thus employed is no longer bare and common Oyle but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifâ— of Grace which however vilified by Enthusiastiques and Solifidians betokens the Grace 〈◊〉 Christ unto Kings and prescribe necessary submission and duty unto their Subjects We are not whatever phantastique men may presume â—o spirituall in this life but that we stand in need of outward representations to carry on our faith and hope unto things spirituall the greatest favours unto lapsed mankind are the Sacraments where the visible and corporeall Elements are the meanes to convey by faith spirituall graces and the whole benefit of Christs sufferings unto us the sublimated and metaphysicall Professours of our times endeavour too irreverent a close with Almighty God they will have no King but Christ no Unction but that of the Spirit which is not that sober peaceable Spirit that leadeth into all truth but the Spirit of giddinesse Elihu's spirit the spirit of their belly which leadeth into all errour Carnal interests constraining them to shake off Gods Government in Princes to effect which the most compendious way is to throw all Ceremony which is unto Religion as the Scaberd unto the Sword to preserve it from the rust of contempt as Saint Augustinâ— speaks The sacred regards of Unction of King of Priest of Prophet of Churches of Tythes stand betwixt them and their sacrilegious ends they must be removed no railes or bounds must be set unto them they will up into the Mount and run the hazard if not of temporall flames yet certainly without hearty repentance of the Everlasting burnings These men who will be solely swayed by the guidance of their own spirit which being as various as the severall tempers of the Continents it inhabits will make Religion full of uncertainties meerly imaginary and wholly depending upon the doubtfull Insufficiencies of mens weak Conceptions so that hereby the essentiall truths of Religion must needs daily decay the substance thereof be reduced into the smoake of every mans unbounded Fancy and the Christian faith will die by degrees But Unction puts Gods Dominion into the Kings hands that must not be resisted for it is the resisting of God himselfe It is the very language of the Holy Ghost unto the â—en revolted Tribes that they resisted thâ— Kingdome of God in the hands of the Sonnes of David and Josephus assignes this the Cause of the subversion of them no memory of them being left The sedition saith he that they moved against Rehoboam establishing hiâ— Servant for their King was the originall of their mischiefs Ammon was a most wicked and idolatrous Prince yet God punished the Treason of his Servants against him because he was Gods Anointed Many sacred regards are by Unction conveyed from God unto Princes great cause then had the Prophet and people of Judah to lament the death of their good King Josiah The Anointed of the Lord That he was fallen into their pits 3. Of whom we said Vnder the shadow of his wings we shall live among the Heathen King Josiah his regall prerogatives and personall vertues were a protection unto his people he was the fountaine of their liberty and safety The happinesse of Subjects depends upon the wel-being of their Kings and the preservation of the Regall dignity is a sure pledge of Gods goodnesse the continuance of his favour unto a people for this cause is it that when the Apostle had exhorted that prayers should be made for all men 1 Tim. 2.1 as though this precept were too universall he reduceth it v. 2. unto Kings and adds the reason that ye may lead a quiet and peaceable life and for the same cause did the Prophet command the Israelites to pray for the King of Babylon Nebuchadnezzar This consideration also made Davids Subjects apprice his life at so high a rate is not now thy life worth ten thousand of ours The King is the Head of the people there is a sacred and neare relation betwixt them a disease or paine in the Head causeth a discrasie in the whole body an indisposition throughout all the members So the calamity and sufferings of the King affecteth every conscientious man in his Kingdome this honest zeale and pious sympathy between thâ— Heâ—d 〈…〉 the King and the people made our Prophet and the men of Judah so passionately bewaile the losse of their good King Josiah they promised unto themselves a lasting security in this life Of whom we said Under the shadow of his wings we shall live among the Heathen Gods grant of Regall prerogatives unto Josiah afforded not onely protection as the Hen gathereth her Chickens under her wings our Saviours allusion to defend them from the Birds