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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	meaning_n	true_a	word_n	6,122	5	4.4275	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43456	A sermon preached before the Right Honorable Lord Mayor and aldermen of the city of London at Guild-Hall Chappel, on January 30th, 1677/78 by Henry Hesketh.	Hesketh, Henry, 1637?-1710.	1678 (1678)	Wing H1615; ESTC R10690	24,525	53

seeking to justifie his treason because his Majesty once in haste switched him for crossing his way as he was riding hard at Hunting And yet his greatest Enemies could never pretend any such shew of unkindness and I am confident in believing he never did any man more harm But now according to the Doctrine I am opposing all these stories should be cancelled and expunged out of History the Honour of Triumph should be denied to those Worthies and their Merits equalled to theirs who could unconcernedly behold the danger of their Kings and stand quietly by with their Arms folded up and their Hands in their Bosom But it is too great an honour to so dull a Doctrine to stay so long in its confutation any degree of Honour will detest and abhor it And as the Loyalty of those Persons who were so happily instrumental in that Miracle of our present King 's strange preservation will be remembred with Eulogies and Blessing and Honour as long as Loyalty rests in the Bosom of this Nation So it will be an evidence to the World that all true Englishmen abhor such a thin and base loyalty as shall think it enough to abstain only from offending but not to interpose at all in defending their King But I return to the matter before us in the Text and from what hath been said we may safely infer that if it were thus David might well lament Sauls death that is if he had either been contributive directly to it or failing in his endeavours to prevent it For all the former considerations made this matter but an infelicity but this renders it a great guilt and therefore justly to be sorrowed for we may justly sorrow for our miseries but when we pull down these upon us by our own sins we may much more do so we lawfully may lament our infelicities but we needs must lament our sins Now thus it is too evident it was with David in this case for first he had been actually in arms against Saul and though much may be said for it considering some circumstances yet considering the whole matter we may safely pronounce of it that it was certainly unjustifiable for there were more safer ways of avoyding the displeasure and anger of Saul than by raising an Army of out-laws and vitious persons and appearing in actual rebellion against him Especially also if he used those arms directly against Saul and that he either did or at least offered to do we are assured from the proffer and boast he made to Achish thereof 1 Sam. 28.2 and it will fix a deep guilt on the fact whatever the intention was for if he promised this and intended not to perform it he was an hypocrite and if he did he was a Traytor and a Rebel But if none of this were true yet the least evil that can be said is that he yielded not that assistance unto Saul which he might have done and by which possibly he might have averted this sad fate for who knows how far the arms of David in this juncture might have contributed to the overthrow of the Philistines and who knows not but that this might have been a happy means of a firm reconciliation betwixt him and Saul and an occasion of more endearing himself to all the people and occasioning the Daughters of Israel once more to sing his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is little reason to doubt but these considerations stuck close to him and gave a deep accent to every period in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he whose conscience was so justly tender as to be touched with a sense of guilt when he had but offered violence to the utmost Garment of Saul may well be supposed to be burthened now with that sense when he could not but know that he had either been actually contributive to his fall or at least had suspended that assistance which probably might have preserved him from it From all which Considerations it will appear too clearly what great cause David had to mourn on this sad occasion and to lament with this lamentation over Saul and over Jonathan his son But it seems he thought not himself alone concerned in this matter but judged others also had cause to joyn in this Lamentation with him and therefore accordingly he takes care and gives order that they should Also he bad them teach the children of Judah the use of the Bow which is the second General I observed In speaking to which I shall be concerned to do these two things 1. To assure this Interpretation and Sense that I have given of the words 2. To account for the reasonableness of the thing 1. Then that this is the true Import and Genuine meaning of this Parenthesis I can see no reason of moment to enduce me at all to doubt but some very great ones to make me confident in believing In order to the making of which to appear to you also I must desire you to consider that it was a common thing among the Jews to affix special Titles to their Songs whether they were Eucharistical or Hilasterial i e. whether they were designed to give praise for mercies or whether they were intended to bewail guilt and depricate punishments for of both natures you shall meet with Songs in the holy Scriptures and many of these with some particular names and titles affixed to them of which in the Book of Psalms we meet with many Instances i. e. of Psalms with such Superscriptions as these to the chief Musician Neginoth Shoshannim Altashith c. just as this to the chief Musician Kesheth or the Bow the plain meaning of which is this he bad the chief Musicians such as Heman Ethan and Jeduthun to teach the common people to sing this Song of Mourning for the death of Saul And this name of the Bow is given to it with respect perhaps to the Philistine Archers by whom this slaughter was made as the precedent Chapter tells us but more especially with respect to the Bow of Jonathan of which mention is made in it also and by three Arrows shot out of which by that truest of friends David had notice of his danger and warning given him to provide for his safety So that you see I make here the Bow to be the name of a Song and not to denote that piece of Armature that is expressed by that name and so the learning the people the use of the Bow is the learning them to sing devoutly and Musically this Song And this Interpretation may be made good from these two Arguments 1. The authority of some very considerable Versions and Expositors 2. The unreasonableness of the contrary Exposition 1. By the authority of some very considerable Translations of this place Such is that of the 72 Interpreters and the Vulgar Latine i. e. in all the Ancient Copies and Manuscripts of it as the Learned Gregory from his own Observation intimates in his Notes upon this place from whom I am

