Noble Tribe of Iudah with a promise that the Scepter should Psal 7â— 68. not depart from Iudah nor a law-giver from between his feet Gen. 49. 10. till Shiloh came So he likewise named the Race of David Psal 89. 35 36. 37. saying His seed will I make to endure for ever and his Throne as the daies of Heaven Psal 89. 29. and farther declaring himself there so much for Kingship by Royal Birth-right as that he vows to have it so But so he would not have done had he seen election of Kings to be better than succession and he must needs have seen it if it had been so And as in Israel so in other Kingdomes he hath raised some certain Families nearest to himself for the better management of his Publick businesse with the people and for the conduct of Civil Blessednesse unto them Denying to blesse them by Common Hands When Azarias and that Ioseph son to Zacharias in the time of the Macâ—abees would needs undertake the procuring of some blessing of Gods people God would not blesse their undertakings nor his people by them Because they were not of the seed of those by whose hand deliverance was given to Israel as it is given for a Reason 1 Maccab. 5. 62. Quia non erant de sâ—minâ— illorum c. Such emulous Undertakers were of late in England who intended or at least pretended to seek the welfare of the Land But God would not let the Land fare well by their pretences they were not of his approved Tribe The son of Nobles was not amongst them Nor was it his Political Capacity in a Notional separation but his Personal in a National Conjunction that God would blesse his people by God would have the Redeemer of Israel to be born a King and so the Râ—deemer of England too It is not for nothing that the Holy Ghost would the world take notice that ouâ— Saviours Kingship was by succession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Born the King of the Iews A King by Royal Birth-right Maâ—th 2. 2. Born with a right to sit upon the Throne of his Father David Isa 9. 7. And so in Gods ordinary way his Instruments of National Blessednesse be born with right to be inthroned When such be their People be blessed I shall only hint Two Reasons of Solomon's assertion and so thank you for your Noble Patience The first inferred from the Common Infelicities that arise with Ignoble Upstarts such as be dâ— vili loco assumpti exhaled from low Parentages to high Powers ut pluries laedunt saith Aquinas Aquin. de Reg. Princip lib. 4. c. 19. for the most part prove destructive Asperius nihil est humili cum surgit in altum None to the beggar on horseback Rome was never worse hacknied then when Ignoble Vpstarts mounted the saddle of Imperial Command When Opâ—lius Macrinus had Volateran Anthropol lib. 23. compassed the Death of the Emperour Caracalla and caused the Souldiers of his faction Oliver like to chuse him though of ignoble Birth to be Emperour that is Stilo novo Lord Protectour he soon became of that Oliverian Pride and Cruelty that he plotted the ruine of all that were not See his Life amongst the Roman Emperoâ—s by R. B. See his Life also by R. B. of his faction or that would not comply with all his wicked purposes So when Maximinus of ignoble birth too was made Empâ—rour by his Army Officers he also sought the destruction of the friends of his late Soveraign Alexander Severus and as O. C. did overawed the Senate and persecuted Christians as English Protestants were of late Such be the common evils when such evil Commons aspire Câ—trariâ—rum coâ—trariae sunt causae Beda to Monarchize Well therefore might Solomon say by the rule of Contraries Blessed art thou O Land when thy King is the son of Nobles The Second Reason may be from the National felicities Meâ—and in â—all that succeed with Noble Soveraigns o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Menander A good man is a common good true of every good man but most certainly so of every good King Whose greatest Noblenesse cannot but be the Royal Prerogative of greatest goodnesse yea most notable Blessings to Places and People have mostly attended most Noble Births I may instance in Caesar Augustus descended See his Life written by S. G. S. at the end of Plutarch ' s Liveâ— from the Noble Octavians whose publick Designes reformed his State with good Lawes repaired the Cities diâ—apidations so modelled publick Elections that honest Trustees might be impowered as our good Soveraign does with Religious Care to have such Burgesses chosen Iani Templum solâ— clausâ—â— Musarum solâ—s aperuit Emanuel Thesaur Caes Luc. 2. 14. and laboured so for a General Peace that he caused the Temple of Ianus to be shut up as it was that Third Time when the Prince of Peace our Blessed Saviour came into the world and was honoured with that Anglical Birth Song Glory to God in the highâ—st on earth peace c. In honour of whose Birth that Noble Augustus erected an Altar of Noble structure in the Roman Capitol with this Inscription THE ALTAR OF GOD THE FIRST BORN yea such a Lover of publick good he was noted Seneca de Clement lib. 1. cap. 1â— to be that he was worthily styled Pater Patriae I may likewise instance in that Noble Emperour Antoninus Pius See his Life written by R. â— amongst thâ— Roman Emperours which Sir-name was given him for pardoning many Delinquents at his first coming to Imperial Dignity A branch of Royal Piety which has no lesse flourished in our most pious Soveraign for which Clemency and other Noble Qualities that Antoninus was likewise called the Father of thâ— Virtues for Placabilitie Clemencie Sanctitie as faith Volateran he was reputed another Numa I could instance also Volateâ— Anthropol lib. 23. in the noble Emperour Gratianus who did the publick good of Banishing turbulent Hereticks of reducing others See his Life by â— B. to the true Religion and of repairing Churches for the publick Worship of God The time failes me to tell you of Noble Theodosius and his Noble son Arcadius and others that have been Publick Blessings to their subjects I must end with that Noble Emperour Iovinianus a famous Defender of the true Faith and of such as were faithfull to it as our most gracious Soveraign shewes himself to be Not mistaking faction for faith nor fanaticks for the faithfull but taking such to