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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51533	The honour of kings vindicated and asserted In a sermon preached before the Right Honourable Sr. Patrick Drummond, late Conservator of the Priviledges of the Scots nation in the Netherlands, togeter [sic] with a considerable number of merchants, masters, and common sea-men from several places, the 3. of May 1661. stilo novo, being his Majesties coronation day. By Mr. Thomas Mowbray Minister of the Gospel at the Stapel-Port in Camp-veet.	Mowbray, Thomas, minister of the Gospel.	1663 (1663)	Wing M2995A; ESTC R217897	16,640	25

condition above all others may be seen First The Creation of Kings is from God they are a special sort of Men raised up in a peculiar manner to their places by God vvho pleads it as his glory that Kings reign by him Prov. 8. and Rom. 13.1 The Powers that be are ordained of God 2. God hath communicated to Kings the Image of his ovvn Majesty and printed in the natures of men a natural form of Kings as Vice-gerents to God himself 3. A Divine Sentence is in the mouth of the King as Solomon saith Prov. 16.10 their Judgment is Gods Judgment and God vvould have the People to believe that vvhat they say in Judgment God himself saith it 4. They take account of all other men but are countable to none but to God 5. They are the Original and Fountaine of all Honour from them all the Honour which any of the Subjects have flows and so do all Offices of Honour and Government in their Dominions 6. They are the Basis or the Foundation or Stay of all their Subjects who are maintained in Religion Justice and Peace by their means 7. God himself was a King and is delighted to rank himself amongst men of that degree and as he takes to himself the name of a King so Kings hath his Name again put upon them for their greater Honour I said ye are Gods Psalm 82.6 to wit Gods by Office for they are Gods Deputies and Vice-gerents here upon Earth Lastly They have a power above all other men therefore is that Rom. 13.1 Let every Soul be subject unto the Higher Powers the words imports that the King is Superiour to all he is Supreame as Peter calls him vers 13. of this Chapter the word signifies one that hath above the havings of other men and so the King hath more then all his Subjects not only in matter of mantenance but also in matter of Authority and Supremacy That the King is Supreame is so manifest that it needs no poof Princes therefore in the Old Testamant are called Heads of the Tribes or of the People to signifie that they were not only higher in place but had a Soveraigne and a Supreame Authority over all the People and therefore this Supremacy of Kings gives them Authority in all causes as well Ecclesiastical as Civil I do not say that the King by vertue of his Supremacy may determine of matters of Faith and Doctrine this is meerly Ecclesiastical and belongs only to Ecclesiastical Persons nor do I say that the King may set up a Ministry in the Church that for the substance of the calling was not institute by Christ from whom only all the Ministers of the Gospel have their mission as is clear from Ephes 4.11 12. Nor yet do I say that Kings by vertue of their Supremacy may take upon them to execute the Office of a Church Minister he may not Preach nor administer the Sacraments nor execute Church-Censurs This was the presumption of Uzzias and therefore was justly punished and far lesse hath he power to bring in Idolatrous Service into the Church as a part of Gods Worship and therefore was Jeroboam condemned for the Calves and Ahab for Baal and Ahaz for the Altar at Damascus and all the Kings for the High-places Neverthelesse it is evident that the Kings Authority may and ought to be extended in Spiritual things for the good of the Subject and therefore in respect of Religion they are said to be Nursing Fathers and Nursing Mothers The Apostle Rom. 13.5 sayes of the Magistrate he is the Minister of God for thy good Now the good of the Subject is not onely a Civil but a Spiritual good which is the greatest and therefore to be most sought for by the Prince Now then the Kings Authority and Supremacy in things Ecclesiastical may be so far extended First He may by his Laws enjoyn the Profession of the true Religion and the Confession of Faith according to the Word of God 2. He may provide according to his power that the Churches be furnished with able Ministers and that they likewise have power to call and ordain other Ministers to dispose or depose as may be most for the good of the Church 3. He may provide by his Laws that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the Censures of the Church executed according to the Word 4. He may forbid by his Laws and accordingly punish Blasphemies Heresies Idolatrie Sacriledge and the like 5. He may appoint and determine the Circumstances of Gods Worship which are not determined in the Word as he may appoint the time place and outward form of Prayer Administration of the Sacraments Fasting Alms or the like For in reference to the External