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A51440
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The King on his throne: or A discourse maintaining the dignity of a king, the duty of a subject, and the unlawfulnesse of rebellion. Delivered in two sermons preached in the Cathedrall Church in York. By R.M. Master in Arts, Coll. S. Pet. Cant.
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Mossom, Robert, d. 1679.
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1642
(1642)
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Wing M2862; ESTC R214245
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31,316
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52
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of the Church to this purpose as the Kings of the Jews had a Copy of the Law so now our Kings the Book of holy Scriptures committed to them at their Inauguration That as the King of the Jews was Custos utriusque Tabulae the keeper of both the Tables so ours also Custos utriusque Testamenti the keeper of both the Testaments Secondly the Preserver of our Peace 2. The Preserver of our peace preventing by his Wisdome or suppressing by his Power all Insurrections at home and withstanding and repulsing all Invasions from abroad Ver. 23. Hence it is that in the 34 of Ezech. the King is called the Shepheard of his people the Shepheard as pascere to Feed them regere to Guide them so tueri too to defend them to defend one from the other and all from the Wolfe Ver. 20. one from another the Leane from the Fat the poore from his Oppressor and all from the Wolfe the Wolfe the Enemy without the Fold the Enemy without the Kingdome In that 1 Tim. 2.2 we are commanded to pray for Kings Why that we may live Heremon kai ' Esuchion Bion a peaceable and quiet Life Heremon Bion a peaceable Life free from Civill Dissentions and ' Esuchion too a quiet Life safe from Forraigne Invasions This then is the King also ad nos to us the preserver of our peace 3. The Protector of our Laws as the Sunne is the Fountaine of Light The protector of our Laws so the King the Fountaine of Justice the Magistrates in the State like the Starres in the Heavens the Starres borrow their lustre of Light from the Sunne and the Magistrates their power of Justice from the King the Rule of which Justice are the Laws So that if any Magistrates shall violate the Laws they eclipse the Kings Justice and cast dishonour upon his Throne Which Indignity to revenge he hath the Sword committed to him by God and is appointed Vindex malorum Rom. 13.4 to take vengeance on them that do evill and this protection of our Laws is the preservation of our peace and defence of Religion the glory of both This then is the King ad nos to us the Defendor of the Faith and to that end especially he hath Huperochen his Excellency the preserver of our peace and to that end especially he hath ' Exousian Power the Protector of our Laws and to that end especially he hath ' Archen Principality or Governement or put them altogether as in good Kings they are ne're asunder he hath Excellency Power Principality for the Defence of the Faith the preservation of the Peace and the protection of the Laws of his Kingdom That the King is in se in himselfe this he is ad nos to us Now on our part is due to the King a full maintenance of his Royall Estate a full Maintenance is due non donum sed debitum not a Gift but a Debt For this cause pay you Tribute also so Saint Paul Rom. 13.6 from which Tribute Aquinas Comment in Rom. 13. though Aquinas will have the Clergy exempted ex privilegio Principum by the priviledge granted them from Princes for indeed no Man can remit a Debt but he to whom the debt is owing yet he confesseth it hath equitatem quidem Naturalem truely a Naturall Equity for it is Equity indeed if we will have our Faith defended our Peace preserved and our Laws protected that then the Excellency Power and Principality of the King should be maintained To see a Man stand bare headed we account an ordinary and usuall Signe of Subjection and what is it think we then to see a State bare headed the Prince who is the head kept bare not onely denuded of his power and Aurhority but also of his meanes and maintenance But what is the Subject excluded may not he stand up in the defence of the Faith the preservation of the peace and the protection of the Laws Yes rise up he may but with his King not against him for against him there is no rising up But what if the King neglects nay seduced by his evill