THE BLESSING OF IVDAH Explained and applied to the present times in a Sermon preached at S. MARIES OXFORD March 27. 1644. Being the Anniversary of His Majesties Inauguration to His Crowne Before some of the Lords and the Honourable Members of the House of Commons there assembled Wherein amongst other things is strongly proved that the King is immediately dependent from God and receiveth not His power from the people By HENRY LESLIE Bishop of Downe Published by Command of Authority And King David sent to Zadok and to Abiathar the Priests saying Speak unto the Elders of Iudah saying Why are yee the last to bring the King backe to his house 2 SAM 19.11 OXFORD Printed by LEONARD LICHFIELD Printer to the Vniversity 1644. DEUT. 33.7 And this is the blessing of Iudah and he said heare Lord the voyce of Iudah and bring him vnto his People Let his hands be sufficient for him and be thou an help to him from his enemies THe first words of this Text containe the Title and stand as it were an Inscription written over the head of the Verse And this is the blessing of Iudah touching which blessing three things are expressed 1. Quis the Person blessing and that is Moses And he said 2. Cui the Person to whom the blessing is given is Iudah 3. Quid the blessing it selfe it is a Prayer unto God for Iudah consisting of foure Petitions the first is that God would heare the Prayer of Iudah Heare Lord the voyce of Iudah 2. That God would set Iudah as King over his People and establish a firme union betweene him and them And bring him unto his People 3. That he would grant him strength and wealth Let his hands be sufficient for him 4. That God would give him Victory in the day of Battle And be thou an helpe to him from his Enemies The Person who blesseth is Moses and he said even he who is mentioned in the first verse of this Chapter And this is the blessing wherewith Moses the Man of God blessed the Children of Israel before his death The Apostle saith without all contradiction the lesse is blessed of the greater Heb. 7.7 which is to be understood of that blessing which is ex authoritate for there is also a blessing ex Devotione wherewith an inferiour may blesse his Superiour a Subject doth blesse his Prince and man doth blesse God in hearty devotion But the blessing which is ex authoritate commeth alwayes from the greater And such was Moses his blessing a blessing with authority for he blesseth them in the name of the Lord beginning his blessing after this manner The Lord came from Sinai c. vers 2. He blesseth the Sonnes of Iacob in the name of the God of Iacob And he had good authority to blesse in Gods name if we doe but consider what he was Moses the man of God vers 1. The servant of the Lord Iosh 1.1 Gods chosen one Psal 106.23 Gods Secretary who spake with God face to face Exod. 33.11 and saw him who is invisible Heb. 11.27 Moses the leader of Gods People out of Aegypt and his Law-giver as it is vers 4. Moses commanded us a Law Moses a Prophet and the greatest amongst Prophets before Christ came Chap. 18.15 and not onely a Prophet but a King also as it is in the fifth verse He was a King in Iesurun In all these respects Moses had good right to blesse especially before his death it being the custome of the Patriarches to blesse their Children on their death-bed The Partie blessed is Iudah Iudah was the fourth sonne of Iacob unto whom by the forfeiture of Ruben the birth-right did descend and in whose posterity the Crowne was established according to the prophecie of Iacob Iudah Thou art he whom thy Brethren shall praise Thy Fathers Children shall bow downe before thee The Scepter shall not depart from Iudah Gen. 49.8 and 10. And God himselfe sayes Iudah is my Law-giver Psal 108.8 The like you have 1. Chron. 5.2 Judah prevailed above his Brethren and of him came the chiefe rulers So David acknowledgeth 1. Chron. 28.4 The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever for he hath chosen Iudah to be the ruler And Psal 78.67 He refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim But chose the Tribe of Iudah Iudah in all their Battells had the Vanguard by Gods own direction and was to go up first against the Enemy as you will find Num. 11.3 Chap. 10.14 Iudg. 1.2 Chap. 20.18 The first Iudge whom God raised to deliver the Children of Israel was Othoniel of the Tribe of Iudah Iud. 3.9 And the first King in whose line the Kingdome was established was of Iudah and when the ten Tribes made defection after Ieroboam there was none that followed the house of David but the Tribe of Judah onely 1. King 12.20 so that by Iudah here we shall understand the Kings Tribe his Familie and Person too for in the words following in my Text he is distinguished from his People introduc eum ad populum suum In the third place we come unto the