Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	able_a	love_n	zion_n	22	3	8.5996	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46526	Compunction or pricking of heart with the time, meanes, nature, necessity, and order of it, and of conversion; with motives, directions, signes, and means of cure of the wounded in heart, with other consequent or concomitant duties, especially self-deniall, all of them gathered from the text, Acts 2.37. and fitted, preached, and applied to his hearers at Dantzick in Pruse-land, in ann. 1641. and partly 1642. Being the sum of 80. sermons. With a post-script concerning these times, and the sutableness of this text and argument to the same, and to the calling of the Jews. By R.J. doctor of divinity.	R. J.	1648 (1648)	Wing J27; ESTC R213600	381,196	433

Text they presumed on nothing in themselves but said to the Apostles What shall wee do yet not by our own strength no and on no power or worthiness in man as Peter and John in case of healing the lame man ascribed all to Christ his power and grace Act. 4.12 16. and nothing at all to their own power or holinesse so is it much more in the conversion of a sinner and in true repentance where is not onely the restoring the lame to his feet but the born blinde to his sight the deaf to hearing and in a word the dead to sense and life This presumption keeps men in whole or in part from Christ that they feek not to him or depend not wholly on him for this and all other grace as having the same at least in part within the compasse of their own power and so not fully and heartily seeking to Christ or depending on Christ his grace and power for it by going wholly out of themselves they wholly go without true and saving contrition otherwise then in seeming and in theiorw●n presumption and thus harbouring though secretly it may be and so as they take no great notice of it a conceit of some sufficiency in themselves they misse of Christ whose grace and power must either do all or in effect it doth nothing at all these by presumption think they need not so much be beholding to the grace of Christ as contrariwise some men apprehending the greatnesse of wrath due to them for their sin which whiles some closely conceit suffer themselves to be swallowed up of despair for seeing no power or sufficiency at all in themselves for their own help they fall to despaire as well of Gods help as their own and will not seek to Christ which is through a kind of pride stoutnesse and stubbornnesse of heart whereby seeing they cannot have what is needful of their own they will not go to any other to receive it and so their despaire is not out of sight and sense of sin and punishment so much as out of stoutnesse of heart as in Cain whose sins were not so great as King Manasses his were who yet despaired not being both humbled in himself and not without hope of help in God They either despair wholly or in part and so are long kept from comfort And this sometimes keeps even such as otherwise are broken-hearted and prove true Converts from their comfort a long while an apprehension of their own unworthinesse which makes them repel mercy as so exceedingly unworthy of it that they dare not apply the promise Belike then if they were in themselves more worthy they then durst go to Christ as if Christ were not able alone without some worthinesse or power of theirs to save and succour them through a secret Pride undiscerned by them whereby they still object their own unworthinesse but that they must joyn something with Christ in furthering the work of their salvation As such a conceit as this keeps the proud Papist for all his seeming austerity and Compunction from true sorrow for sin and from saving repentance they like Naaman in his fit of pride and scorn refusing their own help healing and salvation because they will not have it so easily without somewhat of their own so these though they have as much Compunction as would and should drive them to Christ yet in a nicenesse because they are such great sinners so disabled so unworthy they dare not be so bold and so couch and lie down under the burthen of their sins conceiting if their sins were lesse fewer or not so hainous they could better hope for mercy and might be bolder to beg it or to cast themselves on it as if God ever accepted any for any righteousnesse of their own whether simple or comparative because they are not so great sinners as some others or yet rejected from mercy the greatest of sinners that in a sense of sin and of the burthen thereof could or would come unto him True Compunction then and contrition of heart must be grounded on some Hope generall at least True Compunction is grounded on Hope in God and not in our selves if not speciall and particular but then that hope must be grounded on nothing in our selves on no power worthinesse and lesse unworthinesse and sinfullnesse of ours but onely on the mercy and goodnes of God in Christ and so by such hope our sorrow shall prove saving and not end in despaire If either thy hope be presumptuous as grounded on thine own power or worthines or none at all in God because thou canst see nothing in thy self to make thee hope thou hast cause to think that thy sorrow is not found It s true many mans sense of sin and miserry is such that in a fit and for a time they either cannot or will not see any ground of hope yet such as God will save are not alwayes left