Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30577	The glorious name of God, The Lord of Hosts opened in two sermons, at Michaels Cornhill, London, vindicating the Commission from this Lord of Hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by Henry Ferne, D.D. / by Jer. Burroughes.	Burroughs, Jeremiah, 1599-1646.	1643 (1643)	Wing B6074; ESTC R4315	105,730	154

he had rather live in the Countrey bring up his cattell and be quiet though he payes great taxes and be brought to be very servile yet that he may not be troubled his spirit can beare that servility let who will minde great things he loves to be quiet This was a low poore spirit and his posterity were for the generall very unworthy and vile For you shall finde in the division of the Land of Canaan that Issachars lot fell in Galile Josh 19. from the 18. ver to the 23. The description of their lot there from the cities as Jesreel the first and the out-goings of their border were at Jordan shews Galile was their place Now you know what was said of that place Doth any good come out of Galile usually it is so the posterity of men of servile spirits are vile and lewd 5. Difficulties are so far from disheartning men of courage that they raise their spirits They love a busines the better when they hear some difficulty is to bee passed through as Alexander said when he met with a great danger here is periculum par animo Alexandri Here is a danger fit for the spirit of an Alexander The example of David in this case is very remarkable in 1 Sam. 18. When Sauls servants told David that he might be the Kings sonne in law David was troubled at it and did not seeme to entertain the motion ver 22 23. but when they after told him of the termes upon which he should have this honour put upon him that it was to bring an hundred of the foreskins of the Philistims ver 25. which was a work of difficulty and hazard for on Sauls part it was propounded on purpose to be a snare to him for so sayes the Text Saul thought to make David fall by the hand of the Philistims now marke ver 26. when Sauls servants told David these things it pleased David well to be the Kings sonne in law that which he seemed to be troubled at when it was propounded absolutely that he is well pleased with when it is propounded with such a condition as had some difficulty in it wherby he had an opportunity to shew forth the excellencie of his spirit A base low spirit would have beene better pleased with it to have had such a thing without any such condition It is reported of the Lyon that such is his spirit as if he meetes with a prey that another hath killed before he will not meddle with it but he will seeke for one to kil himselfe if it be done to his hand as wee say he cares not for it but he will have one that shall be his own that he must doe something himselfe for it or else it pleaseth him not 6. A spirit of courage and true valour is not onely able to suffer willing to suffer raised by sufferings but can rejoyce triumph glory in sufferings account sufferings in a good cause great riches When we sit at home by our fire sides and have our tables furnished with varietie of dishes and goe to our soft beds and have the curtains drawne close we pitty poore souldiers that now lye abroad in the stormes upon cold earth who drinke water and often want bread yea many that might have fulnesse enough at home but that warlike spirit of theirs is above these things they can rejoyce in their hardships as much as you in all your abundance They think their lives more comfortable then yours because they are in service for the publique they have opportunity to doe worthily in their generations and you what do you doe you sit at home and have your ease and pamper your selves and doe nothing they would not by any meanes live your lives A true souldier like spirit is in his true element when he is in the midst of all the hardships of warres he loves to live and dye in such a condition Thus the Apostle a true souldier of Christ Rom. 5. 2. We glory in tribulations Moses accounted the reproach of Christ greater riches then all the treasures of Egypt Heb. 11. 27. Ignatius hath this expression He had rather be a Martyr then a Monarch When he heard his bones crash between the wilde beasts teeth Now sayes he I begin to be a Christian Cruaelitas vestra est gloria nostra sayes Tertullian to the persecutors Your cruelty is our glory Many of the Martyrs prepared themselves for their sufferings as Brides use to prepare themselves for their Bridegroomes with joy and gladnesse of heart The wounds they receive in the cause of Christ have more glory issue forth from them then blood they are an ornament to them they put a beauty upon them They account it far better to lose for God then to enjoy for themselves that part of their estates they part with in a good cause they account the best part of their estates they account themselves more rich in that then in what they still retaine Heb. 10. 