God and the King. Gods strength the Kings salvation A sermon preached at Aylesham in the county of Norfolk, upon the 29 day of May 1661, being the anniversary day of thanksgiving, for the thrice happy and glorious restauration of our most Gracious Soveraign King Charles the second, to the royal government of all his Majesties kingdoms and dominions. By John Philips, B.D. sometime fellow of Magdalen College in Cambridge, and vicar of Aylesham in Norfolk.

God and the King. Gods strength the Kings salvation A sermon preached at Aylesham in the county of Norfolk, upon the 29 day of May 1661, being the anniversary day of thanksgiving, for the thrice happy and glorious restauration of our most Gracious Soveraign King Charles the second, to the royal government of all his Majesties kingdoms and dominions. By John Philips, B.D. sometime fellow of Magdalen College in Cambridge, and vicar of Aylesham in Norfolk.

Table of contents

Title page

THE EPISTLE DEDICATORY, To the Reverend and Right VVorshipfull Dr. Turner, Dean of the Metropolitan Church of Christ in Canterbury: And to the Reverend and VVorshipfull Dr. Pask, his ever gratefully to be remembred Friend and Patron; Dr. Peter Gunning, Chaplain in Ordinary to his Majesty, Master of St. Johns College in Cambridge, and the Kings Professor of Divinity; and to all the rest of the Reverend Prebendaries of the same Church.

Articles of Scandal exhibited against Mr. John Philips B. D. and Vicar of Aylesham in Norff. 1644.

GOD AND THE KING. Gods Strength, the Kings Salvation.

GOD AND THE KING.
Gods Strength, the Kings Salvation.

[Page]

[Page]

Psalm. 21. 1.‘The King shall rejoyce in thy strength, O Lord, exceeding glad shall he be of thy Salvation.’

ENGLAND first received the Gospel by a Monk, as Historians affirm, yet some say by one of the Apostles, Simon Zelotes; others by Joseph of Arimathea, who is supposed to lie buried at Glastenbury; most likely I conceive it is, that an Apostle, or Joseph first planted it amongst us, and being through Paganism, Barbarism, and Brutism, supplanted and well nigh rooted out, The Monk after restored it.

[Page] We are assembled this day (the most glorious day that did ever since shine in our Horizon) to Commemorate, and Congratulate his Majesties happy Restauration, and in it the blessed resuscitation, if not resurrection of the Gospel in this Church; and in them both, so many blessings powred down from Heaven, upon these sinfull Kingdomes, that all the dayes of our lives, will not be sufficient, to discharge our Duties to God for the same.

And all this visibly by a Monk, not by Profession but Name, an Honourable and ever to be renowned person, whom God raised up, and into whose heart he put it, and whose Counsels and Heroick Archievements he blessed to make him the great active instrument, of our enjoyment of these mercies. And that beyond all our, and the Christian Worlds expectation, without a blow. But indeed first by the unsearchable goodnesse of him whose name is Zelotes, Exod. 24. 14. And for the bloody coat sake of Joseph, I mean the merits, and mediations of our Jesus, in whose strength only the King shall rejoyce, and in whose Salvation alone, he shall be exceeding glad.

A little then to rub up our memories, that our affections of joy and thankfulness may more easily, be kindled, and more fervently inflamed.

1. First, this day is Natalitium regis, His Majesties birth-day. The celebration of the birth-dayes of Kings, and Princes, was of antient custome, and venerable antiquity, among the Medes, Persians, and Romans. And it is lawfull to commemorate the birth-dayes of Christian Kings, so they be not abused to Prophanesse, but only thereby to take occasion to give thanks for such worthy instruments which God in mercy raiseth up to the Church, and Common-wealth, In the judgment of Calvin: for though Job, and Jeremy, cursed the day wherein they were born, and only Pharaoh, Jeroboam, and Herod, are remembred in Scripture, to have made great feasts on their birthdayes, as some have observed, yet that is not recorded of them as their sin, but their cruelty, and voluptuousness, they exercised in them; and as for the passages of those two holy men, they are either to be interpreted expressions of their impatience, or a sad lamentation of our natural condition: for othervise we are [Page] taught both by Gods Command, Exod. 12. 3. And also the Churches practice, Est. 9. 26. To remember the dayes of signal mercies and to revive them that they be not eaten out by time: for if Children be a great blessing as the Psalmist assures us, Psal. 128. 2, 3. And if a Woman in travel, so soon as she is delivered of a child, remembreth no more her anguish for joy that a man is born into the World, as our Saviour affirms, John 16. 21. Then certainly there is, and ought to be much more joy for the birth of godly Kings, and the increase of their Royal Posterity, It being a part of the accomplishment of that promise made unto them, Psal. 45. 16, 17. Instead of thy Fathers, thou shalt have Children, whom thou maiest make Princes in all the earth, and I will make thy name to be remembred in all generations.

My Authors inform me, that there were two radiant, and resplendent starrs appeared, the one at the birth of his sacred Majestie, the other at the birth of the most Illustrious Duke of York.

I am no Astrologer, neither do I give credit to their predictions. We have a more sure word of Prophecy whereunto we shall do well to take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in our hearts, 2. Pet. 1. 19. Yet we must religiously confesse, there was a Constellation of blessings fell upon England, upon the restoring to us our native, and hereditary Soveraign, And we have just cause to sing that Heavenly Antheme, Luke 2. 14. Glory be to God on high, on earth peace, good will towards men: for till then there was neither glory in the Church, nor peace in the Kingdome, nor good will toward men in either.

And concerning the most Illustrious Duke, the envious eye of the World, must see whether it will or no, and her tongue acknowledge, that scarce ever Prince, so early in the morning of his youth, and so often endeavoured to be nipt in his Royal budding and blossoming, bath archeived more Heroick acts than he hath done. Whilest therefore Divines, Philosophers, and Politicians dispute of the several forms of Goverment, and the preheminence of one above another, as best suits with their particular interests, Let us being guided by the unerring rule of [Page] the word of God, the right use of sanctified reason, a good improvement of the sad experiences we have so dearly paid for, and a present sense of the wonderful blessings of this day, Now conclude, that of all Governments Monarchy is the most Divine, Honourable, and Safe. And of all kinds of Monarchy, that by succession and inheritance: for though God brought his people to it, and under it by degrees, governing them, first, by the Book, then by the Bar, then by the Sword, and after by Election, yet he rested not till he had fixed his people under a perpetual succession of Kings, but when their sins made a breach, establishing the highest powers upon earth, in the nearest condition, and capacity of strength, dignity, and honour unto himself who is Jehovah, and Changeth not, Mal. 3. 6. And if there be an occasion (as we have had for many generations, and God grant it may be so till Shiloh come) of Piety, Mercy, and Justice, and all other Princely graces, I know not what more can be added, (the continuance of the Gospel in its power and purity alwayes supposed) to make a people as happy as they can be upon the earth.

2. But secondly this day is not only, Natalis Regis, but Regni also, yea and Dies salutis, the day of the King, and Kingdoms Salvation, as the dayes of the Martyrs sufferings were called of old: for how truely might the King take up the complaint of the Prophet? Psal. 31. 12, 13. I was forgotten, as a dead man out of mind, I was become as a broken Vessel, I have heard the blasphemy of the multitude, and fear was on every side, whilest they conspired together against me to take away my life.

