THE BLESSING OF JUDAH Explained, and applied to the present times, in a Sermon preached at S. MARIES OXFORD, March 27. 1644.  
Being the Anniversary of His Majesty's Inauguration to His Crown.  
Before some of the Lords, and the Honourable Members of the House of Commons there assembled.  
Wherein amongst other things, is strongly proved, that the King is immediately dependent from God, and receiveth not His power from the people.  
By HENRY LESLIE Bishop of Downe. Published by Command of Authority.  And King David sent to Zadok, and to Abiathar the Priests, saying, Speak unto the Elders of judah, saying, Why are ye the last, to bring the King bacl to his house. 2 SAM. 19.11. 
OXFORD, Printed by LEONARD LICHFIELD, Printer to the University, 1644.   
DEUT. 33.7. 
And this is the blessing of judah: and he said, hear, Lord, the voice of judah, and bring him unto his People: Let his hands be sufficient for him, and be thou an help to him from his enemies.  
THe first words of this Text, contain the Title, and stand as it were an Inscription, written over the head of the Verse: And this is the blessing of judah, 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 judah. 3. Quid, the blessing itself: it is a Prayer unto God for judah, consisting of four Petitions: the first is, that God would hear the Prayer of judah, Hear, Lord, the voice of judah. 2. That God would set judah as King over his People, and establish a firm union between 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 help 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 less 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 inferior may bless his Superior; a Subject doth bless his Prince, and man doth bless God in hearty devotion: But the blessing which is ex authoritate, cometh always 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, etc. verse. 2. He blesseth the Sons of jacob, in the name of the God of jacob. And he had good authority to bless in God's name, if we do but consider what he was: Moses, the man of God, vers. 1. The servant of the Lord, Iosh. 1.1. God's chosen one, Psal. 106.23. God's Secretary, who spoke with God face to face, Exod. 33.11. and saw him who is invisible. Heb. 11.27. Moses the leader of God's People out of Egypt and his Lawgiver, 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 only a Prophet, but a King also, as it is in the fifth verse, He was a King in jesurun. In all these respects Moses had good right to bless, especially before his death, it being the custom of the patriarchs to bless their Children on their deathbed.  
The Party blessed is judah. judah was the fourth son of jacob, unto whom by the forfeiture of Reuben, the birthright did descend, and in whose posterity the Crown was established, according to the prophecy of jacob, judah, Thou art he whom thy Brethren shall praise— Thy Father's Children shall bow down before thee— The Sceptre shall not departed from judah, Gen. 49.8. and 10. And God himself says, judah is my Lawgiver, Psal. 108.8. The like you have, 1. Chron. 5.2. Judah prevailed above his Brethren, and of him came the chief 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 judah to be the ruler. And Psal. 78.67. He refused the Tabernacle of joseph, and chose not the Tribe of Ephraim: But chose the Tribe of judah. judah in all their Battles 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. judg. 1.2. Chap. 20.18. The first judge whom God raised to deliver the Children of Israel, was Othoniel of the Tribe of judah, jud. 3.9. And the first King, in whose line the Kingdom was established, was of judah, and when the ten Tribes made defection after jeroboam, there was none that followed the house of David, but the Tribe of Judah only, 1. King. 12.20. so that by judah here we shall understand the King's Tribe, his Family 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 itself, which is a prayer for judah: and indeed we can bless no other ways, but by praying God to bless: our Benedicere is bene-precari. When God is said to bless us, his blessing is Operative, making us blessed indeed: when we are said to bless God, our blessing is Declarative, pronouncing him to be blessed: and when we bless others, our blessing is Optative, wishing blessedness unto them. And yet this blessing of Moses, is not only a prayer, but also a prophecy, as was the blessing of jacob, Gen. 49.1. And jacob called unto his sons, and said, gather yourselves together, that I may tell you that which shall befall you in the last days. So Moses here showeth unto them those things, which should befall them in the last days: that which he prays for unto judah, he foretells shall happen unto him; namely, that God shall hear his voice, bring him unto his people, make his hands sufficient for him, and help him against his enemies.  