to themselves True Converts are sustained by some hope in God as Lam. 3.18 19 20 21. but are secretly sustained with some hope and perswaded of a possibility of help in God and from his All sufficiency free love and abundance of mercy which he hath for the greatest sinners upon their repentance whereby they are able to say when their soul is humbled or bowed in them this I recall to mind therefore have I hope though formerly they could say my strength and my hope is perished from the Lord so Jonah in the fishes belly I am cast out of thy sight yet I will look again toward thy holy Temple so these Converts in my Text secretly sustain themselves with hope Jonah 2 2 4. and in these Converts in my Text. they say not desperately there is no hope there is nothing to be done all means are in vain but what shall we do Is there no way for us being so guilty to escape our deserved punishment yes certainly if we could light on it ah good Sirs men and brethren let us know it tell us what 's to be done what course is to be holden that we may be saved so that they conceiving some hope and possibility resolve not to go on or to continue in their guiltiness or to adde sin to sin as some in like case desperately would say seeing we must go to hell and be damned we will take our pleasure while we live as one expresseth it and be damned for something but being inwardly and truly touched in soul and heart with sence of their sin as well as of hell and wrath deserved they become truly remorsefull and resolve not to despaire of that goodness and saving mercy offered them in Christ against which they had thus grievously sinned and therefore sustained with some hope of acceptance if they might be well directed to the means thereof they ask saying What shall we do Whereupon they are directed to the true meanes in the next Verse And thus we see their

interceding for them urged God much with his glory Exod. 32.11 12. so confessing their sin he begs pardon at leas sparing for them saying v. 32. Yet now if thou wilt forgive their sin and if not blot me I pray thee out of thy book which thou hast written that is the book of life or of Gods predestination So Paul in his zeal of Gods glory and desire of his brethren the Israelites salvation or wishing the salvation of his brethren with respect to the glory of God as Moses also did seriously and from the heart protesteth that as he had great heaviness in his heart in consideration of their rejection so saith he I could wish and Paul 's that my self were accursed or separated from Christ for my brethren my kinsmen according to the flesh who are Israelites c. Rom. 9.1 2 3. That is not to speak of some other mens interpretation as if he meant only of deferring his glory or being deprived of it for a time or that he meant by Christ the annointed Priests or that he spake only hyperbolically or otherwise in a violent passion of charity or according to the disposition of the inferiour part of the mind but even to be deprived of the glory and fruition of Christ and that Christ by his utter perishing might be glorified in their salvation Thus wishing and as in another case it is said judging it better and more profitable that one member perish Mat. 5.29 and Chrysost ibid. and not that the whole body should be cast into hell Now whereas Paul knew he could not indeed be separated from Christ as he but a little before professed Rom. 8.39 that nothing was able to separate the eelect from the love of God which is in Christ our Lord and so may seem as Moses also to desire a thing impossible we must know this was only a conditionall vow or wish whose wish yet was but conditionall if it were the will of God as when Christ prayed for the passing away of the cup of his death So here he speakes of this not as a thing possible but under a condition if it might be Otherwise such excessive love to Christ seems not to separate but more firmly to joyn him unto Christ seeing love is a cause of union This comes not to be a case Revel 3.5 neither was it in Paul and this comes not to be a cast for it was not whether Paul should be cut of or the whole body of that nation neither was Paul or Moses so put to it But this I say seeing God hath otherwise manifested his glory in their rejection for a while Rom. 11.31 32 33. If God had required this of Paul or of Moses or that it had been a case whether they or their charge should have perished so that the perishing of the one should have been the salvation of the other In this case yet if it were it should be yeelded unto Gods glory in the salvation of many should be preferred before the other And it is a duty in us also if it were required of us Now in such things as God may justly require we are if not to desire the same yet to shew a willingness and so far to denie our selves as if we knew that God in such a case or otherwise should will our damnation to submit willingly and to shew no reluctancie In such case we should so say Thy kingdom come as first to say Hallowed be thy name And if God declared his will were to hallow his name In as much as Christ in effect did as much for us by denying us his kingdom or share in it then to submit and say Thy will be done And good reason Christ did as much for us and for our salvation who so far denied himself for us men and for our salvation as to deny his own will as man and submit himself to the will of God the Fathers and his own as God