From which variety I shall press this onely lesson That good resolutions ought not to be delaid for the not pursuing whom God calleth do many times move God to make choice of other instruments Hester 4. When Mordecai writ to Hester about rescuing the Jews out of the hands of Haman he sent her this admonition If thou altogether holdest thy peace at this time then shall there enlargement and deliverance arise to the Jews from another place We have seen in these days of ours those who sometime were as Hester those who having power and opportunity to have setled our Nations upon the bottom of truth and righteousness neglected and despised the time God gave them For as much as in that their day they saw not what belonged to their peace preferring a private to a publick interest we have lived to see such laid aside and may live to see deliverance arise to the oppressed from another way Yea these very people in my text The Israelites though they were early in their intentions and the very first discoursers of the business yet for as much as they did not pursue their timely resolutions they lost the glory and the blessing of this so great a work for not the Rebellious but the Royal not Israel but Judah had the honour of doing indeed what all Israel onely talked on for The men â—f Judah not onely talked on it but they sent this word unto the King return thou and all thy servants so the King returned and came to Jordan and Judah came to Gilgal to goe mteâ— the King and to conduct the King over J dan. All the men of Israel strove but it seems no man stir'd they were in this so excellent a purpose so still and slow that nothing was indeed done till Judah went to the water side and brought the King back And so I will passe from their delay to their debate 4. The Motives and Inducements that moved them to think on David and to solicite his return and those we shall finde insinuated in this comparison between David and Absolon The King saved us out of the hands of our enemies and out of the hands of the Philistines and now is fled out of the land for Absolon and Absolon also is dead in battle therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are ye so hard of hearing why so deaf why so slow in bringing back the King In which words there are clearly two Reasons 1. The usurper is taken away Absolon is dead 2. The advantages of their old Kings reign He saved us he delivered us and shall we not recal him again First of the first the usurper Absolon is dead therefore all Israel as convinced seem to say Better call home the undoubted owner then set up another rebel A King it seems is one of those good things whose want doth best commend them for whilst David was at home and in the City the Citizens would not strengthen his hands would not stand to him for he was fain to fly But now when out of the land then they begin to consider the feeling and sensible distance between an Usurper and a Father between an Absolon and a David And then they finde there was as much difference between the King and his Usurper as is between an Husband and an Adulterer for as the one takes a woman for his love and the other for his lust even so do they take Crowns the King to promote the Usurper to make a prey on it the King he loves the Usurper he lusts the King studieth the advance peace and improvement of his people David saved us from all our enemies David delivered us out of the hands of the Philistines But the Usurper he studieth how to advance himself how to build up his house and to make all enemies that are not his friends so that indeed as a yong man who weddeth an old rich widow marrieth her estate and not her even so Vsurpers they take the power of Dominion and Government over Nations not out of any affection or indulgence to the people but onely that they may command what they have and riot in the expence of their sweat and blood and therefore all the people having now their eyes open they cry for a King they will have their old David rather then any fresh Absolon Prov. 28. 2. For the transgression of a land many are the princes thereof Many Princes they too too oft prove to the body politick as the fresh horse-leeches in the Fable extream suckers and therefore Solomon the wise as to the happiness of a people he opposeth one to many even as a blessing to a curse For thus he writes For the transgression or punishment of a land many are the princes but by a man a single person of understanding and knowledge the state thereof shall be prolonged One may establish what many cannot And therefore the men of Sichem they choose rather to have one Abimelech and he naught too then threescore and ten to rule over them And indeed Absolon being now dead they lay at the mercy of the General they lay at Amasa's dispose to have what Government he pleased and therefore if they consulted no further then their own welfare they could not say less when Absolon was now dead then strive to bring David home again for they know his they feared what a new Form might bring Absolon whom we anointed over us is dead in battle therefore usquequo si letis as the vulgar Latine Why so silent why so backward in bringing back the King Secondly The other Reason is drawn from the excellent times they had under Davids government The King saved us from out of the hands of our enemies but Absolon he hath made us enemies to the King the King delivered us from the Philistines but Absolon he hath made us as Philistines Rebels against the Lords anointed David he smote the Moabites he smote the Syrians he smote the Ammonites he brought all Edom under his subjection In the days of David he so smote the Philistines that the men of Israel feared them not in the days of David Israel and Judah were a renowned people feared abroad in security at home but in the days of Absolon Israel was as odious as the uncircumcised In the days of David The Lord had given them rest round about from all their enemies In the days of Absolon all were enemies that were round about them yea in the days of David the Ark was brought into the City of David The glory of Israel the Ark of God the holy Testimony of his presence it was by David brought into the City of David And yet for all this so ungrateful had they been to David that to promote a Rebel they exiled a King against David undoubtedly the Lords anointed they anoint Absolon his ungracious son to rule over them Absolon was brought to the royal City and David for Absolon fled out of the land But Israel now
