Selected quad for the lemma: death_n
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A14262
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God save the King A sermon preached in St. Pauls Church the 27th. of March 1639. Being the day of his Maiesties most happy inauguration, and of his northerne expedition. By Henry Valentine, D.D.
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Valentine, Henry, d. 1643.
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1639
(1639)
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STC 24575; ESTC S103273
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20,360
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44
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King of Syria bends his power especially against the King of Israel So that were it not that cor Regis in manu Domini the heart of the King was in the hands of the Lord I should wonder with S. Chrysostome if any of the Rulers could bee saved For the devill opens his envenomed Quiver and shootes all his fiery darts at such persons as well knowing that Regis ad exemplum the example of a King brings vice into fashion and gangrenes the whole body For sayes Siracides Eccles 10.2 As the Judge of the people is himselfe so are his officers and what manner of man the Ruler of the City is such are they that dwell therein For the people like Iacobs sheepe conceive by the eye and like the inferiour Orbes follow the motion of the primum mobile contrary to their owne naturall inclinations If Ieroboam sin he makes Israel sin too and if he set up Calves at Dan and Bethel all Israel will be such Calves as to goe up and worship them But suppose Kings stood not in need of our prayers yet sure I am we our selves stand in need to pray for them for as Iacobs life was bound up in the life of Benjamin so is the good of the subject in the prosperity of the Prince Hence the Iewes were commanded to pray for the life of Nebuchadnezzar and the peace of Babylon because in the peace thereof they should have peace And S. Paul exhorting us to pray for Kings and such as be in Authority drawes his motive ab utili for by this meanes we shall live a quiet and a peaceable life in all godlinesse and honesty Kings and Queenes are nursing Fathers and nursing Mothers and if the nurse be ill the childe that suckes the breast cannot thrive and prosper Nay the Lords anointed is Spiramentum nariam Lam. 4.20 the breath of our nostrils stop and extinguish that and death ensues immediately So that in praying for Kings wee pray for our selves our prayers returne into our owne bosomes for the blessings powred upon them like the oyntment powred on the head of Aaron stayes not there but runs downe to the beard yea to the very skirts of the cloathing Or as the raine falls first upon the hils but stayes not there but descends into the vallies from whose vapours at first it was engendred When the sons of Iacob went into Egypt to fetch corne for their Father did they not fetch it for themselves their Families When the members of the body feed the belly doe they not feed themselves and provide for their owne nourishment When we pray for the King what doe we else but pray for our selves and provide for the welfare of our owne Families and posterities for under his shadow we live and like the ivie cannot grow without his supportance Acts 12.20 So that as they of Tyre and Sidon saw a necessity of making a peace with King Herod because their Countrey was nourished by the Kings Countrey So a necessity of praying for the King lyes upon every one of us not only because Dominus opus habet but because we our selves have need of it for our welfare is nourished by the Kings welfare our honour by the Kings honour our peace by the Kings peace our safety by the Kings safety and therefore God save the King which is the Forme of their prayer and the last circumstance in the Text. And all the people shouted and said God save the King 2. Pineda observes that it was the custome of all Nations at the inauguration of their Kings Lib. 2. de reb Salom. cap. 6. to use solemne Apprecations boni ominis ergô As sometimes foeliciter sometimes De nostris annis tibi Iupiter augeat annos Sometimes Augusto foelicior Trajano probior Sometimes Dii te servent and the like all which sayes he were doubtlesse derived from this sacred and ancient form in the Text Vivat Rex let the King live for so it is in the Hebrew and the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our old English Bible reades it God lend the King life and no forme of Apprecation more full or fit then this For the blessing of life is the life of all blessings it being the foundation of whatsoever we have or hope for Hence pellem pro pelle skin for skin and all that ever a man hath will he give for his life and a living dog is better then a dead Lion And as none more full so none more fit for Vita omnium brevis Regum plerumque brevissima the lives of all men are short but the lives of Kings for the most part shortest It was a King that complained My soule is continually in my hands Psal 119.109 and in another place Feare is on every side for they take counsell together against me and devise how they may take away my life Darius did wisely to allow money for the building of the Temple Ezra 6.9 10. and bullockes and rams for the burnt offerings that so the Iewes might offer sacrifices of sweet savour unto the God of heaven and pray for the life of the King and of his sons If we reflect and look back upon former ages wee shall finde Shimeis and Shebai Absaloms and Achitophels Tereshes and Bigthans all sons of Belial flying in the face of sacred Majesty and seeking to lay violent hands upon the Lords Anointed And howsoever these spirits were once well laid and walked not in the Primitive Church yet in these latter times they have beene conjured up by the seditious Doctrine of the Iesuites and are become familiar spirits in all parts of Christendome Haec est salutaris meditatio sayes Mariana this is a wholesome meditation for Kings next their heart to thinke se eâ conditione vivere that they live in that case and condition ut non solum jure sed cum laude gloria perimi possint that they may not only be slaine lawfully but to the praise and glory of them that doe it And I would to God this was the doctrine of the Iesuites only for we know the men and we know their communication but this leaven hath spread further and even sowred them that take upon them to bee reformers of the reformed Churches And whereas Mariana sayes it may be done cum laude Buchanan goes further and would have it done cum praemio too For if I sayes he had power to make a law I would award recompence to be given for killing of Tyrants as men use to reward them for their paines who kill wolves or beares and destroy their yong ones Surely beloved this Doctrine deserves to be the Inprimis in the blacke Catalogue of the Doctrine of the devils it is the doctrine of Beelzebub the Prince of devils it is the bane of mens soules the blemish of Christian religion and the breach of all common tranquillity And is it not high time to pray for the lives of Kings when ambition