For the name of a King was no lesse than treason: so did men call Loyalty after their own names, as it was sometimes (if I remember right) in the Kingdom of France. And though his Majesty had three Kingdoms, yet he had not whereon (like Noah's Dove) to rest the soles of his tender feet, nor whereon to lay his precious head, and the head of us all; but might well bemoan his condition to his Heavenly Father in the words of our blessed Saviour, Math. 8. 20. The Foxes indeed, those Herods and usurping Tyrants, have holes, and the birds of the air (those kites, and vultures) have nests, but the [Page]Son of a King, and a King had not whereon to rest his head: And therefore he leaves the earth, and being desirous to get as neer Heaven as he could, with Zacheus he climbs up into a tree, and from thence God shewes him a way of escape, and speaks unto him in a language of miraculous providence, This day Salvation is come into thy house; only he must passe thorow a Wildernesse to his Canaan, and a Sea of troubles, to the Haven where he would be. And blessed be God, that the Oak of Royal preservation, was not to the rebellious Sons of Adam, the tree of knowledge, for then it had not been to the breath of our Nostrils the tree of life; his Sacred Majesty had often heard of it, no doubt at Ephrata; but now he found it in the field of the Wood, that God was his Strength, and his Salvation.

3. Thirdly the manner of his Restauration may further fasten the memory of this day in our hearts, as a nail in a sure place: for he came not to his Land of promise, and the lot of his inheritance, thorow the red Sea of the blood of his Subjects: Yet if it had been so, such a field with the Pearl in it, had not been too dear, though it had been the price of blood: for whatsoever Judas, or others have done, we must confesse, and that with a [...], as the people of David, 1 Sam. 18. 3. Our King was worth ten thousand of us.

But yet he came to us, with a mighty indeed, but a merry noise, with ringing of Bells, not with roaring of Cannons, unless it were for lowder Musick. There were no Widdows to make lamentation (though many had cause enough) no complaining in the Streets as he passed thorow in triumph, no outcries, but Hosannah, and Allelujah, Blessed is he that cometh in the name of the Lord. He came not with fire, and sword, he brake no bruised reed, in his shaken and tottering Kingdoms, he quenched no smoaking Flax, in the Church, the light whereof was wel nigh extinguished, there was no striving, but whether his Majesty should be more gracious, or his people more gratefull.

4. There is one more argument from the day; It is observed, that this very day the Common-Prayer book, purged from the drosse wherewith it was mixed, was settled as the [Page] publick Liturgy of our Church, which was after sealed with the blood of many of the Compilers of it; which observation if it be true, then methinks there should not be such divisions, nor such sad thoughts of heart amongst us as there is concerning it: So as to black and cloud our joy in this day of our peace. What have been done in this place about it, first and last, is too well known. Yet I can positively affirm, that in this numerous and populous Congregation there are but few that absent themselves from the publick service of God upon offence taken at the reading of it, though too many upon other sinfull and unwarrantable accounts.

I do therefore earnestly beseech, as all my Reverend brethren the Ministers of the Gospel, so all other Godly and peaceably disposed Christians, that whilst it is our duty to pray for the peace of Jerusalem, we do not suffer our prayers to be an occasion of the bteach of that her peace.

And I do adjure all in the words of the Apostle, Phil. 2. 1, 2, 3. If there be any consolation in Christ, if any fellowship of the spirit, if any bowels, and mercy, fullfil you the Kings, Kingdoms, and one anothers joy, that ye be like minded, having the same love, being of one accord and of one minde: O let nothing be done in this matter, through strife, or vain-glory; But let in lowlinesse of mind each esteem others better than themselves. And O let us all in our several stations, according to the Apostles precept, Ephes. 4. 3. Endeavour to keep the unity of the spirit in the bond of peace.

And the rather ought we to take heed hereunto, because we have formerly received mercies, somewhat like unto these of this day, but soon forfeited them by our sins; for example,

King Charles the first, that blessed Martyr, was born the 19. day of November, and on the same day, if my intelligence fail me not, began his return to us from his Northern Kingdom, after that gracious Pacification made in his Royal Camp near Barwick▪ And made without the shedding of one drop of blood: for even when his two Kingdoms with their puissant armies were daring one another in a warlike posture, he came as Neptune, with his Trident, and calmed those raging [Page] billows, and rebuked those winds that were risen so high, and said unto the Sea that was become so boysterous, and threatning, Be stil. Of which pacification, I will not say it had been better for England if it had not been made, for Blessed are the peace makers, Matth. 5. 9. But sure it had been happy for both Kingdoms it had never been broken: for then we had not sat & wept, so many years, by these Waters of Babylon, nor hung up our harps, with little hopes, and lesse joy to use them; but long since taken them down, and putting them in their right place, and tune, sung this song of joy and gladnesse, The King shall rejoice in thy Strength, O Lord, and in thy Salvation he shall be exceeding glad.

For the Coherence and scope of which words, it is this, The Church in the last verse of the former Psalm prayes for the Kings Salvation, [...] so the septuagint renders the words, and so St. Jerom, Domine salvum fac regem, and so our Church word for word, in her daily petition for him morning and evening. O Lord save the King.

And I hope none will be offended at that Scripture Prayer, unless there should be found yet some of those, who could find no great fault with the Common Prayer Book, but that it taught them so often to pray for the King; to which Petitions they had not Loyaltie enough to say Amen: as his Majesty of ever blessed Memory among the Righteous, hath observed in his sacred Portracture, never to be parallel'd; and God grant it never may.

Now the Church in the words of the Text begins her praises for the Kings Salvation.

In which you have these two parts.

The Division.

First, God's Mercy for his Strength in the Kings Salvation.

Secondly, The Kings (or the Church's) for that Salvation.

[Page] In the former you have these three particulars.

First, The Blessings for which the King, or the Church for him, praiseth God, and they are two; 1. Strength, 2. Salvation.

Secondly, The Author from whom these blessings are acknowledged to be received; and that is the Lord; therefore here called his Strength, and his Salvation.

Thirdly, The Person for whom this Strength is put forth, and this Salvation wrought; and that is the King; He shall rejoyce, he shall be glad.

In the latter you have these two particulars?

First, The manner, or quality of the Church her Thanksgiving, and that is,

1. Inward, He shall rejoyce.

2. Outward, He shall be glad.

For so Expositors interpret the words, laetabitur & exultabit, the one of inward, the other of outward joy.

Secondly, The measure of this Joy, in the word Exceeding, or how greatly? as the other Translation reads it; that is, so greatly the King shall rejoyce, as it cannot well in words be exprest.

Let the first part of the Text be the Doctrine, the second the Application.

The Doctrine then is this?

The Lord is the Strength, and Salvation of Kings, of all Kings, for there is no power, but is ordained of God, Rom. 13. 1. But of good Kings, such as David was, and such as (blessed be God) ours is, after his own heart, as well as by his own designment, he is not only the Author of their Strength and Salvation, but their Preserver and Blesser: They are both the saved of the Lord, and to the Lord, of his Mercy, and to his Glory.

Hear David himself speak this Truth; Ps. 18. 2. Ps. 62. 1. 2. vers. Ps. 27. 1. and to name no more, Ps. 140. vers. 7. O God the Lord, the Strength of my Salvation.

And if we consider these Blessings severally, it will more clearly appear they are from the Lord.

First, The King's Strength is from the Lord, and this [Page] David acknowledges, as in the former places, so 2. Sam. 22. 1. That, in the day of his deliverance from the hand of all his enemies, and from the hand of Saul, The Lord was his strength, and his power; and Moses, who was also King in Jesurun, Deut. 33. 5. sings to the same tune, Exod. 15. 2. The Lord is my Strength, and is become my Salvation.

