from hence is this That for God to restore his Davids his anointed â—nâ—s to their crownes and Kingdomes but especially in peace is a signall mercy a singular ground of joy 2. The place to which David was now returned and whither 's that 't is not said My Lord the King is come again to Ierusalem 't is not said My Lord the King is come to such or such a Noble man's house but to his owne house the note from hence is this That the Lands and Houses which belong to the Crownes of Princes are such as they may justly call their owne That Palace where David dwelt at Ierusalem in Scripture language is here said to be His owne house 4. Mephibosheths loyalty towards his Soveraigne David indeed is now returned but what is that to Mephibâ—sheth why alas David still giveth away halfe his inheritance and what saith hee yea let him take all as if he had said is it like to go well with David why then 't is no matter how it goeth with mee is the Church and Natiâ—n like to become a gainer what then though Mephibosheth prove a loser hereâ—s my joy My Lord the King is come again in peace to his owne house and if so let him take all The note from thence is this That the râ—stitution of a Gracious Prince to his Throne is a mercy to be entertained with joy even though it tend to a man's ownâ— personall losse and disadvantage Mephibosheth cannot but joy for David's returne though he himselfe become a considerable loser 1. Doctrine That there is a great respâ—ct reverence and honour due to the Davids of God to the pâ—rsons of Kings and Princes See this in two particulars 1. There is an humble deportment a reverentiall behaviour used by the Saints of God towards Kings and Princes Nathan bowed himselfe 1 Reg. 1. 23. before the King no posture of body more reverent then this Saints bow to God Nathan bowed before the King but how low did Nathan bow Why with his face to the ground Surely Nathan himself was a person of Honour not only as a Saint but as a Prophet too Prophets were the Anointed ones of God as well as Kings but yet the Mitre falls before the Crown if the Prince sit upon the Throne the Prophet must ly at his foot-stoole But why do I speake of Nathan Bathsheba bowed and did obeysance to the King 1 Reg. 1. 16. Bathshâ—ba lookes upon David not onely as her husband but as her Sâ—vâ—raigne too with David her husband shee might be familiar but with David her Soveraign shee dares not bee irreverent there was indeed a conjugall union and yet a civill distance between them Bathsheba as shee was Davids Spouse lay in his bosome but as shee was David's Subject she lyeth at his feet but why all this Doth Nathan only court his Prince doth Bathshâ—ba but complement with her husband surely no they both understood the Princes honour and the Subjects duty 2. There are titles of honour bestowed upon Kings and Princes see this in two Particulars 1. Mâ—n good and bad Saints and sinners bestow these titles upon them when Princes have been holy even sinners have given them honour and why so surely not for their hâ—linesse but for their Majesty Againe when Princes have been unholy even the Saints of God have shewed them respect And why so Surely not because they were sinners but because they were Soveraigns My Lord the King saith David to Saul Saul was none of the best of Princes at lest he was not so to David Saul doth not the duty 1 Sam. 24 8. of a King and yet David will do the duty of a Subject still Saul hath not one good word for David and yet David hath still a title of Honour for Saul My Lord the King and why so Surely 't was not courtship but duty it was not slattery but loyalty had David shewed lesse respect to Saul his Prince he had shewed himselfe not onely lesse a Subject but lesse a Saint 2. God himselfe bestows these titles upon them It 's true Saints may bestow respect where 't is not due Yea but where God bestows honour he there makes it due They are not afraid to speak evill of dignities Men may speak evill of princes but God 2 Pet. 2. 10. calls them dignities still I have raised thee up Saith God to Pharaoh if Pharaoh be a king though but a bad one yet God owneth him as a man raised up by himselfe well but to what doth Rom. 9. 17. God raise up Kings Surely not onely to their thronâ—s but to their titles too and what are they My lord thâ— King is as an 2 Sa. 19. 27. angell of God That 's a title of honour indeed but who bestowes it alas t is Mephibosheth a poor mortall man yea but when once God comes to bestow titles of honour upon Kings and Princes He speaks at another rate and how is that I have said yee are Gods Surely there 's no title so high as this that God who Psal 82. 