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A04838
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A sermon preached at St. Pauls March 27. 1640 Being the anniversary of his Majesties happy inauguration to his crowne. By Henry King, Deane of Rochester, and residentiary of St. Pauls: one of his Maiesties chaplaines in ordinary
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King, Henry, 1592-1669.
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1640
(1640)
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STC 14970; ESTC S108029
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21,721
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64
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A SERMON PREACHED At St. PAVLS March 27. 1640. BEING THE ANNIVERSARY OF HIS MAIESTIES HAPPY INAUGURATION TO HIS CROWNE By HENRY KING Deane of Rochester and Residentiary of St. Pauls One of His Majesties Chaplaines in Ordinary LONDON Printed by Edward Griffin 1640. יהוה JEREM. 1.10 Behold I have this day set thee over the Nations and over the Kingdomes to Root out and to pull down to destroy and throw down to build and to plant DId not the solemne comming up of your Tribes to this Place and the publike preparation loudly speake that Festivall we meet to celebrate the very reading of this Text were Trumpet enough to proclaime the cause of your addresse and my appearing here I may begin my Sermon as David his Psalme I speake of the things which I have made touching the King and the Hodiè in the Text applies my speech to the season That God who This Day set Him over us warrants the occasion and this Scripture gives me matter The words were spoken immediately to the Prophet Jeremy a Sonne of Oyle by his Office though not of him but improperly and figuratively Quod dicitur Jeremiae Eccè constitui Te non dubium quin figurata tota locutio sit saith â—aint Augustin Jeremy then was the Messenger not the Party for which reason one Translation reads not Constitui but Legavi Te. Literally and Properly they are meant of Christ importing his Regall Power and the Latitude of His Kingdome Non ergo Ieremias sed Dominus Iesus Not Ieremy but the Lord Iesus saâ—th â—t Ambrose Nor is He alone St. Cyprian St. Chrysostome Victorinus and oâ—hers agree with him which makes good St. Hieromes attestation Multi hunc locum supâ—r Persona Christi intelligunt Divers understand this Text of Christs Person Neverthelesse as we dâ—aw Coppies without wrong to the Originall so without injury to the sense of the Text or the Person of Christ I shall apply the words to the King who in respect of his Office and Domination upon Earth is Christs Image and Deputy the Christus Domini the Lords Annoynted First therefore I shall from hence trace this Soveraigne Power to the very Spring discovering unto you the Author whose Ordinance Dominion is who is God Himselfe Ego Constitui I have set or I have Constituted Secondly the Person Exalted Thee Thirdly the Extent of this Exaltation Over the Nations and over the Kingdomes Fourthly the End or Exercise of His Power which is twofold 1. Destructive to Roote out and to pull downe to Destroy to throw down 2. Conservative To Build and to Plant. The Ecce here prefixt shall serve as an Herald to usher in my Discourse and Application Behold And sure an Argument wherein God and the King are interessed will deserve an Ecce Both these Persons meet in the Text yet in that order that the King may know his Dependance upon God and the People their obedience to the King even for this reason because God hath set him over them Where He comes priviledged by such an Author and vested with such Authoriâ—y He will deserve not an Ecce alone but an Osanna too Blessed be hee that commeth in the Name of the Lord For this I is the Lord I have set Though you finde no Name subscribed the Deed sufficiently declares the Author And where the Act is Eloquent other denominations are of little use Men are divided by their Tribes and distinguished by their Titles If God have any Name it is to be read in his Attributes the first of which is His Power and the effect of that Power Ego Constitui I have set thee up The Government of the Earth is in the hand of the Lord and when Time is He will set up a profitable Ruler over it saith the sonne of Syrac Heathens themselves were sensible of this truth Homer termes Kings {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Callimachus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Off-spring of Iupiter So Tacitus Principes imperium à Deo habent eosque instar Dei esse Princes receive their Scepters from God and are in His stead Doe they not appeare worse then Heathens who goe about to fetch the derivation of Kings from any other Pedigree then this Those who either place the power of making them in the Pope as doe the Pontificials or in the People as Buchanan Populo jus est ut imperium cui vult deferat Or that joyne the People in Commission with God abridging the Latitude of the Text and liberty of Gods institutions Deum Reges Instituere Regna Regibus dare Reges Eligere Populum Reges Constituere Regna tradere Electionem suo suffragio comprobare A Distinction whose termes are contrary to the Text 'T is there Constitui te God Institutes the People constitute the King God gives the Kingdome the people deliver it God elects but the People confirme the Election If this be true sure our Bibles are false and our interpretation as erroneous as our Texts Why doe not these Men who in many things so neerely parallel the Jesuites get leave from their Consistory as the other from the Conclave to frame an Index Expurgatorius to expunge those places of Scripture which make against them Blot out that of Daniel The most High ruleth in the Kingdome and giveth it to whomsoever He will You heard now who said the People had right to bestow it where they listed Blot out that of Moses Let the Lord God of the Spirits of all flesh appoint a man over the Congregation * Gods election is nothing unlesse the People approve it Lastly Blot out that of Salomon By me Kings reigne These men have more wisely ordered the matter And let Kings Themselves no more write Dei Gratiâ which Rebuffus notes to be the just acknowledgement of His Power who gave Them Theirs since 't is not so much By the Grace of God as by the favour and Leave of the People It was ignorance of the first Cause which threw a Myst of blindnesse upon the World which Myst for all the Beames of Knowledge that have shone upon it never since could cleare up For it is a permanent Error in man-kind to mistake the Instruments and Secondary Agents in Gods purposes for the Maine Efficient It is so in this where because in the setling or translation of Kingdomes some Intermediate Actors are used many ascribe thâ—se Effects to them which are onely the worke of God The Romans were wont variously to distinguish the derivation of their Empire By Force so Iulius Caesar was invested By the Senates Election so Tiberius By the Souldiers so Severus By Inheritance so Octavius Augustus But to what meanes soever they imputed their Emperours were it Birth or Conquest Election or Usurpation 't is God who gives the Title to Kingdomes by the First and He also directs and permits it by the
