God save the King, or A sermon of thanksgiving, for His Majesties happy return to his throne.: Together with a character of his sacred person. Preached in the parish-church of East Coker in the county of Sommerset, May 24. 1660. By William Walwyn B.D. and sometimes fellow of St. Johns College in Oxon.

God Save the King.

1 Sam. 10. 24. the latter part of the verse.

And all the people shouted, and said, God save the King.

OUR Royal Soveraign hath already been proclaimed in all the Signal Towns, and Cities of this Kingdom, and by the Grace of God this day, I will proclaim Him in the Pulpit too: and I shall do His Sacred Majesty but Justice, by proclaiming Him thence, from whence He hath so oft in our Rebellious times been much declaimed against; to which end I have made choice of this Text now read unto you.

The words in the Original sound as much as Vivat Rex, Or let the King live.

Divines distinguish Prayer into two sorts;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Supplicatorie, for the blessings we want, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gratulatorie, for the benefits we have already received. These words, Vivat Rex, Let the King live, or GOD SAVE THE KING, are both; for

1. They are a Supplicatorie Oration, wherin the people zealously pray for the Preservation and per∣manency of King Saul's Reign over them; and

2. They are a Gratulatorie Acclamation, where∣by the people testifie their Joy and Thankfulnesse unto God for their King.

And indeed were our Saviour again upon the earth, I am verily perswaded, that he would be so far from rebuking us for saying with them, Luke 19. 38. Blessed be the King that cometh in the Name of the Lord, that he would say to those Discontented Spirits, who should murmure, or be offended at us, what he said to the Pharisees, vers. 40. of that Chapter I tell you, that if these should hold their peace, the stones would immediately cry out.

We will treat upon the words of the Text, First, as they are a Prayer or Supplication unto God for the King; and they will afford us these particulars.

First, the Supplicants, And all the people shouted and said.

2ly. The Person supplicated for, and that is REX, the King.

3ly, The Person supplicated unto, and that's God.

4ly, The Matter of the Supplication, and that is, Ut vivat Rex, that the King might live, or might be saved and preserved.

In the handling of these particulars (waving the Method propounded) I shall begin with the Per∣son supplicated unto, and that is God.

A Jove Principium; It is fittest that we first begin with HIM, and indeed, to whom could the peo∣ple better addresse their Prayers for their King, than unto God? for ipse est qui dat salutem Regi∣bus,

it is he that giveth safetie unto Kings, Psal. 144. 10. It is not His Guard about Him that pre∣serves a King: for unlesse the Lord watch over him, as well as His Cities, The watchman waketh but in vain, Psal. 127. 1. Neither can His Armies of Horse or Foot save Him; For there is no King, saith the Royal Psalmist, saved by the multitude of an Host, a mighty man is not delivered by much strength, An horse is a vain thing for safety, nei∣ther shall he deliver any by his great strength, Psal. 33. 16, 17. Nor can the Love of His Subjects pro∣long his dayes, the best that they can do, is but salutare, to pray for His health, as here the people did; it is God onely, that can Salvare, Give Him health and help in the time of trouble. And therefore, Let Kings, of all men, put their trust in the living God; and that especially, because they of all men seem to be overshadowed after a more Signal manner, with the Salvation of Him, who hath written on his thigh.

KING OF KINGS, AND LORD OF LORDS, Rev. 19. 16. And truly, the King of K••ngs he is, not onely by His Supreme power above them, but also by His Love towards them, and His Care for them: which especial Love, Provi∣dence and Care of His, over Kings, is remarka∣bly manifested in the Scriptures, by a threefold Injunction, laid by God upon their Subjects: for

1. God strictly, injoyns them, not so much as to Touch his Anointed, Psal. 105. 15. and that upon pain of Eternal damnation, Rom. 13. 2.

2ly. He injoyns them, as not to lift up the least of

their fingers, so not to wag so much as a Tongue or to open so much as a Lip against them: for Thou shalt not speak evil of the Ruler of thy people, Acts 23. 5. And indeed what an high displeasure did God once actually shew against Miriam and Aaron, for but muttering against Moses their Prince: for Wherefore were you not afraid, saith the Lord, to speak against my servant Moses? and the anger of the Lord was kindled against them, and he departed, and the cloud from the Tabernacle; and behold Miriam became leprous, white as snow; the weakness of her Sex would not excuse her, Numb. 12. 8, 9, 10.

3ly, As he injoyns not to lift up a finger, or wag a lip against Them, so likewise he forbids them to contrive so much as an evil thought of them, Curse not the King, no not in thy thoughts, for the birds of the air shall carry the voice, and that which hath wings shall tell the matter, Ecclesiast. 10. 20. and what's that besides the birds of the air? Why by that which is said there to have wings, some Commentators understand the Guardian-Angels of Kings and Princes: The Angels them∣selves shall discover Disloyal thoughts. But how shall Angels know mens thoughts? One answers, that though the Angels naturally cannot understand the thoughts of men, yet in such a Case, there is Potestas Data, a power given by God to the Tu∣telary Angels of Kings and Princes, to understand the Trayterous thoughts of all such, as bear disloy∣al and treacherous hearts against his anointed ones. And as the King of Kings hath thus singu∣larly manifested His Care over Kings & Princes, so

hath he been pleased actually to manifest his vengeance against such Rebels as have risen up a∣gainst them.