6. numbers himselfe among Kings is also pleased to number Kings among Gods Deus immortalis rex rex mortalis Deus God is an immortall King the King is a mortall God God is pleased to borrow their name and to lâ—nd them his I have said yeâ— are Gods 't is observable that this title is bestowed upon wickâ—â— princes Kings that are as devills in practise are mentioned as Gods in place Now if Kings and Princes receive their titles of honour from God and men from Saints and Sinners t is an argument that there is a reverentiall respect belonging to them But you 'l say why so I answer Reasons 1. God commands it Fear God Honour the King Quis-quis deum timet etiam regibus honorem habebit Saith Calvin 1 Pet. 2. 17. never did man truely fear God but he likewise honoured the King But what if Kings prove Tyrants Why Etiam tyrannis qui imperium obtinent honor habendus Saith he Princes if tyrants yet because Princes must be honoured still God hath made Kings and Princes as the fountaines so the objects of honour too Men may receive honour from them but men must give honour to them if the King honour us that is his favour but if we honour him that 's our duty and that because 't is Gods command I read of persons highly honoured at the command of men Pharaoh commands to honour Ioseph and what followeth Gen. 41. 34. The people cry before him bow thâ— knee A Prince honours a Subject the King makes him a knight a Lord an Earl and what then Why we respect that man as a Knight a Lord an Earl Thus shall it be done to the man whom the King delights Est 6. 6. to honour Yea but shall not much more be done to the man whom God delights to honour O Surely if the Princes honour be the command of God to deny that honour must
that I should stretch forth mine hand against the Lords anointed David had 1 Sam. 24. 6. now King Saul in his power but yet he spareth him and why so alas if David had killed Saul being his enemy it had been cruelty and yet that David sparâ—d him being the King it was not mercy but Loyalty and Iustice The text tells us that when David cut off the skirt of his Soveraigne's garment his heart smote him you will say why then did he do it Surely to evidence that although King Saul was a persecutour indeed yet Subiect David would be no Traytâ—ur sure it is when David cut off Saul's skirt he might as easily have cut off his head as we have done but the Lord forbid saith David if David took up armes he used them not to destroy the life of his Prince but to defend his own David well understood that for him to murder Saul would be a Treason against his Soveraign a sin against his God a wound to his own soul 2. Use of Exhortation Is there indeed a great respect reverence honour due to Kings Princes is it that which God himself requires O then be exhorted 1. To mourn over and beg pardon for the sad miscarriages of England towards the Lords anointed ones We are bound to honour our Kings and Princes well and how have we done it Murder the Father banish the Son is this the honour we owe them are our solemne oaths and covenants come to this we sware to preserve his Majesties Sacred person and yet we have killed him when we sware to make him a Glorious Prince did we intend to make him a Glorious Martyr too surely Martyrdâ—m it was upon his account though murder upon Ours Alas to bring a Prince from a Palace to a scaffold from a Throne to a block is this the duty that God requires from Subiects shall I shew you the foulnesse of that act in 4 Particulars 1. T was an act of high Iniustice You will say against whom I answer against God and Man 1. Against God Kings are Gods Deputies and is it just with man to remove them Kings are God's Vice-gerâ—nts and is it just for man to pull them down O surely Kings are accountable to none but God who gives them their commission Reges in ipsos Imperium est Iovis saith Hâ—race that God alone who exalts the Prince hath power to degrade him for men to depose and execute Princes is boldly to invade the right of God the Prerogative of Heaven 2. Against man I mean both King and Subiect 1. T was an act of high Injustice against the King himselfe Alas our King lost his pretious bloud as no Subject can ordinarily lose a penny what a subject loseth he loseth by law he must lose by the judgment of his Peers well and by what law did our King lose his life not by the law of heaven that commands an honour not by the law of England that requires obedience well but was he judged by his Peeres surely Kings have no Peeres at all but however was he judged by his Nobles surely no of all the Nobles Barons Earles Marquesses Dukes of England I think there was not so much as one among the Iudges of the King O no those stars hid their faces and would not see their Sun eclypsed It was the Shrub that pull'd our Câ—dar down they were but whelps that tore out our Lyons throat it was the dirty foot that kickt off England's royall head Our Gracious Prince that died without a law without a Legall Iury died with as much injustice as innocence 2. T