Look you be upright in your ways uprightness hath boldness do not steer your course according to friends or foes or mens corrupt humors It 's said of Baldwin the French Lawyer that he had Religionem Ephemeram every day a new Religion but constant to none Beza and therefore saith Beza he became Deo hominibusque quos toties fefellerat invisus Some of you have read of a very great Courtier of this Land who was a great Favorite to King Henry the eighth a Papist to King Edward the sixth a Protestant to Queen Mary a Papist to Queen Elizabeth a Protestant and kept both great favor and places being asked how he could do so he answered I always imitated L. Pawlet the Willow and not the Oak was ready to bow and bend to the lusts of great men and humors of the Times as one not tyed to John Baptists Conscience but giving elbow-room to Jeroboams policy c. I can tell you of a Judg God ever deliver you from his steps that raised a most strange conclusion from honest Premisses I mean Pilate Luk. 23. 14 15 16. who saith concerning Christ I have examined him and found no fault in this man therefore I will chastise him Unjust Judg nay therefore chastise him not Or as it is related by John cap. 19. 6. I finde no fault in him therefore take ye him and crucifie him nay rather ought he to rescue and deliver him Epaminondas a Heathen man being poor and tempted with great presents used to say if the cause was good he would do it without a bribe because it was good if bad not for a world 3. Look your ends be right the Devil knows that that is a prevailing temptation wherewith he thought to have undone Job when all other shafts failed doth Job serve God for nought Job 1. 9. as if he had some by-ends in it This undid Jehu who executed judgment severely on the house of Ahab which God commanded and yet God revenged all that very blood upon Jehu's house Hos 1. 4. because of Jehu's by-end in the work Secondly A word to you Right worshipful and worthy 2. Take heed lest any of you favor drunken Alehouses to uphold your Rents price of Corn or Your Clerks fee◠Holy Mr Fenner saith that he heard a Clerk of the Assizes say that he was glad there were so many rogues because he got more money Justices of peace I pray you pull out the beams out of your own eyes first be not you guilty of those vices which you ought to punish in others so shall you go on with courage You see at these Assizes divers devouring Wolves arraigned would you pursue them to their den you should finde most of this to spring from and be hatched at debuched Alehouses I pray you know neither friend or soe Justice is pictured blinde as to mens persons but quick-sighted in causes Shall I punish my friend for whom such a one speaks an old servant to my Father to my Wife Son c. No nor your foe neither With all my heart spare your friend but punish the Malefactor Teach men in your Ridings and Sessions that Norman distinction that William the first taught an * Odo brother to K. William Earl of Kent and Bishop of Bayeux in Normandy Earl of Kent whom the King would punish for his foul misdemeanors the Earl being also Bishop of Bayeux in France pleaded he did not do the fault as he was Earl but as he was Bishop and so then not under the temporal Jurisdiction To whom the King replyed neither do I punish you as a Bishop but as an Earl however the party was punished spare your friend yea and your foe also if you will but punish the Malefactor 3. To you Gentlemen of the long robe to whom I spake freely 3. Britania rediviva yet truly here the last Assizes and therefore no more now but this plead now as you may with courage stand up at last and have Christ plead your cause I do not say when or while causes are dark and doubtful but when it clearly and plainly appears that the cause is untrue and unjust Do not do your best or worst to colour it over and to cause unjustice to be done or else it shall not want your furtherance Think not that this is enough
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
time of their sickness they should not dare to name in their Hearing that terrible word Death How did the fear of Death keep theâ—e great men in a continual bondage but fear not to go down to the grave Gen. 46. 3 for thy Husband hath gone and sweetened the way because death cannot break this match and after death at Judgment because when the world is on flaming fire our Husband is our Judg at death we go but to our Husband to his Father and our Father Joh. 20. 17 Isai 54. 5. Tollitur mors non né sit sed né obsit 4. This is a great honor to the Saints Psal 149. 