GOD and the KING GODS STRENGTH THE KINGS SALVATION A SERMON Preached at Aylesham in the County of Norfolk upon the 29 day of May 1661 being the anniversary day of thanksgiving for the thrice happy and glorious restauration of our most Gracious Soveraign King CHARLES the second to the Royal government of all his Majesties Kingdoms and Dominions By John Philips B. D. sometime fellow of Magdalen College in Cambridge and Vicar of Aylesham in Norfolk Esay 58. 12. And thou shalt be called the Repairer of the Breach The restorer of Paths to dwell in Psal. 45. 1. My heart is Inditing a good matter I speak of the things which I have made touching the King LONDON Printed by A. Warren for John Place and are to be sold at his shop at Furnivals-Inne-gate in Holborn 1661. THE EPISTLE DEDICATORY To the Reverend and Right VVorshipfull Dr. Turner Dean of the Metropolitan Church of Christ in Canterbury And to the Reverend and VVorshipfull Dr. Pask his ever gratefully to be remembred Friend and Patron Dr. Peter Gunning Chaplain in Ordinary to his Majesty Master of St. Johns College in Cambridge and the Kings Professor of Divinity and to all the rest of the Reverend Prebendaries of the same Church Reverend Fathers I Know my self too well though not so well as I should to think any of my Labours to be worthy of Publick especially your Awfull and and Judicious view This plain Sermon was preach'd in my own Parish Church without the least thought of ever exposing it to the critical censure of the world onely the importunity of some that heard it and the approbation of some Judicious Friends that have since perused it and a willingnesse I confesse to take occasion to present my dutifull respects unto you have prevailed with me for the publishing this otherwise worthlesse Piece Such as it is with some addition that passed memory or meditation in the first delivery I humbly send unto you rather for your Pardon than your Patronage The true reason why ti staid so long from the Presse is this I disputed with my self whether I should Print my sins as they were reputed with my Sermon or not After much deliberation I concluded for the affirmative Whether I be the first that herein have lead the way or no I know not yet I do with all submission of judgment leave it to the Grave consideration of my Reverend Brethren who have drunk of the same Cup whether a modest and seasonable vindication of their innocent and spotlesse Conversation from the black-mouth'd slanders and unjust accusations of a reviling people would not conduce to the Honour of God the Glory of the Church the promoting of the Gospell the winning of Souls the great content of the Kings Majesty the healing of our breaches the setling of our peace and their own comfort in the day of their account I have spared Names cut off Impertinencies corrected some mistakes The rest is faithfully offered to your favourable interpretation by Your devoted Servant for the Church JOHN PHILIPS Articles of Scandal exhibited against Mr. John Philips B. D. and Vicar of Aylesham in Norff. 1644. 1 THat he read himself to our best remembrance the Kings Proclamation whereby the Scots were proclamed Rebels 2. That he useth in his Sermons to vent things that savour of Malignity against the Parliament and are opposite to the blessed work of Reformation they have in hand for example he preached on a Fast day to this effect That Luther was a hot man in reforming Religion but there came another that was hotter than he and would have Images pull'd down No saith Luther Authority hath commanded them and for decency let them stand And on the same or another Fast day he had this passage folowing in his Sermon which he thrice vehemently repeated viz. That times might come that we would be ashamed to hear of those things which we have done and spoken and our being so eager and violent now would so inrage the other party that if times change we must look for Fire and Faggot 3. That in his preaching he spake thus There was a King of France named Phillip the Long and he was sure our King might be called Charls the Long for he had born long with his Subjects that were opposite against him And he delivered other matters towards the making of great division between the King and Parliament and said the King ought not to be resisted for he was the highest Power 4 That expounding on the the third Commandement he said it was no Oath to swear by Faith and Troth and that he many times used it himself 5 That he refuseth to take the Covenant tendred him by the Commissioners which hath made great distraction in the Parish many neglecting or refusing it by his example 6 That he hath required divers of his Parishioners to come to receive the Lords Supper at the Rayls neer the East end of the Chancel who being desired by them again and again to forbear that Superstitious Ceremony he answered If they did demand it and would not come he would come to them but threatned to have them into the highest Court there was 7 That whereas there was raised a dangerous Insurrection and Rebellion the last Summer he did justifie his Father in Law whom this Deponent by Letters sent forth by him doth apprehend to have been the chief agent in that foul business and said he was as clear in the action of Conspiracy as any in the Town and he had delivered so by a Letter to the Committee and would maintain it 8. That he refused to Church this Deponent unlesse she would come to the Rayls as she was told by her servant and she this Deponent being in her seat he came to her and took her by the hand and led her up to the Rails 9. That he hath been a diligent practicer of the Bishops innovated Injunctions as going