was an act of high injustice against the Subiect when England lost her King subiects as children lost their father wee have smarted under the lash of step fathers ever since when England lost her Prince subiects as sheep lost their sheepheard and have not the wolves devoured us ever since when England lost her Soveraigne subiects as members lost their head well suppose England deserved this losse yet what have our nâ—ighbour-nations done had it been just for English men to kill the King of England yet was it iust for us to kill the King of Ireland the King of Scotland too if we must needs behead our selves yet must we behead our neighbâ—urs too O dismall stroke O act of injustice an act that renders three nations fatherlesse at one blow But 2. T was an act of the greatest cruelty imaginable Had the death of the King been just yet it had been cruell too indeed Judges must be just but still Judges must not be cruell as to the act it selfe Iustice was but pretended but as to the circumstances of the act the Cruelty was Reall t is resolved the King must die but when and where 1. Whâ—n must he dy why the third day after his sentence A short time you will say for a King to set his house in order to dispose of three Kingdomes but as to that his enemies resolve to do it for him hee needs no longer time on that account well but the King must die the third day alas a short time of repentance for so notoriâ—us a sinner as his enemies made him had not the Kings innocence been greater then the mercy of Rebels they took the speediest course to turne his body into the Grave and his soul into Hell the same moment tell me what though Iustice must be done â—â— the body yet is there no charity to be shewed the soul if the King be unfit for earth yet let him have a little longer time to prepare for Heaven O no there is no reprieve no not for a day though the Saints of God beg'd it with Teares But blessed be God our King was fit to die and upon that account had no more need to desire then his enemies had will to grant the least delay 2. Where must he dye alas at his own door When he was dead he might not be buried in his own proper grave but when he is to dy that is to be done at his own gate Poor Prince the place of his Royalty must be the place of his Execution Well and was there no place could serve but this Surely t is that which must needs imbittâ—r his death the more at one view he is forced to behold his fâ—rmer Glory and his present Calamity did not the very place minister an occasion to the King of such thoughts as these alas I was once a King there stands my Palace I am now a condemned prisoner lo here is my Scaffold I â—nce lived as a Prince yonder is my Throne I must now die as a Malefactâ—ur lo here is my blâ—ck I once lived as Englands lawfull Sovâ—raigne yonder my Nâ—bles were then about me I must now dye like a Tyrant behold my Executiâ—ner Alas Poor Prince but O cruell Subiects before he shall dy he must be minded in what Pâ—mp â—e had lived at â—nce he must see the axe and the Scepter to make him a
DAVID'S Returne FROM HIS BANISHMENT Set forth in a Thanks-giving SERMON for the Returne of his Sacred MAJESTY CHARLES the II. And Preached at St Maries in OXON May 27. 1660. By FRANCIS GREGORY Master of Arts and Schoolmaster at Woodstock in the County of OXON OXFORD Printed by Henry Hall Printer to the UNIVERSITY 1660. To the Right Worshipfull Sr THOMAS SPENCER Knight and Baronet And EDVVARD ATKINS Esquire Counsellor at Law Being Burgesses in Parliament for the Burrough of VVoodstock in the County of OXFORD GENTLEMEN HIs Sacred MAJESTY's long Absence being the fruit of our sins was also and that deservedly the subject of our Sorrow His MAJESTY's late return being as we hope the Answer of our Prayers is now and that deservedly too the Matter of our Joy The Argument of this Sermon is the return of David King of Israel to Ierusalem and to whom can I then present it but to You who have been Instruments of our Choyce but in Gods hand to bring back our David King of England to his Ierusalem too I dare not expect your Patronage for this poor Discourse I humbly beg your Acceptance in my own and our Corporation's name I offer you this Mite of Thanks instead of a Talent of Debt I do and ever shall want Ability to make a Payment but I hope I shall never want Ingenuity to make an Acknowledgment I can do no more but beg a blessing upon your Persons Families and consultations for the establishment of this Church and Nation upon the sure foundation of Truth and Peace Your Worships most Engaged Friend and faithfull Servant F. GREGORY To the Reader Christian Reader I Have formerly published severall Sermons from the Pulpit but none from the Presse till now Empty Discourses may be heard though naked Discourses would not be seen Some Sermons like Travellours dare