The first petition is, Hear, Lord, the voice of judah; that is, the prayer of judah, (as the Chaldee Paraphrase translates it.) But shall judah need to pray? Yes, judah signifies Confession or Praise, and there is no man hath more need to call upon God, than judah hath; for the strength of judah lieth in his God. In this short petition, three things are implied. 1. That judah shall be in distress. 2. That in his distress he shall utter his voice, and call upon God. 3. That God shall hear his prayer. First, I say, judah shall be in distress: for albeit he be exalted fare above the rank of other men, yet is he not exempted from the common condition of mortals. Nebuchadnezars Image may teach us that the feet of every Empire are of clay; 
Dan. 2.33.  that is, very brittle. King's 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 ye are gods: to show that they are but gods of earth, he subjoins; but ye 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 judah must confess with Solomon's wisdom: I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth. And in my mother's womb was fashioned to be flesh in the time of ten months, 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 air, 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 swaddling , and that with cares. For there is no King that had any other beginning of birth. Wisdom. 7.1. etc. The flatterers of Alexander would have him believe that he was the son of jupiter, and not of Philip; but being wounded in Battle, he was taught by experience that he was the mortal son of a mortal 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 judah, and yet his life almost a perpetual suffering: He was persecuted by Saul, by his unnatural son Absolom, 
Psal. 119.109.  by Sheba, by Shimei. He was even hunted like a Partridge from mountain to mountain, so that carrying his soul 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 employed in these words) David in his distress called upon God, and cried unto him even out of the deeps, as we read often in the Psalms. 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 go against this multitude. So Jehosophat, 
2. Chron. 20.12.  going against the Ammonites; Oh our God, wilt not thou judge them, we know not what to do, but our eyes are towards thee. And the same jehosophat, being pursued hard by the Army of the Syrians, cried 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 hear the prayer of judah. God heareth the prayers of all his servants, much more of judah, who is nearest & dearest unto him: he heard the voice of David, as he professeth often in the Psalms, I cried unto the Lord and he heard me. So he heard Abijah, Asa, jehosophat, Hezekiah, and the rest: when Moses hands were lifted up, Israel prevailed. And let it be our prayer, that God may still hear the voice of judah. This is the first part of the blessing, and contains more blessings than one, both that judah should have the grace to call upon God, and that God should have the mercy to hear the voice of judah.  
I come unto the second Petition, which is the main thing I intended, as being most proper for the service of this day: And bring him unto his people. Where three things are employed: 1. That judah 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 own 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 judah unto his people: in which words, Expositors have either found, or made some difficulty. I will not trouble you with impertinent glosses; but labour to take up the full sense of the words, in these three propositions. 1. Bring judah unto his Crown, and set him as King over his people. 2. If judah at any time be driven from his people, bring him back again unto them. 3. Establish a firm union between judah and his people.  
First, I say, Bring judah unto his People; that is, bring him unto his Crown, and set him upon his throne as King over his people. This is God's proper work, 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 universal Monarch of the whole world, and all Kings but his deputies: this plea is cast over the bar, and almost forsaken: but there is a worse plea set on foot by the jesuites, and followed more eagerly by the rebellious schismatics, 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 himself saith Per me, by me Kings Reign, Prov. 8.15. He that spoke that, is the uncreated wisdom of God, the very same person of whom S. john saith, per ipsum omnia facta sunt. john, 1.3. So that unless the Pope or the People made the world, they can neither make nor unmake Kings. To make this yet more evident, I will show unto you, first, that the office of Kings, is not the invention of Man; but the ordinance of the Eternal wisdom 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 speaks not of Government in General; but of Kings in particular: for in the first verse he calleth them Higher powers, such as excel all others in dignity: now only these powers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, higher, supreme, or supereminent, which have none in earth above them. The Apostle speaks of these powers which then were in the world, and particularly over the Romans: but at that time there was no supreme power known, but only the regal: and therefore certainly he speaks particularly of Kings, and styleth them the ordinance of God. And yet I confess that the equity of the Apostles reason, doth bind us by analogy to be subject unto other Governors, and to our spiritual rulers: but only 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 general 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 Laws, and Laws are improfitable without Magistrates: but, (say they) the determination of the government, and the several 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 Aristocracy. 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 St Peter requires subjection unto them, For the Lords sake: and he knew of no other governor's but such as were sent by the King, and in that respect to be obeyed. Yea in the whole volume of God's Book, there is not one word to commend, or that doth so much as favour, either Aristocracy or Democracie.  
