was given him from above but if he had received his power from the people Christ should have said De subter not De super The judgement which they execute is Gods saith Moses Deut. 1.17 and they iudge not for man but for the Lord that is in the Lords place saith Iehosaphat 2 Chron. 19.6 They are Gods Ministers even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 which is a name peculiar to Church-Officers so termed because they are Gods Deputies or Lieutenants upon earth appointed to procure not onely the temporall but also the eternall happinesse of the People by planting and preserving the true service of God This was acknowledged by Popes in ancient times for Pope Eleutherius writing to Lucius the first Christian King in Britaine termed him Gods Vicar within his Kingdome so did Pope Anastasius stile Anastasius Caesar but it is not my purpose at this time to speake of the Kings Power in Causes Ecclesiasticall but onely to prove that they are advanced by God and receive their power from him for which I have yet a cloud of witnesses to produce The making of a King is ascribed to God 1 Kings 3.7 And now O Lord my God saith Solomon thou hast made thy servant King instead of David my father The providing of a King is ascribed unto God 1 Sam. 16.1 For I have provided me a King The setting up of a King belongeth unto God for this Moses prayed before his death Numb 27.16 Let the Lord the God of the spirits of all flesh set a man over the congregation where we shall do well to marke the stile which is given to God The God of the spirits of all flesh as he is the God of the spirits of all flesh that is of the soules of all men so is he the God who sets a man over the Congregation now God is the Authour of the soule of man immediately by creation and infusion albeit an humane act do intervene so is he the Authour of regall power immediately though some humane acts do intervene to the investing of the King with that power So God after Moses death set Ioshua over the Congregation and all that succeeded him in that charge Samuel said of Saul Behold the Lord hath set a king over you 1. Sam. 12.13 where he useth the same phrase which is used of Christ and of his kingdome Psal 2.6 I have set my king upon my holy hill of Sion We know that no man had a hand in constituting Christ King over his Church so the advancement of Saul was not from men but from God And least you should thinke that this was peculiar unto the Kings of the Iewes who were Gods owne People and he their King in a speciall manner I must shew unto you that all other Kings as well as they are advanced by God He anointed Hazael to be King over Syria 1 Kings 19.15 He gave unto Cyrus all the kingdomes of the earth as he himselfe confesseth 2. Chron. 36.23 Ezra 1.2 As God gave these kingdomes to Cyrus so before he had given them unto Nebuchadnezzar as the Lord himselfe testifieth Ier. 27.6 And now have I given all these lands into the hand of Nebuchadnezzar c. And Ezech. 29.19 Behold I will give the land of Aegypt unto Nebuchadnezzar Nebuchadnezzar not knowing s◠〈◊〉 was â—â—â—ed to converse with beasts untill he 〈…〉 this lesson that he had received the kingdome dominion and power from God Dan. 4. Kings in Scripture are called Gods Kings and the Lord 's Anointed Christi Domini and Christi eius above twenty times but we no where reade Christi Populi nor Christi Pontificis to shew that they are dependent from none but from God onely and that stile is given unto Heathen Kings as well as to the Kings of Iudah as namely unto Cyrus Isay 45.1 Yea that all Kings are advanced by God and receive their power from him is fully declared by God in that message which he sent to the Kings of Edom Moab Ammon Tyrus and Zidon by the hand of the messengers Thus saith the Lord of hosts the God of Israel thus shall yee say unto your Masters I have made the earth the man and the beast that are upon the ground by my great power and by my out-stretched arme and have given it unto whom it seemed meet unto me Ier. 27. vers 3 4 5. The son of Syrach speaketh universally of all Kings Ecclus. 17.17 In the division of the Nations of the whole earth he set a ruler over every People He saith nor that he set Rulers but a Ruler for God did not institute a Democracy nor Aristocracy but a Monarchy and it was not the People who set a Ruler over them but God set a Ruler over the People and this was universall over every People in the division of the Nations of the whole earth onely Israel is excepted whom God reserved to be under his own immediate command as it followeth in that Text But Israel is the Lords portion In a word it is God that giveth Kings that chooseth them that anoints them that adopts them that exalts them we have them all in the Psalme 89. And therefore Solomons wisedome exhorts Kings after this manner Chap. 6.1 Heare O yee Kings understand yee that