passe along where yet they dare not dwel My Sermons crowd among those that dare venture one Hearing but not abide a Tryall However I am now resolved to venture my Credit among the People lest I should seem to have forgot my Loyalty to my Prince I have sent this Sermon abroad to mind the Nation what God himselfe hath done and what he requires us to do for our KING I confesse this Sermon hath in it little but Truth to encourage me to Print or Thee to read it the subject indeed is high and Royall but the Style too low and mean The matter of it is the Glory of our Nation but the Form I fear will render it the Readers Toedium and the writers blush however as I do not at all expect thy Applause so do not I much fear thy Censure sure I am this Discourse deserveth neither not thine Applause because 't is Plain not thy Censure because 't is honest It was not penned altogether ex Tempore yet much of it without due deliberation It vvas put into the Oven but had not time to be thoroughly baked I made all possible hast that I might be among those that fetched back David Thou wilt find more of the Authours affection then Judgment more of his Heart then his Head therein Such as it is the Printer puts it into thy Hands with this Request for the Occasion of this Sermon blesse our God for its failings excuse the Authour Farewell The Lords and thine F. GREGORY 2 SAM 19. 30. And Mephibosheth said unto the King yea let him take all for asmuch as my Lord the King is come againe in peace to his owne house THe Text conteineth that submissive answer which Mephibosheth a loyall Subject returned to David his lawfull Soveraigne It was lately Davids lot to be banished from his Throne in the time of David's exile poor lame Mephibosheth through the treachery of Ziba is forcâ—d to continue at Ierusalem Ziba his servant becomes his accuser to gaine his estate he slanders his person to make him a beggar he represents him as a Traytour by a false impeachment of Treason Ziba gaines those lands for himselfe which he had lately managed for his Master Well David returnes Mephibosheth cleares his innocâ—nce yet not his estate David still leaveth one halfe in the hand of Ziba Thou and Ziba divide the land well but how doth Mephibosheth bear it vers 29. David had now recovered his owne right and is Mephibosheth content that David should give away his Surely Mephibosheth being the Grand-child of a King the Son of a Prince and the sole Heir of both his estate must needs be somewhat considerable now to lose hut onâ— halfe of a fair estate were a losse that every man would not bear and how doth he Why to manifest his lâ—ve to David's person to testifie his joy for David's returne to his Throne he is wilâ—ing upon that account not onely to part with halfe but all so runs the Text And Mephibosheth said unto the King c. The Text conteineth two Generall parts 1. A Preface and therein the Persons concerned as the Subjects of this Discourse and those are two Mephibosheth and David a Subject and a King Persons indeed of different degrees yet joyned in the Text And Mephibosheth said unto the King 2. The Substance of Mephibosheth's answer to King David and therein are four things considerable 1. The title which he giveth him My Lord the King 't is not David a tyrant David thou man of blood O no 't is for a railing Shimei thus to blasphâ—me the Lords Anointed Mephibosheth knoweth no such language as this is David indeed had done enough to provoke Mephibosheth against him yet Mephibâ—sheth knows no title for David but this My Lord the King the note from hence is this That thâ—re is a great râ—spect revâ—râ—nce and honour due to the Davids of God to the persons of Kings and Princes 2. David's exile Davids banishment from his Court and Throne My Lord the King is come againe The expression implyeth that David had been absent David had been driven from Ierusalem David's Scepter was even now in another man's hand David's house was ere while in another man's possession there was an Absalom that even now was got upon David's Throne My Lord the King is come againe if so 't is clear that David had been forced to fly the note from hence is this That God sometimes is pleased to suffer his owne Davids his Anointed ones even the choicest of Kings and Princes to be banisht from their Courts and Kingdomes David was none of the worst of Kings and yet this David was driven away 3. David's returne David's restauration to his Throne and therein are two things considerable 1. The manner of Davids returne My Lord the King is come again in peace 'T is mentioned as a singular mercy my Lord the King is come againe there 's much in that yea but my Lord the King is come againe in peace O that that 's blessed newes indeed David's absence had been Mephibosheth's sorrow yea but David's returne in peace proveth his joy the note