now Absolon was dead bethinking what they had done and what they had to do How they must either live in a perpetual war or call back their King How if they set up another instead of Absolon they must keep an Army on foot to maintain the usurpation Josephus relating the story telleth us they thus concluded That it behoved them since he was dead whom they had chosen to make their supplication and submission unto David that dismissing his wrath he would receive the people into his favour and according as before time so now also he would vouchsafe them his pardon and protection And indeed as before I intimated the King was so gracious that not so much as Shimei who reviled cursed and threw stones at him suffered upon that account Now if the desires of Israel was as the desires of England To settle Peace and Government upon foundations of Truth and Righteousness they could then pitcht upon no better course then indeed was done which was the bringing back of David to Jerusalem the King to the City For a righteous Foundation builds upon this score That every man may have his right and that made David himself to say unto his God Thou hast maintained my Right and my Cause Thou satest in the throne judging right Now the men both of Judah and Israel they were all convinced they all very well knew that the seat of the Kingdom was Davids knew Absolon to have no Title but what the sword made him knew the right of the Throne belonged to him who was fled to him who was out of the land And therefore if they would have peace and government built upon the foundation of Righteousness they could not but conclude the King himself must have his right He who was unjustly banisht must in Righteousness be called home He who was unjustly driven from his Royal City must in all right and reason be reduced and brought back again For if there were all the right and reason in the world that Ahab who unjustly got possession should restore Naboths vineyard certainly then there is no less righteousness that all the people of Israel should restore David to his own when themselves very well knew there was nothing but Rebellion and Treason that drove him out so that either righteousness and right dealings must be confined to the subject or else David the King must have his right and of this doubtless all the people of Israel were then convinced when they thus said Why speak ye not a word of bringing the King back Again as Righteousness even so Truth requires it For if you will run through the whole book of Kings you shall finde that true Religion it always adhered to the Kings party during the rebellion of Absolon Zadock and Abiathar and all the Levites they were of Davids side they went out with him they carried the Ark with him they returned it to Jerusalem upon command from him yea when after Solomons days there was a division made between the house of Judah and the house of Israel when there was Kings of Israel and Kings of Judah In Judah still was the Lord known in the City of David was the Temple the Sacrifice and the undoubted Priests of God 1 Kings 12. 28. When Jeroboam had exalted himself to be King of Israel you shall finde one of the first things he fate in Council on it was Religion And because he knew the true Religion and his false Title could not do together he made two Calves of Gold and said to the people It is too much for you to go up to Jerusalem Behold thy gods oh Israel which brought thee out of the land of Egypt They who will live under an usurped Title they must never hope to live under a true Religion for Usurpers they will have such Worship such Priests and such Confessions as may serve their turns And therefore had the men of Israel onely upon the account of Truth and Religion considered and consulted they could not have found a better expedient for the enjoying of it then by moving as they did to bring back their King again For to David and his line adhered the profession of the true Religion In a word to settle Peace and Government upon those two immoveable Pillars Truth and Righteousness cannot possibly be effected unless we be true to this common principle Suum cuique To give every one his own Now Matth. 22. 21. Render unto Caesar the things that are Caesars and unto God the things that are Gods saith the Saviour of the world the Prince of Peace Whence it appears that both God and King have their interests and their properties Caesar hath and God hath his Rights Now if God and Caesar have a right how can we expect that God should bless us with the blessing of peace unless we give both to him and his anointed what is their rights Suppose Absolon Achitophel Amasa or all Israel whilst the power was in their hands had sold the Tabernacle which David pitched to put the Ark in or had they made sale or given away the Kings Cedar house that was in Jerusalem â— Could the Government of Israel have been settled upon Truth and Righteousness till God had had his Tabernacle and the King his palace certainly Restitution is as great a part of Righteousness as Preservation and God and Caesar as considerable to their dues as any persons in the world Truly among us Christians it is a great defect that we are quick and highly sensible of every trespass of every wrong of every encroachment that is personal and done to us but what is done to others the sâ—questrations deprivations wrongs and ejectments of any but our own relations those as nothing at all to us we scarce lend an ear to so we scape all 's well And hence it comes to pass what is done to God or what is done to Caesar we make no account no reckoning on Now sure I am God Almighty was very ill pleased with them who in their fulness did not think of them that wanted who drank wine in Bowls anointed themselves with the chief ointments but grieved not for the affliction of Joseph Now certainly if the afflictions of Joseph the troubles of David should be remembred and indeed with what face can we desire our God to settle us in peace if we have no Bowels for our Brethren nor melting hearts for the Father of our Countrey certainly we are not worthy to sit in peace under our own Vines if we will not endeavour to bring the Lord of our Vineyards to his own possessions To the people of Israel whilst they understood themselves nothing was so dear as the Ark and the King But neither the Ark without the King nor the King without the Ark could make a settlement A time there was when Jerusalem had their King but the Ark was at Kiriath-jearim and whilst so David himself could be contented and therefore that
on foot against him For the Text saith The King is fled out of the land for Absolon Now whilst it was thus in Israel though Absalons party had the Royal City in theit possession had Amaza and an Army on foot yet they conceived a Scepter was blunter then a Sword and a King though out of the Land more to be embraced then a General in the City and therefore upon debate consultation and sending throughout all the Tribes the result was And all the people were at strife through all the Tribes of Israel saying the King saved us out of the hands of our enemies and out of the hands of the Philistins and now is fled out of the land for Absolon And Absolon whom we anointed over us is dead in battle and therefore why speak ye not a word of bringing back the King Now these words with the Consequents upon them cannot well be understood without we briefly relate the story what it was occasioned and what it was that brought David into all these troubles Now to that end know we must David walking upon the roof of the Kings house had the unhappy sight of a beautiful Woman lying too naked to his view Bathsheba with bathing her body enflamed his and indeed so lustfully and wretchedly sired his soul that as if the eyes of him who made the eye had been blinded in the clouds He sends messengers and takes to his bed even the Darling of anothers bosom the wife of Uriah the Hittite Upon this she conceives with childe