and that not to die simply and barely for us but such a death as wherein I will not say with some he suffered hell torments for us but somewhat equivalent for the time whilest in our nature he was denied the sence and feeling of his Fathers love crying out Why hast thou forsaken me as the damned shall be for ever and being made a curse for us For it is written Gal. 3.13 Cursed is every on that hangeth on tree Which curse properly belonged to us as it is written Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them For there it was a true case where it was a true case supposing Gods gracious will to us that way either Christ must have died and suffered such things for the elect or grant it in some sence for the whole world or the elect and the whole world all and each should have perished eternally though Christ so dying was not as the damned are and shall be separated from God being even then able to say My God my God why hast thou forsaken me How soever if it hold true in the former branch concerning others damnation then in our selves also if once we knew Gods will in it for what are we to God more then others considered in our selves I conclude this point with the speech of a dying man The speeth of a dying man as I have heard it to this effect related who having accused himself with God yet said he here is my comfort I am able to say that in my most serious thoughts I ever preferred God above my self And now Lord thou knowest my heart if my damnation may more glorifie thee then my salvation Lo here I am And thus I may truly say we in all true submission of our selves souls and bodies unto God ought to be affected And so I conclude this first and large Use wherein if in some passages of it I may seem to have digressed yet I hope I shall not be thought by such especially as desire truly to deny themselves to have transgressed I not knowing whether This was preached at Dantzick in Prusia in March 1642. in regard of my doubtfull stay among you I shall have like occasion again to fall upon this so necessary an argument of Self-deniall SECT 10. Containing a Second Vse or a Reproof of such as being convicted by the Word do yet oppose it and are all for themselves Second use of reproof NOw secondly The practise of these Jewes in my text doth justly reprove all such as being especially convinced of their evill waies and doings by the word 1 Generally of such as being convicted do yet oppose the word do yet oppose the same and withstand the saving work of it by standing so much upon their own wisedome will worth and good conceit of themselves in which through self-love and self-pride they cannot deny themselves in the least Are we blind also said the

two observed by others Confession and Detestation of sin SECT 5. 3. True Contrition fills the head with care and causeth consultation about the means of Cure Three moe signs of one truly pricked in heart gathered from the Text. BUt I shall now till in due time I come to handle the following words observe from them and gather three principall signs and effects of one savingly wounded for sin which here because we are of purpose speaking of Trials I must name in this place That they here being pricked turn themselves to Peter and to the rest of the Apostles and ask saying What shall we do I gather three effects and so far notes and Signes of one truly contrite and savingly humbled 1. Care and Consultation 2. Self-deniall 3. Ready Obedience 1. True contrition and sorrow for sin fills a mans head with care and consultation concerning the means of ease pardon and salvation 2. It sends a man out of himselfe and teacheth him self-deniall 3. It makes a man ready to obey God in all things These will be so many observations when we come to those last words of the Text now I will consider them as signs only 1. True Contrition of heart fills the head with care about the meanes of cure 1. Such as are savingly pricked pinched wounded for their sins sit not still but with the Lepers at the gate of Samaria consult resolve and shew themselves carefull to seek after and to use meanes for helpe ease and comfort to their consciences They cannot be secure as formerly they have been as apprehending and seeing a necessity of a remedie and of mercy without which they see for any help of their own they must certainly perish And makes them consult 1 with themselves as the Lepers 2 Kings 7. v. 3.4 Such care as this is made a fruit of godly sorrow 2 Cor. 7.11 And it makes them as far as they are able consult with themselves as the aforesaid Lepers saying Why sit we here untill we die If we say we will enter into the City then the famine is in the city and wee shall die there and if we sit still here we die also Now therefore come and let us fall into the host of the Syrians If they save us alive we shall live and if they kill us we shall but die So also the Prodigall signifying every wandring sinner being pinched with hunger The Prodigall Luke 15.17 18. came to himself consulted with himself and resolved both what to do and say to that his loving father whom he had leudly forsaken and so returned and found mercy The like care wisedome and consultation I will not say justice was in the unjust but wise steward in his straits saying What shall I do and wise steward Luke 16.3 4 c. At length I am resolved what to do c. Or if they cannot well advise themselves what to do they who so are wounded in