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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	hear_v	prayer_n	10,220	5	6.3340	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32832	A sermon preach'd upon the first Sunday after the proclamation of the High and Mighty Prince, James the II, by the grace of God, King of England, Scotland, France, and Ireland, &c., which was made at Leicester, February the 10th, 1684/5 by Benj. Camfield ...	Camfield, Benjamin, 1638-1693.	1685 (1685)	Wing C386; ESTC R5823	16,477	30

chances and uncertainties of this present world wherein the Lives of the Best of Princes as well as other men are liable to the stroke of Death and Violence Only fear the Lord and serve him in truth and with all your heart For consider how great things he hath done for you But if ye shall still do wickedly ye shall be destroyed both ye and your King Now let us pray as the Church very seasonably instructs us in the Collect for the day O Lord Coll. for Septuagesima we beseech thee favourably to hear the Prayers of thy People that we who are justly punished for our offences may be mercifully delivered by thy Goodness for the Glory of thy Name through Jesus Christ our Saviour who liveth and reigneth with Thee and the Holy Ghost ever one God world without end Amen THE END An Account of what His Majesty said at His first coming to Council His Majesty at His first sitting in His Privy-Council was graciously pleased to express Himself in this manner My Lords BEfore I enter upon any other business I think fit to say something to You. Since it hath pleased Almighty God to place me in this station and I am now to succeed so Good and Gracious a King as well as so very Kind a Brother I think it fit to Declare to you That I will endeavour to follow His Example and most especially in that of His great Clemency and Tenderness to his People I have been reported to be a Man for Arbitrary Power but that is not the only story has been made of me And I shall make it my endeavours to preserve this Government both in Church and State as it is now by Law Established I know the Principles of the Church of England are for Monarchy and the Members of it have shewed themselves Good and Loyal Subjects Therefore I shall always take care to Defend and Support it I know too that the Laws of England are sufficient to make the King as Great a Monarch as I can wish And as I shall never depart from the Just Rights and Prerogative of the Crown so I shall never invade any mans Property I have often heretofore ventured my Life in Defence of this Nation and I shall still go as far as any man in preserving it in all its Just Rights and Liberties Whereupon the Lords of the Council were humble Suiters to His Majesty That these His Gracious Expressions might be made publick which His Majesty did order accordingly And this is no more than what His Majesty several times before had given assurance of particularly when the Vniversity of Cambridge waited upon His then Royal Highness at Newmarket to welcom his Return to England in March 1682. To whom after Thanks for their kind expressions He thus answer'd That He was glad of this and all other occasions to declare That He would ever stand by the Church of England as now Established and countenance the Members of it as having seen by experience that They are the best Supporters of the Crown And that He would use his Endeavours and Interest for the Preservation of the King's Person and the Government in the State and the Church of England as now Established by Law O Lord Save the KING And mercifully hear us when we call upon thee FINIS Books Printed for Charles Brome DR Comber's Paraphrase on the Common Prayer in Folio The Fathers Legacy to his Friends containing the whole Duty of Man Dr. Du Moulin's Week of Prayers Precepts and Practical Rules for a truly Christian Life The Reformed Monastery or The Love of Jesus Montluck's Commentaries Fol. Mr. Simpson's Compendium of Musick Dr. Comber's Advice to Roman Catholicks Bp. Lloyd's several Sermons and Tracts in Defence of the Church Bp. Sprat's Four Sermons Dr. Kenn's Devotions in Twelves All Mr. L'Estrange's Tracts in Quarto His History of the Plot Fol. Guide to Heaven Two Parts Crums of Comfort Twenty-fours The Exact Constable Dr. Ford's Sermons on the Man whose Legs and Arms rotted off Brome's Songs and Poems His Horace with others Lord Castlehaven's Memoires compleat Vulgar Errors in Divinity Visions of the Reformation and Purgatory Bp. Lloyd's Church History Bp. of Winton's Tracts His Book against Baxter