Here, if the time would permit me, and if so large a discourse could be contained within the compass of a Sermon, I would prove unto you, first, that the government of Kings, is Ductu naturae, there being in all things a natural propension unto the government of one. Secondly, that it is Exemplo Divino, it being the government which God established over his own People: he being their King, never derived the supreme power over them, immediately from himself, unto many, nor settled it in any body collective; but still in the Person of one, and more than 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 St chrysostom) not a Democracie, but a Kingdom. If God had created at first more men than one, all these equally should have had rule over their posterity: but he created only one, and in the Person of that one, he fixed a Sovereignty, not only 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 Kingdom. So that albeit Adam had continued in the State of innocency, there should have been government, order and superiority, as there is amongst the Angels, and this had been the government of one: but if sin had never entered into the world, Democracie nor Aristocracy had never been known: it was sin that gave occasion to these governments; and it was the corruption of Monarchy 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 do) by changing of the government. That it is so, may evidently appear by this, that we know the first original 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 original of Regal 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 natural way of government: but the first Kings were long before there were any writers, and it was not easy to observe the beginning of their power, because it did naturally and insensibly flow from that power which was paternal. The power of a Father by the increase of his Family, his Children and children's 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 unruliness; it enlarged itself 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 continued, and they did obey him as a King. I could further show unto you, that this government of Kings is of all other most ancient and universal; 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 judah unto his people. We are told thrice by Daniel in one Chapter, That the Kingdoms 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 wisdom and might are his: he changeth the times and the seasons: he removeth Kings, and setteth up Kings: he giveth wisdom and knowledge: he revealeth secret things. Where the advancement of Kings is ascribed unto God, no less than infinite wisdom & 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 wisdom and understanding, and to reveal secret things; which none but God only can do. To this purpose speak the rest of the Prophets; I say saith, The royal Diadem is in God's hand, Chap. 62.3. God sets it upon his head, saith David, Psal. 21.3. Their Sceptre is his, and God's rod is in their hand, Exod. 17.9. Their Thrones be Gods; Solomon sat upon the Throne of God, 1. Chron. 29.23. They have their commission from God, joh. 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, 
joh. 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 judge not for man, but for the Lord, that is, in the Lord's place; saith jehosaphat 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 only the temporal, but also the eternal happiness 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 Britain, termed him, God's Vicar within his Kingdom; so did Pope Anastasius stile Anastasius Caesar: but it is not my purpose at this time to speak of the King's Power in Causes Ecclesiastical, but only 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 all flesh, set a man over the congregation: where we shall do well to mark 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 souls of all men; so is he the God who sets a man over the Congregation; now God is the Author of the soul of man immediately by creation and infusion, albeit an humane act do intervene; so is he the Author of regal power immediately, though some humane acts do intervene to the investing of the King with that power. So God after Moses death set joshua 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 kingdom, Psal. 2.6. I have set my king upon my holy hill of Zion. 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 lest you should think, that this was peculiar unto the Kings of the jews, who were Gods own People, and he their King in a special manner: I must show 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 kingdoms of the earth, as he himself confesseth, 2. Chron. 36.23. Ezra 1.2. As God gave these kingdoms to Cyrus, so before he had given them unto Nabuchadnezzar, as the Lord himself testifieth, jer. 27.6. And now have I given all these lands into the hand of Nabuchadnezzar, etc. And Ezech. 29.19. Behold, I will give the land of Egypt unto Nabuchadnezzar. Nabuchadnezzar not knowing s● 〈◊〉 was ●●●ed to converse with beasts, until he 〈…〉 this lesson, that he had received the kingdom, 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 read Christi Populi, nor Christi Pontificis; to show that they are dependent from none, but from God only; and that stile is given unto Heathen Kings, as well as to the Kings of judah, 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 ye 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 outstretched arm, and have given it unto whom it seemed meet unto me, jer. 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 universal, over every People, in the division of the Nations of the whole earth; only 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 Psalm 89. And therefore Solomon's wisdom exhorts Kings after this manner, Chap. 6.1. Hear, O ye Kings, understand ye that be judges of the ends of the earth; give ear you that rule the People:— for power is given you of the Lord, and Sovereignty from the highest. By all these testimonies which I have produced, it will appear, that there is no truth more fully, more clearly revealed in Scripture, than 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 years. Tertullian saith, 
In Apologetico.  Ind 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 certain that Kings, as men, are created by God, receive their breath from him, (neither from the Pope nor from the People:) as by God's appointment they are borne, so by his appointment they reign. St Austin speaketh fully to this purpose in many places; so doth St Gregory 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 King's Crown, before Pope Zacharie: 
Eginhart. in Princie histori.  when the French were resolved to dethrone Childericke, and to set up Pippin in his place, they sent to the Pope to be resolved touching the lawfulness of that act, and he like a bad Divine, gave them an advice to their own mind, that they might do it, for that the People have power to make him King who manageth the affairs of the Kingdom. Such a Papal 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 profess that they will banish all Popery, root and branch, are yet drawing in Popery by head and shoulders; for I know no 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 itself 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 terms Kings, the sons and offspring of jupiter, 
Anal. Lib. 3.  so doth Callimachus, and the wise Tacitus saith, Principes imperium à Deo habent. Therefore some Emperors did stamped their Coin, with an hand coming out of the Clouds, holding a Crown, and setting it on their heads, and accordingly did style themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Crowned by God.  
