Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	crown_n	death_n	king_n	2,848	5	3.6206	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86711	The royal joy. Or, A sermon of congratulation upon the five first verses of Psalm XXI. Made upon the occasion of the first news of the proclamation of Charls II. King of Great Britain; brought to His Majesty in the town of Breda, the 21. of May, in the year 1660. Preached at the Walloon Church of the said town, the 23. of May, the day before His Majesties departure: by Anthony Hulsius, pastor of the said Church.	Hulsius, Antonius, 1615-1685.	1660 (1660)	Wing H3363; Thomason E1048_11; ESTC R208129	18,758	33

literal sense our Text belongs to King David as to the mystical sense it belongs to the Kings of Kings our Lord Jesus Christ and as to the accommodated sense it belongs to this Kings Who is the Present subject of the publick admiration And we shall with the assistance of the grace of God expound by that triple sense keeping still within the division already made of it I. The Literal sense THe Rabbines among the Hebrews do expound that Psalm two ways Some upon the ground of the History do apply it to King David others upon the ground of the Prophecy do apply it to King Messiah as R. David Kimchi upon the Psalms doth witness We do imbrace both these Expositions referring it to King David in the litteral sense and to the King Messiah in the mistical sense as we have declared It is a Psalm of Thanksgiving which David makes unto God the subject whereof is not expressed in the Title but if we consider the Contents and the matter of it we may easily conjecture that he hath sung that acknowledgment unto God about the beginning of his Reign after the time of his affliction The Crown had been designed for him upon the second year of the Reign of Saul when he was anointed by Samuel the Prophet to be King in Israel but he could not enjoy it during Sauls time who persecuted him from place to place So that he hath been the object of all manner of adversities for the space of nine or ten years namely until the death of Saul at which time he was anointed the second time and was exalted upon the Throne at that time then when God had accomplished the days of his calamities and had delivered him from the hands of his persecutors and had set the Crown upon his head he composed that Psalm of Thanksgiving unto God 1. You see then therein a Joyful King yea and greatly rejoycing The original Text expresseth two Verbs whereof the one signifies the joy of the hearts and the other the joy of the forehead viz. when it shews it self by the outward gestures as doth ordinarily an excessive joy And truly that of David ought to have been of that nature considering the notable change of his condition from one extream to the other from the extremity of calamity to the extremity of lustre and glory But there are two sorts of joy in the Kings and Princes of this world an evil and carnal joy and a joy which is good and approved of God Their carnal and bad joy is when they do rejoyce alone their Subjects not being partakers of their joy Such was the joy of Ahashuerus and of Haman Esther 3.15 The King and Haman sat down to drink but the City Shushan was perplexed Such is also the joy of all the Tyrants who do forget Tyberius his lesson which permits indeed to shear the sheep but not to flay them But Davids joy was a joy rebounding upon the foreheads of his people The near conjunction that is between the King and his Subjects as between the head and the members of the body can suffer no alternative as to their rejoycing if it be just it is reciprocal That of the King cannot hold without that of the Subjects nor that of the Subjects without that of their King The Kings being exalted upon their Thrones are as the Sun in Heaven which is not seated in that high lustre that by the splendor of his beams he might dazzle the eyes of men but that he might communicate his light to the Stars and his heat to the Earth and give to all the Creatures he doth illuminate a pleasing aspect and a smiling look The Psalmist doth signifie so much v. 7. Thou hast made him most blessed for ever It is a property which doth accompany the good Kings to be made most blessed not only for a passive blessing relating only to their own persons that they might acknowledge themselves blessed by the Dominion and Power they have upon the people but for an active blessing also relating to the people that they might likewise acknowledge themselves to be happy and blessed by the good and wise conduct of their Kings So the joy becomes reciprocal and is approved of God when it is limited by that joy of the people viz. when the people is partaker of the joy of their King and the King is sharer of the affliction of his people That that of David hath been of that nature it hath appeared in all his actions carrying himself towards his Subjects as a Faithful Shepherd towards his Sheep for so also he calls them 2 Sam. 24. when he presented himself with his whole Family to the edge of the sword of the destroying