FOUR Sermons Preached in OXFORD I. The Christians Excellency upon Mat. 5. 47. II. Truth begets Enmity upon Gal. 4. 16. III. A Nations happinesse in a good King Eccles. 10. 17. IV. The praise of Charity upon Heb. 13. 16. By JOHN PRICE Master in Arts and Minister of Hollowell Parish in the said famous University Printed in Oxford 1661. TO THE Right Reverend Father In God HENRY Lord Bishop of CHICHESTER My Lord IT Was not your greatnesse but your goodnesse that induced mee to cast these mean Sermons at your honours se et as I desire never to look upon a Great man but either to pitty him or pray for him so never upon a good man but to imitate him Of your extraordinary goodnesse and humility I have had ample experience Among many other pretious jewels which your Miter is embellished with I am sure it doth not want that I give your Honour many thankes for those many favours and civilities you have been pleased to conferre upon my unworthy selfe and as a token thereof I have made bold to present you with this mean work hoping you will be pleased to vouchsafe it Protection under your wings Though it may serve for little else yet I hope it will serve to testify my gratitude you were pleased to initiate mee into the Church and I present you with my first fruits Though cunning Bezaliels and Aholiabs may carve and pollish the Temple yet I am glad that I can but lay one little stone Though men of brighter soules bring their gold and jewels to it yet I hope God will accept of my young Pigeous and Turtle-doves I may say with St Peter silver and gold have I none but what I have I give you My Lord I wish you all happinesse both Internall Externall and Eternall and I am Your humbly devoted Servant IOHN PRICE To the READER Courteous Reader BEing summoned to Preach a St. Maries the seaventh of July and being unexpectedly put by when I first set upon the Printing of these Sermons I thought my self ingaged in honour so to doe at least wise to communicate that dayes preparations But afterwords I was informed that the Person that Preacht had warning of it a moneth before and I conceive there is no great injury done me however having employed the Printer I could not very well strike sail I confesse though my imperfestions were alwayes too too legible yet they were never in Print before I never in this kind offered any incivility to mens eyes there are some things in the first Sermen which some peradventure may take offence at but I would have such know that I was never wedded to any interest or faction I have lost by all Governements but never got any thing by any and truth if from any may be expected from such a one I think men have little reason to be angry with me in that I have told not some onely but all men of their faults and that impartially I hope thou art of so much candour humanity and piety as being no Angel thy self thou wilt if thou chance to look over these unworthy lines over look the failings of him that is Thine in Christ Iesus JOHN PRICE Mathew 5. 47. And if yee salute your Brethren only what doe yee more then others doe not even the Publicans so THE Pharises they were the flower the soule and as it were the eyes of the Jewish Nation they were Masters in Israell Art thou a Master in Israell and knowest not these things S. Paul Acts 26. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exquisite and exact sect The Jewish Doctors tell us they have their name from separation as being accounted men of purer doctrines and more austere conversations then the generality of the Jewes They were by their profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreters of the Law Luk. 7. 45. of these there were two sorts some that thought the Law sufficient without tradition and these were called Karaim others that thought it no great commendation to doe what they were bidd unlesse they did superarrogate and these were termed Chasidim holy above the Law much like our overdoing Papists these they would not frame themselves to the Law but they would by their fair Glosses and Comments make it frame it self to them do homage to their lusts and truckle under their passions They would have it to have such a relish as they fabled the mannah to have hadd a relish suitable to every ones pallate be any thing that any one fancied among many other good Texts which they had corrupted with bad Comments that was one in Leviticus the 19. the 18. Thou shalt love thy Neighbour as thy selfe to which they added hate thine enemy which our Saviour points at vers 43. Ye have heard that it hath been said thou shalt love thy Neighbour and hate thy enemy Christ being the Law giver therefore the best Commentator upon his own Law he vindicates it from the spurious unauthentick glosses of the Pharises he separates the gold from the drosse the wheat from the chaffe he shews his Disciples not only the letter but the life the spirit of the Law in this exhortation vers 44. Let the Pharises say what they will I say unto you love your enemies Blesse them that Curse you Doe good to them that hate you and pray for them that despightfully use you This exhortation he presses by a twofold reason 1. If they doe so they shall be like their father which makes the Sunne to shine upon the good and bad 2. If they doe not so they should only be like the Publicans Doe no more then they doe If ye love them which love you what reward have yee and if yee salute your brethren only what doe ye more then others doe not even the Publicans so These words they are spoken interrogatively and are more piercing and patheticall then down-right truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if yee salute it signifies to salute with a kisse which was a custome among the Jewes and is now among us it is a generall terme comprehends in it all other civilities as the rationall soule doth the sensitive and vegetative as running includes going Your Brethren only that is your friends and kinsfolks your relations persons that you are particularly obliged to for the Jewes acknowledged such only as brethren hence it is that in old books it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amicos your friends If yee salute your friends only You my Disciples you that are the salt of the Earth You that are the light of the World You that have mee alwaies in the midst of you You that have the continuall droppings of the word of the Kingdome You that are enlightned and warmed in a signall manner with the most piercing and distinguishing irradiations of the sunne of righteousnesse You that have the happinesse of hearing those even those heavenly discourses that came from the breast of the Father You that have taken upon you