And yet for all this the jesuites and Puritans pretend that the Scripture is for them, because forsooth, Deut. 17.15. the constitution of a King seems 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 judah came to Hebron and there they anointed David King over the house of judah. And Chap. 5.3. So all the Elders of Israel 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 Israel were come to Sechem to make him King. Of joash. 2. Kings. 11.12. That when jehojada had showed unto the Captains and the Guard, the King's Son and put the Crown 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 judah took Azariah, and made him King instead of his Father Amaziah. Of Josiah, when his Father Ammon was slain. 2. Kings. 21.24. And the People of the Land made josiah his son King in his stead. Of jehoahaz, 2. Kings. 23.30. And the People of the Land took jehoahaz the son of josiah, and anointed him, and made him King in his Father's stead. And yet for all this, it is certain, 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 Samuel 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 publicly 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 Arms, and fight against their Enemies, Chap. 11.4. So that, that act of the People in Gilgall, of making him King, was only a renewing of the Kingdom, as Samuel terms it in the words going before, Let us go to Gilgall, and renew the Kingdom there: vers. 14. They did renew it, by a solemn inauguration. And when God had rejected Saul for his disobedience, it is manifest that he only did choose David, and establish the Kingdom 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 sons, he hath chosen Solomon my son, to sit upon the throne of the Kingdom: and when David was upon his death bed, and all the People, together with Abiathar the Highpriest, and Joab the General 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 settled the Crown in his line; insomuch that albeit it be said, that all Israel 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 son reigned in his stead. 1. King. 11.43. So that Rehoboam reigned, 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 only of their Solemn Declaration, and acceptation of their King: otherwise the Scripture shall be contrary unto itself, which we may not in any wise admit. That this is the true meaning of these phrases, may further appear, because, as the People are said to make Saul King; so Samuel is said to make him King. 1 Sam. 12.1. And Samuel said unto all Israel, behold, I have harkened 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 only poured a box of oil upon him, by God's 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 concur 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 chief governor, 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 Birthright: 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 public acknowledgement of his Right and Title. This sense is not unusual in Scripture, for the Apostle saith, The Saints shall judge the world: 
1. Cor. 6.2.  now the 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 regal power; and the solemn declaration, and signification of his power, place, and dignity. This last belongs unto the People; but it is only a ceremony, 
2. King. 9  of no absolute necessity: for we know that jehu 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 james 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 King's Coronation; but it is only a Ceremony, and such a Ceremony as doth not any thing, only it declareth what is done; the King was King before it, as much as he is after it; only 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 think, that the People at the Coronation have no power to reject or refuse him, who is the lawful Heir of the Crown; he claims no Title from his Coronation, but from his Birthright. When Watson and Clerke conspired against King james, in the beginning of his Reign here, at their Arraignment, they pleaded it was no Treason, because the King was not Crowned, but the learned judges told them, that in England there is no inter-regnum, for the King never dieth, and that the Coronation is but a Ceremony, to show the King unto the People. The time was, when the Pope was master of the Ceremony, the Emperor's being crowned by him; and as he was master of the Ceremony, he did claim to be master of the substance too, and that they held their Crown of him; but the Emperors were not so simple, as to believe that; for we read that Pope Adrian having written unto the Emperor Frederick, That he had willingly bestowed upon him, the royal Crown of the Empire; and the Emperor being offended at the Pope's sauciness, the Pope corrected himself in his second Letters, after this manner; I wrote that I willingly bestowed upon you the royal Crown, meaning only, that I set it upon your head, or Crowned you with it. So that from this Ceremony of the Coronation, or public Inauguration, no claim will grow, either to the Pope, or to the People, to dispose of the King's Crown.  
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 jews, God reserved unto himself, 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 wilderness called one another, saying, 
Num. 14.4.  Let us make us a guide to bring us bacl into Egypt. 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 God's will, might do that which they knew they themselves could not do. That the Kings of the jews were of Gods own choice is acknowledged not only by the jesuits, but also by Buquanan; but they think that other kings are not so; and it cannot be denied, but that in elective kingdoms, the designation of the person is by the People; and so we find that some kings have been chosen by the Senate, others by the Soldiers, 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 Director, men are only instruments and secondary agents. If a King be chosen by voices, 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 jehosaphat, 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 battle is Gods, and he giveth the victory. But when a King comes to his Crown by lawful Succession, as here with us, I do not see what the People can pretend; for it is God who gives children, he makes heirs, as in a private family, so in a kingdom, and it is his blessing that doth perpetuate that happy Line. So that, which way soever a King comes to his Crown, we must confess with the Fathers of the Council of Paris, Non actu, non voto, 
Lib. c. 5.  neque brachio fortitudinis humanae, sed occulto judicio dispositionis divinae, regnum confertur terrenum. An earthly Crown is not obtained by any humane act or endeavour, nor by the arm of flesh, but by the secret disposing of the overruling providence of God.  