34. They take joyfully the spoiling of their goods The reason of all is because their spirits are raised above creature-comforts their happinesse consists not in them they are not beholding to them for their peace and joy they can finde matter of joy in the parting with them as well as in the having them through that divine principle of holinesse that God hath put into them 8. A spirit of true courage hath all its fears swallowed up in the fear of God it hath learned to feare nothing but God and in order to God it sets the fear of God against all other fears One man fears poverty but I fear the God of heaven another fears reproach but I fear the God of heaven another imprisonment but I fear the God of heaven another death but I the God of heaven It sanctifies this Lord of Hosts and makes him to be the fear and the dread of it onely Cornelius the Souldier the Centurion of the Italian band is commended for his feare of God Act. 10. 2. a strange commendation of a souldier to be commended for feare yes for the feare of God This drives out all base fears by this he comes to fear nothing else but to be feared by his enemies 9. He reserves all his valour for this Lord of Hosts he hath no valour at all for sin there he is very fearfull his heart shakes at the very temptation to it and at the first risings of it there he seems to a worldling to be a very coward Other men have spirit valour enough for sin if we may call it valour but none for God This mans valour is all for God in his owne cause he is very flexible he manifests little spirit but when the cause is Gods then his heart rises there you may try him many people have passionate gunpowder spirits soon on fire in their own cause If they be crossed in their wils oh how resolute are they They will and they will they care not they care not what

lawfull service you serve under The Lord of Hosts but the more the service concerns his glory and the good of his Saints the more will God own it The very Chronicles or Records of the wars of the Church the Lord is pleased to have styled The Booke of the wars of the Lord Numbers 21. 14. The Name of the Lord is exceedingly much interessed in these wars You young ones who are willing to offer and venture your selves in this service you honour your selves betimes yea God and his people doe and will honour you God will remember the kindnesse of your youth You tender-hearted mothers bee not unwilling to give up your children the fruit of your wombes to this service but blesse God that ever ye bare any in your wombes to be of that use to stand up for God and his people as your children have an opportunity now to doe If as you heard when God hissed for the fly and for the bee they came much more doe you come when God calls and that aloud to come and help him against the mighty And when you are in the service seeing it is so honourable take heed you stain it not as others have done of whom it may be said as it was of the children of Ephraim Psal 78. 9. The children of Ephraim being armed turned back in the day of battel They kept not the covenant of God The covenant of a souldier is the Covenant of God Hence the oath that a souldier took when he came to his Captain the Romans called Sacramentum A brand of dishonour was upon Ephraim Judges 12. 4. Yee fugitives of Ephraim Let not such a Brand be upon any of you ye Fugitives of such a county of such a town your General the Lord of Hosts is worthy of all you can possibly do for him Plutarch tells of Scipio Africanus shewing a friend of his three hundred of his souldiers exercising their Armes neare the Sea where there was a high tower There is never a one of all these said he but if I bid him climbe up that steepe tower and from the top of it cast himself down into the sea but he will readily do it What will not you be ready to shew more respect to your General this Lord of Hosts then any heathen shall do to a Heathen General be willing to venture your lives for him this is your glory for he accounts it his If in this cause you should turn your backes upon your enemies with what face could you ever after look upon your friends Psal 69. 6. Let not them that waite for thee O Lord of Hosts be ashamed for my sake Take this Text with you into the Army and pray to God O Lord grant that I may so behave my selfe in this great businesse I have undertaken that none of those that waite on the Lord that have prayed for and now wayte for the salvation of God may be ashamed for my sake I have read of one Abaga a Tartarian that had this device to make cowards valiant he caused them that ran away from the battell ever after to weare womens clothes I do not say that there should be this brand of dishonour but one brand or other it is fit should be upon such as basely forsake such an honourable worke such an honourable cause as this is Thirdly If God be the Lord of Hosts hence there is no war to be undertaken but for God and according to Gods will it must bee by commission from this great General To goe into the field without him is dangerous but to go against him is desperate Ps 20. 5. In the Name of the Lord will we set up our banners But if any shall say We are afraid we goe not by the Commission of The Lord of Hosts because we goe against the King Doth God give Commission for Subjects to fight against the King For answer The sound of these words in the eares of men oh what an efficacie have they But when they are examined and applyed to this businesse the truth is there is nothing at all in them to any man that will be rationall For first It is not against the King it is defensive onely to defend our lawfull liberties our estates which we inherit as truly as the King inherits any thing he hath It is to defend our Religion which is our chiefe inheritance The law of Nature and Scripture teacheth us to defend our selves from violence and wrong God hath not put man and whole Kingdoms into a worse condition then brute creatures and yet they by an instinct of nature defend themselves against man that vvould hurt them and yet they vvere made for man but Kingdoms vvere not made for Kings but Kings rather for Kingdoms And the Scripture warrants this you know David gathered 600. souldiers together to defend himselfe against any injury Saul intended and indeavoured against him And when the children of Benjamin and Judah came to him to the hold 1 Chron. 