Now Strength is either

1 Inward.

2 Outward.

Inward Strength that also is double, first the strength of Grace, and secondly (as I may have leave to expresse my self) the Grace of Strength, and these are both from the Lord.

First strength of Grace, and in this sense it is taken, 1. Pet. 5. 10. The God of all grace strengthen you, and we are exhorted to be strong in the Lord, Eph. 6. 10. So David in his sufferings is said to Encourage himself in the Lord his God. And certainly our David, under all his trials, was upheld by this Strength of the Lord. He was never without Gods Armour on, though it may be sometime without his own. The Lord alwayes girded him with Truth, breasted him with Righteousness, shod his feet with the preparation of the Gospel of peace, shielded him with Faith, covered his anointed (before it was anointed) head with the Helmet of Salvation, and his Royal hand and heart was never without the Sword of the Spirit, which is the word of God; witnesse those fiery darts he resisted, those menaces and threats he set at nought, those promises and profers he refused, those sollicitations and allurements he withstood, those disputes and conferences he managed alwayes with the advantage to truth, of which the World may take notice.

So that through the strength of the Grace of God his Majesty may be justly numbred among those worthies, Hebr. 11. 33, 34. Who by faith subdued Kingdoms, wrought righteousnesse, obtained promises, stopped the mouths of Lions, quenched the violence of fire, out of weaknesse were made strong, waxed valiant in fight, turned to flight the armies of the Aliens.

Appearing herein heir apparent of his Royal Fathers graces, [Page] as well as Kingdoms, of whom for piety, wisdom, mercy, justice, constancy in the truth, and all other Princely grace, when he was barbarously murdered, we might sadly pronounce Ichabod.

Who was delicium humani generis, as it was said of Titus, the best of Kings, as Augustus was stiled of Emperors, the meekest of men as Moses, after Gods own heart as David, yet he that did good to all was hated to death, he that never denied just liberty to any, could not have liberty to live; But I have no warrant to search into the inscrutable dispensation of the Almighty, I say my hand therefore upon my mouth with that of the Apostle, Hebr. 11. 38. Of whom the World was not worthy.

And also manifesting himself to be of his Royal Grand-Father King James his spirit, who said, That the best title of a King was to be the servant of God, and that all the Crowns, and Kingdoms in the World, should not induce him to change on jot of his profession. And this his strength is from above, for the Kings heart is in the hand of the Lord. Prov. 21. 1.

Secondly the Grace of Strength in Kings is from the Lord; by which I do not mean power, and ability of body and mind only, that may be in another; but a supernatural, and celestial spirit of rule and government proper to Kings. It is said of Saul, though a bad King, that God gave him another heart, 1. Sam. 10. 9. And as soon as Samuel had anointed David, the spirit of the Lord came upon him from that day forward, 1. Sam. 16. 13. Which was not the spirit of sanctification, for that he had before, and therefore must be the spirit of wisdom, resolution, justice, mercy, and other Princely graces, which God had induced him withall as a King for the right management of so great a trust.

For this his majesties Strength, it is a subject for a History, not a Sermon, for others tongues and pens, not mine. Yet I account it my duty to speak, what I believe, he was never so low, as to be less than a King. The Lion abates nothing of his Majestick deportment, whatsoever his condition be; the King of fears never affrighted the hight of his spirit, nor did [Page] any desponding thoughts ever break thorow his Sacred lips. The Lord so tempered his Royal heart, with a supernatural magnanimous resolution, that both feriendo, and ferendo, in adventuring, and bearing, he cut thorow all difficulties with an edge of undaunted courage, and with a back of invincible patience: for God was the Strength of his heart, Ps. 73. 26. His Inward Strength.

2 And also (which was the second kind of Strength) the Lord is the Outward Strength of Kings, and so the word is taken in Scripture two wayes, first for Right and Authority, secondly for Power and Ability to act according to that Right and Authority; and both these Strengths Kings have from the Lord.

1 Strength, that is the Right and Authority of Kings is from the Lord, and though the word be [...] not [...], potentia not potestas, and most commonly is taken for ability, yet sometimes I conceive it may be taken in that sense we now speak of, as in Ps. 99. 4. The Kings Strength loveth Judgment. [...] the Kings honour, and dignity, so the Septuagint. Imperium regis, so St. Jerome, the Kings Empire and government. But not to litigate about words, this truth is most clear, that the Strength of the right of Kings is from the Lord, by me Kings reign, Prov. 8. 15. By me immediately, not mediately, at the first, not second hand, not by nor of man, but by the will and ordinance of God, and Tostatus (I think it is that) gives this to be the reason why they are anointed on the head, because they hold of none but God, and we are commanded to submit unto the King [...] as to the supreme, 1 Pet. 2. 13. For though the Apostle calls Kings [...] an ordinance of man, which some interpret a humane creature, whether for better translation, or worse intention, let others judge, yet that is only to be understood, in respect of the forms, modes, and qualifications of power, which may be various, according to the several laws of Kingdoms. For though Kings be humane creatures, and therefore must dy like other men, Ps. 82. 7. Yet no Scripture warrants they may die by men. Their power is of God alone, & they are only accountable to him for the administration [Page] of it, which if it should be male, yet it is an unheard of way of curing the body by cutting off the head: I will judg none, but my fears are▪ that the frequent rendring of those words of the Apostle, in the sense I have spoken of, in the ears of the people, though otherwise it may be proper enough, hath been only to lessen the power of Kings in the estimation of their Subjects, and so by degrees to steal away their hearts (like Absolon) from their obedience to their lawfull Soveraign.

Luther said, Every man had a Pope in his belly, he might have said a King too: for how many, through Traiterous ambition, vain-glory, covetous desires, and other filthy lusts, have had Kings Crowns, and Dignities, both in their bellies, their greedy appetites, and in their heads, their hellish designs, and intentions? The uncomlinesse, and prodigious deformity whereof, would easily have been discovered, had they looked in Solomons glasse, Prov. 30. 31. And a King against whom there is no rising up.

What this Strength of Kings is, is a depth my shallow vessel dares not launch into, which while some have too venturously done, they have easily made Shipwrack, both of Faith and a good Conscience, of Religion and Allegiance together.

Gods word is the rule of our Prayers, and had we Prayed more, or with more understanding, and spiritual affections, and Disputed lesse, we had been better Subjects, and never the worse Scholars.

Now in our prayers we acknowledge the King to be over all persons, and in all causes, as well Ecclesiastical as Civil, supreme head, and Governour, and so he is by Divine institution, and immediate power from God.

1 First over all Persons, Let every Soul (Soul is taken there for the whole person) be subject to the higher power, Rom. 13. 1. And that for conscience sake, v. 5. Which subjection whosoever denies, they may possibly prove the immortality of their Souls, to their own damnation; but will never evince the integrity, and regularity of their consciences for so doing.

[Page] Samuel tells Saul, God had made him head over all the tribes of Israel, 1 Sam. 15. 17. and Levi was one, and Solomon devests Abiathar the Priest of his office, for his demerits, 1, Kings 2. 27. Neither was this power of Kings a rite and ceremony of the old law to be abolished, for when Christ nayled those to the Cross, yet he fastned obedience to supreme authority, both by his precept, Matth. 22. 21. Give unto Caesar the things that are Caesars; And also by his practice, First before he was born, paying taxes in the loins of his parents, Luke 2. 5. Secondly in his life, working a miracle that he might be obedient, Matth. 17. 27. Thirdly, at his death acknowledging Pilates power, and submitting unto it, Joh. 19. 11. though he had 12 legions, and those of Angels, to have rescued him; and Fourthly after his denth: for his body must not be buried, till it was begged of Pilate, Matth. 27. 58.

