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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23817	The period of the grand conspiracy delivered in two sermons, The desire of nations, preached on the fast day, April 6, 1660, the second, The joy of nations, preached on the thanksgiving day, June 29, 1660 / by John Allington.	Allington, John, d. 1682.	1663 (1663)	Wing A1212; ESTC R25234	38,105	114

through all the tribes of Israel 3. What they strove for the restitution of their injur'd and banisht Soveraign for that 's clear in these words Therefore why speak ye not a word of bringing the King back 4. The Motives and Inducements and that 's insinuated in the comparison of David with Absolon his Victories with the others Rebellion The King saved us out of the hand of the Philistines And shall we suffer him to be exiled for Absolon to be fled out of the land or kept out of the land for Absolon First Let us look upon the People as misinformed which they indeed most foully were or they would never have said what here they confess Absolon whom we anointed God who is the God of Order and who indeed by the power of order keeps all together in order to the preservation of the great Bodies of Church and State he hath placed every Man as he hath every Member in the Body Natural that is not all to the same but every one to its proper office For as he hath not made the Foot to be the Head nor the Ear to be the Eye nor the Eye to be the Hand even so in the mystical or the politick Body God hath not made every man for every imployment for he hath made some high and some low some to obey and some to rule some to be publick and some to be private persons some to be Magistrates some to be Ministers Yea of publick persons he hath so ordered it that a man may be publick to one and yet but a private person to another Function As for instance under the Law Aaron the Priest of God as to sacrifice atonements and holy Duties he was a publick person but in point of Government and secular affairs there no such nor more then a private person Uzziah because a King in order to politick and secular affairs he was a publick person but in order to Sacrifice and temple-Duties there no such man even so at this day a Magistrate as to things of secular and legal consequence he is a publick person but to Ministerial and holy Duties he is nothing so for he who may make a mittimus cannot give an● obsolution and he who may administer Justice hath no power to administer a Sacrament Now if it be so that the God of Order hath not confusedly given unto all men the power of all Actions consider then we mast to whom God gave the power of anointing princes If to the people then they might well say Absolon whom we anointed But if never so if the people had no more power to anoint then the Priest had in kingly offices or the Magistrate in the Ministry then these words Absolon whom we anointed it must needs be the voice of a deluded usurping and misinformed people Psal 82. 6. I have said ye are gods If the power of anointing Kings were in the people then it should have been said Not I But we have said ye are gods And if Kings were the extracts of the people then it could not be as in that verse it followeth And all of you are children of the most high But all of you are of our creation all of you are Filii terrae children of the earth of the vulgar and most low But God who but knoweth he is so declarative upon this account that he saith Touch not mine anointed and do my prophets no harm Kings saith God they are mine anointed If now Kings be Gods anointed certainly then the power of anointing Kings is onely in their hands to whom God committed it and that you shall finde it hath ever been to Priests and Prophets The first King that ever God owned it was Saul and we finde Samuel the priest of the Lord took a vial of oyl and poured it upon his head and kissed him whence it appears Samuel and not the people anointed Saul The second King he was the person in my Text and of him we finde it thus written I have found David my servant with my holy oyle have I anointed him Now God we know did not pour out oyle upon him God did not come down from heaven and personally appear for to anoint him but God commanded Samuel and Samuel took the horn of oyl and anointed him in the midst of his brethren Now what Samuel did to Saul and David the like did other Prophets and Priests to succeeding Kings 1 Kings 1. 39. Zadock the priest took an horn of oyle out of the tabernacle and anointed Solomon and they blew the trumpet and all the people said God save the king 2 Kings 9. Elisha sends a yong Prophet with Commission to take a box of oyle and pour it on the head of Jehu and say Thus saith the Lord I have anointed thee king over Israel And 2 Chron. 