to the Communion Table to read second Service and frequently bows before the Communion Table railed in at the East end of the Chancell 10 That he hath preached against the Protestation by which means some did forbear to take it lest they might suffer for it after as was intimated by him in that Sermon with divers other passages to that purpose 11 That when he had order to give thanks for a Victory obtained instead of Thanksgiving he delivered in his Pulpit without any expression at all in the way of Thanksgiving how that some thought fit to give Thanks and some thought otherwise they are divided in their opinions and some in their estates and some are imprisoned and some otherwayes suffer But for his part he thought the meaning of the Book was That every County should give thanks for it self and we should give thanks that our Country was not the seat of warr 12 That when the Protestation was to be taken he did use these or the like words in a Sermon That as Johns Disciples said art thou
the Messiah or shall we look for another so we may say Is this the Parliament or shall we look for another by reason of which words as they have credibly heard divers were discouraged from taking the Protestation 13. That in a Sermon he preached that all his Parish might better take the Covenant than he and that he had time given him to consider of it by the Committee 14. That he had a Book to read on a Lords day to give thanks for a Victorie obtained but this Deponent did not hear him give thanks otherwise than by reading the Book to his remembrance GOD AND THE KING Gods Strength the Kings Salvation Psalm 21. 1. The King shall rejoyce in thy strength O Lord exceeding glad shall he be of thy Salvation ENGLAND first received the Gospel by a Monk as Historians affirm yet some say by one of the Apostles Simon Zelotes others by Joseph of Arimathea who is supposed to lie buried at Glastenbury most likely I conceive it is that an Apostle or Joseph first planted it amongst us and being through Paganism Barbarism and Brutism supplanted and well nigh rooted out The Monk after restored it We are assembled this day the most glorious day that did ever since shine in our Horizon to Commemorate and Congratulate his Majesties happy Restauration and in it the blessed resuscitation if not resurrection of the Gospel in this Church and in them both so many blessings powred down from Heaven upon these sinfull Kingdomes that all the dayes of our lives will not be sufficient to discharge our Duties to God for the same And all this visibly by a Monk not by Profession but Name an Honourable and ever to be renowned person whom God raised up and into whose heart he put it and whose Counsels and Heroick Archievements he blessed to make him the great active instrument of our enjoyment of these mercies And that beyond all our and the Christian Worlds expectation without a blow But indeed first by the unsearchable goodnesse of him whose name is Zelotes Exod. 24. 14. And for the bloody coat sake of Joseph I mean the merits and mediations of our Jesus in whose strength only the King shall rejoyce and in whose Salvation alone he shall be exceeding glad A little then to rub up our memories that our affections of joy and thankfulness may more easily be kindled and more fervently inflamed 1. First this day is Natalitium regis His Majesties birth-day The celebration of the birth-dayes of Kings and Princes was of antient custome and venerable antiquity among the Medes Persians and Romans And it is lawfull to commemorate the birth-dayes of Christian Kings so they be not abused to Prophanesse but only thereby to take occasion to give thanks for such worthy instruments which God in mercy raiseth up to the Church and Common-wealth In the judgment of Calvin for though Job and Jeremy cursed the day wherein they were born and only Pharaoh Jeroboam and Herod are remembred in Scripture to have made great feasts on their birth-dayes as some have observed yet that is not recorded of them as their sin but their cruelty and voluptuousness they exercised in them and as for the passages of those two holy men they are either to be interpreted expressions of their impatience or a sad lamentation of our natural condition for othervise we are taught both by Gods Command Exod. 12. 3. And also the Churches practice Est. 9. 26. To remember the dayes of signal mercies and to revive them that they be not eaten out by time for if Children be a great blessing as the Psalmist assures us Psal. 128. 2 3. And if a Woman in travel so soon as she is delivered of a child remembreth no more her anguish for joy that a man is born into the World as our Saviour affirms John 16. 21. Then certainly there is and ought to be much more joy for the birth of godly Kings and the increase of their Royal Posterity It being a part of the accomplishment of that promise made unto them Psal. 45. 16 17. Instead of thy Fathers thou shalt have Children whom thou maiest make Princes in all the earth and I will make thy name to be remembred in all generations My Authors inform me that there were two radiant and resplendent starrs appeared the one at the birth of his sacred Majestie the other at the birth of the most Illustrious Duke of York I am no Astrologer neither do I give credit to their predictions We have a more sure word of Prophecy whereunto we shall do well to take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in our hearts 2. Pet. 1. 19. Yet we must religiously confesse there was a Constellation of blessings fell upon England upon the restoring to us our native and hereditary Soveraign And we have just cause to sing that Heavenly Antheme Luke 2. 