be Iudges of the ends of the earth give eare you that rule the People for power is given you of the Lord and Soveraignty from the highest By all these testimonies which I have produced it will appeare that there is no truth more fully more clearly revealed in Scripture then this that Kings are from God receive their power from him and neither from the Pope nor from the People This was the Divinity of the Primitive Church for at least eight hundred yeares Tertullian saith In Apologetico Inde est imperator unde homo antequam imperator inde potestas illi unde spiritus And before him Irenaus Lib. 5. adver Haeres Cujus jussu homines nascuntur hujus jussu Reges constituuntur Now it is certaine that Kings as men are created by God receive their breath from him neither from the Pope nor from the People as by Gods appointment they are borne so by his appointment they raigne St Austin speaketh fully to this purpose in many places so doth St Gregorie and the rest of the Fathers Let this suffice that it was never heard of in the Church of Christ that the people had any power to dispose of the Kings Crowne before Pope Zacharie Eginhart in Princie histori when the French were resolved to dethrone Childericke and to set up Pipin in his place they sent to the Pope to be resolved touching the lawfulnesse of that act and he like a bad Divine gave them an advice to their owne mind that they might doe it for that the People have power to make him King who manageth the affaires of the Kingdome Such a Papall determination and a worse too is given by Buquanan Populo
jus est De jure Regni P. 15. ut imperium cui velit deferat He hath now many followers and it is a wonder to see how that these men who professe that they will banish all Popery root and branch are yet drawing in Popery by head and shoulders for I know no point of doctrine which can with better reason be termed Popery then that which had a Pope for the first author of it and which in it selfe is so false as being contrary unto the Scriptures to the doctrine of the ancient Church and even contrary to the confession of many of the wisest amongst the Heathen for Homer tearmes Kings the sons and off-spring of Iupiter Anal. Lib. 3. so doth Callimachus and the wise Tacitus saith Principes imperium à Deo habent Therefore some Emperors did stamp't their Coine with an hand comming out of the Clouds holding a Crowne and setting it on their heads and accordingly did stile themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowned by God And yet for all this the Iesuites and Puritanes pretend that the Scripture is for them because forsooth Deut. 17.15 the constitution of a King seemes to be left unto the People Constitues eum Regem super te thou shalt set him King over thee whom the Lord thy God shall choose So the choosing of the King is ascribed unto the people 1. Sam. 8.18 And ye shall cry out in that day because of your King which ye have chosen the like is Chap. 12.13 Behold the King whom ye have chosen The making of the King is ascribed unto the People 1. Sam. 11.15 And all the People went to Gilgall and there they made Saul King before the Lord. The anointing of the King is ascribed unto the People 2. Sam. 2.4 And the men of Iudah came to Hebron and there they anointed David King over the house of Iudah And Chap. 5.3 So all the Elders of Israell came to the King to Hebron and they anointed David King over Israel So it is said of Solomon 1. Chron. 29.22 And they made Solomon King the second time and anointed him unto the Lord. Of Rehoboam 1. Kings 12.1 All Israell were come to Sechem to make him King Of Ioash 2. Kings 11.12 That when Iehojada had shewed unto the Captaines and the Guard the Kings Sonne and put the Crowne upon him and given him the testimony that they made him King and anointid him Of Azariah 2. Kings 14.21 And all the People of Iudah took Azariah and made him King instead of his Father Amaziah Of Josiah when his Father Ammon was slaine 2. Kings 21.24 And the People of the Land made Iosiah his sonne King in his stead Of Iehoahaz 2. Kings 23.30 And the People of the Land took Iehoahaz the sonne of Iosiah and anointed him and made him King in his Fathers stead And yet for all this it is certaine that the constituting the choosing the making the anointing of the King did not properly belong unto the people For in that place Deut. 17.15 the choice of the King is plainly reserved unto God Thou shalt in any wise set him King over thee whom the Lord thy God shall choose And so God did choose Saul first as Samuell told them 1. Sam. 12.13 The Lord hath set a King over you God designed him unto Samuel commanded him to anoint him without the consent or privity of the People he caused the lot to fall upon him and therefore albeit it be said that the People went to Gilgall and there made Saul King yet we know that Saul was King before