avoid it now wee had a great many Preaching Bishops before and blessed be God wee are like to have no fewer now This I say not because I am desirous yee should dash upon the rocks but because I would have yee saile farre enough from them 4. That moderation on all hands is a soveraigne salve to heale in all probability the breaches of this uncemented Nation though moderation in Essentialls be pernicious yet in things adiaphorous it 's but peaceable and Christian like Moderation is the silken string that runs through the pearle chaine of graces In things of a middle nature the golden meane is best I am apt to suspect that men which Iehu like drive so furiously have no other spurres but their own interests it was a good saying of one unity in things necessary moderation in things indifferent and charity in all this was the opinion of Calvin in the same controversie Ego in Controversia Anglicana moderationem semper tenui cujus me non paenituit Suitable to this is that of our Apostle Let your moderation be known unto all men I have often wondered that men of the same Nation men of the same Religion as to the maine that aime at the same happinesse should quarrell so much about circumstances They are but circumstances and why are you of the Episcopacy so eager for them they are but circumstances and why are you of the Presbytery so eager against them A man would think that a lawfull decent usefull Ceremony should be no sooner imposed then observed and it would be so did not men love their own private passions and interests more then either peace or truth Ceremonies are the sence and hedge of Religion though they doe not oblige directly yet they doe by consequence and as they are commanded by superiors for then they cease to be things indifferent and we are not to look upon them as bare ceremonies but the commands of Superiours which we are not to dispute but to obey not to doe so were to question our superiors wisdome in imposing and power in executing Rom. 13. 5. we are commanded to be subject for conscience sake therefore Ceremonies oblige the conscience 't is natural with men when they feel themselves unhappy to conclude themselves unwise Surely we have been unhappy in all these times of our distractions and we may very rationally conclude our selves to have been unwise 5. 't is the great happinesse of this Nation to be governed Monarchically both in Church and State this might soon be proved but must I be forced to prove this to a Nation that hath been so long worried with Tyrants and Traytors that made so long surrows in our backs If you have not yet learnt to know your happinesse you are very ungrateful and 't is pitty you should ever have been so happy Me thinks your bleeding wounds not yet fully closed might sufficiently Preach the seasonablenesse of a plaister want of mercy teaches us the worth of mercy the want of King and Bishops all this while me thinks at length should teach us the worth of them would you know the reason of all our miseries it was because there was no King nor Bishop in our Israel and if that be the reason of all our miseries surely by the rule of contraries the other is the reason of all our happinesse that we have both King and Bishop in our Israel Eccles. 10. 17. Blessed art thou O Land when thy King is the Son of nobles and surely if ever Land was blessed in a King ours is and we may say as the Queen of Sheba said of Solomon because the Lord loved Israel he made him King over them because the Lord loved us therefore he made him King over us great also is the happynesse that we receive from the learned and religious Fathers of the Church 't is a question whether a state be more happy in a King or a Church in a Bishop Monarchy being the best of Governments in both Oh how sweetly doe these conspire to make a Nation happy and how do they mutually assist and under prop each other and would you know the original of Episcopacy St. Jerome tells us 't is as old as that Text of Holy Scripture I am of Paul I am of Cephas I am of Apollo for when divisions crept into the Church of Corinth the Apostles for the taking away those that were present and the prevention of such for the future constituted Episcopacy Sound was that of the learned King no King no Bishop no Bishop no King he that strikes at the Mitre doth with the same blow strike at the Crown and wants nothing but power to trample upon both lutes wound up to an equall pitch if you touch one you touch the other he that toucheth a Bishop toucheth a King and he that toucheth the King toucheth the King of Kings and Lord of Lords Oh! that we could at length know our own happynesse and put up no more bramble Governments we have had sad experience how weak sharp they are let us no more despise the Vine and Figg-tree though the Brambles and Thornes doe pretend to bear Grapes and Figgs that they may rule over the Trees And now what remains but that we turn the Doctrine into practise and all become truth tellers Oh! tell the truth in Christ Jesus and lye not your consciences bearing you witnesse in the Holy Ghost Oh! tell not empty speculations palliated falshoods meer propabilities Amphibious uncertainties groundlesse novelties Preach Divine evident useful positive sinne smiting peace preserving truths be not affraid of men but of God Strive not to please them but him let not any wordly advantage what ever cause you to bury the gold of Ophir let not the Majesty of Gods truths stoop to the vices and humours of men tell even a David thou art the man cry aloud lift up your voices like Trumpets and tell the house of Judah of there sins be not ashamed of the Gospel of God for it is the power of God unto salvation think of your honourable calling consider you are the Embassadours of the God of truth you are in his stead and therefore you should tell the truth and he will uphold you in it the Lord your God is with you his wisdome to direct you his power to protect you his strength to support you his goodnesse to maintain you his bounty to reward you buy the truth and sell it not and when the chief Shepheard shall appear you shall receive a Crown of glory that fadeth not away and hear that soul ravishing sentence well done good and faithfull servant enter into thy Masters joy Eccles. 10. 17. Blessed art thou O Land when thy King is tho Son of Nobles WIse Solomon tells us that a word in season is like apples of gold in pictures of Silver what can be more seasonable or gratefull to a Nation so long miserable then a discours of happinesse of the way not only to make it happy but