A SERMON Preach'd upon the First Sunday after the Proclamation OF THE High and Mighty PRINCE Iames the II. By the Grace of God King of England Scotland France and Ireland c. Which was made at Leicester February the 10th 1684 5. By Benj. Camfield Rector of Aileston near Leicester Put them in mind to be subject c. Titus 3.1 The Right of the First-born is His Deut. 21.17 LONDON Printed for Charles Brome at the Gun at the West-end of St. Pauls 1685. To the Right Honourable my very good Lord and Patron JOHN Earl of RUTLAND Lord Roos of Hamlake Trusbut and Belvoir Lord Manners of Haddon His Majesty's Lord-Lieutenant for the County of Leicester My LORD IT was a Transport of exceeding Joy and comfortable Omen of our future Happiness after that afflictive Sadness which fill'd all Loyal Hearts upon the surprizing News of the Death of our most Gracious Sovereign of Bl. Memory to see and observe with what unanimous and chearful Acclamations and bravery of Resolution Your Honour and others of the Nobility Gentry and Clergy of this County with the Mayor Aldermen and Burgesses of Leicester attended the High-Sheriff in Proclaiming the Succession of the High and Mighty King JAMES the Second as the Undoubted and only Lineal Heir of the Imperial Crown And so soon as I had retired from that publick Solemnity my Thoughts resolved themselves into These ensuing Meditations which I here make bold to present Your Lordship with by that means to recommend them farther to a more common acceptance and benefit As containing in them a seasonable Mite or Two of that Religious Loyalty which the Church of England traineth up all her Members to and is in a peculiar manner agreeable to Your Honour 's constant Sentiments and Inclinations In hopes that Your Lordship will not only pardon the presumption but admit of this small Present for an additional Testimony of the most humble Duty of My LORD Your Honour 's Perpetually devoted Chaplain Servant Benj. Camfield A SERMON Upon the Proclamation of King James II. 2 Chronicles 13.5 Septuagesima Feb. 15. 1684. Ought ye not to know that the Lord God of Israel gave the Kingdom over Israel to David for ever even to him and to his Sons by a Covenant of Salt THe words are part of a notable Speech of King Abijah or Abijam as he is elsewhere * 1 Kings 15. ● called the Son of Rehoboam and Grand-child of Solomon And they are directed here to Jeroboam who had headed the ten Tribes in their Revolt and to all Israel with him as you may read in the fore-going verse And Abijah stood up on Mount Ephraim and said Hear me Thou Jeroboam and all Israel Ought ye not to know c. And 't is spoken immediately before a desperate battel between their two Armies now set in array On Jeroboam's side Eight hundred Thousand men and on Abijah's but Four hundred Thousand half the number * impar congressus Only he animates them here with the Goodness of their Cause and alledgeth That in the first place as a terror and discouragement to their enemies Ought ye not to know c. q. d. You cannot be ignorant of This and therefore it is your bounden duty to acknowledge it that my right to the Crown and Kingdom is inviolable founded upon the Grant of God himself from whom my Father received the Kingdom over Israel jure haereditario by an Hereditary Right that ought to abide for ever For so God gave the Kingdom over Israel to David for ever even to him and to his Sons by a Covenant of Salt By a Covenant of Salt That is by a perpetual sacred and inviolable Covenant For Salt drives away corruption and is therefore as Philo somewhere * L. de Victimas offerentib calls it the Emblem of Durability And so it seems explain'd Numb 18.19 It is a Covenant of Salt for ever before the Lord. Or else we may take the account of it from Vatablus Salt according to the Jewish Law was required with all their Sacrifices * Levit. 