doe by curbing their Contentious spirits and countenancing those that were Orthodox and Orderly such as that holy Father Athanasius whom he restored to his Bishoprick of Alexandria as he did also others to theirs See Socrates Sâ—olâ—stâ— Eccle. Hist l. 3. â— 19 20. from which they had been unjustly sequestred And by the leading example of that good Emperour many were induced to be Christned and by his Christianity many were redeemed from Barbarian Slavery Such a memorable Benefit and publick good as our good Soveraign brought with him â—o this Land where his most Loyal Subjects were most barbarously enslaved by their fellow Subjects of all slaveries the most insufferable But by his most happy coming again to the Land the Land is most happily coming again to it self Terra Beata a blessed Land Blessed in having a King and blessed in having but one King and blessed in having our own King and blessed in having such a King as our own a King right Noble in right acceptation of the Son of Nobles Now the KING of Heaven blesse him and be forever blessed for him And so let us Pray A Prayer Blessed Lord thou hast blessed us and done great things for us whereof we are glad Thou hast turned away the Captivity of the Land and brought back the Captivity of our National Blessednesse We desire to blesse thy Name for all thy Mercies and Blessings but especially for restoring our thrice Noble Soveragin Charles the Second to the Land and the Land unto it self by him Thou hast given him Possession of many and many Hearts Lord help him to hold Possession Thou knowest the Mutability of the Many whose Placets are easily had but hardly held and whose humours are all for making a Darling great but their Consciences not at all for upholding a just Greatnesse But thou still and still the same God of Love and Mercy and Power unto him Uphold and defend him in his just rights and Regalities Make both sorts of Independent Pride come down to Allegiance that of the Covenant and that of the Engagement the Classical and the Congregational Make them both to bend under Royal Authority And keep down all such Corahs as pretend Religion and practise Rebellion Detect the Wickednesse of all such falsaries and Impostours whose voices are the voices of Reformation and Canting Incantamentations But their hands the hands of Violence Oppression Church-robbing King-killing and any such hellish Devillisme O thou God of Truth suffer not such Supplanters any more to cheat the credulous Many of their Loyalty their Religion their Liberty their Estates their Consciences Neither suffer such self-Sainting sons of Cruelty to have any power to touch thine Anointed any more Enervate all their Armes of flesh and cloath them with their demerited shame but upon himself let his Crown flourish And bless him spiritually as well as temporally inwardly as well as outwardly Let not the Greatness of his Court Royal lessen the Goodnesse of his Court of Conscience Suffer not that White Hall which is in him to be lost in that White Hall in which he is And let not any Feast be a Voider to that which has been his Continual Feast But let that Peace of Conscience which sugared all his sufferings and sweetned all their Sharpnesse be still and for ever thy Entertainment of him Let thy Royalty be Blessednesse to him as his is to thy People under him And to make us all his Obedient Subjects make us thy faithfull Servants Help us to honour and humbly obey him in thee and for thee Direct us and all that be concerned in that great Concernment of the Land the choice of Representatives Let all Elections tend to thy Glory the Honour and safety of thine Anointed the Peace and Prosperity of this Nation and National Church through Jesus Christ our Lord. FINIS
abound and I need there in to look no farther than the Race of King Brutus from whom this Island took the Name of Britany for that of Albion There I have read more than once those memorable Instances of Manlius and Mempritius and of Morgan See the Abridgement of the Chronicle of England and Cunidagius and of Ferrer and Porrer who fell from Ruling together to ruining one another for sole Supremacy till Ferrer ended his dayes and Porrer that Royal Race of Brutus soon after So fatal it has been to have the Kingly Power of this Land divided Nor has it been lesse fatal to have this Kingdome divided into many as by the Saxons into Seven The Land was never so blessed as since See Cambd. Britan. that Heptarchy was turned to a Monarchy Not many but one Supream felicifies a Land Homer's advice to Greece was ever Hom. Iliad â— as apt for England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their be one Lord Paramount one King One puts by emulations Claud. Dubâ— Orat. in laâ— l. Reg. Dignita as Dubrelius truely sayes And for the Peace of the Land now blessed be the Authour of Kingship we have a King and but one now It is again a Monarchy as it should be and so terra beata That 's the Second And Thirdly to blesse us more and more God hath restored our right King to us We have our own King once again not an Intruder but the lawfull Heir given us by him who made him for us One born for England Hom. Iliad Arist Ethic. lib 8. c. 11. Vt gregem Psal 77. 20. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 11. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 1. Princeps Pastorum 1 Pet. 5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer stiled his Agamemnon The Shepherd of the People appointed of God without doubt to lead his people like a flock And like the good Shepherd his entrance into his sheepfold was by the right way of Royal Right that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the door Not like that late Intruder who climbed up some other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same was a thief and a robber But thanks to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our rightest leader is returned in peace though that Intruder was fetch 't away in a bluster Long may our welcome Shepherd lead the flock Whos 's own the sheep are See Arist Ethic. lib. â— cap. 12. and he careth for the sheep No Protector to an own King An own King takes the good of his Kingdome for his own and mindes rem populi as his own But own