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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	see_v	word_n	4,690	5	4.5038	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89053	Britannia rediviva, or, a gratulatory sermon for his Majesties safe arrivall and happy restitution to the exercise of his royall government. Preached, at the desire of the magistrats and councell of Aberdene, on the XIX of June, which they had designed to be a day of solemne rejoycing within the city, for the mercy above mentioned, by John Menzeis, professor of divinity: and preacher of the gospell in Aberdene	Menzeis, John, 1624-1684.	1660 (1660)	Wing M1724; ESTC R230727	28,599	38

pleasure to rake this dunghill could easily fill a volume with such stuffe from their writtings which Cardinall Bellarm. delyvers lib 5. de Romano Pontifice cap. 7. Rat. 3. Non licere Christianis tolerare Regem haereticum si is conetur subditos in suam haeresin pertrahere That it s not lawfull for subjects to tolerat an Hereticall King if he labour to draw his subjects to his heresie It not this to blew a Trumpet for rebellion because of these and such like Popish principles our gravest Divines among the rest learned Davenant in his book intituled Determinationes quarundam Quaestionum Theologicarum quaest 17● have most deservedly concluded ●esuiticos Pontificios non posse esse bonos subditos That Iesuited Papists can never be good subjects and worthy Master Baxter in his Key for Catholicks part 1. cap. 48. spares not to say That Kings are not Kings where the Pope is folly Pope What neede we more It not Our Most Seren PRINCE of glorious memory K. Iames the VI. a Witnesse beyond exception Who in his Royall Apologi● for the oath of Allegeance pagg. 279. and 280. inter opera Regia after a recitall of twelve of Bellarmin's positions destructive to Royaltie such as That O impudēt and prodigious tenets Kings are rather servants then Lords that they are subject not onely to Popes but also to Bishops Presbyters yea to Deacons That Emperours must not take it ill to drink not only after the Bishop but also after the Presbyter That Ecclesiastick perso●s are as far above Princes as the soul in dignity is beyond the body That the function and authority of Kings is not immediatly of God or of Divine right That Kings may be deposed by their subjects That Popes have deposed Emperours but never did an Emperour depose a Pope c. Who I say after a large recitall of these and other of the Iesuits pernicious tenets most judiciously concludeth Non magis opponi Christum Beliali aut lucem tenebris aut Coelum Inferno quam Roberti Bellarmini de Regibus opinio Divinis Oraculis adversatur That is That the Devill is no more opposite to Christ nor light to darknesse nor hell to Heaven then the Iesuite Bellarmine's opinion of Kings is repugnant to the divine Oracles of holy Scripture But Alas What shall I say Is it not to be lamented if it were possible with tears of bloud That so much advantage should have been given to the Iesuited party for recrimination to retort a charge of disloyal●●●● A GRATULATORY SERMON for His Majesties safe ARRIVALL and happy restitution to the Exercise of His Royall Government● PSAL. LXXI Vers 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth Vers 21. Thou shalt increase my greatnesse and comfort me ●n every side Vers 22. I will also praise thee with the psaltery even thy truth O my GOD unto thee will I sing with the harp O th●● Holy One of Israel IN the words read leaving to preface upon the The text divided Psalme in generall we have these three things First A Great and a gracious King David the Royall Psalmist and sweet finger of Israel expressing his sense of the deep troubles under which he● had groaned Thou hast shewed me great and s●re troubles II. The same David from a well grounded perswasion of faith promi●ing to himself from the Lord as signall mercies for the future as his former afflictions had been bitter Thou shalt quicken me again and bring me up again from the depths of the earth Thou shalt increase my greatnes and comfort me on every side Wee have him III. as one who well knew how to improve both rods and deliverances solemnly engaging to be forthcoming for the Lords praise I will The first branch subdivided also praise thee with the Psalteri● even thy truth O my GOD. c. I returne intending by a few short hints to passe through the words In the first branch David holds out 1. The principall Author of all his sad exercises not Saul not Doeg not Absolom in time