THe first words of this Text, containe the Title, and stand as it were an Inscription, written over the head of the Verse: And this is the blessing of Iudah, touching which blessing three things are expressed. 1. Quis, the Person blessing, and that is Moses, And he said. 2. Cui, the Person to whom the blessing is given, is Iudah. 3. Quid, the blessing it selfe: it is a Prayer unto God for Iudah, consisting of foure Petitions: the first is, that God would heare the Prayer of Iudah, Heare, Lord, the voyce of Iudah. 2. That God would set Iudah as King over his People, and establish a firme union betweene him and them; And bring him unto his People. 3. That he would grant him strength and wealth: Let his hands be sufficient for him. 4. That God would give him Victory in the day of Battle; And be thou an helpe to him from his Enemies.

The Person who blesseth is Moses, and he said: even he who is mentioned in the first verse of this Chapter; And this is the blessing wherewith Moses the Man of God blessed the Children of Israel before his death. The Apostle saith, without all contradiction the lesse is blessed of the greater, Heb. 7.7. which is to be understood of that blessing which is ex authoritate; for there is also a blessing ex Devotione, wherewith an inferiour may blesse his Superiour; a Sub­ject doth blesse his Prince, and man doth blesse God in hearty devotion: But the blessing which is ex authoritate, commeth alwayes from the greater. And such was Mo­ses his blessing, a blessing with authority; for he blesseth them in the name of the Lord, beginning his blessing after this manner; The Lord came from Sinai, &c. vers. 2. He blesseth the Sonnes of Iacob, in the name of the God of Iacob. And he had good authority to blesse in Gods name, if we doe but consider what he was: Moses, the man of God, vers. 1. The servant of the Lord, Iosh. 1.1. Gods chosen one, Psal. 106.23. Gods Secretary, who spake with God face to face, Exod. 33.11. and saw him who is in­visible. Heb. 11.27. Moses the leader of Gods People out of Aegypt and his Law-giver, as it is vers. 4. Moses comman­ded us a Law. Moses a Prophet, and the greatest amongst Prophets before Christ came: Chap. 18.15. and not one­ly a Prophet, but a King also, as it is in the fifth verse, He was a King in Iesurun. In all these respects Moses had good right to blesse, especially before his death, it being the custome of the Patriarches to blesse their Children on their death-bed.

The Partie blessed is Iudah. Iudah was the fourth sonne of Iacob, unto whom by the forfeiture of Ruben, the birth­right did descend, and in whose posterity the Crowne was [Page 3] established, according to the prophecie of Iacob, Iudah, Thou art he whom thy Brethren shall praise — Thy Fa­thers Children shall bow downe before thee — The Scep­ter shall not depart from Iudah, Gen. 49.8. and 10. And God himselfe sayes, Iudah is my Law-giver, Psal. 108.8. The like you have, 1. Chron. 5.2. Judah prevailed above his Brethren, and of him came the chiefe rulers. So David acknowledgeth, 1. Chron. 28.4. The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever, for he hath chosen Iudah to be the ruler. And Psal. 78.67. He refused the Tabernacle of Ioseph, and chose not the Tribe of Ephraim: But chose the Tribe of Iudah. Iudah in all their Battells had the Vanguard by Gods own direction, and was to go up first against the Enemy, as you will find, Num. 11.3. Chap. 10.14. Iudg. 1.2. Chap. 20.18. The first Iudge whom God raised to deliver the Children of Israel, was Othoniel of the Tribe of Iudah, Iud. 3.9. And the first King, in whose line the Kingdome was established, was of Iudah, and when the ten Tribes made defection after Ieroboam, there was none that fol­lowed the house of David, but the Tribe of Judah onely, 1. King. 12.20. so that by Iudah here we shall under­stand the Kings Tribe, his Familie and Person too; for in the words following in my Text, he is distinguished from his People, introduc eum ad populum suum.

In the third place we come unto the blessing it selfe, which is a prayer for Iudah: and indeed we can blesse no other wayes, but by praying God to blesse: our Bene­dicere is bene-precari. When God is said to blesse us, his blessing is Operative, making us blessed indeed: when we are said to blesse God, our blessing is Declarative, pro­nouncing him to be blessed: and when we blesse others, [Page 4] our blessing is Optative, wishing blessednesse unto them. And yet this blessing of Moses, is not onely a prayer, but also a prophecy, as was the blessing of Iacob, Gen. 49.1. And Iacob called unto his sonnes, and said, gather your selves toge­ther, that I may tell you that which shall befall you in the last dayes. So Moses here sheweth unto them those things, which should befall them in the last dayes: that which he prayes for unto Iudah, he foretels shall happen unto him; namely, that God shall heare his voice, bring him unto his people, make his hands sufficient for him, and helpe him against his enemies.

The first petition is, Heare, Lord, the voice of Iudah; that is, the prayer of Iudah, (as the Chaldee Paraphrase translates it.) But shall Iudah need to pray? Yes, Iudah signifies Confession or Praise, and there is no man hath more need to call upon God, than Iudah hath; for the strength of Iudah lyeth in his God. In this short petition, three things are implied. 1. That Iudah shall be in di­stresse. 2. That in his distresse he shall utter his voice, and call upon God. 3. That God shall heare his prayer. First, I say, Iudah shall be in distresse: for albeit he be exalted farre above the ranke of other men, yet is he not exempted from the common condition of mortals. Ne­buchadnezzars Image may teach us that the feet of every Empire are of clay; Dan. 2.33. that is, very brittle. Kings are in­deed the Treasures of their people; but Treasures in earthen vessels. And therefore when God honours Kings with his own name, Psal. 82.6. I have said yee are gods: to shew that they are but gods of earth, he subjoynes; but yee shall die like men. And to the same purpose the son of Syrach, Eccles. 10.10. He who to day is a King, to morrow shall die. So that even Iudah must confesse with Solomons wisedome: [Page 5] I my selfe also am a mortall man, like to all, and the off-spring of him that was first made of the earth. And in my mothers wombe was fashioned to be flesh in the time of ten moneths, being compacted in blood of the seed of man, and of the plea­sure that came by sleep. And when I was borne, I drew in the common aire, and fell upon the earth which is of like nature, and the first voice which I uttered was crying, as all others do. I was nursed in swadling cloathes, and that with cares. For there is no King that had any other beginning of birth. Wisdome. 7.1. &c. The flatterers of Alexander would have him beleeve that he was the sonne of Iupiter, and not of Philip; but being wounded in Battle, he was taught by experience that he was the mortall sonne of a mortall Father, and so smiling upon his flatterers, he said unto them, this blood seemeth to me not to be [...] but [...]; that is, not like the strong blood of God, but the blood of man. And as Kings are not exempted from mortality, so neither from cares nor crosses, innumerable troubles and afflictions in this life. David was the first and best King of Iudah, and yet his life almost a perpetuall suffering: He was persecuted by Saul, by his unnaturall sonne Absolom, Psal. 119.109. by Sheba, by Shimei. He was even hunted like a Partridge from mountaine to mountaine, so that carrying his soule in his hand, he said, Verily, 1. Sam. 20.3. there is but a step betwixt me and death. And (which is the second thing implyed in these words) David in his distresse called upon God, and cried unto him even out of the deepes, as we read often in the Psalmes. So did Abijah against Israel. Notable is that prayer of Asa going against the Ethiopians, help us, 2. Chron. 14.11. O Lord our God, for we rest on thee, and in thy name we goe against this multitude. So Jehosophat, 2. Chron. 20.12. going against the Ammonites; Oh our God, wilt not thou judge them, we know not [Page 6] what to doe, but our eyes are towards thee. And the same Ie­hosophat, being pursued hard by the Army of the Syrians, cryed unto the Lord, 1. Kings, 22. The like did Heze­kiah against the Assyrians. 2. Kings, 19. and so will every good King, cry unto him who is the King of Kings. And, as it followeth, God will heare the prayer of Iudah. God heareth the prayers of all his servants, much more of Iu­dah, who is nearest & dearest unto him: he heard the voyce of David, as he professeth often in the Psalmes, I cryed unto the Lord and he heard me. So he heard Abijah, Asa, Ie­hosophat, Hezekiah, and the rest: when Moses hands were lifted up, Israel prevailed. And let it be our prayer, that God may still heare the voyce of Iudah. This is the first part of the blessing, and containes more blessings then one, both that Iudah should have the grace to call upon God, and that God should have the mercy to heare the voyce of Iudah.

I come unto the second Petition, which is the maine thing I intended, as being most proper for the service of this day: And bring him unto his people. Where three things are implyed: 1. That Iudah hath a people, and so he must; for Rex and Grex are relatives: we may as easily imagine a head to subsist without a body, as a King with­out People. Acts 9. And it is Populus not Turba: not a confused Assembly like that of Demetrius; but an orderly People, subject to government. 2. That this People is his owne people, Populus suus: a people unto whom he hath right, and over whom he hath power: such a people as do ad­heere unto him, serve him, and follow him as he goeth out and in before them. 3. That it is God who brings Iu­dah unto his people: in which words, Expositors have either found, or made some difficulty. I will not trouble [Page 7] you with impertinent glosses; but labour to take up the full sense of the words, in these three propositions. 1. Bring Iudah unto his Crown, and set him as King over his people. 2. If Iudah at any time be driven from his peo­ple, bring him back again unto them. 3. Establish a firme union between Iudah and his people.