advantage Freigii Quaest Pol. Aristot Politic. l. 5. Donaâ— Acciaiol Commentat in Arist â— Poâ—it Osorius de Regis Instit Discipl lib. 3. own interest is the aim of Intruders and of Tyrants as Freigius notes with Aristotle And what was it but proprium commodum that the late self-minders miscalled The Good old Cause No Tyrants to such intruding Saint seemers They commonly blasphemed our Noble Sovereign with the nick name of Young Tarquin but were themselves the proud Ravishers They ravished the Body of his Polâ—tical Lucretia they ravished his Kingdome his Royal Palace and his Princely Revenues And those * By Proclamat against Sequestrations 1643. all Intruders were proclaimed Abbâ—tâ—ors of Treason against K. Charles the 1. who was traiterously murdered Intruding Pulpiteers who Pimping for them as some serving men use to doe to debauch Young Masters were Ravishers too and taught them first the way by ravishing all the fairest Personages in the Land with violent and adulterate sequestrations embracing filthy Luâ—re if not fair Lucretia too and taking to themselves the Bodies of other men's Estates without taking care for the estates of those other men's bodies quite forgetting the a Acts 3. 13 time of Restitution of all things and as little dreaming of such a time as this for the Restitution of some things But blessed be that b Dan. 7. 9 13. Ancient of dayes for restoring these dayes so like to those of old The Land begins to be like it self again by it's own King beata terra That 's the Third The Fourth is the Crown of all the formerâ— and most of all felicifies the Land It is that we have a Royal Soveraign See Ari. Montan. See Vatabl. See Tâ—em Iun. See S. Ierome See also Dr. Crakenthorp Ser. 2 Chron. 9. 5 6 7. a right King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Nobles Here the Preacher puts the Emphasis Blessed art thou O Land when thy King is the son of Nobles Some take it literally as Montanus renders it filius Heroum and filius Nobilium the same with our English and Vatablus means the same by filius Candidorum and so does Tremellius by natus clarissimis Others take it for a figurative Phrase the son of Nobles for truly Noble So S. Ierome has it beata terra cujus Rex nobilis est But I must not dilate upon the Grammar of the words Two things I conceive come under the sense 1. That he be Rex Nobilis a Noble King 2. That he be Rex Natu a King by succession as son of Nobles First a Noble King and a King may be so by Extraction or Education or Disposition Nobly born nobly bred nobly minded He is most truly noble that is so all three wayes And that 's the Noblenesse that so felicifies this Land See it in all three severally First by Extraction the primary meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of Nobles such a son ship is an Happinesse to a kingdome and an Honour to a King although Malvezzi to magnifie Malvez Romul Tarquin his Romulus and vilifie his Tarquin affirms that he is not glorious that is born a Prince but he that becomes one By his good leave and without it too we must needs honour Noble Birth and deem it glorious to be nobly born most glorious to be born a Prince We must give honour to whom honour is due and unto Caesar the things Rom. 13. 7 Matâ—h 22. 21. that are Caesar ' s and honour is his even from his Birth the prime part of Royal Birth-right The Text asserteth the Land's blessednesse according to the King's Noblenesse and this according to his Birth the Son of Nobles And it is remarkable that it sayes not Herois in the Singular Number but Heroum in the Plural of Nobles Which may be several wayes First in respect of both the immediate Parents He that was of an Hebrew father or an Hebrew mother was accounted Godwin ' s Moses and Aaron lib. 1. cap. 3. an Hebrew But he that was of such a Father and such a Mother was called an Hebrew of the Hebrews as S. Paul writes himself Philip. 3 5. so he that is of a Noble Father or a Noble Mother may be deemed some way Noble but he that is of both Noble is Noble of Nobles filius
to perpetuate due Thankfulnesse to God for so memorable a Deliverance That House of Bondage our English Egypt may not be forgotten nor the Bondage of that House least we forget our Obligations to thank our Redeemer He hath raised the Land from National death by reuniting it's Soul unto it A blessfull Resurrection we are blessed by it a Blessed Land And secondly those Miseries must be remembred to make our present Mercies appear the more like themselves Contraria juxta se opposita magis clucescunt By looking back to the Cursednesse of those mercilesse times wherein we wanted a King we may the better heed the blessednesse of these wherein we have one And thirdly we must keep those Times in mind to keep us from the like To think of them may make men afraid to sin as they did by un Kinging the Land or suffering it so to be un-Kinged Let it never be forgotten that for England to be un-Kinged is to be un-Churched to be un-blessed to be undone Let us so remember that shadow of Death wherein we sate when the Light of the Land was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. so put out as never to suffer it again to be so extinguished Yea let us ever beware of those ill kinds of men that be for Opposing Deposing and Killing of Kings such be all * See Dr. Owen ' s Puritan Iesuitisme See Anti-Cotton See Sr Tho. Ashton ' s Remonstr and survey of Presbyt See Arch B. Bancroft serm 1 â—oâ—â— 4. 1. See Lysimach Nican Epist Congratul See Pet. du Moulin jun to the Scot Covenanteer Puritanizing Iesuites and Iesuitizing Puritans fratres in malo both for Coertion and Deposition of Kings and for Decollation too Herod and Pâ—late reconciled They differ de modis but speak de rebus so like each other that there is hardly the difference of †Iud. 12. 