and upon this conception his soul soul travelleth with fresh mischief conceiveth sorrow and brings forth a more sad ungodliness for he sends for the Husband to conceal the shame sends for Uriah that lying with his wife the adultry might be smothered But his better soul to the shame of thousands of Christians at this day was so affected with the publick calamity both of Church and State that he would by no means be solicited to private contentments and personal joys for he said unto David The Ark and Israel and Judah abide in Tents And my Lord Joab aâ—d the servants of my Lord are encamped in the open fields shall I then go into my own house to eat and to drink and to lie with my wife As thou livest and as thy soul liveth will not do this thing In these days of ours few I doubt very few such Uriahs are to be found few who prefer a publick to a private interest Most men now adays sâ— studying and minding their own thaâ— so that be safe let the Ark be where it will let Israel and Judah sink oâ— swim if they can eat and drink an enjoy their Bathshebas all is we with them so that all that most me care or seek after it is their owâ— selves Now well had it been with David had Vriah been of such a tempeâ— for then he had had a Father to hâ— Bastard and a cloak for his Adultery but this Religious soul could not sport himself in time of a publick calamity could not indure to solace himself at home whilst Church and State were languishing and oppressed in the fields And therefore David now forgetting that God had eyes he proceeds from adultery to murther and being Uriah would not go and lye with his Wife he writes to Joab to cause him to lye by the cold walls of Rabbah But the just God whose eyes are in every place beholding both the evil and the good He so severely beheld and lookt upon this evil that by his Prophet Nathan he sends him word he should smart for it even to a circumstance For Being he had dared to take to his â—ed the wife of another man the Prophet plainly tells him another â—hould go to bed to his wives Being â—e a publick person had secretly done â—o foul an act the prophet tells him â—is wives should be adulterated openâ—â— before all Israel and even in the â—â—ght of the Sun yea whereas he had â—ared by an unjust sword to slay a Subject God sends him word The sword shall never depart from thy house And indeed all this was verified in his rebellious Darling in his lovely son his son Absolon For first having made the Royal City too hot for him when himself came thither as if Incest had been an high piece of Gallantry a tent was spread on the top of the house there went he in to his Fathers Concubines and that in the sight of the Sun and Israel An Observation that seems to me to give a great check and restraint to all Rebellion for what need the Subject to wrest the Sword out of a Kings hand when you see both the eye and hand of God is severely upon an oppressing King Why should there be in the soul any rebellious machinations against a Soveraign when God is so great a Patron of the Subjects interest that he spareth not a King after his own heart if his heart shall dare to do thus Ahab He by the instigation of a lewd Queen did once invade the Interrest of a Subject poor Naboths vineyard But he and his whole line was accursed for it Be hold I will bring evill upon thee and will take away thy posterity and will cut off from Ahab him that pisseth against the wall David a better King for daring to adulterate one wife had no less then ten of his own prostituted and for daring to murther a subject by the sword of the children of Amnon he had a Son murthered and that by a Son too Amnon was slain by Absolon Yea being he dealt treacherously with Vriah God permits his own Son the Son of his Love his Fondling his Absolon to deal so traiterously that as the Text speaks David was glad to fly out of the land for Absolon Thus exact is God in beholding and in avenging what Kings un kingly or unjustly do unto their Subjects David who whilst yet a stripling slew the Formidable Goliah David who most successfully fought the Lords Battles David whom the men of Israel in the Text professe saved them out of the hands of their enemies and out of the hands of the Philistines even he when God would avenge the injury of a subject durst not hold out his Royal City against a Rebel durst not hold up his hand against a puny for Now he is fled out of the land for Absolon And so we are brought to the very Text it self to consider how the Israelites wanted and how they valued a King in exile even so much that All the people were at strife throughout all the tribes of Israel saying The king saved us c. In these words there are of distinct Consideration 1. People 2. David 3. Absolon The People must have a double Consideration 1. As a misinformed people And that implied in these words Absolon whom we anointed 2. As transformed and become new men And so all the people were at strife
man save us even very then some despised him And 2 Sam. 20. When God beyond all expectation had removed the usurpation and brought that King who was fled out of the land to his royall City even then Sheba the son of Bichri blew a trumpet and said We have no part in David neither have we inheritance in the son of Iesse every man to his tents O Israel The Son of Bichri in behalf of himself and his party professed unless they might have inheritances out of the son of Iesse unless they might have the Crown land they were rather for a war then a settlement rather for confusion then a King they valued a King at no more then what was their own interest and their own advantage Now truly thus to do is not with the Spirit of God to deem a King a stone a Corner stone a Head stone but a stepping stone a stirrup stone a stone laid onely for advance to private interests and to raise and get up to personal advantages But they who so did the Spirit of God puts an eternal brand upon them calling them Children of Belial A man of Belial yea between the Loyal and the Seditious the Spirit of God most remarkably distinguisheth for they who adhered and went with the King they are said to be such Whose hearts God had touched but those who despised and brought him no presents they who looked upon him but as one of them they are such Whose hearts Sathan governed men of Belial Those whose hearts God had touched they owned and joyed and triumphed in their King they shouted and said not God save Saul as a man But God save the King God grant he may live not as a man but a King in Glory and Majesty in Power and Greatness But the children of Belial they hung down their heads like a Bulrush and had rather see a Kings head on a block then to be as God would have it the head stone of the corner But in despight of all who devised how to put him by whom God would exalt the Lord would and hath compassed his own design For The stone which the Builders refused is become the head stone of the corner This is the Lords doing and marvelous in our eyes c. In the words we may for methods sake observe these two Generals First Matter of fact Secondly The manner of doing In the matter of fact two Considerablâ— 1. A Reprobation a Stone Refused 2. A Reparation Exalted The stone which the