Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	holy_a	see_v	10,511	5	3.8303	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96596	Christi salus de cœlis, or, Gods defence of his anoynted being a sermon intended for the 5 of Novem. 1647, but preached upon the Lords day after, in the parish church of St. Peter neere St. Pauls wharfe : wherein is layd downe the miraculous preservation that the hand of heaven hath in all ages extended over kings / by John Williams, Master of Arts.	Williams, John, Master of Arts.	1647 (1647)	Wing W2675A; ESTC R42679	8,114	18

Christi Salus de Coelis OR Gods defence of his Anoynted BEING A SERMON Intended for the 5. of Novem. 1647. but Preached upon the Lords day after in the Parish Church of St. Peter neere St. Pauls Wharfe Wherein is layd downe the miraculous preservation that the hand of Heaven hath in all ages extended over Kings By John Williams Master of Arts. Now Published for the confirmation of the Loyall and for the consternation of all such as have or shall presume to lift up a hand against the Lords Anoynted Feare God and honour the King and meddle not with them that are given to change for their destruction commeth suddenly and who knoweth the ruine of them both Pro. 24. 21. Printed in the Yeere 1647. Omnibus Christi fidelibus To all those that are the faithfull lovers of the Lord 's Anoynted Christian Reader IT is no Ambition that I have to appeare in print which hath put forth this Sermon only my zeale unto the truth it is a piece that craves your pardon and your patronage your pardon because so weakely done as being the worke of him who is minimus Ecclesiae the least of those who serve at Gods Altar and the Primitiae the first fruits in this kinde of his Labours your Patronage because it presseth nothing but the truth You know the Proverb obsequium amicos veritas odium parit and if ever men were hated persecuted imprisoned for the Testimony of the truth which is the sole Halignancy against them this age hath done it it fares with us as once with that great Apostle St. Paul we are become enemies because we tell the truth but for my part I shall say as once Gregory did Grego Moral In causa qua Deum servire cupio homines non formido I will not trouble you any longer I onely wish to all men the practise of the wise mans precept that we would feare God and honour the King which two must alwaies goe together if we desire that in this Kingdome Righteousnesse and Peace may Kisse each other which shall be the constant prayer of him who will for ever rest Yours in Christ Jesus John Williams Errata sic corrige Pag. 2. l. 21 leave out By. p. 3. l. 21. reade is p. 4. l. 6. reade wayes Christi Salus de Coelis OR Gods defence of his Anoynted PSAL. 18. vers 50. Great deliverances giveth he unto his King and sheweth mercy unto his Anoynted even to David and to his seede for ever Our ordinary Translation renders it great prosperity giveth he unto his King c. THE occasion that on Friday last did call me to this place was the Kings injunction He enjoyned the day by Proclamation and I am sorry that so few obeyed if I am sure it is the Apostle St. Pauls injunction Omnis anima Rom. 13.1 let every soule be Subject and how then the Contemners and Neglecters of the day will answer it I know not for my owne part as I was willing to solemnize and observe the day so I fitted the text unto it the day it was dies Regis the Kings holy day so you call it on that day did the Lord vouchsafe great prosperity or deliverance to his King and the Text it is confessio Regis the Kings confession or Declaration of that mercy unto God before the people so that you see the Argument of the Text it is gratiarum actio giving of thanks delivered frō his commō nature confession for what indeed are al our praises but the acknowledgment of Gods mercies great Deliverances giveth he c. But not to hold you any longer in the Preface I come unto the Text it selfe and this naturally digests it selfe into two generall parts 1. The Thesis 2. The Hypothesis 1. The Thesis and this comprehends Gods care of Kings In genere great deliverances giveth he unto his King 2. By the Hypothesis and this comprehends Gods care of David in Individuo of him in speciall above the rest and sheweth loveing kindnesse or mercy unto David I begin with the First the Thesis and therein I observe 2. parts First the quis the Person who it is that gives deliverance and that is the Lord implyed in the Relative he but collected from the 46. verse of this Psa Let the Lord live and blessed be my strength and the God of my salvation be exalted Secondly the cui the object of this mercy the person to whom the Lord vouchsafes it and that is Regi to the King and thus you have the modell of the whole Discourse And first I shall begin with the first the quis the person who it is that gives deliverance the Lord And this is a word that implies a power to performe it for as Tertullian very well observes Tertul. Cont. Hermo Deus est nomen substantiae sed Dominus est nomen potestatis God saith he is a name of essence of substance and implies the Divinity of the Creator but the