And St. Paul following his Masters steps, stands at Caesars tribunal, confessing that there he ought to be judged, Acts 25. 10. And acknowledged Neroes supremacy, when he was delivered out of the mouth of the Lion, which is the King of beasts, 2 Tim. 4. 17.

Secondly he is head, as over all persons, so in all causes, for that must fo [...]low from that rational maxim of the Schools, Qui habet potestatem super personam, habet potestatem super omnia ad personam spectantia.

Now these causes are either Civil, or Ecclesiastical: for the former, they being particularly unknown to me, and not a subject so suitable to my Profession, and litle, or rather not at all questioned before these late unhappy times by any that would pretend to Loyalty, for any thing that I know, I will therefore leav them to the vindication of those that are more able, lest the cause should suffer through my weakness in maintaining it.

For Ecclesiastical causes, in which I should be more versed, the Scripture places the supreme authority in the King: for

1 First, did not the Priests and Levites Clense the house of the Lord according to the command of the King? 2 Chro. 29. 15. [Page] And the text saith it was by the word of the Lord, for that good King (Hezekiah) would do nothing without it; and the successe his endeavour had, shewed as much, for the house of the Lord was sanctified in eight dayes, v. 17. Our pretended purifiers were above eight years about the work of reformation, as it was called: but the long time they were about it, and the little good they did in it, (or rather the great hurt) is to me an argument that God never imployed them; for those Foxes did instead of sweeping the house, only raise a dust with their tayls, that so blinding the eyes of the people, they might the more cunningly steal away the goods that belong to it.

2 Secondly, did not good King Josiah impose an oath, or covenant on all his people, great and small, and caused them to stand to it? 2 Chro 34. 31. But that any such should be imposed upon the subject without the sanction of the King, (however for the matter of it, something may be both lawfull, and necessary) is a work on which so much hay, and stuble is built, that it cannot endure the trial of the great day, but it must be burnt, and the workers must suffer losse; But O let them be saved, but as by fire.

3 Thirdly, did not King David, 1 Chro. 13. 3. King Jehosophat, 2 Chro. 19. and others, assemble the Priests and Levites to consult, and order the affairs that concern the house of God? But that any of never so eminent parts and piety should convene without the authority of the supreme Magistrate being Christian, and disanul the settled liturgy and Canons of the Church, and compose, and impose forms or directions for worship and government, It gives but too just an occasion to our adversaries to reproach our Church, as they unjustly did that celebrious convention of the Synod of Dort, Calling it in derision a conventicle, and somewhat that is worse.

4 Fourthly, did not King Jehosophat send out (I do not say ordain) Priests and Levites to teach the book of the law? 2 Chro. 17. 9. The power indeed (I mean of Ordination) belongs to the Right Reverend the Bishops of the Church, and to them alone, or at least to none without them, except [Page] in case of necessity: But the outward commission, warrant, command, and authority for the execution of that their spiritual function, is (I humbly conceive) from the King, who is [...] as Constantine said of himself.

And because I have named Bishops, let me have leave to say thus much without offence, Smectymnuus was foretold plain enough to my understanding, by our late pious and learned Diocaesan their Antagonist, That if those skilfull pilots did not remain in the ship of the Church, it could not be saved, and the Euroclidon that hath since tossed her, hath shewed that, That R. R. Father in God, was not less than a Prophet; And that Paul, and his successors counsel should have been hearkened unto, that they might not so unadvisedly have loosened from Crete (to allude to the Apostle, Acts 27. 11.) That so the Church might have gained that harm, and loss, which since she hath sustained.

5 Fiftly and lastly (to instance in no more) did not Kings punish false Prophets, Blasphemers, Idolaters, break down Idols, groves, high places, and take order to reform all things amisse in the Church? he may exercise his ingenuity in Tortura Torti, or open his Eares to Ephata, take a larger walk in the field of our Church, and (I suppose) he will receive satisfaction who desires more.

And indeed for this cause, the King is stiled custos utriusque tabuli, keeper of the whole Law, Deut. 17. 18. Not only out of Zeal, and Duty, but Right, and Authority; he is as Charles the great was called, Rector Religionis, the Governour of Religion, the Nursing Father of the Church, Is: 49. and Pastor also, Numb. 27. 17. yea, and head also of the Church, which is not a Title given to Kings in King Henry the 8. daies, as some have imagined: but in the statute Law of God, as antient as the first King (ordinarily so called) that ever was in the Church of God; for God made Saul head over all the Tribes, 1 Sam. 15. 17.

Neither let any object, that he is a member of the Church, and so cannot be the head; for Theodosius was both Caput Imperii & membrum Ecclesiae, for he may be a member of the Catholick Church, and head also of the National Church, [Page] in his own Dominions; As then he is King over all his Subjects, of what profession soever, so he is an Absolute head; as he is a King over a people professing Christianity, so is a Christian head; and as he is a pious King over all that are godly in the Kingdom (I know no incongruity, I shall be willing to be better informed) he is Sano sensu, Spiritual head, I do not say▪ nor mean, as Christ is head of his Church, by inward direction of his Spirit, and powerfull influence of his Grace, let such blasphemous mouths be for ever stop'd; nor yet an Universal visible head, let them defend it whom it concerns; nor a Ministerial head, or tongue, or hand, to Preach the word, administer the seals and censures of the Church; Yet [...], [...], [...], [...] are names given to Christian Kings, and Emperors in antiquity, and do speek them Spiritual: And they that are so neer God in names, as to be called Gods, and in Office, as to be his immediate Deputies and Vicegerents upon Earth, and are annointed by his special appointment Cannot, but be so denominated; and experience proves, that many times the Salvation of Souls is more helped forward by the execution of the wholsome Laws of godly Princes, than by the tongue of the Minister in his powerfull Exhortations; the heart of man being more apt to be moved for fear of Punishment, than allured for the love of Virtue.

However, the Church of England hath many strong Obligations upon her, besides the tye of Conscience, in obedience to the immediate command of God, in gratitude to acknowledge, and so to obey his Majesty, as head over all spiritual persons, and in all spiritual causes, from whom she hath already received so many unhoped for, and unexpected spiritual, as well as temporal blessings: And so much for that particular, that the Kings Strength, as it is taken for Right and Authority, is from the Lord.

Lastly, take Strength for Power, Abilities, Force, Honour, Dignities, Glory, Treasure, or what ever else lyes in the genuine sense of the word Strength, or is annexed with it in Scripture, for the neerness and sim litude (if not identity) unto it, as all, or most of those expressions are: And also, [Page] whatsoever is comprehended under the name and notion of Prerogative Royal, belongs unto the King from the same Original his right to the Crown doth; for it will sound strange to any mans understanding, that is not darkened with prejudice, that a King should have his Commission to govern immediately from God, and should not have right by the same Tenure, to whatsoever is necessary for the putting of that power into action and exercise for the obtaining of its Ends.

Therefore Customs, Tributes, Fear, Reverence, Revenues, Militia by Sea and Land, Forts, Holds, Castles, Magazins, Ammunitions, Power to pardon, or punish offenders against his Laws, to make War or Peace, to confer Honours, raise Forces, appoint Commanders, to settle Counsellors, Judges, and all other Officers of State, or what ever Diamonds and Jewels besides (for as it is beyond my model to know, so it is beyond my modesty and subjection curiously to inquire into) do adorn his Regal Dignity, they are fixed originally upon divine Institution; [...] saith the Apostle, because he is the Minister of God for our good.