blessing it selfe which is a prayer for Iudah and indeed we can blesse no other wayes but by praying God to blesse our Benedicere is bene-precari When God is said to blesse us his blessing is Operative making us blessed indeed when we are said to blesse God our blessing is Declarative pronouncing him to be blessed and when we blesse others our blessing is Optative wishing blessednesse unto them And yet this blessing of Moses is not onely a prayer but also a prophecy as was the blessing of Iacob Gen. 49.1 And Iacob called unto his sonnes and said gather your selves together that I may tell you that which shall befall you in the last dayes So Moses here sheweth unto them those things which should befall them in the last dayes that which he prayes for unto Iudah he foretels shall happen unto him namely that God shall heare his voice bring him unto his people make his hands sufficient for him and helpe him against his enemies The first petition is Heare Lord the voice of Iudah that is the prayer of Iudah as the Chaldee Paraphrase translates it But shall Iudah need to pray Yes Iudah signifies Confession or Praise and there is no man hath more need to call upon God than Iudah hath for the strength of Iudah lyeth in his God In this short petition three things are implied 1. That Iudah shall be in distresse 2. That in his distresse he shall utter his voice and call upon God 3. That God shall heare his prayer First I say Iudah shall be in distresse for albeit he be exalted farre above the ranke of other men yet is he not exempted from the common condition of mortals Nebuchadnezzars Image may teach us that the feet of every Empire are of clay Dan. 2.33 that is very
and set it upon his head to shew that power is given him of the Lord and Soveraignty from the most High And so much all Kings doe professe stiling themselves in their Writs Dei Gratiâ but now Iesuits and Puritants will teach them to change their stile and for Dei Gratiâ to write Favore populi From all this that I have said I may safely conclude that Kings are from God receive their power from him onely and are no way dependant from the people Now if God give them their authority if it be God onely who puts them in Commission then it is onely God who can turne them out for in Law Institution and Destitution belong both to one are both done by the same power And therefore for people even the whole representative body of the Kingdome to take upon them to depose their King or to dispose of these things that are his is a sacrilegious usurping of Gods prerogative who onely is King of Kings and Lord of Lords he removeth Kings and setteth up Kings he only brings Iudah unto his people and he onely can take Iudah from his people And now to returne to my text you have yet heard but the first part of the meaning of these words bring him unto his People that is set him as King over his people In the next place I will shew you that the words will beare a further sense namely that if Iudah at any time be driven from his people it would please God to bring him backe unto them againe So Tremelius reads it Reduc eum ad populum Suum It was Davids case he was banished from his kingdome by his unnaturall Sonne Absolom for the treason was so great that he was forced to flye from Ierusalem with his familie and the Priests for the Priests did suffer in that Rebellion with their King as they doe at this day after a time God brought him back again in peace according to that trust which he put in God in his greatest distresse for when he commanded Zadock to carry back againe the Arke unto Ierusalem 2. Sam. 15.25 he said if I shall find favour in the eyes of the Lord he will bring me againe and shew me both it and his habitation In the last place to make up the full sense of the words I say Moses prayeth that God would establish a firme union betweene Iudah and his People this is indeed to bring the King unto his People and his People unto him wherein consists the safety and security of a Kingdome for unity is the perfection of all things Salust Concordiâ res parvae crescant discordiâ maximae dilabuntur without concord Peace cannot continue Warre cannot prosper In the naturall body the Spirit holds the members together if they be separated and divided one from another the Spirit cannot animate them as we are taught by Ezechiels vision of scattered bones which were to be revived first the bones came together every bone to his bone then the sinewes grew and knit them after the flesh and skin covered them Ezech. 