12. 16 17 18. The spirit came upon Amasai and he said Peace be to thee and peace be unto thy helpers for thy God helpeth thee What David did in this kind was no other but what God helped him in 2. It is not against the King but for the King it is for the preservation of true Regall power in the King and his posteritie it is to rescue him out of the hands of evil men who are his greatest enemies The Scripture bids that the wicked should be taken from the throne of the King Who should take them away if he had a mind to doe it himselfe he need not suffer them to come to his throne but when he does suffer them to come there and abide there yet they must be taken away if a Representative kingdome hath not power to take them away who hath 3. That which is done is not done against the power of the King His power is that which the lawes of the land invests him withall The Scripture bids us be subject to the higher powers Rom. 13. 1. It doth not bid us to be subject to the wills of those who are in highest place If we be either actively or passively subject to the Lawes of that country wherein we live we fulfill the very letter of that Scripture that commands us to be subject to the highest powers Wherefore that which is now done is not against the King though it be against the personal command of the King yet it is not against the Legall power of the King when we speak of a King we mean such a man invested with a Regal power by the lawes constitutions of that country he is the King of Now if nothing be done against this power that the laws and constitutions of our country invests him with then nothing can be said to be done against the King People are much mistaken who do not distinguish between a man in authority and the authority of that man A man

that were few in number that went from one countrey to another them for whose sakes Kings were reproved he said that these anointed ones must not be touched though the Kings and people of the world thought them to be but ordinary ones yet God accounts them his anointed ones and will not have them touched but if Kings shall meddle with them to doe them any hurt he will reprove thē for their sakes You may see how God reproved that King Nebuchadnezar for their sakes Jer. 50. 17. This Nebuchadnezar hath broken their bones observe the expression This Nebuchadnezar he makes but a This of Nebuchadnezar a great King when he comes to reprove him for the sake of his anointed ones and mark further how the reproofe is when their inheritance is but touched Jer. 12. 17. Thus saith the Lord against all the evill neighbours that touch the inheritance c. Behold I will pluck them out of the Land If they do but touch my peoples inheritance I will pluck them out of the Land And Isa 10. 27. all this care of God over his people is laid upon their anointment The burden shall be taken off their shoulder and the yoake from their neck and the yoake shall be destroyed because of the anointing I suppose now every one that lookes into this Scripture Touch not mine anointed will see that it hath been grosly abused and made to speak rather the conceits of men then the meaning of the Holy Ghost But for futher satisfaction consider it is not peculiar to Kings to be anointed It is true they were anointed in the time of the Law but as they were anointed so Priests were anointed Prophets were anointed yea other Magistrates and Captaines of Gods people are called the anointed ones First for Priests Numb 3. 3. These are the names of the sons of Aaron the Priest that were anointed And you know the Prophet Elijah anointed Elisha And Zac. 4. 14. speaking of Zerubbabel and Joshua the text saies these are the anointed of the Lord now then if this meaning could be put upon the words that those which are Gods anointed must not be touched whatsoever they do then Priests and Prophets whatsoever they do must not be touched for they are as truely Gods anointed as Kings are yea Captaines and inferior Magistrates must not be touched because they are Gods anointed also The third thing is the difference between Kings anointing then as David and Solomon and others were and Kings anointing now Then God chose such himselfe by revealing from Heaven that they should be Kings it was the immediate choice of God and then they were upon this submitted to by the people but now the people first agree that such a one shall be King the Kingly power shall be in such a family successively and then God establisheth this choise or agreement There is a great difference between these two First Gods chusing and then the peoples establishing and this the peoples chusing and then Gods establishing There the Kingly power was not conferred by way of compact or covenant but with us it was and so is with others But what if the Kingdom be got by Conquest the