14. Glory be to God on high on earth peace good will towards men for till then there was neither glory in the Church nor peace in the Kingdome nor good will toward men in either And concerning the most Illustrious Duke the envious eye of the World must see whether it will or no and her tongue acknowledge that scarce ever Prince so early in the morning of his youth and so often endeavoured to be nipt in his Royal budding and blossoming bath archeived more Heroick acts than he hath done Whilest therefore Divines Philosophers and Politicians dispute of the several forms of Goverment and the preheminence of one above another as best suits with their particular interests Let us being guided by the unerring rule of the word of God the right use of sanctified reason a good improvement of the sad experiences we have so dearly paid for and a present sense of the wonderful blessings of this day Now conclude that of all Governments Monarchy is the most Divine Honourable and Safe And of all kinds of Monarchy that by succession and inheritance for though God brought his people to it and under it by degrees governing them first by the Book then by the Bar then by the Sword and after by Election yet he rested not till he had fixed his people under a perpetual succession of Kings but when their sins made a breach establishing the highest powers upon earth in the nearest condition and capacity of strength dignity and honour unto himself who is Jehovah and Changeth not Mal. 3. 6. And if there be an occasion as we have had for many generations and God grant it may be so till Shiloh come of Piety Mercy and Justice and all other Princely graces I know not what more can be added the continuance of the Gospel in its power and purity alwayes supposed to make a people as happy as they can be upon the earth 2. But secondly this day is not only Natalis Regis but Regni also yea and Dies salutis the day of the King and Kingdoms
King to which Petitions they had not Loyaltie enough to say Amen as his Majesty of ever blessed Memory among the Righteous hath observed in his sacred Portracture never to be parallel'd and God grant it never may Now the Church in the words of the Text begins her praises for the Kings Salvation In which you have these two parts The Division First God's Mercy for his Strength in the Kings Salvation Secondly The Kings or the Church's for that Salvation In the former you have these three particulars First The Blessings for which the King or the Church for him praiseth God and they are two 1. Strength 2. Salvation Secondly The Author from whom these blessings are acknowledged to be received and that is the Lord therefore here called his Strength and his Salvation Thirdly The Person for whom this Strength is put forth and this Salvation wrought and that is the King He shall rejoyce he shall be glad In the latter you have these two particulars First The manner or quality of the Church her Thanksgiving and that is 1. Inward He shall rejoyce 2. Outward He shall be glad For so Expositors interpret the words laetabitur exultabit the one of inward the other of outward joy Secondly The measure of this Joy in the word Exceeding or how greatly as the other Translation reads it that is so greatly the King shall rejoyce as it cannot well in words be exprest Let the first part of the Text be the Doctrine the second the Application The Doctrine then is this The Lord is the Strength and Salvation of Kings of all Kings for there is no power but is ordained of God Rom. 13. 1. But of good Kings such as David was and such as blessed be God ours is after his own heart as well as by his own designment he is not only the Author of their Strength and Salvation but their Preserver and Blesser They are both the saved of the Lord and to the Lord of his Mercy and to his Glory Hear David himself speak this Truth Ps. 18. 2. Ps. 62. 1. 2. vers Ps. 27. 1. and to name no more Ps. 140. vers 7. O God the Lord the Strength of my Salvation And if we consider these Blessings severally it will more clearly appear they are from the Lord. First The King's Strength is from the Lord and this David acknowledges as in the former places so 2. Sam. 22. 1. That in the day of his deliverance from the hand of all his enemies and from the hand of Saul The Lord was his strength and his power and Moses who was also King in Jesurun Deut. 33. 5. sings to the same tune Exod. 15. 2. The Lord is my Strength and is become my Salvation Now Strength is either 1 Inward 2 Outward Inward Strength that also is double first the strength of Grace and secondly as I may have leave to expresse my self the Grace of Strength and these are both from the Lord. First strength of Grace and in this sense it is taken 1. Pet. 5. 10. The God of all grace strengthen you and we are exhorted to be strong in the Lord Eph. 6. 10. So David in his sufferings is said to Encourage himself in the Lord his God And certainly our David under all his trials was upheld by this Strength of the Lord. He was never without Gods Armour on though it may be sometime without his own The Lord alwayes girded him with Truth breasted him with Righteousness shod his feet with the preparation of the Gospel of peace shielded him with Faith covered his anointed before it was anointed head with the Helmet of Salvation and his Royal hand and heart was never without the Sword of the Spirit which is the word of God witnesse those fiery darts he resisted those menaces and threats he set at nought those promises and profers he refused those sollicitations and allurements he withstood those disputes and conferences he managed alwayes with the advantage to truth of which the World may take notice So that through the strength of the Grace of God his Majesty may be justly numbred among those worthies Hebr. 11. 