must not doe because we are not onely men but men of God If we doe to you as ye doe to us what do wee more than others In doing as you doe we are onely you equals but in forgiving you and praying for you we are your superiours And is it possible Are we so odious that we dare not look men in the face Why what is the matter Are we more wicked than others It may be so we are ready to say with holy David pardon our iniquities for they are great With St. Paul we are the chiefest of sinners It is of the Lords mercies that we are not consumed and because his compassions fail not However thus much we can say for our selves with a safe conscience and a great deal of truth And I would you could have said so too we never were the men that swore we would destroy our Countrey that contrived a trayterous seditious antiscriptural engine like Catilines conspiracy for the same purpose Our heads never plotted our Soveraignes ruine our hands were never washed in the bloud Royall we never had the marke of Cain in our foreheads we never obliterated the Holy signe of the Crosse with the signe of the scaffold Nay we were so farre from this that for the prevention of it some of us lost our estates others our liberties others our very lives and some all three and could they have done more I believe they were so loyal they would have done it And when we heard of our Soveraignes unparrallell'd never enough to be lamented death which God knowes we could not hinder or else we would have done it out of a Christian-like Sympathy we did seem not onely to sigh weep sweat bleed but even dye with him You glory in your shame and were it lawful to glory in any thing we would glory in this that we are accounted worthy to suffer as we hope for Christs name sake And now laugh on and enjoy your own follies Egregiam vero laudem spolia ampla refertis So much may suffice for the first Doctrine I proceed to the second which is this that the Disciples of Christ Christians should doe somewhat extraordinary somewhat more than others more than Pharisees Heathens Publicanes or any that say they are Christians whereas their actions tell us they are rather Heathens In the prosecution I shall use this Method first prove it by Scripture secondly by reason thirdly make use 1. That Christians should excell doe more than others doe somewhat extraordinary It is clear from these Scriptures Mat. 5. 20. I say unto you that except you righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no wife enter into the Kingdome of Heaven Me thinks I hear the Jewes tell me what exceed the Scribes and Pharisees is it possible Surely if any doe goe to Heaven the Scribe must be the one and the Pharisee the other No such matter covetous men gripers oppressours Hypocrites meer outsides painted tombes never goe to Heaven during such However God in his goodness dispose of them afterwards Such were these Scribes and Pharisees which we Christians must exceed or else we shall never enter into the Kingdome of Heaven Amos 3. 2. You onely have I known of all the families of the earth therefore I will punish you for all your iniquities You the Children of Israel which I brought out of the Land of Egypt out of the house of bondage into a Land flowing with Milk and Honey You whom I have known by my judgements which should have taught you righteousnesse you whom I have known by my signal favours mercies you whom I have known by my faithful Prophets rising up early and fitting up late you whom I have known by my soul saving soul searching ordinances I knew you so well and so much that I seemed to know no other Nation unlesse it were to punish it I thought and expected ungrateful Israelites that you should have known the Rock of your salvation I did much for you and I expected that proportionably you should have done much for me but in that you did so little and would not know me I will make you know and that to your sorrow that you onely have I known of all the familes of the earth therefore I will punish you for all your iniquities I will punish you temporally though you doe repent I will punish you eternally if you doe not repent By how much your mercies and advantages have been greater than those of other Nations by so much the greater shall your punishments be There is an excellent place in Luk. 12. 47 48. And that servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes But he that knew it not and comitted things worthy of stripes shall be beaten with few stripes For unto whom much is given of him much shall be required and to whom men have committed much of him they will aske the more In this Text we have a Lord and two servants the Lord is the King of Kings and Lord of Lords the two servants they are not Angels but men for their quality the one was knowing and the other not knowing the one knew his Masters will the other did not they both committed things worthy of stripes but the one was more excusable than the other the one had many stripes but the other few and why both being faulty were they not equally punished Because they were not equally faulty the one knew his Masters will the other knew it not and therefore not so blameable Of these just proceedings we have an account given in the subsequent reason for unto whom much is given of him much shall be required Phil. 1. 27. Onely let your conversation be as becometh the Gospel St. Paul writes to Christians to men that had embraced the Gospel and he requires a Gospel-like conversation And what kind of one is that A conversation full of simplicity holinesse peace unity charity not a Pharisaical not a Heathen but a Christian-like becomming conversation such a one as becometh both the Profession and Professours onely let your conversation be such as becometh the Gospel So much may suffice for the proof of it by Scripture 2. Neither is this without reason That Christians should doe somewhat excellent and more than others for 1. They received God hath given them more than others and therefore they should give him more than others doe more than others Luk. 12. 47 48. Unto whom much is given of them much shall be required it is but just and equal that our returnes should be proportionable to our receipts Christians they have God for their Father Christ for their Redeemer the Holy Ghost for their comforter and teacher they are under the continual droppings of the Sanctuary they hear the shrill silver Trumpets of the Temple they are alwayes instructed by good precepts good examples good Sermons good lives tutord by Gods