of prey but a strength also and vigorous warmth to make them grow up unto an ability to guard themselves and dwell with safety among the Heathen the known Enemies of their Nation and profession when then this Royall Oake was cut down and they deprived of the thriving benefits of its shelter their sorrows must needs plentifully spring up from the sense of so great and irrepaâ—â—able a losse and the fear of those stormes which now threatned to overturne their felicity But the depth of this sorrow was not to be fathomed when they found the bottomlesse Abysse of their own sinnes the head thereof that notwithstanding the great priviledges of Josiah's Regall dignity and pieâ—y that the fiercenesse of Gods greater wrath was so kindled against Judah that the Lord said I will remove Judah out of my sight as I have removed Israel and therefore that his fury without obstruction or let might be powred out upon them God suffers the breath of their Nostrils the Anointed of the Lord of whoâ— they said Under the shadow of his wings they should live among the Heathen Good King Josiah the life of their Religion Law he who was empowred by God with the Supreme Authority had a divine grant of humane Indemnity and Inviolability their righteous Justicer their Physitian their nursing Father their Protectour and the great Conservator of their Liberty and Safety To fall into their pits to die by the hands of his Adversaries being the second consideration in the Text. 2. The breath of our Nostrils c. was taken in their pits Here is the nulling of Gods letters patents and the grant of Regall prerogatives and beneficiall priviledges made unto King Josiah by a violent death God for the punishment of the people of Judah's sinnes takes away their pious Prince by the power of his Enemies The force of the relation betwixt the head and the members the King and the People is the true reason why God punisheth the best of Kings with temporall judgments for the offences of his Subjects as here in Josiah The anger of the Lord was moved against Israel and he moved David to number the people 2 Sam. 24.1 The divine Justice vindicated that sin of the King upon the people for whose
A Sermon ON The 30th of January BEING The day on which that Sacred MARTYR King CHARLES the First was murdered By JOHN KING D. D. and Dean of Tuam in Ireland Lamentation 5.16 The Crown is fallen from our head Woe unto us that we have sinned London Printed for John Playford at his Shop in the Temple 1661. LAMENT 4.20 The breath of our Nostrils the Anointed of the Lord was taken in their pits of whom we said Under his shadow we shall live among the Heathen PUblick Calamities charge every man with a rate of sorrow proportionable unto the tenure of his Understanding put him upon a serious enquiry of the Causes and Consequences of them and exact from him a diligent provision of means to stop or divert them Calamity like the floud is now lifted up above our Earth and hath almost covered the highest Hills of our temporal felicity could our sorrow swell as high as that the sense of our present and impending miseries would drown us if we search into the causes of them we shall find those in our selves our sins their sad consequences are by so much the superabounding matter of our just fear by how much they go beyond our knowledge nay even conjecture and all our power to prevent them such is the inundation of miseries now prevailing over the three Kingdoms Would you see the head of these overflowing Cataracts this Text will make the discovery unto you The breath of our Nostrils the Anointed of the Lord was taken in their pits of whom we said Under his shadow we shall live among the Heathen The Words are the ground-work and foundation on which the Prophet Jeremiah raised the whole sorrowfull structure of his Lamentations composed on the mournful Obsequies of the best of the Kings of Judah Josiah hurried away by a violent and unto all but himself untimely death made a mourning Ordinance for Israel and enjoyned as the signal expression of their grief and deep sense of the future numerous and unavoidable Calamities would by his death befall them Judah's sins having provoked God unto so speedy execution of those Judgements formerly denounc'd against them that they might not longer plead the priviledges of their Princes piety to reprieve their punishments God removes this remora unto his justice their good King from them that he might bring upon them the fierceness of his great wrath he plucks down their hedg and fence their devout Prince from them that he might rush in upon them by unexpected judgments to destroy them there