And so he is indeed, the Preserver of our sacred Truth, our Defence in War, our Security in Peace; and therefore hath right to whatsoever is necessary to the safety of his sacred person, the support of his Regal Dignity, the preservation and enlargement of his Kingdoms and Dominions, the subduing of his people under him, in case of disloyalty; to the rendring of him feared and respected abroad, honoured, loved, and obeyed at home.

And whosoever shall deny their Soveraign these, or any thing else, quoad potestatem utendi pro bono Communi, or demand any of them out of his hand, I must send them for answer to the 1 Kings, 2. 22. Let them ask the Kingdom also.

And if his Majesty shall see cause to imploy any of the Parts, Gifts, and Abilities of any of his Subjects, though Ecclesiastical person, in the Administration of Civil affairs consistent with the Honour and Dignity of their spiritual Function, I know not why he should be deprived of that just Prerogative; Moses made Judges out of all the Tribes, and the Apostle [Page] 1 Cor. 6. both intimates and argues, that those that are most esteemed in the Church, should not therefore be in the less capacity to judge of things pertaining to this life: Upon which ground, holy St. Augustine spent part of the day, sometimes the whole, as Possidonius relates in his life, in the decision of civil Causes; and received Letters, and returned Resolution about them.

For though no man that warreth this spiritual warfare, ought to entangle himself with the things of this life, 2 Tim. 2. 4. and Christs Kingdom be not of this World, Joh. 18. 36. and Christ rejects with indignation the covetous wretch his motion, Luke 12. 49. with, man, who made me a Judge over you; which places, (among others) are alleged by those that leave no stone unmoved, nor Scripture unwrested, to wring that power out of their hand, that are far better able to manage it themselves, and I am sure to a better end; for this is one way whereby the spiritual Fathers of the Church may better find out the temper and disposition of the people; and so judge whether they grow in Faith and Obedience, or not.

For it is one good sign given by our Practical Divines, and Possidonius hints as much, to know a true Christian from a Counterfeit, by his behaviour about the things of this World; when Christ touched the young mans free-hold, he soon appeared dross.

Though therefore the spiritual Souldier must not intangle himself, yet he must submit himself to his Princes Command, and though Christs Kingdom be nor of, yet it is in this World; And it seems to me to be supposed, that Christ might have been a Judge, but he must not make himself one; which Rule, had it been followed, we had not had so many, nor such Judges as we have had.

Let not us therefore deny the Kings power in temporals, as the Papists do in spirituals; but put we in practice our Saviours Precept, Mat. 22. Give unto Caesar the things that are Caesars, or rather render unto him what is his; for though it may be called giving for the willingness and readiness that should be in the Giver, and it may be for some other reasons yet it is a gift, not of Courtesie, but Duty; for the word is [...] Render, [Page] and the next words [which are Caesars] shews Caesar hath a Right before the giving, for I cannot be said to give that which is anothers, but that which is my own.

I conclude this with the improvement of the Apostles Arg [...]ment, who goeth to warfare at any time at his own charges? who planteth a Vineyard, and eateth not of the fruit thereof? who feedeth a Flock, and eateth not of the milk thereof? who ruleth a Kingdom, (and indeed who can) without the Strength thereof? And thus much for the first blessing of Kings, the Lord is Author of their Strength.

The second blessing of the King, of which the Lord is the Author, is, his Salvation of which, now but a few words.

Salvation is taken three waies in Scripture especially.

First, for spiritual deliverance from sin, and the direfull effects of it, Death, Hell and Damnation: Christ tells Zacheus, Luke, 19. 9. that Salvation was come into his house.

Secondly, for eternal Glory, of which he is the Author to all those that believe, and obey him, Heb. 5. 9.

Thirdly, for temporal deliverance from our Enemies, and all outward evils, so Exod. 14. 13. stand still, and see the Salvation of the Lord, and in this sense (though I exclude not the other) David calls God frequently, the God of his Salvation, Ps. 18. 46. Ps. 24▪ 5. Ps. 85. 7, 9.

Now though God was, and is, and will be, we believe, hope, and pray, to the King, the Author of all those Salvations; Yet his temporal Salvation seems more especially intended in the Text, and is the peculiar Subject of our present discourse.

Salvation supposes danger, and were I able to give you a just Catalogue of his Majesties manifold and great dangers, I fear I should cast a black cloud over the solemnity of this day; was he not (with St. Paul 2. Cor. 11. 26.) in perils of waters, that were even like to have run over his Soul? in perils of Robers; that lay in wait for him by troops; in perils amongst his own Country-men, who use to deal more kindly one with another; in perils by the Heathens, or those that were worse than Heathens; in perils in the Wilderness, whither he was driven as a Pellican, in perils in the Sea? and sure that faithfull Pilot that wafted his Royal person over it in his small Vessel, could not but fear; [Page] but it may be his Majesty encouraged him, as Julius Caesar did his Pilot when he was afraid of a Storm; Caesarem vehis, thou carriest Caesar; O how can we forget, to make us more cordially thankfull, his tribulations, distresses, persecutions, being for Christs sake and his Kingdoms killed all the day and year, (yea, many years) long? O remember how our Shepheard was counted as a sheep for the Slaughter.

What mutinies were raised continually against this our Moses? what preparations for destruction against this our Hezekiah? what Combinations, Plots and Conspiracies against this our Jehoshaphat? what Stratagems against this our Joshua? Yet in all these he was more than Conquerour through him that loved him. The Lord delivered him, and was his Salvation, from the Bear and Lion, and from that uncircumcised Philistine.

It was not the Oake, though it be the Strongest of Trees, Amos 2. 9. that could have secured him, nor the thick leaves thereof that could have hid him till the Calamities were over-past; nor was it the eye of any faithfull Centinel, to give notice of approaching danger that could have preserved him, though they were all happy means thereof.

But it was the Arm of the Lord that was his Strength, and his Fortress; The shadow of his wings, that was his Refuge; and the wonderfull eye of Providence, that neither slumbers nor sleeps, that watched over him; that eye that saw Nathanael under the Fig-tree, that Angel (supposed to be Christ the Angel of the Covenant) that appeared to Abraham under the Oak of Mamre, that was his Angelus Custos, his Keeper and Preserver.

And though I know the idolatry of worshiping Green Trees; and that the French wisards, the Dryades, worshiped the Oak, called in Greek [...], from whence they had their names.

Yet in a holy and religious Commemoration of our S [...]veraigns miraculous preservation, I cannot but call to the Woods to rejoyce, as the Bishop of Bitento did in his Sermon at the opening of the long expected Council (as they will call it) of Trent; And to the Mountains, and all Hills, [Page]Fruitfull Trees, and all Cedars, to praise the name of the Lord, Ps. 148. 9. And as Christian Churches were built in Rome, in Monte Querculano, in the Mountain of Oaks, so called for the abundance of those Trees there growing: So let some pious Oratory be built, to the service of God, in the place of that Royal Oak of Preservation, if it be cut down; and let him that laid his axe to the root of that tree, be condemned for ever to be a hewer of wood. Let the Oak, for the pretious fruit it once bore, be reckoned among the fruitfullest trees of the Forrest; like the tree of life, that bore 12 manner of fruits, Rev. 22. 6. and let the leaves thereof, be hence forward good for the healing of the Nations; let no ominous bird ever build her neast in the branches thereof. And he that hath not this day brought a bough of the Oak in his hand, to strew in the way, and to testifie his thankfulness, let that punishment at least, be inflicted on him, which the Jews (they say) did on every one that brought not a bough of the Palm in his hand, when Christ rid in triumph to Jerusalem; let him fast all that day.