37.7 9. and when they were thus united and not before he called for the Spirit from the foure winds to enter into them and give them life It is so in the body Politicke if the members be separated and divided amongst themselves and from their head there is little life in that Kingdome Math. 12.25 for every Kingdome divided against it selfe is brought to desolation and every City and house divided against it selfe shall not stand Unity is that which both makes and preserves a Citie for Civitas est civium vnitas Plaeto saith this is the strength of the Republicke Rempub. facit firmissimam Civium inter se concordia consensus Lib. 3. de repub Agesilaus being asked a reason why the Citie of Sparta was not walled about he pointed at the Citizens all in their armour and well agreeing among themselves Loe these be the walls of our Citie saith he Plut. in Apoph Lacon signifying thereby that Cities and Kingdomes are not safer by any walls and Bull-warkes then by the mutuall consent and concord of the Citizens The Psalmist commends Ierusalem for her unity Psal 122.3.4 Ierusalem is builded as a Citie that is compact together whither the Tribes go up the Tribes of the Lord. And therefore he exhorts us to pray for her Peace Pray for the Peace of Ierusalem they shall prosper that love thee Silurus taught his sons what great strength is in unity by delivering unto them a bundle of arrowes which no man was able to breake while they were fast bound up together but being taken asunder it was an easie matter to breake them one by one wherein he taught his sons by the light of nature that lesson which the Psalmist hath taught us by the Spirit of God Behold how good Psal 133.1 and how pleasant it is for brethren to dwell together in unity c. And as it is in the body naturall and politicke So it is likewise in Christs mysticall body the Church Vnlesse there be an union of the members amongst themselves there can be no union of the members with the head The Church is not Babel but Ierusalem It is not a number of stragling sheepe but a Communion of Saints A flock united under one shepheard having but one Lord Ephes 4.5 Act. 4.32 one Faith one Baptisme one God and Father of all yea and but one heart too Thus were the Disciples prepared for the receiving of the holy Ghost They were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 with one accord in one place And afterwards it is noted of the company of Beleevers that when they prayed Act. 4.24 Act. 8.6 Act. 2.46 they prayed altogether when they heard the word they heard altogether when they brake bread they did it altogether It was the legacie that Christ left in his last will to his Disciples Peace I leave with you my peace I give unto you Ioh. 14.27 not as the world giveth give I unto you But who so considers what little Peace is now amongst us may justly suspect that Christs will is not proved his legacie is not paid And indeed it is our owne fault who have driven Peace from us we were weary of our Peace and loathed it as the Israelites did their Manna so that it is no wonder we have lost it And yet it is certaine that unity is necessary for all societies especially unity betweene the King and his Subjects as being that which preserves Peace both in Church and Common-wealth And this union is from God It is he who brings Iudah unto his people and his people unto him for God is the author of Peace and lover of concord as the Church hath taught us to pray he maketh men to dwell together in one house to speake the same thing and to be all of one mind In such God doth delight Psal 76.2 For in Salem
but onely the regall and therefore certainly he speakes particularly of Kings and stileth them the ordinance of God And yet I confesse that the equity of the Apostles reason doth bind us by analogie to be subject unto other Governours and to our spirituall rulers but onely Kings are there spoken of in the Text. This I desire may be observed because of a false principle that is laid and taken for granted namely that Government in generall is the Ordinance of God because the edict of nature for that men cannot live without society and no society can be safe or durable without Lawes and Lawes are improfitable without Magistrates but say they the determination of the government and the severall kinds of it whether by one or by few or by many is the invention of men so that Monarchy is no otherwise the ordinance of God then is Democracie and Aristocracie This is an unsure foundation which they lay for the Apostle speaking of Kings calls them the Ordinance of God 1. Pet. 2.13 and St Peter requires subjection unto them For the Lords sake and he knew of no other governours but such as were sent by the King and in that respect to be obeyed Yea in the whole volume of Gods Booke there is not one word to commend or that doth so much as favour either Aristocracie or Democracie Here if the time would permit me and if so large a discourse could be contained within the compasse of a Sermon I would prove unto you first that the government of Kings is Ductu naturae there being in all things a naturall propension unto the government of one Secondly that it is Exemplo Divino it being the government which God established over his owne People he being their King never derived the supreame power over them immediatly from himselfe unto many nor setled it in any body collective but still in the Person of one and more then one successively was never designed by God to be the Prince and Ruler of his People Thirdly that it is Institutione divinâ Almighty God did institute the government of one in the Creation of mankind for he made all mankind of one Hom. 34. in 1. ad Corin. 