Angel to cause the plague of the people of Israel to cease II. The Cause of his Joy hath been his Deliverance the greatness whereof may be known by the two aforementioned extreams viz. the preceding calamity and the present felicity He had been wandering the space of nine or ten years hunted and persecuted from one place to another no rest in any place every where exposed to a thousand dangers and ambuscadoes And as St. Paul faith 2 Cor. 11. That he hath been in perils by his own Countreymen in perils by the Heathen in perils in the City in perils in the Wilderness in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness This King hath gone through the same Fortune not finding any safe retreat pursued by his enemies through the Wilderness betrayed by his own Countreymen discovered in the Towns of the Philistines often compelled to disguise himself to escape and flee in the middle of the night to retire into the Dens and Rocks Yea sometimes he hath been brought to such necessity that for want of Victuals he hath been forced to eat the Shewbread consecrated unto God and hath subsisted by the Presents sent him by Abigal a vertuous woman See 1 Sam. 21. and 25. c. God having then delivered him miraculously from all those dangers and inconveniences having setled him King in Israel having put the Scepter into his hand and the Crown upon his head see whether he had not cause to call that a remarkable deliverance and so be exceedingly joyful But he is not content to acknowledge himself delivered he shews us further the Author the means and the effects of this deliverance 1. The Author of his deliverance is the Lord who by his strength had exalted him therefore he doth not say my deliverance but thy deliverance As if he should say that it was not a deliverance obtained by his own dexterity and conduct or by the strength of his arms as it hath often happened that by victorious arms and bloody battels illustrious men have made to themselves a way to the Crown and have conquered Kingdoms But David doth attribute his deliverance solely to the strength of God And indeed he was proclaimed King after Savls death

by the meer affection of the people having had no need of compelling them by his arms to yield him obedience And truly those kinds of deliverances that come immediately from the hand of God are the best and the Scepters which God puts into the hands of Princes without shedding of blood as David had his are far more excellent then those they do snatch themselves by violence of arms And that for four reasons 1. The joy for it is purer and more universal In the violent Conquests the joy of the Prince and of the people cannot be so perfect but they must needs see some afflicted Widows that have lost their Husbands in the Fight some Children crying and lamenting the death of their Fathers and some Fathers and Mothers weeping for the loss of their Children But such Conquests as come immediately from the hand of God are not subject to any calamities of that nature 2. The Peoples approbation is more manifest The violent conquests are often against the people's good will who submit themselves to the yoke not willingly but out of necessity The contrary is seen when the people themselves by the direction of the sole providence of God who hath the hearts of men in his mighty hand doth set their Prince on the throne That cannot be done but with a general applause and with all the visible apparences of a flourishing and peaceable Reign 3. The confidence and trust that a Prince so delivered and exalted puts in his God is greater when he doth acknowledge with humility that it hath been the right hand of God which hath done that wonder without contributing thereunto his own power and industry You see that in David Ps 20. Some trust in chariots and some in horses but we will remember the name of the Lord our God And Ps 44. I will not trust in my bowe neither shall my sword save me but thou shalt save us from our enemies and shalt put them to shame that hate us 4. His lustre is the more eminent His subjects look upon him as upon the mirror of Gods favor and do with obedience submit to his scepter seeing it is God who causeth him ro reign His Enemies are afraid of him and do flie from him learning to say with Balaam Numb 23. The Lord his God is with him and the shout of a King is among them His Neighbours do honor him as Gods Anointed and do seek his amity and alliance as did Abimilech King of Gerar Gen. 26. coming to the Patriarch Isaac who told him Wherefore come ye to me seeing ye hate me and have sent me away from you Abimelech answered him We saw certainly that the Lord was with thee and we said Let there be now an oath betwixt us even betwixt us and thee and let us make a covenant with thee 2. The Means whereby David came to that felicity hath been his hearts desire and the request of his lips that is his ardent Prayers The Communion he hath had with God during the time of his affliction is known by the Titles of several Ps●lms He composed 3. at that time when he was flying before Absalom