gall and the fruits of righteousnesse into hemlock instead of deciding controversies you make them like the Seidge of Troy of ten years standing and where as you say you are peace makers you are the greatest peace breakers and troublers of our Israel You make your selves questions like Hydras heads the taking away of one is the setting on of another you draw black lines because ye make use of a silver Plummet No wonder ye cannot see clearly if your eyes be bloudshot You are like the Polonian Ictus that knew not how to resist so many men in compleat armour the Coin of the Country was so stamped Good lawyers are stiled the oracles of the City the rulers of the Law a good ruler should see that he have skill to rule that his parchment be spread abroad before him that his eye be upon the rule the rule of the Law he must have nothing in his hand but his Plummet his hand must be steady not shaking he must be nimble handed to draw lines speedily 2. What doe you Women you Ladies more than others Having spoken to most of the considerable men in the World give me leave to speak a word or two to the Women first the Man and then the Woman It was Solomons question can a Man find a vertuous Woman If he had lived in our dayes he would have had as much a doe to find one as ever he had This question doth not imply an impossibility but onely the difficulty and rarenesse of it that it is a hard and rare thing to find a vertuous Woman for in Prov. 31. 29. Solomon tells us of many Daughters that have done vertuously and of one that excell'd all the rest and pray what did she doe Surely she had a Bible alwayes in her hand no she opened her mouth with wisdome in her tongue was the Law of kindnesse she looked well to the wayes of her household she did not eat the bread of idlenesse O! how many Women with us eat the bread of idlenesse it would pusle a Cherubin to know what they doe besides eating drinking sleeping and dressing themselves from one end of the year to the other I know that there are some few that doe vertuously this is not spoken to them Now I have told you what many of you doe doe I will tell you what ye should doe those that have families should provide for them but all should read hear pray Meditate Act. 16. 14. It was Lydias commendation she was one that feared and worshipped God As there is the beauty of the body so there is the beauty of the soul though the one be great yet the other is farre greater Me thinks you that have such beautiful bodies should strive to get beautifull souls a deformed soul in a beautiful body is just like a Toad in a golden Cabinet That of Solomon is good Scripture Prov. 31. 30. Favour is deceitful beauty is vain but a Woman that fearth the Lord shall be praised No beauty to the beauty of holynesse no Jewels to those precious and in estimable Jewels the graces of the Spirit no Pearle to the Pearle of price I have endeavoured to say somewhat to you all asunder now be pleased to hear what God sayes to you all together me thinks I hear God speaking thus to England O England what dost thou more than others Surely I have done somewhat more for thee than any other Nation and I expect that thou shouldst doe somewhat more for me I have freed thy tender neck from the galling yoke of thy insulting Tyrannizing enemies I have sheathed that tayterous sword that was wont to be sheathed in the bowels of thy Princes Of an Aegypt of black Schismes and Haeresies I have once more made thee a Goshen a Land of light I have crowned thee with the mercies of my right hand and of my left with the choisest richest and most distinguishing mercies in all my Cabinet I have brought thee from the Nadir of misery to the very Zenith of happinesse though in my Justice for thy sins and Rebellions I took away a good King from thee yet in my mercy I gave thee another as good And it is a great question whether thou wert more miserable in the losse of the one or are now happy in the miraculous restitution of the other I expect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat extraordinary Shall God do so much for us and shall we doe nothing for him What shall we doe Let us act suitably and proportionably to those precious meanes advantages and opportunities God hath intrusted us with Let us be of one mind of one heart of one Spirit Let us love as Brethren pray and preach for the peace of Jerusalem pray that God would give us a Spirit of uniformity and meeknesse For the divisions of Reuben there were great thoughts of heart Alas who layes the divisions of our Reuben to heart Doe we not rather widen the breaches wound our very wounds and vex our very vexations We are by Gods goodnesse better in condition but very few of us in life and manners 't Is the glued bowe that doth execution that instrument that is best glued makes the best harmony surely were we more cemented and glued together we would make more heavēly Musicke in the ears of God good men Divisibile est corruptibile a Kingdome divided against it self cannot stand and surely if we be so divided we may expect that we cannot stand We have all been tryed sufficiently in the furnace of afflictions and God expects that now at length we should come forth like pure Gold he hath done a great many things for us and let us doe one thing for him what is that Onely let us fear the Lord and serve him in truth and consider what great things he hath done for us and not doe wickedly left we be consumed both we and our King Galatians 4. 16. Am I therefore become your enemy because I tell you the truth DIfferent have been the entertainments not only of humane but divine truth with different men some have embraced it for a season others for ever and it is not impossible even for a Herod for a time to heare a Iohn Baptist gladly Such was the Laodicean temper of these Apostate Galatians to whom our Blessed Apostle directs this Epistle They had once high and reverent thoughts of his Ministry and they seem to acknowledge and embrace those heavenly truths delivered by him they received him as an Angel of God even as Christ Jesus vers 14. But soon after as the learned Estius observes by reason of the crafty and subtile insinuations of false teachers they change their note they desert the truth their thoughts of him before were not so high and honourable as they are now meane and low they that before looked upō him as their happiness now look look upon him as their enemy S. Paul wonders at their sudden change and defection and knowing no reason of it in himselfe