6 a See Cotton ' s Declarator let to the Queen Reg. See Mariaâ—a de Rege Regis Institutione Gâ—â—tz Vespertil 〈◊〉 〈◊〉 â—onarse Amphitheatr Honor. Fâ—â—â— Veron Constan Apolog pro Iohan. Chastel Andr. Eudae non Ioan Apolog Guignaâ—d Ribadeneira Tâ—uan Hist Shibboleth and Sibboleth in their speeches And as near an agreement if not a nearer of late there hath been in their Actions Unlesse some followers of Lesley have quite ont-gone all those of Loyola in the Hardinesse of resisting and affronting Royal Majesty and out-done them in their Boldnesse of Murdering their Soveraign Indeed they have set such a President of King-killing as have put down a Ravilliack himself yea and Chastel and Clement the Iacobin too or Iames Clement Yea all those Treasons of Stueley and Sanders and Somervil and Crighton and Parry and Savage and Babington and Stafford and Squire and Lopez were modest to that of the late Iesuitizing Puritans and so was that of Catesby and Piercy and Winter and Faux the Gun-powder Treason it self though horrid and hellish even to astonishment as is storied by that right reverend b b Bih Carleton ' s Thankfull Remâ—mb Bp. Barlow Bp Andrews 〈◊〉 ' s Great 〈◊〉 great Deliverance Bishop of Chichester and others And let it be remembred as it deserves that those late Regicides were of two several fraternities but both such active Fanaticks as if they had been Iesuited Romists or as if the soules of Bristoe and Garnet and Oldcorn and VVaâ—son yea of Varade and Verona and Heureux and Emanuel Sa had all broke Purgatory and by a kind of Mazarinean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were organized by c See Bp. Andrews his speech against Trask inter Opusc Traskites and d See Denison ' s white Wolf Hethering tonians and Bareboneans yea by Smectymnuans and Hendersonians and were acting them all in that Work for Rome their King killing Reformation And if Causa causâ— be causa causati as certainly it is then by the Fanaticks who began that Work as VVicked Regicides as any others yea the prime Agitatours And re vera they gave the first fatal blow though others gave the last They took the King's Crown off his head though others took his Head off his shoulders Had not those first Fanaticks so murdered his Royal Power the others had never so murdered his Royal Person The younger enemies of his Religious Protestancie could not have taken away his Life had not the elder taken away his friends in Church and State Though the fatal Axe had an Independent Handle yet had it a Presbyterian Back and Edge as well as a Iesuitical Head Alas the new model'd Factions were all but off sets of that first wild Root of Bitternesse Their own eggs hatch't by themselves into such Cockatrices to verifie that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—asm Adag They were laid in the nest of the Scottish League and hatch't into what they have been Let all therefore that value the Blessednesse of my Text take heed of Fanaticks of that ring leading faction as much as of others Let all that would keep their good King in just Power Eras Adâ—g Camdâ—n ' s Remaines keep such out of Power Ictus piscator sapit The burned child the fire dreads Trust not Fanaticks of either faction In neither Barrel bâ—tter Herring Sero sapiunt Phryges Though Christian pietie may well forget to punish them yet Christian Policiâ— should not forget to prevent them And I mind you of them but onely for Prevention wishing there might be a Prâ—terition at least if not a Reprobâ—tion of all Fanatick Râ—gicidâ—s in all Elections for Trust and Power And I onely call them so that will see no evil in being so But as touching any true Convert I shall say as it was of S. Austine after his Conversion a Fuller ' s Holy State of S. Augustine ' s Life ' T is Tyranny to trample on him that prostrates himself and as that b Seneca Tragoed Tragoedian Quem paenitet peccasse pene est innocens He that is such will surely wish that all due care may every where be taken to purge out that old leaven that the next Parliament may be a new Lump That what the Healing His Majesties gracious Speech to both Houses of Parliam Dâ—cemb 29. 1660. Blessed Parliament hath so well farthered may by the next be as happily finished And blessed be the Memory of that Healing Parliament that hath so piously and so prudently helped us to the Blessednesse of my Text a joyous Blessing the Blessing specifical of Heaven it self And Heaven were not it self without the Blessing of a King it could not be the place of Happiness were it not a Kingdome I never knew it styled the Commonwealth of Heavâ—n but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 32 23. 13. 1 â—or 6 9 2 Thess 1. 5. the Kingdome of Heaven and the Kingdome of God and the Kingdome of Glory and the Glory of it is merely from the King of Glory without the King of Heaven there could be no such Glory no such
Happinesse no such Ioy as there is in Heaven The Saints and Angels there may thank their King for all their Glory all their Happiness all their Ioy and so they do with joyous Acclamations incessant Hâ—llelujah's Yet some Fanaticks dream of an Earthly Heaveâ— without a King or would make Heaven it self without one for a thousand yeares while the King of Glory should Personally â—ign on Earth so long Others would have an EnglishCommonwealth Heaven for no lesse time by levelling all â—o an absolute Parity A fanatick Dream or monstrous â—ancy begotten by two Misconceits First that all Subjection in the Family of Adam was mereâ—y caused by the fall of Adam Secondly that they be as free from sin as Adam before his â—ll which is no less than the giving of Scripture it self the â—e for that has conâ—luded all under sin and that by a general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if we say we have no sin we decâ—ive our selves Ioh. 1. 8. â—aith S Iohn and the truth is not in us But suppose there were no self-deceit quoad hoc in self-admiring Adamites Suppose them as free from sin as they boâ—st themselves Yet are they aâ—isse in that other conceit For Superiorâ—ty and Subordâ—nation were rather corrupted than caused by the sin of the Protoplast and Soveraign Power was not brought in but broken by his fall It fell in him and was as much impaired by the fall as he himself God made him at first in his own likenesse with absolute Dominion Gen. 1. 26 27. in omnem terram over all the earth and as the Donation ran over all the earth it surely took in all Inhabitants by a Metonymi of the Subject and could not include all the Rational Creatures that were to replenish the earth as well Gen. 1. 28. Eph. 5. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 6. as those Irrational And that Dominion over Rationalls was first Martial and so Paternal and so Imperial First Martial for ab initio the Husband was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Wife And it was as much the duty of Eve to Adam as of Sarah to Abraham to obey him and â—ell him Lord. The husband is the head of the wife as Christ iâ— the head of the Church And therefore saith St. Paul as the Church is subject to Christ so let wives be to their own husbands in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Christo Ecclesia sumpsit initium undâ— sâ—bjecta est illi ita viro mulier sit subdita St. Amb. Explan Epist ad Ephâ—s all things Ephes 5. 23 24. Where wives arâ— commanded to be subject to their husbands naturalâ—lâ—gâ— saith St. Ambrose by the law of Nature because woman haâ— beginning from man Husbands are Types of Christ so was Adam And wives be Types of Christs Spouse the Church so was Eve And the Church is really the Mother â—f all living as * Ioseph Antiquita Juâ—aic lib. 1. cap. 2. Eucher de Nom. Hebrai St August in Psal 1â—6 Nic de Lyra in Geâ— c. 2. St Ambâ—iâ— Ephes cap 5. Eve was Nominally And as ouâ— Mother the Church has a Royal Husband of the Second Adâ—m â—rom whom she had her being so had our Grand mother Eve of the first from whom she had hers Nor waâ— he the lesse her King for being her husband Nor she moâ— exempted from being a subject by being a wife but subjectâ— even â—o nomine though of an higher form than other subjects So evident it is that subjection was not brought into his family by his fall but was there before brought in with that Honorable estate of holy Matrimony instituted of God in â—aradice in the time of mans innocency So his first Dominion over rationals was Marital And so Secondly Paternal for this second was potentially and vertually in that first By being an husband and with that benediction too be fruitful and multiply and replenish Gen. 1. 28. the earth he was a father eminentèr God made him in his â—â—â— likenesse as he made him a man and so he did as he made him a father but his likenesse to God in both was his right of Dominion by both He had the likenesse of his Maker as he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likenesse of Gods St. Chris Ad Pop. Antioch Hom. 7. Principality as St. Chrysostome well observes By his Manâ—ood he was Gods Representative in having Dominion over other Creatures By his fatherhood in having Domiâ—ion over all his off-spring and Eve was one of them â—hough not naturali modo And so quatenus homo he had â—uperiority over other Creatures quatenus maritus over â—is wife qua patâ—r over his children and quatalis pater â—â— such a father that had no father but God he had supreâ—â—y over all mankind And so Thirdly his power was fontaliter Imperiall So that â—d he not sinned to shorten his dayes and lâ—ssâ—n his Doâ—â—ions he had surely been at last the father of many â—â—tions actually as at first he was Potentially â—d he lived to see the whole World peopled with â—â— Progeny he had seen his Paternal Power spread â—o Imperiall and his Empire greater then any since â—â— fall Yea greater than the Eastern and the Western â—oth together It had surely been over all the earth acâ—ording to that first Donation Other Kingdomes there â—ight have been and should but none like his And other Kings but none like him But all inferiour and subordinate to him and his His like God's own Kingdome had ruled over all and he like God had surely been not merely 1 Tim. 6 15 Rev. 19. 16 a King but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Kings and Lord of lords Though some of his Sons and of his Sons Sonnes might have multiplyed so as to have turned potestates patrias into Regias Yet all their Multiplications must needs have been Descents from him by gradual filiations and so subordinate to the Primacy of his Fatherhood and that Imperial Power belonging to it Nor could any Regified Sonnes in that state of Innocencie have refused to reverence that singular likeness of God's Paternity and Power in him The light of Nature in that state of better knowledge would surely have shown them the dutie of Sonnes to such a Father and the Power of such a Father over his Sonnes Nor could any have been like fanatick Adamites in seeking to level his Power And so indeed there had been a kind of Heaven upon Earth as all had been blessed like those in Heaven with such a King as by S. Chrysostome â— Chrys ad popul Anâ— ch Homil. 20. is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest and head of all But by the fall of Adam that Universality of Kingly Power was broken and the World 's universal blessednesse lost thereby And but some parts have been blessed since with smaller Kingships and but sometimes So Canaan was and England is Blessed be God he hath blessed the Land with a
King That 's the first The Second is to have but one King Two are too many for one Kingdome Non capit regnum duos saith Senâ—ca Seneca Trag in 〈◊〉 One Head is meetest for one Body The Holy oneâ— Israel is so much for one and for but one that for all Isrâ— he appointed but one Moses and but one Ioshua and buâ— one of them at once to order both the sword of Iustice anâ— that of the Militia too The Camp and Congregation oâ— Israel were both commanded by Moses first and then by Ioshua when Moses dyed God knew I believe much better then any Common wealth's man what number was fittest for managing supreme Power Two heads may be better than one for Counsels but not for Commands see it so in Bodies Polemical and Bodies Political too First in those Polemical where there must be leading souldiers and leading Leaders too that one may lead another and all be lead by one in order One over all makes all as one One Captain Commander of an Army was ever as needfull as many in it yea many General Captains are apt through emulation to quarrel one another But one Captain General takes onely the common Enemie for the object of his Quarrels The Romans for a while sent their Vell. Patere Rom. Hist Consuls to war with joynt Commands and for a while their Military Tribunes but after a while they found that errour of dividing such Commands by the fatall Division of such Commanders and so would have but one