particular mans life as Deut. 1.35 Surely there shall none of the men of this evill Generation see that good Land i.e. none of the Israelites at that time living and grown up For the best Comment upon that Text is the Execution of the Judgement according to the threatning And we know that execution was general none escaping but those two excepted by God himself Caleb and Joshua And so our learned Doctor Hammond explains these Words Paraph. on the Text. David having lived his space or term of natural life Or else it is taken for the people living together in some one Age as Heb. 3.10 Wherefore I was grieved with that Generation i. e. with the Israelitish people living in that Age And thus we may understand the words of Solomon Eccles 1.4 One Generation passeth away and another Generation cometh i.e. one body of men who have lived together die and another riseth up in their stead And if we close with this sence as very well we may doe takeing in the other also then the Text refers to David as a publick person and thus far it may be paraphrased on this manner David having whilst his term of life endured discharged the duties incumbent upon him towards the people of his time as a King or Magistrate By the will of God The omission of Praepositions in this place hath made it capable of two different readings Either with some David in his own Generation having served the counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with us David after he bad served his own Generation by the will of God And say this were none there is another difficulty remaining whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be joynd with the praecedent or subsequent words The will of God is ordinarily distinguished into his voluntas occulta and his volunt as revelata his secret and his revealed will if you understand this place of the first then it will fitliest joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus David having whilst he lived carefully discharged his Magistratical office according to the Decree of God he fell asleep If you understand it of the second then it will best be annexed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus David having on this manner discharged his duty according to the will of God revealed unto him he fell on sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is ordinary to find death in Scripture expressed by sleep for this cause many are weak and sickly and many sleep 1 Cor. 11.30 And our Church-yards the usual burying-places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping-roomes The reason of it in short seems to be this that as our sleeps are but for a night from which we awake in the morning so the resting of our bodies in the grave is but till the morning of the great resurrection day when the trumpet shall sound 1. Cor. 15.52 and the dead shall be raised and we shall be changed The words thus explained do naturally divide themselves into two parts 1. Here is Davids work after he had served his own Generation by the will of God 2. Here is Davids rest he fell on sleep 1. Here is Davids work He served his own Generation by the will of God It is but reasonable to believe God knows best where to chuse those may do him the most service He that employs men can tell who are fittest to be employed so that himself pitching upon David at the rejection of Saul and having said I have found David my servant with my holy oyl have I anointed him with whom my hand shall be established mine Arm also shall strengthen him Psal 89.20 21. No marvell if he fulfilled all his will if he fed his people according to the integrity of his heart Acts 13.22 Psal 78.72 and guided them by the skilfulness of his hand For though he be an excellent pattern in his personal yet he is signally remarkeable in his politick capacity Infirmities questionless he had in both and so will all Kings and Governours while they carry flesh and blood about with them but those eminent qualifications wherewith he was endowed those admirable vertues which shined in his soul the constant management of publick affairs with piety and justice however wanting in some particular acts have gained him this Encomium from the Holy Spirit that he served his own Generation by the will of God The work wherein we are now employed was certainly designed as a preparative to that which follows and wherein you are most concerned And I doubt not but the text will answer that design We are now considering David as a Magistrate and how as a Magistrate he served his Generation The issue whereof I hope will be the shewing you that are Magistrates already your duty and the informing others who shall succeed you what God and his people expect at their bands It is needless to spend time in generals and therefore I pass to particulars 1. David served his own Generation c. by his zeal for the worship of God The main object of his pious care was the furtherance and flourishing settlement of Gods service The Ark that token of the Divine presence had been taken by the Philistines at the fatall battel wherein Elies Sons were slain and though they were forced to send it out of their borders by reason of the Plagues among them yet it remained in an obscure place But no sooner was David settled in his Kingdom than he takes order for its conduct to Jerusalem and sets it in its place in the midst of the Tabernacle he had pitched for it 2 Sam. 6.17 Nor would that content him 2 Sam. 7.2 3. c. Loth he was while himself dwelt in an house of Cedar that the Ark of God should dwell within Curtains and therefore he purposeth to build a Temple which though not permitted to raise yet he provides materials to a vast quantity 1 Chron. 24.25 c. and sets the Priests in their courses appointing them their solemn services And indeed if the Magistrate help not in this great work who should He by his office is custos utriusque tabulae both tables of the Law are committed to him and he must be zealous for the due observance of both Doth he deserve the Name of a God who neglects the concerns of that God whose name he bears Look through the stories of the Kings and you shall still find the best of them most sollicitous in this point Witness those solemn Passovers in the times of Hezekiah and Josiah the pulling down the brazen serpent the idolatrous temples and groves taking away the Priests of Baal and the high places effected by those two pious Princes I wish all in Authority would imitate such excellent examples It is good to be zealously affected always in a good thing saith the Apostle Galat. 4.18 And I am sure the worship of God may challenge that term upon the greatest reason Good as an acceptable homage