also to continue its happinesse The Preacher tells us in the words of my Text blessed art thou O Land when thy King is the Son of nobles In the 16. verse of this Capter wee read of the misery of that Nation that hath a childish Prince one that hath not an head fit for a diadem nor shoulders able to sustaine the weight of Government and as he tells us of the misery so also of the happynesse of a Nation when it is blessed not with a Tyrannizing upstart of the meanest of the people but with one of the blood Royal not with a Thistle but with a Cedar blessed art thou O Land when thy King is the Son of nobles that is happy art thou Oh Nation when thy King is not of mean base but of high noble extraction whose nobility and vertues may command reverence and bespeak him fit for a Crown In the words we have 1. A Governour or King happy art thou Oh Land when thy King 2. His Character he his no bramble but the Son of Nobles happy art thou Oh Land when thy King is the Son of nobles 3. The product or result of both happynesse happy art thou Oh Land when thy King is the Son of nobles the main hing upon which my discours shall turn shall be this That it is the great happynesse of a Nation to be governed Monarchichally It is the happynesse of a Nation to be Governed by a good King especially one that is of noble extraction of the blood Royal. In the prosecution of it I shall use this Method 1. Prove it by Scripture 2. Give you some reasons and arguments for it 3. Shew you that it the happynesse of our Nation in particular 4. Make use of all 1. That itis the happiness of a Nation to be governed by a good King especially one of Noble extraction is clear from these Scriptures 2 Chron. â— 11. Because the Lord haloved his people he hath made thee King over them Solomon was a good King one of the blood Royal descended from a King it was the happynesse of the Israelites to have such a one and it is said expresly because the Lord loved them he gave them Solomon That which is a token of Gods love and favour cannot but bespeak a Nation happy 1 Kings 10. 8 9. Happy are thy men happy are thy servants which stand continually before thee because God loved Israel therefore hath he made thee King to doe Justice and Judgement In the 8. vers The Queen of Sheba proclaims the happynesse of Solomons subjects under the pious and prudent Government of so good a King shee looks upon it as a special argument of Gods favour that he had given them one that would doe Justice and Judgment Proverb 28. 2. For the transgressions of a Land many are the Princes thereof but by a man of understanding and knowledge the estate thereof shall be prolonged In the former part of this verse we have the misery of a Nation groaning under the oppression of many Princes or Tyrants and in the later part the happynesse of it under one lawful prudent Prince which is styled here to be a man of understanding knowledge which prolongeth the Estate of a Land and makes it long lived and durable 1 Tim. 2. 1 2. I exhort therefore that prayers be made for all men for Kings and all that are in authority that wee may lead a quiet and peaceable life under them In the 1. verse We are exhorted to pray for Kings and such as are in authority in the 2. verse We have the reason that we may tast of the pleasant fruits of their Government that we may lead a quiet and peaceable life under them this is the happynesse that we enjoy under Kings and Governours and therefore we are to pray for them Rom. 13. 4. The Apostle tells us that a Magistrate is the Minister of God for good a King the supream Magistrate he is Gods Minister for the good of a Nation So much may suffice for the 1. Thing the proof of it by Scripture I proceed to the 2. The reason and arguments of it 1. Monarchy or Kingly Government is a Government of Gods own ordination not only so but approbation also and therefore a Nation cannot but be happy in it surely if a Nation be happy in any kind of Government it must be in a Government of Gods own designation and appointment God being most wise and most good and therefore knows what Government is best for a Nation and most tending to its happynesse Now that Monarchy is a Government of Gods own ordination and approbation it is very evident Prov. 8. 15. By me Kings Raigne and Princes decree Justice By me that is by my authority and appointment by my special grace and goodnesse 1 Chron. 29. 1. Solomon my Son whom alone God hath chosen Solomon was a King of Gods Election and God saith of David with my holy Oyl have I annointed my Servant David The King is the Lords annointed The Apostle Paul saith the powers that be bee of God that is of his appointment his institution 1 Sam. 10. 24. See ye him whom the Lord hath chosen that Kings are Iure Divino of Gods appointment is unquestionable and as Monarchy is of Gods institution so approbation this is a consectary of the other Kingly Government being ordained by God he cannot but approve of it for God doth approve of those things he doth himself 2. Monarchy or Kingly Government is the best of Governments and therefore it cannot but be the happiness of a Nation to be so governed It is the happynesse of a Nation to be governed with the best Government surely if any Government can promise happynesse it must be the best in vain doe we expect it from any other if the best cannot doe it That Kingly Government is the best will easily be evinced that Government is the best which most resembles that Government which is absolutely the best to wit that of the King of Kings the Lord of Lords That picture is the best which cometh nearest to one of Vandikes Michael Angelos or some exquisite artist the Moon we look upon as the best of lights except the Sun because it resembles it most that Orator is best that comes nearest Cicero the best of Orators that Moralist is best which is most like Seneca the most reputed Moralist that Philosoper is most excellent that resembles Aristotle most whom by way of eminencie we call the Philosopher That Government is the best in the World which hath the most legible Characters and similitudes of the Government of the World That Monarchy hath so is apparent what is a King but the lively embleme and image of the King of Kings The one is the Archetype the other the ectype the one is as the Seal the other as the Wax What 's the whole World but Gods Kingdome the World is governed by a wise just merciful God and a Kingdome is