at Quoniam dictis ejus parebat populus Godwin's Rom. Hist. Antholog lib. 3. sect 2. cap. 12 Plin. Sec. Hist Nat. l. 8. c. 23. once in absolute Power whose Dictates all were to obey from whence his Title was Dictator And in that singular Number they found more safety and better successe than in their Plurals The Body of an Army is ever in danger to be pulled in pieces when like the serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Plinie writes of it hath two heads one pulling one way the other another And more Heads may be more dangerous The Athenians had surely been ruined when many were equal Commanders with Milâ—iades had not wise Aristides foreseen and prevented it by perswading all the Commissioners to resign their conjoined Powers to the sole Hâ—raults Martial Discourses Chap. 3. management of Miltiades And that ill successe of Eumenes was thought to happen to him because the silver Shields were joyned with him Such Commanders together can hardly agree to command as one Alâ—ibiades and Niceas were ever divided about the carrying on of their conjoined Powers so were Fabius and Minutius nor would Varrâ— and Paulus Amilius have agreed as one had they been never so long conjoyned The like may be said for others but I need not look back to Ancient Times nor into the Tacticks of Lacedemonians or Athenians nor into the â—eats Aelian Tact. of War taken out of Paternus Frontinus Trajanus Hadrianus Cornelius Celsus and Cato Censorius by Flavius Vegetius Vegetius de â—e Militar commanded by Valentianus Augustus Nor need I ramble to Forreign Wars to note the ill of many or the good of one good General our daies afford an Instance at home most notable One good Albemarle has done that General good of Restoring the Land to the blessednesse of my Text more good than many would or could have done Committees of Safety were but miscalled so the only Hom. Iliad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Ethic. 8. 11. Monarchia in qua uni imperanti reliqui omnes subjiciuntur est consensu omnium optimus Reipub. Status Dr. Prideaux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelic. Tact. 1. safety was in his secresie and that in his sole General Captain-ship for whose sake let us for ever think the better of one Polemicâ—l Head and best of him and be as he therein for one Political And so Secondly See one head best for one body Politick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Prince of Poets Government by many is not good God would have but one David and but one Solomon and but one of them at once to be King of Israel Nor is there more than one God to be King of Heaven Nor can any Levelling Common-wealths Man without blaspheming Gods own way of Governing affirm Popularity to be so good as Monarchy Monarchy by general vote has gone for the best of States And * Vincent Lupan Commentar in Magist Prâ—â—ectur franâ—â—r Lupanuâ— might well say quid melius unius principatu What 's better then Supremacy in one It is enough that one be Magister Populi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Iames Be not many Masters Many may do more hurt than good as many did of late 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Proverb Many Rulers ruined Caria And by many Masters of Misrule this Land was near its utter Ruine When Adrianus Caesar had found Godwin's Rom. Antiq. Erasm Apothegm lib. 6. his errour of having many Physicians he alluded to that Greek Proverb saying Turba medicorum perdidit Caesarem A Committee of Doctours have killed Caesar So did our many State Physicians and worse for they murthered CHARLES the First our English Caesar God keep the Land for ever from such Physicians of State Let their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strongly detested of all cruel Phlebotomie Who but such a Colledge would have cut off the Head to cure the Body for their sakes let us ever beware of many Tyrants The poor Athenians smarted when Thirty domineered Frieg Quest Polit. Oligarchical Powers were never safe but oft times grievous to be born So Rome â—ound it when that Vellius Patercul Roman Hist lib. 2. Lucan Pharsal l. 1. Triumvirate of Caesar and Pompey and Crassus acted most like it self Then Lucan could say Nulla fides regni sociis There is no faith in fellowships of a Kingdome for every supream Power is ever impatient of a Partner Nec fert Pompeiusve parem Caesarve priorem Proud Pompey could not endure an Equal nor Caesar a Superiour yet Pompey was Popular and seemed to act by a self-denying Ordinance as Statists do when their designes See Plutar. in vit Pomp. be meerly selfish But his ambition was too great to content himself with the stile of Pompey the Great Pompeius Maximus was his least and lowest aime He liked no Caesar besides See St. Aug. himself nor could Caesar abide to be lesse than himself dâ— Civitate Dei l. 3 â— 6. 〈◊〉 primi maduâ—runt sâ—ngâ—â—ne muri Luc Plars 〈◊〉 〈◊〉 〈◊〉 Tâ—â—bais petenda erant exâ—mplâ—â—arnab in Lucan Aut Caesar aut nullus was each of their aims and so into factions they parted aâ— Supremacy-partners use to do Rome might have known the cruel impatience of such Partnerships by that of Romulus and Rhâ—mus And â— Lâ—â— can needed not to ramble from Rome for Instances nor â— thither Our own Chronicles
Nobilâ—um That 's the first but the least Secondly Son of Nobles may be in respect of several descents on either side or of several descents on both The last is far most Honourable and that 's the Noblenesse of our Charles the 2. the Son of Nobles by many and many descents on both sides First on his Royal Fathers side descended from many and many most Noble Kings of several Kingdomes and of all the most Noble Races in this When the Race of King Henry the 8. was ended with Queen Elizabeth Pretences were made by divers to the Crown of England but after due enquiries made they were all found in the Royal Grandfather of our most noble Charles the 2. And when the Businesse of Recognition was on foot in the Parliament Tertio Iacobi it was made evident by that Renowned Earl of Northampton that the Pretences of the Britains from King The right Honorable Earl of Northampton's Speech for that Recognition M. S. Brutus were in King Iames as from Cadwallo Those of