Councellors opposeth the sincerity and truth of Religion may not the Subject then stand upon Religions guard and Defend the Faith even against the King himselfe Judg. 6. v. 31. Here I might answer as Joash did Let Baal pleade for himselfe let wicked Kings Patronize their owne Cause Thanks be to God we have no cause to complaine of our Kings wickednesse but of our own and so need not I pleade for evill Kings since God hath given us so good and gracious a King But because this is that which many pretend to countenance their unlawfull Armes I Answer That in case a King neglects nay seduced by evill Councellors opposeth the sincerity and truth of Religion the Subjects may not rise up against the King Vi Armis with Force and Arms but Precibus Lachrymis with Prayers and Teares the Weapons with which the ancient Christians overcame the cruelty of their Persecutors according to that of Saint Bernard Bernard Epist 221. Stabimas pugnahimus usque ad mortem si ita oportuerit We will stand to it and fight even unto Death if need be But how why heare the Father non scutis Gladiis not with Shields and Swords sed precibus fletibus ad Deum with Prayers and Teares unto God The Subject then may defend by Petition to the King and Prayers for the King By Petition I say to the King yet not as Caesars Captaine Petitioned the Roman Senate as Plutarch Relates it with his Hand upon the Pummell of his Sword that if they would not grant it that should give it And in case the King will not Grant not Reade not Receive a Petition then Vince serendo ouercome by suffering And if it be the Truth of the Gospell a Man stands for so that the goodnesse of the Cause will beare him out he must not refuse to undergoe goe Death it selfe and so obtaine a Crowne of Martyrdome to be a Martyr himselfe by Christian Patience not Martyr the State by Civill dissentions King Solomon was chosen by God to build the Temple because he was a King of Peace 1 Cron. 2. Sure then Beloved whatsoever Men may pretend God hath not chosen them to reforme the Church who are Men of War yea War against their King against a Solomon too War against a King of Peace To raise a Civill War is certainely to exalt Satans Kingdome and not Gods or the King every where as too sad experience tells us to settle vile Profanation no where to settle true Religion And if Petitions to the King will not prevaile we must use Prayers to God for Solomon tells us The Kings heart is in the hand of the Lord not in the power of the People and he turneth it whethersoever he will He can move evill Princes to good in mercy to his People as he did Belshazzar and Darius as
Golden Mine wherein those parts which seeme most earthy have in them some rich Veines of Heavenly Doctrine Solomon not onely as a Man endued with Wisedom for then some would here as in some passages else have had the boldnesse to have brought his Wisedome into question but as a Man inspired by the Holy Ghost tells us here of things which goe well and which are comely in going But what is this to a godly Mans Instruction Why search this oare try it in the fire of discretion and we shall extract some Golden Sentence some Godly Doctrine To omit the pious descant of Clarius the Scholiast and others I will adhere to that set rule of the Doctors of Lovaine Quod quarto tribuitur Doctores Lovanten in annotat in loc convenit etiam tribus sicut quod tribus adscribitur quarto convenit That which is attributed to the fourth is agreeable also to the three as that which is ascribed to the three is agreeable also to the fourth The Lyon then the Horse and the he-Goate are said to goe well Vid. Salazar exposit in Proverb Solomon and to be comely in going ob innatam quandam Majestatem for a certain innate Majesty which they especially expresse in their manner of going So that whereas the Wise Man saith There are three things which goe well yea foure are comely in going a Lyon an Horse an he-Goate also and a King we may insert this Conclusion That Majesty is the ornament of the Crown The Conclusion inferd the beauty and comelinesse of a King This for the Dependance Now for the Words themselves A King against whom there is no rising up I will not divide the Words for the King hath been too ill handled in Divisions I will therefore take them in order as they lye and first speak of the King and for Method sake The Method observed I will give you these Heads of my Discourse 1. Quid what a King is 2. Per quem by Whom he is King 1. Quid what the King is in se ad nos 1. quid in se what he is in himselfe