conscience will seek advice and help of others 2 With others as these here with Peter So the Jaylor Acts 16.29 30. as these here of Peter and the rest The Jaylor of Paul and Silas Sirs What must I do to be saved The Israelites of Samuel when they so lamented after the Lord 1 Sam. 7.2 3. and 12.18 19. Or of Christ himself as Saul who was Paul who trembling and astonished said Lord what wilt thou have me to do And the Woman of Samaria So Paul and others Acts 9.6 Especially the Israelites and Iewes Jer. 50.4 5. Joh. 4.15.20.25 Who knew the Messias would tell them all things Thus it is said of the children of Israel and Judah They shall come together going and weeping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetuall Covenant that shall not be forgotten Thus it is with true converts but how is it with many who yet so would seem Application against secure ones whose care is chiefly for other things Rom. 13.14 Their security and careless living plainly shews how far they are from true conversion Their care is only for the world saying What shall we eat c. as Matth. 6.31 Or for the satisfying of their lusts contrary to that of the Apostle Make not provision for the flesh to fulfill the lusts thereof Or for many things with Martha yea for any thing rather then for that one thing that is most needfull that is the least part of many mens care Nay or who soon give over their fears and sorrows such as either do feel or pretend to feel the sting and wound of conscience what care shew they or consultation about the matter They are like men who being wakened in the night by some cracks of thunder Simile storms of wind noise and cry of fire or the like lie down again and sleep securely on their pillows They think the storm will over the fire is not near them and therefore they will trouble themselves no more with it and so their terrours of conscience and sorrow if any were as was in Felix who trembled come to nothing and themselves too in the end Whereas Which they could not do if in soul they were as truly pincehed as were the four lepers or Prodigal and others in body if they were in soul truly pinched as the Lepers the Prodigal and Steward were in body and outward estate or if they truely trembled in their consciences as Paul and the Jaylour did they could not rest no more then men in some grievous fits of the stone gout cholick tooth-ach but as they cry out Alas What shall I do can none help me send for such a Physician for such a Surgeon So What shall I do to be saved how shall I get ease to my wounded conscience can none of you direct me to a wise able and godly Minister whatsoever he shall prescribe I will do And here concerning this carefulness about the remedy know which are so many subordinate signes of true compunction under this That as these Converts in my Text sought not for direction ease or cure to the Scribes and Pharisees as did Judas in his anguish but onely to the Apostles of Christ and to spirituall means of cure and comfort that they might enjoy pardon Gods favour and get him appeased to them So And particularly True converts 1 Seek onely to the true means of help 1 True Converts and contrite ones as they are not secure so they seek onely to the true means to the true and faithfull Ministers and servants of Christ as King Hezekias in his straits to Isaias King Josiah to Huldah the Prophetesse When the soul is truely pricked it will never seek comfort of carnall and wicked men or of such as are guilty of the same or like sins as I shall shew more fully when I speak of the quality of the persons of

art the man he meaneth when he saith Come unto me all ye that labour and are heavie laden and I will give you rest 5 To the troubled 5 Is thy soul cast down and is it disquieted within thee as Psal 42.11 yet hope in God if he trouble thy conscience it is but as when the Angel troubled the pool to heal such as step into it 6 To the sorrowfull and labouring 6 In a word Doth thy sin make thee sorrowful take such sorrow as a sign and fore-runner of comfort to thee Sorrow for sin being godly sorrow is of the nature of the sorrows of breeding women who have their qualms their faintings and their longings yet so they are breeding not a dangerous disease but a childe and though when they come to bear it there be pain and sorrow yet it is forgot when they are delivered for joy that a man in born into the world John 16.21 such and of like nature is that sorrow which is for sin unlesse with this difference many women after their sorrows do miscarry here such sorrow as is truly godly ever brings forth joy in the end and is not to be sorrowed for of such it is said Matth. 5.4 Blessed are they that mourn for they shall be comforted Here they have comfort for the present and never more then when they trulyest weep for their sin It s a time of atonement Levit. 