First, I say, Bring Iudah unto his People; that is, bring him unto his Crowne, and set him upon his throne as King over his people. This is God's proper worke, the advancing of Kings. There hath been a writ of Quo war­ranto brought against Kings to know how and from whom they hold their authority, and this action former­ly intended against them, is now more hotly pursued then ever before. The Canonists, and other Romish Parasites, say, they hold their authority from the Pope, who is uni­versall Monarch of the whole world, and all Kings but his deputies: this plea is cast over the barre, and almost forsaken: but there is a worse plea set on foote by the Ie­suites, and followed more eagerly by the rebellious Schis­matickes, namely, that Kings receive their power from the people, and are advanced by them. But, I say, that Kings are neither from Pope nor People, because God himselfe saith Per me, by me Kings Raigne, Prov. 8.15. He that spake that, is the uncreated wisedome of God, the very same person of whom S. Iohn saith, per ipsum omnia facta sunt. Iohn, 1.3. So that unlesse the Pope or the People made the world, they can neither make nor unmake Kings. To make this yet more evident, I will shew unto you, first, that the office of Kings, is not the invention of Man; but the ordinance of the Eternall wisedome of God. And Secondly, that it is God who advanceth the person of the King unto that Office.

The office of Kings is not the invention of man, but the Ordinance of God, so called by the Apostle thrice with one breath, Rom. 13.1, 2. For there is no power but of God. The powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the Ordinance of God. Where the Apostle speakes not of Government in Gene­rall; but of Kings in particular: for in the first verse he calleth them Higher powers, such as excell all others in dignity: now only these powers are [...], higher, su­pream, or supereminent, which have none in earth above them. The Apostle speakes of these powers which then were in the world, and particularly over the Romanes: but at that time there was no supreame power knowne, but onely the regall: and therefore certainly he speakes parti­cularly of Kings, and stileth them the ordinance of God. And yet I confesse that the equity of the Apostles reason, doth bind us by analogie to be subject unto other Gover­nours, and to our spirituall rulers: but onely Kings are there spoken of in the Text. This I desire may be obser­ved, because of a false principle that is laid, and taken for granted, namely, that Government in generall is the Or­dinance of God, because the edict of nature, for that men cannot live without society, and no society can be safe or durable, without Lawes, and Lawes are improfitable without Magistrates: but, (say they) the determination of the government, and the severall kinds of it, whether by one, or by few, or by many, is the invention of men; so that Monarchy is no otherwise the ordinance of God, then is Democracie and Aristocracie. This is an unsure foundation which they lay: for the Apostle speaking of Kings calls them the Ordinance of God, 1. Pet. 2.13. and S ^t Peter re­quires subjection unto them, For the Lords sake: and he [Page 9] knew of no other governours but such as were sent by the King, and in that respect to be obeyed. Yea in the whole volume of Gods Booke, there is not one word to com­mend, or that doth so much as favour, either Aristocracie or Democracie.

Here, if the time would permit me, and if so large a dis­course could be contained within the compasse of a Ser­mon, I would prove unto you, first, that the government of Kings, is Ductu naturae, there being in all things a natu­rall propension unto the government of one. Secondly, that it is Exemplo Divino, it being the government which God established over his owne People: he being their King, never derived the supreame power over them, immediatly from himselfe, unto many, nor setled it in any body collective; but still in the Person of one, and more then one successively was never designed by God to be the Prince and Ruler of his People. Thirdly, that it is Institutione divinâ: Almighty God did institute the go­vernment of one in the Creation of mankind; for he made all mankind of one, Hom. 34. in 1. ad Corin. 13. that there might be (saith S ^t Chryso­stome) not a Democracie, but a Kingdome. If God had created at first more men then one, all these equally should have had rule over their posterity: but he created onely one, and in the Person of that one, he fixed a Soveraignty, not onely over the Beasts of the field, but also over his Wife and Children, which before his death grew unto a great number, and prospered even into a Kingdome. So that albeit Adam had continued in the State of innocency, there should have been government, order and superio­rity, as there is amongst the Angells, and this had been the government of one: but if sinne had never entred into the world, Democracie nor Aristocracie had never beene [Page 10] knowne: it was sinne that gave occasion to these govern­ments; and it was the corruption of Monarchie that pro­duced them in the world, or rather the perverse and fickle disposition of the People, who are impatient of subjecti­on, prone to change, and desirous of innovation; wherein they were stirred up too, by the instigation of ambitious men, who sought to raise fortunes unto themselves, (as they now doe) by changing of the government. That it is so, may evidently appeare by this, that we know the first originall of all Republickes; the first founders of them in Greece, and other parts where they were most ancient, are recorded in histories: But there is none of those histories can tell us who were the first Kings, nor what was the very originall of Regall power. The reason is this, all popular governments came late, within the me­mory and knowledge of ancient writers; and their begin­ning could not but be observed, it being an innovation, and defection from the ancient and naturall way of go­vernment: but the first Kings were long before there were any writers, and it was not easie to observe the beginning of their power, because it did naturally and insensibly flow from that power which was paternall. The power of a Father by the increase of his Family, his Children and Childrens Children multiplying, and many servants be­ing bought and borne unto him, did grow unto the power of a King, and that Ex vi juris naturae: when Fatherly authority could not reach them, in regard of their number and extent, nor command them, because of their unruli­nesse; it inlarged it selfe into a Kingly power; and as by the law of nature, they did at first obey him as a Father and Master of the Family; so the People growing into a full body, and perfect community, that subjection was [Page 11] continued, and they did obey him as a King. I could further shew unto you, that this government of Kings is of all other most ancient and universall; that it is most perfect, as carrying a resemblance of the go­vernment of the whole World by one God; that it is best for order; best for Peace; best for strength; best for stability and duration; and finally best for fa­cility of administration. But I have pressed these things formerly in another place; In a Ser­mon be­fore the King, which hereafter may be published in a full Treatise. and will not repeat them here, but proceed unto the next point, which is;

As the Office of Kings is from God, so the advance­ment of men unto that Office is from him: it is he who brings Iudah unto his people. We are told thrice by Dani­el in one Chapter, That the Kingdomes be Gods, Chap. 4. vers. 24, 25, 32. and he gi­veth them to whomsoever he will. And this is said to be Sen­tentia vigilum, & sermo sanctorum. So that they are nei­ther holy, nor well awake, who hold the contrary. The same Prophet Chap. 2.20. saith, Blessed be the name of God for ever, for wisedome and might are his: he changeth the times and the seasons: he removeth Kings, and setteth up Kings: he giveth wisedome and knowledge: he revealeth se­cret things. Where the advancement of Kings is ascribed unto God, no lesse then infinite wisdome & power, which are his Attributes incommunicable; and it is made as proper unto God, to set up Kings and remove Kings, as it is to change the times and seasons, to give wisedome and understanding, and to reveale secret things; which none but God onely can do. To this purpose speak the rest of the Prophets; I say saith, The royall Diademe is in Gods hand, Chap. 62.3. God sets it upon his head, saith David, Psal. 21.3. Their Scepter is his, and Gods rod is in their [Page 12] hand, Exod. 17.9. Their Thrones be Gods; Solomon sate upon the Throne of God, 1. Chron. 29.23. They have their commission from God, Ioh. 10.35. He called them gods un­to whom the word of God came; that is, a commission from God: the power which they exercise is Gods; so our Saviour acknowledged to Pilate, Ioh. 19.11. that Power was given him from above: but if he had received his power from the people, Christ should have said, De subter, not De su­per. The judgement which they execute is Gods, saith Mo­ses, Deut. 1.17. and they iudge not for man, but for the Lord, that is, in the Lords place; saith Iehosaphat 2 Chron. 19.6. They are Gods Ministers, even [...], Rom. 13.4. which is a name peculiar to Church-Officers, so termed, because they are Gods Deputies or Lieutenants upon earth, appointed to procure not onely the temporall, but also the eternall happinesse of the People, by planting and preserving the true service of God. This was ac­knowledged by Popes in ancient times; for Pope Eleuthe­rius writing to Lucius, the first Christian King in Britaine, termed him, Gods Vicar within his Kingdome; so did Pope Anastasius stile Anastasius Caesar: but it is not my purpose at this time to speake of the Kings Power in Cau­ses Ecclesiasticall, but onely to prove that they are ad­vanced by God, and receive their power from him, for which I have yet a cloud of witnesses to produce.