Builders refused is become the Head c. In the second General in the manner of doing two Particulars 1. Gods extraordinary efficiency The Lords doing 2. Mans duty and regard in these words Marvelous in our eyes First of the matter of fact The stone which the Builders refused is become the Head stone of the corner Now for as much as Expositors of great note attribute the prime sense to David and the principal to the Son of David I shall follow their steps and indeed shall consider this matter of fact upon three accounts 1. Davids Reprobation and Reparation how he was the stone both refused and exalted 2. The Son of David Christ our Lord his Reprobation and Reparation how the Builders refused him who became the Head 3. Lastly how far by way of Analogy or resemblance our David and our Davids Son our late King and the Son of this King may be here concerned whether he who is become the Head of the corner hath not been a stone reprobated and refused First That David was a rejected stone the History of his life will easily evince For if we look upon him upon the account of Nature we finde him the youngest not the seventh but the eighth Son yea we finde seven at home or about home but he as a neglected Pebble in the Fields keeping sheep when Samuel came to look him up 1 Sam. 15. 11. Yea afeter this when Samuel by anointing had made him a precious stone Eliab his eldest brother even then when he came by Gods appointment to work a mighty deliverance accused him of pride and naughtiness of heart 1 Sam. 17. 28. Saul he adopts him for a Son gives him a daughter but hurls him off as a stone and persecutes him as a Partridge upon the Mountains Yea 1 Sam. 26. 19. David himself complaineth saying They have driven me out this day from abiding in the inheritance of the Lord saying Go serve strange gods So that he was now become a very rowling stone a stone one would think neither fit to Bed nor Head Yea when he was in the land of strangers even there and that by those who pretended of loyalty to follow him when a cross accident befell them They began to speak of stoning of him 1 Sam. 30. 6. So that a poor King had need be a stone a well weathered stone for storms and cross winds will soon crack break and crumble him to dust else Now who would think that a poor shepheard Boy persecuted by a King driven out of the Land of his Nativity despised by his brethren ready to be stoned by his followers opposed by a General who would think that that stone which such Master-Builders did set at naught should become the Head of the corner and the Glory of his people And yet such was his Reparation for 2 Sam. 2. 4. The men of Judah anointed him King in Hebron And the tribes of Israel seven years and six moneths after came and made him King over all Israel So that albeit Judah and Israel were not two Nations nor two Kingdoms yet they were two high parties malignant and well-affected loyal and rebellious for the King and against the King But when the rejected stone was put in where it ought to be when the Builders wearied with war and perverseness put him in his right place and made him the Head of the corner This union made up the breach and that Head so closed the joynts that Israel and Judah the rebellious and the loyal all Davids days lived as brethren So that to this change and reparation of King David we may well say This is the Lords doing and marvelous in our eyes Secondly let us consider this stone as relating to the son of David and truly we shall finde him a stone refused and set at naught indeed In every Erection there are divers sorts of Builders some plot some work some serve The Master-Builders are for plotting the Masons for raising the labourers for serving Now by every of these was the stone in the Text refused Psalm 2. 2. The Kings of the earth set themselves and the rulers took counsel together against the Lord and against his anointed Against the Kings son against the son of David there was a combination of Princes the very Master-Builders took counsel and plotted against him they would not have this stone to head them The Pharisees Scribes and Elders those whom I may call the Masons in
1641. protested to all the Religious lay as the chidren of Israel in Egypt under severe Task-masters For as the Israelites for crying Let us go and sacrifice to our God had the heavier load and imposition laid upon them Even so to worship God after the way of our Fathers to worship the known God by a known way this was enough to take our straw nay more then so our very bricks and our very livelyhood away so that to Fear God and Honour the King it was malignancy enough to undo any man Now as it was the meer goodness of God that moved him to have compassion on his rebellious people even so so ill under the rod had most of us carried and demeaned our selves that we were unworthy of a favour unworthy to know any but oppressors and Usurpers to be Lords over us For so loud were the Oaths so abominable the debauchery so unclean the lives and so fierce the uncharitableness of too too many of us that all the taxes and Task-masters all the vexations and sufferings groaned under they were but our just deservings And therefore that God should be so good as to send redemption to such a people so gracious as to raise up a mighty salvation to the house of our David so merciful as to vouchsafe us a King whose very approach seems to put a period to the calamities of three Kingdoms This can have no such motive as his own goodness nor could this have been any but onely his own doings so that we may here very well take up that of the Psalmist Thou O God of thy goodness hast prepared for the poor It is of thy goodness O Lord that the stone which was refused is become the Head of the corner and therefore not unto us O Lord not unto us but unto thy Name we give the glory it was thy goodness it was thy doing Secondly As it was thy goodness even so it was thy wisdom To keep the rejected Stone from being Head of the corner there hath been as great plottings as the wit of man quickned by coveteousness malice and ambition could invent To repair this stone and to raise it to be Head of the corner there hath been as great contrivances as prudence highthned by love and loyalty could imagine but neither could effect their purposes it was the wisdom of God that did the work Psal 2. 