Witnesse Corah, Dathan and Abiram, whom the earth it self Swallowed up quick, and became at once, both their Sexton, and their Grave.

Witnesse Zimri burnt to ashes, in that very Palace whence he had driven his Lord and Soveraign, 1 Kings 16. 18. and so notable a judgement indeed it was, that wicked Jezabel her self, took an espe∣cial notice of it; for Had Zimri peace (said she) that stew his Master? 2 Kings 9. 31. I might here be in∣finite, if I should adde to these instances all those dreadful examples of Gods vengeance against such as have been Rebels against their Kings, which (with a wet finger) I could easily fetch you, from both Ecclesiastical and Secular Histories; but I am to present you with a Sermon, and not a Chroni∣cle: what hath already been said, will sufficient∣ly demonstrate, That God hath a most especial, and particular care in the Preservation of His Anoin∣ted, and therefore to none so fitly may the people addresse their Prayers for the Life and Safety of their King, as unto God; and so much for the Per∣son supplicated unto.

Next follows the Person supplicated for, and that is Rex, the King.

In whom 2. things are considerable,

• 1. His Dignity.
• 2. His Duty.

Melech in the Hebrew, and Rex in the Latin tongue, are derived from verbes which signifie to

Rule, and Reign, and there is the Kings Dignity.

And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sounds as much as the Foundation of the people, and there is the Kings Duty. I will spake severally to them both. And,

1. Of his Kingly Dignity, and this derives its Excellency,

1. Ab A'uthore, from the Author, or Institutor of it, and that is God: and therefore St. Peter calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Creature of God, 1 Pet. 2. 3. and St. Paul terms it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Ordinance of God, Rom. 13. 2. and God himself, in the preseuce of Wisdom, saith, Per me Reges Regnant, by me Kings Reign, Prov. 8. 15. which Per denotes not a bare Permission, but a Commission too: it is not They Reign by my Sufferance, but They Reign by my Ordinance; and therefore St. Peter Couples these together in one Yoke, Fear God, Honour the King, 1 Epist. 2. 17.

Many Irreligious people, if they find, or but I∣magine sometimes any imperfection in their Supe∣riors, presently take occasion thereby to despise them; and whence proceeds this, but from want of the fear of God? for if men did seriously consider their Superiors to be in Gods place, and by his ap∣pointment, they would then let passe their Infirmi∣ty, which they derive from Adam, and Reverence their Authority, which they derive from God: for as he that Contemns of Injures the Deputy of a King, Contemns and Injures the King himself, whose Deputy he is; so he who Contemns or In∣jures his King, who is Gods Deputy, Injures and

Contemns God himself; and as he that despiset•• the poor, reproacheth his maker, Prov. 17. 8. So he that despiseth his Superior, seems to reproach God for appointing no better a Covernour over him. These are all sound Truths delivered to us by Gods holy Spirit, in his written Word.

Yet how of late have these Sacred Truths been impunged by the Rebellions, and Bloody Tenets, of the Jesuits, Anabaptists, and Puritans? I rank them together, because although Like Sampsons Foxes their Heads part, yet they joyn Tailes toge∣ther. And,

1. It is the constant Tenet of the Jesuits, that King-Killing is Lawfull, nay Meritorious, if he be forsooth an Haeretical King, that is to say, if he be not a Roman Catholick; and they have stood to this their Damnable Doctrin, (a Doctrin I may call it of Devils) by their Bloody practices; in so much that you can scarce find a Jesuits sleeve, without a Dagg, or a Dagger, to murther one Prince or other. It would be too tedious for me to recite, or you to hear the Dismal Tragedies which they have acted in the Theatre of the world: if any man may think I wrong them, I shall only refer him to Mariana the Jesuit▪ who hath wrote, printed, and publish'd to the world, an whole Tract of the Lawfullnesse of Re∣gicide, or King-Killing.

2. Next to these may come in the Anabaptists, for what were the publick Preachments of Muncer in Ger∣many, were they not such bloody stuff, as this, (as Sleidan in the fifth of his Commentaries relates) God hath warned me face to face, he that cannot

lye hath commanded me to attempt the Change, by these means, even by killing the Magistrate; and Phifer his lewd companion, did but dream of killing many Rats and mice, and presently he ex∣pounded his Dream, of murthering the Nobles; and have not our late Fanaticks, as well as these, laid their heads, as close as they possibly could with the Jesuits in this point? witnesse their conti∣nual and impetuous railing against the Ministry, that they might come to fetch the freer strokes at Magistracy: Tracing herein their Brethren in Germany, who began first with the Bishops, but ended in the Civil Magistrates. And did we not the like here in England too, when we first laid aside the Bishops, and then the King?

3. Nor have our Modern Puritans (call them Pres∣byterians if you will) lately lesse opposed the Di∣gnity and Majestie of Kings? witnesse their Te∣nets, which will make you to Blush, Sweat, and Tremble, but to hear them repented, if you have any fear for God, or any honour for the King. And here that I may not seem to wrong the men, I will cite their Names, their Books, and their Pa∣ges too, where you shall find these pernicious Do∣ctrines set abroach, to intoxicate the brains, and poyson the hearts of Loyal Subjects.