extreames Papacy and Presbytery whose faces stand contrary to each other whose opinions are opposite as the sides of the Diameter meet in this one Ecliptick line to darken the Authority of Gods Annointed To pluck Him down and hold Him under whom God hath set over Nations and Kingdomes to Root out and to pull down to Destroy and throw down to Build and to Plant which is the Exercise of his Regall Power and my last part When I consider the Majesty of a King his spreading Titles like Nebuchadnezzars Tree whose forehead toucht the Clouds whose stile reaches Divinity For God Himselfe hath said They are Gods When I consider the extent of his Command and the subjects of His Power I cannot but conclude with Livy Regnum res inter Deos hominesque pulcherrima A Kingdome is the most excellent thing in the eyes of God or men But when I consider the disquiet the frequent toyle and daily disturbance to which a King is submitted I may with another vary the stile Potentia quid est aliud quà m speciosa molestia Dominion is nothing but a glorious trouble They that onely looke upon the glittering matter of a Diadem and the Lustre of the Jewels set in it may apprehend somewhat to delight the eye but could they understand how many cares are lodged and concentred within the Pale and Circle of that Crowne I may in the words of a great King say They scarce would take it for the wearing though it lay in their way It was no doubt a sad Experience which wrung those words from Caesars mouth when you would name a Masse of cares and crosses Cogita Caesarem Think upon Caesar We who are shrubs and in the humble valley of a private life shrowd our obscure heads heare not the loud Tempests nor feele those incessant storms which beat upon the Cedar whose exalted top raises him neerer to the lightening and rage of the upper Element We who sit within our own thresholds and under our own Vines are not sensible of every noise and danger which threatens a State Post upon Post and Messenger after Messenger run to advertise the King and whosoevers Midnight is interrupted by the newes Ours can complaine of no disturbance We therefore who enjoy the blessing of His shelter and reape the fruits of His Care whose trouble is to confirme our quiet and whose broken sleeps as Epaminondas once told his Souldiers are to procure our sounder rest were there no command of God nor tie of Religion which should enjoyne us to obey and love Him whom He hath set over us might thinke our selves bound to yield Him these duties as largely merited in the paines He takes to support our good and his continuall labour to effect that Peace which we more freely tast then He. I may justly use that speech which once the Poet to Augustus NoÌ„ tibi contingunt quae gentibus otia praestas Man is borne to labour saith Job The very Bread he eates is moulded with the toile of his hand and macerated with the sweat of his brow And truely if we observe it this bread of carefulnesse is served up to the Kings Board as part of his Dyet This Text will shew you of what graines it is made up and with what labour kneaded as if God had translated the First Mans Curse into the Best Mans Office You have heard of Swords broken into Plowshares and Spears into Sithes I can from hence tell you of Spades and Pruning-hooks turned into Scepters Adams Husbandry is a Type of the Kings Office Adam was set to digge and dresse the ground so is the King to Roote out and to Plant to cast down and Build Houses are indeed Epitomes of Kingdomes and Gardens Models of Common-wealths When God speaks of a Nation or Kingdome to build and plant it the King is both his Over-seer and Actour He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} like a faithfull Architect He builds up the walls of his Jerusalem and repaires the breaches of Sion that so he may secure all from the searching drifts of fraud or gusts of open violence Nor is He Cementarius onely but in a sense Hortulaenus too His Office hath in it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} somewhat of the dressing of a Garden or husbanding ground Let not the Comparison seeme vile God Himself accepts it He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Christ the Husbandman and we {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} His husbandry He sowed us in the bed of Nature and will reape us in Glory hereafter He plants us in our severall vocations and by the irrigation of His grace quickens our Root and our Leaf our faith and our works which are the germination and fruit of that faith Mary Magdalen mistooke Christ for the Gardiner and Saint Augustin commends her mistake How can we dislike the figure in his Deputy the King when God is here pleased to expresse His Office by Planting and plucking up by the Root The disorders of the people are the rubbish of a Land their Vices like weeds the Schismatick is a Thorne in the sides of the Church the factious a Thistle in the State He that desires to make a cleer and flourishing Common-wealth must cleanse the soile from such rank weeds extirpe the Brambles and lop off the feare boughs else never can any Plantation of good Morality or Religion thrive I need not further pursue the Metaphor These last words present unto your view the two Pillars upon which a Kingdome leanes the Justice and Mercy of the King The one in the conservation of good Plants and cherishing such dispositions as are built for vertue to inhabit These are the Duo verba laeta saith Saint Hierom The other in punishing the bad expressed in Quatuor Tristibus in foure sad words though the Septuagint sets down but three {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} These Quatuor Infausta for our Trâ—nslation numbers them according to St. Hierom the Chaldee Paraphrase Rooting out and pulling down and destroying and throwing downe comprehend the Coercive power of Christ as King For which cause â—xpositors illustrate this place by the Iron Râ—d wherewith he bruiseth the Nations and the Sharp Sword in the Revelation This Coercive power hath he committed to his Deputy And it is one of the flowers of the Crown peculiar to his Regall Office Naturally and Regularly exercised by the King for by his masters warrant He beares the Sword and saith Saint Paul He beares it not in vaine Indeed He should beare it in vaine did it either sleep in the Soabberd through the slack execution of Lawes or when it should strik were it hindred and withheld by other hands who as Judges of the Kings Actions countermand that Authority which God intended as Absolute as it is Lawfull Much more if when it is drawne out the edge