Whilst we (giving instruments their due acknowledgment) magnifie the name of Jehovah only, his Majesties mighty, ready, seasonable, wise, holy, faithfull, and everlasting Strength, the sole Author of his so great Salvation; and so I am fallen upon the second part of the Text, the Kings and Churches praise for Gods Strength, and his Salvation; which I told you should be our Application.

First then, let the King rejoyce, and that both with inward joy, and outward gladness, and that exceedingly too; as having the greatest cause, the beams of divine favour shining most strongly upon him, God having set him again in his own Throne, for solium Regis, est solium Dei, invested him with his own robes of Power and Majesty, given him his own name, set him often in his own book, as neer himself, as one sentence can joyn them, made him his immediate Deputy, and Viceger [...]nt upon Earth, foster'd him in his bosome, made him a Chosen Vessel to bear his name, and to do his great work, and what greater work can there be than that he is doing, to take care of Gods Church, to settle his Kingdoms in Truth, Peace and Holyness, and to cement and glue a broken and heart-divided [Page] people, to unite both the Roses and the Kingdoms again together?

And, O let his sacred Majesty offer unto the God of his Salvation, out of this his Garden of Paradise (as England hath been called) the red Rose of the praises of his lips, and the white Rose of Innocency and Purity of life, a sweet smelling Sacrifice, acceptable to the Lord his Strength, and his Redeemer.

Indeed his gracious Majesty hath prevented this our desire, having already, (as Noah builded an Altar, Jacob a House, Solomon a Temple, Constantine a Church) erected an everlasting Monument of praise and thanksgiving, by setting apart this day by a perpetual decree for the service and honour of God, the God of his Salvation.

Secondly, let us therefore following his pious Example, (for otherwise to speak of the duty of Kings in the ears of their Subjects is secretly to raise jealousies of his Government in their minds, and no better than Pulpit-treason, of which some have been too full) bless God for restoring to us our King, our Hereditary King, and such a King, at such a time, in such a manner, and to such end, When all stood amazed, as at their wits end, when there was none to deliver us, to settle our Confusions in Church and State; none to glue our divided hearts, none to heal our desperate breaches, none to cure our deadly wound, if his sacred hand had not touched them.

O, let our souls praise the Lord, and all that is within us bless his holy Name, and let us express our joy outwardly, and that exceedingly, let the voice of joy and gladness be heard in our dwellings; let us not refrain our lips, let it appear we have our portion in this our David, and our inheritance in the Son of Jesse.

Motives. And let me give you a few motives to stir us up to this duty of joy and gladness, and some directions how to perform it, and I conclude. God hath this day restored to us our mercifull King; invested indeed he is with all other Princely Graces, but his Mercy is in him (as in God) over all his other works; his gracious pardon reaches not only to [Page] thousands, but millions, even to those that are yet unborn.

For had he been extreme, how few could have indured; when all must have confessed (except some few despised Royallists, whose knees did never bow to Baal) that they were in the same, though not equal condemnation; yea, he offered pardon to those that asked it not, and their own consciences can tell them, whether they thank him for it, or no, now they have it.

So gracious a Prince he is, that he would not enter his Kingdoms in the blood of any of his Subjects, except those immediate Regicides who committed that barbarous murder upon the perion of his Royal Father; a fact never to be named without the depth of detestation. And alas, how is it possible but the wrath of God must lye upon their heads, who would crucifie the Lamb Jesus, to chuse a Fox, Herod?

So mercifull he is, that with Mauritius the Emperor, he would scarce have a Traytor dye, and with Theodosius, he seems to wish he could call them again to life, might it be with the justice of his Throne. And, O let the stupendious Act of his gracious Pardon, never hurt himself, nor his Posterity; incourage his Enemies to commit the same sins again, for which they have found easier forgiveness on Earth, than ever they shall find in Heaven, without repentance and restitution; nor discourage or dishearten his Faithfull and Loyal Subjects; but that they may be willing again to venture their Lives and Estates for the service of their Soveraigns, if they be called unto it; (as some in this place have done) [...]for the Lords sake only.

2. God hath restored unto us our Religious King; and therefore let us be exceeding glad: A King constant in the Profession of the Truth, in which he is the deeper rooted, the more he hath been shaken, Coelum non animum, he often changed his air (the greater is their sin that would neither give him, nor sell him a liberty to breath in their Climate) but never his heart; he was not e salice, (as that Politician said he was, being ask'd why he changed his Religion so oft) but quercu ortus, not made of willowes that will bend every way, but of heart of Oak, that will not bow to the boysterous winds.

[Page] And his Majesties Love and Pains for the settling of the true Religion, shews him to be Defender of the Faith, as well by Truth as Title, and as much by desert as by descent.

And when he lost all, he lost nothing of the Truth, nor wheresover he went did he leave his God behind him, but brought them with him into his Kingdom, who had well nigh lost both.

3 The Lord hath restored unto us our Peace-making King, so meek, as if with Moses he had known only the name of Passion, not the thing; beati pacifici is not only his Motto, but Blessing; while other Kings make, or should make Peace, he is made of Peace; How wonderfully under God hath he preserved the Ark of this Church ready to sink? What Rages hath he appeased? What stormes hath he calmed among the spirits of men? What gracious and sweet Concessions flow from his native Goodnesse? How doth he burn in love towards those, whose affections (it is to be feared) are but cold towards him? He first passed an act of pious and fervent Devotion in Heaven for his enemies, with Father forgive them, before he passed and confirmed his Act of Pardon on earth; and remembred the awful Counsel, if not Charge of his Royal Father, which was much like that of Phocion to his Sonn: mando ut hujus pot us obliviscaris, I charge you never to revenge my death. And, O let all his Subjects make a better use of all his gracious Favours than (which formerly have been done) to be more unreasonable in their demands, and spend all their lives in thankfulnesse to God for the salvation of so merciful, pious, and peaceable a Prince.

Direct. And for our Direction, especially these two ways:

1 First, by a true fear of God, that so we may better honour our King; God hath often joyned them together in his Word: let us never put them asunder. It hath been the policy of Satan and his instruments to scandalize Religion to be the occasion of Rebellion, but the Fathers well discovered that fallacy, by retorting and demanding what was the cause of sedition in Rome before Christianity was in it.

But the Disciple is not above his Master: Christ himself [Page] was accused for a pestilent fellow, and a denyer of Tribute to Caesar, though indeed none was so forward in it as he, profering it when he might have been free, without enquiring whether Caesar stood need of it or no, being then at peace with all the world, not yet expecting the assembling of Judea together.

It cannot be denyed, and the story is too sad to remember, but that Religion hath been made a Cloke, and that a long one, for Rebellion: but this hath been through the pride, ambition, covetousnesse, envy, malice and other lusts of men, for otherwise Religion and Loyalty, not only may consist together, but do best establish one another.

Let Philosophers and Statists dispute as long as they will, whether a bad man may not be a good subject; to be sure, a good man cannot be a bad one: upon which ground, King James told the King of France, that the Protestants were as good Subjects as any he had. Spiritual liberty agrees best with Civil subjection; for though we cannot serve God and Mammon, yet we may very well serve God and man together; nay, how can we serve or Love God whom we have not seen, if we do not serve and obey our King whom we have seen? John 1. 4, 20. who is a Brother, and more. It is better indeed to obey God than man, but best to obey both, which we may do either by Active or Passive obedience.

