Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	die_v	king_n	year_n	11,611	5	4.9248	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93792	Three sermons preached in the Cathedral Church of Winchester The first on Sunday, August. 19. 1660. at the first return of the Dean and Chapter to that church, after the restauration of His Majesty. The second on Jan. 30. 1661. being the anniversary of King Charles the first, of glorious memory. The third at the general assize held there, Feb. 25. 1661. By Edward Stanley, D.D. Prebendary of the church.	Stanley, Edward, 1597 or 8-1662.	1662 (1662)	Wing S5233D; ESTC R229852	48,452	164

which the breath of our nostrils must be taken But what pity is it that Kings are but a Breath especially good Kings whom it doth concern the People that they should be Immortal Psal 81.7 But ye shall dye like men that 's a sad sentence upon Princes They that are the breath of our nostrils that the breath should be in their nostrils too and they should be no more then a Breath this is but a sad Contemplation upon it And yet 't is true they are but Treasure in Earthen Vessels when all 's done no better then ordinary Pitchers and as easily broken as any of them And thence 't is that we are bid to Cease from them Cease ye from Man Isa 2.22 whose breath is in his nostrils for wherein is he to be accounted of In the mean time to make no more of the breath of Princes then we do of ordinary men especially of Murtherers and Malefactors to take away their breath from them and our own too by violent hands this addes to the Calamity much and 't is such a frailty of Princes which God and Nature never intended For if they be the breath of our nostrils we must let them live as long as they can Quintil. Quorum accendit fragilitas pretium like Crystal Glasses we should be the more tender of them for that reason lest while we shorten their dayes we shorten our own And this is one of the Prerogatives of Kings That they cannot dye alone Tert. Apol. but Vobiscum concutitur Imperium in Tertullian The Earthquake is universal and all the People must dye with them Jos Antiq. lib. 17. c. 8. 't is fit they should 'T is observed by Historians Josephus and others That Herod the Great when he dyed that he might be sure the People should make Lamentations at his Funeral he took order that many of the Nobility of Iewry should be put to death the same day with him But it was a needless fear if his Government had been good A King cannot go out of the world without the tears of his Subjects because they dye as well as he Possibly there may be no Mourners because there be no Men all civilly dead and none left to bury him or to mourne for him But else Mourners there must be enough like the Daughters of Ierusalem whom Christ bids to weep for themselves as if all the men were absolutely dead there or were to dye shortly after when Christ dyed that was their King And therefore weep for your selves and not for me at your own Funerals as often as a good King is buried And so David lamented over Saul though he was to succeed him in the Kingdom 2 Sam. 1.17 't is one of the Lessons appointed for this day and he bid them in the next Verse Teach their children the use of the Bow That comes in by a Parenthesis and it seems at first sight somewhat impertinent to the matter but whatever the proper meaning of it may be it might be to mind them that now the King was dead they might expect nothing but death too and cutting of Throats and therefore they must stand upon their guards and teach their children the use of the Bow Behold it is written in the book of Jasher as it follows it stands upon Record there as a thing worth the remembring And at the 24. Verse it is Ye daughters of Israel again weep over Saul as if the men were dead still who clothed you in Scarlet with other delights who put on ornaments of gold upon your apparel and 't is no wonder if the Women weep for the loss of him then But you see by all this what we lose when we lose a King something besides Ornaments and good Cloaths even the better part of us our Souls and Lives when he dyes all are civilly dead too for he is Spiritus oris nostri The breath of our nostrith I have done with the first Character of a King I come now to the second 2. Christus Domini The Anointed of the Lord. And that as I said is a sacred expression of him for they were only sacred persons that were wont to be Anointed Kings Priests and Prophets all to be Anointed alike and none were Anointed but them Some men in the late times of Confusion while they made bold to take away the Hedge and Inclosure about the King made bold to give a new Interpretation of that Text too Touch not mine Anointed and it must be not Kings only but ordinary persons that were meant there As they would have all the Lords people to be Prophets and Priests which are forbid to be touched too in that place so they would have all the Lords people to be Kings while they attributed this Title of Kings to them also And all the Saints and servants of God say they are as much Gods Anointed as the King For this Anointing is but Gratia gratis data or Gratia Gratum faciens at most some peculiar Gift or Grace in Gods Children and so all are alike concerned in it and so Ecce hic est Christus loe here is Christ here is Gods Anointed and loe there as it was in Christs own time so in ours as many Christs or Anointed ones as Christians and Christos meos concernes every body But if you look into that Psalm you will find it otherwise and who they were that were meant by it Psal 105.9 10. Verses even the Patriarchs expressed by name He made a Covenant with Abraham and an Oath unto Isaac And confirmed the same to Jacob for a Law c. And Jacobs Children you know were called the twelve Patriarchs which afterward multiplyed into a Nation But of them 't was principally intended and of others but by way of participation in the opinion of all Interpreters till these new Glo●●●s sprung up like Gourds in a night Touch not mine Anointed And these Patriarchs we are to know were Princes in their times not onely as a Prince Thou hast power thou hast prevail'd with God Ge. 42.28 as 't was said of Jacob but they were Princes indeed 'T is said so of Abraham expresly Princeps Dei es apud nos Thou art a Prince among us Gen. 23.5 a Mighty Prince as we read it and so he shewed himself when he gave Battel and slew 4 Kings at once Gen. 14. The like might be said of Isaac and the rest of them And their very name speaks them to be such Patriarchae not onely Fathers but Princes in their Generations And therefore Christos meos for all that can be said to the contrary will concern Kings still And Kings are Gods Anointed after a more peculiar manner the Character they have here in the Text speaks them so 'T is not Uncti but Christi they are called so here in the Text and in that Psalm too Nolite tangere Christos meos Touch not my Christs And not onely in that but in many other places which might be