6. Yet have I set my King upon my holy hill of Sion Though the Kings of the earth set themselves against it though the Rulers took counsel together and cried Let us break their Bands in sunder yet saith the Lord for all this I have set up my King upon my hill As then Balaam told Balak There was no divination against Jacob nor no inchantment against Israel even so there is no counsel against the onely wise nor no instruments of government no humble advice that can check his providence For when his time is as holy Job speaks To set up on high those that be low that those which mourn may be exalted to safety The very condition of the royal Family see his method He disappointeth the devices of the crafty so that their hands cannot perform their enterprise As Dagon fell before the Ark even so must and shall all parles and counsels before Gods wisdom And for instance we shall no further then the duty of the day for against our gracious Soveraign against this stone which the Builders refused there was as great provision made as humane wisdom could imagine Oaths engagements establishments were made against it and that by such who were cried up for the Saints of the earth men full of holy pretences pretended revelations Sabbatarian zeal and extraordinary impulses of the spirit yea enacted it was that none should be a Builder that did not disavow this stone none should bear office handle the sword or have benefit of Law that did not engage against King and Lords yea it was defined treason and made death by pretence of Law so much as to pray for the Head of the corner and yet for all this he who sitteth in heaven hath laughed them to scorn he whose wisdom will admit no defeat he hath broke their bands in sunder and maugre all Conspiracies and devices of Usurpers Traitors and Tyrants The stone which was thus refused is become the Head of the corner and it is the Lords doing his counsel his wisdom did it Lastly it is the Lords doing for not onely his goodness and his wisdom but his power is eminently seen in it It is well known to keep our Soveraign from being what he is to keep the refused stone from being Head there was as great a power as flesh and blood could well raise there was formidable and whole armies armies that feared not to fight men victorious enough and expert in war so that indeed the Kings friends and such as would have raised up this despised stone they were like Israel under the Philistin tyranny They had nor sword nor spear they had not so much as a leaver left them all the power was in the enemies hand and when so then it appears was Gods hour to use an abused phrase to bare his arm and to shew his power For Hosea 1. 7. It is is thus written I will have mercy upon the house of Judah and will save them but observe how not by bow nor by sword nor by battle by horses or horse-men but I will save them by the Lord their God The mercy which we this day bless God for it is a mercy done to the house of Judah and done blessed be his name for it neither by bow nor by sword nor by battle by horses or horse-men but even by the Lord their God The Lord our God he hath shewed his power not by breaking the bow or snapping the spear in sunder but which is a much more admirable efficacy by turning the hearts of his people by bowing the hearts of thousands and ten thousands as the heart of one man to call for that stone which they had refused and to place it where in all right and justice it ought to be Caput Anguli the Head of the corner Amongst us men such is our power that we can fetter the feet bind the hands and bridle all outward violence for when a stronger cometh the armed man is conquered but a power over the heart that we have not the power of hearts it is in his hands only who made the heart and therefore I conceive that that is much more the Lords doing which is done by hearts then that which is done by hands The Prophet Daniel mystically presenting the stone in my Text he calls it A stone cut out without hands Albeit the blessed Virgin was instrumental to the conception breeding and bearing the King of the Jews yet being the Holy ghost was the onely active and prime principle he is called to Gods glory a stone cut out without
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 â—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.
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 anâ— 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
voice of the people to be the voice of God there must be a concurrence of these three 1. Generality 2. Unanimity 3. Gods glory First where there is not a general vogue it may be the voice of a party but cannot be the voice of the people When our late King of blessed Memory was brought to the Bar The Charge was laid in the name of the people But a wise and resolute Christian Lady plainly told them it was nothing so saying at those words Not half the people A packt party might but the voice of the people never brought him thither for God knows thousands of his people were upon their knees to God for him when these unrighteous Judges did dare to lift up their hands against him so that what they deludingly called Vox populi the voice of the people it was at most but Vox partium the voice of a party But here in my Text we seem to have a better account for 't is not onely said all the people but all the people throughout all their tribes were at strife As if we should say all the people in all the Shires of England and Wales that is the greatest part in all these places say so or so And this is generally enough to make it vox populi the voice of the people Secondly As there must be Generality even so there must be Unanimity that is they must speak one and the same thing Acts 19. VVe read of a great multitude and a numerous assembly at Ephesus but some cried one thing and some another So that though there was Generality there wanted Unanimity and therefore as before this could not be Vox populi sed partium not the voice of people but of parties Here in my Text we finde no variety all the people in all the tribes all strove for one and the same thing all sang the same tune all issued out this harmony Why speak ye not a word of bringing the King back But though Generality and Unanimity may make a voice to be Vox populi the voice of the people yet there must go more then so to make that Vox Dei the voice of God for the unanimous voice of some people hath rather been Vox Diaboli then Vox Dei rather the voice of the Devil then the voice of God For Exod. 32. 1. VVhen the people saw that Moses delayed his coming down out of the Mount The people gathered themselves together unto Aaron and said unto him Up make us gods Here is Vox populi the voice of the people but that voice which calleth for artificial gods Up make us gods that cannot be Vox Dei the voice of God Matth. 27. At the arraignment of the best of Kings even our blessed Lord and Saviour it is written Then answered all the people and said his blood be upon us and upon us and upon our children Here was Generality and here was Unanimity all the people said his blood be upon us and upon our children And yet this was not Vox Dei this was not the voice of God for the curse of that blood sticks to this day to them and their children Thirdly therefore to make that voice which undoubtedly is Vox populi the voice of the people the voice of God it must have a sincere intention and a direct aim at Gods glory For the death and passion of our Saviour it was without doubt the will of God he became incarnate and came into the world for that very end And yet their voice who cryed out Crucifige crucifige their voice who said Let his blood be upon us and upon our children it was not though agreeable to his will Vox Dei the voice of God For they did not intend Gods glory but their own ends they did not intend the salvation of mankinde but the destruction of a man they voted what was Gods will but it was more then they knew and more then they regarded Whereas then it is said in the text All the people were at strife through all the tribes of Israel and that not for a private but for a