In the last place, we shall consider of the collation of regal 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 only can say unto kings, Ego dixi, dit estis; but if the People gave them their power, than 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 jesuits, taken up by the Puritans, (who outstripe the jesuits in all treasonable doctrines and practices) 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 Navarre 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 jesuitical doctrine were true, I do not see how God could say, Per me Reges regnant; 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 only he speaks) is from God only; and if it be from God only, 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 universal affirmation; Non est potestas, nisi à Deo, id est, omnis potestas est à solo Deo; he styles the King, the Minister of God; but if his power were immediately given him by the People, he should rather be styled Minister Populi, as being their Minister immediately, and Gods only mediately. Nor could Kings be said to judge in God's place, if the power whereby they judge be given them by the People, and that only in trust. As this treasonable doctrine has no warrant in Scripture, so neither hath it any ground in Nature; for natural reason doth only dictate, that it is of necessity that the multitude be ruled; natural reason doth convince and compel 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 Sovereignty, by the Law of Nature, and by Gods own institution, Gen. 9.6. Who so sheddeth man's blood, by man shall his blood be shed, now we know, no man hath this power over himself; 
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 were never invested with sovereign power, and therefore howsoever the King be sometimes chosen by them, and always inaugured by them; yet his power, his commission is not from them, but from God: for it is a maxim in the Law, Nemo plus iuris in alium transferre potest, quàm ipse habet. The people cannot transfer unto the King that power which they never had. Man did receive from God immediately 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 jesuites acknowledge that in a Democracy, they who have the supreme power, receive it immediately from God, and shall we not think that it is so also in a Monarchy? If this Doctrine of the jesuites 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 Ecclesiastical 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 Episcopal power immediately 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 regal power, that, albeit the person who 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 go into a dark Cell, and there amongst many looking-glasses, choose one, bring it out, and set it before the light of the sun, whereby it becometh resplendent; that man cannot be said to apply the light of the sun unto the glass, but to apply the glass unto the light of the sun: even so when the people designs a person to be their King, they cannot be said to apply the Regal Power unto the person, but the person unto the power; For they having designed the person, God immediately gives him the power. This was signified by the anointing of Kings; for they were not anointed 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 always anointed by Priest or Prophet, to show that the power given by that anointing was from God only; for Priests are apppointed to Minister in things pertaining to God. Again, the Oil wherewith they were anointed, was not bought from Merchants or Apothecaries, but brought out of the sanctuary, compounded by Gods own direction, and therefore holy Oil, to signify that the power given by that anointing is sacred too, such as the King did receive, not from Millo (a place of secular assemblies) but from Mount Zion. In all Christian Kingdoms, it hath been a custom 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 show that power is given him of the Lord, and Sovereignty from the most High. And so much all Kings do profess, styling themselves in their Writs, Dei Gratiâ; but now jesuits 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 only, and are no way dependant from the people. Now if God give them their authority, if it be God only who puts them in Commission; than it is only God who can turn 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 Kingdom, to take upon them, to depose their King, or to dispose of these things, that are his, is a sacrilegious usurping of God's prerogative, who only is King of Kings, and Lord of Lords: he removeth Kings, and setteth up Kings: he only brings judah unto his people, and he only can take judah from his people.  
And now to return 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 show you, that the words will bear a further sense, namely, that if judah at any time be driven from his people, it would please God to bring him bacl unto them again: So Tremelius reads it, Reduc eum ad populum Suum. It was David's case; he was banished from his kingdom by his unnatural Son Absolom; for the treason was so great, that he was forced to fly from jerusalem with his family, and the Priests: (for the Priests did suffer in that Rebellion with their King, as they do 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 distress: for when he commanded Zadock to carry back again the Ark unto jerusalem, 
2. Sam. 15.25.  he said, if I shall find favour in the eyes of the Lord, he will bring me again, and show 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 firm union between judah 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 Kingdom: for unity is the perfection of all things: 
Sallust.  Concordiâ res parvae crescant, discordiâ maximae dilabuntur: without concord Peace cannot continue, War cannot prosper. In the natural 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 ezechiel's vision of scattered bones, which were to be revived: first the bones came together, every bone to his bone, than the sinews 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 four winds, to enter into them, and give them life. It is so in the body Politic, if the members be separated and divided amongst themselves, and from their head, there is little life in that Kingdom: 
Math. 12.25.  for every Kingdom divided against itself is brought to desolation: and every City and house divided against itself, shall not stand. Unity is that which both makes and preserves a City; for Civitas est civium unitas. Plaeto saith this is the strength of the Republic; Rempub. facit firmissimam Civium inter se concordia & consensus. 
Lib. 3. de repub.  Agesilaus being asked a reason, why the City of Sparta was not walled about, he pointed at the Citizens all in their armour, and well agreeing among themselves, Lo these be the walls of our City, saith he, 
Plut. in Apoph. Lacon.  signifying thereby, that Cities and Kingdoms, are not safer by any walls and Bulwarks, then by the mutual consent and concord of the Citizens. The Psalmist commends jerusalem for her unity, 
Psal. 122.3.4.  jerusalem is builded as a City 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 jerusalem, they shall prosper that love thee. Silurus taught his sons what great strength is in unity, by delivering unto them a bundle of arrows which no man was able to break, while they were fast bound up together; but being taken asunder it was an easy matter to break 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, etc. And as it is in the body natural and politic: So it is likewise in Christ's mystical body, the Church. Unless 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 jerusalem. It is not a number of straggling sheep, but a Communion of Saints. A flock united under one shepherd, having but one Lord, 
Ephes. 4.5. Act. 4.32.  one Faith, one Baptism, 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 Believers, 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 broke bread, they did it altogether. It was the legacy that Christ left in his last will, to his Disciples, Peace I leave with you, my peace I give unto you, 
joh. 14.27.  not as the world giveth, give I unto you. But who so considers, what little Peace is now amongst us, may justly suspect, that Christ's will is not proved, his legacy is not paid. And indeed it is our own 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 certain that unity is necessary for all societies, especially unity between the King and his Subjects, as being that which preserves Peace, both in Church and Commonwealth. And this union is from God: It is he who brings judah 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 speak 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 Schism and Rebellion, are not lead by the Spirit of God, who is love itself; 
Galath. 5.20.  but by the lusts of the flesh, engendering hatred, variance, emulations, wrath, strife, seditions, heresies, envyings. These as they are not judah's People, so neither are they Gods.  