right come in that way Those who plead thus for Kings know not what they do in making this plea For if there were no other right neither precedent nor consequent but meerly because such a one was the stronger and got it and so holds it now then whosoever is the strongest at any time he hath right if a stronger then he comes he shall have the right This is no good Divinity nor Polity to plead thus that which subjects my conscience to such a one is the submission upon some compact covenant or agreement This may be when Kings are elective but what will you say concerning Kings that are hereditary Kings that inherit inherit no more then their fathers had and their fathers no more then those before them so that you must come at length to the root to the first who had this Kingly power invested upon him and by whom was he invested with this but by the people and what subjected the consciences of people to acknowledge this man or this family more then another man or another family but only the agreement that passed between this people and such a man or family But there is yet one Objection more out of Scripture We reade that Davids heart smote him but for cutting off the lap of Sauls garment because Saul was Gods Anointed The consequence that follows from hence is cleerly this That no private man in his own cause for so was David then by his own power may seize upon the person of a King in an offensive way especially such a King which had his call immediatly from heaven what further consequence that concerns our busines in hand let any shew from this place that can But is not this a Popish tenet that in case of Religion Subjects may rise up against their King Papists hold and practice against this and for this and beyond this as they see they may serve their own turns in their practises especially of late they have laboured to infuse into people yea and into Princes an opinion of their absolute power as conceiving it for the present most conducing to their ends who have preached up that all is the Kings that his wil is our Law that whatsoever he cōmands must be obeyed either by doing or suffering Prelates and prelatical men have infused this doctrine so that to question this was dangerous enough yea not to bee zealous in it was enough to have the brand of an Antimonarchical Puritan And the reason why the Popish party labours so much to cry up absolute and arbitrary Government in Kings is because their being but few they hope to gain some of them at least to them and then this absolute power shall be made use of for the extirpation of the truth and upholding Popery In gaining one King they gaine almost the whole Kingdome if this King may rule by his absolute power if once he be a Papist then this absolute power is the Popes absolute power it is the Prelates absolute power for if he useth it not as they please they can excommunicate him they can free their Subjects from their allegiance yea being by them excommunicated Marke what follows it is one of the Canons of Pope Urbans We take them not in any wise to be man slayers who in a certaine heate of Zeale towards the Catholique Church their mother shall happen to kill an excommunicated person This they teach and practice if they doe not gaine them to be full Papists yet if they can by popish matches or by any popish party in the Kingdom gain them to be inclinable any way to them or remisse in the profession of the truth they get a great advantage by this absolute power of the King the Prelats have upheld their tyrannicall power

speak of the first the time would soon be gone for there is much in it it is more generall therefore I will confine my selfe to the second the more speciall and now most seasonable God is the God of Armies That he might expresse himselfe the more clearly and fully interested in War-like affaires Exod. 15. 3. he styles himselfe A man of War God seemes to glory much in his workings about War-like affaires Hence Psal 24. 8. Who is the King of glory The Lord strong mighty the Lord mighty in battell The Providence of God is great in all wars but especially in those wars that concerne his people whether in a way of chastising them or defensive to save them or offensive in avenging himselfe upon their enemies I doe not know any one thing wherein the Providence of God is more fully set out in Scripture then in the workings of it about Wars as in these many particulars will be fully presented to you First God works in the raising of Warres when and how he pleaseth He is the great Generall and all battels are appointed by him He calls for them before they come and when he calls they certainly come upon a people Jer. 25. 29. Behold I begin to bring evill upon the City which is called by my name c. for I will call for a sword God doth not onely call for a sword upon the heathen but upon the Cities called by his name Certainly there is as much of God in this City as in any City this day in the World yet God may call for a sword upon you be not you secure Yea doe you not heare God now calling for it upon you Esay 5. 26. God will hisse for the Nations from the ends of the earth and behold they shall come with speede swiftly And Esay 7. 