his son the 34. when he was expelled by Abim●lech the 52. when he was discovered unto Saul by Doeg the Jdumean the 56. being taken by the Philistines at Gath the 57. and the 142. in his flight from before Saul hiding himself in the Den the 59. when Saul sent to kill him the 63. being in the Wilderness of Judah the 102. is a Psalm of complaint made by him unto God in his extream perplexity and distress All these holy meditations do testifie the Piety of that King and shew whom he had recourse unto in his calamity viz. to God who hath also heard him at length and hath granted him the desires of his soul For Prayer is the Key and openeth that which is shut by men and Godliness hath the promise of the life that is now and of that which is to come But it is to be observed that among all the expressions used by him in his Psalms not one can be found wherein he directly demands the Kingdom of Israel or shews the le●st token of impatience for the long continuance of his afflictions but he doth meerly represent the state of his c●●●mity and with an admirable temper of trust and patience doth refer all to the providence of God and prayeth only for the support of his grace and for the peace of his Church Thereby teaching us that it is not the least of Gods graces when he is pleased we should suffer for his glory that we be able to refrain the desires of our hearts and the expressions of our lips that nothing that is irregular may escape from them that may tend to the dis●dvantage of his service and of the obedience we do owe unto him He teaches us likewise which are the true Prayers viz. such as do proceed from the desires of the heart and the attention of the soul before they be expressed by the lips Otherwise they are as the founding brass or a tinkling cymbal i. Cor. 13. 3. The Effects and the Proofs of his deliverance have two parts The I is general and doth consist in being prevented with the blessings of goodness God in delivering of him hath prevented him two several ways 1. As to the time 2. as to the means 1. As to the time For he had only asked life to escape safe out of the hands of Saul who persecuted him unto death And behold not only he delivered him and preserved his life but also he prevented him with a blessing he expected not yet viz. that Saul being killed in the Battel against the Philistines the door was opened to him to the Crown and he not only found means to breathe a little from his troubles and to live but also to live securely long and happily 2. As to the means no doubt but David thought he was to conquer the Kingdom which God had promised to him by strength of Arms but God prevented him in that thought and not only made him Master of the Towns but also of the hearts of his subjects For it is said 2 Sam. 2. 4. And the men of Judah came and there they anointed David King over the house of Judah So doth God hear the prayers of his own children giving them ordinarily more then they do ask The II. particular end is I. The setting upon him the Crown Thou settest a Crown of pure Gold on his head viz. the Crown of Saul which was brought to him from the Battel 2 Sam. 1.10 By which words the Royal Dignity wherewith God had honored him is signified Note that he faith God had set on him that Crown and not men nor he himself True it is that men are those that set Crowns on the heads of Kings but when God doth not put his hand to it they are not well set He is that great Master who alone doth understand the Trade and the

The reason of it is because cause the violent shakings of the calamities happened to that Prince one upon another during such a long series of years have r●ised his spirit above all earthly things to look on them all with an equal countenance and have taught him to shew himself immoveable to the attempts of either the good or bad fortune As the iron the end whereof is hardned in the fire by being often put therein whether you try it upon a stone or upon a mass of gold it remains still inflexible But that commendable moderation could by no means hinder him from receiving in his soul a very sensible satisfaction of the singular grace of God to him in inclining the hearts of his Subjects to their duty towards him nor from expressing a joy suitable to the due acknowledgement of that incomparable benefit of God Likewise there is no doubt but that the joy of that Prince is a lawful joy and approved of by God it being mixed with that joy of his Subjects whom we see to be as joyful for having yielded themselves to their lawful King as the King himself may be joyful for being restored to his Subjects From whence we conceive this good Omen that since it is God who hath raised this joy it will remain ever common and reciprocal for the time to come such as his faithful Subjects could never be so happy as to take these ten or twelve years bypast when all the joy was confined in the breast of an Usurper of the Kingly Dignity and of those of his faction which filled the Kingdom with violence the Political Government with confusion and disorders and the Church with