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A47416
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A sermon on the 30th of January, being the day on which that sacred martyr, King Charles the First, was murdered by John King, D.D. ...
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King, John, D.D.
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1661
(1661)
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Wing K509; ESTC R22466
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26,669
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96
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Saul insomuch though he were his irreconcilable Adversary he would not even stretch forth his hand against him he had not the new way to expound Scriptures unto his own distorting passions though that course was pressed upon him with the advantage of a Crown he checks the wrested and carnall application The Lord forbid that I should do this thing yea when the Son of a stranger an Amalekite who might perhaps plead ignorance of the sacred relations by Unction although Saul had already received his deaths wound beside that it might be counted a kind of rescue to save him from being taken Prisoner and come alive into the enemies hands and that he might seem also to have merited by preserving the Regalia the Crown and royal Habiliaments from the Enemy and presenting them unto the lawful Successor David yet he is so awed with the sacred regards conveyed unto King Saul by Unction that he punisheth him with death for shortning Sauls life as for the breach of a known and natural right How wast thou not afraid to stretch forth thine hand against the Lords Anointed David honoured Saul for his holy Unction living and revenged him being dead A King in his Kingdom is solo Deo minor inferior unto God onely sayes Tertullian and then surely above his people Deo subditus subject to God onely sayes St. Ambrose unto Valentinian Princeps legibus solutus est that the King is free from the power of the Law is a Maxime as old as Christianity that is from the penalties of it Laws have onely a directive no coercive power over him though not as a moral man yet in his politick consideration he is above the Law Divino sunt judicio reservandi Reges Kings stand or fall unto their own master God satis est ad poenam quod Deum habeant ultâ—rem it is sufficient that God will punish their Crimes he is the onely Judge not the people unto whom our Appeal lies against the injuries of their proceedings in such cases our proper address is unto Gods Tribunal if arbitrary Government Oppression Murther Sacriledge Demonaick possession Witchcraft of all which sins King Saul was notoriously guilty could give sufficient warranty unto his punishment by his Subjects and were the people competenâ— Judges the peoples hate of Saul and Davids merit from them and suffrings from Saul might probably lead him to propound the people an High Court of Justice but informed by a better spirit than that which actuates these times he puts up his Charge against Saul even when his life was in his power unto God unto whom the judgment of Kings belongs in these words The Lord judge between thee and me and the Lord avenge me of thee but mine hand shall not be upon thee yea afterwards upon Sauls continuance of his mortal hatred and bloudy persecution of David and his Followers and that Abishai preached unto David the modern doctrine the divine and infallible equity of outward Successes that God had delivered King Saul into his hands and offered himself a ready Executioner of the fact David countermands â—is active and interessed malice cloaked with usual pretensions of Religion and Liberty Destroy him not for who can stretch forth his hand against the Lords Anointed and be guiltless but he refers for remedy unto the proper Court of Justice against Kings the Lord shall smiâ—e him or this day shall come to dye or he shall descend in Battel and perish the Lord forbid that I should stretch forth mine hand against the Lords Anointed Saul had not Innocency and yet he had Sanctity not of Life but of the Unction which even in wicked men is holy saith Saint Augustine The first and best Christians continued their practice towards their most reâ—â—actory and imperious Emperors when Valentinian the Younger dispossessed the Orthodox of their Churches in Millain and gave them unto the Arians Saint Ambrose the Bishop onely offered up his supplications unto God to alter the Emperors purposes Adversus Arma Lacrymae meae Arma sunt against Armes teares are my defensive weapons aliter nec debeo nec possum repugnare no other way ought I or can I resist saith he the carriage of the Citizens of Millaine was the same exhibiting their Petition unto the Emperour they all crie out Rogamus non pugnamus We humbly intreat you oh Emperour we fight not against you The testimony of Plynius secundus given unto Trajan that the Primitive Christians practiced nothing against the received Laws and were ready rather to suffer then oppose procured them not onely a respite from their bloody persecution but also the free exercise of their Religion Teares and Prayers unto God and humble supplications unto Princes the ancient Christians held the onely powerfull means to divert their miscarriages they never denyed them any duty of Subjection Saint Austustine witnesseth that this was the behaviour of the Christian Souldiers even under Julian the Apostata an Idolater When Maximus entred Italy with a great Army under pretence of restoring the Orthodox ejected by Valentinian who patronized the Arrians he was held by the Orthodox but for a Tyrant and was so far from receiving assistance from them that they overthrew him and established Valentinian And as Unction is the divine seal of supreme power Indempnity Inviolability unto Kings so doth it likewise suggest unto them the duty of the Regall Administration towards their Subjects That as Oyle is of a spreading diffusive quality So in the Prince is required Impartiality and Justice equally distributive unto all As Oyle likewise hath in it a lenitive and healing vertue So should the Supreme Magistrate be an Healer and binder up of the wounds and sores of his Subjects Oyle hath in it also an especiall vertue to comfort and strengthen the parts unto which it is applyed So is a King the Minister of good unto his Subjects for good he is to cherish vertue to esteem honest and commendable Action in which sense are Kings stiled by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors Luke 22.25 Adde hereunto that Oyle is of a nourishing and cheering quality and taken as sustenance is of easie fine distribution causing a good and wholsome nutriment therefore it is reckoned among the principall blessings of a land so is the Grace and Countenance of a King of a nourishing and improving operation The Kings favour is like the dew upon the grasse Prov. 19.12 in which respect God promiseth unto the Christian Church that Kings should be nursing Fathers and Queens the nursing Mothers thereof Isa. 49.23 Thus we see the many sacred Impressions of Divine Jurisdiction imposed by God himself on Kings through holy Unction whereby his Dominion over Mankind is delegated unto Kings the Lords Anointed God by this Symbole and outward signe agreeable and connaturall unto man consigning the ordinary exercise of his Government over Mankind unto them so that the holy Oyle