18. And it shall come to passe in that day that the Lord shall hisse for the Fly that is in the uttermost part of the rivers of Egypt and for the Bee that is in the Land of Assyria and they shall come Let God but give a hisse the least intimation of his mind and they shall come It was a proud speech of Pompey when one of his Officers told him they wanted men Let me sayes he but stampe with my foote upon the ground of Italy and I shall have men enough Footmen and Horsemen come from every corner Although it was a proud speech in him and when it came to he was disappointed yet it is alwayes true of this Lord of Hosts let him but speak the least word doe the least thing to gather Armies they presently come together to fight his battels when he pleaseth he can stir up the hearts of the Kings of the earth to hate the whore to make war with her Rev. 17. 16. The ten Kings shall hate the whore and make her desolate and naked they shall eate her flesh and burne her with fire It is a wonder that they stay all this while that they rise not with a spirit of indignation against her considering what base bondage they are in under her It is such a bondage wherein both soule and body and estate is in such a servile subjection to her as one would think the spirit of a man could not beare it much lesse the spirit of a King But when Gods time is come the spirits of the Kings of the earth shall be suddenly raised to war against her It is an observation of Abulensis upon 1 Chro. 14. 8. that Gods providence was very observable towards David that he should have no wars raised against him by the Philistims those seven yeers he was in Hebron which time he was but weak being King onely over the house of Judah but when all Israel came to him and he was established King over them all then came the Philistims against him So doe wee not see the mighty providence of God towards us that he did not call for the sword against us all this time till now untill we had a Parliament and that made indissoluble but by their owne consent untill our Militia in the Kingdome was well-nigh setled until we had an Army to resist If God had called for the sword before these things what had become of us Oh the mercifull providence of God towards England in this thing God is much seen in the provocations to wars consultations about them enclining mens hearts to them taking them off from peace c. It was from the Lord that Pharaohs heart was so hardned against the people of Israel to goe forth to battel against them because God had a purpose to destroy him It was of God that Rehoboam was so set to hearken to the counsel of young Cavalliers and to harden his heart against his wise Counsellors that God might rend ten Tribes from him It was of God that Ahab should be so set to goe to war against Ramoth Gilead that he might be destroyed Secondly the Lord sets up his Standard in Warre Thus he expresseth himselfe Esay 5. 26. He will lift up an Ensigne to the Nations Whosoever is the Standard-bearer it is God himselfe that sets up the Standard Thirdly it is God that musters up the Army Esay 13. 4. The Lord of Hosts mustereth the Host of the battel The Lord of Hosts is himselfe the Muster-master in Armies He thus condescends in his expressions that he might the more particularly and so the more fully shew the workings of his Providence in Military affaires Fourthly the Lord brings forth weapons out of his Armory Jer. 50. 25. The Lord hath opened his Armory and brought forth the weapons of his indignation for this is the work of the Lord of Hosts God hath his Magazine his Armory that he opens in times of Warre From whencesoever Armes come from beyond Sea or else where not one Peece can come but out of Gods Magazine If God did not open his Armory neither we nor our enemies could have Arms. There was a time when God shut up his Armory from Israel and then there was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan onely with Saul and Jonathan there was found 1 Sam. 13. 22. Fiftly It is the Lord that gives his people their Banners to display Psal 60. 4. Thou hast given a Banner to them that fear thee that it may be displayed because of the truth There are a generation of men that fight against the truth they would take away the Gospel from them and because of this thou hast given them Banners that they may be dispayed because of this truth God would have us contend for the truth Jude 1. 3. Yea earnestly contend fight for it if that comes in question if we be in danger to lose that God gives us our Banners not to be folden up but to be displayed because of the truth Sixtly God himselfe comes into the field with his people he tels them often that he

is with them there Deut. 20. 4. The Lord your God is he that goeth with you to fight When God sayes I am with you you may write down what you will to make up this promise a compleat one for your safety and comfort As thus I am with you to assist you I am with you to direct you I am with you to encourage you to blesse to save you to comfort you to reward you c. I am with you saies God This is as it were a piece of a line that our faith must make up If we once have this promise got into our hearts whatsoever we want we may adde to it and then our peace and joy may be full We reade Judges 4. 8. Barak would not goe into the field except Deborah would goe with him It is ill going into the field except God goe with you but if you have this promise in your hearts you cannot but have strength in your hands Zac. 10. 