that chosen at Mizpech by the Lord as Samuel saith 1. Sam. 10.24 See ye him whom the Lord hath chosen he was there publiquely acknowledged and received with acclamations And all the People shouted and said God save the King ibid. The men also whose hearts God had touched went with him and gave him presents vers 26 27. He had also done the Office of a King raising Armes and fighting against their Enemies Chap. 11.4 So that that act of the People in Gilgall of making him King was onely a renewing of the Kingdome as Samuel tearmes it in the words going before Let us go to Gilgall and renew the Kingdome there vers 14. They did renew it by a solemne inauguration And when God had rejected Saul for his disobedience it is manifest that he onely did choose David and establish the Kingdome in his line no man did contribute any thing to his advancement for if Samuel might have had his will Eliab had been King and not David So God choose Solomon among all the Sons of David to succeed him as David tells us 1. Chron. 28.5 And of all my sonnes he hath chosen Solomon my sonne to sit upon the throne of the Kingdome and when David was upon his death bed and all the People together with Abiathar the High-Priest and Joab the Generall of the Army had set their eyes upon Adonijah to make him King David commanded Zadocke the Priest and Nathan the Prophet to anoint Solomon King 1. King 1.34 All the rest succeeded by the right of inheritance God having now setled the Crowne in his line insomuch that albeit it be said that all Israell went to Sechem to make Rehoboam King yet in the words immediately going before we read that Solomon slept with his Fathers and Rehoboam his sonne raigned in his stead 1. King 11.43 So that Rehoboam raigned before the People went to Sechem to make him King And therefore the constituting choosing making anointing of the King which is ascribed unto the People must be understood onely of their Solemne Declaration and acceptation of their King otherwise the Scripture shall be contrary unto it selfe which we may not in any wise admit That this is the true meaning of these phrases may further appeare because as the People are said to make Saul King so Samuel is said to make him King 1 Sam. 12.1 And Samuel said unto all Israel behold I have hearkened unto your voice in all that you said unto me and have made a King over you Now it is certain that Samuel did nothing but onely powred a box of oyle upon him by Gods direction yet for performing of that Ceremony he is said to make him King so the People for performing another part of the solemnity are said to make him King Again as the People are said to make the King so they are said to anoint him they anointed David in Hebron they anointed Solomon unto the Lord we know it never belonged unto the People to anoint that Office was ever performed by Priest or Prophet yet are the People said to anoint the King because they were present when he was anointed did concurre to make up the solemnity testifying their approbation of that act And as they are said to anoint the King so are they said to anoint the Priest 1 Chron. 29.22 They anointed Solomon unto the Lord to be the chiefe governour and Zadock to be
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
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
Priest No man can say that the People had any power to anoint or make a Priest Heb. 5.4 For no man taketh upon him this honour but he that is called of God as was Aaron God having called Aaron to that high Ministration settled the Priesthood in his Line so that afterward they did succeed by Birth-right so that albeit the People are said to anoint Zadock to be Priest yet they did no more but receive him being anointed and acknowledge his just Right and Title unto the Priesthood As they anointed the Priest so they anointed the King and in that sense that they are said to anoint the King in the same sense and in no other are they said to make the King because of their publique acknowledgement of his Right and Title This sense is not unusuall in Scripture for the Apostle saith The Saints shall iudge the world 1. Cor. 6.2 now the Saints cannot be said to judge the world in any other sense but because they shall approve of the righteous sentence pronounced by Christ as the Saints judge the world so do the people make the King namely in regard of their declaration approbation and acceptation To make this yet more evident and that all men may see what power or rather what no power the People have in making of a King we shall distinguish three things which in themselves are distinct the designation of the person to be King the collation of the regall power and the solemne declaration and signification of his power place and dignity This last belongs unto the People but it is onely a ceremony 2. King 9. of no absolute necessity for we know