33 34. Who by faith subdued Kingdoms wrought righteousnesse obtained promises stopped the mouths of Lions quenched the violence of fire out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the Aliens Appearing herein heir apparent of his Royal Fathers graces as well as Kingdoms of whom for piety wisdom mercy justice constancy in the truth and all other Princely grace when he was barbarously murdered we might sadly pronounce Ichabod Who was delicium humani generis as it was said of Titus the best of Kings as Augustus was stiled of Emperors the meekest of men as Moses after Gods own heart as David yet he that did good to all was hated to death he that never denied just liberty to any could not have liberty to live But I have no warrant to search into the inscrutable dispensation of the Almighty I say my hand therefore upon my mouth with that of the Apostle Hebr. 11. 38. Of whom the World was not worthy And also manifesting himself to be of his Royal Grand-Father King James his spirit who said That the best title of a King was to be the servant of God and that all the Crowns and Kingdoms in the World should not induce him to change on jot of his profession And this his strength is from above for the Kings heart is in the hand of the Lord. Prov. 21. 1. Secondly the Grace of Strength in Kings is from the Lord by which I do not mean power and ability of body and mind only that may be in another but a supernatural and celestial spirit of rule and government proper to Kings It is said of Saul though a bad King that God gave him another heart 1. Sam. 10. 9. And as soon as Samuel had anointed David the spirit of the Lord came upon him from that day forward 1. Sam. 16. 13. Which was not the spirit of sanctification for that he had before and therefore must be the spirit of wisdom resolution justice mercy and other Princely graces which God had induced him withall as a King for the right management of so great a trust For this his majesties Strength it is a subject for a History not a Sermon for others tongues and pens not mine Yet I account it my duty to speak what I believe he was never so low as to be less than a King The Lion abates nothing of his Majestick deportment whatsoever his condition be the King of fears never affrighted the hight of his spirit nor did any desponding thoughts ever break thorow his Sacred lips The Lord so tempered his Royal heart with a supernatural magnanimous resolution that both feriendo and ferendo in adventuring and bearing he cut thorow all difficulties with an edge of undaunted courage and with a back of invincible patience for God was the Strength of his heart
Ps. 73. 26. His Inward Strength 2 And also which was the second kind of Strength the Lord is the Outward Strength of Kings and so the word is taken in Scripture two wayes first for Right and Authority secondly for Power and Ability to act according to that Right and Authority and both these Strengths Kings have from the Lord. 1 Strength that is the Right and Authority of Kings is from the Lord and though the word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia not potestas and most commonly is taken for ability yet sometimes I conceive it may be taken in that sense we now speak of as in Ps. 99. 4. The Kings Strength loveth Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings honour and dignity so the Septuagint Imperium regis so St. Jerome the Kings Empire and government But not to litigate about words this truth is most clear that the Strength of the right of Kings is from the Lord by me Kings reign Prov. 8. 15. By me immediately not mediately at the first not second hand not by nor of man but by the will and ordinance of God and Tostatus I think it is that gives this to be the reason why they are anointed on the head because they hold of none but God and we are commanded to submit unto the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the supreme 1 Pet. 2. 13. For though the Apostle calls Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of man which some interpret a humane creature whether for better translation or worse intention let others judge yet that is only to be understood in respect of the forms modes and qualifications of power which may be various according to the several laws of Kingdoms For though Kings be humane creatures and therefore must dy like other men Ps. 82. 7. Yet no Scripture warrants they may die by men Their power is of God alone they are only accountable to him for the administration of it which if it should be male yet it is an unheard of way of curing the body by cutting off the head I will judg none but my fears are that the frequent rendring of those words of the Apostle in the sense I have spoken of in the ears of the people though otherwise it may be proper enough hath been only to lessen the power of Kings in the estimation of their Subjects and so by degrees to steal away their hearts like Absolon from their obedience to their lawfull Soveraign Luther said Every man had a Pope in his belly he might have said a King too for how many through Traiterous ambition vain-glory covetous desires and other filthy lusts have had Kings Crowns and Dignities both in their bellies their greedy appetites and in their heads their hellish designs and intentions The uncomlinesse and prodigious deformity whereof would easily have been discovered had they looked in Solomons glasse Prov. 30. 