of the Roman Emperors The powers that be are ordained of God Rom. 13.1 One thing more before I leave this Point If the Scripture and Fathers own this designation of Princes by God how horrid is the insolency of the Papists who would subject Kings to their Bishop and make their swords stoop to his Keyes And on the other side how abhominable is the wickedness of some pretended Protestants who would set up the power of the people above the King What followed thereupon we cannot but remember and to terrifie us from the like hereafter God grant it may never be forgotten 2. The second sort of Honour is Honor in Ore Honour in the Tongue We are to employ our Tongues for them speaking good of and bespeaking good for them which last is best done by prayer and supplication to God It is the Apostles charge that first of all supplications and prayers intercessions and giving of thanks be made for all men For Kings and for all that are in Authority 1 Tim. 2.1 2. And sure this charge was never more observed by any Church Each of our constant Litugy services having a prayer for the King in it Nor can it be denied but this was a duty payd by the ancient Christians Lib. 1. ad Autolicum pag. 76. Edit Morell I appeal to Theophilus mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will honour the King not by affording him any divine worship that they decryed in the Heathens but by praying for him And Tertullian speaks fully in the Name of all * Apolog. cap. 30. Precati sumus omnes semper pro omnibus Imperatoribus We all of us do always pray for all our Emperors delivering there the matter of their prayers a long life a safe Kingdom a quiet house valiant Armies faithfull councells honest Subjects a peaceable world And as if these had not been good wishes enough he adds Quaecunque hominis Caesaris vota sunt Whatsoever he can farther desire either as Man or Emperor And sure if this were a piece of service due from them it is no less due from us and from both upon a threefold account 2 ex parte Dei 3 ex parte nostri 3 ex parte sui 1. Ex parte Dei A reason there is for it on Gods part as it is a thing wherein he takes pleasure For this is good and acceptable in the sight of God our Saviour 1 Tim. 2.3 The command before had testified his good-liking this motive further argues his approbation Hereby we own him as the fountain of all blessings When the most potent persons upon earth are not relied upon but God Almighty invocated for them He desired to guide protect and preserve them the greatest glory must redound to him his Soveraignty being acknowledged over them as theirs is over us And surely this delights him much more than the calumniating reproaching or raking into any faults whereof they may be guilty That man after Gods own heart holy David knew well what would please him and therefore in composing a Psalm for Solomon next to succeed in the Throne he begins it with that excellent petition to acquaint us with our duty Give the King thy Judgements O Lord and thy righteousness unto the Kings Son Psal 72.1 2. The reasonableness hereof appears Ex parte nostri with respect to our selves because it is a thing which leads to our own advantage This we have also from the Apostle That under them we may lead quiet and peaceable lives in all godliness and honesty The blessings which Princes receive tend to the peoples good They are custodes utriusque tabulae and the better each of the tables is kept the more is the Subjects benefit What can we desire but the establishment of holiness and righteousness that God may be served and morall duties may be observed and this happiness must be obtained by our prayers Yea I doubt not to assert that our own advantage is mainly neglected when we neglect to pray for our Governours and it is but just that God should withdraw his blessings from us when we forsake his prescribed way for the keeping them Histories will sufficiently acquaint us what good the very Heathen Emperors reaped by the prayers of their Christian Souldiers which tended many times to the furtherance of the Gospel by a greater indulgence to the professors of it Nay look at the Princes themselves and so you will see 3. There is reason Ex parte sui with respect to Them because they stand in need of our prayers Their Employment must needs be burdensome and a great many cares are put on with the Crown All the concerns of the Common-Wealth are upon them as the head manageth the concerns of the body There are variety of temptations to which their greatness renders them liable Their pleasures may encline them to voluptuousness and their power to tyranny the rather because unaccountable to their Subjects for what they do however this doting age hath taught the contrary And then certainly there is a necessity we should pray for them considering that God only hath the hearts of all men particularly of Kings in his own hand The Kings heart is in the hand of the Lord as the rivers of water he turneth it whither so ever he will Prov. 21.1 that our supplications and intercessions may prevail with him to encline those hearts to good rather than evill So much for the second sort honor in ore honour in the mouth 3. The third is honor in opere an honour manifested in outward act And this will best testifie the truth of that esteem we bear in our hearts and the sincerity of those prayers which proceed from our lips Such an outward honour is due to Kings and may be of two sorts 1 an honouring them with our Goods 2 an honouring them with our Bodies 1. An honouring them with our Goods Thus Solomon useth the word Honour the Lord with thy substance Prov. 3.9 It is a point of duty to pay what Kings impose We know who reckoned this One of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things which are Caesars Render unto Caesar the things which are Caesars saith our Saviour Matt. 22.21 And the occasion of those words was a dispute about tribute money And thus the Primitive Christians judged it Tatianus about 180 years after Christ speaks plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Orat. cont Gracos pag. 144. Edit Morell Doth the King command me to pay tribute I am ready to obey that command I know it is a thing men will hardly be perswaded unto especially when payments grow heavy and purses grow Light when they have layen long and continue still But then consider the engagement upon us from God and that will serve to answer all objections Our Saviour in that place doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus suum date render him that which is his own for a right to it he hath Nay