needs be the Sin of man 2. Kings and Princes are of Gods ordination The powers that Rom. 13. 1. be are ordained of God 'T is not said The powers that are righteously exercised but the powers that be God ownes them all By me Kings reigne t is not said Good Kings righteous Kings Prov. 8. 15. but Kings in the generall Non fortuitò â—vecti sunt magistratus ad honorem sed Dei provid ntiâ saith Calvin t is not Chance but Providence t is not Fortune but God that advanceth Kings and Princes I have raised thee up saith God to Pharaoh if Pharaoh wear a Crown t is God that sets it upon his head if Pharaoh manage the Scâ—pter 't is God that puts it into his hand Malis dominandâ— potestas non datur nisi summâ— Dâ—i providentiâ saith Austin the most unrighteous Kings receive their power from the most righteous God Qui impâ—rium dâ—dit Augusto them Nâ—râ—ni Qui Constantino Christianâ— ipse Apostatae Iuliano saith that Fatherâ— That God who set up Augustus one of the bâ—st of the Romane Emperours did also set up Nâ—ro that monster of men that same God that exalted Constantine a Christian did also exalt Iulian an apostate The Heathen confessed this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are from God and if so if Princes bear the stamp the image the institutiâ—n of God they must needs be persons of Honour 3. Kings and Princes are suprâ—me Let every soule be subject to the highâ—r powers Surely if every soul must be subiect it seemes Rom. 13. 1. there 's no soul equall well but who are Paul's higher powers doubtlesse the higher powers at that time were the Romane Emperours Kings and Princes So Peter seems to tell us Submit your selves to whom whether to the King as supreme there lieth in the 1 Pet. 2. 13. words an exhortation and an argument to presse it Submit your selves to the King there 's the exhortation to the King as supreme there 's the argument T is not said submit to the King as holy as righteous but as supreme I know 't is a question an dominium fundatur in gratia but surely dominion in the King obedience in the Subiect are both founded not in the Princes holinesse but in his Supremacy I shall not dispute whether this text doth ponere or supponere whether it barely supposeth or peremptorily affirmeth the King to be supreme only thus the usuall supremacy of Kings is that which another Scripture seemeth to assert It shall bring him to the King of terrours Death is here stiled the King of terrours what is that surely that which the Philosopher meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 18. 14. the supremâ— the highest the greatest of terrours if the King be not supreme there 's little savour in that expression I find supremacy is that which Kings challenge and are loath to part with Pharaoh indeed imparts much of his honour to Ioseph but yet he tels Gen. 41. 40. him I will be greater in the throne then thou Ioseph was high and yet still but the Second man in the Kingdome Nay more supremacy 2 Sam. 12. 7. is that which God seemeth to ascribe to Kings and Princes I anointed thee King over Israel if David be King then is David over Israel Rex omnibus maior solo Deo minor saith Tertullian these Gods on earth know no superiour but that one God in heaven Hence is that of Saint Austin Rex semper honorandus si non propter se at tamen propter crâ—inem Kings are for ever persons of hâ—nour if not for their Goodnâ—sse yet for their Greatnâ—sse There is an honour due to inferiour Magistrates but surely to the Prince much more if there be a glory of Starres there must needs be a glory of the Sun If the little hils be exalted doubtlesse the mountaines cannot ly low if there be an honour due to a Iudge upon the bench O then what honour is due to the Prince upon the Throne But 4. Kings and Princes are Persons of value caeteris paribus none so considerable as they that which makes things respected is their value and who is so valuable as Kings God valueth none so much as Kings and Saints 'T is with men as 't is with a set of counters 't is true if counters be shuffled together in a Box they are all alike so here if the Prince and the Pâ—asant be shuffled together into their graves their dust is equall but now if you cast an account this counter stands for one but that for ten this counter stands for hundreds but that for Thousands 't is thus with men in the world God hath the accounts of his Prâ—vidence to be cast the pâ—or man stands for one but the rich man stands for ten the Noble man stands for hundreds but the Prince for Thousands so did David Thou art worth ten thousand of us But why so Surely David whil'st a Sheepheard stood but for unities yea but David when once 2 Sam. 18. 