31. And a King against whom there is no rising up What this Strength of Kings is is a depth my shallow vessel dares not launch into which while some have too venturously done they have easily made Shipwrack both of Faith and a good Conscience of Religion and Allegiance together Gods word is the rule of our Prayers and had we Prayed more or with more understanding and spiritual affections and Disputed lesse we had been better Subjects and never the worse Scholars Now in our prayers we acknowledge the King to be over all persons and in all causes as well Ecclesiastical as Civil supreme head and Governour and so he is by Divine institution and immediate power from God 1 First over all Persons Let every Soul Soul is taken there for the whole person be subject to the higher power Rom. 13. 1. And that for conscience sake v. 5. Which subjection whosoever denies they may possibly prove the immortality of their Souls to their own damnation but will never evince the integrity and regularity of their consciences for so doing Samuel tells Saul God had made him head over all the tribes of Israel 1 Sam. 15. 17. and Levi was one and Solomon devests Abiathar the Priest of his office for his demerits 1 Kings 2. 27. Neither was this power of Kings a rite and ceremony of the old law to be abolished for when Christ nayled those to the Cross yet he fastned obedience to supreme authority both by his precept Matth. 22. 21. Give unto Caesar the things that are Caesars And also by his practice First before he was born paying taxes in the loins of his parents Luke 2. 5. Secondly in his life working a miracle that he might be obedient Matth. 17. 27. Thirdly at his death acknowledging Pilates power and submitting unto it Joh. 19. 11. though he had 12 legions and those of Angels to have rescued him and Fourthly after his denth for his body must not be buried till it was begged of Pilate Matth. 27. 58. And St. Paul following his Masters steps stands at Caesars tribunal confessing that there he ought to be judged Acts 25. 10. And acknowledged Neroes supremacy when he was delivered out of the mouth of the Lion which is the King of beasts 2 Tim. 4. 17. Secondly he is head as over all persons so in all causes for that must foâ—low from that rational maxim of the Schools Qui habet potestatem super personam habet potestatem super omnia ad personam spectantia Now these causes are either Civil or Ecclesiastical for the former they being particularly unknown to me and not a subject so suitable to my Profession and litle or rather not at all questioned before these late unhappy times by any that would pretend to Loyalty for any thing that I know I will therefore leav them to the vindication of those that are more able lest the cause should suffer through my weakness in maintaining it For Ecclesiastical causes in which I should be more versed the Scripture places the supreme authority in the King for 1 First did not the Priests and Levites Clense the house of the Lord according to the command of the King 2 Chro. 29. 15. And the text saith it was by the word of the Lord for that good King Hezekiah would do nothing without it and the successe his endeavour had shewed as much for the house of the Lord was sanctified in eight dayes v. 17. Our pretended purifiers were above eight years about the work of reformation as it was called but the long time they were about it and the little good they did in it or rather the great hurt is to me an argument that God never imployed them for those Foxes did instead of sweeping the house only raise a dust with their tayls that so blinding the eyes of the people they might the more cunningly steal away the goods that belong to it 2 Secondly did not good King Josiah impose an oath or covenant on all his people great and small and caused them to stand to
it 2 Chro 34. 31. But that any such should be imposed upon the subject without the sanction of the King however for the matter of it something may be both lawfull and necessary is a work on which so much hay and stuble is built that it cannot endure the trial of the great day but it must be burnt and the workers must suffer losse But O let them be saved but as by fire 3 Thirdly did not King David 1 Chro. 13. 3. King Jehosophat 2 Chro. 19. and others assemble the Priests and Levites to consult and order the affairs that concern the house of God But that any of never so eminent parts and piety should convene without the authority of the supreme Magistrate being Christian and disanul the settled liturgy and Canons of the Church and compose and impose forms or directions for worship and government It gives but too just an occasion to our adversaries to reproach our Church as they unjustly did that celebrious convention of the Synod of Dort Calling it in derision a conventicle and somewhat that is worse 4 Fourthly did not King Jehosophat send out I do not say ordain Priests and Levites to teach the book of the law 2 Chro. 17. 9. The power indeed I mean of Ordination belongs to the Right Reverend the Bishops of the Church and to them alone or at least to none without them except in case of necessity But the outward commission warrant command and authority for the execution of that their spiritual function is I humbly conceive from the King who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Constantine said of himself And because I have named Bishops let me have leave to say thus much without offence Smectymnuus was foretold plain enough to my understanding by our late pious and learned Diocaesan their Antagonist That if those skilfull pilots did not remain in the ship of the Church it could not be saved and the Euroclidon that hath since tossed her hath shewed that That R. R. Father in God was not less than a Prophet And that Paul and his successors counsel should have been hearkened unto that they might not so unadvisedly have loosened from Crete to allude to the Apostle Acts 27. 