5. They shall be as mighty men which tread downe their enemies as mire in the streets in the battell and they shall fight because the Lord is with them and the riders on horses shall be confounded 7. God is not onely with his people in their fight but he goes before them as their Captain to lead them That one place will suffice for all Josh 5. 13. Joshua saw a man with his sword drawn in his hand and Joshua went to him and said Art thou for us or for our adversaries And he said Nay but a Captaine of the host of the Lord am I now come It is apparent this was Christ for Joshua fell on his face and worshipped and said What saith my Lord unto his servant And the Captaine of the Lords Host said unto Joshua Loose thy shoes from off thy feet for the place where thou standest is holy 8. God condescends lower even to be the Trumpeter in the wars of his people It is accounted too mean a work for a Generall to blow the Trumpet to his Armie but this great Generall The Lord of Hosts that he might encourage his people the more in his battels he blows the Trumpet himselfe to them Zach. 9. 14. And the Lord shall blow the trumpet and shall goe with the whirle-winds of the South Why of the South Those winds are hottest and therefore swiftest If ye see the South-wind ye say it will be hot sayes Christ and so it commeth to passe Luk. 12. 54 55. If we think our General follows too slowly this great General The Lord of Hosts follows swiftly enough In the words before The arrowes of the Lord are said to goe forth like lightning Swiftnesse in an Army is of great consequence it hath been a special advantage to our adversaries We doe little except in this we equall them 9. God is the Rereward of his people in times of Battail Isa 52. 12. Ye shall not go out with haste nor by slight for the Lord will goe before you and the God of Israel will be your Rereward Not the Reward but Rereward the guard defence behind When an Army is strong in the Rereward as wel as in the Front it is safe God is both before and behind in the Armies of his people 10. Gods providence in Wars works in the continuance of them How long they shall abide in a Land and when they shall cease is wholly from the appointment of the Lord of Hosts He workes in the upholding parties bringing in supplyes breaking asunder treaties c. We are ready presently to cry out How long shall the sword devour but when God gives Commission to the sword it must stay it must goe on devouring till the Commission be out Jer. 47. 6 7. Oh thou sword of the Lord how long will it be ere thou be quiet put up thy self into the scabbard rest and be still The answer is there How can it be quiet seeing the Lord hath given it a charge against Askelon against the sea shore there hath he appointed it Hos 11. 6. The sword shall abide on his cities and consume his branches and shall devour them because of their own counsels We are troubled at the sword comming neare our Cities but how sore would the misery be if it should come into our Cities but if abide in our Cities what miserable spoile and ruine would there be If wee would be delivered from so great an evill let us take heed of our own counsels If God leaves Parliament or City to their own counsels the sword will abide amongst us longer time then we for the present imagine even until it hath devoured God usually is a long time before he draws his sword he is whetting preparing delaying it but when it is once drawn he many times will not put it up again untill it bee bathed filled fatted satiated drunke with blood All these expressions we finde in Scripture Esay 34. 5 6. My sword shall be bathed in heaven it shall come downe upon Idumea upon the people of my curse When Gods sword hath to deale with the people of his curse then it shall be bathed indeede And surely God hath a people of his curse amongst us this day who they are is easie to know You may know them to bee cursed of God by the horrid blasphemies and hideous unheard-of curses that come out of their mouthes The earth was never stained with such dreadfull execrations and blasphemies since man lived upon the face of it as now it is by these men Surely the brand of Gods curse is upon them feare them not Ver. 6. it is said The sword of the Lord is filled with blood it is made fat with fatnesse and Jer. 46. 10. The sword shall devoure it shall be satiate and drunke with their blood And when God is pleased to give the word hee makes wars to cease Psal 49. 9. He makes wars to cease unto the end of the earth he breaketh the bow and cutteth the speare in sunder he burneth the chariot in fire Of Gods worke in stilling wars we have a most admirable example 1 Kings 12. 21. we have not the like in all the Booke of God neither was there ever the like before or since in the world King Rehoboam was incensed against the ten Tribes falling off from him he was in as great a heat and rage against them as we can imagine a man could be put into This fire of his rage was blowne up to the height by those young daring Cavaliers that were about him he had got an Army together strong enough an hundred and fourescore thousand men a mighty force and it was but to bring the Kingdome to the house of David Well their power was great their rage was fierce their cause they questioned not they were going forth with a high hand with cruel and bloody intentions How was all stilled now You shall find that The word of the Lord came to Shemaiah the Prophet saying Speak to Rehoboam Thus saith the