for fear of losing their estates some of their lives notwithstanding the several attempts for his restauration which had proved fruitless and the various projects which had been dis-appointed yet God wrought his own work in his own way at his own time He stirred up a Noble-Hearted Subject our renowned Generall whom God long bless for bringing such a blessing to us directed him in the management of his affairs made him successfull in his enterprizes by whose wisdom courage and faithfulness our King was brought home quietly and peaceably without the shedding one drop of blood 1 Kings 6.7 I was going to say his return was like the building of Solomons Temple without noise but that the Solemnities of this day proved it otherwise when the Canons in the Tower the Bells in the Churches and the acclamations of the people vied one with another which should loudliest proclaim his welcome to London Certainly God did herein out-do our very expectations It is a day we have reason to remember it brought us a mercy we have reason to prize To sum up all Let us be sure to honour that King whom God by such a miraculous preservation hath honoured Psal 118.24 And since this is the day which the Lord hath made we will rejoice and be glad in it blessing and praising the great worker of wonders for this his wonderfull mercy vouchsafed unto us For which and all other benefits bestowed upon us To the Eternall and Glorious Trinity Father Son and Holy Ghost be continually ascribed Glory Praise Dominion and Thanksgiving now henceforth and for evermore Amen Davids WORK AND REST. A SERMON Preached at St. Martins Church in Leicester September 21. 1669. Before the Election of the Mayor By Tho. Stanhope A. M. Vicar of St. Margarets in Leicester TO THE Right VVorshipful The Mayor and Aldermen of the Borough of Leicester Right Worshipful I Here present to your Eyes what formerly was delivered to your Ears God grant it may make a deep impression upon your Hearts It is a Sermon preached by Command and was at the preaching favourably entertained by the persons principally concerned in it To prevent the trouble of giving several Copies desired by some good Friends which I thought might be attended with sundry Inconveniencies I have chosen this way of publishing it in Print that it may be ready at hand to do God his Church and your selves a further service I must ever thankfully remember the kindness received by an unanimous vote in your Hall at my first settlement among you and the continuance of a fair Respect which as I still experience so I desire to declare it to the World My capacity will not reach to a better acknowledgement than the offering this Token of Gratitude into your hands God Almighty bless it to the good end for which it was designed that by following Davids example in serving your Generations His Holy Name may receive due Honour you may be Instrumental to do much good and your Corporation being Governed with Care and Conscience may flourish in Peace and Plenty while the Sun and Moon endure This is and shall be the fervent Prayer of Your Humble Servant in Christ Jesus Tho. Stanhope Leicester Novem. 9. 1669. DAVIDS Work and Rest Acts 13.36 For David after he had served his own Generation by the Will of God fell on sleep IT is no new thing in Scripture to meet with Articles of Faith confirmed by force of Argument Rational proofes make the deepest impression upon rational creatures Thus St. Paul spends a whole Chapter in proving the Resurrection of our bodies 1 Cor 15. And here great part of a Sermon in proving the resurrection of Christs body The medium he useth is a passage of Davids which that Prophetick Psalmist had long before sung in his name upon a foresight of his triumph over death Psal 16.10 Thou wilt not leave my soul in bell neither wilt thou suffer thine Holy One to see corruption Now that these words were a praediction concerning Christ the Apostle makes out Syllogistically one part of the Argument being implied the other part expressed That implied is the ground or foundation of the rest and may thus be formed Either this place must be understood of David or of Christ But it cannot be understood of David Therefore it must be understood of Christ Where the Minor being only lyable to exception is strengthened by that which we find expressed The two propositions are in two verses David after he had served his own generation by the Will of God fell on sleep and saw corruption in this But he whom God raised up meaning Christ saw no corruption in the next Whence the conclusion naturally follows Therefore the Psalmists words of not seeing corruption must be understood not of David but of Christ And thus the Text stands in its relative consideration as it respects the business our Apostle was then managing and the Article of faith he was then confirming But I pass from that to take it absolutely as it neither looks backward nor forward yet contains in it self those truths which may be seasonable for this occasion for this Auditory For David after he had served c. To entertain you with any tedious discourse of Davids person or Criticisones upon his Name would be ill husbandry both of your patience and my time His Character is so exactly given by the Spirit of truth and his life so largely written in the Scriptures of truth that he who runs may read and he who reads may understand them I shall confine my self to what is here mentioned After he had served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substantive whence the Verb comes properly signifies an Vnder-rewer ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub remige qui remum in navi agit he that tugs at the oare in the Ship a Work of constant and extraordinary pains And it is commonly if not alwayes in the New Testament used of serving in Publick Employments a sign that men when called to the Management of great Offices are called to a great deal of trouble The Mace and the Scarlet doe not more naturally bring bonour and respect than care and toile along with them No marvel then that honos and onus sound so like or the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated honour should be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be burdensome Men will scarce believe that King spake his thoughts when he told the Woman applauding his happiness Knewest thou what cares are wrapt up in a Crown ne ex luto quidem thou wouldst not take it up out of the dirt but he that wore it felt how heavy it sat upon him and made both his head and shoulders to ake That by the way After he had served his own Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To understand this word aright you must know that Generation is especially taken two wayes either for the whole time one lives the duration of a