lies not among all the files of sacred Records an evidence of so exemplary and princely Piety as King Josiah Like unto him there was no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him yet the sins of his People drew upon him a violent death acknowledged worthy of a longer life the peoples sins put the religious and deserving Prince into the toyles of his persecuters they hunt after his precious life and he falls into their pits He who stood in the Gap to hinder the way of the Destroyer that bulwark that stood betwixt them and the furious batteries of Gods wrath was now torne down just cause then had the Prophet to fear the sharp assaults of Gods judgements ready to storm the Kingdome of Judah and to break out into this dolorous Lamentation as pointing at the spring and source of their sorrows and calamities The breath of our Nostrils c. How is the happiness of a Kingdom twisted with the welfare of a religious King how close doth the ruine of a people follow the loss of a pious Prince A good King is a Rampire and security unto his Kingdom that being slighted the destruction thereof is an easie undertaking yet who so apt to sap and undermine these their own fortifications as the people themselves foelices nimiùm bona si sua norint Sufficiently happy if they knew the things which belonged unto their welfare Sufficiently happy if they were not so industrious to make themselves unhappy Josiah was the best of Princes yet by the sinnes of his people pushed into the fatall pits of his Adversaries and his fall proves the utter destruction and downfall of the people themselves this Consideration makes them mourn for their deceased King weep Elegies and lament thus The breath of our Nostrils c. A spreading and thick Cloud whence lasting showres of tears might continually descend That the breath c. The words not to torture them offer unto us two things First Gods Letters patents of the royall prerogatives and beneficiall priviledges granted unto King Josiah and that in these 3 eminent and significant expressions 1. He was the breath of their Nostrils 2. The Anointed of the Lord. 3. Of whom they said Under the shadow of his wings they should live among the Heathen Secondly there is the Nulling of these letters patents of Josiah He was taken in their pits God by a violent death reversed them The Prophet and people of Judah well knew the sacred and royal prerogatives of their deceased King yet acknowledge these glorious priviledges taken away by his death for their punishment The breath of our nostrils an high and emphatique expression borrowed from the chiefe and choicest work of the Creation Man whom when God formed out of the dust of the earth he breathed into his nostrils the breath of life and he became a living Soul thus contriving within this trunk of dust and clay the inimitable hability of his own deity from him is this significant and effective operation in an inferior and remiss degree attributed unto his Vicegerent King Josiah that as in the natural body Life and all the animal faculties and principles of action owe their Original unto the infusion of Gods breath the Soul So a man a Subject considered in a politick respect hath the life of his Civil Constitution from the King and as the rational faculties planted in the Understanding Memory and Will are from the Soul so the religious actions of men refer their growth unto the Prince in which respects is it that the King is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of God an august denomination implying him the chief Officer for the exercise of sacred Jurisdiction great in regard both of the Author thereof God and the end thereof Mans good This royal Jurisdiction consisting in the Legislative and Executive power of Kings to make and execute Laws for regulating the actions of men as well in the outward and religious worship of God as in civil conversation that as the Soul is the fountain of corporal motion and rational action so the Laws divine and humane of which the King is the proper Custos are the beginning and rule of all civil and religious actions and as to make Laws is the