3. a King stands for thousands David considered as the Son of Iesse stood but for single tens at most yea but David considered as the Lords anointed stands for ten thousand at least Now if things be respected for their value why not persons None so considerable as Kings and if so who so honourable as They 5. Kings and Princes have an honourable station here in the world see this in three particulars 1. The trust which God reposeth in Kings and Princes is a trust of honour God counts himfelfe honoured when we trust him if a friend dare trust us with his silver and gold it is our honour In the Courts of earthly Princes places of great trust are places of honour too 't is a mans glory to be intrusted with the Prince's Seal with the Prince's treasure now Kings under Christ are the great trustees of God they are the Lord-keepers of heaven Custâ—dâ—s utriusque tabulae they are the Lord-trâ—asurers of heaven God trusts them with his treasure his Iewels his Saints God trusts them with our estates our liberties our lives our religion our soules and what trust like this 2. The relations of Kings and Princes are relations of honour The Kings of Israel are stiled the heads of the tribes of Israel and surely no membâ—r so honourable as the head Princes wear their crownâ—s not in their hands but upon their heads t is the head that deserveth this honour Kings shall be thy nursing fathers Kings are Fathâ—rs there 's their Relation they are Nursing fathers Esa 49. 23. there 's their Trust T is an honour to be the father of a child but what is it to be the father of a country such a father can never want an heir and such a father should never want an honour 3. The employment of Kings and Princes is an employment of honour Men are honourable not alwaies for what they are but for what they do 't is not so
much the man as the man's employment that challengeth our respect Not Ioseph a prisoner but Ioseph Pharaoh's Lord high steward is the man that is honoured Men ignobly born wrapped in raggs if call'd to some high employment may wear their scarlet robes as persons of hâ—nour well but what employment so high as that of Kings and princes T is an employment of honour to be the governour of a town or a castle but what is it to be the governour of a Nation Kings are the vice-royes of heaven Gods vice-gerents upon earth he is the minister of God God owns Rom. 13. 4. Psal 18. 50. Kings as Deputies oâ— his great deliverance giveth he to his King and why his surely his by patent his by delegation Our ministers are the ambassadors of Christ our Princes the deputies of God The Minister intreats the Prince commands and both in the stâ—ad of God Yeâ—judâ—e not fâ—r man but for the Lord what is that surely 2 Chr. 19. 6. as for the glory so in the roome of God Now is there not a respect due to Kings and Princes for this we give a respect to the Major of a Corporation and why so possibly the man 's but a beggar possibly the man 's but a scandalâ—us sinner yea but he is the King's Psal 49. 20. Lieuetenant he represents the Prince and for that we respect him so here should Kings and Princes be naught yet they are God's vice-gerâ—nts still consider them as men so they may be vile consider them as Magistrates so they must be hâ—nourable Man being Psal 49. 20. in honour and having no understanding is like the beasts that perish The text implieth that a man may be without understanding without Grace and yet be a man in Honâ—ur still 'T is true the Prince's sin may degraâ—â— him in Gods account even below the Condition of beasts yea but the Prince's Place and Employment exalt him above the common Condition of Men. Vses 1. Of Information Is there indeed a great respect reverence and honour due to Kings and Princes then surely this Doctrine informes us how much those persons are too blamâ— that deny this reverentiall respect that justly belongs to the Lord 's anointed See who they are in three particulars 1. Men are too blame that entertaine dishonourable thoughts of and disloyall wishes to their Kings and Princes Curse not the King Eccl. 10. 20. no not in thy thought God layeth a restraint not only upon our words and actions but even upon our thoughts It s true high treason consisteth in words and actions but yet there is a pâ—tty Treason even in thoughts How long will ye imagine mischiefe against a man What man doth David mean surely himselfe the king T is a sin Psal 62. 4. not only to doe but to imagine mischiefe against the Prince Indeed there 's little danger in thoughts alone but yet in thoughts alone there is much of sin Treason only in thoughts hurts not the Prince its Object but still it doth hurt the soul its subject Blâ—sse them that Mat. 5. 44. curse you yea that is Christian yea but to curse them in thoughts whom we stand bound to blâ—sse that is devilish 2. Men are too blame that speak unadvised words concerning Kings and Princes They are not afraid to spâ—ak evill of dignitiâ—s They are not afraid but the expression implieth they should be 2 Pet. 2. 