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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

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

Whatever else there may be included in it I will not stay to examine These children of Belial you see were very watchful to lay hold on the nick of opportunity When their King could not withstand them And that is the only measure of some mens Loyalty quam diu desunt vires until they have power and strength enough to resist and rebell with the hopes of success So they blaspheme the primitive Christians Confessors and Martyrs patience under all their sufferings and persecutions and represent them to the world as Rebels at heart but such as wanted strength for the execution such who submitted only because they could not help it * Bellarmine l 3. de Pontif. c. 7 Buchanan de jure Reg Author of the Life of Julian c. Quia deerant illis vires But the Fathers in their Apologies for them abhor the imputation c. For these ends now we are to know and acknowledge the principles of Loyaliy before-mentioned that we may noither rise up and rebel against our Leige-Lord with Jeroboam nor gather our selves to any such Head with vain men the children of Belial whenever opportunity or the weakness of a Prince may tempt us thereunto And the better to fortifie all this it is to be considered further what he goes on to suggest First That the King in succession was not only their Sovereign Lord but God Almighty's Vicegerent and so in resisting him they did by a just interpretation withstand God himself and seek to cast off the Kingdom of God ver 8. And now ye think to withstand the Kingdom of the Lord in the hand of the Sons of David He owns God for the Fountain of Royalty and the Kings successively only for his Ministers and Deputies * So the Throne of Solomon is said to be the Throne of the Lord 1 Kings 2 12. with 1 Chron. 29.23 And 1 Kings 10.9 with 2 Chron 9.8 And Secondly What kind of people the multitude of that rebellious Camp was made up of So it follows And ye be a great multitude That is confess'd But of what sort of men That deserves our special notice And there are with you golden Calves which Jeroboam made you for Gods The Revolters from their King became at the same time Apostates from the service of the true God to set up golden Calves in his stead That was Jeroboam's policy He consider'd wifely that had the people kept to their former established Worship at Jerusalem they would soon have return'd to their former Loyalty 1 Kings 12.26 c. And Jeroboam said in his heart Now shall the Kingdom return to the house of David if this people go up to do sacrifice in the house of the Lord at Jerusalem Then shall the heart of this people turn again to their Lord even unto Rehoboam King of Judah and they shall kill me and go again to Rehoboam King of Judah Whereupon the King took counsel and made two Calves of Gold pretending for a blind only to ease them of their burthen and to consult their advantage as it follows And said unto them It is too much for you to go up to Jerusalem Behold thy Gods O Israel which brought thee up out of the Land of Egypt And he set the one in Bethel and the other put he in Dan And this thing became a sin saith the Text a most provoking sin against God Almighty and turn'd to their ruine and destruction But whatever he pretended to make the people the secret was lest returning to the true Religion they should also return to their true Allegiance to the King of Judah Thus you see in the first place that these revolters from their Sovereing as I said were Apostates from the established Worship of God unto Idolatry the worshipping of Images and Imaginations of their own And then the attendant or consequence of this was the discarding of the legitimate and rightly ordained Priests of God with the solemn Feasts appointed and the setting up of others in their room even of the basest of the people ver 9. Have you not cast out the Priests of the Lord the Sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands c. Of which you may read more at large in the story Of such as these the multitude of the Rebellious Army consisted even such as had forsaken the established worship of the true God and cast off their Obedience and Reverence to his appointed Ministers the Priests and Levites In opposition to whom we may find Thirdly the description and account given of the Loyal Party ver 10. c. But as for us the Lord is our God and we have not forsaken him Namely to reform his Worship by the abolition of it and bow down to golden Calves in his stead And as we have the true God and his appointed Worship and Ceremonies so we have his ordained Priests too officiating And the Priests which minister unto the Lord are the Sons of Aaron and the Levites wait upon their business and they burn to the Lord every morning and every evening burn Sacrifices sweet Incense c. For we keep the charge of the Lord our God but ye have sorsaken him Hereupon therefore from all these premises King Abijah takes heart and courage for the animating of his Subjects and the reflecting dread and terror on the multitude of his and their Enemies ver 12. And behold God himself is with us for our Captain and his Priests with sounding Trumpets to cry alarm against you In the name of our God we set up our Standard and on him we build our confidenee we keep fast to him and doubt not but he will keep to us while we so do to protect and defend us we adhere to his Priests and they sound the Trumpets orderly and religiously under the great Lord of Hosts But as for you how many soever you are or how great soever the numbers you glory in take heed lest you be found in the issue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God who will be too hard for you So he ends O children of Israel fight ye not against the Lord God of your Fathers for you shall not prosper And the success was accordingly if you look on to the close of the chapter for no less than Five hundred thousand of their Eight hundred thousand chosen men were cut off and destroyed And the Text gives us this account of it ver 18. Thus the children of Israel were brought under at this time and the children of Judah prevailed because they relied upon the Lord God of their Fathers Now though the Argument of Providence and Success by it self be weak and fallacious how much use soever some have made of it yet when in conjunction with a good Cause and back'd with a Divine Testimony as here it is it hath weight and moment in it Thus have I hastened through the Text and its appendant