13. that there might be saith St Chrysostome not a Democracie but a Kingdome If God had created at first more men then one all these equally should have had rule over their posterity but he created onely one and in the Person of that one he fixed a Soveraignty not onely over the Beasts of the field but also over his Wife and Children which before his death grew unto a great number and prospered even into a Kingdome So that albeit Adam had continued in the State of innocency there should have been government order and superiority as there is amongst the Angells and this had been the government of one but if sinne had never entred into the world Democracie nor Aristocracie had never beene knowne it was sinne that gave occasion to these governments and it was the corruption of Monarchie that produced them in the world or rather the perverse and fickle disposition of the People who are impatient of subjection prone to change and desirous of innovation wherein they were stirred up too by the instigation of ambitious men who sought to raise fortunes unto themselves as they now doe by changing of the government That it is so may evidently appeare by this that we know the first originall of all Republickes the first founders of them in Greece and other parts where they were most ancient are recorded in histories But there is none of those histories can tell us who were the first Kings nor what was the very originall of Regall power The reason is this all popular governments came late within the memory and knowledge of ancient writers and their beginning could not but be observed it being an innovation and defection from the ancient and naturall way of government but the first Kings were long before there were any writers and it was not easie to observe the beginning of their power because it did naturally and insensibly flow from that power which was paternall The power of a Father by the increase of his Family his Children and Childrens Children multiplying and many servants being bought and borne unto him did grow unto the power of a King and that Ex vi juris naturae when Fatherly authority could not reach them in regard of their number and extent nor command them because of their unrulinesse it inlarged it selfe into a Kingly power and as by the law of nature they did at first obey him as a Father and Master of the Family so the People growing into a full body and perfect community that subjection was continued and they did obey him as a King I could further shew unto you that this government of Kings is of all other most ancient and universall that it is most perfect as carrying a resemblance of the government of the whole World by one God that it is best for order best for Peace best for strength best for stability and duration and finally best for facility of administration But I have pressed these things formerly in another place * In a Sermon before the King which hereafter may be published in a full Treatise and will not repeat them here but proceed unto the next point which is As the Office of Kings is from God so the advancement of men unto that Office is from him it is he who brings Iudah unto his people We are told thrice by Daniel in one Chapter That the Kingdomes be Gods Chap. 4. vers 24 25 32. and he giveth them to whomsoever he will And this is said to be Sententia vigilum sermo sanctorum So that they are neither holy nor well awake who hold the contrary The same Prophet Chap. 2.20 saith Blessed be the name of God for ever for wisedome and might are his he changeth the times and the seasons he removeth Kings and setteth up Kings he giveth wisedome and knowledge he revealeth secret things Where the advancement of Kings is ascribed unto God no lesse then infinite wisdome power which are his Attributes incommunicable and it is made as proper unto God to set up Kings and remove Kings as it is to change the times and seasons to give wisedome and understanding and to reveale secret things which none but God onely can do To this purpose speak the rest of the Prophets I say saith The royall Diademe is in Gods hand Chap. 62.3 God sets it upon his head saith David Psal 21.3 Their Scepter is his and Gods rod is in their hand Exod. 17.9 Their Thrones be Gods Solomon sate upon the Throne of God 1. Chron. 29.23 They have their commission from God Ioh. 10.35 He called them gods unto whom the word of God came that is a commission from God the power which they exercise is Gods so our Saviour acknowledged to Pilate Ioh. 19.11 that Power