11.13 and These were wont to accompany solemn Leagues and Covenants * Psal 50.5 Agreeably to which a Covenant of Salt is a sworn and solemn Covenant ratified and confirmed by such Religious Ceremonies Ought ye not to know that the Lord God of Israel gave the Kingdom over Israel unto David for ever even to him and his Sons by a Covenant of Salt that is a sure firm and everlasting Covenant call'd elsewhere The sure mercies of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 55.3 Acts 13.34 For thus Nathan the Prophet address'd himself to him 2 Sam. 7.8 c. Thus saith the Lord of Hosts I took thee from the Sheep-cote from following the Sheep to be Ruler over my people over Israel * Psal 78.72 And when thy days be fulfilled and thou shalt sleep with thy Fathers I will set up thy Seed after thee which shall proceed out of thy bowels * Vnum è liberis tuis Vatablus And I will establish his Kingdom He shall build an House for my Name and I will establish the Throne of his Kingdom for ever I will be his Father and he shall be my Son If he commit iniquity I will chasten him with the rod of a man and with the stripes of the children of men † Humano more poenâ humanâ i. benignâ clementi id but my mercy shall not depart away from him as I took it from Saul whom I put away before thee * Regnum in tam longo tempore illis non auferam ut Saulis posteritati abstuli Haec interpretatio optima Josephi est aliorum Hebraeorum Grotius in Loc. Rejecting him and his posterity from the Kingdom And thy House and thy Kingdom shall be established for ever before thee Thy Throne shall be established for ever And therefore though God in his Justice and displeasure for the sins of King Solomon and Rehoboam's Insolency and Rashness and the provocations under both their Reigns rent away Ten Tribes from the Twelve yet he still reserved the Principality of Judah to the Race of King David on the score of This Oath and Covenant until the coming of Messiah whose Kingdom was to be an Universal and Everlasting Kingdom though of a spiritual nature Thus when he speaks first of this Judgment decreed the Rent I mean of the Kingdom he adds That he will not do it in King Solomon 's Reign because he was the Son of David For David my Servants sake saith he whom I have chosen 1 Kings 11.34 Nay That he will continue a Tribe to his Son after him ver 36. That David my Servant saith he may have a Light * Lucerna pr● Regno ut exponit Chaldaeus Paraph. i. ut semper habeat aliquem ex nepotibus suis qui regnet in Jerusalem me auspiciente Vatablus in Luc always before me in Jerusalem the City which I have

chosen to put my name there So therefore it is recorded of this King Abijah notwithstanding the provocation of his sins whose heart was not perfect with the Lord his God as the heart of David his Great-Grandfather Nevertheless faith the Text for David's sake did the Lord his God give him a Lamp in Jerusalem to set up his Son after him and to establish Jerusalem c. 1 Kings 15.4 5. And so afterwards in the Reign of Jehoram the Son of Jehosaphat notwithstanding his provocations 2 Kings 8.19 Yet the Lord would not destroy Judah for David his Servant's sake as he promised to give to him always a Light Lamp or Candle and to his Children And so it is repeted 2 Chron. 21.7 Howbeit the Lord would not destroy the house of David because of the Covenant which he had made with David and as he promised to give a Light to him and to his Sons for ever And to this you have a reference Psal 132.10 c. For thy Servant David's sake turn not away the face of thine Anointed The Lord hath sworn in truth unto David he will not turn from it Of the Fruit of thy body will I set upon the Throne If thy Children will keep my Covenant and my Testimony that I shall teach them their Children also shall sit upon thy Throne for evermore There should never have been any such thing known as a rent of the Kingdom or state of Captivity and Bondage For the Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever here will I dwell c. There will I make the Horn of David to bud I have ordained a Lamp Candle or Light as before for mine Anointed His enemies will I cloath with shame but upon himself shall his Crown flourish Whatever Diminutions or Interruptions happen'd in the Succession it was only an Affliction or punishment for the wickedness both of Princes and People * See Eccl●● 47.20 21. But God resolved to continue a Lineal Descent of Kings from David until the coming of Christ the Son of David and of the seed of David as the Scripture speaks And therefore saith he even in the case of the division of the Kingdom upon the transgression of David 