That it is unlawfull in any case to resist the superior Powers, and that we are rather to submit to their pu∣nishments, is a dangerous Doctrine taught by some, by the permission of God for our sins; so Goodman, p. 30.

And Knox, as if he had borrowed Goodmans tongue, tells us page 26. of his Appel.

That it is Blasphemy to say, We must obey Kings, whether they be good, or whether they be evil, and he asserts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That Princes for just causes may be deposed, as you may see in the 372. page of his Hist. of the Church of Scot∣land, alledging further, That if Princes be Tyrants against God and His truth, their subjects are freed from their Oaths of legeance, as you may see again in Hib. to England and Scotland, page 78.

And I could here name you (were I so disposed) a great Presbyterian, who upon the like Suggestion, ab∣solved not a few from their Oaths of Allegeance to our late murthered Soveraign, a power which none but the Pope himself ever usurped.

Of the same Batch are the Doctrines vented by Bu∣chanan in his Book de jure Regni apud Scotos, for these Positions he layes us down there.

Populus Rege est praestantior & melior, The people are more excellent than the King, page 61. of that Book, and that therefore the people have the same power o∣ver their King, that the King hath over any one man, page 38. and he further asserts page 70. That the Mini∣ster may excommunicate Him, and then he draws this De∣vilish Consequence, That he who by excommunication is cast into Hell, is not worthy to live upon earth, as in the same page will appear to the Supervisor. And thus like that Italian who having his enemy at his mercy, made him first to renounce his God, and then immediately pistolled him upon that Renunciation, Buchanan hath found the way too, How the Subject may kill both the Body and Soul of his Prince at one blow.

But he proceeds and tells us page 40th of the same

book, That it were very good that Rewards were ap∣pointed by the people for such as should kill Tyrants, (that is to say, such Kings as by them will not be led by the nose) as there be Salaries appointed for those, Qui lupos aut ursos occiderunt, aut catulos eorum deprehenderunt. Who have killed Wolves or Bears, or have destroyed their Blood.

And to the Argument, that we should not resist evil Kings, because God places Tyrants sometimes over the people, for the punishment of their sins, he blunt∣ly answers, page 57. that so God hath appointed private men to kill them. And then next to that of Saint Paul to Titus, 3. 1. Put them in mind to be subject to Princi∣palities and powers, and to obey Magistrates, his an∣swer is, page 55. That Paul wrote this in the Infancy of the Church, when men were not able to resist them, and that therefore he wrote then to those Primitive Christi∣ans, as were he alive, he would write to such Christi∣ans, as are now under the great Turk, in substance small, in courage poor, in strength unarmed, in num∣ber few, and generally subject to all kind of injuries, and that therefore his words in that Text of Scripture, are not to be extended to the Body, or people of a Po∣tent Common-wealth: so that in his sense, Saint Pauls, Let every one be subject to the Higher Powers, is no more than this, Let none dare to resist them, till they find themselves able so to do; and is not this excellent Di∣vinity?

Lastly, In his Epistle to the King of Scots, prefixed to his Book, he Quarrels with the Honourable phrases of Majestie, and Highnesse, and terms them Barbarismos & Solaecismos Aulicos, the Barbarisms and Solaecisms of

the Court; and that he might make a King to be but Good-man King at the best, he would have Kings con∣tent themselves with lesse Revenues, and fewer Atten∣dants; commending highly the Discipline of Laconia, where it is strange to have one man pluck off anothers socks when he goes to bed; and very much extols the ex∣ample of Pelagius, who first Discomfited the Saracens in Spain, for that he had his house without any stately Rooms in it, and was contented Good man, with one and the same place, for himself, his fire, his friends, and his Cattel; and thus like the Souldiers that Spit upon Christ, These Sons of Beliab have Bespawled the face of Majestie.

Nor of late years have the men of our times been more moderate than they; for have not our Presses sweat, and our Pulpits groaned, under the very same pernicious Doctrins? nay insteed of making them Mont Gerizims, or Monts of Blessing, have not too many of the Ministry made them Mont Eballs, or Monts of Curs∣ing? when insteed of putting up their Supplications to God for their King, they have not trembled to spend, even in their Pulpits, their direfull Curses, and Impreca∣tions against the Lords Anointed, to the Eternal shame and Obloquy of our Church, and the Protestant Reli∣gion which we professe; As if they had laboured, to the very utmost of their power, to Wash and Rub off from the face of Moses, that shining which God had more immediately imprinted upon it. And so much be said for the Dignity of a King, as it is first drawn ab Au∣thore, from the Author, or Institutor of it, and that is God; but,

2ly. The Excellency of a King will appear in this, That

even God himself hath amongst his own honorary ti∣tles, assumed unto Himself the name of a King; for his stile (as you have heard before) runs thus, King of Kings and Lord of Lords, and his Government of the whole world is Monarchical; for though there be three Persons in the Sacred Trinity, yet there is but one God, and con∣sequently but one King everlasting. Let then those Scribblers, and Pamphleteers, who of late with their Paper Squibs have so Oppugned, and Dishonored Mo∣narchical Government, tremble to consider, how through the sides of Princes, they have struck at Gods own Mo∣narchy over the whole world, as far as their goose-quills could reach. But,

3ly. The Excellency of Kingly Dignity, shines in their Supremacy, which is the most expresse Character of Himself which God can put upon a man, and such a Supremacy St. Peter tells us is only in God and the King, 1 Pet. 2. 13. for God is the Supreme Ruler of Kings, and Kings are the Supreme Rulers of Men; and in this very regard, God himself, the better to oblige our obedience to them, as well as to himself, stiles them Gods: they have his Ip'se dixit to shew for it, I have said ye are Gods, saith God himself of Kings, Psal. 82. 7.