I have now done with my Text; (for the time will not permit me to speak of the other two Petitions) but the Service of this day, and your expectation, do require that I say something by way of application. This day was this Scripture fulfilled in your ears; 
Luk. 4.21.  for upon this day, full nineteen years ago, Almighty God brought judah unto his people: he set our gracious Sovereign that now is, upon the throne of his Father, which unto us was no small blessing, if we had known our own happiness. 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 unless God set a man over the Congregation, which may go out and in before them; the Congregation of the Lord will be as Sheep without a Shepherd. And we are often told in the Book of judges, that when there was no King in Israel, every man did that which was right in his own eyes. Experience also hath taught all men, that tyranny is nothing so bad, as Anarchy. 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 Captains over Thousands and over Hundreds: insomuch that after his death, David ascribed all their wealth unto him, saying, Ye daughters of Israel, 
2. Sam. 9.24.  weep for Saul which clothed you in scarlet, with pleasures, and hanged Ornaments of gold upon your apparel. Such benefits came by the government of a Tyrant: but when they had no King at all, all manner of evil did ensue. Whence came it, that the People in the wilderness, did worship the golden Calf, but that Moses their Prince and keeper of Religion, was absent, and Aaron the Priest was too weak 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 judges, the Children of Israel did wickedly in the sight of the lord? the cause appeareth plainly in the text: joshua their godly Prince was dead, and either they had no chief Governor, or at least not one armed with sufficient power to restrain them; for it is said, they would not obey their judges, 
jud. 2.17.  but went a whoring after other Gods. So it came to pass that every man did what seemed good in his own eyes. And so it will ever be, when there is not authority strong enough to control our unruly desires: therefore the want of a King is threatened as the greatest of judgements, Hos. 3.4. the children of Israel shall abide many days without a King, and without a Prince, and without a Sacrifice. Certainly these were miserable days, in which there were neither justice, nor religion. But if there be a King set upon the throne of power, his fear will restrain the wicked, as Solomon saith, Prov. 20.8. A king that sitteth in the throne of judgement, chaseth away all evil with his eyes. And vers. 26. A wise king scattereth the wicked, and causeth the wheel to turn over them. So that upon the King depends the safety of the people: and therefore in the book of judges the chief 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 David's safety; Rescue me and deliver me from the hand of strange children, and in the verses following, he showeth what great good cometh unto all from his safety; that our sons may be as Plants:— Our daughters as the corner stones:— that our garners may be full etc. Eight temporal 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 jehova: 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 Jews in captivity were commanded to pray for the King of Babel: 
1. Tim. 2.1, 2.  and St Paul at that time when Kings were none of the best, enjoined us to pray for them, and the reason which he useth, showeth, 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 Godliness and honesty: as if he should say, if the King be safe, the peace will be safe; by peace cometh 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 Kingdom. 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 do judgement and justice. Here I need not to fear 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 anointed. And truth never stands more in need of an advocate, then when it is spoken against. Give me leave therefore, out of the duty which I own unto this day, to make some acknowledgement, of those manifold graces, wherewith God hath endued His Majesty and therein blessed us: and I shall entreat 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 unskilful speaker; for I freely confess, the mercies of God bestowed on us, in and by him, are higher and greater than 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 virtue, whose life was so Religious and exemplary, as His? Pliny saith, there be three virtues which especially commend a Prince, 
Paneg.  namely, Piety, Temperance, and Meekness: 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 God's worship, which I wish were recommended unto all His Subjects, as a pattern for imitation. His Temperance is such as may be in some sort compared with that of the ancient Philosophers. And this is no small blessing unto the Land; 
Eccles. 10.17.  for saith Solomon, blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength and not for drunkenness. His Meekness, mercy, and clemency, is so great, that his greatest enemies, and most perfidious Traitors, do not despair of his pardon. I should come fare short, if I should only apply unto him the commendation of Augustus, Quo nihil immensus mitius orbis habet.  