governed by a wise just and merciful King God punisheth the wicked spares the good so doth the King the King is as it were a God on Earth I have said ye are Gods there is so neare a relation between God and the King that a Man cannot injure the one without offering an injury to the other he that touches the Lords annointed doth as it were touch God he that strikes at the King doth at the same blow to his power strike at God himself 3. Monarchy is the most ancient and universal Government and therefore likeliest to render a Nation happy As ancient Apostolicke truths make the Church so ancient Governments make the State happy innovations being equally dangerous in both As old truths are most wholesome for the Church so old Governments are most wholesome for the State That Monarchy is the most ancient Government in the World is indisputable it being as old as Adam whom God constituted Monarch of the World as we read in Genesis of the antiquity of this Government humane writings sufciently tell us and as it is the most ancient so it is the most universally received Government almost all the Nations in the World either have been or are governed by it Surely had not they found the happynesse of it above other Goverments they would not have so long acquiesced in it That which the General practise of the World the unanimous consent of all Nations tell us to be true we cannot rationally doubt of 4. My fourth argument is drawn from those appellations that the Philosopher gives a good King he styles him a Father a Physician a Shepheard all these termes bespeak a happinesse a blessing to the Common-wealth Augustus was termed pater patriae the Father of his Countrey Homer calls Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like was said of Moses Now if a good King be a Father sure it is to be careful over his Children if a Physitian it is to heal them if a Shepheard it is to feed them and surely that Nation cannot but be happy that hath a Father to provide for it a Physitian to heal it and a Shepheard to feed it 5. My fifth argument is drawn a Minori ad majus from the lesser to the greater if it be requisite that in a single house in a family for the happynesse thereof there should be a Governour a ruler a Master of it how much more in the great family of the Common-wealth If it be requisite for the welfare thereof that there shou'd be a chief Magistrate in the City how much more in a Kingdome the affairs of the one being far more urgent and important then those of the other a City may better subsist without a Major an University without a Vicechancellour then a Kingdome without a King A Kingdome without a King is like a body without a soul a good King is as were the soul of the body of the Commonwealth 6. Let us listen to the voice of instructing nature let us look into the Universe and there we shall find nothing but Kingdomes and Kings Nature it self prompts us to Monarchy Oh what beauty and order is there in the Commonwealth of bees Oh how obsequiously doe all the rest follow the Master beee Oh how do they mourn at his Funeral and when he is dead constitute another is not the Sunne King of Luminaries Prince of Planets doe not the Cranes follow their leader Is not the Whale King of Fishes The Eagle King of birds Is not the Lyon King of beasts Shall these irrational creatures acquiesce in Monarchy as most suitable to their nature condition and shall not we shall we be worse then Bruits shall they have more knowledge then wee go to the Ant thou sluggard saith Solomon as the Ant may teach us prudence and providence so these may teach us loyalty and as it is requisite to the happynesse of a Nation that it have a King or that he b◠the Son of Nobles one of Noble extraction one of the blood Royal this is the onely way to prevent divisions and to secure the peace of a Nation When it is otherwise every new Governour may be the cause of a new war In Government it is requisite that there should be some standard somewhat indubitable unquestionable besides a Person of Noble extraction is more apt to command obedience more likely to win upō the hearts of the people They look upon such as men designed for Government as men born to rule There is somewhat of Soveraignty and Majesty enstamped upon them people abhorre to be ruled either by inferiours or equals for the meanest of the people their brows were never made for Diadems neither have they those endowments and qualilifications which may be speak them fit for Empires They were born to Obey not to command So much may suffice for the second thing I proceed in the third place to shew you that it is the happynesse of our Nation in particular For the demonstration of this let us compare our former Estate under no King with our present Estate under a King let us look upon the miseries of the one and the felicities of the other and doubtlesse it will appear that it is our happynesse to be ruled by a good Prince contraries doe illustrate one another the ruder blasts of Winter make us more in love with the beauties of Summer No Musick more pleasing to the eare then when the sweetness of a concord takes away the harshnesse of a discord A Man that is upon the Land and hath escaped Shipwrack may look with pleasure upon the swelling heaven-threatning seas In the 2. of judges we read of the destruction of the whole tribe of Benjamin and many calamities that had befallen the Israelites would you know the reason of this the Holy Ghost tells us verse 25. In those dayes there was no King in Israel every man did that which was right in his own eyes If any one should aske me what was the occasion of all our misenies and distractions in England it was the losse of our gracious and merciful Soveraigne in those dayes there was no King in our Israel every man did that which was right in his own eyes that deep-dyed hainious scarlet sin was not the least cause of all our miseries that blow that stuck him made three Nations reele like a drunken man it was not he only that dyed but our happinesse also dyed with him Our miseries like the waves of the Sea or like Ioh's sad messengers came crowding in upon us they did as it were strive which should be for most they may be reduced to these principally 1. Warre or want of Peace Warre is one of Gods scourges with which he whips a Nation for rebellion and treason it was but just with God to punish us with a Warre because we knew not how to value the blessings of Peace Jessurun-like we waxed fat and kicked with the heel we forgat to fear God and to honour