It is very true that God hath said this of all Inferiour Magistrates, as well as of Kings, but yet Kings in regard of their Supremacy, bear a more full and expresse Cha∣racter of God than they: Inferiour Magistrates, accord∣ing to the greater or the lesser Authority they bear in the Commonwealth, have the Image of God drawn upon them like half Pictures, of which some are drawn down to the girdle, and some again but to the neck and shoul∣ders, but the Supreme Magistrate, who is above all the

rest, and onely inferior to God himself, hath the image of God upon him, drawn to the full length, and pro∣portion, as far as he is capable to receive it, like those pictures which are drawn from head to foot; and there∣fore with the greater Emphasis may God stile them gods: And truly, this very Appellation of gods, may God well seem to have given them, as well to mind Kings themselves of their Duty, as to mind the people of their Dignity, which brings me to the second thing considerable in this Word Rex the King, and that is his Duty.

For since Princes and Magistrates are called by God himself, GODS, they should thence learn to behave themselves towards their inferiors like gods indeed, and as they bear Gods name, stand in Gods place, and re∣present Gods person, so they should imitate Gods pro∣perties, and attributes: And

1. They should imitate the Supreme God whose image they bear, in commanding their Subjects nothing but what is holy, and just: for to threaten, terrifie, or in∣tice men unto unholy and unrighteous actions, Diabo∣li••est, non Dei, is the part of a Devil, and not of a God.

2. These Inferior gods should imitate the Supreme God, in his sustaining and conserving power. Now as God in heaven orders and disposes all things to the best, and cherishes what is good, and curbs what is bad, & by his providence continually preserves the world in gene∣ral, and every one in particular; So these gods on earth must look to it, not only Ne quid detrimenti Respublica ca∣piat, that the Common weal be not prejudiced, but that also no one single man that is a Member thereof be op∣pressed, it must be their care and providence to reward

and incourage the good, and to curb (yea, if need be) to cut off the wicked. And hence therefore in the Scrip∣tures, they are called Nursing Fathers, Isa. 49. 23. to ex∣presse their tendernesse and indulgency towards their Subjects, whom they are to look upon as their children, as did Augustus Caesar, of whom Macrobius writes, Sa∣turn l. 1. c. 5. that he carried such an intire and fatherly affection to the Common-wealth, that he was wont to call it ••iliam suam, his daughter, and chose rather to be stiled Pater Patriae, the Father of his Countrey, than Dominus, the Lord and Master of it, because he endea∣voured to govern it, rather by love than fear.

2. In the Scriptures, Kings and governors are cal∣led Shepherds, to mind them that they should be watchfull to keep out the Wolf, that is to say, whatso∣ever may be destructive to the Sheep committed to their charge; for Princes are not to be like sharp-point∣ed Pyramids, which are raised on high, but support no∣thing; but they must be like pillars, seeing they are e∣rected by God to sustain and uphold the whole frame and fabrick of the Church and State from Ruine; and so these gods, as God himself stiles them, shall shew themselve rightly to be Dii averrunci, & Tu∣telares, as so many Tutelar gods, to the Nations and people over whom they reign; for indeed Kings and Potentates are set over the people, not as Comets, to pour forth nothing but plagues upon those below them, but as benign stars to cast down upon their inferiors, Light, Heat and Life.

3. These mortal gods, must imitate the immortal God, as in the Dispensations of his providence, so like∣wise in the Administrations of his Justice; for the im∣partial,

and equal execution of Justice, is the Subjects Birthright, and the Superiors Debt, as Francis the first of France acknowledged, who when a poor widow kneel∣ed before him, and begged Justice of him, he bid her to stand up; For, good woman, said he, Justice I ow thee, and therefore if thou beg any thing of me, let it be Mercy.

The God of heaven is no respecter of persons, and such should Princes the gods on earth be, they must impartially execute Justice and Judgement, according to the Merits of the Causes that are brought before them not acording to the opinions they have of the persons who come to their Tribunals for justice, which righteous Rule of Justice hath of late years been but little observed in our Courts of Iudicature, where a man, (were his cause never so good) should have found but little Justice, if he were once discovered to be a Cavalier, that is to say such an one as heartily loved his King.

And as these earthly gods should imitate the God of heaven in the administrations of his Justice, so should they likewise.