that Iehu being anointed by a Prophet in a most secret manner immediately took upon him the Office of a King without ever craving any further consent or approbation from the People And I pray you what solemnity was used at the Coronation of King Iames in Scotland for he was crowned in the cradle and by a People who had profanely banished all manner of ceremonies I know it is very meet that there should be a solemnity used at the Kings Coronation but it is onely a Ceremony and such a Ceremony as doth not any thing onely it declareth what is done the King was King before it as much as he is after it onely by it he is declared to be what he was before and what he should have been still though he had not been so declared for you must thinke that the People at the Coronation have no power to reject or refuse him who is the lawfull Heire of the Crown he claimes no Title from his Coronation but from his Birth-right When Watson and Clerke conspired against King Iames in the beginning of his Reigne here at their Arraignment they pleaded it was no Treason because the King was not Crowned but the learned Iudges told them that in England there is no inter-regnum for the King never dieth and that the Coronation is but a Ceremony to shew the King unto the People The time was when the Pope was master of the Ceremony the Emperours being crowned by him and as he was master of the Ceremony he did claime to be master of the substance too and that they held their Crowne of him but the Emperours were not so simple as to believe that for we reade that Pope Adrian having written unto the Emperour Fredericke That he had willingly bestowed upon him the royall Crowne of the Empire and the Emperour being offended at the Popes sawcinesse the Pope corrected himselfe in his second Letters after this manner J wrote that I willingly bestowed upon you the royall Crowne meaning onely that I set it upon your head or Crowned you with it So that from this Ceremony of the Coronation or publique Inauguration no claime will grow either to the Pope or to the People to dispose of the Kings Crowne In the next place we are to consider of the designation of the Person to be King and to whom that belongeth The designation of the Person to be King over the Iewes God reserved unto himselfe saying Thou shalt in any wise set him King over thee whom the Lord thy God shalt choose And the People knew this very well otherwise when they were in that mad fit to have a King over them like other Nations the Lord their God being their King even in regard of immediate administration it is not likely that they would have gone to Samuel and desired him to give them a King but as their fathers in the wildernesse called one another saying Num. 14.4 Let us make us a guide to bring us backe into Aegypt So would they have said Let us make us a King that we may be like unto other Nations yet they did not so but went unto Samuel that he as a Prophet and Interpreter of Gods will might do that which they knew they themselves could not do That the Kings of the Iewes were of Gods owne choice is acknowledged not onely by the Iesuits but also by Buquanan but they thinke that other kings are not so and it cannot be denied but that in elective kingdomes the designation of the person is by the People and so we finde that some kings have been chosen by the Senate others by the Souldiers others by the body of the People others by Lots some have made themselves kings by force hewing out a way to the Throne by the Sword and yet in all these actions God is the Pilot and supreme Directer men are onely instruments and secondary agents If a King be chosen by voyces we know that God hath the hearts of all men in his hand and inclines them which way they shall give their voice if a King be chosen by Lots Solomon tells us The lot is cast into the lap Prov. 16.73 Psal 44.6 20.7 Prov. 11.31 2. Chron. 20.15 but the whole disposing thereof is of the Lord if a King come in by Conquest we are told by David by Solomon by Iehosaphat That it is neither sword nor bow it is neither chariot nor horse it is neither multitude nor valour of an host will serve but that the battaile is Gods and he giveth the victory But when a King comes to his Crown by lawfull Succession as here with us I do not see what the People can pretend for it is God who gives children he makes heires as in a private family so in a kingdome and it is his blessing that doth perpetuate that happy Line So that which way soever a King comes to his Crowne we must confesse with the Fathers of the Councell of Paris Non actu non voto Lib. c. 5. neque brachio fortitudinis humanae sed occulto judicio dispositionis divinae regnum confertur terrenum An earthly Crowne is not obtained by any humane act or endeavour nor by the arme of flesh but by the secret disposing of the over-ruling providence of God In the last place we