Sects and Heresies the smaller fort of the people being oppressed and the great ones carrying their heads to be cut off upon Scaffolds Judge ye what may then have been the joy of honest men when none durst open his mouth in the behalf of the good Cause without incurring the crime of High Treason not against the King but against an Usurped Authority and without exposing themselves to the loss both of life and estate Therefore do you represent unto your selves the joy and the action of that people to be like to the joy of those Northern people who for six moneths together having not seen the sun assoon as they spie the first dawning of the day above their Horizon after a long and thick darkness they run to meet that fair Planet and climb upon the mountains to be illuminated by his beams so long hidden from them and as the joy of the Tribe of Judah returning from Babylon Psal 126. When the Lord turned again the captivity of Zion we were like them that dream then was our mouth filled with laughter and our tongue with singing II. The cause of his joy is his deliverance which we may say to have been as great as that of David for it goes from one extreme unto the other as well as his But I am dispensed by many considerations from making here unto you a full Narrative of the calamities and sad travels of that Prince during the twelve years of his banishment And the chiefest reason of my silence therein shall be my ignorance For although we have had often the honor to see him in this town and upon those occasions we have heard with much sorrow of heart several relations of his adversities yet knowing all these only by hear-say and the certainty and the circumstances being unknown to us it is not proper for us to say any thing of that here Besides it being a day of rejoycing it would not be convenient to wrong our selves so much as to deprive us by such melancholy discourses of those chaste pleasures whereunto our Bonfires the ringing of our Bells and the shooting off our Canons do invite us in the admiration of Gods wonders in the deliverance of that Prince Adde thereunto that the little we have spoken of David's afflictions not being taken out of any Sermon but only one of the Books of Chronicles it would be in vain for me to undertake to comprise in a Sermon limited by the time of one hour all the sad occurrences of above twelve years time whereof your posterity will see hereafter many very voluminous Histories no less remarkable then those of former ages It may for this time suffice you see in this town before your own eyes an Object which an hundred years hence if the world continues so long will be the subject of Table and Journey-discourses and so much admired as now adays the most illustrious men celebrated by the Histories may be by us A Prince of the most illustrious Blood in all Europe of an extraction meerly Royal of the Father and Mothers side dispossessed of his Inheritance banished from his Country abandoned by his own Blood wandring among Foreign Nations who was accounted to be forgotten of God because out of the Worlds memory whose manner is to turn its back to Adversity though innocent and to adore nothing but Prosperity although never so guilty But who hath been miraculously delivered from the reproach and restored into the possession of his Ancestors contrary to all humane apparences 1. The Author then of this deliverance cannot be other then God whose hand and strength only hath wrought that wonder So that this King may very well say with David Thy deliverance having gotten it not by the strength of his arms but by the only direction from above God having put into his hands the bodies and the hearts of his Subjects who were as wandering sheep seeking their shepherd An example wherein it seems God hath undertaken to give a publick check to the unworthiness of our age for a memorial and an instruction to posterity that the Great ones of this world having forsaken the just cause of that Prince He himself alone hath been willing to shew he is the Protector of innocency who raiseth up the poor out of the dust and lifteth the needy out of the dunghill Ps 113.7 Yea he hath so wrought therein that he hath shewed it was his own work and not of men taking from them all pretence of partaking in that glory that that Prince might be beholding to him alone and not to any foreign force which would have rendred the deliverance so much the less illustrious and the conquest the less glorious Glorious was the conquest of the Earl of Richmond afterwards Henry the Seventh when he went out of Normandy with a small Army into England against Richard the Third Tyrant a Murderer and an Usurper of the Crown and won the Kingdom with the loss of an hundred men only the subjects wishing nothing more then to be delivered from the hand of the Tyrant But the deliverance of Charles II. hath been Divine who hath conquered without fighting or losing one man God alone having fought for him with invisible arms not against the bodies but against the souls of men making them subject to his obedience 2.