's Children I will for this afflict the Seed of David but not for ever 1 Kings 11.39 which seems to refer unto the Messiah who was to be King of all the Tribes of Israel and of the Gentiles too as Grotius notes And this now is the Covenant of Salt or perpetual incorruptible inviolable Covenant which King Abijah in the Text refers to and bottoms his claim upon Ought ye not to know c. In which words he appeals unto them as to Four points especially I. The Supremacy of the King over all his Subjects called therefore here The Kingdom over Israel II. The Divine Right of that Dominion or Supremacy That the Lord God of Israel gave the Kingdom over Israel unto David III. The Claim of Succession to this Hereditary Kingdom Even to him and to his Sons for ever And IV. The Vnalterableness of this Claim grounded upon a particular Covenant of God here in the Case Even to him and his Sons by a Covenant of Salt As to all these points I say he appeals to their own knowledge and conscience Ought ye not to know This I will but briefly run over the particulars First here is couch'd the unquestionable Supremacy of the King over all his Subjects 'T is the Kingdom over Israel The Head of the Tribes of Israel therefore is a phrase equivalent with King over Israel 1 Sam. 15.17 When thou wast little in thine own sight faith he unto Saul wast thou not made the Head of the Tribes of Israel and the Lord anointed thee King over Israel The very anointing typified as much it being the known property of Oil to swim on the top of other Liquors And so of David The Lord said unto thee Feed my people Israel and thou shalt be a Captain over Israel 2 Sam. 5.2 And for such a Pastor and Leader of the people the Elders of Israel acknowledg'd him The several Tribes had their respective Heads and Chieftains but the King was the Head of all those Tribes and their Heads too And therefore saith St. Peter To the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Supreme 1 Ep. 2.13 And whoever teach otherwise Et Apostolorum doctrinae repugnant Imperia turbant as Grotius well expresseth it do both contradict the Apostles Doctrine and disturb Governments Now 't is the nature of the Supreme to admit of neither Superior nor Equal upon Earth ‡ Ea est summi conditio us nihil aliud adaequet nedum superet Tertull Thus St. Chrysostom speaks of Theodosius the Emperour * Hom. 11. ad pop Antioch Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As having none of like Honour for a King saith he is the very top and head of all men upon Earth He is in the highest place and highest power and consequently all in his Dominions Every soul of them * Rom. 13.1 2 5. are oblig'd to be subject to him None may presume to judge or resist him violently There can be nothing justifiable on the Subjects part but Obedience and Submission ‡ Rogamus Auguste non pugnamus -Aliter nec debeo nec possum resistere Ambros Orat. cont Auxent Epist ad Marcell The rest must be referr'd to God alone the only Ruler of Princes For Secondly It is by him that Kings reign Their Power and Authority is derived from him and his Ministers and Vicegerents they are 'T is he that gives the Kingdom over Israel even the Lord God of Israel There is no Power but of God The Powers that be are ordained or ordered of God Rom. 13. * Nos judicium Dei suspicimus in Imperatoribus qui gentibus illos praefecit c. Tertull Apologet. He only hath the original power of life and death and no one else can pretend to it but by virtue of his Commission And then again He in his Providence disposeth of Kingdoms both as to good and evil shaking or settling renting or uniting lessening or enlarging the giving and taking away of Kings either in his Wrath or Mercy putting down one and setting up another c. * Ps 105.7 8. And Nebuchadnezzar you read was sent out a grazing among the beasts of the field till he came to know and acknowledge This That the most High ruleth in the Kingdom of men and giveth it to whomsoever he will Dan. 4.25 Thus much was owned by Julius Caesar in that excellent saying of his Suetonius Reges plurimùm inter homines pollent Deorum ipsi in potestate sunt Reges Kings have the chiefest power among men but Kings themselves are in the power of God Horace elegantly varies it Regum timendorum in proprios greges Reges in ipsos imperium est Jovis Thirdly Of all sorts of Monarchy