of whose unnaturall conspiracy this psalme is thought to have been penned But Thou O Lord sayes he Thou O holie Angustias multas et malas Tremell Magnas malas Pagnin et Mont. One of Israel 2. He gives a touch of the bitternesse of his exercises he cals them great and sore troubles that is depth distresses But 3. w●e have fai●hs undervaluing prospect of all these evils Sense had called them great sore troubles but faith in a manner correcting sense sayes Thou hast suè●●ed me great sore troubles fecisti ut experirer Iun. et Tremell But they acknowledge according to the hebrew its Fecisti ut viderem hence Pagnin Ostendisti Thou hast made me to see or shewed me as if David had said albeit sense do aggravate my afflictions as great sore troubles yet faith gives me another estimat of them It s but a transient view shew of trouble which I have had Thou who hast shewed me great sore trouble The words of this branch are so plain that they need not further explication then what hath been insinuated in the division Therefore I proceed to some doctrines Doct. 1 Doct. 1. Great ones and good ones may be exercised with great and sore troubles David was both a great Prince and a good man yet was he exercised with great and sore troubles Ye will finde the truth of this if ye reade the History of Sa●ls persecution and of Absolems usurpation i● the books of Samuell Was not Joseph an eminent Worthy yet was he also exercised with great and sore troubles The archers sorely grieved him shot at him and wounded him GEN. 49. 23. He was thrown into a pit sold to Ishmaelits after cast into a dungeon and laid in the irons in a strange Land But what speak I of David or of Joseph Was there ever so great an One as our LORD CHRIST the Son of the Highest or so good an One The holy and just One. Yet behold and see● if ever there was any sorrow like to His sorrow The 1. reason of the Doctrine A first reason of the point may be this Great and haynous ●ins bring on great and sore afflictions I never knew any rationall creature afflicted but were sinners either formally or by imputation I add this caution because of Our Lord Jesus who never knew sin II. Cor. 5. 21. as to His own Person He was conscious to himself of no wickednesse nor ever was guile found in his mouth I. Pet. 2. 22. yet one spared not to say I pray mistake not the word that He was the greatest of sinners namely by imputation because all the sins of the Elect were imputed to Him and charged on Him Isai 53. 6. He laid on him the iniquities of us all Dominus fecit occurrere in ●um ARR. MONT. he

alwayes rejoyeing as poor yet making many rich as having nothing yet possessing all things He puts as one saies a tanquā an as upon all his the people of God their afflictions as if they were more in seeming then in reali●ie Reason 2 Secondly As the sting is taken away so the Lord sweetneth rods to beleevers by his own gracious presence Hee is with them in fire and water Isai 43. 2. The refreshing influence of his gracious presence made some call their prison an Orchard of delights and others to sing at the stake Hence said one Tua prasentia Domine Laurentio ipsam craticulā●ulcem fecit Thy gracious presence O Lord made the burning gridiron sweet to Laurence when he was rosted alive upon it Reason 3 And thirdly not to adde more reasons the afflictions of Saints in tyme are as was said of Julians persecution but a passing clond What were all the hardships which David met with from Saul after he was peaceably setled on the thron but as the remembrance of a shew upon a stage When Absoloms conspiracie was discussed what was the remembrance thereof but like a dream when it past Vse Is there not here unspeakable comfort to the people of God It s but a transient view of afflictions they have here in time when they are up in glory cloathed with robs of immortality with palmes in their hands what will the remembrance of the afflictions of tyme be to them but as a dream when it s gone Now my earnest desire to the Lord is that all the bitter tryals with which the Royall familie have been hitherto exercised may bee swallowed up with such a blessed and sanctified prosperity for the future that all their former sufferings may be as a dream whē its past as a shew upon a stage when it s withdrawn And this for the 1. branch of the text Thou hast shewed me great sore troubles The second branch of the text I come to the second branch wherin faith promises a glorious out-gate to David from all his troubles Thou shalt quicken me againe and shalt bring