The means hath been his hearts desire and the request of his lips Let him go to sea who will learn to pray faith the proverb No doubt but that Prince in the midst of the vast sea of his calamities among so many storms that went over his head being destitute of all supply from men hath had his recourse unto the Lord the only support of the afflicted souls and said often with David Out of the depths do I cry unto thee O Lord and with queen Elizabeth when she was carried from the Tower of London to the prison of Woodstock by order of queen Mary her sister Be merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wings do I make my refuge until the calamity be overpast In a word the Lord hath heard the desire of his heart and hath rewarded his persevering piety in the profession of the Reformed religion which he stedfastly kept in his heart notwithstanding wait hath been often laid to his conscience during the years of his banishment among the enemies of the Truth deceitful promises could not shake the stedfastness of his spirit Yet he hath been forced to swallow down the blame with the calamity as if he had been unfaithful to God therein But experience hath shewed the contrary that although he was surrounded with the thick clouds of Idolatry he hath ever preserved the purity of the worship of God in his family as a most learned and most orthodox Divine among his Domesticks an unreproachable witness before God and man hath assured us Yea and the event doth now shew us the contrary David faith Psal 66.18 If I regard iniquity in my heart the Lord will not hear me So had this Prince had any thought tending to the disadvantage of the Worship of God and of that flourishing Church of Christ in his Kingdoms the Lord would not have heard the desire of his heart But he hath heard it And therefore let us conclude that his conscience and his affection to the truth of the holy Gospel remained pure and sincere as he hath also protested in the midst of us A mighty argument to prove that God honoreth such as do honor him and are faithful to his service 3. The proofs of his deliverance are likewise manifest I. In general God hath prevented him with blessings The world did imagine that new Form of the Government of those Kingdoms to have taken root that the wound of that Revolution was now consolidated and that the ugly skar it had contracted could not be opened but by the edge of the sword But God's thoughts are not as mens thoughts As the Heavens are higher then the earth so are the ways of God higher then the ways of men Isa 55. Who untying and unfolding all those difficulties hath opened to this Prince a door whereat he hoped not to be able to enter when he thought upon the way of Arms wherein the Grace from above hath prevented him shewing him a surer an easier and a safer way for him and for his people II. In particular 1. He bath set a Crown upon his head yea and three Crowns are designed unto him And what is more it is God who setteth them on his head who by his mighty hand raiseth the hands of his subjects to set them with an unanimous consent upon his head Wherein his providence is yet more admirable then it hath been in the example of David sithence the Crown of Saul taken up in the battel was brought to David by an Amalekite 2 Sam. 1. after the same manner as that of Richard the 3. of whom we have spoken before was set on Henry the 7. his head in the Battel-field both by anticipation Whereas to this Prince it is offered after a mature deliberation of all his States To David it was presented he being in the Kingdom to this he being yet abroad David was only proclaimed King of Judah at the beginning of his reign for the other Tribes adhered yet to the son of Saul for two years But this is proclaimed King of all his Kingdoms without any opposition 2. The lengthening of days shall be the crowning of that admirable work of God which as David by the gift of prophefie promised unto himself so do we wish it to this Prince by our vows and prayers INSTRUCTION SOme might here say the same that sometimes one Sheba the son of Bichri said 2 Sam. 20.1 We have no part in David the interest of this King and of his Subjects is not our interest their joy is not our joy who live under and depend on other Magistrates and therefore have nothing common I answer it is true that as the Sea doth divide us so there is a diversity of Politick Government between us But there is another union besides that of the bodies viz. that of consciences whereby this Prince and his people do acknowledge themselves to be tied unto us and our Soveraign Magistrates and their Subjects do acknowledge to be tied unto them There are two several ties that binde us to our Superiors each Nation to their own but there is one only tie that ties us all to the King of Kings our Lord Jesus Christ as several lines drawn from the circumference of the circle do meet all in the centre which is in the middle so Jesus Christ and the purity of the holy Gospel is our common centre wherein we meet together as members of the same body as Subjects of the same King as Citizens of the same Spiritual Commonwealth So we have part in David so this King and his people are near related to us our interests are common our joyes common our advantages common our losses common And upon this account we pour