33. when Jehoiada the high Priest had set things in order to it He and his sons anointed Josiah and said God save the king And indeed in ordinary phrase and account of Scripture Kings are called the Lords anointed but never the anointed of the people Whereas then the people in the text say Absolon whom we anointed over us is dead That the people should presume to anoint a Soveraign it was you see an invasion upon Gods Ordinance an entrenchment upon the divine Prerogative For onely Priests and Prophets were deputed to that honour onely Priests and Prophets might pour oyl out upon the Lords anointed Whereas then the great desire of our Nation is Peace and Settlement certainly there can be no one greater endeavour to ward it then a resolute confining all Men to their Proper Callings 1 Thess 4. v. 11. Study to be quiet and to do your own business Nothing makes more unquietness then medling where men have nothing to do The people hath nothing to do with the Scepter The Miter hath no dispose of the Crown The Priest hath nothing to do with the sword The Souldier hath nothing to do with Law-making Nor may any that will as in Jeroboams days take upon him a Priestly office Kings are to be reverenced and obeyed not to be made or anointed by the People For Absolon to the worlds end will stand upon Record a Rebel for all the people in my text say Absolon whom we anointed over us 2 Sam. 15. If we look upon the beginning of Absolons Rebellion we shall finde Absolon made such a religious pretence of going unto Hebron that those who attended on him they thought they had gone to have done God service For Absolon thus tells his Father Thy servant vowed a vow whilst I aboad at Geshur in Syriah saying I the Lord shall bring me again indeed to Jerusalem then will I serve the Lord and pay my vowes in Hebron In Hebron as old Lyra observes Adam and Eve Abraham and Sara Isaac and Rebecca Jacob and Leah all lye inter'd And therefore in an honorable remembrance of those precious Reliques Hebron in the days of

Soveraign Charles the Second like this Emphatical stone of the second Temple was the onely Caput Anguli the onely Head stone that could close our breaches And therefore that God of his most gracious providence would be pleased so to fit us that through Gods blessing in him we may become an united people This is matter of rejoycing and rejoycing in the Lord too for though it is our comfort it was the Lords doings and Mirabile in oculis nostris marvelous in our eyes Secondly Whereas worldly interest and present content is a natural motive to stir us up to joy and rejoycing This marvelous work requires more than so not onely joy in our hearts but thankfulness to God for as all along we must confess it was his doings it is the Lord who hath done great things for us it is the Lord who hath turned our captivity yea so hath the Lord exalted our rejected stone that we who see it done may for ever sit amazed and be even like to them that dream And therefore not unto us O Lord not unto us but to thee we give the praise to thee the thanks to thee the glory 1 Sam. 12. When Samuel had presented their desired King unto his people Samuel tells them the consideration of the great things which God hath done it should work in them such a thankfulness as should evidence it self in godly fear and holy services For Samuel having said I will teach you the good and the right way immediately adds Onely fear the Lord and serve him in truth with all your heart for consider how great things the Lord hath done for you The things that are marvelous in our eyes this marvelous blessing of enjoying without blood an exiled King this marvelous work of so setting up the Head of the corner it should teach us to be thankful to our God and to expresse that thankfulnesse not onely as Samuel but so also as our Soveraign hath required By cordially renouncing all licentiousness and profaneness and by becoming examples of sobriety and vertue and indeed unless we all so do we shall all be found reprobate stones and very cast-aways in the last day Lastly Is the restitution of our Soveraign and the making him who was so sadly rejected the Head of the corner the Lords doing and marvelous in our eyes Truly this should teach every of us our bounden duty to our King and that is to love honour and obey him for the Lords sake not daring by thought word or deed to lessen or degrade him whom the Lord hath made Caput Anguli the onely Supream the Highest the Head of the corner Col. 3. If you observe there the commands of obedience which St. Paul gives to wives children and servants you shall finde the Lord is made a motive to them all for speaking to wives he saith As it is fit in the Lord speaking to children he saith This is well pleasing to the Lord and speaking to servents Whatsoever ye do do it heartily as to the Lord. Whence there appears to me a very signal difference between Christian and between Moral obedience For the Wives of Jews the Children of Turks the Servants of Pagans these all respectively may give as great obedience as we can and yet because it is not done upon a Christian motive because it is not done for the Lords sake all this obedience as to Gods acceptance