The making of a King is ascribed to God, 1 Kings 3.7. And now, O Lord my God, (saith Solomon) thou hast made thy servant King instead of David my father. The providing of a King is ascribed unto God, 1 Sam. 16.1. For I have provided me a King. The setting up of a King belongeth unto God; for this Moses prayed before his death, Numb. 27.16. Let the Lord, the God of the spirits of [Page 13] all flesh, set a man over the congregation: where we shall do well to marke the stile which is given to God, The God of the spirits of all flesh: as he is the God of the spirits of all flesh, that is, of the soules of all men; so is he the God who sets a man over the Congregation; now God is the Authour of the soule of man immediately by creation and infusion, albeit an humane act do intervene; so is he the Authour of regall power immediately, though some humane acts do intervene to the investing of the King with that power. So God after Moses death set Ioshua over the Congregation, and all that succeeded him in that charge; Samuel said of Saul, Behold the Lord hath set a king over you, 1. Sam. 12.13. where he useth the same phrase which is used of Christ and of his kingdome, Psal. 2.6. I have set my king upon my holy hill of Sion. We know that no man had a hand in constituting Christ King over his Church; so the advancement of Saul, was not from men, but from God. And least you should thinke, that this was peculiar unto the Kings of the Iewes, who were Gods owne People, and he their King in a speciall manner: I must shew unto you, that all other Kings, as well as they, are advanced by God. He anointed Hazael to be King over Syria, 1 Kings 19.15. He gave unto Cyrus all the kingdomes of the earth, as he himselfe confesseth, 2. Chron. 36.23. Ezra 1.2. As God gave these kingdomes to Cyrus, so before he had given them unto Nebuchadnez­zar, as the Lord himselfe testifieth, Ier. 27.6. And now have I given all these lands into the hand of Nebuchadnez­zar, &c. And Ezech. 29.19. Behold, I will give the land of Aegypt unto Nebuchadnezzar. Nebuchadnezzar not knowing s [...] [...] was [...]ed to converse with beasts, un­till he [...] this lesson, that he had received the [Page 14] kingdome, dominion, and power from God, Dan. 4. Kings in Scripture are called Gods Kings, and the Lord's Anointed; Christi Domini, and Christi eius above twenty times; but we no where reade Christi Populi, nor Christi Pontificis; to shew that they are dependent from none, but from God onely; and that stile is given unto Heathen Kings, as well as to the Kings of Iudah, as namely unto Cyrus, Isay 45.1. Yea, that all Kings are advanced by God, and receive their power from him, is fully declared by God in that message which he sent to the Kings of E­dom, Moab, Ammon, Tyrus, and Zidon, by the hand of the messengers; Thus saith the Lord of hosts, the God of Israel, thus shall yee say unto your Masters; I have made the earth, the man, and the beast that are upon the ground, by my great power, and by my out-stretched arme, and have given it un­to whom it seemed meet unto me, Ier. 27. vers. 3, 4, 5. The son of Syrach speaketh universally of all Kings, Ecclus. 17.17. In the division of the Nations of the whole earth, he set a ruler over every People. He saith nor, that he set Rulers, but a Ruler; for God did not institute a Democracy, nor Aristocracy, but a Monarchy; and it was not the People who set a Ruler over them, but God set a Ruler over the People; and this was universall, over every People, in the division of the Nations of the whole earth; onely Israel is excepted, whom God reserved to be under his own immediate command, as it followeth in that Text; But Israel is the Lords portion. In a word, it is God that giveth Kings, that chooseth them, that anoints them, that adopts them, that exalts them; we have them all in the Psalme 89. And therefore Solomons wisedome exhorts Kings after this manner, Chap. 6.1. Heare, O yee Kings, understand yee that be Iudges of the ends of the earth; give [Page 15] eare you that rule the People: — for power is given you of the Lord, and Soveraignty from the highest. By all these testimonies which I have produced, it will appeare, that there is no truth more fully, more clearly revealed in Scripture, then this, that Kings are from God, receive their power from him; and neither from the Pope nor from the People.

This was the Divinity of the Primitive Church, for at least eight hundred yeares. Tertullian saith, In Apolo­getico. Inde est im­perator, unde & homo antequam imperator: inde potestas illi, unde & spiritus. And before him, Irenaus, Lib. 5. ad­ver. Haeres. Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur. Now it is certaine that Kings, as men, are created by God, re­ceive their breath from him, (neither from the Pope nor from the People:) as by Gods appointment they are borne, so by his appointment they raigne. S ^t Austin spea­keth fully to this purpose in many places; so doth S ^t Gre­gorie and the rest of the Fathers. Let this suffice, that it was never heard of in the Church of Christ, that the peo­ple had any power to dispose of the Kings Crowne, be­fore Pope Zacharie: Eginhart. in Princie histori. when the French were resolved to de­throne Childericke, and to set up Pipin in his place, they sent to the Pope to be resolved touching the lawfulnesse of that act, and he like a bad Divine, gave them an advice to their owne mind, that they might doe it, for that the People have power to make him King who manageth the affaires of the Kingdome. Such a Papall determination, and a worse too, is given by Buquanan, Populo jus est, De jure Regni. P. 15. ut im­perium cui velit deferat. He hath now many followers, and it is a wonder to see, how that these men who professe that they will banish all Popery, root and branch, are yet drawing in Popery by head and shoulders; for I know no [Page 16] point of doctrine, which can with better reason be termed Popery, then that which had a Pope for the first author of it, and which in it selfe is so false, as being contrary unto the Scriptures, to the doctrine of the ancient Church, and even contrary to the confession of many of the wisest a­mongst the Heathen: for Homer tearmes Kings, the sons and off-spring of Iupiter, Anal. Lib. 3. so doth Callimachus, and the wise Tacitus saith, Principes imperium à Deo habent. Therefore some Emperors did stamp't their Coine, with an hand comming out of the Clouds, holding a Crowne, and setting it on their heads, and accordingly did stile themselves [...], Crowned by God.

And yet for all this the Iesuites and Puritanes pretend that the Scripture is for them, because forsooth, Deut. 17.15. the constitution of a King seemes to be left unto the People: Constitues eum Regem super te, thou shalt set him King over thee, whom the Lord thy God shall choose. So the choosing of the King is ascribed unto the people. 1. Sam. 8.18. And ye shall cry out in that day, because of your King which ye have chosen: the like is Chap. 12.13. Behold the King whom ye have chosen. The making of the King is as­cribed unto the People. 1. Sam. 11.15. And all the People went to Gilgall, and there they made Saul King before the Lord. The anointing of the King is ascribed unto the Peo­ple. 2. Sam. 2.4. And the men of Iudah came to Hebron and there they anointed David King over the house of Iudah. And Chap. 5.3. So all the Elders of Israell came to the King to Hebron: —and they anointed David King over Israel. So it is said of Solomon. 1. Chron. 29.22. And they made Solomon King the second time, and anointed him unto the Lord. Of Rehoboam. 1. Kings. 12.1. All Israell were come to Sechem to make him King. Of Ioash. 2. Kings. [Page 17] 11.12. That when Iehojada had shewed unto the Cap­taines and the Guard, the Kings Sonne and put the Crowne upon him, and given him the testimony, that they made him King, and anointid him. Of Azariah, 2. Kings. 14.21. And all the People of Iudah took Azariah, and made him King instead of his Father Amaziah. Of Josiah, when his Father Ammon was slaine. 2. Kings. 21.24. And the People of the Land made Iosiah his sonne King in his stead. Of Iehoahaz, 2. Kings. 23.30. And the People of the Land took Iehoahaz the sonne of Iosiah, and anointed him, and made him King in his Fathers stead. And yet for all this, it is certaine, that the constituting, the choosing, the making, the anointing of the King, did not properly belong unto the people: For in that place, Deut. 17.15. the choice of the King is plainly reserved unto God: Thou shalt in any wise set him King over thee, whom the Lord thy God shall choose. And so God did choose Saul first, as Samuell told them, 1. Sam. 12.13. The Lord hath set a King over you. God designed him unto Samuel, comman­ded him to anoint him, without the consent or privity of the People, he caused the lot to fall upon him: and there­fore albeit it be said, that the People went to Gilgall, and there made Saul King; yet we know that Saul was King before that, chosen at Mizpech by the Lord, as Samuel saith, 1. Sam. 10.24. See ye him whom the Lord hath cho­sen: he was there publiquely acknowledged and received with acclamations: And all the People shouted, and said God save the King: ibid. The men also whose hearts God had touched, went with him and gave him presents, vers. 26, 27. He had also done the Office of a King, raising Armes, and fighting against their Enemies, Chap. 11.4. So that, that act of the People in Gilgall, of making him [Page 18] King, was onely a renewing of the Kingdome, as Samuel tearmes it in the words going before, Let us go to Gilgall, and renew the Kingdome there: vers. 14. They did renew it, by a solemne inauguration. And when God had reje­cted Saul for his disobedience, it is manifest that he onely did choose David, and establish the Kingdome in his line: no man did contribute any thing to his advancement; for if Samuel might have had his will, Eliab had been King and not David. So God choose Solomon among all the Sons of David to succeed him, as David tells us, 1. Chron. 28.5. And of all my sonnes, he hath chosen Solomon my sonne, to sit upon the throne of the Kingdome: and when David was upon his death bed, and all the People, toge­ther with Abiathar the High-Priest, and Joab the Generall of the Army, had set their eyes upon Adonijah to make him King; David commanded Zadocke the Priest, and Nathan the Prophet, to anoint Solomon King. 1. King. 1.34. All the rest succeeded by the right of inheritance. God having now setled the Crowne in his line; insomuch that albeit it be said, that all Israell went to Sechem to make Re­hoboam King; yet in the words immediately going before, we read, that Solomon slept with his Fathers, and Rehoboam his sonne raigned in his stead. 1. King. 11.43. So that Reho­boam raigned, before the People went to Sechem to make him King. And therefore the constituting, choosing, ma­king, anointing of the King, which is ascribed unto the People, must be understood onely of their Solemne De­claration, and acceptation of their King: otherwise the Scripture shall be contrary unto it selfe, which we may not in any wise admit. That this is the true meaning of these phrases, may further appeare, because, as the People are said to make Saul King; so Samuel is said to make him [Page 19] King. 1 Sam. 12.1. And Samuel said unto all Israel, behold, I have hearkened unto your voice in all that you said unto me, and have made a King over you. Now it is certain, that Samuel did nothing, but onely powred a box of oyle upon him, by Gods direction; yet for performing of that Ceremony, he is said to make him King; so the People, for performing another part of the solemnity, are said to make him King. Again, as the People are said to make the King, so they are said to anoint him; they anointed David in Hebron; they anointed Solomon unto the Lord: we know it never belonged unto the People to anoint; that Office was ever performed by Priest or Pro­phet; yet are the People said to anoint the King, because they were present when he was anointed, did concurre to make up the solemnity, testifying their approbation of that act. And as they are said to anoint the King, so are they said to anoint the Priest, 1 Chron. 29.22. They an­ointed Solomon unto the Lord to be the chiefe governour, and Zadock to be Priest. No man can say that the People had any power to anoint or make a Priest, Heb. 5.4. For no man taketh upon him this honour, but he that is called of God, as was Aaron; God having called Aaron to that high Ministra­tion, settled the Priesthood in his Line, so that afterward they did succeed by Birth-right: so that albeit the Peo­ple are said to anoint Zadock to be Priest; yet they did no more but receive him being anointed, and acknowledge his just Right and Title unto the Priesthood. As they an­ointed the Priest, so they anointed the King; and in that sense, that they are said to anoint the King, in the same sense, and in no other, are they said to make the King; because of their publique acknowledgement of his Right and Title. This sense is not unusuall in Scripture, for the Apostle saith, The Saints shall iudge the world: 1. Cor. 6.2. now the [Page 20] Saints cannot be said to judge the world, in any other sense, but because they shall approve of the righteous sen­tence pronounced by Christ; as the Saints judge the world, so do the people make the King, namely, in re­gard of their declaration, approbation, and acceptation.