10. afraid That God who holds our hands doth also stop our mouths Who may say to a King what dost thou T is not who dares say but who may say who ought to say So Elihu interprets it Is it fit Eccl. 8. 4. to say to a King thou art wicked and to Princes ye are ungodly T is not said is it safe to say but is it fit to say It implieth that in Iob. 34. 18. saying so there is not only danger but sin Thou shalt not revile the Exod. 22. 28. Gods nor curse the ruler of thy people to speak against the King is to sin against the Lord. God himselfe hath tied our tongues and yet alas how do tongues break out in this particular Come out come out thou bloudy man thou man of Belial that is Shimei's language 2 Sam. 16. 7. to David King of Israel well and what hath been our language to David King of England It s true David King of Israel had his sins and David King of England had his miscarriages too but yet remember the spots of Princes are magnified by the person that weares them That which looks but like an Infirmity in the Subiect in the King would look like a crimes a freckle in the face is more visible then a scar in the foot I am perswaded that day that England lost the latest of her Kings that day the world lost the best of its Kings T is not easie to say whether he were more patient in his sufferings or innocent in his doings T is not easie to say whether hee were the better King or the better Christian Well what language found our England's David from amongst us Come out come out thou oppressour a way with a Tyrant Yea but why a Tyrant why an Oppressour surely since his death England hath stoutly born more heavy burdens then ever and that looks like an argument that the King of England had not cracked our shouldâ—rs broke our back Oh no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Dogs bark at the Mâ—on and why so the moon indeed hath some spots but yet the Dogs do not bark at the Moon upon that account it may be her light offends them surely it was not the spots but the Glory the honour the dignity of his late Maiesty that made the dogs so bark at England's Sun Alas alas such bitter language was intended as his reproach but it proves our shame we fought against his authority with swords in our hands there 's our rebellion we fought against his name and honour with swords in our mouths there 's our Blasphemy 3. Men are highly too blame that act against their Kings and Princes If it be a sin to think what is it then to speak if it be a sin to speak what is it then to act and yet alas such men have been amongst us Submit your selves to the King saith God rise up against the King say men Honour the King saith God reproach the King say men Pray for the King saith God pray against the King say men Surely men do not well remember that oâ— the Apostle whosoever resisteth the power resisteth the ordinance of God it 's true men make the crown t is God that makes the King to melt the Rom. 13. 2. crown is to destory but the workmanship of man to make away the King is to destroy the workmanship of God 't is that which we have done both waies we have made away both King and crown I read how tender David was in this particular God fâ—rbid
compleat not only man but Princâ— of sorrowes he must not lose his head till he once more view his crown that adorned it 3. T was an act of scandall to the Church of God amongst us That blow that struck off our Princes head did even strikâ—â—ut our religiâ—n's breath when our King lost his life our religion lost her Glory too The deposing assassinatiâ—n murder of Kings is a doctrine which we condemne but practise 't is a doctrine that Protestants father upon Rome but now have found in England The Primitive Christians never owned it Rogamus Auguste non pugnamus that is their language O Augustus we do not fight with swords but beg with teares and why so surely not for want of powâ—r but for want of will so Tertullian Vis nobis non deest vel numerorum vel nummorum we want neither money nor men we might rebell but out of conscience dare not Had our Gracious Soveraiâ—n been a reall Tyrant indeed yet he was a Protestant still we should have spared him if not upon his own yet upon Gods account for doubtlesse it had been more honourable to our Religion for us to have suffered under him then for him to suffer under us 4. 'T was an act that brought a further Guilt of Blâ—ud upon the Nation alas there had been too much bloud spilt on English ground already Subjects had lost their bloud the Kings might well have been spared wee had opened veines enough That Vâ—na Basilica might have been let alone surely the guilt of bloud is guilt in Graine 't is no easie thing to wash it off Deliver mee from bloudguiltinâ—sse O God saith David David was guilty of Adultâ—ry as Psal 51. 