and as to Heaven is of no value But the same obedience done upon the Lords account the same obedience done by us Christians upon the account of Faith it may bring unto us an everlasting recompence Whereas then that our despised is become the Head of the corner is the Lords doings and marvelous in our eyes our bounden duty is not as do Pagons or Turks to honour our King for fear to love him for his bounty or to obey him upon constraint But being it was the Lords doing so marvelously almost miraculously to invest him in the Throne of his Father Being it was the Lords doing to quell the mighty and the Lords doing to set him in his own place let our obedience be for the Lords sake let our obedience have more of the Gospel then the Law in it let our allegeance have more of the Christian then the Subject in it Yea that there may be a perfect period to the Grand Conspiracy both against the Lord anointed and the Lords anointed let our conversation be such as become Christians and our loyalty such as become Christian subjects Let us kisse the Son lest he be angry and let us honour the King because God harh honoured him for to Gods glory and our comfort we cannot confesse in any better Form then the words of my Text ever blessed be the name of God for it The stone which the Builders refused is become the Head stone of the corner This is the Lords doing and it is marvelous in our eyes Soli Deo gloria Collecta VVE return unto thee O God as our bounden duty the sacrifice of praise and thanksgiving for all thy blessings from time to time conferred upon us beseeching thee of all and every one of them to make us more sensible that we may become more thankful but more especial we praise thee for the blessings of thy day and in particular for thy Son and for our King We praise blesse and glorifie thy name blessed Jesus that thou wouldst be pleased to become as a stone despised and despicable for our sakes that thou would though so many despights and scorns purchase what was to thy eternal person no advantage thee being Head of the corner head to thine own creatures Head of Men and Angels O Lord this was thy great goodnesse and is our greatest comforts that we are members of that body and stones of that building whereof thy own Son is the Head corner stone And as for thy Son even so we desire to praise thee for our King to that thou hast been pleased of a stone so rejected and so despised of men to raise him up and place him in his own place to set him upon the Throne of his Father and in him to give praise and joy and comfort to three torn and afflicted Nations O Lord give us grace to remember how for the transgressions of a land many are the Princes thereof give us grace to remember if we shall gill do wickedly as thy servant Samuel told Israel we may yet be consumed both we and our King And therefore that we and our King may persevere and continue in thy favour Lord give grace both to King and people to fear thee and serve thee in truth even with all our hearts O Lord confirm his Throne and establish it in righteousnesse make his Scepter like a rod of Iron that may early destroy all the wicked out of the land breaking in pieces like a potters vessel all the profane and debaucht all such who go on in their wickednesse all such who neither fear their God nor their King make us all according to thy word obedient to thee and to thine anointed that so peace and truth love and plenty may dwell amongst us and descend from us even to succeeding generations all which we beg for his sake who is the Head of the corner Jesus Christ to whom be all honour and glory now and for ever FINIS Isay ●8 Isay 58. 6. Psal 65. 9 10. 2 Sam. 11. Verse 6. Verse 11. 2 Sam. 12. Verse 11. 12. Verfe 10. 2 Sam. 16. 22. 1 Kin. 21. 11. 1 Kin. 21. 21. 2 Sam. 11. 16. 2 Sam. 13. 18. Psal 105. 15. 1 Sa. 10. 1. Psalm 85. 20. 1 Sam. 16. 13. Verse 3. Verse 8. Verse 7. In loc Verse 11. 2 Chr. 33. 6. 1 Sam. 15. 12. Verse 17. Verse 23. Rom 12. 2. 32. 25. Applic. 21. 14. Judg. 9. 5 6. 2 Sam. 7. 1. 2 Sam. 6. 12. Psal 9. 4. 2 Sam. 15. 29. 2 Sam. 6. 17. 2 Sam. 7. 2 Sam. 6. 1 Serm. 7. Verse 1. Verse 15. Verse 1. Eccles 3. 20. Psal 39. 11. Gen. 49. 24. Esay 28. 16. Verse 25. Verse 1. 1 Sam. 10. 27 2 Sam. 10. 1. 1 Sam. 10. 26. 2 Sam. 5. Christ Joh. 8. 15. Luk. 19. 14. Joh. 18. 40. Luke 10. 15. Matth. 27. Matth. 17. Eph. 4. 9. Matth. 27. 60. Col. 1. 18. Matth. 28. 18. Rom. 14. 9. Charl. II. 1. alike for infamy Psalm 35 15. Common enemy 2. For breeding in the same School 1 Sam. 13. 14. * * 1 Sam. 26. 19. 3. For exile both from the land of his Nativity and the Religion of his God 4. For duration of time 5. For those who persecuted Judges 9. Luke 10. 18. 1 Pet. 2. 5. Acts 1. 38. Luke 14. 27. Luke 20. 18. Verse 6. Verse 13. Verse 17. Verse 31. Exod. 11. 7. Psalm 47. 2. II. Exod. 5 8 9. Psalm 68. 50. Numb 23. 23 Job 5. 11 12. 1 Sam. 13. 19. Dan. 2. 34. Verse 4 7. 6. 1 King 6. 7. Numb 23 21. III. Eccles 10. 17. R. C. C. R. Rom. 4. 25. II. 23. 24. Verse 8 20 23.