11. That so the Church might have gained that harm and loss which since she hath sustained 5 Fiftly and lastly to instance in no more did not Kings punish false Prophets Blasphemers Idolaters break down Idols groves high places and take order to reform all things amisse in the Church he may exercise his ingenuity in Tortura Torti or open his Eares to Ephata take a larger walk in the field of our Church and I suppose he will receive satisfaction who desires more And indeed for this cause the King is stiled custos utriusque tabuli keeper of the whole Law Deut. 17. 18. Not only out of Zeal and Duty but Right and Authority he is as Charles the great was called Rector Religionis the Governour of Religion the Nursing Father of the Church Is 49. and Pastor also Numb 27. 17. yea and head also of the Church which is not a Title given to Kings in King Henry the 8. daies as some have imagined but in the statute Law of God as antient as the first King ordinarily so called that ever was in the Church of God for God made Saul head over all the Tribes 1 Sam. 15. 17. Neither let any object that he is a member of the Church and so cannot be the head for Theodosius was both Caput Imperii membrum Ecclesiae for he may be a member of the Catholick Church and head also of the National Church in his own Dominions As then he is King over all his Subjects of what profession soever so he is an Absolute head as he is a King over a people professing Christianity so is a Christian head and as he is a pious King over all that are godly in the Kingdom I know no incongruity I shall be willing to be better informed he is Sano sensu Spiritual head I do not say nor mean as Christ is head of his Church by inward direction of his Spirit and powerfull influence of his Grace let such blasphemous mouths be for ever stop'd nor yet an Universal visible head let them defend it whom it concerns nor a Ministerial head or tongue or hand to Preach the word administer the seals and censures of the Church Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are names given to Christian Kings and Emperors in antiquity and do speek them Spiritual And they that are so neer God in names as to be called Gods and in Office as to be his immediate Deputies and Vicegerents upon Earth and are annointed by his special appointment Cannot but be so denominated and experience proves that many times the Salvation of Souls is more helped forward by the execution of the wholsome Laws of godly Princes than by the tongue of the Minister in his powerfull Exhortations the heart of man being more apt to be moved for fear of Punishment than allured for the love of Virtue However the Church of England hath many strong Obligations upon her besides the tye of Conscience in obedience to the immediate command of God in gratitude to acknowledge and so to obey his Majesty as head over all spiritual persons and in all spiritual causes from whom she hath already received so many unhoped for and unexpected spiritual as well as temporal blessings And so much for that particular that the Kings Strength as it is taken for Right and Authority is from the Lord. Lastly take Strength for Power Abilities Force Honour Dignities Glory Treasure or what ever else lyes in the genuine sense of the word Strength or is annexed with it in Scripture for the neerness and sim litude if not identity unto it as all or most of those expressions are And also whatsoever is comprehended under the name and notion of Prerogative Royal belongs unto the King from the same Original his right to the Crown doth for it will sound strange to any mans understanding that is not darkened with prejudice that a King should have his Commission to govern immediately from God and should not have right by the same Tenure to whatsoever is necessary for the putting of that power into action and exercise for the obtaining of its Ends. Therefore Customs Tributes Fear Reverence Revenues Militia by Sea and Land Forts Holds Castles Magazins Ammunitions Power to pardon or punish offenders against his Laws to make War or Peace to confer Honours raise Forces appoint Commanders to settle Counsellors Judges and all other Officers of State or what ever Diamonds and Jewels besides for as it is beyond my model to know so it is beyond my modesty and subjection curiously to inquire into do adorn his Regal Dignity they are fixed originally upon divine Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle because he is the
Minister of God for our good And so he is indeed the Preserver of our sacred Truth our Defence in War our Security in Peace and therefore hath right to whatsoever is necessary to the safety of his sacred person the support of his Regal Dignity the preservation and enlargement of his Kingdoms and Dominions the subduing of his people under him in case of disloyalty to the rendring of him feared and respected abroad honoured loved and obeyed at home And whosoever shall deny their Soveraign these or any thing else quoad potestatem utendi pro bono Communi or demand any of them out of his hand I must send them for answer to the 1 Kings 2. 