To make this yet more evident, and that all men may see what power, or rather, what no power, the People have in making of a King, we shall distinguish three things, which in themselves are distinct; the designation of the person to be King; the collation of the regall power; and the solemne declaration, and signification of his power, place, and dignity. This last belongs unto the People; but it is onely a ceremony, 2. King. 9. of no absolute necessity: for we know that Iehu being anointed by a Prophet, in a most secret manner, immediately took upon him the Office of a King, without ever craving any further consent or ap­probation from the People. And I pray you what solemni­ty was used at the Coronation of King Iames in Scotland? for he was crowned in the cradle, and by a People who had profanely banished all manner of ceremonies. I know it is very meet that there should be a solemnity used at the Kings Coronation; but it is onely a Ceremony, and such a Ceremony as doth not any thing, onely it declareth what is done; the King was King before it, as much as he is after it; onely by it he is declared to be, what he was be­fore, and what he should have been still, though he had not been so declared: for you must thinke, that the Peo­ple at the Coronation have no power to reject or refuse him, who is the lawfull Heire of the Crown; he claimes no Title from his Coronation, but from his Birth-right. When Watson and Clerke conspired against King Iames, in the beginning of his Reigne here, at their Arraignment, [Page 21] they pleaded it was no Treason, because the King was not Crowned, but the learned Iudges told them, that in Eng­land there is no inter-regnum, for the King never dieth, and that the Coronation is but a Ceremony, to shew the King unto the People. The time was, when the Pope was master of the Ceremony, the Emperours being crowned by him; and as he was master of the Ceremony, he did claime to be master of the substance too, and that they held their Crowne of him; but the Emperours were not so simple, as to believe that; for we reade that Pope Adrian having written unto the Emperour Frede­ricke, That he had willingly bestowed upon him, the roy­all Crowne of the Empire; and the Emperour being of­fended at the Popes sawcinesse, the Pope corrected him­selfe in his second Letters, after this manner; J wrote that I willingly bestowed upon you the royall Crowne, meaning onely, that I set it upon your head, or Crowned you with it. So that from this Ceremony of the Coronation, or publique Inauguration, no claime will grow, either to the Pope, or to the People, to dispose of the Kings Crowne.

In the next place we are to consider of the designation of the Person to be King, and to whom that belongeth. The designation of the Person to be King over the Iewes, God reserved unto himselfe, saying, Thou shalt in any wise set him King over thee whom the Lord thy God shalt choose. And the People knew this very well; otherwise, when they were in that mad fit, to have a King over them, like other Nations, the Lord their God being their King, even in regard of immediate administration; it is not likely that they would have gone to Samuel, and desired him to give them a King; but as their fathers in the wil­dernesse called one another, saying, Num. 14.4. Let us make us a [Page 22] guide to bring us backe into Aegypt. So would they have said, Let us make us a King, that we may be like unto other Nations; yet they did not so, but went unto Samu­el, that he, as a Prophet and Interpreter of Gods will, might do that which they knew they themselves could not do. That the Kings of the Iewes were of Gods owne choice is acknowledged not onely by the Iesuits, but also by Buquanan; but they thinke that other kings are not so; and it cannot be denied, but that in elective kingdomes, the designation of the person is by the People; and so we finde that some kings have been chosen by the Senate, others by the Souldiers, others by the body of the Peo­ple, others by Lots, & some have made themselves kings by force, hewing out a way to the Throne by the Sword; and yet in all these actions, God is the Pilot and su­preme Directer, men are onely instruments and secon­dary agents. If a King be chosen by voyces, we know that God hath the hearts of all men in his hand, and in­clines them which way they shall give their voice: if a King be chosen by Lots, Solomon tells us, The lot is cast in­to the lap, Prov. 16.73. Psal. 44.6. & 20.7. Prov. 11.31. 2. Chron. 20.15. but the whole disposing thereof is of the Lord: if a King come in by Conquest, we are told by David, by Solomon, by Iehosaphat, That it is neither sword nor bow, it is neither chariot nor horse, it is neither multitude nor va­lour of an host will serve; but that the battaile is Gods, and he giveth the victory. But when a King comes to his Crown by lawfull Succession, as here with us, I do not see what the People can pretend; for it is God who gives children, he makes heires, as in a private family, so in a kingdome, and it is his blessing that doth perpetuate that happy Line. So that, which way soever a King comes to his Crowne, we must confesse with the Fathers of the [Page 23] Councell of Paris, Non actu, non voto, Lib. c. 5. neque brachio for­titudinis humanae, sed occulto judicio dispositionis divinae, regnum confertur terrenum. An earthly Crowne is not ob­tained by any humane act or endeavour, nor by the arme of flesh, but by the secret disposing of the over-ruling providence of God.

