God Save the King, Sermon
A SERMON PREACH'D AT LYME-REGIS, May the 18. 1660. at the Solemn Proclamation of His moſt Excellent Majeſty, Charles II. &c.
THe Proclamation and Inauguration of Kings hath been obſerved with great ſolemnity in all ages, The Preamble.by all Nations: In the obſervation of which Solemnities, none have been more forward than God's moſt faithfull Prophets and Prieſts, and Miniſters of the Goſpel. And therefore that I may give a further teſtimony of that loyal and ſincere affection I have ever born to His moſt excellent Majeſty, our Sovereign Lord, Charles by the grace of God of England, Scotland, France and Ireland King, Defender of the Faith. I ſhall at preſent apply my ſelf to ſpeak ſomething ſuitable to the ſolemnity of this day; that by ſo doing I may quicken you to the obſervation of it, both with an inward and outward rejoycing ſuitable unto it: not that I think you need a ſpur, being fully aſſured of the ſincerity of your affection, both to his Majeſty's Perſon and Authority.
Now, the words I ſhall inſiſt upon to this end, you ſhall finde written,
1 KINGS 1.39, 40.The Text
And Zadock the Prieſt took an horn of Oyl out of the Tabernacle, and annointed Solomon: and they blew the trumpet, and all the people ſaid, God ſave King Solomon.
And all the people came up after him, and the people piped with Pipes, and rejoyced with great joy, ſo that the earth rent with the ſound of them.
The words are Hiſtoricall, and in them you have a Relation of the Proclamation and Inauguration of Solomon to be King over Iſrael.
For methods ſake and your better underſtanding of them, you may take notice,
1. Of the Agents or Perſons who were imployed in the obſervation of theſe ſolemnities.
2. Of their Actions, or the things done and performed by theſe Agents.
3. Of the Perſon, about whoſe concernments theſe Agents were imployed.
The Agents were Zadok the Preiſt, (who began the ſolemnity) and the reſt of the people who were then preſent, among whom (for the honour of the ſolemnity) was Nathan the Prophet, and many others, men of great account and eſteem both in the Church and State of Iſrael, as evidently appears by the verſe immediately foregoing. So Zadock the Prieſt and Nathan the Prophet and Benaiah the ſon of Jehoiada, and the Cherethites and the Pelethites went downe, and cauſed Solomon to ride upon King David's Mule, &c. And from hence I conclude.
That it is a thing no way unbecoming a Prieſt, Note.a Prophet, a Miniſter of God, to act his part in the Procla mation, and Inauguration, of his juſt, and lawful Sovereign.
2. The Actions of theſe Agents, and they are divers, every man (in this Solemnity) was imployed in ſome thing ſuitable to his place and ſtation.
1. Zadok the Prieſt begins the work, 'tis ſaid he took a Horne of oyle out of the Tabernacle, and anointed Solomon. A Ceremony frequently uſed (by God's command and appointment) in the deſignation, and Inauguration of Perſons to be Kings, as you may ſee by comparing theſe Scriptures, 1 Sam. 9.16. I will ſend thee a man out of the land of benjamin, and thou ſhalt anoint him to be Captaine over my People Iſrael, that he may ſave my People out of the hand of the Philiſtines. So cap. 10. v. 1. Then Samuel took a viall of oyle, and poured it upon his head, and kiſſed him, and ſaid, Is it not becauſe the Lord hath anointed thee to be Captain over his Inheritance? So cap. 16. verſ. 1. And the Lord ſaid to Samuel, &c. Fill thy horn with oyle, and goe, I will ſend thee to Jeſſe the Bethlemite, for I have provided me a King among his ſons. Item v. 13. Then Samuel took the horne of oyle and anointed him in the midſt of his Brethren: and the ſpirit of the Lord came upon David from that day forward. Againe. 2. Sam. 2 4. And the men of Judah came and there they anointed David King over the houſe of Judah: ſo 1. Cron. 29.22. and they made Solomon King the ſecond time, and anointed him to the Lord to be chief Governor. And this ceremony was upon theſe conſiderations uſed.
1. To declare, that God had called, and appointed the Perſon thus anointed to the exerciſe of the office of a King.
2. To give aſſurance (to others and) to the perſons thus anointed, that God would furniſh them with gifts, graces, and abilities, for the diſcharge of the Kingly office, to which he had deſigned, and called them. And from the uſe of this ceremonie it is that Kings in Scripture are often called the Lord's anointed, as you may ſee, 1. Sam. 24.6. God forbid that I ſhould do this thing unto my Maſter the Lord's anointed, &c. Seing he is the anointed of the Lord. So, Iſa. 45.1. thus ſaith the Lord to his anointed, to Cyrus, &c. and in many other places.
2. The Priest having done his part, the Trumpeters performed their parts, they blew the trumpet and by the ſound of trumpet proclaimed him King.
3. All the people which were preſent, cryed, God ſave King Solomon, and then followed, after him, and piped with pipes and rejoyced with exceeding great joy; ſo that the earth rent with the ſound of their ſhouts and acclamations of joy; an Hyperbolicall ſpeech to expreſſe the exceeding greatneſs of their joy.
3. Solomon the ſon of David (by Bathſheba who had been the wife of Ʋriah) was the perſon about whoſe concernments theſe Agents were thus imployed. The perſon about whoſe, &c. I ſay, was Solomon, who was,
1. Not only a Prince, but a lawfull Prince, being appointed of God, and nominated by David his Royall father to ſucceed him in his government, as you may ſee by comparing the 1. Chr. 28. and 5. with this. 1 King. 1.28. &c.
2. A hopefull Prince, a Prince from whom they might expect much good, both to the Church and Sate of Iſrael, and that becauſe he was, 1. A very pious Prince. 2. A very wiſe, and prudent Prince. 3. A beloved Prince, beloved even of God himſelfe with a ſpeciall love, and therefore called Jedediah. 2 Sam. 12.24, 25. And ſhe bare a ſon and he called his name Solomon, and the Lord loved him, &c. and he called his name Jedidiah, becauſe of the Lord. 4. A Prince of peace, or a peaceable Prince. So much is ſignifyed by his name Solomon. 1. Chr. 22.9. Behold a ſon ſhall be borne to thee, who ſhall be a man of reſt, and I will give him rest from all his enemies round about: for his name ſhall be Solomon, and I will give peace and quietneſse to Iſrael in his dayes. He was called ſo, to ſhew that the people of Iſrael ſhould enjoy much peace under his government. Now the conſideration of theſe and ſuch like things, was the cauſe why the people preſent at his proclamation and inauguration were thus tranſported with exceeding great joy and rejoycing. From all which put together you may obſerve this point of Doctrine.
That the acceſſion of a lawfull hopefull Prince to the actuall excerciſe of Rule and Government, Doctr. is a thing greatly to be rejoyced in, by all thoſe over whom he is to rule and govern.
1. That this is a thing greatly to be rejoyced in, &c. is evident by the univerſall practice of all good and loyall ſubjects in all Ages Countryes and Nations: whoſe conſtant uſe it hath been, to ſolemnize the acceſſion of their lawfull hopefull Princes to actuall rule and Government, with all outward Domonſtrations of joy and rejoycing. How exceſſively did this people here reioyce at Solomon's acceſſion to the Throne? this was matter of rejoycing, not onelyonly to the common rabble and rude multitude, but to Zadok the Prieſt & Nathan the Prophet alſo: theſe as well as others, who were preſent, rejoyced at it with exceeding great joy. Which, being wiſe and pious men, they would not have done, had it not been a thing greatly to be rejoyced in.
2 The truth of this is further evident by theſe two following reaſons.
Becauſe the acceſſion of ſuch a Prince to actuall Rule and Government will aſſuredly prevent, 1Reaſ.or put to an end many (otherwiſe) unavoidable miſcheifs and inconveniencies, to which the people of a State and Kingdome are incident, and obnoxious, for want of ſuch a Prince to rule and govern them. Many are the miſchiefes and inconveniencies to which the people of a State and Kingdome are liable, for want of a lawfull Prince to rule and govern them; all which miſchiefs and inconveniencies are either prevented or put to an end by the acceſſion of ſuch a Prince to actual Rule and Government. I ſhall name ſome of them.