hath long dwelt with him that hateth Peace I am for Peace but when I speake they are for Warre I can best compare them though it be hard to find any to match them in villanie with that Rebellious rout of the Iewes who called themselves Zelators they under colour of fighting for Religion and Libertie Rebelled against Caesar and when Vespasian Lievtenant Generall to Nero who was sent to suppresse them offered them all termes of Peace Ioseph de bell Iud. L. 4. C. 5. L. 7. by the mouth of Iosephus they would not heare of it Titus so much pittied them that he earnestly entreated them to accept of Peace and save themselves from destruction but they scorned him â—ailed at him and endeavoured from the walls to kill him yet that mild Prince seeing the number of their slaine did lift up his eyes to Heaven and say 'T is well knowne to thee O Lord of Heaven that I am not the cause of these evills for I desired to be at Peace with them oftner then once but the Seditious evermore would nothing but Warre Warre I am sure our King may make the like Protestation And that you may see in how many things our Rebells doe resemble them I will note some other passages out of the history They hated Peace so much that it was death to move for it yea they killed one onely for praying God to send Peace and concord amongst them Howsoever in their Rebellion they pretended the Lords Cause and that they fought for the Law and Religion of their God which the Romanes had no purpose to debarre them of yet there was no Religion in their hearts for they choosed for their Chieftaines the grand Captaines of wickednesse they committed cruelties and outrages of all sorts they invited to come unto them whosoever desired to be rid of his Master or desired to be revenged on him who had done him wrong or who could not abide to be ruled by any or who had shed blood or was in debt and danger of the Law or who was disposed to robbe steale murder and eate and drinke freely at other mens cost And is it not so now with our Zelots They had their lying Prophets who incouraged the People to stand out in Rebellion yet certainly neither so many nor so impudent as there are now at London They made one Pavi the sonne of Peniel a Carter as good as a Coach-man high-Priest for saies the story they held the Priesthood and service of God but as gaudie toyes The like esteeme have our Zelots of the Ministrie Liturgie and administration of the Sacraments They accused such as were rich to be friends to Caesar and to have an intent to betray the City to Vespasian and so to use the phrase of this age they pronounced them Malignants and plundered them of all their goods These goodly Zelators I had almost said Puritans at last set the Temple on fire as our Zelots have set the Church of God on fire and defaced many materiall Temples and brought utter ruine upon themselves with the death of a million of men Some of them escaped unto Alexandria and there causing commotions for recovering their liberty were apprehended to the number of six hundred whose obstinacy saies Iosephus was to be admired L. 7. de Bell. Iud. cap. 29. for they endured all the torments that could be devised rather then they would acknowledge Caesar to be their Lord. They were not they could not be more obstinate and spitefull against Caesar then are the Rebells now against their gratious and Native King and therefore the greater zeal courage and resolution will be required in you to bring the King back unto his house When David was to return after his flight from Absolom the people did strive who should be most forward to bring him back and the men of Israel did hotly expostulate with the men of Iudah 2. Sam 19.41 c. for preventing them in the honour of that service I wish the like forwardnesse in you that in this you strive to bring Iudah unto his people and in nothing else for if you should be divided in other things and every man have his own ends and severall waies there will be little hope of any good to be done I told you in the explication that to bring Iudah unto his people imports an union betweene him and his people and now I shall adde only this that where there is a fracture and a breach as there is now a great one there is no way to salve it and to bring Iudah back again unto his people except that you who adhere unto Iudah be united amongst your selves Consider therefore I beseech you that there is no strength in divided forces as Menenius Agrippa Liv. L. 1. sheweth in an oration to the people