me up againe from the deepths of the earth As if he had said I am like a man dead and buried I am laid in the explication of the secōd branch deepths of the earth In abyssis sayes Tremell In voraginibus ●erra says Pagnin Swallowed up in the g●●s of the earth I am civilly dead and buried laid by as a broken vessell in the thoughts of the people wherof can be no more use So spoke sense O but sayes Faith there shall be a resurrection Thou O Lord wilt returne and quicken me yea Thou wilt bring me up from the depths of the earth Though I be low yet thou wilt exalt me This was much yet Davids faith rests not here it goes on Thou shalt increase my greatnes multiplicabis magnitudinem meam sayes Montanus thou shalt multiplie my greatnes thou shalt make my state grandour dignity more eminent then ever and far beyond my predecessors and so indeed it was And yet more sayes he Thou shalt comfort me on every syde circuibis consolaberis me so Montan. thou shalt compasse me comfort me that is thou shalt surround me with comfort as my afflictions have abounded so shall my comforts Thus yee have a short explication of this branch I only give two short doctrines from it that I may passe thorow the text Doctrine first Doct. first It s a very dark clo●d through which faith will not see an out-gate It s deep trouble indeed wherin faith will not see a vision of peace David now was under great sore trouble yet behold what his faith sayes Thou shalt quicken me againe and bring me up from the depths of the earth thou shalt encrease my greatnes and comfort me on every syde Reason first A First reason may be Faith is the evidence of things not seen H●b 11. 1. when sense saies It will not be when reason saies It cannot be then faith saies It shall be I see it saies faith Though I sit in darknes the Lord shall be a light unto me Micah 7. 8. Yea it realizes things absent Trem. reades these prophecies of faith in my text in the present Pagnin in the pret imperfect Vivificabas faci●bas ascendere multiplicabas consolabaris Faith assures the heart as much of promised mercies as if they were already enjoyed Reasō secōd Secondly When faith acteth upon a promise it contemneth all difficulties I see sayes faith these and the other difficulties in the way but faithfull is he who hath promised the mouth of the Lord hath spoken he will performe Reasō third Thirdly Faith saileth in a room sea It improveth infinite Omnipotencie the almighty power of God Rom. 4. 20. 21. Abraham staggered not at the promise through unbeliefe being fully perswaded that what he had promised he was able to perform Hence it is said All things are possible to him that believeth Mark 9. 23. Vse Dear people study the cleanly exercise of this precious grace of faith it will prove a brave supporter in a day of strait when sense and reason are miserable comforters and ready to say there is no help for thee in God now thou art fallen and shall never rise againe then faith will prophecie good things as in my text Yet God will quicken me againe and bring me up from the depths of the ●arth O happy they who know by experience what this jewel ●●●faith is Surely I know nothing which could have upheld either our late gracious SOVERAIGN or his MAJESTY who now is under their incomparable sufferings but this heavenly grace of faith The just lives by faith Hab. 2. 4. faith maketh the beleeving sufferer more then Conquero●r Doctrine second But I come to the second and maine doctrine at which I drive It is not unusuall with our Lord to raise these eminently whom he hath laid once very low How low was David brought under Sauls persecution when he was forced to flee among heathens and once had no other way to save his life but by feigning himself mad How low was he brought by Absolem when he is put to flee bare-footed from Ierusalem when a dog like Shimei durst come and throw stones at him yet after all this the Lord did honour him exceedingly and as my text speaketh The Lord did increase his greatnes and comfort him on every syde I give but another instance How low was Iob brought stript of all his estate bereaved of all his children in one day moreover smitten with loathsom diseases in his person the arrows of God in the meane while drinking up his spirit yea and under such temptations that as he speaketh cap. 7. 15. he was ready to choyse strangling death rather then life yet as you reade c. 42. 10. 12. The Lord ●urned ●ask the captivity of Iob his latter end was more prosperons ●hen the first at first he had 7000 sheep cap. 1.