1. The acceſſion of ſuch a Prince to actual Rule and Government, will either prevent or put to an end the aſpiring attempts of proud and ambitious men, to exalt themſelves to the higheſt place of power and authority; together with thoſe many inconveniencies & miſchiefs that accompany or follow their attempts. When a People are without a lawful Prince to rule them, every ambitious perſon that can but head a Faction, will be ready to take the opportunity of ſetling himſelf upon the Throne. In an Interregnum, every man who can make a party to aſſiſt him, will be climbing up unto the Throne. Now the miſchiefs and inconveniencies that befall a State or Kingdome by the aſpiring attempts of ambitious men, to poſſeſſe themſelvs of power and authority, are innumerable. Such were the miſchiefs that befel the people of the ten Tribes (upon this account) after their revolt from the Houſe of David. After they had rejected their lawful Sovereign, thoſe that were ambitious were ſtill ſcrambling for Authority amongſt them: by reaſon whereof innumerable miſchiefs befel them. But now (I ſay) the acceſſion of a lawfull Prince, &c. will either prevent or put to an end theſe ſad miſchiefs and inconveniencies. This was the effect of Solomon's acceſſion to the Throne; it put to an end the aſpiring attempts of Adonijah to make himſelf King, together with the many inconveniencies that were like to follow upon it, as you may ſee, 1 Kings 1.5, 49, and 50. verſes compared. Then Adonijah the ſon of Haggith exalted himſelf, ſaying, I will be King: and he prepared him Charriots and horſmen, and fifty men to run before him. — And all the Gueſts that were with Adonijah were afraid, and roſe up, and went every man his way. — And Adonijah feared becauſe of Solomon, and aroſe, and went and caught hold on the horns of the Altar.
2. The acceſſion of ſuch a Prince to rule and government will either prevent, or put to an end, the Tyrannies and Cruelties which are uſually exerciſed by ſuch as exalt themſelves, and uſurp Authority. It is almoſt impoſſible for a Prince to be a Tyrant in Title, and not be a Tyrant in Exerciſe. Such as get power wickedly, do (for the moſt part) uſe it unjuſtly: Though (Abſalom-like) they may make fair promiſes, to make a party to lift them to the Throne; yet they ſeldom or never obſerve and keep them. The truth of this evidently appears almoſt in the whole ſeries of the Kings of Iſrael after their revolt from the Houſe of David. The moſt of them were not only Tyrants in Title, but in Exerciſe alſo. But now the acceſſion of a lawful hopeful Prince to the actual exerciſe of Rule and Government, will prevent, or put to a period theſe Tyrannies and cruelties, which Uſurpers uſually exerciſe over an enſlaved Nation.
3. The acceſſion of ſuch a Prince to Rule and Government, will aſſuredly prevent or put to an end, thoſe Rapines and Oppreſſions whereby the people are ſubject to be oppreſſed, every one by another, and every one by his Neighbour. When the ſeat of Authority is vacant or poſſeſſed by ſuch as have no right or ability to Rule; the people are in danger tobe oppreſſed every one by another. When there was no King in Iſrael, every man did what ſeemed good in his own eyes, though it were to the hurt and prejudice of others; as you may ſee, Judg. 18.1, and 18. compar'd, In thoſe days there was no King in Iſrael, &c. and cap. 19.1, 25. compar'd. And the like evils are men in danger of, when the Seat of Authority is poſſeſſed by ſuch as have no right or ſkill to Rule: hence a wo is denounc'd againſt that land whoſe King is a Child, Eccl. 10.16. i.e. who is as unfit and unſkilful to Rule, and as much wedded to his own will, as a childe is. And therefore when God is angry with a people, he threatens to give Children to be their Kings, and that Babes ſhould rule over them, Iſa. 3.4. i. e. men of a childiſh diſpoſition; in reſpect of wit, ſkill, carriage, courage, no better than Children, or in ſome ſort worſe, becauſe more wilfull, and leſſe adviſable. And now that land where ſuch rule, muſt needs be in a woe caſe, becauſe where ſuch rule, every man is ſubject to be oppreſſed by his neigbour; as appears by 3. Iſa. 4,5. And I will give children to be their Princes, and babes ſhall rule over them and the people ſhall be oppreſſed every one by another and every one by his Neighbour: the child ſhall behave himſelf proudly againſt the ancient, and the baſe againſt the honorable. But the acceſſion of a lawfull and hopefull Prince, &c. will undoubtedly prevent, or put to an end theſe miſchievous evils that elſe would happen to that people over which he is to rule.
4. The acceſſion of a hopefull and lawfull Prince to Rule and Government will certainely prevent, or put to an end thoſe miſcheivous diſputes, and diviſions, which otherwiſe will ariſe amongſt a people, about the particular forme of Government, the perſon, or perſons by which they will be ruled. When the ſeat of Authority is vacant, or poſſeſſed by uſurpation; every man, as he is affected, will be contending to be ruled under this or that particular form of government, or by this or that particular perſon. The truth of this we have ſeen made good by ſad experience even in our dayes. How have diſputes about theſe things, broken and crumbled us into a thouſand pieces, ſince the horrid murther of his late Majeſty of glorious memory, and the treacherous exile, &c. of his preſent moſt Royal and moſt excellent Majeſty! Now this miſchief alſo, the acceſſion of, &c. will aſſuredly either prevent or put to an end.
5. The acceſſion of a lawfull hopeful Prince to Rule and Government, will alſo prevent or put to an end thoſe frequent and miſchievous changes in government, to which a State and Kingdom is Subject through the want of ſuch a Prince to Rule and govern it. Frequent changes in government, either in reſpect of the perſons ruling, or the form of government by which it is ruled, are very deſtructive and miſchievous to it. And therefore when God is diſpleaſed with a people, he uſually brings this Judgement upon them, Prov. 28.2. For the tranſgreſſion of a Land, many are the Princes thereof, &c. And of all Kingdoms thoſe are moſt ſubject to this deſtroying Judgment, where their lawful Sovereign is rejected, and the Throne is poſſeſſed by Uſurpation. How often did the ten Tribes change their Rulers, after their Revolt from the Houſe of David? and what frequent changes, both of Governors and Government have we ſeen in this Nation, ſince the murther of our late, and Exilement of our preſent Sovereign! but by the acceſſion of a lawful hopeful Prince to Rule, theſe changes are either prevented, or put to an end, Prov. 28.2. For the tranſgreſſion of a land many are the Princes thereof; but by a man of understanding and knowledge, the ſtate thereof ſhall be prolonged, i. e. by a lawful Prince, who is wiſe and prudent the ſtate thereof ſhall be preſerved, viz. from ſuch frequent and miſchievous changes of its Governors and Rulers. Theſe are ſome of thoſe great miſchiefs which by this means will be prevented or put to an end; and therefore the acceſſion of a lawful hopeful Prince to actual Rule and Government, is a thing greatly to be rejoyced in by thoſe over whom he is to rule. But ſecondly,
The Acceſſion of ſuch a Prince to actual Rule and Government, 2Reaſ.s a thing greatly to be rejoyced in; becauſe it gives the people, over whom he is to rule, great hope of much approaching and continued good to them, by his rule and government over them: A lawful hopeful Ruler is a great bleſſing to a Nation; and therefore God promiſeth to beſtow ſuch upon his people as a great bleſſing to them, Iſa. 1.26. And I will reſtore thy Judges as at the first, and thy Counſellors as at the beginning, i. e. I will give thee Rulers like unto thoſe which I ſet over thee, when thou wert firſt conſtituted a State and Kingdom? ſuch as were Moſes, Joſhua, Samuel, David, &c. ſuch as ſhall be Inſtruments of much good unto thee; as all good and lawful Princes are to all ſuch as they rule over. Now the good a people have grounds to hope for upon the acceſſion of a lawful hopeful Prince to Rule and Government, is,
1. The injoyment of outward peace, plenty, and proſperity. By Solomon's acceſſion to the throne, the ſtate of Iſrael injoyed the good of all theſe. The whole time of the Reign of Solomon, they did not onelyonly injoy peace; (acording as God had promiſed they ſhould 1 Chron. 22.9. For his name ſhall be Solomon, and I will give Peace and quietneſſe unto Iſrael in his dayes.) But alſo great plenty and proſperity, as you may ſee 1 King. 10.27. And the King made ſilver to be in Jeruſalem as ſtones, and Cedars made he to be as the Sycamore trees which are in the vale for abundance. And 2 Chron. 1.15. in the ſame words. And thus it often comes to paſſe by the acceſſion of a lawfull, hopefull Prince to Rule and Government; and therefore there is ground to hope upon the acceſſion of ſuch a Prince to Rule and Government.