shall consider of the collation of regall power and certainly that is from none but from God even where the Person of the King is designed by man for all power of Rule is Gods and none but he can give it he onely can say unto kings Ego dixi dit estis but if the People gave them their power then they might say Nos diximus dii estis Psal 82.6 and if they should say so I am sure it were no better than blasphemy It is therefore a damnable doctrine of the Iesuits taken up by the Puritans who out-stripe the Iesuits in all treasonable doctrines and practises that God gives the power of rule first unto the community and that this power is in the body of the people immediately as in its proper subject and that by them it is transferred unto the King yet so as they habitually retain it in themselves and in some cases may actually resume it They are the words of Bellarmine out of Navar and Almayn This is a fond imagination which hath no ground either in Scripture or in Nature There is no revelation to propound it as a doctrine to be believed for the Scripture teacheth us that Kings are from God receive their power from him there is not one word in all the Scripture that doth so much as imply that the power is first given unto the people and by them unto the King but the contrary may be easily concluded from holy Writ for if this Iesuiticall doctrine were true I do not see how God could say Per me Reges regnant he should rather have said A me per Populum Reges regnant for the particle per denotates the instrument and immediate cause neither do I see how the Apostle could say There is no power but of God which implies as much as that all power namely supreme power whereof onely he speakes is from God onely and if it be from God onely it is not from the People nor from God mediante Populo Paraeus was no good friend of Kings for that justly censured by this famous University yet he resolves that proposition after this manner into a double universall affirmation Non est potestas nisi à Deo id est omnis potestas est à solo Deo he stiles the King the Minister of God but if his power were immediately given him by the People he should rather be stiled Minister Populi as being their Minister immediately and Gods onely mediately Nor could Kings be said to judge in Gods place if the power whereby they judge be given them by the People and that onely in trust As this treasonable doctrine has no warrant in Scripture so neither hath it any ground in Nature for naturall reason doth onely dictate that it is of necessity that the multitude be ruled naturall reason doth convince and compell men to consent to be governed by some but there is nothing in Nature that doth prove that the People have this power in themselves but reason teacheth us the contrary for the power of life and death belongs unto Soveraignty by the Law of Nature and by Gods own institution Gen. 9.6 Who so shedeth mans blood by man shall his blood be shed now we know no man hath this power over himselfe Ostensio errosâ—f swar c. 3. S. 12. therefore the learned Spalatto saith well Populus est naturaliter regibilis non rectivus Nature inclines the People to be ruled not to rule the People were never invested with soveraigne power and therefore howsoever the King be sometimes chosen by them and alwayes inaugured by them yet his power his commission is not from them but from God for it is a maxime in the Law Nemo plus iuris in alium transferre potest quà m ipse habet The people cannot transferre unto the King that power which they never had Man did receive from God immediatly power and dominion over the beasts of the field and can we then imagine that the more noble command which a King hath over his Subjects should be given him any otherwise then from God immediately The Iesuites acknowledge that in a Democracy they who have the supreame power receive it immediatly from God and shall we not think that it is so also in a Monarchy If this Doctrine of the Iesuites were true then would it follow that Democracy is by the Law of nature Monarchy and Aristocracy only by positive humane Law so shall God be the author and institutor of that Government which by all wise men is acknowledged to be the worst and most imperfect That which misled the first authors of this opinion the Parisian Doctors was that they did not distinguish between the disignation of the Person and the collation of the Power but thought that the one act is included in the other and yet in the Ecclesiasticall power they can distinguish these two for they will acknowledge that the designation of a person to be a Bishop is by man and yet he receives his Episcopall power immediatly from God as Mathias did receive his Apostleship from God being propounded by the Disciples and chosen by lots Now there is no reason in the world but that they should acknowledge the same of the