she in fears either to be brought forth to publick execution or to be secretly cut off One day in her prison at Wood-stock hearing a poor milk-maid singing chearfully O said she that my lot were exchanged with the condition of that poor milk-maid Yea her sufferings were such that as one sayes she well deserved the tittle of Elizabeth the confessor yet afterwards what a glorious Princesse did the Lord make her What an eminent instrument was she for the establishment propagation of the Gospel both at home and abroad with what a long and prosperous reigne did the Lord blesse her so that the event did answere to that word where with oft she propheticallie solaced her self in time of her afflictions Flebile Principium melior fortuna sequetur Reverend Mr. Clark in her life sayes of her Her very afflictions through Gods goodnes did her so much good that it is hard to say whether she wer more happy in having a Crown so soon or in having it no sooner till affliction had first laid in her a low and therfore sure foundation of humilitie for highnes to be afterwards built upon by which means she was ripned for the future rule soveraignty Let our prayers to the Lord to day be that the late sufferings of his MAJESTY who now reigns may have the like blessed issue And for a door of hope we have his constant adherence to the Protestant Religion in midst of so many temptations and that most Christian Proclamation against profannes and debauchrie emitted shortly after his solemn reception in the city which deserves to be printed in letters of gold Such gracious beginnings are very promising Doctrine second But I proceed to this second doctrine from the first branch of the text It s a good signe of a sanctified affliction when the hand of God is principallie and religiouslie eyed in the rod. David had instruments and these most wicked to have looked after as furious Saul bloody D●eg unnaturall ambitious and treacherous Absolom that fox Achitophel that barking dog Shimei c. But he looks above all these THOV saies he who hast shewed me great sore troubles What a THOU is this look to v. 22. the last of my text THOV O my God THOV O holy One of Israel he eyes God principally in all Jobs carriage is very remarkable as to this Iob. 1. 21. Job does not charge Caldeans nor Sabeans nor the Devill with his calamities though they wer most wickedly instrumentall in them He does not say the Lord gave but the Devil his instrumēts have taken away Nay as he acknowledges the Lord to be the giver so also he eyes the hand of his Soveraign providence in taking away The Lord saies he gave the Lord hath taken away blessed be the name of the Lord. As remarkable is that of Joseph Gen. 45. 3. 4. 5. When he had revealed himself to his brethren saying I am Joseph whom ye sold into Egypt They wer so troubled and as the margine varies it terrified at his presence through the conscience of their trespasse against him that they could not speak nor I beleeve well look to him But behold holy and precious Joseph his carriage Come neare said he my brethren be not grieved for God did send me before you to preserve life He looks more to the overuling hand of providence then to them in that wonderfull dispensation Ye know also Davids mortified heroick carriage in the matter of Shimei II. Sam. 16. 10. When Abishai would have executed justice on him the King would not suffer him For said he God hath said to Shimei curse David The religious eying of the hand of providence in the dispensation made David so moderate in executing just vengeance on such a Traitour Vse Let the use of the poynt be for tryall There have been very sad rods these late years upon this land upon our Kings upon our Nobles upon our Cities who have not had a share in the stroak Would ye know if the sanctified use be obtained either of these common national rods as each of us have been concerned in them or of particular and personall exercises look if yee have learned purely to eye the hand of divine providence in afflicting dispensations THOV hast shewed ●e great sore troubles said this Royal Psalmist When the afflicting hand of God is purelie eyed the soul will first humble it self genuinly submissivelie under his mighty hand I. Pet. 5. 6. It will secondly be very studious of a saving discovery of the sin which hath provoked him Job 34. 31. 