2. The right adminiſtration and execution of law and juſtice. This good and benefit Iſrael injoyed by the acceſſion of Solomon to Rule and Government, as a peares by many inſtances, eſpecially by his deciſion of the difference betwixt the two Harlots about the living child. 1 king. 3 from the 16 to the end.
3. Safety and protection from all wrong and injury, or at leaſt juſtice againſt ſuch as wrong and injure them, as 'tis the duty, ſo 'tis (for the moſt part) the diſpoſition of lawfull Princes, to protect their Subjects (yea the meaneſt of them) from wrong, and injury, and to do ſuch of them right as are wronged and injured. This good alſo Iſrael injoyed by Solomon's acceſſion to the throne, as appears by the foregoing inſtance.
4. Suitable rewards and preferments to their deſerts and merits. Ʋſurpers beſtow their rewards and preferments upon ſuch as are righteſt for their turne, but lawfull Princes (if they are wiſe and prudent) upon them who are moſt deſerving, but eſpecially upon ſuch as are moſt faithfull to God within their dominions, ſuch David reſolved to prefer to the honor of being next, yea neareſt to his perſon in attendance upon him, Pſal. 101. throughout, but eſpecially ver. 6. Mine eyes ſhall be upon the faithfull of the land, that they may dwell with me. He that walketh in a perfect way he ſhall ſerve me. By the faithful there he means, the truly godly in the land: as appears from the latter part of the verſe. And ſuch were they whom Solomon advanced, upon his acceſſion to the throne, as appears by 1 King. 4. begining.
5. The preſervation and (if need be) the Reformation of Religion, with due countenance and encouragement in the practice and profeſſion of it. Ʋſurpers, for the moſt part, are Corrupters and Suppreſſers of the truth and power of Religion. Such a one was Jeroboam, and thoſe Kings that ſucceeded him in his Ʋſurpation, as you may ſee, 1 Kings 12.26, 27. &c. to the end. And Jeroboam ſaid in his heart, now ſhall the Kingdome 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 unto 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, 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 ſo on. You may ſee more of this in the Hiſtories of his Succeſſors, recorded in the Books of the Kings and Chronicles. But on the contrary, ſuch as are lawful and pious Princes, are Preſervers, Promoters, and (if need require) Reformers of Religion; yea, and countenancers of the moſt ſincere Profeſſors of it. Such were all the godly Kings of Judah: Such a one was Aſa, 1 Kings 15.11, 12, 13, 14, 15. And Aſa did that which was right in the eyes of the Lord, as did David his Father. And he took away the Sodomites out of the Land, and removed all the Idols that his Father had made. And alſo Maacha his Mother, even her he removed from being Queen, becauſe ſhe had made an Idol in a Grove, and Aſa deſtroyed her Idol, &c. 'Tis true, his reformation was not a through reformation, but yet he was a great Reformer; and ſo was his Son and Succeſſor Jehoſaphat, 1 Kings 22.41, 42, 43. He walked in all the wayes of Aſa his Father, he turned not aſide from it, doing that which was right in the eyes of the Lord, &c. Such a one was Hezekiah, he did not content himſelf with the Reformation of his Predeceſſors, but he carried it on to a higher degree of perfection. He did not only break the Images, but he alſo removed the High places, as you may ſee, 2 Kings 18.3, 4. And ſo we finde, that Solomon's acceſſion to the Throne made much for the advantage of Religion, and the Profeſſors of it. For immediately upon his coming to it, he built the Temple, and did very much beautifie and adorn the Worſhip and Service of God.
Now the Uſe and Application of this point is two-fold: and,
1. Ʋſe 1 The firſt is a Uſe of Reproof, for ſuch amongſt us (if any ſuch there be) who do not rejoice, but grieve at the acceſſion of our Sovereign Lord King CHARLES the ſecond to Rule and Government. If I thought there were any ſuch preſent, I would enlarge upon this Uſe: but I hope better things of you all, and therefore I forbear, leſt I ſhould this day ſadden the heart of any, who will otherwiſe rejoyce.
2. Ʋſe 2 I ſhall therefore come to the ſecond Uſe, a Uſe of Exhortation, to exhort and ſtir you up to the obſervation of the ſolemnity of this day with all poſſible joy and cordial rejoycing. And I beſeech you, let us all this day rejoice with exceeding great joy and rejoycing. Now to quicken and raiſe your hearts to a rejoicing ſuitable to the ſolemnity of this day, conſider, you have as good cauſe of rejoicing at the Solemnity of this day, as they had who were preſent at the Proclamation and Inauguration of Solomon: Seeing the Prince, whoſe Proclamation-Solemnities you are this day to obſerve, may be in ſome meaſure (and that without flattery) compar'd with Solomon, at whoſe Proclamation this people ſo greatly rejoyced: For, as Solomon was, ſo he is, 1. A lawfull; and 2. A hopefull Prince. I ſay, he is,
1. A Legitimate and a lawful Prince. He is not a ſpurious Muſhrume ſelf-created Prince: but a Prince by lineal ſucceſſion and inherent birth-right, being lineally deſcended by the Father of glorious memory, from James of bleſſed memory, the 6. of Scotland, but the firſt of Great Britain, France and Ireland; and by the Mother, from that great and worthy Heroe of his age, Henry the 4. of France. So that our King is, on both ſides, the Son of Nobles. And when it is ſo, Solomon tels you, the Land is bleſſed, Eccleſ. 10.17. And as he is a Noble, ſo he is a lawful Prince too. The clearneſs of his Title is ſuch, that to argue the lawfulneſſe of it, would but darken and eclipſe it. You may as well queſtion the ſhining of the Sun at noon, as the lawfulneſſe of his Title.
2. He is as a lawful, ſo a hopeful Prince. A Prince by whoſe acceſſion to rule and government we are,
1. At preſent freed from our feares and dangers of being hareſſed by the attempts of every aſpiring, ambitious Adonijah, to make himſelfe King. We need not now to feare the aſpiring ambition either of a Cromwell or a Lambert. Nor need we now feare of being kept in bondage and ſlavery by an inconſiderable part of a Parliament, or a Phanatick Committee of ſafety under the notion of a free State, or Commonwealth.
2. We have grounds of hope that his acceſſion to Rule and Government will be a meanes, in time, to free us,
1. From our unſupportable burdens of Exciſe and monthly Taxes.
2. From our ſoul-deſtroying and damning univerſall tolleration.
3. We have ground to hope that his acceſſion to actuall rule and government, will be a meanes of much good both to our ſelves and the whole Nation. There is now hopes,
1. That we ſhall enjoy a ſetled Government, our antient Government of King, Lords and Commons: the beſt forme of Government that the wiſedome of man could ever yet contrive, to prevent Tyranny on the one hand, and Annarchy and Confuſion on the other.
2. That we may recover and enjoy a firme and laſting peace. Not onelyonly a peace within our ſelves, but a peace with the Nations, which are round about us. Such a peace as Iſrael enjoyed all the days of Solomon, who had peace on all ſides round about him, ſo that Iſrael and Judah dwelt ſafely, every man under his vine, and under his fig-tree, from Dan even to Beerſheba. As you may ſee 1 King. 4.24, 25.
3. That we may again enjoy an equall diſtribution of law and Juſtice. We need not now to fear of being outlawed for refuſing to perjure our ſelves by ſubſcribing an Engagement, or taking an Oath of abjuration, contrary to our former Oaths of allegiance and ſupremacy, or ſolemn league and covenant.
4. That we may againe enjoy freedome of Trade both at home and abroad; and thereby recover our exhauſted and of late miſ-ſpent treaſure. If any thing in the world be a meanes to revive Trade in the Nation, his Majeſty's acceſſion to Government will be the meanes to doe it.
