reproved for it by Jehu 2 Chron. 19. 2. yet he again makes friendship with Ahaziah 2 Chron. 20. 25. and marries his son to Ahabs daughter 2 Chro. 21. 6. and yet the Lord saith of him 1 King 22. 43. that he turned not aside from doing that which was right in the eyes of the Lord. How should this melting patience cause you to bless and act for this gracious God and to chronicle his mercies to posterity How often have I wished that Your Honor who have had during almost these ten years so perfect information of all the wonders of our God to and for his People in this Nation had Psal 107. 43. kept a perfect Diary thereof or if You have so done that You would communicate the same to the world which would be one of the rarest pieces of humane stories How wonderful and various have been the goings of our God in this Nation these ten years and still are like His dealing with His People of the Jews after their return from Babylon Zech. 14. 6 7. It was for a long time neither day nor night clear nor dark a man could not guess what a day it would be by the eye of sense but presently after a Sun-shine a Cloud and all this to shake off such as live by sense and not by Faith and serve themselves of God and the Publique as Jehu and Judas did and to let the Saints see that things are carryed on not by might nor by power but by the Lord of hoasts his own Spirit Zech. 4. 6. nevertheless in the evening time it shall be light And I am in the midst of a cloudy day the more encouraged when I consider 1. That the work is in the hand of a good and wise Master-builder who ever the instruments be In all these turnings there is a Spirit in the Wheels and the Wheels are full of eyes Ezek. 1. Secondly God sees and aims further then the best Agents and Instruments that are used in the work The Apostles did not see in the work themselves were imployed in so far as Christ meant but he lets them see more and more by steps and degrees what he would have done Mark 4. 28. So Ezek. 47. 3 4. and God hath led us along with a Cloud and Fire and owned us in the Mount and midst of straits Thirdly The light of the Truth I mean not Satans delusions and mens phansies but true Light much spreads in America New-England in Wales in the North c. Poor Creatures flock like Doves to the windows and the Kingdom of Heaven suffers violence And if it be said so do Profaneness and Heresies spread I answer it was always so in times of Reformation till things could be setled Satan more struggles and when God is giving physick the disease more breaks forth Hos 7. 1. When did cursed Doctrines and Practices more break forth in the Old Testament then in Malachi's time when the Jews were returned from Babylon to reform Church and State in Canaan Mal. 3. 14 15. See Israel through the Wilderness Fourthly Compare former times impartially with these we shall finde thirteen fourteen or twenty years ago traps of several kindes layd for consciencious Ministers and Christians men durst not meet together to seek Gods face humble their Souls Sermons on Lords days in the afternoon weekly Exercises c. restrained the very face of piety discountenanced and they that wrought wickedness and most zealous against Puritans were exalted dumb dogs non-residents sports on Lords day c. favoured But how are godly men and godliness countenanced in good measure what happy alteration in our Vniversities for advance of piety though still more is to be wished And though too many Errors in some Members of our Armies yet see heretofore every Town generally sent such out to be Souldiers who were of the basest sort for drunkenness and villany that knew nothing compare our Army now with those here formerly and then judge without prejudice Fifthly Though mens â—ims were but little and strait at first as Luther said that when he first began he meant no more but to withstand Popish a Occasione â—â—â—dinatioâ—â—s indulgentiarum pretio numerato Lutherus initio fuit permotus ad hoc quod suscepit Reformationis opus c. Pardons and selling of Indulgences yet neither would God nor his Enemies let him alone till he resolved with Moses not to leave a hoof neither root nor branch of Popery So God and our Enemies heighten Your spirits Sixthly We hear what God is still working in bringing in many poor Natives in America whether they be the Posterity of the Jewish ten Tribes as Peter Martyr of old and b Mr Thorowgood others of late give very probable conjectures and if so Mr Brightman and others may well be owned for Prophets who above fourty years ago foretold the Calling of the Jews to begin about the year 1650. or whether they be Gentiles to embrace the Gospel with tears prayers marvelous zeal and Reformation And how have we seen the finger of God all along restraining the rage of men letting the Enemy vent onely so much fury as might conduce to Gods praise Psal 76. 10. He that stills the noise of the Seas stills the tumules of the People Psal 65. 7. The great God swaddles the mighty raging Ocean like a little Infant yea more easily then any Midwise can do the least childe in swadling bands Job 38. 9. and the Original word c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fraenum Capistrum used Mark 4. 39. for Christs stilling the winds and Sea signifies his putting a bridle in the mouth of the winds and Sea whereby he turns them about when most blustering and raging more easily then any man can do the nimblest horse He gathers the winds in his fist Pro. 30. 4. nods d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men to death Psal 80. 16. with a blast Job 4. 9. And how may all these experiments stir You up to trust God for the future and be sincerely active for God against Your own and the Nations sins and distempers as Henricus Auceps when he fought against the Hungarians made this Vow to God that if the Lord would give him a victory over his Enemies he would purge his Country from e Commonly so called else buying livings was not Simons sin Act. 8. 18 to 20. though usually called Simony Simony which then much raigned therein And I beseech you return the praise and glory of all not to Your selves or Armies but to the free mercy and goodness of God alone Pope Hadrian having built K. W. Rufus when two Monks came to him to buy an Abbots place each outvying other in great sums of money for it the K. asked a third Monk that stood by what he would give who answered never a peny for that it s against my Conscience said he to give any thing then said the King of all the
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
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