life of authority so the execution of them is the life of the Law Herein a pious Prince being eminently the representer of his God and may be said the breath of his Subjects as unto their civil and religious life in making and executing such Laws as may dispose them in order unto God and salvation But this divinely alluding and cryptick similitude appropriate unto a pious Prince to be the breath of our Nostrils hath not a more lively feaâ—ure of divine resemblance then the vigorous exemplarity of personal pieâ—y in the Prince himself his example giving life reputation and lustre unto Religion in which sense is it that a King is tearmed An Angel of God the light or Candle of his people from all these Considerations good K. Josiah was justly acknowledged the breath of their Nostrils he restored the Law even lost punished extirpated Idolatry setled the Church restored Religion encouraged the Priests judiciously ordered the whole service of Gods houses and for his personal sanctimony besides these Acts of royal prudence and zeal the Holy Ghost affords him this great and graâ—ious testimony that his heart was tender and that he did humble himself before God his chief care solicitude was to decline those things that would offend God and preserve his Conscience a clear and unspotted glasse wherein the glorious Image of divine holinesse did shew it self transparent in the whole conduct of his actions yet this great and royal pattern of piety the life of their Religion and Law was taken in their pits for the sins of his Subjects he fell into the fatall snares of his Adversaries yea notwithstanding he bare yet a moâ—e visible cognizance and livery of Gods own divine and supream Authority being The Anointed of the Lord Gods Christ sacred by holy Unction unto God Unto no materiall thing hath God fastned such significations of his Graces unto mankind as unto Oyle the whole influence of Gods jurisdiction over man being as the most lasting pieces are drawn in Oyle represented unto us by a mysterious application thereof through Unction therewith of those unto whom God hath by a deputation conferred the great and chief Places of Trust for the exercise of his supreme power over mankind as the Kingly Priestly and Prophetick Offices they whom God had delegated unto these subservient Offices of Supreme Authority and constituted his own under-Officers having the Warrant for the execution of their Places signed by the outward Act of sacred Unction The Title Anointed sayes Eusebius is of great reverence and glorious delivering types and symbols of heavenly things and secret images and representations full of mystery But whereas Priests and Prophets in Scripture are barely called Vncti Anointed for Kings the style alwayes runs Vncti Domini the Lords Anointed God having given unto Kings by a more immediate consignation greater relations and proportions of his power than unto either the Priest or the Prophet Kings were by divine instinct of God unto his Prophet anointed with Oyl and made Christs or anointed that they should resemble Christ because they by themselves resemble the image and figure of regal and principal power which is seen in the onely and true Christ So Saint Augustine speaking of Saul's Unction which made David fear even to touch him saith Oleum illud c. mysticè accipiendum magnum Sacramentum intelligendum est That Oyl with which Saul was anointed and from that Crisme or Unction was termed Anoinned is to be understood mystically and is a great Sacrament so the Ancients usually termed the representations of things holy When Sylvester the Bishop of Rome anointed Constantine Consignationem Spiritus Sancti adhibuit sancti Chrismatis Vnctione dicens signet te Deus sigillo fidei In nomine c. saith the Author He gave a Consignation of the Holy Ghost by the Unction of the holy Oyle saying Almighty God imprint in thee the seal and character of his faith In the name of the Father c. Now the plenitude of the Regall power derived from Unction is visible in these proportions of similitude 1. Unction conferred upon them Vim supereminentis Domini the power of absolute and supreme Authority Oyle denoting Soveraignty in that being mixed with any Liquor it maintains a superiority in the supernatation appearing still uppermost the Exercise of which supreme Authority consisted in the making and abrogating of Laws Civill and Ecclesiasticall which in matters indifferent and not against the clear evidence of Gods word should bind the Conscience David Solomon Hezekiah Josiah ordered the Affaires of the Jewish Church and Socrates tells us that after the Emperours became Christians matters of the Church wholly depended upon them and that it was by their summons and pleasures that the greatest Counsels were called and therefore Constantine the Great would usually say unto the Bishops Vos intra ego extra Ecclesiam Episcopus à Deo sum constitutus ye are Bishops within the Church and without the Church I am a Bishop appointed by God he was Communis Episcopus the common and ecumenicall Bishop in his Empire It gave them power to denounce Warre the merum Imperium and absolute power of the Sword being his from God Ordo ille naturalis mortalium paci accommodus hoc poscit ut suscipiendi belli authoritas atque Concilium penes principem sit even natural order accommodate unto the peace of mankind requiring this that the power of making War remâ—ins wholly in the Prince which when the people usurped we see they were punished Numb 14.44 3. To conclude peace and make Confederations and Leagues as King David and King Solomon did the Olive from which Oyle comes is the Embleme of Peace and Unction notably insinuates those ready inclinations and endeavouâ—s in Kings to procure the peace of their Subjects and in order unto peace to make Cessations and Truces which when broken even by Dâ—vids General he was sentenced as for murther 4. The free Election of their Servants and disposition of all Offices in Church and State 5. To pardon unto Offenders their lives reprieve or to punish them with death as in Joab's and Shimei's case 6. To receive Appeals from all other Judicatures that absolute submission unto the supreme Magistrate being taught Christians as Polycarpus the holy Martyr and Bishop told the Proconsul which brings no hurt unto the salvation of our Souls and Religion And from this divine signature of supreme power in Kings by Unction flows their indempnity and inviolability in word and deed they are not to be smitten even with the tongue much less the hand Against thee onely have I sinned sayes David which St. Ambrose expounds by his absolute exemption from humane Judicature There is no rising up against a King sayes Salomon who may say unto him what doest thou David acknowledged the Image of God by holy Unction in the worst of Kings