5. That we may recover our wonted honour and renowne, in forreign parts and Countries. England hath been as renowned a Nation as any in the world, both for Courage, Policy, and Pyety. But the ſtrange actings of ſome men in our late revolutions, and changes hath made us the contempt, ſcorn, and hatred of the whole world. It hath made moſt men believe that we have loſt both our piety, policy, and courage too. But now by the Reſtitution of his Majeſty it will appear to all the world, that there are ſome men both of piety, policy, and courage left among us, ſo that by this meanes we may recover our honour againe.
6. That we may now enjoy the liberty of our perſons. We need not now to feare of being impriſoned for meer pretended crimes and imaginary plots, and deſigns againſt the State. There's hopes now that no mans perſon ſhall be attached, or impriſoned, but in a legall way.
7. Laſtly. (Which is more then all) There is now hopes that we may ſee a through reformation of things amiſſe in our religion; and from henceforth enjoy the Goſpel, Goſpel-worſhip and ordinances in their full power and purity and ſo (in due time) through the bleſſing of God, ſee an end of all our ſeperations and Church diviſions.
And all this we may hope for upon the acceſſion of the Kings Majeſty to actuall Rule and Government, if we conſider, 1. The various & even miraculous providences of God towards him. 2. If we conſider his Majeſty in reſpect of his perſonall qualifications for rule and Government. I begin with the firſt.
1. The providence of God in afflicting of him, in ſuffering him to be Exiled out of his native Countrey and Dominions: to be perſecuted, and enforced to fly from one Countrey to another, by the Tyranny of his Enemies at home; by the falſhood and treachery of pretended friends abroad. The providence of God in this kind, I know, hath been made uſe of as an Argument, that God had no delight or pleaſure in him. But, Brethren, for my part, I cannot but look upon it as an Argument that God hath deſigned him to be an Inſtrument of much good to us. And I cannot but think, that Gods deſign in afflicting of him, was to humble and to fit him for Rule and Government. And indeed, God uſually takes this courſe with ſuch as he hath deſigned, to be Inſtruments of much good to his Church and People. This very courſe he took with Joſeph, Gen. 37.27, &c. with Moſes, Exod. 2.15. with David: He ſuffered him by the Tyranny of Saul, to be driven out from the Inheritance of the Lord, 1 Sam. 26.19. Thus God dealt with them, to fit them for Rule and Government; and we have reaſon to think that God took this courſe with His Majeſty to the ſame end. And, no doubt, he is the better fitted for Rule and Government by his Sufferings. It is not imaginable, that one who hath ſo long groaned under tyranny, ſhould become a Tyrant; that one who hath ſo long felt the ſmart of injuſtice, ſhould be unjust to others.
2. Again, there is hopes of all this good by his acceſſion to Rule and Government, if you conſider, the wonderfull providence of God over him, in the preſervation of his perſon, and in delivering him out of the hands of all his Enemies. His dangers have been great, and his deliverances have been eminent, both at Worceſter and elſewhere. In this reſpect God hath wrought well-nigh as wonderfully for him, as he did for Moſes, Joſeph, or David: And this, to me, is another Argument, that God hath deſigned him to be an Inſtrument of much good to theſe Nations, and to his Church and people in them. And that there is hope, will further appear, if you conſider:
3. The wonderful providence of God, in making way for his Reſtitution to Rule and Government. And in this reſpect, the providence of God hath been wonderful, even to aſtoniſhment.
1. In plucking down Richard, by his neareſt Relations, and the ſame hands that ſet him up; by which means they opened an effeectual door for their own ruine, and for His Majeſties peaceable Reſtitution.
2. In blaſting and infatuating the Counſels of his implacable enemies of every kinde; ſo as to cauſe them to daſh one againſt another, and to throw themſelves down by their own hands.
3. In ſtirring up the Spirit of the deſervedly Renowned General MONCK, with his faithfull Army, to diſown, and declare againſt the Councel of Turkiſh-Chriſtian-Janiſaries, and their Committee of Safety. Both which, by the ſpecial providence of God, he quickly ſcattered as duſt before the wind. Firſt by ſitting ſtill, and afterwards by a peaceable and prudent march to London.
4. In raiſing a ſpirit of courage in the generality of the people, throughout this Nation, to declare for the admiſſion of the ſecluded Members, and the calling of a free Parliament, both which, with the bleſſing of God upon the General's prudent management of affairs, we have ſeen effected.
5. In putting it into the hearts of this preſent Parliament, (acording to their duty and allegiance) to reſtore his ſacred Majeſty; & in turning about the hearts of all the Commanders, both by ſea and land to receive his moſt Royal Majeſty againe into his Dominions. In all which the wonderfull power and providence of God hath ſignally apeared. So that we may ſay of our Sovereigne's Reſtitution what David ſaid of our Saviors Exaltation. Pſal. 118.22, 23. The ſtone which the Builders refuſed is become the head ſtone of the corner; This is the Lord's doing, and it is marvelous in our eyes. And upon this ground we have reaſon to hope for much approaching good to theſe Nations by the acceſſion of his moſt excellent Majeſty to the exerciſe of Rule and Government.
2. If you conſider him in himſelf (I mean his moſt excellent Majeſty) without the leaſt reſpect to theſe ſignall and (in a manner) miraculous providences of God towards him; you ſhall find him in all reſpects a very hopeful Prince, every way as hopefull as any that hath hitherto ſwayed the imperiall Scepter of theſe Dominions. And this you ſhall finde evidently to appeare, if you pleaſe to lay aſide all prejudice, and look upon him with a judicious and impartial eye; indeed if you look upon him under that ſhape and repreſentation wherein our late Ʋſurpers have from time to time expoſed him to publick view, you cannot but thinke him the unfitteſt perſon in the world to wear the Imperial Crowne of theſe Realmes. But I hope you have attained to more grace and wiſdom than to believe what his perſecuting enemies, by Jeſuitical example and inſpiration, have reported of him, who have done by him as the Papiſts of old did by John Huſſe. They have (as it were) cloathed him in a coat of painted Devils: nay, have repreſented him in the ſhape of an incarnate Devil, thereby to make him odious to his ſubjects, & (if it could have been) to have rendred his reſtitution to his juſt rights impoſſible. But bleſſed be the Lord who hath curſed this deviliſh policy! and hath reſtored him to his Right. And now that you may know him to be a hopefull Prince, I ſhall at preſent give you a true, but ſhort, repreſentation of him. And this I ſhall doe not to curry favour, but to ſatisfie your doubts, and quiet your feares concerning his Majeſty, whoſe excellent endowments I am fully perſwaded, doe far tranſcend what my tongue or pen can expreſs of him. So that when I have ſaid all, I would have you to conceive him to be far more eminent than I can repreſent him unto you. However, for your ſatisfaction, give me leave (as in a glaſſe) to give you as it were a dark & ſhady reſemblance of him. And herein I ſhall ſpeak as in the preſence of God and therefore utter nothing, but what I am fully perſwaded is moſt true and reall. But to come to the buſineſs, if you view him well with an unprejudiced eye, you ſhall finde him to be,
1. A Prince moſt eminently ſtout and valiant; of the truth of this he gave an undeniable proof at Worceſter, his enemies themſelvs being Judges. His moſt capitall enemy Oliver, then General againſt him, at a publick feſtival entertainment in London upon the occaſion of his victory over his Majeſties Army, there gave this teſtimony of him. Which together with the unconquerableneſs of his ſpirit under all his (ſufficiently great) ſufferings, is an evident demonſtration of the more than ordinary ſtoutneſs of his ſpirit, acording to that of Solomon. Pro. 18.14. The ſpirit of a man will ſuſtain his infirmity. And (indeed) had not his ſpirit been like himſelf, great, it had been impoſſible for him to have borne up under afflictions of ſo great a weight. And this is the firſt qualification or princely vertue that you may finde him endowed with. And this is ſo neceſſary a qualification for a Prince, that without it he can neither oppoſe his Enemies, protect his Subjects, or execute impartial juſtice upon Offenders.