the Scots by Fergus those of the Picts by the daughter of Hengist those of the Saxons by the sister of Edgar those of the Danes by the daughter of King Christian and those of the Normans by Margaret eldest daughter to King Henry the 7. in whom the Red and White Roses were most sweetly damasked York and Lancaster well united by that happy Match of Henry the 7. Son to the Noble Earl of Richmond and Elizabeth eldest daughter to Edward the 4. from whom came Prince Arthur who died young and Henry the 8. whose Race ended in Queen Elizabeth and left the Royal Dignities to the Race of Princesse Margaret by Iames the 4. of Scotland and so they became the Royal Birth-rights to King Iames the first of England and sixth of Scotland and so to our most Royal Soveraign Charles the 2. the rightest Lineal Descendant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many most noble Descents on that side of his Royal Father Secondly the Son of Nobles also as descended from many Races of French Kings by that most Noble Daughter of France his Royal Queen Mother An Honour of no little estimate but so highly valued as there is almost no Nation Lupan Commen de Magistr Traesectur francâ—r Praefat. saith Lupanus quae non ad francos Reges originem referat adeo magnum â—st fortibus nasci which derives not some honour from French Kings so much it is to be of such consanguinity Were it feasible in a Sermon to shew you all the streams of Royal Bloud that have flowed into the Noblest Veines of our most Noble Charles the 2. from all the high born Kings and Queens on all sides in all descents you could not but most highly honour his Nobleness by Extraction and think it no Hyperbole but his Birth-right to be Gwillim's Display of Heraldry Sect 6. c. 7. stiled the Noblest King in Christendome as that Herauld honours him and worthiest of all the Honours that Loyal Subjects can do a Soveraign who is in Solomon's rightest sense The Son of Nobles The Second way of Noblenesse is by Education or Institution a Noblenesse that God himself looks after For when he designed Moses to be Ruler of his People Israel he preordained his Education to be in the Court of Egypt and not as a servant there but as the son of a Noble Princesse Acts. 7. 21 22. who nourished him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Luke as her own Son and so he was learned in all the Wisdome of the Deus effecit ut adoptaretur à filâ—a Pharaonis Macar Homil. 9. Egyptians A Prince-like Institution and merely by Divine appointment as Macarius well observeth Nor would God have David to be a King before he had been a Courtier and that not merely as one of King Saul's Retinue but as of Royal Affinity Son in Law to the King no light matter as David himself hinted to the servants of Saul 1 Sam. 18. 23. But so he was to prepossess him with a Noble Spirit by Noblenesse of Institution Such regard has God himself to Noble Education Nothing more needfull for improving innate Inclinations to Noble Mindednesse And such Inclinations use to be in Noble Extractions seminals of right Noblenesse When Noble Birth and Noble Breeding Nichoâ— de Lyâ—a in hunc Vers Dionys Carthus in Lâ—cum meet as they should they make right Noble indeed as Lyra notes sâ— invâ—cem ornant sayes Dionysius Carthusianus they mutually adorne each other like a precious Gem in an Ornament of gold The Gold of Noble Extraction is ever fitly adorned with the Gem of Noble Education and right it is for both to be deemed precious Gold D. Baâ—â—hol Chassan de Glor. Muâ—â— par 8. is so even from the very Mine and so Nobility from the Wombe for as Chassanaeus sayes Nobilitas transit in filios in infinitum The honour of Noble Birth for ever descends and that of Noble Breeding should ever ascend Noble Temperaments be in Noble Extractions and Noble Tendencies in such Temperaments and such tendencies be easily heightened with right Institutions Well therefore might the Preacher bestow the Honour of the Text upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son-ship of Nobility has the start of others to be bettered by Noble Breeding And Nobleness of Breeding should ever follow that of Birth And it is By Iâ—st â—â—tion in virtue wisedomâ— and poliâ—â—â— which Education Sonâ— of Nobles â—specially ought to have Pemb. Analytâ—cal expos a. i. e. Pacificus sive pacatus Eucherius de Nomâ—n Hâ—br S. Hieron Interp. Nom. Matâ—h not unlikely but Solomon might have an Eye to Nobleness of Breeding in asserting what he does of the Son of Nobles who so eyes the Education of our right a Solomon may see him heightened by it to the Zenith of right Nobleness advantaged by Institutions by Afflictions and by Intercessions First of Institutions both Civil and Sacred these by such a Church-Discipline those by such a Court-Discipline as could not but season him rightly for Court and Church-Concernments His Tutors in both were more than Ordinary and his Institutions by more than Tutors No Vives no Coxe no Ascham could have instilled better Principles into his Noble soul then have been by Tutors nor any Bachanan so good Much less could Aristotle or Plâ—to or Senâ—â—a have bettered the same though famous Tutors to great Princes And I may tell you that his Noblenesse of Education derives not all advantages nor most from Tutors though most able but from a most Royal and most Religious Father of ever blessed Memory in quo instar omnium auxiliorum erat who could doe and did as much as all besides and much more His Moods and Methods were like himself most truly Noble witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 27. that part of his Royal Likenesse entituled To the Prince of Wales And witnesse those Effects which verifie S. Austinâ— touching Discipline who sayes it is Magistra