publick interest for the reducing and bringing back their most injuriously exiled King I see no reason why I may not here say this Vox populi it was Vox Dei this voice of the people it was the voice of God For it was generally all throughout all the tribes Unanimously all all called for the same thing And to Gods glory all for all were for the restitution of his anointed all said Why speak ye not a word of bringing back the King The Use I shall make of this point is That we may all grow unanimous vote and pray for one and the same thing and that not a private but a publick interest an interest in which God the searcher of hearts may see we more prefer his glory then personal accommodations The day of Humiliation lately kept throughout this Nation what was it for but onely to make Vox populi vox Dei to make the voice of the people to become the voice of God for an united devotion and an unanimous prayer in a publick and a pious interest draws nighest to the voice of God of any we can imagine In my text it is said All the people were at strife and indeed to such a loyal and conscionable strife as this I could exhort all people I wish there were an holy striving in every breast which should get fastest to God for the obtaining of so great a blessing as is the settlement of peace and government upon the foundations of truth and righteousness 1 Cor. 11. Saint Paul there reprehendeth the Corinthians that when they should have met together upon a publick interest Every one betaketh to himself his own supper At such a time as this when the very foundations are out of course to pray for a settlement no otherwise then may stand with a peculiar interest this is as at a publick communion To take before us our own suppers not to care for the publick so we may save our selves nor no otherwise to desire the bringing back the King then as may conduce to personal advantages this is neither Vox populi nor Vox Dei neither the voice of the people nor the voice of God thus onely to speak of bringing back the King is onely to throw the Crown upon our own ends and indeed in a court phrase to speak our selves The men of Israel whose example I am now considering in a publick calamity they talk of nothing but a publick remedy and that we shall consider on in these words III. Why speak ye not a word of bringing the King which is our third particular the thing they strove for In three English Translations we have these three readings 1. Why are ye so still that ye bring not the King back 2. Why are ye so slow to bring the King again 3. Why speak ye not a word of bringing back the King
the Ark of God might be brought home like the Ark of God with Honour and Solemnity David gathered together all the chosen men of Israel thirty thousand men A time there also was that Jerusalem had the Ark but they wanted their King for the ark was at Jerusalem even all the while that the King was fled out of the land for Absolon But the ark without the King the worship of God without the great Patron and Observer of it this could not make Jerusalem at unity within it self And so Iudah went out to Gilgal to meet the King as then it was the Kings zeal to fetch home the ark even so it was Israels loyalty to bring back their King both had been taken away that both might be better valued And so Lord grant it may be in this Land of ours restore thy worship restore thine anointed and so unite Israel and Iudah that now Absolon is dead all animosities may be buried in his grave Now Absolon is dead O let our David live and let the ark and him rest in a lasting peace which we beg of thee the God of peace even for his sake who is the Prince of peace Jesus Christ the Righteous to whom with the Father and the Holy Ghost be all Honour and Glory now and for ever Amen The Joy of Nations PREACHED On the Thanksgiving Day FOR THE HAPPY RETURN Of our Gracious Soveraign CHARLES II. June 29. 1660. LONDON Printed by J. Grismond 1663. Psalm 118. 22 23. 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 IN the Eighty second Psalm at the fifth Verse there is a sad complaint that All the foundations of the earth are out of course Yea there is not a complaint onely as to matter of fact that it was so but there is an assertion of the cause and reason that of necessity it must so be for the Verse thus begins They know not neither will they understand they walk on in darkness When the present Power and chief Rulers of the Commonwealth of Israel were so blinded with interest that They walked in darkness When they were so bent upon cruelties oppression and injustice that they would not understand when those who had the high and honourable appellative of gods acted rather as Ministers of Sathan accepting the persons of the ungodly and afflicting the poor and fatherless whilst it thus went in Israel all the foundations must needs be out of course Now have not we of this Nation been a very late parallel to this sad condition Have not all our foundations been out of course Have not such who were called The house of gods Such who themselves pretended as saints to judge the earth have not even they bound our Kings in chains and our Nobles in fetters have not our Fundamental Laws and our deepest bottoms been digged up The square Stone of our Law it hath been removed and a round Arbitrary pebble placed in the room of it The Marble Charte◠of our Nation and the glorious Pillars of three Kingdoms they have been ground to powder and that powder laid as the Sandy Base of a Rebellious Sacrilegious and Fanatick-Commonwealth Yea whereas it is observed of Rome that beside the material foundation of seven Hills she was bottomed upon seven Governments First Kings secondly Consuls thirdly Decemviri fourthly Tribunes fifthly Dictators sixthly Emperours and lastly Popes Since our Foundations have been out of course attempt hath been made of as many if not more Foundations But as Boys oft by experience finde when the Right shell is wanting among ten thousand more one poor Cockle cannot be matched compleated or made up again even so though we have had ten thousand Builders some Hewing some Canting some Levelling some trying this stone and some that No stone could do the the work till the providence of the chief Builder so ordered it that The stone which the builders refused became the head stone of the corner These words upon their very reading appear to be an Allegory a Figurative expression in which of necessity there must be some hidden or latent meaning For the stone which the Builders refused doth not imply the act of a Mason or the rejection of a stone but the contempt of a person so that the person couched under this stone and the builders intended by this Metaphor must be our first enquiry Now by Stone in the Text there is generally meant either David or the Son of David the King or the Kings Son a person exalted above ordinary men a person exalted above all his brethren Whence my first Observation shall be The great distance between man as man and man as King upon the account of this present Metaphor When the Scripture speaks of man as man the Spirit puts a very low value and esteem upon him calling him Dust Grasse Esay 46. yea Vanity But when he speaketh of Man as a King when he