word Lord is a name of power and soveraignty implying the Dominion that he hath over all his creatures and this sayes Tertullian you may observe in the 1 of Gen. 1. and 2. verses before the Creation the Prophet Moses does call the Creator God post creatas vero creaturas Dominum se indicat In the beginning God created the heaven and the earth and the earth was without forme and voyd c. but as soone as ever things were created then he calls him Lord spiritus Domini saies Moses in the second verse Incubabat super facies aquarum and the spirit of the Lord moved upon the face of the waters indeed that which wee translate Lord in the Originall Adon from the Primitive Eden Basis quia Deus est fundamentum sustentator omnium creaturarum he is the B●sis or Foundation whereupon they stand and therefore the Prophet David in the 2 verse of this Psalme calls God his strength and his rock and his defence his Saviour his God and his might his buckler the home of his salvation and his refuge It is true if God does not give prosperity deliverance salvation for so St. Ierome reades the Text Magnificans salutes Regis It is he that giveth great salvation to his King there is none can doe it so sayes God himselfe Esay 43.11 Ego sum praeter me St. Hierome renders it absque me non est servator I even I am the Lord and besides me there is no Saviour and this is the reason why the Prophet gives God so many titles in the 1 verse of this Psalme to shew that he is the only and the absolute Saviour and the Devill with all his instruments hath not so many to hurt as God hath many waies to helpe his King nay if God be pleased to helpe to give salvation to his King there is none can hinder it wee neede not feare the worst adversary that happeneth and this is manifestly proved from that of the Prophet Isaiah Esay

heere below Theod. tanquam in hoc Deum imitantes Psal 81. sayes Theodor. as it were imitating the Lord in this and their authority though it be not transcendent yet it is without controle of any save of him who is Rex Regum the King of Kings Secondly 2 Chro. 19.8 they be Gods by deputation yee judge not for men but for the Lord sayes Iehosophat the judgement is Gods saies Moses Magistrates they are his mouth to pronounce and his hands to execute upon the people they are fingers of that great hand as I may so speake that ruleth the world God hath two hands by the one he governeth in the Common-wealth by the other in the Church by the one he deriveth and holds forth good unto the body by the other to the soule by the Magistrate he conveighs good unto the body by the Minister as the outward means he conveighs grace unto the soule by some Magistrates he giveth peace by some wealth by some order by some justice by some mercy and that 's the reason why the Apostles doe so earnestly presse and urge our prayers for them 1 Tim 2 1.2.3.4 that wee may live a quiet and peaceable life in all godlinesse and honesty Thirdly and lastly they be Gods by participation God hath communicated some sparkes of his owne Majesty and glory to them participando sunt Dii as St. Aug. as the starres participate their light from the Sunne the primum lucidum so these their authority from the supreame Magistracy which is God himselfe and that 's the third and last reason why God does gives such great prosperity and deliverance unto them Well then beloved Vse 1 seeing God is so wonderfull among the Kings of the Earth seeing he extends such a hand of providence and protection over them Let us carefully nay conscionably be ware that wee doe not lift up our hands against him if it be unlawfull for us to speake against him Exod. 22.28 thou shalt not raile upon the Judges nor speak evill of the ruler of thy people saies Moses how much more unlawfull is it to draw the sword to rebell against him certaine I am it clearely contradicts that precept of the Lord Nolite tangere touch not mine Anoynted Psal 105.15 and doe my Prophets no harme If is not as that Reverend Father of our Church Bishop Andrewes well observes ne tangete touch not for that perhaps wee cannot doe in respect of that guard that is about him but it is nolite tangere have not the least thought or inclination of the will towards it for if wee doe but speake the fowles of the ayre will carry the voyce Eccles 10.19 and that which hath wings will declare the matter and if wee thinke ill of him though wee keepe it never so secret even in the dept of our heart why yet one time of other God will bring it out he will shoote at us suddainely as the Psalmist speakes yea our owne tongues shall make us fall Psal 64.8.9.10.11 insomuch that all men shall say this hath God done Rebellion of all sinnes is the most unnaturall for what can be more unnaturall then for the childe to rebell against the Father the Wife against the Husband the Servant against the Master and if these be so unnaturall much more then is it for the Subject to rebell against his Soveraige It was well said of Samuel hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken better then the fat of Rams but rebellion is as the sin of witchcraft of all sins there 's none so