4. Do the same in the Administration of his Grace and Mercy.

Their Laws like Draco's, must not be written in blood but in milk, lest by too much rigor their Justice convert into Cruelty; as grapes too hard pressed yield rather vi∣negar than wine; nor must they mix their revengefull thoughts, or rigorous and rough Passions, with the sen∣sures and sentences which they passe upon poor De∣linquents; for so they may commit Murther with the Sword of Justice.

Briefly, the chiefest things, in which Princes should imitate the King of Kings, are these,

To shew mercy, to defend the poor Orphan and wi∣dow,

to deliver the poor from him that is too mighty for him, to undo heavy burthens, and to let the op∣pressed go free, to be nursing Fathers, especially to the Church, and in all things to be zealous for Gods true Worship and Service; for if Princes have power in their hands to do good, but do it not, they will shew them∣selves to be, Idola magis quam dii, dead stocks and idols, rather than gods, even just such Idols, as the Psalmist describing, Psal. 115. 7. tells us, They have hands, but handle not.

5ly, And finally, As the Supreme God above is the poor mans God, as well as the God of the rich man; so every good King must with King James of ever bles∣sed memorie, in his Basilicon Doron, professe himself to be the poor mans King; and therefore, as God above rejects not the prayers and supplications of the poor and needy, and such as pray in faith unto him, though ma∣ny times they be stuffed with many imperfections, and polluted with many failings; so neither must Gods De∣puty God, cast by in scorn and contempt, the humble Petition of the simplest, and poorest of His Subjects; though perhaps, the silly wretch hath greased it in his pocket, or soiled it with his thumbs, and though it be but badly indited, and worse penned, and so have we done

First, with the person supplicated unto, and that is God.

Secondly, with the Person supplicated for, and that is the King.

Come we next to the matter of the Supplication, and that is, Ut VIVAT, That he may live, or that God may save and preserve Him, God save the King.

Which words in their full extent, may reach as well to the Political and Spiritual Life of the King, as to his Natural and Corporal life; and this was indeed the whole matter of the Primitive Christians prayers, even for those most barbarous and Heathenish Emperors, un∣der whose Dominions and tyranny God had placed them; for we pray saith Tertullian in his Apologie for the Christians. pro omnibus Imperatoribus, for all Em∣perors; for all, without exception, for the worst, as well as for the best: well! and what did they pray? why, we pray, saith he, that God would give them vi∣tam prolixam, a long life, securum Imperium, a secure Empire, Domun tutam, a safe dwelling, Exercitus for∣tes, puissant Armies, Senatum fidelem, Faithfull Senates or Parliaments, populum probum, good and Loyal Sub∣jects, Orbem quietum, a quiet and peaceable Reign, and finally, Quaecunque hominis, aut Caesaris vota sunt, i. e. whatsoever good things, either the people can wish for Him, or with Caesar himself can wish for himself. All this was the Subject or matter of their Prayers, and so it should be of ours; But I verily believe, that the life here principally prayed for by the people in my Text, was onely the Natural or Corporal life of the King, and surely their praying for the Kings life, is in effect to pray for their own; for the King is the Breath of his peoples nostrils, Lam. 4. 20. because the very life and well-being of the people depends upon the life and well∣being of their King; as the life of a man depends up∣on his breathing, and this Consideration it was that made the men of David to swear that he should no more go out with them to Battell, lest he quench'd not the light of Israel, 2 Sam. 21. 17. Serinus apud Stebaeum,

Serm. 42. mentions a Law amongst the Persians, that af∣ter the death of the King, there should be a five dayes Interregnum, or Cessation of all Law and government, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the people, by that want might learn to know what a great blessing it is to injoy the King and his Laws, and surely, if the want of our King and the Cessation of the due execution of the Fundamental Laws of this Land, for so many years now past, will not open the eyes of a Rebellious peo∣ple, to see what a blessing they had forfeited, and lost, I may justly fear that such a darknesse possesseth them, as will end in utter darknesse.

It is held by some Learned Astronomers, that when the Sun in Joshuas time stood still, the Moon and Stars made the like pause; whether it were so or no, I now dispute not, but sure we are, that since our Sun stood still, the Religion of our Church amongst us, which is in Scripture compared to the Moon, like one in a deep Apo∣plexie, had not any visible life, or motion: and our Laws which are as it were those Stars, by whose Influ∣ences our Lives and Liberties are preserved, were al∣most altogether suspended, from their due execution: Currat Lex, & Vivat Rex, must ever go both together. When there was no King in Israel, it is said, Judg. 17. 6. That every man did that which was good in his own eyes, and that was stark naught you may be sure; and was not this our very Case, whilest we had no King in this our Isra∣el? were not the Laws of God and Man laid aside? when every one might serve God, or not serve Him, might go to Church, or not go to Church, might pay Church dues, or not pay them? this was the Licenti∣ousnesse that sprang up amongst us, for want of our So∣veraign,

and this ••icentiousnesse was impiously nick na∣med forsooth Liberty of Conscience.

This and much sadder than this, was the Ataxie, or disorder which had crept in amongst us, and therefore well may the people pray Vivat Rex, ut vivat Regnum: Let the King live, that the Kingdom may live, or God save the King, that God may save the people.

But besides the motive the people have to pray for the King in respect of their own good, they have another motive to pray for him, in respect of the Kings good.