speaks of a Man made the Lords anointed and exalted to regall Dignity then you shall finde the style riseth For old Iacob drawing to his Dust when in blessing his children he came to speak of a royal Emanation out of Ioseph the Spirit of God taught him thus From thence is the Shepheard the stone of Israel Under the notion Shepheard Expositors doubt not is meant the Kingly office now he who was to bear that he is not as a mortall or a man called Dust or Grass or Vanity But the stone of Israel Nor is a King decyphered at large by any sort of Stone for if Ex quovis ligno non fit Mercurius If every block is not fit to make a Statue every Stone is not fit to represent a King and therefore the spirit of God is choice even upon this account For the Kingly person decyphered he is set forth not simply by a stone but by a tryed stone a precious stone a corner stone yea in my Text there is yet a gradation higher for not onely a stone and a corner stone but Caput Anguli the Headstone in the corner Look then how far a stone transcendeth Dust a pretious stone excelleth grass The Head stone in the choysest structure surpasseth vanity such is the proportion such the distance between man as man and man as King As men we are but dust and grass and vanity but he who is our King he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone of our Israel the corner stone yea the Head stone of the corner Now truly this I had not observed but to check such if such yet there be who think themselves as good as a King and a King to be no more then one of us 1 Sam. 10. We read that men as I may phrase it upon the Coronation day even upon that day when it is written All people shouted and said God save the King even then some contemptibly said How shall this
case of the Kings Son The abjects of our times State-lecturers News-mongers Mercenary pens and Tongues they have made it their work to tumble down and degrade this stone for as some out of superstitious fear rob Gods Saints of their honour calling Saint Paul Paul and Saint Peter Peter even so those who to the rebellious cry your Excellency your Honour your Lordship call the corner stone even below a Gentleman Charles Stuart Tarquin one of the cursed Family A stone fitter for a threshold then a Throne But what these did may seem no more then the fabulous Cocks preferring a Barly-corn to a Jewel For they were no Builders and therefore knew not when they saw a stone for building But when professed Builders when those who would behold the Council of a Nation and the Master-builders of a Kingdom when they shall disallow or refuse a stone when they shall vote the Head to the feet and the chief stone to be incapable this is a considerable reprobation and such as might seem to put a stone out either of heart or hope of getting any higher And hath not the Kings Son been thus dealt withall Have not Builders and prime Builders too even by a solemne act disallowed this stone Did not the successors to such who killed the Heir enacted a Disinherison of all the Royal Family As the Jews by a stone and a seal thought to have kept the Son of David from ever rising to sit upon the Throne of his Father even so so for ever did many Master-builders repudiate and disallow this quarry that they thought never any stone of it should become Caput or Caput Anguli the Head or Head of the corner And yet blessed be God I may now in relation to our Kings Son say The stone which the Builders refused is become the Head stone of the corner Secondly We read not of any King but onely one who is graced with this high Eulogy or Character A man after Gods own Heart Now this King this King whom God declared should act according to his own Heart God so provided that he should be humbled before he was exalted that he should be a Rejected before he was an Elected stone First a vilified and refused and then the Head stone of the corner Now as was David even so the son of our David he hath been bred up in the Schools of affliction he hath had the experience of many many various troubles He hath been rowled like a stone from City to Country and from one Kingdom to another Being then God hath so bred our King as he did the King after his own heart in trouble persecution exile Being as was David he hath been a stone refused we have very great hopes that now becoming as was David The Head of the corner we shall finde that God hath prepared him as he did David for a flourishing Kingdom Thirdly David whilst yet he was a refused stone complains They have driven me out this day from abiding in the inheritance of the Lord saying Go serve strange gods The Builders so furiously rejected this anointed stone that they would not suffer it lye or abide in the Land of his Nativity they have driven me out saith David From abiding in the inheritance of the Lord Where the best Religion and worship of God was they would not suffer this stone to be they drive him out saying Go serve strange gods They hoped in an Idolatrous Country necessity assistance or something might turn this stone into an unholy altar so that if once they could bring him under the just infamy of serving strange gods they might then as well before God as good men make him a refused stone for ever But the stone whom wicked men refused he would never refuse his maker he was resolved to be a stone for Gods Altar in what posture so ever providence should cast him Now hath not the stone of our David our Kings Person even been just thus served we all know he hath we all know driven he hath been from abiding within the inheritance of his Fathers yea they who drove him seemed to say Go and serve strange gods Glad would some of our late Builders have been to have had him the stone of a Popish Altar But as David when God from a refused stone called him to take his place and to be Head of the corner came like gold out of the fire pure and undefiled Even so the Kings Son or Son of our David he comes with the same impress of Religion that he carried forth no more corrupred by the King of Spain then was David by the King of Gath Education like a tool in Marble it hath made a durable impression as it was with David even so we believe it is with him whether a refused stone or a corner stone whether at home or abroad he serves the same God and the same way Fourthly As David was a refused before he was an approved stone even so it is very considerable how long God did exercise the patience of his servant how long he suffered him to be a rejected before he came to be the corner stone Now 2 Sam. 5. 4. it is written David was thirty years old when he began to reign The King by whom God resolved to do great things he wonted him to troubles he experienced him with tentations till he was Thirty years of age he began not to reign he was Thirty years old before he sate upon the throne Thirty years old before he became the Head stone in the corner Now if we look upon our Kings Son and if we compute his age we shall finde just Davids year the first year of his actual reign the first year of his being in his own place the first day of his entrance into his Royal City it was the day of his Nativity and the Head of the corner just as was David the thirtieth year Lastly Being our King is not onely a King but a Kings son let us take one parallel between him and the Son of David In the Rejection Reparation Psalm 69. 8. I am become a stranger to my brethren and an alien to my mothers children The son of David complaineth he was a stone rejected by his own brethren I became a stranger to them yea his very mothers children looked strangely on him I was an alien to my mothers children And was not this the very case of the son of our David Hath not he been even from his Childhood up a stranger to his brethren and an alien to his mother-City yea when he was fain to fly out of the Land as the son of David a Babe did from him that sought his life The Lilly had no pitty the Lilly was not candid to the Rose his kindred stood a far off and he was an alien to his mothers children yea he was upon this account a stone more refused then the son of David For Cant. 1. 6. He onely