were very unthankful And here my Text leads me to it 't is a word in season Pro. 25.11 Like apples of Gold in pictures of Silver Therefore let us view these Pictures well and feed upon these Apples and 't is not Pictura pascit inani but if any thing Golden Apples will satisfie And here we have them in this Text and upon this occasion Quis dabit salutare Israel Who will give salvation unto Israel out of Sion When the Lord c. This Psalm begins with Dixit insipiens The fool hath said in his heart There is no God The prosperity of the wicked is the seed of Atheism and while Gods own People lay under a Captivity for no less then 70. years together and their enemies the Babylonians carried all before them no wonder if such fools sprung up every where where the seed was sown such as denied God in their hearts This hath been the old quarrel against Heaven Crimen illud Dearum Scylla felix as Sencca sayes That wicked men should prosper in the world and good men be of the suffering side is a fault we think which Heaven cannot answer Who would serve God upon such hard conditions Ergo frustra Then have I cleansed my heart in vain Psal 73.13 If I must serve God for nought nay for that which is worse then nothing if I must be persecuted for my Religion for my Allegeance and performing that which was my duty both to God and Man while the Violators of both are in a better condition no wonder if we see a large field of Atheism presently and such fools spring up in every corner The Devil waters the seed these prosper in the world sayes he presently and no body thrives but themselves and therefore they conclude from thence either that there is no God or if there be that he cares not for humane affairs Scilicet is super is labor est They do but laugh at Religion and the professors of it Hence you may see the sad effects of it in this Psalm you may make the Parallel of it your selves for I desire not to rub upon the sore more then I must needs and observe how our Atheists and theirs have jump'd Their throat is an open sepulchre Verse 4. With their tongues they deceive the poyson of Asps is under their lips There 's Honey and Gall very near one another 't is not Fel in corde that 's further off Poyson in their hearts but under their lips while the Honey is upon them they deceive with their tongues Then Their feet are swift to shed bloud at the next Verse No Atheist makes any Conscience of that they do not fear lest their Brothers bloud like Abels should cry to God while they make God no better then the Image of Baal that cannot hear the cry of it Hence veloces pedes their feet are very swift upon such a design no murther shall stick with them nor any other destruction neither though it tend to the ruine and desolation of whole Kingdoms For that 's the way they tread in Infelicitas in viis Destruction and unhappiness is in their wayes and the way of peace have they not known No that 's a way they were never acquainted with but like Jehu they drive furiously from one wickedness to another but to look back to the wayes of Peace and Accommodation is a crime unpardonable For there is no fear of God before their eyes in that Verse there the fool peeps out of them again there is no God and there is no fear of him 't is all one for if there were a God they must fear him whether they would or no. And yet they fear their own shadows in the mean time They were afraid where no fear was Verse 9. Atheists are the most cowardly men in the world you know what we owe to their fears and jealousies They study nothing but self-preservation and fear them that can kill the body onely but to fear Hell-fire and him that can cast them into that for their evil deeds that 's Terriculamentum puerorum but a Bugbear to affright Children Hence they turn Cannibals at the 8. Verse all such workers of wickedness that They eat up my people as it were bread and if they eat the bread that should sustain them 't is all one Why then is it a wonder if in the midst of such calamities men cry out for a deliverance and wait for the person that brings it That we have in the Text and 't is pardonable if they seem to grow impatient for it after so many years Captivity Quis dabit salutare Israel Who shall give salvation unto Israel c. Here then we have 1. The Captives mourning 2. His Deliverance and Triumph 1. The Captives mourning in the first words Who shall give salvation unto Israel 2. The Deliverance and Triumph in the later When the Lord turneth the Captivity of his people c. In the first Part 1. Thing to be considered is the thing they want or long for that 's Salvation or Deliverance 2. The person that should bring it or work it for them and who that should be they cannot tell themselves onely Quis dabit they enquire after him and in what quarter of the world he is to be found who shall give salvation 3. Having better bethought themselves they will not look abroad for him but ex Sion Thence he must come when all 's done out of Sion not out of Babylon the place of their Captivity but out of Sion In the second Part we have 1. The misery the People lay under and from which they desired to be delivered that 's no less then Captivity and absolute Slavery 2. The Author of their deliverance that no other then God himself for Man could not do it Cum averterit Dominus When the Lord turneth the Captivity 3. The manner how he brings it to pass which is very strange and unusual he turns it as if he would turn a River to the Spring-head 4. The next thing is the Persons that are delivered they his own People Jacob and Israel as it follows Captivitatem plebis suae The captivity of his people For which you have 5. The Peoples Triumph in the last place and that expressed in two words that you may not think 't was an ordinary triumph in them Exultabit laetabitur Then shall Jacob rejoyce and Israel shall be glad I must begin with the Mourning part the Deliverance and Triumph shall follow after Who shall give salvation unto Israel out of Sion Where the First thing to be considered is the thing they long for which is Salvation or Deliverance And because Contraries do best illustrate one another we will joyn the Captivity with it and handle them together the Captivity with the Salvation and so 't is But Salvation and Deliverance out of Captivity Did I say But Why can there be any deliverance greater then that Captivity is the greatest cross that can befall