22. Let them ask the Kingdom also And if his Majesty shall see cause to imploy any of the Parts Gifts and Abilities of any of his Subjects though Ecclesiastical person in the Administration of Civil affairs consistent with the Honour and Dignity of their spiritual Function I know not why he should be deprived of that just Prerogative Moses made Judges out of all the Tribes and the Apostle 1 Cor. 6. both intimates and argues that those that are most esteemed in the Church should not therefore be in the less capacity to judge of things pertaining to this life Upon which ground holy St. Augustine spent part of the day sometimes the whole as Possidonius relates in his life in the decision of civil Causes and received Letters and returned Resolution about them For though no man that warreth this spiritual warfare ought to entangle himself with the things of this life 2 Tim. 2. 4. and Christs Kingdom be not of this World Joh. 18. 36. and Christ rejects with indignation the covetous wretch his motion Luke 12. 49. with man who made me a Judge over you which places among others are alleged by those that leave no stone unmoved nor Scripture unwrested to wring that power out of their hand that are far better able to manage it themselves and I am sure to a better end for this is one way whereby the spiritual Fathers of the Church may better find out the temper and disposition of the people and so judge whether they grow in Faith and Obedience or not For it is one good sign given by our Practical Divines and Possidonius hints as much to know a true Christian from a Counterfeit by his behaviour about the things of this World when Christ touched the young mans free-hold he soon appeared dross Though therefore the spiritual Souldier must not intangle himself yet he must submit himself to his Princes Command and though Christs Kingdom be nor of yet it is in this World And it seems to me to be supposed that Christ might have been a Judge but he must not make himself one which Rule had it been followed we had not had so many nor such Judges as we have had Let not us therefore deny the Kings power in temporals as the Papists do in spirituals but put we in practice our Saviours Precept Mat. 22. Give unto Caesar the things that are Caesars or rather render unto him what is his for though it may be called giving for the willingness and readiness that should be in the Giver and it may be for some other reasons yet it is a gift not of Courtesie but Duty for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Render and the next words which are Caesars shews Caesar hath a Right before the giving for I cannot be said to give that which is anothers but that which is my own I conclude this with the improvement of the Apostles Argâ—ment who goeth to warfare at any time at his own charges who planteth a Vineyard and eateth not of the fruit thereof who feedeth a Flock and eateth not of the milk thereof who ruleth a Kingdom and indeed who can without the Strength thereof And thus much for the first blessing of Kings the Lord is Author of their Strength The second blessing of the King of which the Lord is the Author is his Salvation of which now but a few words Salvation is taken three waies in Scripture especially First for spiritual deliverance from sin and the direfull effects of it Death Hell and Damnation Christ tells Zacheus Luke 19. 9. that Salvation was come into his house Secondly for eternal Glory of which he is the Author to all those that believe and obey him Heb. 5. 9. Thirdly for temporal deliverance from our Enemies and all outward evils so Exod. 14. 13. stand still and see the Salvation of the Lord and in this sense though I exclude not the other David calls God frequently the God of his Salvation Ps. 18. 46. Ps. 24 5. Ps. 85. 7 9. Now though God was and is and will be we believe hope and pray to the King the Author of all those Salvations Yet his temporal Salvation seems more especially intended in the Text and is the peculiar Subject of our present discourse Salvation supposes danger and were I able to give you a just Catalogue of his Majesties manifold and great dangers I fear I should cast a black cloud over the solemnity of this day was he not with St. Paul 2. Cor. 11. 26. in perils of waters that were even like to have run over his Soul in perils of Robers that lay in wait for him by troops in perils amongst his own Country-men who use to deal more kindly one with another in perils by the Heathens or those that were worse than Heathens in perils in the Wilderness whither he was driven as a Pellican in perils in the Sea and sure that faithfull Pilot that wafted his Royal person over it in his small Vessel could not but fear but it may be his Majesty encouraged him as Julius Caesar did his Pilot when he was afraid of a Storm Caesarem vehis thou carriest Caesar O how can we forget to make us more cordially thankfull his tribulations distresses persecutions being for Christs sake and his Kingdoms killed all the day and year yea many years long O remember how our Shepheard was counted as a sheep for the Slaughter What mutinies were raised continually against this our Moses what preparations for destruction against this our Hezekiah what Combinations Plots and Conspiracies against this our Jehoshaphat what Stratagems against this our Joshua Yet in all these he was more than Conquerour through him that loved him The Lord delivered him and was his Salvation from the Bear and Lion and from that uncircumcised Philistine It was not the Oake though it be the Strongest of Trees Amos 2. 9. that could have secured him nor the thick leaves thereof that could have hid him till the Calamities were over-past nor was it the eye of any faithfull Centinel to give notice of approaching danger that could have preserved him though they were all happy means thereof But it was the Arm of the Lord that was his Strength and his Fortress The shadow of his wings that was his Refuge and the