First, In regard, that although God hath made him a King, yet he hath still left him but a mortal man, for though God, whom the Scriptures compare to a Pot∣ter, hath glazed Kings and Princes, and made them shine and glitter with greater Power, Dignity, and Majesty, than meaner vessels, yet they are still compo∣sed but of the same clay with other men, and are as fra∣gil and apt to be broken; nay more apt than other men of low degree; for they have more cares to shorten their lives, and they have more enemies (if God pre∣vent them not) to cut off their dayes; for alasse, no men have more, either ghostly or bodily enemies than they, and

First, For their ghostly enemies, besides their own sins, to which the Luxuries of their Courts, the Luxu∣riancy of their prosperities, the haughtinesse of their glory, and the uncomptrollablenesse of their power and Soveraignty, may possibly tempt and prompt them, they find many times that the sins of their people also are their deadly enemies; for by them God is often provoked to take off the King: even the most pious Princes have suffered much for the sins of their people;

as the head commonly akes for the ill vapors of the sto∣mach that is placed beneath it; and thus the Psalmist tells us, that when the people murmured, and Rebel∣led against God, That it went ill with Moses for their sakes, Psal. 106. 32. and indeed none are such bitter and pernitious enemies to a King, as the sins of his people: These are they that cry out against the King, Cruci∣fige, crucifige, Crucifie him, crucifie him, even whilst with their mouths the people cry Hosanna, Blessed be the King that cometh in the Name of the Lord.

And therefore let all faithfull and Loyal Subjects, who truly love the King, take heed lest by the sinful∣nesse of an extravagant Joy, for God his sending them their King again, they provoke not God to ravish Him from us once more: and so our long looked for, long prayed for, and long stayed for happinesse (like Orphe∣us his Euridice) give us not the slip, and irrecoverably vanish away, even whilst we are turning to catch and embrace it. Let us, O let us this day especially, take heed, that we impair not the Kings Health, by making our selves drunk with drinking His Health. But farther yet, as the Kings own frailty, and mortality, and his sins, and the sins of his Subjects, may well incite us to pray, God save the King; 2ly, So likewise may the many dangers and storms from without, to which the Lords Anointed ones, these full and straight Cedars, are more obnoxious, than the lower shrubs, move every good Christian and Loyal Subject to implore Gods Protecti∣on over his King: for as Brands are the more subject to catch fire, by reason of their frequent imployments a∣bout the Chimney: So Kings, who by their places and ••••••eminences are to govern, and order both Church,

and State, and by their office must scatter the wicked, and bring the Wheel over them, Prov. 20. 26. are more liable ever to be traduced, and scorched by Satans imps, and Factors, the sons of Belial, than those whom So∣lomon calls, Prov. 22. 29. Chasshukim men of mean birth, and obscure places, and no publick imployments Those who walk in the Sun, will have alwayes a black shadow attending upon them, which way soever they move, and so men of the brightest Dignities, and Merits, shall still be sure to be haunted, with the Spirits of Envy, Hatred, Malice, or Discontent, They shall ever find some labouring to overshadow or eclipse the King, and (if it may be possible) to quite extinguish the Glo∣ries with which they be invested and arrayed; and (if the Report be true) Some already have been plotting mischief against our Gracious Soveraign whose sore eyes could not endure the brightnesse and Splendor of our Rising Sun, though blessed be God, the Pre∣server of men, and of Kings, especially, God hath given their bloudy Devises a miscarrying Womb, and dry Paps.

But doubtlesse, there are more such Villains yet unde∣tected; for there are now whole Swarms of Professed King▪ killers, I mean Jesuits, amongst us, who as they have had every finger of their hands in working our di∣stractions, will imploy both their Arms also to hinder the peace and happinesse of our Church and State, and it is clear as the Sun, that there are millions of Ana∣baptistical, and fanatick Spirits, who will readily joyn heads, hearts, hands, and purses to the work: there is no trusting to their crying out with the rest of the Kings good Subjects, God save the King, for like Rogues that

are Burnt in the hand, they only say so, because they see they must either for fear, or shame.

God I hope will put it into the hearts of our Patriots in Parliament, to ferret these Vermine out of their holes, and with a Salutary breath, like that mighty strong West wind, which took away the Aegyptian Locusts, and cast them into the Sea, Exod. 10. 19. to clear the Land of all such Malvoglio's, as are displeased with the peace and felicity of it; and so I passe from the Consideration of these words, as they are a Supplication for the safety of the King, to a review of them, as they are the peoples Acclamation, whereby they testifie their Gladsomnesse to God for their King; for all the people shouted and said God save the King.

This Acclamation was made at the Inauguration of Saul, as bad a King as likely could be found in the whole pack: which I the rather observe, that I may incite you with the more gladsome hearts, and fervent prayers, to receive your most Gratious Soveraign: for if all Sauls people shouted (which was the Signal expression of their Joyes exultancy) how much more cause have we to Triumph with exceeding Joy, at the Reception of our CHARLS? to whom (were we freely to chose a King out of the whole stock of the Kings of the Nati∣ons) I am verily perswaded, we should not possibly find an Equal, for where, oh where shall we find a mate to this Phoenix? whose presence, and virtues, are able to make us almost forget his incomparable Father.