32. The ear thirdly will be opened to disciplin Job 36. 8. 9 10. There will be a listning to the voyce of the rod the duties will be observed to which the Lord calls O that this may be BRITAINES mercie O but that is a dreadfull scripture Isai 42. 24. 25. Who gav● Jacob for a spoyle and Israel to the robbers did not the Lord against wh●●● we have sinned for they would not walk in his wayes neither were they obedient unto his law Therefore he hath poured upon him the furie of his anger and the strength of battel and it ●ath set him on fire round about yet he knew it not and it burned him yet he laid is not to heart The Lord keep these lands from such a spirituall lethargie I close the poynt with this word A sanctified remembrance of the afflictions ●nder which we have lately been eying principally in them the hand of divine Providence and and our own trespasses which have provoked the Lord against ●s were a notable ballast to our spirits in such a day of rejoicing for so fignall a delyverance The day wherin the Lord brought Israel out of Egypt was sure a joyfull day to the people of God yet the Lord in the anniversarie commemoration of it would have them to eat the passeover which as it did c●memorat their deliverance so also their bondage affliction in Egypt Hence the Jewish rituals tell us that at the distribution of the paschall bread they used these words This is the bread of affliction which our fathers suffered in Egypt A sanctified remembrance of Gods afflicting Hand is very usefull for tempering spirits in a day of delyverance Doctrine Third A Third doctrine shall be this It is but a transient view of affliction which the Lord gives to his own The word of the text is very remarkable as to this Th●● hast S●EWED me great sore troubles David had been under very sharp troubles if sense may be judge but faith corrects sense It s but a shew but a view of trouble which I have had sayes beleeving David I shall cleare the poynt by a few reasons Reason 1 As first The sting is taken out of the afflictions of beleevers hence they speak in scripture of their evils rather as seeming evils then reall II. Cor. 6. 9. 10. 11. As dying yet behold we live as chastned and not killed as sorrowfull yet

House said he hath eaten me up O what zeale witnessed he in dancing before the Ark when he brought it up to mount Zion II. Sam. 6. 14. 15. and II. Sam. 7. What said he shall I dwell in Cedar and the Ark of God abide in Courtains And thereupon resolveth to build a Temple to the Lord. Rich preparations made he for the Work as may be seen I. Chron. chapters 28. 29. Yea would also have accomplished it if the Lord had not stopt him and told him by the mouth of Nathan That he would have the Hieron in Titum c. 1. Episcopinoverint se cōsuetudine magis quam dispositionis dominica veritate Presbiteris esse majores Temple built by a Solomon The Lord was so well pleased with Davids purpose That II. Sam. 7. 11. and 16. he promises to build David an house and to establish his Throne for ever The Lord honours those who honour him I. Sam. 2. 30. The surest way Princes can take for establishment of their Throns is to be zealous for and tender of the Interests of JESUS CHRIST his Truth his Ordinances his Servants and People Wee have therefore to day earnestly to pray That OUR GRACIOUS SOVERAIGN may be a zealous Defender of the Protestant CAUSE and Ordinances of Christ in their purity That Prelacy superstition Ordinances which at not of Divine institution may not creep in into the Worship of GOD within our Church Whittak ad ratione●● 10. Campiani Si preces pro mortuis damnare Episcopo presbiterum aequare sit hareticum nihil Catholicum esse potest Cum AERIO Hieronymꝰ de presbiteris omnino senfit illos cuim jure divine Episcopis aquales esse statuit Yet am I not of the judgement That Princes rights to their Crownes depends upon their erthodoxie in judgement I cordially subscrive to the pure Primitive Loyalitie of ancient Christians See Confess of Faith c. 23 art 4. who retained their allegiance under Heathen Arrian Emperours under Infidell Heretick Princes aswell as under these who wer sound orthodox in their judgements for as AUGUST said Qui regnare dedit CONSTANTINO Christians ipse dedit Apostatae IVLIANO Hee who gave the Imperiall Crowne to CONSTANTINE a Christian gave it also to IVLIAN