23.27 and of peace and reconciliation with God and of assurance of pardon but a large harvest afterward Here light and joy is sown for them Psal 97.11 but they that sow in tears especially of true contrition shall reap in joy Psal 126.5 The ground of all this comfort is from christ the purchaser and authour of it The ground of all this is Christ who by vertue of his office hath suffered that sorrow which is properly due for our sin and so though he look we should some way be sensible of our sin and ill-deservings for speciall ends such as long since have been named yet all our sorrows come to be sweetned to us and are made harbingers of much joy and comfort to us according to that promise in Isa 61.1 2 3. which Christ made his Text when he began to preach the Gospel Luke 4.18 saying The Spirit of the Lord God is upon me because the Lord hath annoynted me to preach good tidings to the meek or the Gospel to the poor as Luk. 4.18 he hath sent me to binde up or to heal the broken-hearted to proclaim libertie or to preach deliverance to the captives and recovering of sight to the blinde and the opening of the prison to them that are bound or to set at liberty them that are bruised to proclaim or preach the acceptable yeer of the Lord and the day of vengeance of our God to comfort all that mourn to appoint unto them that mourn in Zion to give them beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heavinesse that they might be called trees of righteousnesse the planting of the Lord that he might be glorified Here we see is meeknesse and povertie Who by bringing into this condition prepares his for comfort broken-heartednesse and captivity blindnesse restraint and bruisednesse thraldome and debt implyed mourning ashes and the spirit of heavinesse all of them noting that spirituall condition into which God brings those he intends good unto by Christ Yet it is not that they should abide always or yet very long in the same but that they who are intended for trees of righteousnesse and makes them trees of righteousnesse c. and the planting of the Lord might thus have their roots well fastned be deeply and truly humbled and made low in their own eys that God and Christ might be glorified both in his mercy and by their greater fruitfulness yea themselves also comforted by the Gospel having thus been first prepared healed and bound up set at libertie and in a word comforted and made blessed whereof all the former are to be taken but as harbingers preparatives and fore-runners Now Christ who sweetens all such sorrow to his people and hath tasted and so taken from us the bitternesse of the same as he was sent and annoynted to preach such good tidings so his very first famous Sermon that he did preach on the Mount begins so Blessed are the poor in spirit for theirs is the Kingdom of heaven Blessed are they that mourn for they shall be comforted Blessed are the meeke and such as hunger and thirst after righteousnesse c. If thou then be in this mourning condition be comforted thou art one of those to whom all the promises of the Gospel do belong one for whom Christ became man and in our nature suffered all those sorrows which are due to thy sin for whom he was annoynted with the spirit of gladness to make thee glad for ever a tree of righteousness a plant of renown and for his own glory CHAP. XXI How to carry our selves towards such contrite ones with a just reproof and censure of censurers of them A fourth sort of Vses concerning all It now remains that we briefly conclude this large Argument of true Compunction and contrition of heart with a fourth sort of Uses which more generally do concern All. 1 To teach us how to carry our selves towards such mourners 1 And first seeing this is the condition of mourners this the necessity of their mourning as without which no true conversion nor salvation this the happy end and issue of their mourning by which method and in which order God brings his to grace and glory It teacheth and instructs us all how to carry our selves how to judge of and how to be affected towards such as we know or see thus to be pricked thus to be bruised and burthened and not to mis-judge them but to conceive God intends good to them We are to conceive that for ought we know God is about a gracious work with them even to bring them from a damned condition even from an estate of nature to grace and hereby to prepare them not onely for grace here but for glory hereafter so that if they seem roughly dealt withall a while it is but for a while if they be under the spirit of bondage it is such a condition as tends to true and perfect liberty of spirit in the end if they cannot so soon get comfort though for the while hee withhold comfort from them or grow cheerfull in a sense of mercy whilest they are burthened with the weight of their sin and Gods wrath yet this is the way to it Howsoever we are all to be carefull that we do not rashly censure or pass any hard harsh or uncharitable sentence upon them their hearts as all our hearts naturally are stout unyeilding and untractable and not so soon brought down nay it may be God is pleased to with-hold his comforts from

sound direction The word it self is every way as able to heal as to wound and so should the teachers of it also be Some they say can raise and call up spirits but not lay them Pharaohs sorcerers could by their inchantments bring blood and frogs so increasing the like plagues sent of God but they could not kill them or cause the plague they brought depart and cease no Moses must do that both for those brought by him and those brought by the Sorcerers Exod. 7.22 and 8.7 8. Vse 2. Being wounded and pricked in heart by the word in the ministery of it Use 2. thinke not the worse of the minister as if he intended your hurt or disgrace Being wounded not to conceive worse of the minister Each faithful minister though he seems to deal sharply with you yet aimes at your good if he wound you it is because he sees that course to be