not ashamed to acknowledge that I receive great help and direction in finding out this sense and such also is that not to be contemned ancient Translation of Tindal in our own tongue And consonant to this sense is it understood by some very Learned Expositors and would have been so by all were it not that a fondness to follow some trifling Rabbies have betraied them into the contrary I do not desire to be told for I have hinted it my self that some of the Jewish Masters understand this place otherwise I know it and that they also have understood many others very ridiculously and have miserably trifled and said many very unreasonable things upon them And none more so than what they have delivered with respect to Kings and therefore something relative to our present matter as perhaps you may hear more fully by and by I do not speak this to disparage all Jewish Learning I would have it encouraged by some but not therefore idolized by others I would not bring an Odium upon all the Rabbies but I would not have their sayings made Oracular and the great Standard of Truth For when God hath blessed us with a clear and full relation and given us a key by which to unlock more clearly all their mysteries then ever they themselves could I do not know how to account it a due veneration of that Revelation to forsake it to go and grope in Umbrages and Shadows and Types and in fabulous Traditions and Legends such as most of their Books are stuffed much with if not wholly composed of Besides experience hath attested the dangerous consequences hereof it hath been made evident of late by a learned pen how most of our Christian errors have derived from an over valuation and too great a fondness of Jewish doctrines and customs and truly I think it neither difficult nor injurious to give the same Origine to our late woful state rebellions and to shew the doctrines of the late Usurpers to be but the transcripts of what the latter Jews do fabulously report of the power of their Sanhedrim over Kings But I must beg pardon for this digression and hasten to show the unreasonableness of the contrary Exposition and that not only 1. From the impropriety and inelegancy of the Speech and the strangeness of the Apostrophe which is apparent in bringing in David beginning a publick lamentation and then breaking off with an impertinent command to teach the children of Judah the use of the Bow But secondly and chiefly from the improbability of the thing for it cannot reasonably be thought that the men of Judah were now to learn the use of the Bow or ignorant of it it was the common tactick practice over all the East And both Saul and Jonathan were excellent Archers themselves And the use and knowledge of the Bow was so very common that as Bread in the Hebrew Dialect is commonly used to signifie all Food so was the Bow to denote all sorts of Armature This therefore now I take to be the granted sense of these words and truly cannot but wonder if any one that hears it do not presently see the great consonancy of it and therefore from the reasonableness of the sense I proceed 2. To account for the equitableness of the thing And certainly if there was reason for David's lamenting the death of Saul there was so also for the peoples joyning in consort with him and joyntly singing this sad Expicedium For certainly that man hath a strange notion of Superiority and Government that thinks it not Instituted for the good and benefit of those that live under it but for the Grandeur and State of those that exercise it Vain men that judge by appearances and shadows and look only on the outsides of things are apt to stare at the Port of Kings admire the rich Embroidery of their Robes and those sparkling Diamonds that embellish their Crowns and Diadems But wise men that see those Thorns that are stuck in their Ermins and those great cares that their Crowns are lined withal do very well know and wisely consider for whom these heavy Crowns are worn and who they are that reap the benefit of all this state and that is certainly the people who therefore have great reason to condole their death and lament their loss as being really their own That Kings are great Blessings to their people besides the concurrent sense of all Nations might be made evident from those many great benfits that accrue to their Subjects from their Protection and Government without which experience hath too often taught the World what a scene of things would presently take place for the sight of which I would remit every one here to the four last Chapters in the Book of Judges but that our own fresh and yet bleeding experiences can tell more and may justly supersede all other notices of these things The wise Greeks took care to transmit the notice of these things by those very names that Kings and Crowns were expressed by for the Diadem is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundation that assures the peoples safety and experience hath commonly attested the Wisdom of the Word in shewing how tottering the common safety is still when these are weakn'd And almost all Nations have used appellatives of analogous significations for therefore have they been called Shepherds and Guardians and Fathers and Gods not only to denote the happiness of enjoying them but to express the exposed condition of these that want them And it will add mightily to our sense of this to consider that God himself hath used every one of these appellations yea even the highest of them for Kings are commonly called Elohim in holy Scripture and that not only because they are Images of God's Power and Greatness but because they are instruments of his goodness and convey blessings to people so great as justly to be entitled Divine There is a place in the Psalms that I have offen admired and it is pertinent to our present matter 't is Psal 65.7 Who stilleth the raging of the sea and the noise of his waves and the madness or tumult in last translation of the people as if the quieting of people and preserving them in order were as argumentative of a Divinity as the stilling the rage of the sea and that as both bespeak the same Power in effecting of them so the happy consequences bespeak the same goodness And for these reasons all Nations almost in the World have been studious to pay the biggest Honours possible to their Kings nay have thought no mortal honours big enough for them but have ascribed them into the number of their gods and at their death contended for their Apotheosis And this hath been one chief reason of idolatry men thinking they could never enough honour their Princes unless they turned idolators of them which though it were an ill requital