Regiment of the Church the Supreame Gubernative Power is in the Supreame Magistrate These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe And as the Kings Authority and Supremacy is thus so far extended in Ecclesiastical thing so also over Ecclesiastical Persons Every Soul must be subject to the Higher Powers and therefore if Church-men have Souls they must be subject also We find that Princes have executed their Authoritie over Church-men Examples whereof we have in the Word as David appointed the Order and Offices of the Levites Solomon put down Abiather from the Priesthood Josias burned the very bones of the Priests upon the Altar and so purged the Temple and restored the Passover Christ himself was subject to the Authoritie of Princes and appeared at their Tribunal Paul was subject and appeared before the Magistrates and used their power when he appealed to Caesar For if Church-men be Citizens or Members of the Commonwealth then they must be subject to the Rulers and Laws of the Commonwealth To this also is the Doctrine of the purest times since the Apostles agreeable for Chrysostome upon Rom. 13. sayes that all Church-men yea Apostles Euangelists and Prophets must be subject to the Secular Power And Bernard reasons out of that place thus If every soul must be subject then yours also that are Church-men who hath excepted you from this all If any man goes about to except you he goes about to deceive you Thus then in regard of all these whereby the King Excellency eminently appears we are to honour him and whosoever will refuse this it is an evident token that the Devil who is the author of Confusion and the Prince of Darkness hath his chief residence and dwelling in him I come now in the last place to give the Uses of this Doctrine which I shall perform with as great brevity as may be Use 1. And first must we honour the King as you have heard then this serves to fetter the Romish Colt which kicks at Princes with his heel who will depose Kings and dispose of their Kingdoms as he thinks good and lifts up himself so high as that he may command over

THE Honour of Kings Vindicated and Asserted In a Sermon preached before the Right Honourable Sr. Patrick Drummond late Conservator of the Priviledges of the Scots Nation in the Netherlands togeter with a considerable number of Merchants Masters and common Sea-men from several places the 3. of May 1661. Stilo Novo being his Majesties Coronation Day By Mr. THOMAS MOWBRAY Minister of the Gospel at the Stapel-Port in Camp-veer Reddite quae sunt Caesaris Caesari An nescis longas Regibus esse manus MIDDELBURGH Printed by Thomas Berry dwelling near the English Exchange 1663. TO THE Right Honourable the Commissioners of the Royal Broughs within the Kingdom of Scotland the undoubted and unquestionable Patrons of the Scots Church at their Stapel-Port in Camp-veer Right Honourable IT may seem very strange that this Sermon after two years lurking and above should now in this simple and poor dress begine to show it self to your judicious eyes and censure like a thing born out of due time I hope the meanness of its strain not being adorned with the fair floorishes of humane eloquence doth sufficiently proclaime to all ingenuous spirits that neither pride nor vanity hath brought it to this publick view But to satisfie your Honours and all Men of Candor be pleased to take notice of the true reason of this my present attempt which indeed is to obstruct and if possible to overturn some Mens misrepresentations of me in the poynt of fidelitie and loyaltie to his Majesty and that to Men of eminencie and great trust both in Church and State I shall accuse no Man I pray that the Lord may forgive them and I do heartily and freely forgive them also Only as the sad imputation of disloyaltie to his Sacred Majestie is a most grievous burthen to an honest Man especially of my coat who has been even in the worst of times indeavouring loyalty so for as he might with the hazard of life and what else is most pretious so I think its lawful for me yea altogether necessary and therein I wrong no Man to Apologize for my self and no other defence shall I use for my own vindication then this following Sermon wherein how mean soever your Honours and every Man else who will be pleased to peruse it may see what is my manner of Doctrine in reference to that obedience and submission which every good Subject ows to his Soveraigne the Kings sacred Majesty and to this present Government as it is now established It may be presumed that a loyal Man in the Pulpit will not be disloyal out of it and houever a sound Judgment and a right Practice are not alwaeis inseparable according to that old Saying Video meliora proboque deteriora sequor yet I hope Christian charity will pleade at your Honours hands and every one else that shall see this Paper to think the best of me until you have sufficiently informed your selves of me and when that shall once be I trust that your good opinion of me will be confirmed I know that this Paper shall meet with no better entertainment then others of a more