present condtion we cannot but conclude that it is our great happinesse to be ruled by a good King especially one that is the Son of Nobles I hope now our miseries have taught us that Religion to our God and loyalty to our King cannot be parted without our sin and infelicity I proceed in the last place to make use it may be for reproof and exhortation 1. It may be for the just reproof of all Anti-Monarchians all haters of Kingly Government pernicious were the practises of those that did indeavour to pull up Monarchy by the roots to destroy both root and branch O how did some men tire themselves and us with ridiculous fruitlesse unheard of Governments Great is the folly also of those men that write against Monarchy which is so legible not onely in the book of the Bible but also in the book of the Creation and which hath been sufficiently approved of by the unanimous consent of the most knowing and most civilized Nations of the World Whether Monarchy be the best of Governments or no some have questioned experience hath taught us that it is best for us the genius of the people being more inclinable to Monarchy than any other Government 2. For exhortation 1. Is it the happynesse of a Nation to be governed by a good King and such a one as is the Son of Nobles O then let us be thankfull that God hath made us happy in a good King and one that is the Son of Nobles As I can compare the bloudy un-Christian murther of King Charles the I. to nothing more fitly than to the murther of the Holy Jesus so I can compare our restitution by Charles the II. to nothing more fiftly than our restitution by Christ. Next to the deliverance by Christ and the Preaching of the Gospel this was one of the greatest deliverances this Nation ever enjoyed And next to that mercy scarce any mercy comparable to this God sent him as a Shepheard to feed us as a Father to provide for us as a Physician to heal us When the Romane Empire was torne in pieces by the divisions of Caesar and Pompey Augustus restored it Our gracious Soveraigne Augustus-like did cement these divided shattered bruised Kingdomes We may say of him as the Queen of Sheba said of Solomon because the Lord loved Israel he made thee King to execute judgement and Justice Because the Lord loved our Israel he made him King Never was their any mercy more seasonably and opportunely bestowed and shall we not be thankfull for it As is the mercy so should our thankfullnesse be This is a great mercy and God requireth great thankfulnesse 2. Is it our happinesse to be governed by a good King the Son of Nobles O then let us know our happinesse and learn loyalty O beloved fear God and honour the King Be subject to the higher powers in that they are the Ministers of God for your good Fear God and the King and meddle not with those that are given to change you have heard that your happinesse is in Kingly Government and will ye turn your backs upon your own happinesse All things pant after happinesse and will ye not doe so too O erect no more idols of your own making put up no more Phaetous in the Chariot of Government O doe not chuse Pilots that know not how to steer put up no more bramble Governments Sit down under the Vine and Fig-tree God hath spoken peace to you and doe not you turn again to folly When men feel themselves miserable they are apt to conclude themselves foolish when they want happinesse they are apt to think that they want wit Surely we were unhappy in the times of our distractions and we may conclude our selves unwitty O that our former follies would teach us for the future more moderation among our selves more Religion to God and more loyalty to our King Behold now we are made whole let us sin no more least a worse thing come unto us HEB. 13. 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased THat God hath been pleased to vouchsafe mee the golden opportunity of doing some good and communicating some soule saving truth I look upon it as my happinesse and desire to be thankfull To doe good in any way is excellent but to doe good in the best way to save a soule is most excellent And could I at this time but be an instrument of saving one soule I should think my time and paines well bestowed Of the occasion of our assembling upon this day and in this place I suppose few of you are ignorant it is but just and equall that they that have remembred us out of charity should be remembred by us out of Piety though it be not debitum legis yet it is debitum honâ—statis though we cannot be compelled to performe it yet if we would be such as we ought to be before God we cannot neglect it Excellency where ever we meet with it is to be honoured They that are excellent are to be honoured for their excellency There is a threefold excellency an excellency of mind body fortune Of mind as knowledge of Body as old age of Fortune as Riches According to this triple excellency three sorts of men are to be honoured Learned men Aged men and benefactors Learned men so Ezekiel commended Daniel for his Wisdome art thou wiser then Daniel Aged men Prov. 16. 31. The hoary head is a crowne of glory if it be found in the way of Righteousnesse Benefactors in that they are called Fathers in Scripture Now Fathers are to be honoured Job 39. 10. Saith Iob I was a Father to the Poore Benefactours are to be honoured because of the good they have done either in Church or State Though we doe not with the Papists adore yet we may honour our Benefactors honour is but testimonium excellentiae a testimony of some excellency We may testify the excellencies of our benefactours that others may be in the like manner excellent Wee may make an honourable mention of their charity that others may be spur'd on to charity But I shall not speak so much of the dead as to the living I shall not speake so much of the dead benefactors as I shall speak to those that are living to perswade them to be Benefactors The maine of my businesse shall be this to perswade men to doe good and to distribute that with such sacrifices God may be pleased In the 10. verse of this Chapter we read of an altar We have an altar this altar is the Lord Jesus Christ upon which all the believers sacrifices are offered The sacrifices of a Christian are many there are two not of the least concernment mentioned in this chapter the first is a sacrifice of praise and thanksgiving verse 15. By him therefore let us offer the sacrifice of praise 2. of Almes and compassion in the words of my Text But to doe good