He goes fare beyond that, and hath learned the hardest lesson in Christianity, not only to forgive his enemies, but also, to render good for evil. Unto these I might add, His great justice and Integrity, which is such, that He may make samuel's testament, and say, 
1. Sam. 12.3.  witness against me before the Lord:— whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind 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 sit under his own vine, and did eat the fruit of his own labours; Religion and justice 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 own happiness; but were weary of his government, as the Israelites were of samuel's, so that for a long time he hath been driven from his People. But it may be now, we will learn to prise 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 Sovereign hath been kept in Wardship, under Tutors and Governors; these Egyptian taskmaisters, have not only usurped the rights of his Crown; but with more than Spanish cruelty, Tyrannised over the Goods, Lives and Liberties of the Subjects; yea, and over their Consciencies too, forcing men to forswear 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 days; 
jud. 17.  for in these days every man did that which was good in his own eyes. In these days Micha made him an Image, set up a new Religion, and got him a Chaplain for the purpose: In these days, the men of Dan, did rob, kill, and burn: 
jud. 18.  In these days the men of Gibeah ravished a Woman, 
jud. 19  a Levites wife, and that unto death. And the censure which the holy Ghost passeth upon all these facts, is this, In these days there was no King in Jsrael, but every man did that which was right in his own eyes. Almighty God, because of our sins, and especially, for not acknowledging the blessing of a good and peaceable King, hath caused these days to return 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 spoil, a thousand times more, than 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 days there is no King in Israel. Yet (praised be God) we have a King, the best of Kings, of whom I may truly say, as a late Historian saith of Henry 6th (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 sons of Belial have risen up against him, and taken from him that power whereby he should control the wickedness of men, and execute vengeance on him that doth evil. And a King who is thus rob of his power, 
Rom. 13.4.  beareth the sword in vain, which ought not to be, if we may believe the Apostle, or if you will take Solomon's 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 dost thou? If Solomon did live now, he needed not to ask that question, Who shall say unto the King, what dost thou? For now every one questions the King for his do, they charge him with many things which he never did, & accuse him even for these things which he did aright: with these men the King's 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 chief, in the last place, 
Prov. 30.29.31.  A King against whom there is no rising up. If a King who is so powerful, 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 than Solomon, and they think it comely and decent, to curb a King, to keep Him in bondage, to rise up against him, and to take all Power from him: howsoever I believe Solomon, and I know, that to deal thus with a King, is not only 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 privileged, and exempted from humane touch. When there was only a conspiracy intended against Henry the 3d, the Traitor was put to most cruel 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 judge can be too cruel. We read of a great King, who going in his Barge, his Crown fell into the water: the Bargeman swum after it, and having recovered it, 
Niceph. Greg.  put it on his head, only that he might have the use of his hands to swim unto the Barge: the King gave him a Talon 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 King's Crown, and all rights of Majesty? they grant Commissions, place and displace Officers, have made them a new Seal, possessed the King's Revenues, Castles, Ships, raised Arms, pressed the King's Subjects to fight against Himself, given away a great part of the Land to Srangers, to assist them; and indeed they have done whatsoever belongeth unto the King to do, and a great deal more. And they wear the King's Crown, not as the Bargeman did, to save it for him; but to deprive him, and his, of it for ever. These traitorous attempts contrived in Hell, have brought such miserable Calamities upon our Kingdoms, as would minister occasion and matter to write a new book of Lamentations: for the Land is filled with blood and uncivil Wars; the Church with Schism, confusion, and profanation of God's worship, the Cities with poverty and want; every house with skrikes and lamentations for their dead; the grave with bodies; and hell with souls. And all this since Judah was driven from his people, by this most horrid, groundless, and unnatural Rebellion.  
I am not able to express in lively colours, the horrible deformity of this Rebellion: that will require a better pen, and the best will come short and want words to describe it. Only this I will say, that all the Rebellions that ever were since the fall of Adam, cannot match it. And yet our King's case in some sort, is like unto david's. David was the best of Kings; yet he found more thorns in his Crown, than Achab did; for it pleased God, that he might humble David, and every way fit him for his service; to train him up in the School of afflictions. First, 
2. Sam. 15.  his unnatural son 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 between the men of Israel, and the men of judah, 
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 jesse. 
2. Sam. 20.1.  Such hath been the lot of our most gracious Sovereign: first many unnatural Absoloms in the Kingdom 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 weakened, many a wicked Shimei in this Kingdom, reviled his government as impious and tyrannical. In the mean time there ariseth a difference amongst the Nobles and Commons, touching the establishing of the Kingdom: (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 james. As God hath made His Majesty like David in suffering, so may he make him like in overcoming. 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 down to the grave with blood: Sheba had his head thrown over the wall. Even so let all thine Enemies perish, O Lord: but upon the King's head let his Crown flourish.  