In the last place, we shall consider of the collation of regall power; and certainly that is from none, but from God, even where the Person of the King is designed by man; for all power of Rule is Gods, and none but he can give it; he onely can say unto kings, Ego dixi, dit estis; but if the People gave them their power, then they might say, Nos diximus, dii estis; Psal. 82.6. and if they should say so, I am sure it were no better than blasphemy. It is there­fore a damnable doctrine of the Iesuits, taken up by the Puritans, (who out-stripe the Iesuits in all treasonable doctrines and practises) that God gives the power of rule first unto the community, and that this power is in the body of the people immediately, as in its proper subject, and that by them it is transferred unto the King, yet so as they habitually retain it in themselves, and in some cases may actually resume it. They are the words of Bellar­mine, out of Navar and Almayn. This is a fond imagina­tion, which hath no ground either in Scripture or in Na­ture. There is no revelation to propound it as a doctrine to be believed; for the Scripture teacheth us, that Kings are from God, receive their power from him; there is not one word in all the Scripture, that doth so much as imply, that the power is first given unto the people, and by them unto the King; but the contrary may be easily concluded from holy Writ; for if this Iesuiticall doctrine were true, I do not see how God could say, Per me Reges re­gnant; [Page 24] he should rather have said, A me, & per Populum Reges regnant; for the particle per denotates the instru­ment and immediate cause: neither do I see how the Apo­stle could say, There is no power but of God, which implies as much, as that all power, namely, supreme power (whereof onely he speakes) is from God onely; and if it be from God onely, it is not from the People, nor from God, mediante Populo. Paraeus was no good friend of Kings, & for that justly censured by this famous Univer­sity, yet he resolves that proposition after this manner, in­to a double universall affirmation; Non est potestas, nisi à Deo, id est, omnis potestas est à solo Deo; he stiles the King, the Minister of God; but if his power were imme­diately given him by the People, he should rather be sti­led Minister Populi, as being their Minister immediately, and Gods onely mediately. Nor could Kings be said to judge in Gods place, if the power whereby they judge be given them by the People, and that onely in trust. As this treasonable doctrine has no warrant in Scripture, so nei­ther hath it any ground in Nature; for naturall reason doth onely dictate, that it is of necessity that the multi­tude be ruled; naturall reason doth convince and compell men to consent to be governed by some; but there is no­thing in Nature that doth prove that the People have this power in themselves; but reason teacheth us the contra­ry; for the power of life, and death, belongs unto Sove­raignty, by the Law of Nature, and by Gods own insti­tution, Gen. 9.6. Who so shedeth mans blood, by man shall his blood be shed, now we know, no man hath this power over himselfe; Ostensio er­ros [...]f swar. c. 3. S. 12. therefore the learned Spalatto saith well, Populus est naturaliter regibilis, non rectivus. Nature in­clines the People to be ruled, not to rule: the People [Page 25] were never invested with soveraigne power, and there­fore howsoever the King be sometimes chosen by them, and alwayes inaugured by them; yet his power, his com­mission is not from them, but from God: for it is a ma­xime in the Law, Nemo plus iuris in alium transferre po­test, quàm ipse habet. The people cannot transferre unto the King that power which they never had. Man did re­ceive from God immediatly power and dominion over the beasts of the field; and can we then imagine, that the more noble command which a King hath over his Sub­jects, should be given him any otherwise, then from God immediately? The Iesuites acknowledge that in a Demo­cracy, they who have the supreame power, receive it im­mediatly from God, and shall we not think that it is so al­so in a Monarchy? If this Doctrine of the Iesuites were true, then would it follow, that Democracy is by the Law of nature; Monarchy and Aristocracy, only by positive humane Law: so shall God be the author and institutor of that Government, which by all wise men is acknowled­ged to be the worst and most imperfect. That which misled the first authors of this opinion, (the Parisian Do­ctors) was, that they did not distinguish between the di­signation of the Person, and the collation of the Power; but thought that the one act is included in the other; and yet in the Ecclesiasticall power, they can distinguish these two; for they will acknowledge that the designation of a person to be a Bishop, is by man, and yet he receives his Episcopall power immediatly from God; as Mathias did receive his Apostleship from God, being propound­ed by the Disciples, and chosen by lots. Now there is no reason in the world, but that they should acknowledge the same of the regall power, that, albeit the person who [Page 26] is to be King, be designed by man, yet he receives his po­wer and Commission from God immediately; And then the people do not so much apply the power unto the per­son, as the person unto the power; even as if a man should goe into a darke Cell, and there amongst many looking-glasses, choose one, bring it out, and set it before the light of the sunne, whereby it becommeth resplendent; that man cannot be said to apply the light of the sunne unto the glasse, but to apply the glasse unto the light of the sunne: even so when the people designes a person to be their King, they cannot be said to apply the Regall Power unto the person, but the person unto the power; For they having designed the person, God immediatly gives him the power. This was signified by the anoynting of Kings; for they were not anoynted by a Praetor, nor by a Captain of the Army, nor by an Officer of State, who yet had been the fittest person to convey a power from the people unto the King; but the King was alwaies anoynted by Priest or Prophet, to shew that the power given by that anoynting was from God only; for Priests are appoynted to Minister in things pertaining to God. Again, the Oyle wherewith they were anoynted, was not bought from Merchants or Apothecaries, but brought out of the sanctuary, compoun­ded by Gods own direction, and therefore holy Oyle, to signifie that the power given by that anoynting is sacred too, such as the King did receive, not from Millo (a place of secular assemblies) but from Mount Sion. In all Chri­stian Kingdomes, it hath been a custome at the Coronati­on of a King, to set the Crown upon the Altar, and from thence to take it and set it upon his head, to shew that po­wer is given him of the Lord, and Soveraignty from the most High. And so much all Kings doe professe, stiling [Page 27] themselves in their Writs, Dei Gratiâ; but now Iesuits and Puritants will teach them to change their stile, and for Dei Gratiâ, to write Favore populi. From all this that I have said, I may safely conclude, that Kings are from God, receive their power from him onely, and are no way dependant from the people. Now if God give them their authority, if it be God onely who puts them in Commis­sion; then it is onely God who can turne them out: for in Law, Institution and Destitution belong both to one, are both done by the same power. And therefore for people, even the whole representative body of the Kingdome, to take upon them, to depose their King, or to dispose of these things, that are his, is a sacrilegious usurping of Gods prerogative, who onely is King of Kings, and Lord of Lords: he removeth Kings, and setteth up Kings: he on­ly brings Iudah unto his people, and he onely can take Iu­dah from his people.

And now to returne to my text: you have yet heard but the first part of the meaning of these words, bring him unto his People, that is, set him as King over his people. In the next place, I will shew you, that the words will beare a further sense, namely, that if Iudah at any time be driven from his people, it would please God to bring him backe unto them againe: So Tremelius reads it, Re­duc eum ad populum Suum. It was Davids case; he was banished from his kingdome by his unnaturall Sonne Absolom; for the treason was so great, that he was forced to flye from Ierusalem with his familie, and the Priests: (for the Priests did suffer in that Rebellion with their King, as they doe at this day) & after a time God brought him back again in peace, according to that trust which he put in God in his greatest distresse: for when he com­manded [Page 28] Zadock to carry back againe the Arke unto Ieru­salem, 2. Sam. 15.25. he said, if I shall find favour in the eyes of the Lord, he will bring me againe, and shew me both it, and his habi­tation.

In the last place, to make up the full sense of the words, I say, Moses prayeth that God would establish a firme union betweene Iudah and his People: this is indeed to bring the King unto his People, and his People unto him, wherein consists the safety and security of a Kingdome: for unity is the perfection of all things: Salust. Concordiâ res par­vae crescant, discordiâ maximae dilabuntur: without con­cord Peace cannot continue, Warre cannot prosper. In the naturall body, the Spirit holds the members together; if they be separated and divided one from another, the Spi­rit cannot animate them, as we are taught by Ezechiels vi­sion of scattered bones, which were to be revived: first the bones came together, every bone to his bone, then the sinewes grew and knit them, after the flesh and skin cove­red them; Ezech. 37.7, 9. and when they were thus united, and not be­fore, he called for the Spirit from the foure winds, to en­ter into them, and give them life. It is so in the body Po­liticke, if the members be separated and divided amongst themselves, and from their head, there is little life in that Kingdome: Math. 12.25. for every Kingdome divided against it selfe is brought to desolation: and every City and house divided against it selfe, shall not stand. Unity is that which both makes and preserves a Citie; for Civitas est civium vni­tas. Plaeto saith this is the strength of the Republicke; Rempub. facit firmissimam Civium inter se concordia & consensus. Lib. 3. de repub. Agesilaus being asked a reason, why the Citie of Sparta was not walled about, he pointed at the Citi­zens all in their armour, and well agreeing among them­selves, [Page 29] Loe these be the walls of our Citie, saith he, Plut. in Apoph. Lacon. signifying thereby, that Cities and Kingdomes, are not safer by any walls and Bull-warkes, then by the mutuall consent and concord of the Citizens. The Psalmist commends Ieru­salem for her unity, Psal. 122.3.4. Ierusalem is builded as a Citie that is compact together, whither the Tribes go up, the Tribes of the Lord. And therefore he exhorts us to pray for her Peace: Pray for the Peace of Ierusalem, they shall prosper that love thee. Silurus taught his sons what great strength is in uni­ty, by delivering unto them a bundle of arrowes which no man was able to breake, while they were fast bound up together; but being taken asunder it was an easie matter to breake them, one by one, wherein he taught his sons by the light of nature, that lesson which the Psalmist hath taught us by the Spirit of God, Behold how good, Psal. 133.1. and how pleasant it is for brethren to dwell together in unity, &c. And as it is in the body naturall and politicke: So it is likewise in Christs mysticall body, the Church. Vnlesse there be an union of the members amongst themselves, there can be no union of the members with the head. The Church is not Babel but Ierusalem. It is not a number of stragling sheepe, but a Communion of Saints. A flock united under one shepheard, having but one Lord, Ephes. 4.5. Act. 4.32. one Faith, one Baptisme, one God and Father of all; yea and but one heart too. Thus were the Disciples prepared for the receiving of the holy Ghost. They were all [...], Act. 2.1. with one accord in one place. And afterwards it is noted of the company of Beleevers, that when they prayed, Act. 4.24, Act. 8.6. Act. 2.46. they pray­ed altogether: when they heard the word they heard al­together: when they brake bread, they did it altogether. It was the legacie that Christ left in his last will, to his Disciples, Peace I leave with you, my peace I give unto you, Ioh. 14.27. [Page 30] not as the world giveth, give I unto you. But who so con­siders, what little Peace is now amongst us, may justly sus­pect, that Christs will is not proved, his legacie is not paid. And indeed it is our owne fault, who have driven Peace from us: we were weary of our Peace, and loathed it as the Israelites did their Manna, so that it is no wonder we have lost it. And yet it is certaine that unity is necessary for all societies, especially unity betweene the King and his Subjects, as being that which preserves Peace, both in Church and Common-wealth. And this union is from God: It is he who brings Iudah unto his people, and his people unto him: for God is the author of Peace, and lo­ver of concord: (as the Church hath taught us to pray) he maketh men to dwell together in one house, to speake the same thing, and to be all of one mind. In such God doth delight; Psal. 76.2. For in Salem is his tabernacle: In Salem, that is, where Peace is; for so the Fathers read it, In pace fastus est locus ejus. But where division and discord is, there God can have no Tabernacle. And therefore the Brethren of the Separation, in their present Schisme and Rebellion, are not lead by the Spirit of God, who is love it selfe; Galath. 5.20. but by the lusts of the flesh, ingendring hatred, vari­ance, emulations, wrath, strife, seditions, heresies, envyings. These as they are not Iudahs People, so neither are they Gods.