this spiritual edifice they would none of this stone for their voice is No King but Cesar They who put him to death for fear the Romans should come yet when design led them to it they cry up even the Roman party We have no King but Caesar None but a General none but an Usurper should head them Nolumus hunc come what will of it we will not have this stone We will not have this man to reign over us And hence it came that the very laboureres or under-builders of all they are taught to cry out against this stone as the very rubbish of the work preferring a piece of course clay to a royal Marble Non hunc sed Barabbam not him but Barabbas Any Usurper any Villain any Form rather than the right King any Blood-stone rather then Christ the Living-stone any petra scandali any Rock of offence rather then caput Anguli the corner stone Matth. 27. 22. When Pilate saw there was such an hellish despight against this stone Pilate said unto them what shall I do then with Jesus which is called Christ As if he had said if ye will not have him for your King nor allow him to be an Head stone what place shall I assign him what shall I do with him They all said Let him be crucified that is let him be destroyed And indeed in this they were right for a King can be safe in none but in his own place lessen him and like a loose stone he drops out the corner stone will fit no where but at the Head onely And this Rebell and Usurpers too well know for when the Husbandmen in the Gospel had a will to be Lords and to take the Sons Inheritance into their own Hands to make sure work They cast him out of the vineyard and killed him not onely cast him out but killed the Heir Rebels are the greatest cowards in the world if the Corner stone be but above ground they fear it will heave and heave and do what they can become the Head of the corner And therefore when Pilate said What shall I do with Jesus which is called Christ they cryed make him away make him away let him be crucified torn to pieces beat to powder make him incapable and uselesse and all is well enough And what did they omit to do it look upon his passion and you shall finde that if he had been a stone indeed they stampt and trampled on him head hands feet and side found not so much pitty from these Builders as the very stones afforded for whereas the Builders tear and rend the stones themselves they rent for no sooner was the most Holy Priest of his living Temple his Soul seperate from the Body but the vail of the temple rent in twain even from top to bottom When the King the Corner stone was thrown down the Temple by a kinde of sympathy rends also but the Builders they were as merry as if his sighs had been pleasant tunes and his exquisite sorrow the joy of their hearts for even in the anguish and bitterness of death They mocked and derided him so that indeed never was any stone more contemptuously disallowed and rejected then was the son of David so that never could any so rightly apply that of this Psalm as he did for he even he was that stone which the Builders refused He that stone who after the most sad refusall that could be made Became for all that Caput Anguli The head of the corner Lament 1. 12. Behold and see if there be any sorrow like to my sorrow As there was no sorrow like to our Saviours sorrow even so no rejection no reprobation like to his no stone brought to a more unlikeliness of a raising then he was for who could think that that stone which was hid and buried in infimas partes terrae in the lower parts of the earth who could think that stone which was closed within a Rock and the mouth of that secured with a mighty stone yea who could have thought that that Body which was as dead as a stone that person whom shame and sorrows weight and pain had bruised to pieces who could have thought that such a stone should be so cemented and again so perfected as to become the beauty of the Building and to be made even the Head stone of the corner Yet this was done and this was the Lords doing Ephes 4. 10. He that descended is the same also that ascended Yea and if we make due observation of it we shall finde that his reparation it was proporionable to his reprobation For he who descended low he ascended high he who was humbled to the lower parts of the earth He was exalted far above all heavens He who was thrown off as a stone onely meet to advance the rubbidge he was advanced to the heighth that a stone is capable even the Head of the building for He is the Head of the Body the Church and 2 Coll. 10. The Head of all Principality and Power yea higher yet for he is the Head of the corner Corner it implies more then Building for corner is a place where at least two walls meet so that to be the Head of the corner implies Union as well as Dignity and in this respect there was never such an Head stone as the Kings stone never such a corner stone as was this Head stone of the corner For Eph. 2. 14. He is our peace who hath made both one Whether we respect Jew or Gentile Male or Female quick or dead Heaven and Earth this stone is the Head to every corner for to him was given All power both in heaven and earth And therefore was the rejected stone repaired and the disallowed stone advanced That he might be Lord both of the dead and the living so that to this we may very meetly adde the words following and say This is the Lords doing and it is marvelous in our eyes Thirdly or lastly by way of Analogy and to enforce the better sense of our present Blessing let us see how far our Davids Son or the Son of our late King may be here concerned I shall now shew unto you that in divers choice Particulars he very meetly resembles both David and the Son of David For 1. Infamy 2. Breeding in the same School 3 Exile both from the Land of his Nativity Religion of his God 4. Time 5. For The persons persecuting His Restitution First that He hath been a stone rejected and refused This is as clear as the noon day yea this very day of the Thanksgiving had never been else Now in the time of his Reprobation the good King David thus complains The very abjects gathered themselves against me yea The very drunkards made songs of me Those who had not a stone in their houses could finde a stone to throw at a distressed King And hath not even this been the