2. If you view him with an unprejudiced eye, you ſhall finde him to be a very wiſe and prudent Prince: a Prince, who is neither a Childe in age, nor in underſtanding. He is not like Rehoboam, who at 40 years of age was but a very Baby, both in reſpect of wiſdom and experience, as plainly appeared by his rejecting the wiſe and prudent Counſels of his Fathers old and experienced Councellors; and by imbracing the violent and heady advice of his own raw and (as to State-affairs) unexperienced Play-mates and Companions: By which his Childiſh folly and indiſcretion (through the juſt judgement of God upon him) he occaſioned the Revolt of the ten Tribes from him, as you may ſee, 1 Kings 12.8, 13, 14, 15, 16, &c. But he forſook the counſel of the old men, which they had given him: and conſulted with the young men that were grown up with him, and which ſtood before him. — And the King anſwered them roughly, and ſpake to them after the counſel of the yong men, ſaying, my Father made your yoke heavy, and I will add to your yoke, &c. So when all Iſrael ſaw, that the King harkened not unto them, the People anſwered the King, ſaying, What portion have we in David? &c. and in reſpect of this his imprudence he was ſaid to be young and tender-hearted, 2 Chron. 13.7. although he had at that time compleated the 41. year of his age, as appears in 2 Chron. 12.13. — for Rehoboam was 41 years old when he began to reign. But, bleſſed be God, our Prince may more fitly be compar'd unto Solomon, who, though much younger in years than Rehoboam, is yet many years elder in wiſdom and experience; which Princely vertue, together with his right to theſe Dominions, he hath, through the grace and mercy of God, derived from his Grandfather James, the firſt of Great Brittain, the Solomon of his Age; and from his late Majeſty, his no leſſe wiſe and prudent Father. Now, that he is a Prince of eminent wiſdom and prudence, may as eaſily be demonſtrated, as that there is light and heat in the body of the Sun. And indeed it is evident, beyond all doubt.
1. By his chooſing rather to get acceſſion to his Throne by the lawful, dutiful, and loyal endeavors of his moſt pious and prudent Subjects, than by the forcible aſſiſtance of Forreigners and Strangers. It may be, ſome may think, this latter had been his beſt and wiſeſt courſe: Seeing, by the aid of ſuch he might have made himſelf more great and abſolute, than he can expect to do, by his coming in upon the loyal and affectionate endeavours of his own Subjects. But, that ſuch may ſee their own imprudence, I would have them to conſider,
1. That his attempting to come in by ſuch a means as this, would have been very hazardous and uncertain, and ſo by conſequence, imprudent. Had ſtrangers endeavoured his Reſtitution by force of Arms, it is probable that many (if not the moſt of thoſe who have been active to bring him in, would have been meerly paſſive in it, if not active to keep him out. Beſides, his ſettlement, by this means, would not have been ſo ſure and laſting as now: a Princes greateſt ſecurity lying in the affections of his Subjects. That Prince who gains the hearts of his Subjects procures himſelf a firmer ſettlement by far, than he doth who only conquers their bodies by the force and violence of ſtrangers, and keeps them in ſubjection only by armed Guards and Soldiers.
2. That his coming in by this means would (at leaſt) have endangered the utter deſtruction, if not the irrecoverable loſs of his Dominions. 'Tis unqueſtionable, that he could not have conquer'd without the hazard of the total devaſtation of the 3 Kingdoms. Beſides, he might have been in danger of being dethroned, by thoſe Foreigners themſelves, when they once conquered his own Subjects. We are not without inſtances of the like practiſes of Strangers in former Ages, who (when they have conquered their enemies) to ſet up themſelves, did not ſtick to depoſe thoſe very Princes that called them in to their aſſiſtance. And indeed he could expect no other from his Popiſh Allies, without making ſhipwrack of that Faith whereof he is the Defender, and reconciling himſelf to the Church of Rome, the Mother of Harlots: it being a received Maxim and Principle amongſt Papiſts, That Faith is not to be obſerved and kept with Hereticks. Beſides, if (as it might have done) the Conqueſt had faln to the ſide of his Oppoſers; his Reſtitution would have proved (if not impoſſible, yet) infinitely more difficult, than it hath now appeared to be.
3. That a Princes greatneſs and happineſs, doth not ſo much conſiſt in the abſolutenes of his power, as in the affections of his Subjects, and in their cheerful and willing ſubmiſſion to his Perſon and Authority. Now though foreign force may over-awe, yet it cannot gain the hearts of Subjects, though it may force them to ſubmit to the power of their Prince, it will never cauſe them cheerfully to obey their Prince. And therefore this our Prince, in chooſing to be reſtored by his Subjects, rather than by forreign force, hath choſen the beſt way of acceſſion to his Throne, and thereby ſhewed himſelf a wiſe and prudent Prince.
2. He hath diſcovered his eminent wiſdome and prudence, by his chooſing the Recovery of his Right by a gracious compoſure of things with his truly loyal and faithful Subjects, who in the late unhappy differences adhered both to King and Parliament, rather than to attempt the regaining of it by the forcible help and aid of ſuch as ſtile themſelves The Royal party. Doubtleſs, he wanted not ſome, who (like Rehoboams young and heady Councellors) gave him advice to take this courſe. And it muſt be confeſs'd that ſome attempts have been made to this end: but having found by conſtant experience, that all endeavors this way have proved abortive and unſucceſsfull, by reaſon of the indiſcretion of ſome, and the treachery of others; he hath at laſt rejected all Councels tending to force and violence, and wiſely reſolved upon a contrary courſe. And this in a juncture of time, when he had the greateſt hopes of aſſiſtance, not only from Allies and Friends abroad, but alſo from his moſt loyal and dutiful Subjects at home; wherein he hath exactly troden in the ſteps of his truly Heroick and prudent Grandfather, Henry the 4. King of France and Navarre; who, after he had fought many Battels, and obtained as many ſignal Victories, choſe to obtain the poſſeſſion of his Crown of France by treaty and capitulation, rather than to endeavour the recovery of it by making uſe of further force and violence. And in this reſpect alſo he hath ſhewed himſelf to be every way as wiſe, as Rehoboam, by his contrary practice, diſcovered himſelf to be weak and fooliſh.
3. By caſting himſelf upon his Parliament in order to his own and the ſettlement of his Dominions. By which Act he hath in a manner told them that he is willing to be, or doe, what his beſt and wiſeſt Subjects ſhall thinke beſt and moſt honorable for him, in order to the ſettlement of his Dominions in ſafety, peace & honor; and by this alſo he hath ſhewed himſelfe a truely wiſe and prudent Prince; for by this means he hath, and will, engage the hearts of his conſcientious Subjects to become his ſervants for ever. As Rehoboam would certainely have done, had he put in execution the Counſell of the old experienced men. 1 Kings. 12.7. Conſtant experience ſheweth us that Princes gaine more by complying than they do by conteſting with their Subjects. That by gratifying them in ſmaller, they win upon them in greater matters: this Solomons old experienced Counſellors did very well underſtand, and therefore adviſed Rehoboam to comply with his Subjects and to abate ſomething of the rigour of his fathers Government. And this alſo was well underſtood by Queen Elizabeth, the wonder both of her age and ſex for maſculine wiſdome and valour who (by gratifying her Subjects juſt demands in Parliament) became, in a manner the ſole and abſolute Miſtris both of her Subjects hearts, hands, and purſes. And this was it which made her ſo formidable to her Enemies, and ſo great a comfort and ſupport to her Allies and freinds. Let no man therefore thinke our Prince imprudent in caſting himſelfe upon his Parliament for termes of ſettlement: it being the moſt prudential courſe in the world to make him both a great and happy Prince.
4. He hath ſhewed himſelfe a wiſe and prudent Prince, in reſolving upon the reformation, and ſettlement of the Church by conſent of Parliament, according to the advice of a ſelect Aſſembly of pious and learned Divines. Which indeed is the moſt proper and moſt prudentiall meanes in the world, to diſcover and reforme thoſe damnable Hereſies, and to make up thoſe Church-deſtroying diviſions that are crept in amongſt us. Who are more likely to diſcover the minde of God, and to finde out wayes and meanes of reconciling differences and diviſions amongſt Brethren, than godly and learned Divines, whoſe whole work and buſineſs it is to ſtudy the minde and will of God? Beſides, this is that means that God himſelf hath appointed for the curing of theſe evils, as Acts 15. doth appear, where we finde the Apoſtles and Elders did aſſemble themſelves in a Synod to this very end. Now by all this it appears, that our Prince is a wiſe and prudent, and ſo by conſequence, a hopeful Prince.