and piety O that all men in all places of all callings would make it their businesse to doe good and distribute some way or other Titus Vespasian counted that day lost in which he had done good to no one O Amici Amici diem perdidi my friends my friends I have lost a day O let not us Christians be ashamed to learn some what of Heathens 't is our excellency to come neer God to be the Children of our Father which is in Heaven We cannot come neer to God in any thing more than in doing good For the inciting of you I shall present you with these Motives 1. Consider that charity is the very life the soul and as it were the essence of Religion True Religion doth not consist so much in contemplation and speculation as in practise and action it is not so much the work of the head and the tongue as of the heart and the hand Me thinks now a dayes Religion is dwindled into frothy airy love quenching disputations We are all head no heart we are like Children sicke of the rickets our heads are swollen bigger than our whole bodies we are so far from works of charity that we cannot afford one another Charitable words but I would have such Bountefeaus such fire brands of the Church to know that no mans private humour is valueable with the Churches peace though he did shine in it as a Starre of the first magnitude Whoever gets by such disputes I am sure the Church looseth Me thinks the Divines of England are like so many unnatural Sons like so many Neroes ripping up the bowells of their own Mother the Church It had bin better that many of them had never been than that they had been so seditious 'tWere well if they would bestow some of those precious hours that they spend in scribling one against another in binding up the broken comforting the comfortlesse visiting the sicke according to that in Jam. I. 17. This is pure Religion and undefiled before God to visit the Fatherlesse and the Widowes in their affliction 2. Consider that good works are the best evidences of a good faith of a true saving justifying faith When I see the fruits of good works I cannot but conclude that the Tree of faith is alive When our Saviour had cured the man with the withered hand he bids him to testify that it was whole stretch it forth stretch forth thy hand O my beloved if ye would shew me that the sinewes of your faith are not shrunk that the hands of your charity are not withered stretch thē forth Excellent is that of the Apostle shew me thy faith by thy works Not by thy words but by thy works a workelesse faith is a worthlesse faith Though it be faith alone that justifieth yet it is not an alone solitary unaccompanied faith though it be the fore finger alone that points in the hand yet it is not alone when it pointes Faith in the soul is like a Queen attended with a Royal traine of other graces as maidens of honour Me thinks I hear faith Rachel like crying out give me Children or else I dye O how lovely a sight it is to see the Vine of faith laden with the clusters of good works 3. Consider that whatsoever ye doe to any of Christs poor members he looks upon it as done to himself And me thinks this motive should be of great force with you me thinks 〈◊〉 should strive who should first doe Christ a good turn When a man gives an 〈◊〉 he should not so much look at the member of Christ as at Christ in the member and though he doth not give him any thin◠for his own yet he should give him somewhat for Christs sake Suppose Christian thou sawest Christ himself that spilt his precious blood for thee comming to thy doors and asking a bit of bread couldst thou have the heart or the face to deny him Surely thou wouldst not be so rocky hearted 't is all one and if thou doubtest of this beleeve Christ himself that saith so Matth. 25. 40. In as much as ye have done it to the lest of these my Brethren ye have done it unto me Christ gave us all and me thinks we should by way of gratitude give him somewhat again 4. Consider that that which is given to the poor is a meās to sanctify that which we have He that gives God any thing he is wont to repay him in greater abundance The Sydonian Womans Oyl that was poured into empty vessels never ceased running If we would have our Oyl alwayes to run we must pour it into empty vessels The Widows Oyl consumed not as long as she fed the Prophet Eccles. 11. 1. Cast thy bread upon the Waters and thou fhalt find it after many dayes That bread is not cast away that is cast upon the Waters Psol 41. 1. Blessed is he that considereth the poor blessed in his estate blessed in his Children blessed here blessed hereafter 5. Consider that whatever ye give the poor on earth God will give it you in Heaven nay ten thousand times more according to that give and it shall be given unto you Though I doe not say here with the Papists that good works are meritorious of Heaven yet this I say that God is pleased to bestow Heaven upon those that doe good works those that testify their faith by their works That a piece of Leather is currant it is not from the value that is in the thing it self but from the value that the Prince puts upon it as St. Augustine Deus non coronat merita tua sed dona sua God crowns not any merit in thee but his own gifts We doe not goe to Heaven because we doe good works but because God hath promised to give us Heaven if we doe good works according to those places lay up for your selves treasures in Heaven a good foundation for the time to come And happy is the man that layes out treusures on earth that he may receive treasures in Heaven Happy is the man that treads upon his riches and makes them a ladder to climbe up thither happy is the man that exchangeth his gold for that street of the new Jerusalem that is of pure gold Happy is the man that by giving to the poor can turn his Pactolus his River of gold into those Rivers of pleasures which are at Gods right hand for evermore O lend God somewhat in this World and he will surely pay you in the World to come O give the poor your bread here and God will give you the bread of life hereafter and you shall hear that sweet sentence come ye blessed of my Father inherite the Kingdome prepared for you from the foundation of the World for I was an hungry and ye gave me bread thirsty and ye gave me drink naked and ye cloathed me To which Kingdome God of his infinite goodnesse bring us all and lead us through the Kingdome of grace into the Kingdome of glory for his Son Jesus Christs sake FINIS ERRATA P. 15. l. 10 your 2d Sermon p. 5. l. 3. the meaning l. 6. divine philosophicall l. 7. philosophical Such l. 29. bee brow-beaten p. 7. l. 25. their fathers had p. 8. l. 25. courts p. 9. l. 9. similitude p. 10. l. 1. of the Prince of the aire l. 4. your father p 13. l. 1. denied our Saviours l. 4. the truth So much l. 5. the use I shall make of it is p. 16. l. 24. received p. 17. l. 4. Minister p. 24. l. 18 these p. 29. l. 22. Concionis p. 31. l. 21. here the souls p. 33. l. 12. give us 3d Sermon p. 3. l. 2. Lord loved p. 10. l 4. King so that p. 11. l. ult struck p 12. l. 6. formost 4th Sermon p 2. l. 28. beneficentiae communionis p. 19. l. 4. in the obeying