Selected quad for the lemma: heart_n
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A49783
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God save the King, or, The loyal and joyfull acclamation of subjects to their King as it was opened in a sermon, preached in one of the congregations of the city of Edinburgh ...
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Lawrie, Robert.
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1660
(1660)
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Wing L694; ESTC R34509
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19,165
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22
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to subsist without Magistracy And who doth not see how many wayes a good King is necessary and usefull to a people When Kings and Rulers are taken away the eye of the Common-wealth is put out and we are left in blindness the foundation is pulled away and how can the house but fall The feet are cut off and how can the body stand The head is gone and there is no counsell The arm is broken and there is no strong rod to be a Scepter to rule and this is for a lamentation and shall be for a lamentation Ezek. 19.14 The breath of a Peoples Nostrils is stopped and what then followes but death to the whole body Good reason therefore have a people to apprehend this and be sensible of it That their happiness is bound up in the happiness and welfare of their King and in the sense thereof to cry out with loud acclamations Let the King live Let him live that we may all live that the Land may live that Religion may live Counsell may live Justice may live Peace may live that we and our posterity may have a Rest a Center of quietness under his shadow Thirdly This acclamation hath in it a short prayer and an hearty wish to God for the Kings safety and welfare Our translation and the word we use God save the King expresseth this most fully Wherein the Lesson is clear That as it is our duty to praise God for our King So to pray to God earnestly for him 1 Tim. 2.12 The Apostle Paul exhorteth to this I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and all that are in Authority that we may lead a godly and peaceable life under them The Apostle saith first of all because this is a matter of prime consideration and remembrance that should have a principall place in all Church-assemblies as to seek God for a blessing on all holy and spirituall so also upon all civill administrations and the persons by whom they are administred He mentioneth Kings in particular for two reasons at Interpreters agree 1. Because at that time Kings were strangers to the Gospel unconverted and heathen and people might doubt whether being so they should pray for them The Apostle looseth the doubt I exhort you pray for them notwithstanding for your peace sake Yea Eusebius telleth us that not only Constantine and Justinian sought the prayers of the Christian Church for them but that even heathen Emperours some of them though otherwise evil affected to Christianity Yet had such an esteem of Christians prayers that they thought themselves and their Empire more secure by them as appears by the Edict of Galerius Maximinus Eusebius Lib. 8. Cap. 29. Unde Christiani hac indulgentiâ à nobis concessa devincti debent Deo suo obnixè supplicare pro nostrâ Reipublicae pro sua ipsorum salute c. And it was charged upon Gallus who succeeded Decius though he was a heathen that beginning by cruel Edicts to proscribe Religious Christians who were wont to make earnest prayers for him in driving them away it is said he drave away with them these prayers also which were accustomed to be poured out to God for him 2. For this reason also doth the Apostle particularly mention Kings to intimate what blessed Instruments they might be to the Church of God being converted to the faith of the Gospel being members of the Church themselves they bring in their glory and honour to the Church Rev. 21.24 And this was Gods promise to his Church long before John's time Isa 60.16 Thou shalt suck the milk of the Gentiles and thou shalt suck the brest of Kings And Oh! how glorious things are spoken of the Church there when it is so for copper I will bring gold for iron silver c. to the end of the Chapter Let me add three motives more to this point 1. Kings above all persons should be prayed for because the Lord challengeth a speciall work upon the hearts of Kings Prov. 21.1 The Kings heart is in the band of the Lord as the rivers of waters As the husband-man cuts out a channel for the water-course with his spade sometimes lets it run in to water his fields sometimes sets it off So doth the Lord more easily with the hearts devices and counsells of Kings he turneth them to water and refresh his people as the heart of Pharaoh to Joseph of Darius to Daniel of Cyrus to the Jews sometimes he bears them off when they would run impetuously to do hurt as he did with divers of the Roman Emperours and with Charles the fifth to the late Reformers Melancthon Pomeranius and other famous men of God whom after he had conquered the Protestant Princes he dismissed in safety without laying any bands upon them at all 2. Because as God hath a speciall work upon the hearts of Kings so his work on them is of speciall concernment to the Church How the heart of a King is inclined is of all earthly concernments most considerable for it is like the palme of the horologe to tell the time how Gods heart is inclined towards a people when the Lord is angry with a people he saith he will make such as hate him reign over them and when he is pacified he giveth them Kings according to his own heart So that the inclination of a Kings heart is the sign of Gods favour or displeasure to a people When God was to punish Judah he set a Manasseh over them who though he was well educated under Hezekiah yet proved he a fierce King Again when God was pacified he sets a Josiah over them who though he was mis-educated under Amon yet had he a tender heart towards the people 3. Because Kings have above all others a difficult task and most weighty charge great dominion carries with it alwayes a great care which doth many times make sleep depart from their eyes Esth 6.1 The Apostle Paul said of himself 2 Cor. 11.28 that beside his troubles without the care of all the Churches lay upon him So Princes have the care of all their Subjects lying upon them beside the many dangers they are oftentimes incompassed with above others The enemies of the publick peace being like the King of Syria who commanded his Captains to fight neither against small nor great save against the King 1 Kin. 22.31 You see then your duty set about it The King is more obliged to them who pray for him and for his life and health than to those who drink his health in vain carrouses So he saith himself in his late Proclamation Some that are here on this solemn day I believe have no great plenty cannot command strong drink cannot come at a rich table a cup running over Let such go home and pray this prayer aright with strong and fervent affection God save the King This will do him more good than all the healths that others