5. If your view him well with an impartial eye, you ſhal finde him to be an exceeding Patient and long-fuffering Prince; a vertue ſo neceſſary, that without it a Prince cannot mannage the affairs of his Kingdome. And in this Princely vertue alſo he far outſhines (if not all, yet) the moſt of his Predeceſſors, his moſt Royal Father only excepted. And no wonder, ſeeing he hath been from his Youth accuſtomed to the yoke, and inured to affliction. Now his eminency in this Princely vertue doth evidently appear,
1. In bearing his great and extraordinary afflictions and the perſecutions of his enemies, and unkindneſſes of his pretended friends in foreign parts. 1. Without murmurring. 2. Without fainting. In reſpect of murmuring, (for any thing I have heard) he was like David, dumh, and opened not his mouth, becauſe he knew his ſuffering was the Lords doing, Pſal. 39.9. And he was ſo far from fainting under them, that he rather gathered ſtrength and courage, by being accuſtomed to the bearing of them.
2. This princely vertue appears eminently in him, by his waiting upon God in his greateſt ſtraits, with hope and confidence of his goodneſs and mercy, to bring about his Reſtitution to Rule and Government in his own way and time. In which reſpect it ſeems he had taken up the Churches reſolution. Mic. 7.9, 10. I will beare the indignation of the Lord, becauſe I have ſinned againſt him, untill he plead my cauſe and execute judgement for me: he will bring me forth to the light, and I ſhall behold his righteouſneſs.
3. This princely vertue ſhines forth apparently in him, by his declining the uſe of unlawful means, and by his reſolution (in a way of dependence upon God) to perſiſt in the uſe of all lawfull meanes to recover his right. Had he been impatient he would have caſt off the uſe of all meanes like that impious and impatient King we read of, 2 King. 6.33. Behold, this evil is of the Lord, what ſhould I wait for the Lord any longer? Or elſe he would have turn'd aſide to the uſe of ſinful & unlawful means, had he not been a patient Prince, he would have been in danger of changing his religion in hopes to gain his earthly Crowns, though by ſo doing he had loſt an Eternal Crown.
4. That he is a long ſuffering Prince, appeareth alſo,
1. In that he hath not been provoked and moved to Acts of revenge, by all thoſe wrongs and injuries that have been done him. If reports be true, when ſome of thoſe. Engliſh Souldiers that were in direct oppoſition againſt him, were taken by the Spaniard, and put into his hand, to be diſpoſed of as he thought good; inſtead of revenging himſelfe upon them, he fed and cloathed them.
2. In that he ſtill retaines his princely and paternall affections to his Subjects, notwithſtanding all the provocations wherewith he hath been provoked.
4. If againe you look upon him with an unprejudiced eye, you ſhall finde him to be a very ſober and moderate Prince. And that, 1. In his paſſions. 2. In his affections. The moderation of his paſſions appears by his endeavors to allay and moderate the paſſions of ſome, who ſtile themſelves the King's (or Royal) party. The moderation of his affections appears; by caſting himſelf upon the Parliament, without making any the leaſt demand of having his own power or greatneſſe inlarged or augmented.
5. If you look upon him with an impartial eye, you ſhall finde him to be a ſelf-denying Prince, as evidently appears, by his referring the ſettlement of things to the Parliament. 2. By his reſolution to be adviſed by the Parliament in all things which doe concerne both Church and Sate Affaires. 3. By his willingneſs to part with his Lands and Revenues (if the Parliament ſhall thinke fit) in order to the ſettlement of theſe Nations in peace and tranquility.
6. If you look upon him with an impartial eye, you ſhall finde him to be a Gracious, mercifull, and compaſſionate Prince, which princely vertues do eminently appear in him,
1. By his readineſſe to pardon his worſt of Enemies, who are not reſolved to perſiſt in their enmity againſt him, excepting ſuch as the Parliament ſhall think fit to exempt from pardon. In which reſpect he hath ſhewed himſelf to be a follower of David, (that man who was one after Gods own heart) who granted an act of Grace to Shimei, who curſed, and threw ſtones at him, when he fled from Jeruſalem for fear of Abſalom, as you may ſee by comparing 2 Sam. 16.5, 6, 7, 8. with 2 Sam. 19.18, 19, 20, 21, 22, 23.
2. By declaring his readineſſe to grant a General pardon to all parties amongſt us; as well knowing, that the beſt of us (yea, that ſuch as would be thought his beſt friends) do, in ſome reſpect or other, ſtand in need of it.
3. By his profeſſed readineſſe to allow a liberty to men of tender conſciences, to ſuch as are truly ſo.
4. By his declared Reſolution, to extend his princely love and favour to all his deſerving Subjects, of what party ſoever, without putting the leaſt diſtinction or difference between them.
7. And laſtly, if you look upon him with an unprejudiced eye, you ſhall finde him probably to be a truly pious and religious Prince; I ſay; probably to be ſo, and this is the greateſt aſſurance that we can have of any mans piety and religior, in the world, 1 Pet. 5.12. By Silvanus a faithfull Brother (as I ſuppoſe.) Now that he is ſo, is very probable.
1. By his adhering to the true Proteſtant Religion, notwithſtanding, 1. The injurious dealing of profeſſed Proteſtants, both with his Royal Father and himſelfe. 2. The many kindneſſes of Papiſts heaped upon him, together with their ſtrong temptations to corrupt and ſeduce him. Beloved, theſe things conſidered, we may be conſident of his piety upon the account of his adhering to the Proteſtant Religion; for ſome who do not only profeſs themſelves to be Proteſtants, but to be the moſt refined and reformed Proteſtants in the world, have, by thoſe not to be parallel'd injuries they have done him, given him the juſteſt occaſion that could be given, to renounce the Proteſtant Religion: As namely,
1. By their impudent and abhorred murther of his Father, under a pretence of Law and Juſtice; a thing never before done by any profeſſing themſelves Proteſtants.
2. Their baniſhing him out of his own Dominions into Holland, from thence into France, and then into Flanders, amongſt the moſt rigid and zealous ſort of Papists: by which acts they did, as it were, bid him to go, and to be a Papist. As David complained that Saul did in effect, bid him to go and ſerve other gods, 1 Sam. 26.19.
2. As the injuries done him by ſeduced Proteſtants have been many, which might have cauſed him to diſtaſt the Proteſtant Religion; ſo the kindneſſes heaped upon him by Papiſts, have been great. And it is not to be doubted but they have made uſe of both, as inducements to perſwade him to forſake the proteſtant and to embrace the Popiſh Religion. You may be ſure they have ſufficiently aggravated the miſcariages of thoſe among us who murthered his moſt Royall father, &c. charging that, and all other injuries done him, upon the Parliament and their whole Partie (though the moſt of them did deteſt it from their hearts, endeavoring to prevent it, and do bewail it to this day) nay, they have not been wanting to ſuggeſt unto him, that the principles of Proteſtants do allow and encourage Subjects to murther and depoſe their King. This and much more, doubtleſſe, they have ſuggeſted to him, that (if poſſible) they might work in him an abhorrency both of Proteſtants and of the proteſtant Religion. Whilſt, no doubt, on the other hand, they have, upon all occaſions, repreſented to him the Papiſts in his Dominions under the notion of his moſt Loyal Subjects, not ſticking to tell him how much they have ſuffered (eſpecially in Ireland) for their Loyaltie to his late Majeſty, (though the world knows they were in open rebellion againſt him before the war brake forth in England) that they might at once gaine his affections both to his popiſh Subjects, and their Religion. And truely theſe things conſidered, together with his aboad among Papiſts and his [then] dependence upon them for ſupply of perſonal wants, and their large promiſes of reſtoring him to his juſt Rights and Authority. It is even a miracle that the temptation had not prevailed upon him: for my own part, I queſtion whether the beſt of us would have held conſtant to our Religion, had we been under the like temptation. Nay, when I conſider, upon how ſlight temptations (ſeemingly) the beſt amongſt us have changed both their principles and practice in Religion; I even conclude, that if any of us had been in his Majeſty's condition, and if his temptations had been ours, we ſhould not have ſtood ſo firm and unſhaken as he hath done. Now, Brethren, it is either pollicy or piety that hath preſerved and kept him. But,
1. It cannot be imagined, that he hath been preſerved meerly by policy. Nay, (in appearance) it had been his beſt policy to have changed his Religion; ſeeing, by ſo doing he would certainly have obtained all poſſible aſſiſtance, both from Popiſh Princes abroad, and from his Popiſh Subjects at home: ſo that I conclude, it is not pollicy that hath preſerved him; and therefore,
2. It muſt be piety and grace in the heart, which hath inabled him (in the midſt of theſe temptations) to adhere unto the Proteſtant Religion, both in profeſſion and practice; and that even in thoſe Countries where the Proteſtant Religion is not allowed. And this is the firſt ground upon which I conclude him to be a pious Prince.