Hearken then ye prophane scoffers at Religion; You foul-mouth swearers, you beastly drunkards, you debauched miscreants, and all the black-guard of ungodlinesse and impiety: can you that are evil speak well of Dignities? Do men gather grapes of Thornes, or figs of Thistles? How can you fight cordially for your King that carry Traytors in your bosomes? Whatsoever you are, I am sure your sins are enemies to his Crown and Dignity.

Let us then in a holy rejoycing raise up our Bells, but not with the cords of iniquity, lest we pull down the Judgements of God upon us: Kindle we our Bone-fires, but take we heed we incense not the Wrath of God against us who is a consuming fire; Be we merry in the Lord, but feast we not the Devil, Daemonum cibus, ebrietas; Let our Cups be the Cups of salvation.

And let it be our prayers to God, That as his Majesty hath zealously declamed and proclamed against all vitiousness, debauchedness and prophaueness; so the High and Honourable Houses of Parliament would vote against them; that the R. Reverend and awful Convocation, would let their sacred Decrees, Canons and Censures fly out against them; that it may appear Christs Keys [Page] are not lost, though they have layn rusty too long a time. That the pious and resolute Magistrates of the Land, would remember that they are sent of the King for the punishment of evil doers, and for the praise of them that do well, 1 Pet. 2. 14. That all the Orthodoxal, painful and faithfull Ministers of the Gospel, may be Sons of Thunder, and rattle out the Judgements of God against all ungodliness: that they would out-pray, out-live, out-preach, out-countenance all impiety.

And you of this Congregation, whose faces have cause to discover your congratulation of the happinesse of this Day; whose credit it is (yet boast not of it, it was no more than your duty) that you were the first in your County, I mean some of you, and I believe the only Town (not incorporate) that ever appeared in Armes for your King, and stood too against an Army, and were so resolute, that it was evident you valued not your Lives for the service of your Soveraign; and have suffered in your Liberties and Estates: O be you as forward for Piety and Religion, as ever you were to Loyalty and Obedience.

And though you have lyen (and yet do) among the pots in obscurity and darkness, yet in due time ye shall be as the wings of a Dove covered with silver, and her Feathers with yellow Gold, Ps. 68. 14. post tenebras spero lucem, as Jobs comfort, let it be yours, after darkness look for light.

Secondly, Shew your joy and gladness, as in walking in the fear of God, so in honouring the King, and that

1 In a high and supereminent Esteem of His sacred Person and Authority; Curse not the King, no not in thy thought, saith Salomon, Eccl. 10. 21. For thought, to God is both word and action: and he that admits any low esteem into his heart of Soveragn Majesty, wants that appreciative Love, which consists in a singular regard of the Object beloved. God hath placed him next to himself in Office and Honour, and let us set him there in our judgement and estimation.

If he be our Father (as he is Pater Patriae) let him have our Fear; and if he be our Master upon Earth, let him have our Honour: Whence comes uncomely Expressions, causeless Jealousies, needless Fears, groundless Suspicions, seditious Slanders, treasonable Censures, and rebellious Practices, but from the abundance of a wicked heart, that have entertained low thoughts of supreme Authority? Kings are more than other men, 1 Sam. 10. 6. and so let us esteem of them.

[Page] 2. In giving unto him his due praises, and speaking well of his name. I know it is a sin to flatter Kings, and let it be Treason, if you will; and therefore Constantine reproved a Preacher for highly commending him in his presence: But 'tis a sin only for the fowl mouth of a cursing Shimei, or a reviling Rabsekah, to slander the foot-steps of the annointed of the Lord.

Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly? Job 34. 18. If Theodosius erre in his Government; let St. Ambrose put him in mind of it; but otherwise we must not speak evill of Dignities, therefore we must speak well of them; It was the lot of Moses (and is so too often of good Kings) that when they fared well, they would sacrifize to their own nets, and thank themselves; but if it went ill with them, they laid the blame on Moses, Exod. 14. 11. Exod. 32. 1. See there how shamefully they abuse him, when he was in the Mount with God, both pleading for them and receiving directions how to govern them: First, they gathe themselves together to Aaron; a rebellious Assembly without Moses. Secondly, they force Aaron to make them Gods, to go befor [...] them; and it proves but a golden Calf at last. Thirdly, they contemn and slight Moses, this Fellovv, this Moses, the man, as if not vvorth the naming; and Fourthly, they slander him vvith vile aspersions, as if they knevv not vvhat vvas become of him, vvhen they could not be ignorant he vvas in the Mount vvith God, Receiving the tvvo tables vvhich they had no mind to hear of.

But, O let not us pay our Tribute with evil words, we cannot mean well, if we speak evil, a woman that feareth the Lord, must be praised, Prov. 31. 30. much more a King ought daily to be praised, Ps. 72. 15.

3 In a hearty obedience, 1. Active to all his lawful Commands, as to our Lord and Master, our servile obedience as to our Husband (as Q. Elizabeth said she was married to her kingdom) our loving obedience; & as to our Father our filial obedience. Nature will teach (much more should Grace) an obediential subjection in all Inferiors to their Superiors, as in Children to their Parents, Servants to their Masters, Souldiers to their Commanders, and Subjects to their Soveraign; the meanest whereof is under his Care; and the greatest must be under his Command. 2. In our Passive obedience, if the case require, and in no case must we touch so much as a lap of his garment, much less the pretious life of the Lords Annointed, nor suffer any other to touch it so as to hurt it if it lye in our power to prevent it; and herein God be merciful to England, and lay not this [Page] to our charge: He is the high Steward, as well in Office as Name, and must not be displaced but by God, Bellarmine himself confesseth that the Heathen Emperors ought not to be resisted, and it is a strange Religion that makes Christian Kings in a worse condition. Prayers and Tears, with holines of life, were the Primitive Christians Weapons; & should be ours; Oramus, non pugnamus Casar, was their Apology, We pray unto thee, O Caesar, we fight not against thee; and that not because they wanted strength, if we believe S. Cyprian, Nemo nostrum reluctatur▪ quamvis cop [...]osus sit numerus.

4. In supporting His Royal Dignity by our Estates and Lives; also if need require, the King must be served by the field, Eccl. 5. 9. not only as a just reward of his care for us (which none knows but himself, though we find the comfort of it) but also as a sign of our subjection to him; but of this before.

5 Lastly, By and in our daily fervent prayers, for his preservation and long and prosperous Reign over us, that we may live a quiet and a peaceable life in all godliness and honesty, 1 Tim. 2. 2. Or we may do it in Tertullians form, that God would give him, vitam prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum; A long Life, a safe House, victorious. Armies, a faithful Counsel, a loyal People, and a quiet World. And that we may omit nothing in our prayers; let us take in Tertullians next words, quaecun (que) hominis, & Caesaris vota sunt; That God would give him his hearts desire, and not withold the request of his Lips, as it is in the 2 ver. of this Psalm. The Heathen Emperors were pray'd for twice a day: let us pray & praise seven times a day for his sacred Majesty, in the form of the antient Councils, Carolo secundo regi, a deo Coronato, a deo Custodito, vitam longam & annos multos; That the Lord would give to Charles the second our King Crowned, and preserved of God, a long life and yeares to many generations; or in the words of Saint Ambrose, ut injustitia & virtute gubernet, that he may govern us in righteousnes & virtue.