Witnesse his pure and unspotted Chastity, Emblem∣ed by the Snow-white Lillies in his Royal Armes, ne∣ver yet so much as tainted, by the Black-parrated tongues, of his most malicious detractors, though being

now in the Heat and Gallantry of his youth, he might doubtlesse have found Temptations enough, to have fired inordinate affections, amidst the loosenesse, and luxuries of forreign Princes Courts.

Witnesse his profound wisdom, and prudence, in his solid composing, the fierce Rebellions of the French Subjects against their King, Fomented, and Backt by the Prince of Conde: Though indeed he was most unwor∣thily requited, for that grand piece of Service, by the French King his nearest Relative.

Witnesse his Gallantry, and Fortitude, in bearing up his Royal Spirit from dejection, though pressed with the grand injuries, and indignities of a 12. years Banish∣ment, and upwards from his native Soyle, Court, Throne and Dignity.

Witnesse his patience and tolerancie, under his almost insufferable afflictions, and contumelies, who having the free profer of Forein Princes Ayd, and Assistance, for his Restitution. He chose rather to want his Crowns than to Swim to his Throne in the Blood of his Sub∣jects; desiring rather to be received with our Condui••s running with Wine, than with our Channels running with Blood: and with Bonfires in our Streets, than with the Conflagrations of our Towns and Cities.

Witnesse his faith, hope, and firm dependency upon his God, under his tedious and Long-lived sufferings.

Witnesse his Zeal and Constancy in adhering to his Principles, in his profession of the true Protestant Reli∣gion, notwithstanding all Tamperings with Him, and Arguments used to enforce, or perswade Him, to turn an Apostate from his dear mother, the Church of Eng∣land, commended to his tender Tuition by his dying

Father, as Christ commended the care of his mother, the Virgin Mary, to his Beloved Disciple, John the E∣vangelist. Witnesse I say His constant adherency to that Church, to the Infamous shame, both of those Clergie and Laymen, who in these times of our Distra∣ctions, have so often turned their Goats. Surely had not His Sacred Majestie been as immovable as a Rock, he was Battered with Arguments enough, to have made Him made Shipwrack of his Faith. Arguments inforced

1. By our grievious Distractions in our Religion here at home.

2ly. By the Scandal of our latter time.

3ly. By the Exigency of his Majesties then present Affairs.

4ly. By the uncertainty of his future Livelihood.

5ly. By the Injustice of his Subjects; which might well have prompted his Courage, and Revenge, to have said, what the King in the Gospel said, concerning his Servants that had abused him, since mine Enemies will not that I should reign over them, bring them hither, and slay them before me, Luke 19. 27.

6ly. By the Tediousnesse of his Banishment. And,

7ly. By His irrecoverable restauration, as to all hu∣mane Judgements, and Opinions, without his gratify∣ing Popish Princes, by his perversion to the Romish Church.

But the grace of God had taught him, as well to want, as to wear a Crown, which is not worth the ta∣king up, upon Sordid, Dishonourable, and Irreligious termes; as His most incomparable Father in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath admirably admonished him. And what can we now expect but happy times under so Gratious a

Prince? wherin by our miseries we have, I hope, suf∣ficiently Learned what our late Martyr'd King be∣fore hand had foretold, that our Religion towards our God, and our Loyalty toward our King cannot possibly be parted, without both our Sin, and our Infelicity, and I pray God we may learn and re∣member this, that it may deter and Affright us, from ever returning again to our former Follies, and Rebellions, since the taking off the Head from the Body Politick (and such is the King) is (if we rationally consider it) but a mad way to cure the distemperatures, of the Inferiour parts. For who would not account him a Bloody Murtherer, and not a skilfull Physician, who should order his Chirurgions, to cut off the Head of his Patient, to cure the Surfet in His Stomach, or the Gout in his Feet?

The King is the Head of his people, So Samuel calls him, 1 Sam. 15. 17. so doth Isaiah 74: and so doth Hosea 1. 11. but especially so Daniel in ex∣presse terms, Dan. 2. 38. Tu es caput Aurcum, speak∣ing to the King, Thou art the head of Gold, and the Persians by the light of nature, called their King Assuerosh, that is Soveraign head, now as Philosophy, and experience both demonstate unto us, from the head we derive motion, sense, and life, for at the head we take in the breath we live by, and in the head are seated the animal spirits, from whence we receive sense, and motion, and we experimentally see, that the head is no sooner taken off, but the body streight falls and tumbles to the ground; struggle indeed for some short space

of time it may, but live long it cannot without its head: We have Buzzed, and Turned, and Turned, and Buzzed, like a flesh fly, without his head, i. e. we have kept a great stir, and pudder, and made a great noyse a while in the world, and have tried all the wayes we could imagine, to live without our head, but we found that we could not long subsist in this condition: Our State like a carcasse that had been long without an head, began even to stink in the Nostrils of all the Nations round about us; our Church was cut into so many Shreds, by so many Fanatique Sects, and Schisms, that we could ve∣ry scarcely perceive, that there was any Religion visible amongst us; Our Trade, and Commerce, was quite decayed, and now perceiving well, that we could not live any longer Acephali, a people without an head, we would fain try whether we could live Pseudocephali, a people with a False head▪ Having therefore first taken off the head of Jupiter, we set the head of a Caligula in the place thereof, and was not the matter well amended trow ye? when thus like Horace his Painter we fixed upon the shoulders of a man, the head of a beast? And that not as he did the head of an horse, an harmlesse and usefull Creature, but of a venemous and subtil Serpent rather, which like the Viper eat through the very bowels of the Church his Mother that bred him, and instead of Protecting the State un∣der his shelter, like the Bramble-King in the book of the Judges, scratcht it to the very bones? till at length God in mercy to the poor Church and State took Him off.