14. well as Murder yea but 't is this Murder this Bloud which hee had shed that dogs him and sticks upon his conscience well and whose bloud was it why the bloud of Vriah the bloud of a Subject now if the bloud of Vriah did so torment King David O how would the bloud of David have tormented some poor Vriah if commâ—n bloud be pretious how pretious is bloud Royall surely England can give but a sad account for the bloud of Martyrs in former ages for the bloud of Saints in latter times and how then shall we account for the bloud of the Lord 's Anointed but O that every eye that saw this horrid act could bleed that every eare that heareth it could tingle that every heart that doth but thinke of it could mourne before the Lord But 2. Be exhorted to give respect reverence and honour to our Soveraigne Lord the King and that upon a threefold account 1. Consider 't is that wee owe Him Suum cuique tribuere To give every man his owne is but common justice Render to Caesar Mar. 12. 17. the things that be Caesars You will say what are Caesars things Surely if the Apostle be a competent Judge Honour is one Render Honour to whom Honour is due well and whose due is it Rom. 13 7. Pet. 2. 17. Honour the King Honour is the Kings due and the Subjects debt We can make some conscience of other debts why then not of this Money wee pay where Money is due Rent wee pay where Rent is due why then should wee not pay Honour where Honour is due Sure I am if wee owe any debt in the world this is one 't is a debt which wee have promised to pay nay more wee have entred into bond to pay it tell mee are sacred Covenants bonds or no are sacred Oaths obligations or no if these things be obliging is not England bound to pay this debt of Honour Wee stood bound to pay this debt to our former Prince and doubtlesse what wee left unpaid to the Father wee are concerned in justice to pay to the Son and Heir if wee formerly missed our day and for want of payment forfeited our bonds we are now concerned to pay both Principall and interest 2. Consider our Soveraigne Lord the King is a fit object of Honour I mean not onely as a Prince but as a Saint not onely as a King but as a Christian not only as a Christian but as a Protestant 't is said of all hands and believed that a person he is of Choyce endowments that God who now hath made him Great wee trust long since hath made him Good God hath given him as a Crown so an Head fit to wear it as a Scepter so an Hand fit to manage it Heaven crownes His Head with Gold but his Heart with Grace His Honour His Life His Soule seems dear to God 't is little lesse then a miracle that in England I mean at Worcester God preserved His Life 't is little lesse then a miracle that in France and Spain God preserved his Religion you will say our Prince in England could not want for dangers who aimed at so much as Hee again our Prince in France and Spain could not want for temptations to Popery O no Hee had enough and strong ones too now may we not say in truth the preservation of his life in the midst of so great dangers argueth a strange providence of God about Him but the preservation of his Faith in the midst of such temptations argueth the speciall Grace of God within Him Tell mee doth Hee not seem settled in the Protestant religion that could not bee shaken either by the temptations of Papists abroad or the discouragements of Protestants at home Had our King turned Papist 't is probable that the Pope had brought him in through a Sâ—a of Bloud but through mercy our Prince continueth a Protestant still and as a reward of his Faith and Constancy God brings him in in peace Now can wee doubt our Princes Religion still Surely if the regaining of three Kingdomes could not remove him there is nothing else that can nay more if the strongest temptations could not shak his faith doubtlesse they have confirmed it if storms and tempests cannot blow dâ—wn nor break the tree they are wont to root it faster Consider our Prince as a King as a Christian as the great Confessour of the Prot stant Faith you will find him every way an Object fit for Honour 3. God himselfe seemeth in an high degree to advance our Gracious Princes Honour Surely where God honours there man must honour too it is our Soveraignâ—s present case that God who requires an honour for him in his Precepts doth now seem to cast much honour upon him in his Providence Do you aske mee how I answer 1. God hath now wonderfully wiped off that reproach which some unadvised persons had cast upon His Royall Name and Family It was said by some doubtlesse God disowned His Majâ—stie's Person Surely God had laid aside his Majâ—sties Family and why so Why his Armies were still beaten his designes prevented his Friends worsted and undone his cause overthrowne himselfe banished from Nation to Nation nay some observed that whâ—re â—re he went the judgments