I have now done with my Text; (for the time will not permit me to speake of the other two Petitions) but the Service of this day, and your expectation, doe require that I say something by way of application. This day was this Scripture fulfilled in your eares; Luk. 4.21. for upon this day, full nineteene yeares agoe, Almightie God brought Iudah un­to his people: he set our gracious Soveraigne that now is, [Page 31] upon the throne of his Father, which unto us was no small blessing, if we had knowne our owne happinesse. For to have a King, though he be none of the best, is a great bles­sing unto a Land: Moses tells us, Num. 27.16, 17. that unlesse God set a man over the Congregation, which may goe out and in before them; the Congregation of the Lord will be as Sheep without a Sheepheard. And we are often told in the Book of Iudges, that when there was no King in Israell, every man did that which was right in his owne eyes. Expe­rience also hath taught all men, that tyrannie is nothing so bad, as Anarchie. Saul was no good King, yet his ad­vancement was counted a great favour unto the people; for of it Samuel said, 1. Sam. 12.24. Consider how great things the Lord hath done for you. By his government they reaped divers benefits; for he saved them often from their Enemies: Saul did slay his Thousands: 1. Sam. 18.7. C. 28. 9. C. 22. 7. he destroyed the Sorcerers out of the Land: he gave them Fields and Vineyards, he made them Captaines over Thousands and over Hun­dreds: insomuch that after his death, David ascribed all their wealth unto him, saying, Ye daughters of Israell, 2. Sam. 9.24. weep for Saul which cloathed you in scarlet, with pleasures, and hanged Ornaments of gold upon your apparell. Such bene­fits came by the government of a Tyrant: but when they had no King at all, all manner of evill did ensue. Whence came it, that the People in the wildernesse, did worship the golden Calfe, but that Moses their Prince and keeper of Religion, was absent, and Aaron the Priest was too weake to withstand the importunity of the People? and whence was it, that a little after they were seated in the land of pro­mise, the state of Religion became so corrupt; and all man­ner of iniquity so to abound, that it is often said in the book of Iudges, the Children of Israel did wickedly in the sight [Page 32] of the lord? the cause appeareth plainly in the text: Ioshua their godly Prince was dead, and either they had no cheif Governor, or at least not one armed with sufficient power to restrain them; for it is said, they would not obey their Iudg­es, Iud. 2.17. but went a whoring after other Gods. So it came to passe that every man did what seemed good in his owne eyes. And so it will ever be, when there is not authority strong enough to controule our unruly desires: therefore the want of a King is threatned as the greatest of judgments, Hos. 3.4. the children of Israell shall abide many daies with­out a King, and without a Prince, and without a Sacrifice. Certainly these were miserable dayes, in which there were neither justice, nor religion. But if there be a King set upon the throne of power, his feare will restrain the wicked, as Solomon saith, Prov. 20.8. A king that sitteth in the throne of judgment, chaseth away all evill with his eyes. And vers. 26. A wise king scattereth the wicked, and causeth the wheele to turne over them. So that upon the King depends the safety of the people: and therefore in the book of Iudg­es the cheife governor whom God raised up, is still called a Saviour, because by him, God did procure the Salvation of the people. The Scripture useth this as a motive to pray for the King, Ps. 20.10. Lord save thou the King: then fol­loweth the reason, he answer us in the day we call. (For that I take to be the true reading of the text.) In the Ps. 144. at the 10. vers. there is a thanksgiving for the deli­verance of Kings: it is he that giveth deliverance to Kings: at the 11. vers. there is a prayer for King Davids safety; Rescue me and deliver me from the hand of strange children, and in the verses following, he sheweth what great good commeth unto all from his safety; that our sonnes may be as Plants: — Our daughters as the corner stones: — [Page 33] that our garners may be full &c. Eight temporall blessings they be in all, yea, that which is above all the rest, is added in the conclusion, Blessed are the people whose God is Iehova: for even that too, that the Lord be our God, that the true religion and worship of God be preserved amongst us, doth in a great part, depend upon the King. But some will say though these blessings come by such a King as David, and we are to pray for him, yet not for every King? yes, for every King: the Jewes in captivity were commanded to pray for the King of Babel: 1. Tim. 2.1, 2. and S ^t Paul at that time when Kings were none of the best, injoyned us to pray for them, and the reason which he useth, sheweth, that upon their safety doth depend the safety of the people. There­fore for Kings, that under them we may lead a peaceable life in all Godlinesse and honesty: as if he should say, if the King be safe, the peace will be safe; by peace commeth the knowledge of God, from the knowledge of God, a God­ly and honest life.

Thus, to have a King is a blessing unto a Land; but to have a good King, is the greatest blessing which God can vouchsafe unto a Kingdome. And such a King hath God given us, He hath not dealt so with any other Nation, nor yet with this Nation, at other times: When God set him over us, it might have been said of England, as the Queen of Sheba said of Israel, when Solomon was King: 1. Kings. 10.9. Because the Lord loved Israel, therefore made he him King, to doe Iudgement and Iustice. Here I need not to feare the asper­sion of flattery; for he who flatters the King, can expect no reward; there is indeed on the other side, a reward for Traitors and Libellors, and therefore flatterers now speak against the King, not for him, they blaspheam the Lord and his anoynted. And truth never stands more in [Page 34] need of an advocate, then when it is spoken against. Give me leave therefore, out of the duty which I owe unto this day, to make some acknowledgement, of those manifold graces, wherewith God hath indued His Majesty and therein blessed us: and I shall intreat you in the phrase of Philo, to behold the image of a great mountain in a small ring: to conceive the worth of a good King in the narrow words of an unskilfull speaker; for I freely confesse, the mercies of God bestowed on us, in and by him, are higher and greater then I can measure. Turn over all your Chro­nicles, and tell me, what King was there ever in this Land, so free from vice, so eminent for vertue, whose life was so Religious and exemplary, as His? Plinie saith, there be three vertues which especially commend a Prince, Paneg. name­ly, Piety, Temperance, and Meeknesse: and I believe, that these are hardly to be found in a more eminent mea­sure, in any man living, then in Him. His Piety is seen in His frequenr acts of devotion, and great reverence in Gods worship, which I wish were recommended unto all His Subjects, as a patterne for imitation. His Temperance is such as may be in some sort compared with that of the ancient Philosophers. And this is no smale blessing unto the Land; Eccles. 10.17. for saith Salomon, blessed art thou, O Land, when thy King is the sonne of Nobles, and thy Princes eat in due season, for strength and not for drunkenesse. His Meeknesse, mercy, and clemency, is so great, that his greatest ene­mies, and most perfidious Traytors, do not dispaire of his pardon. I should come farre short, if I should only apply unto him the commendation of Augustus, ‘Quo nihil immensus mitius orbis habet.’

He goes farre beyond that, and hath learned the hardest lesson in Christianity, not only to forgive his enemies, [Page 35] but also, to render good for evill. Vnto these I might adde, His great Iustice and Integrity, which is such, that He may make Samuels testament, and say, 1. Sam. 12.3. witnesse against me before the Lord: — whome have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blinde mine eyes? Surely when God gave us such a King, as he Crowned him with a Crown of Gold, so he Crowned us with a Garland of Peace; every man did sitt under his own vine, and did eate the fruit of his own la­boures; Religion and Iustice did flourish; there was great plenty in the Land; there was no leading into captivity, no complaining in our streets.