circumstances and we have found the whole Speech proper and apposite as Grotius notes to terrifie his Enemies and hearten his own Subjects wherein he alledgeth principally for himself the Right of a Legitimate Succession and that the True Religion and Regular Clergy were on his side You have prevented me I suppose for the main of the Application to be made of it so far as we are concern'd for we are not God be thanked in any such state of war and I hope through his Blessing not like to be nor is there any case so exactly parallel but will admit of some dissimilitude 't is enough if certain general proportions and analogies reach us You all know or ought to know I am sure That this Kingdom of ours is an undoubted Monarchy under an Imperial Head as Supreme Governour to whom next unto God all sorts of men of whatever Rank or Quality Degree or Condition are bound to pay all Homage Fealty and Obedience And it hath been Declared by all the Authority of the Land That by the Fundamental Laws of this Kingdom neither the Peers of the Realm nor the Commons nor both together in Parliament nor the People collectively or representatively nor any other person or persons whatsoever ever had hath or ought to have any coercive Power over the persons of the Kings of this Realm And That it is not lawful upon any pretence whatsoever to take Arms against the King or those commissionated by him And That this Imperial Monarchy is Hereditary also such as defcends by a line of Succession from one to another And accordingly we are obliged by Oath to the King 's Sacred Majesty for the time being and to His Heirs and Lawful Successors And This if not by so immediate a Covenant from God as the Israelites yet by as unviolable Ties as the Constitution of the Government or our own Consciences can bring us under Now since it hath pleased Almighty God to call to himself our late most Gracious Sovereign of Blessed Memory King CHARLES II. under whose mild and merciful Reign we have enjoy'd for many years together infinite Benefits and Blessings had we but had more thankful hearts to acknowledg the same Since I say it hath pleased Him whom all must obey to remand this eminent Servant and Deputy of His and advance him to a more Glorious Kingdom as we have reason to judge from his exemplary and Christian Death as well as Good and Religious Government over us the Imperial Crown and Scepter forthwith are devolved beyond all dispute or question upon the High and Mighty Prince JAMES II. as our only Lawful Lineal and Rightful Leige Lord and King as you have heard by public Proclamation received with the universal joy contentment and applause of all good people And we shall not need to fear I presume any ambitious or treacherous Jeroboam nor any number of vain men Children of Belial to gather themselves in Tumults under any such Head to oppose his just Rights and therein their own as well as the common Duty and Happiness O what a wretched and disconsolate Estate had we now been in if we had been left upon this sad Providence as our sins deserved like Sheep without a Shepherd having none to go in and out before us In what a divided and bleeding condition had we been if the blind and furious Zeal of some men had prevailed to have cast out the undoubted Heir of the Crown from his Birthright and Inheritance How much have we to bless God for that we have yet a King of our own and not a Stranger One that is well acquainted with and reconciled to our Laws and Customs * Ad concilium de Repub. dandum caput est nosse Rempublicam Cicero 2. 4e Orat. One that hath often ventured his dearest Life and Blood in the Quarrels of his Countrey and testified his readiness on all occasions to do us good A Prince of no less Heroical Virtues than Noble Extraction * Eccles 10.17 Fortes creantur Fortibus b●nis c. Horat. From the first British Kings the CXL Monarch from the Scottish CX from the Saxon XLVII from the Norman Line XXVII The Dutiful Son of our Martyr'd Sovereign King CHARLES I. The Loving and Faithful Brother of our Indulgent Sovereign King CHARLES II. Wonderfully preserved together with them during our unnatural Wars and abroad in Exile and as wonderfully Return'd together with them into these Kingdoms and kept alive to this day amidst many perils and dangers for our defence and comfort A KING whom the Church and State of Scotland found great reason to praise God for when our peevish discontents jealousies forc'd him out from hence by the Providence of God to settle affairs there to a general satisfaction * See a Letter subscribed by seven Bishops there to the Archbishop of Cant. from Edinburgh March 9. 1682. A KING that hath given us visible pledges of his regard to the Christian and Protestant Religion by the education of his Children in it and the bestowing his two eldest Daughters in Marriage unto two Illustrious Princes of that Belief and Denomination A KING who notwithstanding all the Indignities and Affronts which the rudeness ignorance and malice of some men have put upon him and Libellous Defamations wherewith they have sought to blacken him yet begins his Reign with the most obliging and endearing assurances of his hearty affection unto and care and concern for all his People and in particular as of their just Rights Properties and Liberties so of that most excellent pure and Reformed Religion which is by Law Established more dear to pious and devout Souls than their Estates or Lives I cannot do you a more acceptable and beneficial Service than by reading over the Gracious Expressions which dropt from His Royal Mouth at his very first appearing before his Privy-Council and leave you to comfort your selves and one another with them and raise up your hearts by the contemplation of so much and so surprising a Goodness to bless God most affectionately for him and prepare to return at least Love and Good-will for his Grace and Clemency for that is the lowest measure of Gratitude that is no more than what Heathens conclude absolutely just and necessary to love those who love them and to do Good to those from whom they receive Kindness Pass we on therefore from the Speech of one King in the Text to the Speech of another c. Here was inserted The Account of what His Majesty said at his first coming to Council * For the sake of those who have not seen or heard it I have transcribed annex'd it at the end and afterwards order'd to be made public I will end all by putting you in mind of the Prophet Samuel 's Good and Right way to a Nations settlement and happiness 1 Sam 12.23 c. which after all is the only course we can have any security in amidst all the