Esteem of His sacred Person and Authority Curse not the King no not in thy thought saith Salomon Eccl. 10. 21. For thought to God is both word and action and he that admits any low esteem into his heart of Soveragn Majesty wants that appreciative Love which consists in a singular regard of the Object beloved God hath placed him next to himself in Office and Honour and let us set him there in our judgement and estimation If he be our Father as he is Pater Patriae let him have our Fear and if he be our Master upon Earth let him have our Honour Whence comes uncomely Expressions causeless Jealousies needless Fears groundless Suspicions seditious Slanders treasonable Censures and rebellious Practices but from the abundance of a wicked heart that have entertained low thoughts of supreme Authority Kings are more than other men 1 Sam. 10. 6. and so let us esteem of them 2. In giving unto him his due praises and speaking well of his name I know it is a sin to flatter Kings and let it be Treason if you will and therefore Constantine reproved a Preacher for highly commending him in his presence But 't is a sin only for the fowl mouth of a cursing Shimei or a reviling Rabsekah to slander the foot-steps of the annointed of the Lord. Is it fit to say to a King thou art wicked and to Princes ye are ungodly Job 34. 18. If Theodosius erre in his Government let St. Ambrose put him in mind of it but otherwise we must not speak evill of Dignities therefore we must speak well of them It was the lot of Moses and is so too often of good Kings that when they fared well they would sacrifize to their own nets and thank themselves but if it went ill with them they laid the blame on Moses Exod. 14. 11. Exod. 32. 1. See there how shamefully they abuse him when he was in the Mount with God both pleading for them and receiving directions how to govern them First they gathe themselves together to Aaron a rebellious Assembly without Moses Secondly they force Aaron to make them Gods to go beforâ— them and it proves but a golden Calf at last Thirdly they contemn and slight Moses this Fellovv this Moses the man as if not vvorth the naming and Fourthly they slander him vvith vile aspersions as if they knevv not vvhat vvas become of him vvhen they could not be ignorant he vvas in the Mount vvith God Receiving the tvvo tables vvhich they had no mind to hear of But O let not us pay our Tribute with evil words we cannot mean well if we speak evil a woman that feareth the Lord must be praised Prov. 31. 30. much more a King ought daily to be praised Ps. 72. 15. 3 In a hearty obedience 1. Active to all his lawful Commands as to our Lord and Master our servile obedience as to our Husband as Q. Elizabeth said she was married to her kingdom our loving obedience as to our Father our filial obedience Nature will teach much more should Grace an obediential subjection in all Inferiors to their Superiors as in Children to their Parents Servants to their Masters Souldiers to their Commanders and Subjects to their Soveraign the meanest whereof is under his Care and the greatest must be under his Command 2. In our Passive obedience if the case require and in no case must we touch so much as a lap of his garment much less the pretious life of the Lords Annointed nor suffer any other to touch it so as to hurt it if it lye in our power to prevent it and herein God be merciful to England and lay not this to our charge He is the high Steward as well in Office as Name and must not be displaced but by God Bellarmine himself confesseth that the Heathen Emperors ought not to be resisted and it is a strange Religion that makes Christian Kings in a worse condition Prayers and Tears with holines of life were the Primitive Christians Weapons should be ours Oramus non pugnamus Casar was their Apology We pray unto thee O Caesar we fight not against thee and that not because they wanted strength if we believe S. Cyprian Nemo nostrum reluctatur quamvis copâ—osus sit numerus 4. In supporting His Royal Dignity by our Estates and Lives also if need require the King must be served by the field Eccl. 5. 9. not only as a just reward of his care for us which none knows but himself though we find the comfort of it but also as a sign of our subjection to him but of this before 5 Lastly By and in our daily fervent prayers for his preservation and long and prosperous Reign over us that we may live a quiet and a peaceable life in all godliness and honesty 1 Tim. 2. 2. Or we may do it in Tertullians form that God would give him vitam prolixam imperium securum domum tutam exercitus fortes senatum fidelem populum probum orbem quietum A long Life a safe House victorious Armies a faithful Counsel a loyal People and a quiet World And that we may omit nothing in our prayers let us take in Tertullians next words quaecunque hominis Caesaris vota sunt That God would give him his hearts desire and not withold the request of his Lips as it is in the 2 ver of this Psalm The Heathen Emperors were pray'd for twice a day let us pray praise seven times a day for his sacred Majesty in the form of the antient Councils Carolo secundo regi a deo Coronato a deo Custodito vitam longam annos multos That the Lord would give to Charles the second our King Crowned and preserved of God a long life and yeares to many generations or in the words of Saint Ambrose ut injustitia virtute gubernet that he may govern us in righteousnes virtue Let us then to conclude all take up the acclamation of joy which the people of Rome did at the Coronation of Charles the Great Carolo secundo a deo Coronato Magno pacifico Britannorum imperatori vita vistoria To Charles the second Crowned of God the Great and peaceable Emperour of Britain be Life and Victory and let all that fear God and honour the King say Amen Amen FINIS