the only way to purge cleanse and heal you If they preach damnation to you it is to bring you to salvation If by discovery of your sin they seem to shame you it is to bring you to glory And when once they see you truly pricked and wounded they are both able by Gods assistance and as willing and ready to heal as they were to wound as ready with their oil as with their wine As the very mercies of the wicked are cruel so the wounds of faithfull Ministers and of the righteous generally are mercies their smiting a kindness their reproofs an excellent oyle Psal 141.5 3. To fly not from but to God though seemingly an enemy 3. Being wounded flie not from God from his word and ministers but to them Usually men fly from such as would wound them conceiving them enemies and in the hearers of the word it is too usually done by many who being touched by the sharp reproofs of the word forsake their teachers as either too saucy with them or too strict little thinking that thus flying from them they forsake their own mercies These converts here did otherwise betaking themselves and flying not from but to those that pricked them being indeed inwardly sustained by a secret power to expect help and direction from the same Apostles and no other If thou then or whensoever thou shalt be wounded in like case consult and say Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will binde us up After two daies will he revive us in the third day he will raise us up and we shall live in his sight Hos 6.1 2. If God by his word do wound If he help not all other help is in vain it is in vain to seek to any other for cure when he is displeased who can afford help if he deny it resolve therefore if thou must perish as thou art sure enough to do if God save not to die before the footstool of his mercy he may save thee though in seeming thine enemy at least if he do not no other can imitate the Lepers of whom we have heard 2 Kings 7.4 5 c. But if being wounded in conscience thou seek to any of the aforesaid uncomfortable means thou so forsakest the fountain of mercy and with Cain fleest from the presence of God Thus do many who as one saith well as they beleeve without repenting and therefore their faith is presumption so they repent without beleeving and therefore their repentance is desperation They mutter and murmure and are like the chaffe which when it is shaken flutters in the face of the fanner as angry with him as those Jews Acts 7. flying in Stephens face but the godly are as great wheat falling down at the feet of the fanner as these converts here humbling to Peter c. What shall we do And so we come to the third relation which may be considered between these Apostles and some of these Jewes if not all CHAP. XXVIII Shewing how Gods Ministers and people are and shall be sought to and honoured by those that disrespect them 3. The Third relation of these Apostles being the same who formerly were neglected if not mocked 3. UNto whom then did these here in their distress of conscience seek saying Men and brethren c. I answer unto those whom formerly they contemned or at least neglected and accounted meanly of and in likelihood some of these were in the number of those that in the morning of the same day mocked and derided if not reviled them v. 13. saying These men are full of new wine But now that they are truly touched and pricked in heart they seek unto them with all submission and prostration of themselves and of their own wisedome and wills desirous to be directed and willing to be commanded by them by those that now seek unto them They are now taken down off the high conceit they had of themselves and in an high esteem of these Apostles they make their moan and requests unto them seeking comfort and direction from them whom formerly they so lightly accounted of if not railed on and mocked Howsoever they now thus honour those whom they formerly contemned Note The godly shall be honoured of those that contemn them 1. Often in this life which their enemies do 1. Either willingly as being converted Thus shall it be done to the man whom the King of heaven delighteth to honour Even such as seek their disgrace shall be made to honour them at one time or another 1. In this life Or 2. hereafter They shall be made to do it either willingly or against their wills 1. Willingly in and by their conversion and alteration of judgement concerning the faithful servants of God So that whereas they have spoken evill against them as evill doers they shall now by the others good works which they shall behold glorifie God in the day of visitation and so acknowledge them the true servants of God Thus the Jaylour having thrust Paul and Silas into an inner prison and made their feet fast in the stocks came not long after trembling and falling down before their feet seeking help and comfort from them washed their stripes and so did them honour Acts 16.24 -29 30 c. This is according to the promise Isa 60.14 The sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the holy One of Israel 2 Vnwillingly As 1 It may be Or 2. Unwillingly 1 By command of others as in Haman by command of higher powers So proud Haman who formerly despised good Mordecai and now had plotted his and the Jews destruction was commanded to honour him and afterwards all the Jews also in the person of Queen Esther a Jewesse before whom Haman stood up to make request for his life to her Esth 6.10 11.