this day our Prayers for that Prince That God the pleased to accomplish in and for him the excellen work be hath begun That be will lead him in his journey and bring him safe into his Kingdom to incline the hearts of all his subjects to him that all of them none excepted may imbrace him as their Father and Deliverer so to settle his Crown upon his Head that it may never be shaken hereafter To strengthen him against all foreign forces to protect him against the designs of his enemies against all dangers and inconveniences and to give him a flourishing and peaceable Reign that being made a joyful and contented King sitting upon his Throne he might all the days of his life acknowledge the Author and the manner of his deliverance Religiously remember the gracious Protection of god during the long tempest of his calamities and the wonders he hath wrought for his restauration That be might keep a holy correspondence with the State of these Vnited Provinces as his Ancestors have done and might shew the first effects of his acknowledgement by a fervent zeal to the repurgation of the Church of Jesus Christ of all those Sects and Heresies that have crept into

that Kingdom and have been the supporters of Rebellion during the times of confusion Therein imitating David King of Israel whose first care was at the beginning of his Reign to take order that the Ark of God might rest in an honorable and decent place And the Queen Elizabeth of glorious memory who begun her Reign by the Reformation of the Church which was then deformed by the Tyrannical zeal of her sister Queen Mary who upon those steps have made their Reigns happy and peaceable the one of forty and the other of forty five years We wish unto that King the same ardor for the glory of God and a lengthening of days beyond that And that having long and happy worn the three Corwns upon earth the King of Kings be pleased to set the fourth upon his head in heaven God grant him that grace A SPEECH made to the KING in the Castle of BREDA BY ANTHONY HULSIUS Pastor In the Name and in the presence of the Consistory of the WALLOON Church SIR WE know this day by experience that it is God who makes Kings and doth set Crowns on their heads The example of your Majesty doth afford us a very clear proof of it which causeth the admiration of the whole world and fills with joy and content the hearts of your faithful Subjects We who have the honor of seeing the presence of your Majesty in the midst of us in this happy conjuncture are partakers of their joy and have this day blessed the name of the Lord for it giving thanks to his fatherly providence that having pulled down a Protector raised upon false grounds he hath been pleased to restore the true Protector to his People and Religion to its true Defender And as your Majesty hath shewed your patience in receiving the Vows and Congratulations of three of the Colledges of this Town that came before us We most humbly pray your Majesty to have the same goodness for the fourth and last namely that of the Governors of the Walloon Church who come to prostrate themselves at the feet of your Majesty and to offer you the four Vows or Prayers they do make for your Prosperity viz. A Vow of Piety a Vow of Felicity a Vow of Wisdom and a Vow of Justice which are the four eminent qualities of your Glorious and Illustrious Ancestors The Piety of King Edward the VI. the first truly Reformed King both as to his Life and as to his Faith and the first Reformer of the Kingdom of England The Felicity of Queen Elizabeth who according to the testimony of her successor King James your Majesties Grandfather hath surmounted in prudence and happiness of Government all the Monarchs of this world since Augustus Caesar A Lady who hath tryed a fortune like to that of your Majesty who was taken from the Prison to the Crown and by a wondrous temperature and mixture of Courage Prudence Severity and Meekness was made the object of the love and fear of her Subjects and the miracle of her age during the space of forty five years The Wisdom of King James whose mouth was the Oracle of the Learned men of his time The Justice of King Charls the first of glorious memory your Majesties Father a meek and just Prince whom I have had the honor to see upon his Throne and to pass a part of my life under his peaceable Reign until the time of the late unhappy confusions which your Majesty having now surmounted by the grace of God and that fatal storm being now over we see abundance of new blessings from above coming down upon your Majesties person who by the vexations of this age having gotten a temper fit for the Government and being besides indued with the high qualification of your glorious Ancestors will in these later days bring again a golden age for the comfort of your Subjects and for the tranquility of the Reformed Church of Christ not only in your Dominions but also in these United Provinces yea and through the whole world We hope so much by the Divine favour and in that confidence we pray the King of Kings to give to your Majesty an happy entrance into his Kingdom a long and healthful life a flourishing and peaceable Reign a glorious Posterity and after this life the Crown of eternal life These are the Vows SIR Of your Majesties Most humble and most obedient Servants The CONSISTORY FINIS