hands Even so albeit toward the restitution of our Soveraign there have been glorious and honourable instruments yet there hath been so much more of heart o're there hath been of hands so much more of God o're there hath been of men that we may well to the glory of Gods power say Our rejected stone was set in his place our refused stone he was made Head of the corner even as the stone which was cut out of the mountain sine manibus without hands and therefore it must needs be the Lords doing Psalm 74. The prophet sadly complains that at the destruction of the Temple The enemies roared in the midst of it they cast fire into the sanctuary yea they broke down the carved works thereof with axes and hammers But at the erection and building of it There was neither hammer nor axe nor any tool of iron heard in the house while it was in building Now this is just the emblem of our sad and our glad condition for when our Caput Anguli when our Corner stone was rejected despised and taken down then the enemies roared fire and sword axes and hammers even went through the land But the Kings son though glad to fly out of the land not having in three Kingdoms where with safety to lay his Head when he was exalted and made Head of the corner his raising it was just like Solomons Temple no hammer no ax nor any tool of iron no bow no sword no noise but as Balaam told Balak The joyful shout of a King is amongst them And who could do this but the over-ruling power of heaven who could compass this but God onely It is the Lords doings and which is the last Considerable It is marvelous in eyes And this comprehends mans duty for this his thus doing Mirabile in oculis nostris marvelous in our eyes a marvelous work a marvelous blessing in our eyes A marvelous work For that that stone which the Master-builders had voted rather dirt then stone that that stone voted by them no more like to the Head of the corner then is a Traitor to a King or a Rebel to a Soveraign that that stone to the which every helping hand was voted treasonable and every friendly Builder a Rebel and a Traytor that that stone which Ministers were forbid either directly or indirectly for to pray for that that stone to which it was treason to make an approach or an address should finde Builders to advance and raise it up Hoc factum mirabile this is a work marvelous in our eyes A marvelous blessing too For Blessed art thou O land when thy King is the son of Nobles and thy princes eat in due season for strength and not for drunkenness Now if it be so that descent and temperance in a King makes a Land blessed we have then in our King a marvelous blessing for He is the son of Nobles That daring and unimitable president that Son of blood who feared not to unhead our corner and throw down the most precious stone that ever did Head our Buildings even he to the eternal aggravation of his insolence professed even that King was the off-spring of many Kings the 109th of his Nation so that the son of such a King he must needs be the son of Nobles We finde in the History of Kings it never went well either with Church or State when the lowest of the people were made Priests or when God permitted a Jeroboam a servant to sit upon the Throne of his Soveraign And we have experimented this sad truth we have tasted yea we were almost at the dregs of that bitter cup But which is a marvelous blessing in our eyes the proposterous Letters are set right and we have a King which is the son of Nobles And as we have a King the son of Nobles even so we have a King Who eats in due season for strength and not for drunkenness A King whose first publick act of regality his Kingdom was acquainted with it was a Proclamation against the debaucht and swearing professing with what parts so ever they may be otherwise qualified and endowed they shall for them be as reprobate stones in his account so that the heading of our corner with such a stone is not onely a marvelous work but a marvelous blessing in our eyes Now without doubt a marvelous work and a marvelous blessing is not laid before our eyes that we should shut our eyes upon them or that we should make no reflection no use of them for there is nothing marvelous but it carrieth the power of an Ecce in it and calleth upon us for to behold it Certainly then this work which is the Lords doing and marvelous in our eyes it calls upon us 1. To rejoyce 2. To be thankful 3. To be obedient First To rejoyce For if these words relate either to Davids exaltation to his Throne as some or to the son of David our Saviours resurrection from the grave or as we at this time apply them to our present Soveraigns most happy restitution upon all accounts the eye may see what did and what may joy the heart In relation to the two former Senses it is most clear that this marvelous work and this Lords doing it is a matter of high rejoycing for the very next verse to my Text is This is the day which the Lord hath made we will rejoyce and be glad in it David and all that loved him rejoyced to see his day for it is written All Israel gathered themselves unto David in Hebron they came as one man to anoint David and to rejoyce with him I Chron. II. v. I 3. The son of David the most certain designed by this stone he was depressed and exalted a stone rejected and a stone advanced even for our sakes he died and was despised for our sins he was raised and made Head of the corner for our justification And therefore the memorial of this marveil the marvelous things done by God for our redemption may very well create a Festival and give Christians at least at the Feast of Easter for to say This is the day which the Lord hath made we will reloyce and be glad in it And as for David and the son of David even so for the son of our David for the marvelous things done by God for our King and in him for us even for these we ought for to rejoyce It is an old tradition among the Jews that there was at the building of the second Temple a peculiar stone which in the building was oft handed and as oft thrown out of hand again But at length when they came either to compleat the work or to leave it a rude and imperfect lump there was no stone that could do the work no stone that could fit the corner and close up the joynts but that onely Now woful experience hath taught our Builders that such a stone was our Royal