of Rome by a parable of the Members of a mans body disagreeing amongst themselves Consider likewise that it was division which gave the Romans advantage against the Ancient Brittons Nec enim aliud saith Tacitus adversus validissimas gentes pro nobis utilius quam In vit Agric quod in commune non consulunt rarus ad propulsandum commune periculum convent us ita dum singuli pugnant uniuersi vincuntur and specially consider how the enemies of Iudah in both Kingdomes are united amongst themselves united with the bond of an Oath or rather a Covenant of perjury So that I may say as it is in the Psalm Psal 2.2 3. The rulers take counsell together against the Lord and against his anoynted therefore against the Lord because against his anoynted Saying let us break their bands asunder What bands why all the bands of Allegiance The like we read Psal 83. They have taken craftie counsell against thy People and consulted against thy hidden ones they have consulted together with one consent they are confederate against thee The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Geball and Ammon and Amalek the Philistines with the inhabitants of Tyre In Psa 140. Assur also is joyned with them Here is an unity in evill which St Hilary will not have called union but combination St Basil cals it Concors odium unity in hatred However I wish that in the poynt of agreement we may even follow their example albeit it be strange that any President of Peace should come from Schismaticks and that we may be as firmly united for Iudah as they are against him for there is most need of unity against united forces Put away therefore all divisive motions and look unto the Weal-publique and not every man to his own particular ends And truly such is my hope of you that you will deserve the commendation of the sonnes of Iudah Ezra 3.9 when they went about the rebuilding of the temple of whom it is said Et filij Iudah quasi vir unus that you will be like the children of Israel going against the Tribe of Benjamin for of them it is said And all the people arose as one man and againe Iudg. 20.8.11 So all the men of Israel arose against the City knit together as one man And that you will imitate the men of Iudah when Hezekiah appoynted the Passeover to be kept it is said 2. Chron. 30.12 Also in Iudah the hand of God was to give them one heart to do the commandment of the King I confesse that in this your forwardnesse hath prevented me and given me occasion to blesse God for you and I shall do it in the words of Deborah Praise the Lord for the avenging of Israel when the people willingly offered themselves Iudg. 5.2.9.2.9 My heart is towards the governours of Israel that offered themselves willingly among the people It is said 1. Chron. 12.18 Then the spirit came upon Amasa and he said thine are we O David and on thy side thou sonne of Iesse Peace Peace be unto thee and to thy helpers for the Lord thy God helpeth thee Such a spirit God hath sent upon you and if you continue to be thus affected it will be an easie matter to bring Iudah unto his people Yea God Almighty helpeth him as he did David he hath begun to bring him unto his people and to let him upon his throne he hath made his enemies to fly before him As this day requireth from us a thankfull comemoration of his Majesties first Inauguration unto his Crown so God hath given us a fresh occasion to praise him on this day for that great victory which he hath lately given unto his Majesties Forces At Newarke against the Rebells This should be unto us an earnest that God in his own time will perfect that work which he hath begun and Give great deliverances unto the King Psal 18.51 Psa 1.32.1 Psa 134.11 and shew mercy unto his Anoynted In the mean time I shall pray That God would remember our David in all his Troubles that he would rescue him and deliver him out of the hands of strange children that his arme may strengthen him so that the sonne of wickednesse do not afflict him Psal 89.21 22 23. that he would beat down his foes before his face and plague them that hate him Psal 83.11 12 13. Make their Nobles like Oreb and like Zeob yea all their Princes as Zebah and as Zelmunah Who said let us take to our selves the houses of God in possession O my God make them like a wheele and as the stubble before the wind Make them like a wheele saith the Prophet you know a wheele is made to turne round so will God make all their devices turne Round in their Heads he will bring the Counsells of Achitophel to nothing and scatter the people that delight in War so that their sword shall be sheathed in their own sides 1. Sam. 2.10 But he will give strength unto his King and exalt the horne of his anoynted And unto his people he will yet give the blessing of Peace which Almighty God of his infinite mercy grant c. FINIS