2. That he is a pious Prince is further probable, by his deſire (whilſt he was in Scotland) to be delt plainly with, in reſpect of his own perſonal ſins, and the ſins of his Family, which he apprehended were the cauſe the hand of God was ſo heavy upon him, that he might be humbled for them. In which reſpect he ſeemed to imitate Job, that great example and pattern of patience, who, in his affliction, begg'd of God, that he would make him to know his tranſgreſſion and his ſin, Job 13.23.
3. That he is probably a pious Prince, is further evident, by his meek and humble behaviour towards Mr. Douglas (both in the time of hearing and after) who, in his Coronation-Sermon, dealt both boldly and plainly with him, in laying open his own, and the ſins of his Family. Though this Reverend man (Nathan-like, as appears by his Sermon ſince printed) made uſe of his miniſterial Authority to reprove him; he ſhewed not the leaſt diſpleaſure againſt him, either in the time of preaching, or after; but by his behavior ſeemed to ſay, as David did, Pſal. 141.5. Let the Righteous ſmite me, it ſhall be a kindneſs, &c. And by this alſo he hath manifeſted himſelf to be both a prudent and a pious Prince.
4. 'T is further probable that he is a pious Prince, by his profeſſed deteſtation and abhorrency of profainneſs and impiety; his loathing of thoſe things, he doth upon all occaſions diſcover, by reproving men for drunkenneſs, ſwearing, and all ſuch like prophane and impious practices. And now, Brethren, having ſpoken him a pious Prince, I have expreſſed the beſt, the all that can be ſaid, to make it manifeſt to you, that he is a hopefull Prince, a Prince, by whoſe acceſſion to the Throne, we may well hope for much approaching good both to our Church and State.
And therefore let us this day, yea, all our dayes, rejoice with an exceeding great rejoycing. But here, I beſeech you, let it not this day, or at any other time, expreſs our joy for his Reſtitution to Rule and Government in any way diſpleaſing to God, or diſhonorable to His moſt ſacred Majeſty. I beſeech you, let not any of us dare to do it, ſo as to debauch our ſelves by drinking his health, either upon our knees or otherwiſe. This practice, though ſo much uſed amongſt us, doth better befit heathens, than profeſs'd Chriſtians. Nay, it is a bruitiſh practice, againſt which even Heathens themſelves have thought fit to enact and make Decrees, as you may ſee, Eſther 1.8. And the drinking was according to the Law, none did compel, &c. Now in the cuſtome of drinking Healths, it is impoſed upon every man, that he drink the ſame quantity and meaſure that others do. Beſides, to be upon our knees drinking, is a Ceremony fitter to be obſerved in an act of worſhip to Bacchus, than in our rejoycing at the Proclamation of a Prince ſo truly pious and Chriſtian. So that it is not only diſpleaſing to God, but diſhonorable to his Majeſty: who therefore cannot but diſlike the debauchery of thoſe who allow themſelves in the practice of it; ſeeing by ſo doing they repreſent him to the world in the ſhape of a ſenſual Bacchus, and not (as indeed he is) a truly noble and religious Prince, who eats in due ſeaſon for ſtrength and not for drunkenneſs. Let us then for ever baniſh this Bacchanalian cuſtom from this and all other ſuch like days of Solemnity, and let us leave it to thoſe whoſe King is a child, and whoſe Princes eat in the morning, and drown themſelves in ſenſual delights and pleaſures, as the Idolatrous and uſurping Princes of Samaria did, as you may ſee Amos 6.1, 3, 4, 5, 6. Let us, I ſay, baniſh this wretched cuſtome whereby the God of glory hath been ſo highly provoked, and thouſands of precious ſouls have been eternally damned. And let us betake our ſelves to ſuch a way of rejoycing as may be pleaſing to God, and grateful to his Majeſty. And,
1. Let us expreſs our joy in his Majeſty's Reſtitution to his juſt rights both this day and all the days of our lives, by our putting up ſincere, hearty, and importunate Prayers to God for him. Inſtead of being upon our knees drinking healths to him, let us often proſtrate our ſelves before the Throne of Grace to pour out our ſelves to God for him. Thus the people here in my Text expreſt their joy at King Solomons Proclamation and Inauguration. They cryed, God ſave the King, and doubtleſs they did it not for the preſent onelyonly, but every day of their lives. And indeed this is a duty that we are commanded to performe on the behalfe of ſuch as are lawfull Rulers, whether they be Kings or others. And ſo to do, the Apoſtle tels you, is good and acceptable in the ſight of Godour Saviour, 1 Tim. 2.1, 2, 3. Expreſs we then our joy in his Majeſty's Reſtitution, by beſeeching the God of life, health and Grace, 1. To give and to beſtow upon him both health of body and length of days: ſay we to God in his behalf, let the King live and let his ſoul be bound up in the bundle of life with thee. 2. That God would pour down upon him from day to day a greater portion of that Princely and governing ſpirit wherewith he hath already ſo plentifully indued him. 3. That he would cauſe his Crowne to flouriſh upon his head, maugre all that malice and hatred wherewith Satan hath filled his enemies hearts. 4. That he would give our Iſrael, both Church and State, peace and plenty, truth and proſperity, all his dayes. 5. That he would give him grace more and more to improve his authority for his glory and his Churches good: that ſo when he layeth down, together with his life, this tranſitory and earthly Crown, he may obtaine that heavenly and immortall Crown, which God hath laid up, and will beſtow upon all thoſe who love the Lord Jeſus, and long for his appearing. 2 Tim. 4.8.
2. Let us expreſs our joy in his Majeſty's Reſtitution, &c. By all outward expreſſions of it that are lawfull and convenient. Let us eat the fat and drinke the ſweet. Let the Trumpets ſound, the Bels ring, the Guns roare, the Drums rattle, The Bonfires flame, the people ſhout, ſo as if poſſible to make the very earth to rend with the very loud noiſes of their ſhouts and joyful acclamations: thus the text tels us the people here expreſſed their joy at Solomons Praclamation to be King.
3. Let us expreſſe our joy in his Majeſty's Reſtitution, &c. By yeilding all cheerfulobedience and ſubmiſſion to his Majeſty's perſon and juſt Authority all our dayes. And this let us reſolve to doe though it be improved by his ſacred Majeſty (as I doubt not but it will) for the enacting of lawes to curb and reſtraine us in the practiſe of Sin, and in the ſatiſfaction of our brutiſh and ſenſuall luſts and pleaſures. Let us not obey his Authority onelyonly whilſt he commands thoſe things that ſuite with our intereſts, luſts and humors: but alſo when he commands that which is good, though it be croſs and contrary to our own wils and intereſts. So is the will of God that we ſhould do, 13. Rom. 1, 2, 3, 4. 1 Pet. 2.13, 14. If we rejoyce at his Majeſty's Proclamation this day, and diſobey his Authority another day, we ſhall but evidence our ſelves to be Hypocrites, and make our ſelves the more obnoxious to his wrath and juſtice.