But alas! we did not know our owne happinesse; but were weary of his government, as the Israelites were of Samuels, so that for a long time he hath been driven from his People. But it may be now, we will learne to prize the blessing of a good King, Carendo magis quàm fruendo, by the miseries which we have endured, since he was dri­ven from his people. Since our gracious Soveraigne hath been kept in Wardship, under Tutors and Governors; these Aegyptian taskmaisters, have not only usurped the rights of his Crown; but with more then Spanish cruelty, Tyrannized over the Goods, Lives and Liberties of the Subjects; yea, and over their Consciencies too, forceing men to forsweare themselves, and to forsake the true Re­ligion wherein they were bred. The time was when there was no King in Israel, and these were very bad dayes; Iud. 17. for in these dayes every man did that which was good in his owne eyes. In these dayes Micha made him an Image, set up a new Religion, and got him a Chaplaine for the purpose: In these dayes, the men of Dan, did rob, kill, and burn: Iud. 18. In these dayes the men of Gibeah ravished a Woman, Iud. 19. a Le­vites [Page 36] wife, and that unto death. And the censure which the holy Ghost passeth upon all these facts, is this, In these dayes there was no King in Jsrael, but every man did that which was right in his owne eyes. Almighty God, because of our sinnes, and especially, for not acknowledging the blessing of a good and peaceable King, hath caused these dayes to returne upon us. There are many Michas, who will have a new Religion by themselves; for one image which Macha made, they have set up an hundred fond imaginations, so that they have already more Religions in London, then ever was in Amsterdam. Others kill, burne, and spoile, a thousand times more, then the men of Dan did. Women also are ravished, and much more wrong done to the Levites now, then that which was done by the men of Gibeah. So that one would think, that even in these dayes there is no King in Israel. Yet (praised be God) we have a King, the best of Kings, of whom I may truely say, as a late Historian saith of Henry 6 ^th (against whom there was such a Treasonable combination, Speed. Pag. 856. as is against our King) That he hath no fault, but that he is too good to live amongst such Subjects. But for all this every man doth what is right in his own eyes; because the sonnes of Belial have risen up against him, and taken from him that power whereby he should controule the wickednesse of men, and execute vengeance on him that doth evill. And a King who is thus robbed of his power, Rom. 13.4. beareth the sword in vaine, which ought not to be, if we may beleive the Apostle, or if you will take Solomons word for it, Eccles. 8.4. who saith, Where the word of a King is, there is power, and who shall say unto him, what doest thou? If Solomon did live now, he needed not to aske that question, Who shall say unto the King, what doest thou? For now every one questions the King for his [Page 37] doings, they charge him with many things which he ne­ver did, & accuse him even for these things which he did aright: with these men the Kings word hath no power, and so with them he is no King. The same Solomon a­mongst the three or four comely things, that order well their going; reckoneth as the cheife, in the last place, Prov. 30.29.31. A King against whom there is no rising up. If a King who is so powerfull, that against him there is no rising up, be a comely thing; then certainly, to take Power from a King, and to rise up against him, is a thing very uncomely. But it may be the Close Committee is wiser then Solomon, and they thinke it comely and decent, to curbe a King, to keep Him in bondage, to rise up against him, and to take all Power from him: howsoever I beleeve Solomon, and I know, that to deale thus with a King, is not onely uncome­ly but most unjust and impious. It is unjustice to rob any man of his right; much more to rob a King, whom God hath priviledged, and exempted from humane touch. When there was onely a conspiracy intended against Hen­ry the 3 ^d, the Traitor was put to most cruell death; and the historian saith it was well done, Speed. 616. for that a Traitor is guilty of homicide, of parricide, of Christicide, nay of Deicide. And long before, Tully said, that in punishing Treason, no Iudge can be too cruell. We read of a great King, who going in his Barge, his Crowne fell into the water: the Barge-man swumme after it, and having recovered it, Niceph. Greg. put it on his head, onely that he might have the use of his hands to swimme unto the Barge: the King gave him a Talent of silver for saving it, but cut off his head for wea­ring it. What then should be done to these Traitors, who forceably usurp the Kings Crowne, and all rights of Ma­jesty? they grant Commissions, place and displace Offi­cers, [Page 38] have made them a new Seale, possessed the Kings Revenues, Castles, Ships, raised Armes, pressed the Kings Subjects to fight against Himselfe, given away a great part of the Land to Srangers, to assist them; and indeed they have done whatsoever belongeth unto the King to doe, and a great deale more. And they weare the Kings Crowne, not as the Bargeman did, to save it for him; but to deprive him, and his, of it for ever. These traiterous attempts contrived in Hell, have brought such miserable Calamities upon our Kingdomes, as would minister occa­sion and matter to write a new book of Lamentations: for the Land is filled with blood and uncivill Warres; the Church with Schisme, confusion, and prophanation of Gods worship, the Cities with poverty and want; every house with skrikes and lamentations for their dead; the grave with bodies; and hell with soules. And all this since Judah was driven from his people, by this most hor­rid, groundlesse, and unnaturall Rebellion.

I am not able to expresse in lively colours, the horri­ble deformitie of this Rebellion: that will require a bet­ter pen, and the best will come short and want words to describe it. Onely this I will say, that all the Rebellions that ever were since the fall of Adam, cannot match it. And yet our Kings case in some sort, is like unto Davids. David was the best of Kings; yet he found more thornes in his Crowne, then Achab did; for it pleased God, that he might humble David, and every way fit him for his service; to traine him up in the Schoole of afflictions. First, 2. Sam. 15. his unnaturall sonne Absolom, under the colour of a vow, 2. Sam. 16. caused a great Rebellion against him: then Shimei cursed and reviled him, calling him, a man of blood: after this there fell out a difference betweene the men of Israell, [Page 39] and the men of Iudah, 2. Sam. 19. about the bringing of the King home to his house: whereupon Sheba (in whose heart Treason had long lurked) took an opportunity to blow a Trumpet to Rebellion, saying, we have no part in David, neither have we inheritance in the son of Iesse. 2. Sam. 20.1. Such hath been the lot of our most gracious Soveraigne: first many unnaturall Absoloms in the Kingdome of Scotland, preten­ding a vow, (which they called a Covenant with God, but was indeed a Covenant against the Lord, and against his Anointed) raised great Forces against him: when he was thus weakned, many a wicked Shimei in this King­dome, reviled his government as impious and tyranni­call. In the meane time there ariseth a difference amongst the Nobles and Commons, touching the establishing of the Kingdome: (a thing called Militia, but hath proved Malitia) this gave the hint to many a Sheba, first in Ire­land, and presently after in England and Scotland, to blow the Trumpet to Rebellion, saying, we have no part in Da­vid, nor Inheritance in the son of Iames. As God hath made His Majesty like David in suffering, so may he make him like in overcomming. David at last was victorious, his end peaceable and glorious: all his Enemies were put to shame and confusion. Absolom was brought to his de­served end, Shimei, though reprived for a time, yet his hoary head was brought downe to the grave with blood: Sheba had his head throwen over the wall. Even so let all thine Enemies perish, O Lord: but upon the Kings head let his Crowne flourish.