regall power that albeit the person who is to be King be designed by man yet he receives his power and Commission from God immediately And then the people do not so much apply the power unto the person as the person unto the power even as if a man should goe into a darke Cell and there amongst many looking-glasses choose one bring it out and set it before the light of the sunne whereby it becommeth resplendent that man cannot be said to apply the light of the sunne unto the glasse but to apply the glasse unto the light of the sunne even so when the people designes a person to be their King they cannot be said to apply the Regall Power unto the person but the person unto the power For they having designed the person God immediatly gives him the power This was signified by the anoynting of Kings for they were not anoynted by a Praetor nor by a Captain of the Army nor by an Officer of State who yet had been the fittest person to convey a power from the people unto the King but the King was alwaies anoynted by Priest or Prophet to shew that the power given by that anoynting was from God only for Priests are appoynted to Minister in things pertaining to God Again the Oyle wherewith they were anoynted was not bought from Merchants or Apothecaries but brought out of the sanctuary compounded by Gods own direction and therefore holy Oyle to signifie that the power given by that anoynting is sacred too such as the King did receive not from Millo a place of secular assemblies but from Mount Sion In all Christian Kingdomes it hath been a custome at the Coronation of a King to set the Crown upon the Altar and from thence to take it
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
is his tabernacle In Salem that is where Peace is for so the Fathers read it In pace fastus est locus ejus But where division and discord is there God can have no Tabernacle And therefore the Brethren of the Separation in their present Schisme and Rebellion are not lead by the Spirit of God who is love it selfe Galath 5.20 but by the lusts of the flesh ingendring hatred variance emulations wrath strife seditions heresies envyings These as they are not Iudahs People so neither are they Gods I have now done with my Text for the time will not permit me to speake of the other two Petitions but the Service of this day and your expectation doe require that I say something by way of application This day was this Scripture fulfilled in your eares Luk. 4.21 for upon this day full nineteene yeares agoe Almightie God brought Iudah unto his people he set our gracious Soveraigne that now is upon the throne of his Father which unto us was no small blessing if we had knowne our owne happinesse For to have a King though he be none of the best is a great blessing unto a Land Moses tells us Num. 27.16 17. that unlesse God set a man over the Congregation which may goe out and in before them the Congregation of the Lord will be as Sheep without a Sheepheard And we are often told in the Book of Iudges that when there was no King in Israell every man did that which was right in his owne eyes Experience also hath taught all men that tyrannie is nothing so bad as Anarchie Saul was no good King yet his advancement was counted a great favour unto the people for of it Samuel said 1. Sam. 12.24 Consider how great things the Lord hath done for you By his government they reaped divers benefits for he saved them often from their Enemies Saul did slay his Thousands 1. Sam. 18.7 C. 28. 9. C. 22. 7. he destroyed the Sorcerers out of the Land he gave them Fields and Vineyards he made them Captaines over Thousands and over Hundreds insomuch that after his death David ascribed all their wealth unto him saying Ye daughters of Israell 2. Sam. 9.24 weep for Saul which cloathed you in scarlet with pleasures and hanged Ornaments of gold upon your apparell Such benefits came by the government of a Tyrant but when they had no King at all all manner of evill did ensue Whence came it that the People in the wildernesse did worship the golden Calfe but that Moses their Prince and keeper of Religion was absent and Aaron the Priest was too weake to withstand the importunity of the People and whence was it that a little after they were seated in the land of promise the state of Religion became so corrupt and all manner of iniquity so to abound that it is often said in the book of Iudges the Children of Israel did wickedly in the sight of the lord the cause appeareth plainly in the text Ioshua their godly Prince was dead and either they had no cheif Governor or at least not one armed with sufficient power to restrain them for it is said they would not obey their Iudges Iud. 2.17 but went a whoring after other Gods So it came to passe that every man did what seemed good in his owne eyes And so it will ever be when there is not authority strong enough to controule