4. Let us expreſs our joy in His Majeſty's Reſtitution, &c. By ſtopping our eares for ever againſt the bewitching temptations of ſuch as are given to change. Let the ſmart of our ſufferings under paſt changes, cauſe us to dread the leaſt thought of making our ſelves happy by tearing to pieces our antient and beſt forme of Government, and attempting to erect a new. Let us no more lend an eare to thoſe Monſters of Treaſon and Tyranny, who had lately cheated us into ſlavery, under a pretence of liberty, and who had brought us into bondage unto their owne wills and luſts, by promiſing to ſet us at liberty and make us free. Let the monſtrous opinions and horible confuſions we have lately ſuffered under them, cauſe us to tremble at the mention of a Common-wealth Government, that hath begotten them. And now that we have recovered our Pilot, let us reſolve never to caſt (or ſuffer him to be caſt) overboard againe, leſt we ſuffer ſhipſhwrack for want of him. Let us reſolve, according to the command of God, Pro. 24.21, 22. To feare God and the King, and not to meddle with thoſe that are given to change.
5. Let us expreſs our joy, &c. By bleſſing and praiſing that God, who by his power and providence hath ſo wonderfully brought it about for us. Certainely it hath not been brought about by humane policy, might, or power, but by the ſpirit and finger of God. Zech. 4.6. 'Tis true, Inments have been uſed, and as Inſtruments 'tis fit they ſhould be honored, and we ſhould bleſſe God for them. But who was it that raiſed up thoſe inſtruments? was it not God? who (as the Apoſtle tells us, 1 Cor. 1.27, 28, 29.) hath choſen the fooliſh things of the world to confound the wiſe: and the weake things of the world to confound the things that are mighty, &c. that no fleſh ſhould glory in his preſence. Againe, tell me who gave them that wiſdom and conrage wherby they have been enabled to effect what they have attempted? was it not God? doubtleſſe it was. So that from firſt to laſt the whole work is his, and the whole glory and praiſe of it is due to him. Let us then this day, and all our days, expreſs our joy in it, by giving God the glory of it. And in our rejoycings let us bleſſe and praiſe the God of Heaven for this his unſpeakable mercy to us, and unto theſe (almoſt) ruined Kingdomes.
1. With our ſouls, and all that is within us. And let us awaken and ſtir up our ſouls ſo to do, as David did his upon another account, Pſal. 103.1. Let us bleſs him with our ſouls, by loving, fearing, and admiring of him, and all his incomprehenſible attributes, diſcovered in bringing about His Majeſty's reſtitution. Let us alſo bleſſe him, by our delighting our ſelvs in him. Let us not expreſs our joy, by taking our fill of delight in the creatures, but by delighting our ſelves in God our Creator. And indeed, this is the beſt way wherein we can expreſſe our joy upon any account in the world. And ſuch a way of expreſſing our joy, at the Proclamation of His Majeſty, would at once evidence us to be the King's beſt Subjects, and God's beſt friends and ſervants.
2. Let us expreſs our joy upon this account, in bleſſing and praiſing God with our tongues. Let us open our mouths, and let our lips ſhew forth the glory of God this day, and all our dayes: God hath given us our tongues to this end, that with them we might ſhew forth his praiſe. Letus then in our rejoycing this day be ſpeaking of God, and of thoſe glorious attributes of God, which he hath diſcovered in bringing about this work: This way David reſolved to bleſſe God, Pſal. 26.7. & 145.5. and prophecyed that other men ſhould do ſo too, Pſal. 145.6, 7. yea, that one generation ſhould tell the works of God to another, that he might not loſe the honour of them, Pſal. 145.4. So the preſent generation ſhould bleſs God for his mercy in the reſtitution of his Majeſty, by tranſmitting it to poſterity, that the generations to come may praiſe him for it.
3. Let us expreſs our joy upon this account, by bleſſing God with our lives. Let our lives praiſe God every day that we have to live for his mercy to us, in the reſtitution of His Majeſty this day to his juſt Rights. And let us thus bleſs God,
1. by endeavouring dayly after a more thorough Reformation of our ſelves and others, as much as in us lies. Now that God hath reſtored His Majeſty, let us ſit down and conſider with our ſelves what our perſonal ſins are, whereby we did provoke God to ſuffer the worſt of Tyrants to murther his Royal Father, and for ſo many years to baniſh his Majeſty, & having diſcovered them, let us turn from them. Let us do it heartily and unfeignedly, ſo as never to turn to the commiſſion of them more. O, let us reſolve never to provoke this God more, who, notwithſtanding our ſinful provocations, hath delivered us from uſurping Tyrants, and hath reſtored to us our moſt dread and rightfull Sovereign.
2. By dedicating our ſelves heartily, intirely and ſincerely to the fear and ſervice of God. Let the conſideration fo the great things God hath done for us, cauſe us to fear the Lord and ſerve him with our whole heart all our days, according to that of Samuel, 1 Sam. 12.24. though we have hitherto ſerved Satan, and our own luſts, let us from henceforth reſolve to ſerve no Maſter but God. As you have yielded your members ſervants to uncleanneſs & to iniquity unto iniquity; ev en ſo now yield your members ſervants to righteouſneſs unto holineſs, according to that of the Apoſtle, Rom. 6.19. and both theſe things I earneſtly beg of you. 1. For your owne ſakes. 2. For His Majeſty's ſake. Leſt if you ſtill do wickedly, you provoke the Lord to deſtroy both your King and your ſelves. According to that of Samuel, 1 Sam. 12.25. But if ye ſhall ſtill do wickedly, ye ſhall be conſumed, both you and your King.
3. By doing what in us lies, in our ſeveral ſtations, to improve his Majeſty's Authority, for the right and proper ends of Authority. Let us not any of us endeavour to improve it for by and baſe ends of our own: to ſcramble for Honors, Offices, and Preferments for our ſelves, as others have done under the late Uſurpers: But let us improve it,
1. For the ſuppreſſing of Superſtition, Hereſie, and Profainneſſe. Theſe are the things that have been the meritorious cauſe of all our ſufferings: let us therefore improve his Majeſty's Authority to ſuppreſs them.
2. For the effecting of a thorough Reformation, both in Church and State according to the Word of God, and the Laws of the land. And let us beg of God to put it into his Majeſty's heart ſo to do.
3. For the propagation of the truth and power of Godlineſs that all within his Majeſty's Dominions may know the truth and expreſs the power of Godlineſs in their lives and converſations.
4. Let us bleſſe God with our lives for this his mercy to us, in reſtoring his Majeſty, by opening the doors of our hearts unto the Lord Jeſus Chriſt, the King of glory, that he may erect his throne there, ſo as to reigne over us all our dayes, according to that of David, Pſal. 24.7, 8, 9, 10. Chriſt, as Mediator, guideth all the Affaires of the world. And it is he that hath reſtored his Majeſty to his authority: now in a way of thankfullneſſe unto him let us admit him into our hearts, that he may reign and rule over us by his word and ſpirit. Let us ſerve the King of Kings and Lord of Lords with fear, and rejoice with trembling. Let us kiſſe the ſon leſt he be angry, and we periſh from the way, as we are exhorted to do, Pſal. 2.10, 11.
6. Let us (in the laſt place) expreſſe our joy in his Majeſty's reſtitution by giving portions to ſuch for whom nothing is provided. Ther's proviſion made for you Gentlemen of the Country, ſomthing ſuitable to your worth and quality. Let me deſire you to expreſſe your rejoicing in this days ſolemnity, by giving ſomething to the poor for whom nothing is provided. Let us do this day as the Jewes of old did upon their Feſtival days of joy and rejoicing; what they did and were enjoyned to do, you may ſee, Nehemiah. 8.10, 11, 12. Eſther. 9.22.
Now to conclude all, if you thus expreſſe your joy in the ſolemnity of this day, you ſhall not only be truly bleſſed in his Majeſty; but his ſacred Majeſty ſhall be as truly happy in you. You ſhall not onelyonly live happily under his Government here; but you ſhall for ever live and reign with him in an Eternity of glory hereafter. Now to the onelyonly wiſe God who liveth and reigneth for ever, and doth what pleaſeth him both in Heaven above and in the Earth beneath, be Glory, Honour and Immortality for ever and ever. AMEN.
FINIS.
End of the text · Ames Short, God Save the King (1660)