That the Kings Enemies be subdued, and he brought back againe unto his house, as David was, and set upon his throne, must be your speciall care. Give me leave there­fore to exhort you in the words of my Text, heare the [Page 40] voyce of Iudah, and bring him unto his People. I told you before that this blessing is not onely a Prayer, but also a Prophesie: he foretells that God will heare the voyce of Iudah, and bring him unto his People. Now you must thinke, that God ordinarily worketh by meanes; and it is by you he will relieve Iudah, and to that effect doth even at this time call for your helpe. And therefore that which Moses powred out as a Prayer unto God, give me leave to present as a Petition unto you, who are the Princes of Iu­dah: that you will be pleased now to heare the voyce of Iudah, to bring him unto his People, to make his hands sufficient for him, and to help him against his Enemies. And first, heare the voyce of Iudah: for now Iudah utters his voyce unto you, crying, as Moses did, who is on the Lords side, Exod. 32.26. let him come unto me. Now it will be knowne whether you be the People of Iudah: for as Christ discer­ned his Sheep by this marke, Iohn. 10.27. my Sheep heare my voyce: so by this same marke, may Iudah discerne his people. And think it not strange that I should presume to exhort you unto this dutie: for when David, after his banishment, was to returne, he appointed the Priests to speake unto the People to bring him home: and King David sent to Za­dock and Abiathar the Priests, 2. Sam. 19.11. saying, speak unto the Elders of Iudah, and say, why are ye the last to bring the King back unto his house? and when Zadock had thus spoken, it is said, Vers. 14. he bowed the heart of all the men of Iudah, even as the heart of one man. I wish my speech could be so powerfull with you: for never was there so great need of help to bring the King back unto his house as now; in regard that at this time many of his People have rebelliously with­drawne themselves from him, and risen up in Armes against him; not like those two hundred men, who fol­lowed [Page 41] Absolom in the simplicity of their hearts; 2. Sam. 15.11. but like Sheba with malice, and obstinate resolution against the King. They refuse all offers of Peace made by our graci­ous Soveraigne, whereof you are witnesses. They de­mand as hard conditions of Peace from us, as Nahash did from Iabesh-Gilead. 1. Sam. 11.2. He would grant them no Peace, but upon condition, that he might thrust out all their right eyes: These men will grant no Peace unto the King and Kingdome, but upon that condition that they may be allowed to thrust out both our eyes, the eye of Learning, and the eye of Religion. So that the King may say with David, Psal. 120.6, 7. My soule hath long dwelt with him that hateth Peace: I am for Peace; but when I speake, they are for Warre. I can best compare them (though it be hard to find any to match them in villanie) with that Re­bellious rout of the Iewes, who called themselves Zela­tors; they under colour of fighting for Religion and Li­bertie, Rebelled against Caesar: and when Vespasian, Liev­tenant Generall to Nero, who was sent to suppresse them, offered them all termes of Peace, Ioseph. de bell. Iud. L. 4. C. 5. & L. 7. by the mouth of Iose­phus; they would not heare of it. Titus so much pittied them, that he earnestly entreated them to accept of Peace, and save themselves from destruction; but they scorned him, [...]ailed at him, and endeavoured from the walls to kill him; yet that mild Prince, seeing the number of their slaine, did lift up his eyes to Heaven, and say, 'Tis well knowne to thee, O Lord of Heaven, that I am not the cause of these evills, for I desired to be at Peace with them oftner then once, but the Seditious evermore would nothing but Warre, Warre. I am sure our King may make the like Protestation. And that you may see in how many things, our Rebells doe resemble them, I will note some other [Page 42] passages out of the history: They hated Peace so much, that it was death to move for it, yea, they killed one, onely for praying God to send Peace and concord a­mongst them. Howsoever in their Rebellion, they pre­tended the Lords Cause, and that they fought for the Law and Religion of their God, which the Romanes had no purpose to debarre them of; yet there was no Religion in their hearts; for they choosed for their Chieftaines, the grand Captaines of wickednesse; they committed cruelties and outrages of all sorts; they invited to come unto them, whosoever desired to be rid of his Master, or desired to be revenged on him who had done him wrong, or who could not abide to be ruled by any, or who had shed blood, or was in debt and danger of the Law, or who was disposed to robbe, steale, murder, and eate and drinke freely at other mens cost. (And is it not so now with our Zelots?) They had their lying Prophets, who incoura­ged the People to stand out in Rebellion: (yet certainly neither so many, nor so impudent as there are now at Lon­don.) They made one Pavi the sonne of Peniel a Carter, (as good as a Coach-man) high-Priest: for saies the story, they held the Priesthood and service of God, but as gaudie toyes. (The like esteeme have our Zelots of the Ministrie, Liturgie, and administration of the Sacraments.) They accused such as were rich, to be friends to Caesar, and to have an intent to betray the City to Vespasian, and so (to use the phrase of this age,) they pronounced them Ma­lignants, and plundered them of all their goods. These goodly Zelators (I had almost said Puritans) at last set the Temple on fire, (as our Zelots have set the Church of God on fire, and defaced many materiall Temples) and brought utter ruine upon themselves, with the death of a [Page 43] million of men. Some of them escaped unto Alexandria, and there causing commotions for recovering their liberty were apprehended, to the number of six hundred; whose obstinacy (saies Iosephus) was to be admired: L. 7. de Bell. Iud. cap. 29. for they en­dured all the torments that could be devised, rather then they would acknowledge Caesar to be their Lord.

They were not, they could not be more obstinate and spitefull against Caesar, then are the Rebells now against their gratious, and Native King; and therefore the greater zeal, courage, and resolution, will be required in you to bring the King back unto his house. When David was to return after his flight from Absolom, the people did strive who should be most forward to bring him back, and the men of Israel did hotly expostulate with the men of Iudah, 2. Sam 19.41. &c. for preventing them in the honour of that service. I wish the like forwardnesse in you, that in this you strive, to bring Iudah unto his people; and in nothing else: for if you should be divided in other things, and every man have his own ends, and severall waies, there will be little hope of any good to be done. I told you in the explication, that to bring Iudah unto his people, imports an union betweene him and his people: and now I shall adde only this, that where there is a fracture and a breach, (as there is now a great one) there is no way to salve it, and to bring Iudah back again unto his people, except that you, who adhere unto Iudah, be united amongst your selves. Consider therefore, I beseech you, that there is no strength in divi­ded forces, as Menenius Agrippa, Liv. L. 1. sheweth in an oration to the people of Rome, by a parable of the Members of a mans body disagreeing amongst themselves. Consider likewise that it was division which gave the Romans ad­vantage against the Ancient Brittons: Nec enim aliud (saith [Page 44] Tacitus) adversus validissimas gentes pro nobis utilius, quam, In vit. A­gric. quod in commune non consulunt, rarus ad propulsan­dum commune periculum convent us: ita dum singuli pug­nant, uniuersi vincuntur. and specially consider how the enemies of Iudah in both Kingdomes are united amongst themselves, united with the bond of an Oath, or rather a Covenant of perjury. So that I may say, as it is in the Psalm, Psal 2.2, 3. The rulers take counsell together against the Lord, and against his anoynted: (therefore against the Lord, because against his anoynted) Saying, let us break their bands asunder. What bands? why, all the bands of Al­legiance. The like we read, Psal. 83. They have taken craf­tie counsell against thy People, and consulted against thy hidden ones — they have consulted together with one consent; they are confederate against thee. The tabernacles of Edom and the Ishmaelites; of Moab, and the Hagarens: Geball and Ammon, and Amalek, the Philistines with the in­habitants of Tyre. In Psa. 140. Assur also is joyned with them. Here is an unity in evill, which S ^t Hilary will not have called uni­on, but combination. S ^t Basil cals it Concors odium unity in hatred. However, I wish that in the poynt of agree­ment, we may even follow their example; (albeit it be strange, that any President of Peace should come from Schismaticks) and that we may be as firmly united for Iudah, as they are against him; for there is most need of u­nity against united forces. Put away therefore all divisive motions, and look unto the Weal-publique, and not eve­ry man to his own particular ends. And truly such is my hope of you, that you will deserve the commendation of the sonnes of Iudah, Ezra. 3.9. when they went about the rebuilding of the temple; of whom it is said, Et filij Iudah quasi vir unus: that you will be like the children of Israel, going a­gainst the Tribe of Benjamin; for of them it is said; And all [Page 45] the people arose as one man; and againe, Iudg. 20.8.11. So all the men of Israel arose against the City, knit together as one man. And that you will imitate the men of Iudah, when Hezekiah ap­poynted the Passeover to be kept: it is said, 2. Chron. 30.12. Also in Iudah the hand of God was to give them one heart to do the com­mandment of the King. I confesse that in this, your for­wardnesse hath prevented me, and given me occasion to blesse God for you, and I shall do it in the words of Debo­rah, Praise the Lord for the avenging of Israel, when the peo­ple willingly offered themselves. Iudg. 5.2.9.2.9. My heart is towards the governours of Israel, that offered themselves willingly a­mong the people. It is said, 1. Chron. 12.18. Then the spirit came upon Amasa, and he said, thine are we, O David, and on thy side thou sonne of Iesse: Peace, Peace be unto thee, and to thy helpers; for the Lord thy God helpeth thee. Such a spirit God hath sent upon you, and if you continue to be thus affected, it will be an easie matter to bring Iudah unto his people. Yea, God Almighty helpeth him, as he did David; he hath begun to bring him unto his people, and to let him upon his throne; he hath made his enemies to fly before him. As this day requireth from us a thankfull comemoration of his Majesties first Inauguration unto his Crown: so God hath given us a fresh occasion to praise him on this day, for that great victory which he hath lately given unto his Majesties Forces, At New­arke. against the Rebells. This should be unto us an earnest, that God in his own time will perfect that work which he hath begun, and, Give great deliverances unto the King, Psal. 18.51. Psa. 1.32.1. Psa. 134.11. and shew mer­cy unto his Anoynted. In the mean time I shall pray, That God would remember our David in all his Troubles; that he would rescue him and deliver him out of the hands of strange children: that his arme may strengthen him, so that [Page 46] the sonne of wickednesse do not afflict him: Psal. 89.21, 22, 23. that he would beat down his foes before his face, and plague them that hate him. Psal. 83.11, 12, 13. Make their Nobles like Oreb, and like Zeob; yea all their Princes as Zebah, and as Zelmunah: Who said, let us take to our selves the houses of God in possession. O my God, make them like a wheele, and as the stubble before the wind. Make them like a wheele, saith the Prophet; you know a wheele is made to turne round, so will God make all their devices turne Round in their Heads; he will bring the Counsells of Achitophel to nothing, and scatter the people that delight in War, so that their sword shall be sheathed in their own sides. 1. Sam. 2.10. But he will give strength unto his King, and exalt the horne of his anoynted. And unto his people he will yet give the blessing of Peace: which Al­mighty God of his infinite mercy grant, &c.