That the King's Enemies be subdued, and he brought back again unto his house, as David was, and set upon his throne, must be your special care. Give me leave therefore to exhort you in the words of my Text, hear the voice of judah, and bring him unto his People. I told you before that this blessing is not only a Prayer, but also a Prophecy: he foretells that God will hear the voice of judah, and bring him unto his People. Now you must think, that God ordinarily worketh by means; and it is by you he will relieve judah, and to that effect doth even at this time call for your help. And therefore that which Moses poured out as a Prayer unto God, give me leave to present as a Petition unto you, who are the Princes of judah: that you will be pleased now to hear the voice of judah, to bring him unto his People, to make his hands sufficient for him, and to help him against his Enemies. And first, hear the voice of judah: for now judah utters his voice unto you, crying, as Moses did, who is on the Lord's side, 
Exod. 32.26.  let him come unto me. Now it will be known whether you be the People of judah: for as Christ discerned his Sheep by this mark, 
john. 10.27.  my Sheep hear my voice: so by this same mark, may judah discern his people. And think it not strange that I should presume to exhort you unto this duty: for when David, after his banishment, was to return, he appointed the Priests to speak 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 judah, 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 judah, even as the heart of one man. I wish my speech could be so powerful 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 withdrawn themselves from him, and risen up in Arms against him; not like those two hundred men, who followed 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 Sovereign, whereof you are witnesses. They demand as hard conditions of Peace from us, as Nahash did from jabesh-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 Kingdom, 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 soul hath long dwelled with him that hateth Peace: I am for Peace; but when I speak, they are for War. I can best compare them (though it be hard to find any to match them in villainy) with that Rebellious rout of the jews, who called themselves Zelators; they under colour of fight for Religion and Liberty, Rebelled against Caesar: and when Vespasian, Lieutenant General to Nero, who was sent to suppress them, offered them all terms of Peace, 
joseph. de bell. jud. L. 4. C. 5. & L. 7.  by the mouth of josephus; they would not hear of it. Titus so much pitied 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 slain, did lift up his eyes to Heaven, and say, 'Tis well known to thee, O Lord of Heaven, that I am not the cause of these evils, for I desired to be at Peace with them oftener than once, but the Seditious evermore would nothing but War, War. I am sure our King may make the like Protestation. And that you may see in how many things, our Rebels do resemble them, I will note some other passages out of the history: They hated Peace so much, that it was death to move for it, yea, they killed one, only 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 Romans had no purpose to debar them of; yet there was no Religion in their hearts; for they choosed for their Chieftains, the grand Captains of wickedness; 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 rob, steal, murder, and eat and drink freely at other men's cost. (And is it not so now with our Zelots?) They had their lying Prophets, who encouraged 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 son of Peniel a Carter, (as good as a Coachman) high-Priest: for says the story, they held the Priesthood and service of God, but as gaudy toys. (The like esteem have our Zelots of the Ministry, Liturgy, 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 Puritan) at last set the Temple on fire, (as our Zelots have set the Church of God on fire, and defaced many material Temples) and brought utter ruin upon themselves, with the death of a 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 (says josephus) was to be admired: 
L. 7. de Bell. jud. cap. 29.  for they endured all the torments that could be devised, rather than they would acknowledge Caesar to be their Lord.  
They were not, they could not be more obstinate and spiteful against Caesar, then are the Rebels now against their gracious, 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 judah, 
2. Sam 19.41. etc.  for preventing them in the honour of that service. I wish the like forwardness in you, that in this you strive, to bring judah unto his people; and in nothing else: for if you should be divided in other things, and every man have his own ends, and several ways, there will be little hope of any good to be done. I told you in the explication, that to bring judah unto his people, imports an union between him and his people: and now I shall add 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 judah back again unto his people, except that you, who adhere unto judah, be united amongst yourselves. 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 man's body disagreeing amongst themselves. Consider likewise that it was division which gave the Romans advantage against the Ancient Britons: Nec enim aliud (saith Tacitus) adversus validissimas gentes pro nobis utilius, quam, 
In vit. Agric.  quod in common non consulunt, rarus ad propulsandum commune periculum convent us: ita dum singuli pugnant, universi vincuntur. and specially consider how the enemies of judah in both Kingdoms 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 counsel together against the Lord, and against his anointed: (therefore against the Lord, because against his anointed) Saying, let us break their bands asunder. What bands? why, all the bands of Allegiance. The like we read, Psal. 83. They have taken crafty counsel 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: gebal and Ammon, and Amalek, the Philistines with the inhabitants of Tyre. 
In Psa. 140.  Assur also is joined with them. Here is an unity in evil, which St Hilary will not have called union, but combination. St Basil calls it Concors odium unity in hatred. However, I wish that in the point of agreement, we may even follow their example; (albeit it be strange, that any Precedent of Peace should come from Schismatics) and that we may be as firmly united for judah, 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-public, 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 sons of judah, 
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 the people arose as one man; and again, 
judg. 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 judah, when Hezekiah appointed the Passeover to be kept: it is said, 
2. Chron. 30.12.  Also in judah the hand of God was to give them one heart to do the commandment of the King. I confess that in this, your forwardness hath prevented me, and given me occasion to bless 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. 
judg. 5.2.9.2.9.  My heart is towards the governor's 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 son of jesse: 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 easy matter to bring judah 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 thankful comemoration of his Majesty's 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 Majesty's Forces, 
At Newarke.  against the Rebels. 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 show mercy unto his Anointed. 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 arm may strengthen him, so that the son of wickedness 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 ourselves the houses of God in possession. O my God, make them like a wheel, and as the stubble before the wind. Make them like a wheel, saith the Prophet; you know a wheel is made to turn round, so will God make all their devices turn Round in their Heads; he will bring the Counsels 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 horn of his anointed. And unto his people he will yet give the blessing of Peace: which Almighty God of his infinite mercy grant, etc.  
FINIS.