elaborate and Judicious composure have done before but let prejudice malice and obliquie speak what they can I hope there is nothing contained here but sound Truths consistent with Scripture and the judgment of Orthodox Divines both ancient and moderne which truly I have set down very faithfully as I found them scattered here and there in their Writings Let it not offend your Honours that I have sheltered this worthless piece under your Names to whom should I flie for Patrocinie if not to my Patrons The experience of your Honours kindness hath imboldned me to cast my self upon you and to expect a favourable acceptation of the first fruits of my weak labours which in reason you may challenge as yours and so far as equity will perswade to countenance me in the discharge of my Ministrie here I am affraid if I should inlarge to meet with that of the Cynick Close your gates lest your City run out and therefore I shall winde up all with this that the Lord would powre out upon every one of you the Spirit of your callings that as at home so here by your Godly and unanimous Counsels Piety may be advanced and Trade may flourish which shall be for a Name that will not be forgotten So prays Your Honours much obliged Servant in the Gospel Mr. Thomas Mowbray The Honour of Kings Vindicated and asserted 1 Pet. 2.17 Honour the King IT is not unknown to you I suppose why we are here so solemnly conveened at this time our duty to God our duty to our Soveraigne our duty to our Country our duty to those amongst whom we live for the time and and generally to the whole Christian World the duty we owe to our selves if we would be accounted loyal faithful and honest Subjects all calls aloud upon us this day to contribute our indeavours for the solemnization of it and that in regard of that much longed for action this day with so great Triumphs and acclamations performed the Coronation of His Majestie the happie effects whereof I hope shall indure so long as time shall last A long and a dark night of confusions and horrible oppressions when there was no King in our Israëll every man doing what seemed good in his own eyes hath sore broken and affrighted us and who is there that had the least spark of loyalty in his breast and any sense of Religion that did not see the horrour of it Now may we sing the night shaddows are blown away the day appeareth and the Beasts of prey are retired to their dens where I hope they shall not long lodge in securitie yea the Sun is risen and is going on towards the mid-day doe we not begin to feel his heate And is there not much more good laid up for us which we may warrantably expect if we will carry our selves as Christian and Loyal Subjects Well then seeing all next to Gods most free and undeserved favour flows from the happy Restauration of our King to that which alwaies in regard of birth and a most just free and absolute title of Inheritance was even in the worst of times his hath God I say again blessed and honoured us with a King and set the Royal Diademe this day upon his sacred Head have we not then reason to bless God for it to rejoyce in this day which the Lord hath made and to Honour our King doubling and redoubling our cries God save the King Certainly if Samuel did but judge it a reasonable requeast of Saul whom yet God had rejected from being King because he had rejected the Word of the Lord and that was to honour him before the Elders of his People and before Israël least they observing Samuel's slighting of him should happen to despise him while he held the Throne Shall we not much more look upon it as a thing most reasonable to honour our King

against the Soul be more perilous then that against the body I am sure no sin in the Book of God hath more woes attending it then this Have we not then reason to honour the King this day by praying for him that he may be preserved from such assuredly so long as such are in power and place the Throne will be but in a tottering condition but let mercy and truth preserve the King for his Throne is upholden by mercy Prov. 20.28 and whosover will not thus pray for the King let his tongue cleave to the roofe of his mouth and let him be noted as one that will not Honour the King The third way how we must honour the King is in our Works and that first by a reverend gesture and cariage while before him in regard of this it was not lawful so much as to laugh in the Court of the Areopagits and the Roman Censurs disgraded a Burges for yaunig too wide in their presence and not only owe we this reverence in regard of an Oath but we are bound unto it by Nature in token of which God hath given to Kings three especial ensigns of honour a Crown of Gold a Scepter of Righteousness and a Sword of Vengence 2. We must honour the King in our works by paying Tributes and Customs for the necessarie maintenance of his Estate Render to all their dues sacys the Apostle Rom. 13.6 7. Tribute to whom Tribute is due Custom to whom Custom is due this way as the Apostle sayes in the same place do we manifest our subjection to and honouring of them even by paying Tribute to them for they are Gods Ministers attending upon this very thing Therefore our Saviour rather then he should be deficient in this Duty he commanded a Fish to pay it Matth. 