Religionis S. August Serm 52. verae pietatis the Tutoress of Religion and real Piety What pious and prudent Counsels were given viva voâ—e I presume not to turn into Traditions But my thoughts are of what being dead he yet speaketh by his even inspirâ—d Pen. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is still pictural quens and will for ever speak most Royal Institutions and other Oraculous Enunciations such as have conduced to the making of his Majesty CHARLES le Bon and CHARLES le Grand * Great in Goodnesse and Good in Greatnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. Lib. 5. c. 1. Secundum â—ianâ—em H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys Hom. 17. ad Popul Antioch Rom. 5. 3 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mirrour of Noblenesse by right Institutions And secondly his Noblenesse of Education has been bettered much in the School of Afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself for divers yeares was pleased to School him with the Severer Discipline of sad Providences And with his Rod and Ferula hath surely beaten in the best of Wisedom even that which is Experimental For Tribulation worketh patience and patience Expertence saith the Apostle And to that his royal Father might allude in saying to him He had the advantage of wisdome above most Princes in that he had spent some yeares of discretion in the experience of Troubles and exercise of Patience And thirdly his Nobleness of Education was also advantaged much by Intercessions to God for him Some by Loyal people in private Devotions well watered with tears and others in publick by Loyal Pulpits consigned and sealed with earnest Amens of the like Congregations besides the Prayers and Tears of such a father as surely availed much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. Well might the seeds of his Pious Nobility and Noble Piety thrive being so well watered It was rightly said to Mâ—nica as touching her Son Augustine that the son of so many Prayers and Tears in all probability could not be for ever lost And who could expect any lesse than that God in his due time should blesse our Soveraign on better means and make him a blessing A right noble soul he has made him by such right means Now the last kind of Noblenesse is that of disposition Noble Mindednesse the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Royal Dignity and Crown of both the former By this a King makes good the Nobility of his Birth and Honours of his Royal Progenitors and proves the Text most true By this he becomes a Blessing indeed unto his Subjects a Hug Cardina in Locum Hugo Cardinalis expounds the Text of this as the only right felicifying Noblenesse And b Diodati Annotat. in hunc vers Diodate takes him only for the Son of Nobles in Solomon's sense who bears a Noble Mind But c Carnis propagine virtutum praeclarâ—â—te Dionys Caâ—thu in Locum Dionysius Carthusianus rightly thinks him most truely so that is Noble by Noblenesse of stock and also by a stock of Noblenesse in himself a Noble stock of Heroick Virtues Now this it is that beautifies our King and beautifies his Kingdomes Yea this has crowned him already and rendred him most worthy of that Royal Diadem â—ow ready for for him It is this Noblenesse that inclines him so to Acts of Grace as the like did d Philip of Maâ—edon's Life by S. G. S. at the end of those by Pluâ—ar Philip of Macedon and makes him resolute with e See Plut. in vit Alex. S Ambr. in Apolog. 1. David c. 6. Alexander the Great that nothing can be more Noble than to do well to them that have deserved ill S. Ambrose thought it grande inventum in King David so to bear the bitter words of one bold railing Shimei What is it then in our Soveraign to forgive both the Lying â—od lib 9. â— 36. Mâ—gniâ— animi proprium est pâ—acidum â—ssâ—â—ranqâ—ilâ—umqâ—e ac â—â—jurias â—ssâ—nsaâ— superandâ— despâ—cere Senec. de Clemen 1. 3. Sâ—e Volater Anthropâ—log lib. 1â— â—â—utar in Aristide Tongues and Libelling Pens of many Shimeâ—â—s and many Shebaes and many â—â—bshakehs guilty of Crimes no less than Capital by Imperial Laws and not only to forgive them but to practice the Art of Forgetting them too Blessed all thou O Land in a King so Nobly disposed as to bury ten thousand Acts of Rebellion in one Royal Act of Oblivâ—oâ— Out acting that Aristides himself so renowned for not remembring his malignant enemies that had exlled him Indeed his exilement was only by an Ostracisme and that ever was proâ—erto tempore and commonly cum honore a Relegation to some certain place for ten or fifteen years at most But our Soveraigns profligation or proscription or cruâ—ller persecution was on worse tearms yet pardoned on 1 Pet. 2. 23. Cum enim Princeps virâ—â—â—ibus divinis â—râ—natus ad râ—mp gubernandam accesserit non homo sed Deus ipse remp illam gubernabiâ— Deus enim in pectore sancti principis inclusus â—um movebit facile in studium publicae salutis impellet Hieron Osâ—rius Lusitan de Reg Instit. discip l. s. better Principles His greater indignities born not only animo civili with that Worthy in Suâ—â—oniâ—s but animo â—â—lesti with that Worthy of Worthies in St. Peter Who when he was reviled reviled not again when he suffered threatened not but committed himself to him that judgeth righteously And it is not only Noble mindednesse but Heavenly mindednesse too in his Sacred Majesty to have men live and mend A disposition that proves him both the Son of Nobles according to his first Birth and the Son of God according to his Second Of Civil and Sacred Noblenesse too It is his great Honour and our great Happinesse that by Nâ—ture he is satus sanguine Diûûm the Son of England's Mortâ—l Gods but his greater Noblenesse and Englands greater Happinesse that by Grace he is renatus sanguine Christi a Son of God Immortal every way right Noble according to that first acceptance of the Son of Nobles The Second is that a King be so by succession born a King A point that merits more Observance and a more deliberate Treatise that can be ministred in a breath or two at the very last gasp of a Sermon Yet I must be at a very point with it otherwise I might at large have related how Iâ—stus Lipsius treating of Kings by Elâ—ction and Kings by Lipâ—â—uâ— Monit â—oâ—â—t l. 2. c. 3. 4. Succession upon just reason rejected Election and electeth Succession And so must all that will yield to Reason or to Religion The Word of God ascribes the Blessednesse of a Land to a King by succession or a King by Birth the Son of Nobles And the common Course of Goe hath ever been to annex the Administration of National Blessednesse to some Princely Trâ—be ennobled for that purpose or to some certain Race of Kings So he appointed the