odious unto God as this I could instance to you in particulars and shew that there was never any treason or rebellion prospered the seditious Israelites were destroyed sometimes by fire from heaven sometimes with fiery Serpents sometimes by the earth for the earth opened her mouth and swallowed them up quick into hell seditious Mirians was stricken with a leprosie seditious Absolom was hanged by the head in an oake as one spewed out of Heaven and vomited out of the earth Achitophel for want of a hangman a convenient servitor for such a Rebell hanged himselfe did ever Sheba blow a trumpet of sedition but his blood must make a satisfaction Had Zimri peace which slew his Master What became of Shemei that reviled the Anoynt●d of the Lord though David spared his life yet Solomon his Sonne did bring his hoary head unto the grave in blood 1 King 2.9 Nay to instance heere at home this dayes experience joyfully does tell us that the end of our Popish Traytours heere was blood the pit that they digged for others they did fall into themselves so strangely was their foote taken and indeede can it possibly be otherwise but the vengeance of the Lord should follow this sinne for it is a sinne that is contrary to God in every notion he is the God of grace the God of peace the God of order but this is a sinne that is opposite ex Diametro in every notion it resists grace it murthers peace it destroyes order if therefore we will not be guilty of this horrid sinne let us learne as the Apostle enjoynes to submit unto the higher powers for wee must suffer the Princes will to be done aut a nobis aut de nobis either of us or on us of us when he commands for truth on us when he commands against truth either wee must be Patients or Agents Agents when he is good and godly Patients when he is tyrannous and wicked if wee resist our end will be damnation either temporall in this life for the wrath of a King is as the roaring of a Lyon Prov. 2 0 2. he that provoketh him to anger sinnes against his owne soule or else eternall in the life which is to come and so much shall serve for the first Use to invite us carefully and conscionably to beware that wee doe not presume to lift up our hands against the Lords Anoynted from the first reason in the Text quia Rex suus because he is his King Secondly Vse 2 as this may serve to preserve us in obedience from the first reason because the Ordinance is Gods and the King is Rex suus his King so in the second place if wee will continue Loyall it should teach us to avoyde the company of those that are given to this sinne and that from the second reason because they are inspired by him who is the Abaddon that destroyer of all order indeede the Devill was the first Rebell in the world the Ringleader and Captaine of sedition he first rebelled against the Lord and ever since hath endeavoured to induce the world into it if therefore if wee will not be led by him nor runne into the same excesse of treason and rebellion with him let the counsell of the wise man be imprinted in our soules fear God and honour the King and meddle not with them that are given to change and so much briefely for the second Use Thirdly Vse 3 does God give prosperity to Kings that wee might live the more prosperously under them Why then this should teach us First thankfullnesse Secondly diligence in prayer First it should teach us to be thankfull novis omnino est indignus beneficiis qui acceptis ingratus reddit he is altogether unworthy of new blessings that returnes himselfe unmindefull of and unthankfull for those he hath received nay he is altogether unworthy of the least blessing that is unthankfull for the greatest Thes 1.5.18 It is the Apostles universall Proposition in omnibus gratias agite in every thing give thankes and if in every thing then sure in so great a thing as this without which all other would be nothing to us Secondly as it should teach us to be thankfull so to be diligent in prayer that God would continue this hand of preservation and protection to them It is want of prayer that does cause a want of blessings Wee are too too frequent in our healthing to him but too too backward in our praying for him and this does seeme to me to be a strong convincing argument that wee are stupid and sencelesse of the great blessing of a King preserved in safety I will not stand to parrallell our case with that of Israels when there was no King I am sure it is bad enough if therefore wee will be delivered from the miseries wee suffer and be restored to the mercies we have lost let us pray and pray earnestly and pray constantly that as God did deliver David his Servant and King Iames his servant so he would now deliver King Charles his servant not only de pulvere maligno Ps 144.10 from a powder plot but de gladio maligno from the hurtfull sword that is now amongst us that so the Mountaine may bring peace and the little Hills righteousnesse unto the people which God of his mercy grant for his sake in whome alone he is well pleased and to whom with the Holy Spirit three Persons but one only wise immortall God be all glory and honour now and for ever FINIS