our unruly desires therefore the want of a King is threatned as the greatest of judgments Hos 3.4 the children of Israell shall abide many daies without a King and without a Prince and without a Sacrifice Certainly these were miserable dayes in which there were neither justice nor religion But if there be a King set upon the throne of power his feare will restrain the wicked as Solomon saith Prov. 20.8 A king that sitteth in the throne of judgment chaseth away all evill with his eyes And vers 26. A wise king scattereth the wicked and causeth the wheele to turne over them So that upon the King depends the safety of the people and therefore in the book of Iudges the cheife governor whom God raised up is still called a Saviour because by him God did procure the Salvation of the people The Scripture useth this as a motive to pray for the King Ps 20.10 Lord save thou the King then followeth the reason he answer us in the day we call For that I take to be the true reading of the text In the Ps 144. at the 10. vers there is a thanksgiving for the deliverance of Kings it is he that giveth deliverance to Kings at the 11. vers there is a prayer for King Davids safety Rescue me and deliver me from the hand of strange children and in the verses following he sheweth what great good commeth unto all from his safety that our sonnes may be as Plants Our daughters as the corner stones that our garners may be full c. Eight temporall blessings they be in all yea that which is above all the rest is added in the conclusion Blessed are the people whose God is Iehova for even that too that the Lord be our God that the true religion and worship of God be preserved amongst us doth in a great part depend upon the King But some will say though these blessings come by such a King as David and we are to pray for him yet not for every King yes for every King the Jewes in captivity were commanded to pray for the King of Babel 1. Tim. 2.1 2. and St Paul at that time when Kings were none of the best injoyned us to pray for them and the reason which he useth sheweth that upon their safety doth depend the safety of the people Therefore for Kings that under them we may lead a peaceable life in all Godlinesse and honesty as if he should say if the King be safe the peace will be safe by peace commeth the knowledge of God from the knowledge of God a Godly and honest life Thus to have a King is a blessing unto a Land but to have a good King is the greatest blessing which God can vouchsafe unto a Kingdome And such a King hath God given us He hath not dealt so with any other Nation nor yet with this Nation at other times When God set him over us it might have been said of England as the Queen of Sheba said of Israel when Solomon was King 1. Kings 10.9 Because the Lord loved Israel therefore made he him King to doe Iudgement and Iustice Here I need not to feare the aspersion of flattery for he who flatters the King can expect no reward there is indeed on the other side a reward for Traitors and Libellors and therefore flatterers now speak against the King not for him they blaspheam the Lord and his anoynted And truth never stands more in need of an advocate then when it is spoken against Give me leave therefore out of
of Christicide nay of Deicide And long before Tully said that in punishing Treason no Iudge can be too cruell We read of a great King who going in his Barge his Crowne fell into the water the Barge-man swumme after it and having recovered it Niceph. Greg. put it on his head onely that he might have the use of his hands to swimme unto the Barge the King gave him a Talent of silver for saving it but cut off his head for wearing it What then should be done to these Traitors who forceably usurp the Kings Crowne and all rights of Majesty they grant Commissions place and displace Officers have made them a new Seale possessed the Kings Revenues Castles Ships raised Armes pressed the Kings Subjects to fight against Himselfe given away a great part of the Land to Srangers to assist them and indeed they have done whatsoever belongeth unto the King to doe and a great deale more And they weare the Kings Crowne not as the Bargeman did to save it for him but to deprive him and his of it for ever These traiterous attempts contrived in Hell have brought such miserable Calamities upon our Kingdomes as would minister occasion and matter to write a new book of Lamentations for the Land is filled with blood and uncivill Warres the Church with Schisme confusion and prophanation of Gods worship the Cities with poverty and want every house with skrikes and lamentations for their dead the grave with bodies and hell with soules And all this since Judah was driven from his people by this most horrid groundlesse and unnaturall Rebellion I am not able to expresse in lively colours the horrible deformitie of this Rebellion that