9. to be a Kings Spouse Vxor fulget radiis mariti If a woman marry with a Knight she is a Lady if with an Earl she is a Countess if with a King she is a Queen If poor Ruth marry Boaz she is Lady of Bhthlehem-Judah If Esther with Ahashuerus she is a Queen of vast dominions 5. Comfort to us against many Crossâ—s and Afflictions here A wife that hath many crosses yet this bears up her heart I thank God I have a loving and kinde Husband Or if she hath but a bad Husband on Earth yet I have a kinde tender rich Husband in Heaven It 's said of Rubenius Celer when he was dying being asked what Motto he would have on his Grave-stone he answered onely this That I have lived with my Wife fourty three years and eight moneths and to this hour we never once fell out Mr Fox in the Book of Martyrs tells of a godly man who lived at Clarkennel in the days of Queen Mary who was marvelous tender over and loving and kinde to his wife yet she accused him to the Popish Priests whereupon he was apprehended for speaking against Popery in his Family and after he was through Gods mercy deliverâ—d she did a second time accuse him that he would not go to the Mass and that he spoke against the Pope and their Idolatry whereupon he was again apprehended imprisoned This Assizes was a man condemned for poysoning a loving wife in the Stocks in Lollards Tower cruelly used first one arm and leg in the Stocks and then another and his childe whipt to death and after the woman went mad but Christ is a marvelous kinde and tender Husband 6. Fear not want if marryed to Christ the Heir of all Hebr. 1. 3. Psal 23. 1. for with him came all things else Rom. 8. 32. Deus meus omnia The second Vse of Exhortation 1. Entertain no Suitors now thou art marryed no adulterous Vse 2 love cut off right hand foot eye When a woman is Therefore the Husband called the covering of her eyes Gen. 20. 16. Isai 30. 22. marryed she now entertains no more Suitors but quiets her heart in her Husband So say we to all these cursed tempting lusts I am now marryed away begone Ego non sum ego 2. Long for Christ if absent How do Wives long for their Husbands return though poor sinful men so you breathe after Christ in Heaven see the Church Cant. 5. How welcom is he that brings news to a Mariners Wife We espy your Husband coming yonder c. 3. Obey Christ not as a Slave but as a Wife from a principle of love It 's true in Gods eyes quod cor non facit non fit If no love no life But obey Christ as a Wife 1. In one place as well as another 2. From and with the heart Rom. 6. 17. 3. For Conscience sake to Gods Ordinance Say to Satan I am not mine own I will ask my Husband 4. Submit thy minde and will to Christs Judgment and Will Thou thinkest this or that best but he is onely wise take his advice 4. If Christ suffer in any of his servants pity and help them When King Edward was shot with an envenomed Dart his Queen suck'd out the poyson with her mouth when no other way was found to cure him 5. Bless Christ and thank him that would vouchsafe to 1 Sam. 25. 41. See Abigails deep complement sue to or match with thee whom he might have made a firebrand who hadst said him nay often 6. Forsake all for him Rebecca will leave Father Mother all to go to Isaac and Rachel for Jacob leaves Laban and her Countrey c. Gen. 2. 24. The 3. Vse is for triall art thou married to Christ â— Doest thou know him with a tasting experimentall knowledge Phil. 3. 9. she is but a light huswife who will cast her self on any whom she knowes not 2. Doest thou love his person and not his portion onely Doest thou love him for himself 3. Doest thou love him above all others long for him when absent 4. Art thou sorry that thou didst put him off long say him nay so often 5. As Christ bought and paid for thee more then thou art worth so he changeth thee when married Moses married an Ethiopian and she continued her hue when married David bought Sauls daughter and paid more then she was worth she continued surly but Christ changeth those whom he marries new hearts new lives Ezek. 36. 26. Holy Mr. Dod being asked why he preaching to some Gentlewomen that used naked * Tertullian would have called these Pudor ostentatitiae Virginitatis How may the Americans shame us for there the native Indians in New-England since the Gospell came to them have made a Law that every one that goeth with naked breasts shall pay five shillings breasts â—ain dresse c. did noâ— sharply reprove them for it and perswade them to leave them he answered I will first labour to get Christ into their hearts and then they will easily and quickly leave these of themselves 6. If married thou hast lost thy own name so do Virgins when marry and are called after their husband so Paul not I but Christ in me Gal. 2. 20. I go not out in my name in my strength for my ends but as the ancient Martyr said my name ends hopes wayes are all called Christian All those those who are borne again of Christ they 2. Observ are Princes whether they dwell in all the earth in any County City Town or Village so many godly men there so many Princes there Rev. 1. 6. He hath made us Kings and Priests to God and his Father c. Rev. 5. 10. And hath made us unto our God Kings and Priests and we shall reigne on the earth 1 Pet. 2. 9. But ye are a chosen generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom of Priests Exo. 19. 6. The righteous are Kings many righteous men saith Matthew c. 13. 17. many Kings have desired c. saith Luke c. 10. 24. There are two things which I would do ere I can clearly apply it 1. Shew you what kind of Princes all the people of God are 2. Wherein their Princeship or Kingship consists 1. Godly men as such are not temporall but spirituall Princes as Christ's so