her Laws her peace her riches her plenty her liberty at home and her protection and honour abroad England was the perfection of beauty and the joy of the whole earth The Kings of the earth and all the inhabitants of the world would not have believed that the Adversary and Enemy should have entred into the Gates of our Jerusalem London that Churches should be turned into stables Gods Houses made Courts of Guards the Royall Palaces made Garrisons the Tythes the portion of Gods Ministers made the Souldiers salary that the Law should be turned into wormwood our Religion and Liberty measured out unto us by the Pikes length the decisions of the Sword become the Principles of Faith and that which is the cause of all this mechanick persons Trades-men who will certainly marr never can mend so great concernments they never before handled or were acquainted with the sole Moderators of Publick affairs and the chief Princes and Potentates of our Kingdom But now The glory is departed from our Israel the Arke of God is taken and how is England become a Widow made a prey unto cruel people and skilful to destroy who daily force and prostitute her unto their wicked purposes for these things let England and every true-hearted Englishman say I weep mine eye mine eye runneth down with waâ—er because the Comforter King CHARLES that should relieve my soul is far from me The breath of our Nestrils the Anointed of the Lord c. The life of our Religion of our Laws of our Liberties is taken from us the Image of Gods power in supreme Authority Indemnity Inviolability is taken from us our Physition our nursing Father our Comforter our Protectour is taken from us for our sins was taken in their pits so that now we want the wings of his protection among these Heathen among whom we live we are now made very Slaves unto the worst of Heathen a people without God without Faith without Law without Rule without Reason without Humanity without all these and whose unruly will onely iâ— unto them all these These calamities are all fallen upon us because The breath of our Nostrils c. pious King Charles is taken from us like Elias in a â—iery Charriot or as Constantine the Great after his death was impressed on a Coyn pluck'd up by a divine hand into Heaven that his eyes might not see nor his righteous soul be afflicted with all the evil which is come upon us to consume us wo unto us for we have sinned These are but the contracted heads of those miseries which we shall all read over in the vast Volumes of our approching woes and justly besâ—eaks such sorrows as might transform us into Niobes make our heads Rivers of sorrows and our eyes Fountains for continual tears The Lord in mercy look upon us and wipe away these tears from our eyes and their causes our sins from our souls and since the bloud of the Martyrs is the seed of the Church in mercy unto his Church restore the seed of his Martyr King Charles the First unto the Government of these Kingdoms that Religion Peace and Liberty may be restored unto us I conclude these ours as the Prophet doth his Lamentations Turn thou unto us O Lord and we shall be turned renew our dayes as of old if thou hast not utterly dejected us Hear our prayers O Lord for thy Sons sake unto whom with the Holy Ghost be ascribed c. FINIS 2 Chrâ— 35.25 Calvin 2 King 23.25 27. Lam. 2â— Gen. ◠〈◊〉 13.3 â—ab â— 16. â—am 14. â—am 21. â—hro 27. â— Ecc. â— 1. Euseb. supra Civ D. â— l. 17. c. â— â— Vet. â—cil â—â—eum â—num â—uid â—ficat â—ibus 〈◊〉 huâ—â—bus â—remiâ— Aug. â—â—rb D. â— 23. â—e 8.4 â—t 2. Socraâ— proae l. 5. Euseb. vit Coâ— m. l. 4â— 24. Rom. â— 4. Pâ—al 47 Cont. Faust. â— Maniâ— 2â— c. 7 â—m 10. â—ngs 4. â—ngs 5. â—ngs â— â—hron â— 9. 2 Samâ— 4. 1 Kinâ— 27. Esth. â— 1 Kinâ—â— Acts â— 10.1 Euseb. Hist. l. â— c. 14. Psal. 5. â—on â—â—bat 〈◊〉 saâ—menti â—ctitaâ— quid â—o veâ—abatur â—vid â—g Cont. â—et l. 2. â— â—am 24. David Sauleâ— proptâ— sacroâ—â—ctam â—â—ctioneâ— honorâ— vivumâ— viâ—diâ— occisuâ— Aug. â— lit oâ—t c. 48. In Apâ— Ep. l. 2. Ep. 13â— Dig. vâ— l. 1. tit H. leg 3â— Tho. Aâ— Ia. IIâ— 96. a. 5â— III m. 〈◊〉 Carâ— Ep. â— 1 Saâ— 14. â—m 26. ◠〈◊〉 non â—â—ebat â—â—ocenâ—◠〈◊〉 haâ—â—at sanâ—â—tem 〈◊〉 vitae â—â—sed saâ—â—menti 〈◊〉 quod â—alis â—â—inibus â—tum â—ubi 〈◊〉 Amb. 〈◊〉 l. 2. Ep. â— Eusâ— Hiâ— Ecc. l. 3â— c. 27. Theod. l 3. f. 19. 〈◊〉 deâ—m non â—dideâ—â— in 〈◊〉 Chriâ—â—ni non 〈◊〉 terreâ—regibus â—equi â—g Con â—in â—l 118. Ps. 114. â—â—om â— 7 cap. â—â— 14. Psal. 133.2 Lev. 19.15 Luk. 10 34. Isa. 3.7 Rom. 13 4. Psal. 104 15. Cyril Cat. 3. Job 32.18 â—â—nt 〈…〉 l. 12.11 â—od 19. â— 2 Châ— 13. 〈…〉 c. 14 〈◊〉 â—3 24 Jer. â— 2 Saâ— 3. 1 Sam 17. 2 Châ—â— 24. â— Job â— 2 〈◊〉 34.17 Isa. 57. â—hron 19. â—hron 24. ch 11.1 â—â—rius â—estis â—egno 〈◊〉 Anâ—rit p. 5 â— Vicaâ— summi â—is Leg. Reg. c. Lamb. â—ud â— Lex 〈◊〉 Socra c. 22. â—â—ngs Euseb. Const. l. 4. c. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 l. â— 1. 〈…〉 16. Isa. 14 18 19 20. Acts 13 10. â— 2.10 〈◊〉 12. â—â—eod l. c. 9. Eph. 2.2 〈◊〉 16. â— 19.7 Vit. Coâ— l. 4. c. 2 Lam. â— 2 7â— Jos. 〈◊〉 Jud. l. â— c. 12. 〈◊〉 2.14 â— 13 â— 5 â— 8 â— 5 â— 12 5.1 1.9 1.7 â— 15 1.1 1.1 â—onst â— 73. â— 21