and 2. quid ad nos what he is to us 1. Quid what a King is Some may here stop me First Quid. What a King is in limine at the very Threshold and tell me I may spare my paines they know well enough what a King is And indeed they have some shew of Reason for 't for there have been too many Bethshemites of late who have curiously pry'd into Arcana Imperii the Ark of Sacred Royalty But stay the matter is not so easie neither to know what a King is unlesse what he is must be resolv'd by what those Men would have him be All enjoy the benefit of the Sunnes glorious Light and it's refreshing Heate but know not the quality of it's Celestiall Body nor the greatnesse of it's Heavenly Orbe So all of us have and by Gods blessing may enjoy the benefit of the Kings Government and his Scepters Peace yet know not the quality of his Kingly Office nor the dignity of his Royall Throne Neither will I now determine either onely such Truths as are cleare in Scripture evident in Nature consonant to Reason and withall agreeable to the Time I will produce in the prosecution of this first particular concerning the King quid in se what he is in himselfe First quid in se what he is in himselfe Aquinas A King consists especially of these three Huperoche Exousia and ' Arche Huperoche Excellency Exousia Power and ' Arche Principality in which three Kings of the Earth are faire and glorious Resemblances of the King of Heaven Quicquid communiter de Deo Creaturis dicitur a Deo in Creaturas derivatur Whatsoever is attributed in common to God and the Creature is derived from God upon the Creature so Aquinas upon Rom. 13. whereby Kings are Gods Images and glorious Beams of that all-glorious Sunne of Righteousnesse Whence it is that as God is often called King so Kings often called Gods 1. Huperoche Excellency and that either Sanguinis or Virtutis Huperoche excellency of Birth or excellency of Gifts excellency of Birth when Divus e sanguine Divum descended of the Blood Royall excellency of Gifts enabled to discerne Judgement and to goe in and out before his People 2 Cron. 1.10 2. Exousia power Civill and Ecclesiasticall Civill over the Commonwealth Ecclesiasticall over the Church Exousia No power then above the King not the Bishop of Rome under the Gospell no more than the High Priest of the Jews under the Law who had a Mitte upon his Head Exod. 19.6 but withall a Crown upon the Mitre 3. ' Arche principality or Government being established in his Throne Arche supreame Governour over all his people Huperoche excellency that for Direction ' Exousia power that for execution and ' Arche principality or Governement supported by both for Excellency and Power are the two Leggs upon which Kings do stand the two Pillars upon which the Throne of Governement is established Now these three things which compleat a King require three things correspondent to compleat a Subject What a Subject his Excellency that requires Honour his Power Feare his Principality Obedience and Excellency Power Principality ther 's a King Honour Feare Obedience ther 's a Subject But in that 1 of Timothy ch 1. v. 17. Honour there is Gods Tribute and belongs onely unto him True properly and exactly so it doth but because God hath imparted to the King of his Excellency therefore also hath he imparted to him of his Honour Psal 76. v. 7. Feare also that is Gods Tribute and belongs onely unto him True properly and exactly so it doth but because Power is not but from above Joh. 19.11 God imparting to Kings of the Power which he hath imparts also unto them of the Feare we owe. So Obedience also God most peculiarly and exactly requires of us yet we must be subject we must be Obedient also to Kings for the Lords sake he hath ordain'd their Government and therefore enjoynes to them as to himselfe our Obedience If therefore Honour Feare Obedience are the Kings dues Mat. 22.21 then Apodoce in the Language of our Saviour reddite render them for ye cannot with-hold them without manifest Injury as to the King who hath this Excellency this Power this Principality so also to him that gave it even God himselfe Thus quid in se what the King is in himselfe 2. Quid ad nos what he is to us And he is first 2. quid ad nos what he is to us the Defendor of our Faith Secondly the preserver of our Peace Thirdly the protector of our Laws 1. The Defendor of our Faith 1. The Defendor of our Faith Isaiah 49.23 in the true Worship and Service of God in which respect especially the Prophet Isaiah stiles Kings Nutricii Ecclesiae the nursing Fathers