17.27 Christ doth not say speaking of this Tribute paying date as if it were a free voluntary gift but reddite quae sunt Caesaris Caesari It is a due and their proper good and therefore as one sayes upon these self-same words to withhold that which the Parliament grants or to value our selves at less then we are worth that so we may pay the less is no less then theft and these who goes about to deceive the Kings Customers and grudges at his necessary and lawfull impositions are theeves not such as are honourers of the King And how will this stand with that ordinary practice which as I am informed you have at your Washings as you call them I leave to your selves to judge I wish that there were no more of it it is base and I am sure contrary to every good Subjects Duty 3. Not only must we honour the King with our goods but in serving him with our lives for his defence the People will not have King David adventure himself in the Warr but put their lives in hazard to save him harmlesse The two Tribes Judah and Benjamin to shew their valour and fidelitie will fight against the other Tribes though their Brethren for Rhehoboam their King I read in the English History that King Henry the Second being at the siege of a certain Castle in Schropshire had been struck through with an Arrow had not a certain Noble-man put himself between the Arrow and the King and so received the Arrow with his own death VVhat shall we then say to these who are so far from hazarding their lives for the King that they will adventure their lives to make him away as Brutus and Cassius who slew Cesar in the Senate house but much more to be abhorred are these who under the colour of a Law will bring their King to a Scaffold as these most notorious and Treacherous Rigicids of late did an act which cannot be paralelled in any History either Sacred or profane since the beginning I am sure though this indeed did one way tend to the honour of the King that he was the Martyr of the People whose remembrance shall be alwaies famous fresh and odoriferous yet no other thing was intended by them but his great dishonour and by that fatal blow to put an end to all Kings for ever in BRITAINE and as they dealt with the Father so they resolved to deal with the Heir if ever he came in their hands but some of them did live to see themselves arraigned at his Barr and to receive the just reward of their for ever to be abhorred treachery and murther So let all such perish O Lord that others may henceforth fear to strech forth their hands against the Lords Anointed Lastly vve must honour the King by yeelding and submitting to their Ordinances preferring obedience to sacrifice or to the censures of any Man whatsoever the Kings vvill must be done aut à nobis an t de nobis either of us or upon us vvhen their Lavvs agrees vvith Gods Lavvs then must vve be Agents vvhen they are dissonant Patients The Conscience cannot be tyed by any Lavv of Man to do that vvhich in it self is sinful here vve acknovvledge no Superiour but God himself in such cases it is better to obey God then Men yet in not obeying the Ordinances and Commandments of the King though bad vve are to submit our selves to the punishment vvhich shall be laid upon us for our not obeying because the Lavvs of Men do bind the utter man properly It is more Christian to suffer thus then to raise Arms against the Magistrate upon any account though vve may have sufficient Forses and strength so to do As for things indifferent vvhich are commanded or things not clearly knovvn to us as bearing a double sense and ambignous vve must construct the Kings Commands in the best sense and albeit vve are to do nothing doubtingly yet it is better to give obedience beleeving that vvhich is commanded to be lavvfull then by supposing the contrary to refuse the Command for this certainly is a greater evil then possibly is imagined Suspision or doubting of the lavvfulnesse of things is no discharge for obedience vvhat confusion this hath brought into the Church and Commonvvealth our times doth afford instances enough If vve refuse to obey vvhen things unlavvfull and sinfull as being either against the Lavv of God the Lavv of Nature the fundamentall Lavvs of the Kingdom are commanded as vve alvvaies ought and should yet as I have said vve must submit our selves to the punishment vvhich shall be laid upon us bad Magistrates are tempters and vve must receive our tryals vvith patience VVe must look upon it as the just punishment of our iniquities and vve must vvillingly accept of the same Thus have you heard of the vvay and maner hovv vve are to Honour the King It follovvs next that I shevv you vvhy vve are to Honour the King vvhere you shall see that it is not an arbitrary thing but a Duty of an absolute necessity laid upon us This vvill appear in these seven or eight things vvhereby the excellencie of K ngs in regard of their outvvard