bodily Scotland England France Holland Flanders Germany and Spain I believe if we get the history of his Travels published the world will see how in all those places he hath been miraculously preserved from many dangers 6. A King signally owned of God now in restoring him after all his troubles to his Dominions His enemies were wont to talk of signall Providences when they carried a day in battell against him and did boast of these as if God had approved of their doings But see if among all they can reckon they can speak of such a signall providence as this It is observed of the Egyptian Magicians their blindnesse that they could not see the finger of God till the plague of lice came and then in the least they were found Confessing this is the finger of God whereas if their eyes had been opened they might have seen ambas manus his whole ten fingers in their ten plagues So may it be said to these who are not convinced of a work of God in this they may see not only the finger of God but both his hands even his ten fingers not in ten plagues but ten gracious discoveries of his holy attributes See 1. the print of his Power that mighty finger of God clearly appearing Zech. 4 6. Not by might nor by power but by my Spirit saith the Lord. 2. The print of his Mercy Psal 18.50 He sheweth mercy to his anointed and to us also a sinfull people 3. Of his justice the Lord appearing against Oppressours Isa 51.13 Where is the fury of the Oppressour 4. Of his Truth and Faithfulness making good his word Psal 125.3 The rod of the wicked shall not rest alwayes upon the lot of the righteous 5. His Wisdom in bringing order out of confusion and light out out of darknesse 6. His Zeal in vindicating his Providence from the Blasphemies cast upon it 7. His daunting Majesty appearing in the quieting of all hearts upon the discovery of this work Be still and know that I am the Lord I will be exalted in the earth it is the language of this dispensation Psal 46.10 8. His Providence both for our King and us when we were so very low that we knew not what next to do he hath remembred us in our low estate Psal 136.23 9. Pitie and Forebearance in the tender way of bringing it about not surcharging these poor harrassed Nations with new wars and troubles 10. His Holinesse David said Psal 60.6 God hath spoken in his holinesse I will divide Schechem and mete out the valley of Succoth his Holinesse was engaged to give him victory over his enemies that were profane and peaceable possession of his own People and his Holinesse doth certainly shine forth in bearing down all rebellious opposition to Princes and opposing himself to a profane and lawlesse crew To whom the fifth Circumstance is the people to whom this goodnesse is manifested and this is not the least in illustrating the glory of the deliverance that God should have bestowed these mercies on us a sinfull and unworthy people to whom he may well say as it is Ezek. 36.32 Not for your sakes do I this be it known unto you Be ashamed and confounded for your own wayes O house of Israel Now for conclusion of this point I say this We are allowed to rejoyce in this great mercy in this singular blessing But let us take heed how we rejoyce 1. That there be no excesse in the expressions of our rejoycing It is not unlawfull to expresse our joy by Meats Drinks Triumphs and other Solemnities Nehem. 8 Yet let us not run into excesse We have done well this day to begin our expressions of joy in coming to the Church to hear Gods Word and to present our spiritual sacrifices of prayers and praises unto God Let us take a holy stamp of fear and love to God upon our hearts to the door with us that may be a restraint from excesse Remember the Kings Majesty his Proclamation against prophane and debaucht Drinkings and how pungent that word is We are sufficiently ashamed of such who give no other evidence of their affection to Us. 2. Let not our joy be a mere carnal joy that hath no higher rise than an earthly contentment that hath no other operation than what is sensual and earthly that looketh no higher than the creature and hath self for its utmost end But let us rejoyce with a spiritual joy that God may have the chief share in all our triumphs joyes and exultations That God may be the principal object of our rejoycings and our joy may rise up to holy admirings and exaltations and extolling of him Psal 34.3 O magnifie the Lord with me and let us exalt his Name together If we exclude God out of the play this day all our joy shall be but as crackling of thorns under a pot Yea we shall not be far from the sin of those Angels that fell and of Adam who were contented to rejoyce in their priviledges but not in God who gave them And so provoked God to rob them of them David is a good example of rejoycing in mercies who in all his Psalms doth more remember by whom he was made happy than how happie he was esteeming more highly of the giver than of any gift The second expression of this peoples joy is in a loud acclamation God save the King In the Original it is Let the King live Which as you heard was the usual Salutation to the Kings of old And the words do expresse three things First The peoples cordial affection to the King which is the duty of all loyal Subjects to their King highly to tender and regard even from their hearts the Kings happinesse and welfare See how the Scripture presseth all cordial respects to Kings Eccles 10.20 Curse not the King no not in thy thought Exod. 22.28 Thou shalt not revile the gods nor curse the Ruler of thy people One of the Ancients writing upon 1 Sam. 6. where God smote the men of Bethshemesh for looking irreverently into the Ark hath this Note that God smote them non solum quia inspexerunt sed quia despexerunt because the Ark had been taken captive and in the Philistins hands for some time they lookt upon it with contempt The Ark was a sign of Gods Authority and God was so displeased when his Authority was contemned that he smot fifty thousand for it Although our King hath been brought very low hath been under sad captivity and exile Let none when he is now returned despise him or look with lesse reverence upon him The lower he hath been brought by his afflictions we should set him the higher in our affections And will you consider how the Apostle Peter twice in one Chapter presseth Submission and Honour to Kings and yet the Kings who ruled at that time were heathen and strangers to the Church And if this precept standeth in force towards a heathen King and stranger What then