And now Exit Protector! the Scene is changed; yet being wantonly Rebellious, seeing we could no longer subsist Acephali, without an Head over us, or Pseudocephali, with a false head, or an Head that was not rightly and properly our own, we were ••••∣solved to try, whether we could better our condi∣tion, by being Polycepholi, i. e. by putting an whole Consistory, of heads over us, as many heads, as the Scarlet-coloured beast had that carried the Whore of Babylon upon his back, Rev. 17. 3. or as many heads, as the monstrous Hydra is famed to have in the Poet, or rather as many heads as stood hereto∣fore upon London Bridge. But alasse, we found that our case now waxed from bad to worse, for now we found, that those many Heads, like the heads of those children that have the Rickets, began to suck and attract wholly to themselves all the juice and Radical moisture from the rest of their inferior parts and members, the poor Commo∣nalty; that so they might swell themselves to an exorbitant greatnesse. This, this was our sad and wofull case, and yet far worse than this it had been with us, had not the King of Kings put into his own place again, the Stone which the Builders re∣fused, and made Him the Head of the Corner, This doubtlesse was the Lords doing, and it ought to be marvellous in our eyes: and we are all this day met to acknowledge Gods Power and goodnesse, in bringing this mighty work to passe: Where∣fore for this let us now render unto God all pos∣sible praise and thanks, Shouting aloud with the people in my Text, and saying,

God save the King.

Here is yet one thing further observable in this acclamation in my Text, and that's the uni∣versality of it, for All the people shouted, and said, God save the King, and truly, Vox populi, Vox Dei, the voice of the people, whilst they thus pray, is the voyce of God: for God would have all the people thus to pray, and that with an Impri∣mis; for I exhort saith his Apostle. That first of all, Supplications, Prayers and intercessions, and Thanksgivings be made for all men; for Kings espe∣cially, and all that be in Authority, that we may lead a quiet and a peaceable life, in all Godlinesse and Honesty; for this is good and acceptable in the sight of God our Saviour, 1 Tim. 2. cap. 1, 2, 3 verses, Montague in his Essayes tells us, that some of the Town of Arras, at what time Lewis, the 11th of France took it, chose rather to be hang'd, than to say, God save the King, and if there be any of such Obstinate, Malignant, and disloyal Spirits a∣mongst us, it mattered not, if they had their choice: such strings as will not be unison with the rest of their fellows, deserve fairly to be broken, and thrown aside; for when ought our acclamati∣ons of joy to be universal, if not now? since we have obtained again of God,

1. Regem, a King, that we might not any lon∣ger be an headlesse people.

2. Regem unum, one King, and so are no lon∣ger, Ta••quam Bellua multorum capitum, as a mon∣strous Beast with many heads, and surely to have

a King, and but one King, and not many Kings over us, is promised as a very great blessing to Gods people, Ezech 37. 22.

3. Regem Talem, such a King as hath no Qualem, no Peer to match Him, being

1. Talis, Such a King, who as far surpasses a∣ny of the people in the eminencies of his vertues and graces, as ever Saul did surpasse all the people, in the tallnesse of his stature, verse 24. of this Chapter.

2. Talis, Such a King, as by his own sufferings, must needs be more sensible than other Kings of the sufferings of His Subjects; for as to your com∣fort, as you are Christians, the Author to the He∣brews tells us, Heb. 4 15. That we have not an High Priest which cannot be touch'd with the feeling of our infirmities, because in all points he was tempted, like as we are; so to your comfort, as you are Sujects, I may tell you likewise that you now have not a Soveraign, that cannot have a fellow-feeling of your Oppressions, since Himself hath been brought up in the School of affliction.

3. And Lustly, Talis, such a King, as had an in∣dubitable Right to the Crowns of these Realms, and therefore to have detain'd Him longer from them, must necessarily have brought one time or other some dreadfull Judgement upon the Land for our Injustice.

You then who desire the Restauration of your Religion, Laws and Liberties,

You that pray for the Peace of the Church, and the Prosperity of the State,

You that would freely enjoy a comfortable assurance of your lives and estates,

You that hope for better Trading and Com∣merce.

You that would be happy under a Religious, Peaceable, wise, just, and mercifull King, and finally,

You that would choose to have one King, ra∣ther than an whole Committee of Tyrants o∣ver you,

Joyn now unanimously your prayers with all the people, and cry,

God save the King. Amen.

FINIS.

Notes

• See more in Archbishop Bancroft Dang∣posit.