will require a better pen and the best will come short and want words to describe it Onely this I will say that all the Rebellions that ever were since the fall of Adam cannot match it And yet our Kings case in some sort is like unto Davids David was the best of Kings yet he found more thornes in his Crowne then Achab did for it pleased God that he might humble David and every way fit him for his service to traine him up in the Schoole of afflictions First 2. Sam. 15. his unnaturall sonne Absolom under the colour of a vow 2. Sam. 16. caused a great Rebellion against him then Shimei cursed and reviled him calling him a man of blood after this there fell out a difference betweene the men of Israell and the men of Iudah 2. Sam. 19. about the bringing of the King home to his house whereupon Sheba in whose heart Treason had long lurked took an opportunity to blow a Trumpet to Rebellion saying we have no part in David neither have we inheritance in the son of Iesse 2. Sam. 20.1 Such hath been the lot of our most gracious Soveraigne first many unnaturall Absoloms in the Kingdome of Scotland pretending a vow which they called a Covenant with God but was indeed a Covenant against the Lord and against his Anointed raised great Forces against him when he was thus weakned many a wicked Shimei in this Kingdome reviled his government as impious and tyrannicall In the meane time there ariseth a difference amongst the Nobles and Commons touching the establishing of the Kingdome a thing called Militia but hath proved Malitia this gave the hint to many a Sheba first in Ireland and presently after in England and Scotland to blow the Trumpet to Rebellion saying we have no part in David nor Inheritance in the son of Iames. As God hath made His Majesty like David in suffering so may he make him like in overcomming David at last was victorious his end peaceable and glorious all his Enemies were put to shame and confusion Absolom was brought to his deserved end Shimei though reprived for a time yet his hoary head was brought downe to the grave with blood Sheba had his head throwen over the wall Even so let all thine Enemies perish O Lord but upon the Kings head let his Crowne flourish That the Kings Enemies be subdued and he brought back againe unto his house as David was and set upon his throne must be your speciall care Give me leave therefore to exhort you in the words of my Text heare the voyce of Iudah and bring him unto his People I told you before that this blessing is not onely a Prayer but also a Prophesie he foretells that God will heare the voyce of Iudah and bring him unto his People Now you must thinke that God ordinarily worketh by meanes and it is by you he will relieve Iudah and to that effect doth even at this time call for your helpe And therefore that which Moses powred out as a Prayer unto God give me leave to present as a Petition unto you who are the Princes of Iudah that you will be pleased now to heare the voyce of Iudah to bring him unto his People to make his hands sufficient for him and to help him against his Enemies And first heare the voyce of Iudah for now Iudah utters his voyce unto you crying as Moses did who is on the Lords side Exod. 32.26 let him come unto me Now it will be knowne whether you be the People of Iudah for as Christ discerned his Sheep by this marke Iohn 10.27 my Sheep heare my voyce so by this same marke may Iudah discerne his people And think it not strange that I should presume to exhort you unto this dutie for when David after his banishment was to returne he appointed the Priests to speake unto the People to bring him home and King David sent to Zadock and Abiathar the Priests 2. Sam. 19.11 saying speak unto the Elders of Iudah and say why are ye the last to bring the King back unto his house and when Zadock had thus spoken it is said Vers 14. he bowed the heart of all the men of Iudah even as the heart of one man I wish my speech could be so powerfull with you for never was there so great need of help to bring the King back unto his house as now in regard that at this time many of his People have rebelliously withdrawne themselves from him and risen up in Armes against him not like those two hundred men who followed Absolom in the simplicity of their hearts 2. Sam. 15.11 but like Sheba with malice and obstinate resolution against the King They refuse all offers of Peace made by our gracious Soveraigne whereof you are witnesses They demand as hard conditions of Peace from us as Nahash did from Iabesh-Gilead 1. Sam. 11.2 He would grant them no Peace but upon condition that he might thrust out all their right eyes These men will grant no Peace unto the King and Kingdome but upon that condition that they may be allowed to thrust out both our eyes the eye of Learning and the eye of Religion So that the King may say with David Psal 120.6 7. My soule