the Apostate But blessed be the Lord we have not an Heathen Prince wee have not an Arrian Prince we have not a Popish Prince but a PRINCE Who hath constantly adhered to the Protestant Religion in the furnace of affliction notwithstanding Defensor almae qui fidei clues Vnius idem tu fidei Dei Vnius uniusque Christi Semper er●● es eri● professor O perge pergens tu perages manu Forti secundis usque laboribus Rem Christianam promovere Romuleo gravis Antichristo Decachordon concinens liberationem Britannicam Autore T. G. he was compassed with as many temptations as ever any Prince was assaulted with We have a PRINCE Who by his Royall Authority hath confirmed to us the Protestant Religion in its purity without the mixture of these humane inventions This is a Mercy for which we ar to magnifie the Lord to day that we have such a PRINCE under whom wee may enjoy the Ordinances of Christ in their Purity And though it were otherwise which God forbid yet Loyalty is still our duty as subjects But let us be earnest with the Lord by prayer That our GRACIOVS SOVERAIGN may be kept in the way of truth that he may be a zealous Defender thereof and of the Ordinances of IESUS CHRIST in their purity according to their first Institution This will make Him an Eminent BLESSING to his people and his people truely blest in him and will give strong ground of confidence of fulfilling the Promise in my Text That God will increase his greatnesse and comfort him on every side I come to the third and last branch of the Text in vers 22. Wherein David solemnly engages to bee forthcoming to the The third branch of the Text. Lords praise I also will praise thee c. Yee have heard David expressing his sense of his afflictions yee heard how his Faith hope did prophecie of an Out-gat● Now yee have Davids heart enflamed with love to God upon the confidence of this hoped for deliverance engaging to tune up a Song of praise yea antidating a song of Thanks-giving The words are exceeding sweet but time will not permit me to insist on them I intend onely after I have runne thorow them by a few explicatory hints to propose one doctrine from them There are five observable words in the vers Which we would Five observable words in it notice THE FIRST I will also praise thee as if he had said I have prayed and poured out my soul by supplication before thee And Faith hath brought me in a gracious returne of Prayer That there shall be a comfortable Out-gat therfore I ALSO will praise thee Prayer is a very fruitfufull duty It s the womb if I may so speak wherein the Praises of God are conceived Would yee have your Praises accepted to day let them not be disjoyned from Prayer It s sweet when these two Prayer and Praise go together I ALSO will praise thee The second word is Even thy truth that is Thy true and faithfull Promise O so precious as Promises are to them who improve them and especially to those who by a beleeving improvement find them made good Such will magnifie promises indeed even thy truth But then thirdly O my GOD It s sweet when faith in a dark houre can plead its interest in God David was under great and sore trouble yet Faith pleads its interest Hee is my God I will not say but faith in an houre of temptation may be sore shaken Saves not David himself Psal 31. 22. I said in my haste I am cutt off and I. Sam. 27. 1. I shall now perish one day by the hand of SAUL But these wer onely swooning fits of faith his faith recovered strength again The fourth word is I will praise thee with the Psaltery I will sing praise to thee with the harp IT was the custome of old in the Jewish Church to make use of these and other Musicall Instruments in the Worship of God as appears almost everie-where in this book of the Psalmes Of the forme of these Instruments see Ioseph lib. 7. Antiq. IUD cap. 10. POLYD VERGIL de inventoribus rerum lib. 1. cap. 15. HOSPIN de Temlis lib. 2. cap. 23. English annot on I. Chron. 13. 8. Also the epist to Dardanus de Musicis instrumentis among Hieroms works and from I. Chron. 13. 8. Though Procopius Gazaeus cited by HOSPINIAN de templis lib. 2. cap. 23. spares not to say Cultum hunc non a Deo traditum sed a Davide excogitatum fuisse That this Worship was an humane invention of Davids not a Divine Institution Too bold an affertion and very reflexive upon so holy a Prophet as w●a