Let us then (to conclude all) take up the acclamation of joy, which the people of Rome did at the Coronation of Charles the Great; Carolo secundo a deo Coronato Magno & pacifico Britannorum imperatori vita & vistoria, To Charles the second, Crowned of God, the Great and peaceable Emperour of Britain, be Life and Victory; and let all that fear God and honour the King, say, Amen, Amen.

FINIS.

[Page]

§

[Page]

[Page]

GOD and the KING. GODS STRENGTH THE KINGS SALVATION. A SERMON Preached at Aylesham in the County of Norfolk, upon the 29 day of May 1661, being the anniversary day of thanksgiving, for the thrice happy and glorious restauration of our most Gracious Soveraign King CHARLES the second, to the Royal government of all his Majesties Kingdoms and Dominions. By John Philips, B. D. sometime fellow of Magdalen College in Cambridge, and Vicar of Aylesham in Norfolk.

Esay 58. 12.

And thou shalt be called the Repairer of the Breach, The restorer of Paths to dwell in.

Psal. 45. 1.

My heart is Inditing a good matter, I speak of the things which I have made touching the King.

LONDON, Printed by A. Warren, for John Place, and are to be sold at his shop at Furnivals-Inne-gate, in Holborn, 1661.

THE EPISTLE DEDICATORY,
To the Reverend and Right VVorshipfull Dr. Turner, Dean of the Metropolitan Church of Christ in Canterbury: And to the Reverend and VVorshipfull Dr. Pask, his ever gratefully to be remembred Friend and Patron; Dr. Peter Gunning, Chaplain in Ordinary to his Majesty, Master of St. Johns College in Cambridge, and the Kings Professor of Divinity; and to all the rest of the Reverend Prebendaries of the same Church.

[Page]

[Page]

Reverend Fathers,

I Know my self too well (though not so well as I should) to think any of my Labours to be worthy of Publick, especially your Awfull and and Judicious view. This plain Sermon was preach'd in my own Parish Church, without the least thought of ever exposing it to the critical censure of the world; onely the importunity of some that heard it, and the approbation of some Judicious Friends, that have since perused it, and a willingnesse (I confesse) to take occasion to present my dutifull respects unto you, have prevailed with me for the publishing this (otherwise) worthlesse Piece; Such as it is (with some addition that passed memory or meditation in the first delivery) I humbly send unto you, rather for your Pardon than your Patronage. The true reason why ti [Page] staid so long from the Presse, is this: I disputed with my self, whether I should Print my sins (as they were reputed) with my Sermon or not: After much deliberation, I concluded for the affirmative. Whether I be the first that herein have lead the way, or no, I know not: yet I do with all submission of judgment leave it to the Grave consideration of my Reverend Brethren, who have drunk of the same Cup, whether a modest and seasonable vindication of their innocent and spotlesse Conversation, from the black-mouth'd slanders and unjust accusations of a reviling people, would not conduce to the Honour of God, the Glory of the Church, the promoting of the Gospell, the winning of Souls, the great content of the Kings Majesty, the healing of our breaches, the setling of our peace, and their own comfort in the day of their account. I have spared Names, cut off Impertinencies, corrected some mistakes: The rest is faithfully offered to your favourable interpretation, by

Your devoted Servant for the Church, JOHN PHILIPS.

Articles of Scandal exhibited against Mr. John Philips B. D. and Vicar of Aylesham in Norff. 1644.

[Page]

1 THat he read himself (to our best remembrance) the Kings Proclamation, whereby the Scots were proclamed Rebels.

2. That he useth in his Sermons to vent things that savour of Malignity against the Parliament, and are opposite to the blessed work of Reformation they have in hand; for example, he preached on a Fast day to this effect; That Luther was a hot man in reforming Religion: but there came another that was hotter than he, and would have Images pull'd down; No, saith Luther, Authority hath commanded them, and for decency let them stand.

And on the same, or another Fast day, he had this passage folowing in his Sermon, which he thrice vehemently repeated, viz. That times might come, that we would be ashamed to hear of those things which we have done and spoken, and our being so eager and violent now, would so inrage the other party, that if times change, we must look for Fire and Faggot.

3. That in his preaching he spake thus: There was a King of France, named Phillip the Long, and he was sure our King might be called Charls the Long, for he had born long with his Subjects that were opposite against him.

And he delivered other matters, towards the making of great division between the King and Parliament; and said, the King ought not to be resisted, for he was the highest Power.

[Page] 4 That expounding on the the third Commandement, he said it was no Oath to swear by Faith and Troth, and that he many times used it himself.

5 That he refuseth to take the Covenant tendred him by the Commissioners; which hath made great distraction in the Parish many neglecting or refusing it by his example.

6 That he hath required divers of his Parishioners to come to receive the Lords Supper at the Rayls, neer the East end of the Chancel: who being desired by them again and again to forbear that Superstitious Ceremony: he answered, If they did demand it, and would not come, he would come to them, but threatned to have them into the highest Court there was.

7 That whereas there was raised a dangerous Insurrection and Rebellion the last Summer, he did justifie his Father in Law, whom this Deponent by Letters sent forth by him, doth apprehend to have been the chief agent in that foul business; and said, he was as clear in the action of Conspiracy, as any in the Town; and he had delivered so by a Letter to the Committee, and would maintain it.

8. That he refused to Church this Deponent, unlesse she would come to the Rayls, as she was told by her servant, and she this Deponent being in her seat, he came to her, and took her by the hand, and led her up to the Rails.

9. That he hath been a diligent practicer of the Bishops innovated Injunctions; as going to the Communion Table to read second Service, and frequently bows before the Communion Table, railed in at the East end of the Chancell.

10 That he hath preached against the Protestation, by which means some did forbear to take it, lest they might suffer for it after, as was intimated by him in that Sermon; with divers other passages to that purpose.

11 That when he had order to give thanks for a Victory [Page] obtained; instead of Thanksgiving, he delivered in his Pulpit, without any expression at all in the way of Thanksgiving, how that some thought fit to give Thanks, and some thought otherwise; they are divided in their opinions, and some in their estates, and some are imprisoned, and some otherwayes suffer. But for his part, he thought the meaning of the Book was, That every County should give thanks for it self, and we should give thanks that our Country was not the seat of warr.

12 That when the Protestation was to be taken, he did use these or the like words in a Sermon: That as Johns Disciples said, art thou the Messiah, or shall we look for another? so we may say, Is this the Parliament, or shall we look for another? by reason of which words, as they have credibly heard, divers were discouraged from taking the Protestation.

13. That in a Sermon he preached, that all his Parish might better take the Covenant than he; and that he had time given him to consider of it by the Committee.

14. That he had a Book to read on a Lords day, to give thanks for a Victorie obtained: but this Deponent did not hear him give thanks, otherwise than by reading the Book, to his remembrance.

Information about this book

Title statement

God and the King. Gods strength the Kings salvation A sermon preached at Aylesham in the county of Norfolk, upon the 29 day of May 1661, being the anniversary day of thanksgiving, for the thrice happy and glorious restauration of our most Gracious Soveraign King Charles the second, to the royal government of all his Majesties kingdoms and dominions. By John Philips, B.D. sometime fellow of Magdalen College in Cambridge, and vicar of Aylesham in Norfolk.

Philips, John, vicar of Aylesham, Norfolk.

Edition statement

1661

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-03 (EEBO-TCP Phase 1).

ID [DLPS]

A54714

ID [STC]

Wing P2031B

ID [STC]

ESTC R218926

ID [EEBO-CITATION]

99830477

ID [PROQUEST]

99830477

ID [VID]

34929

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A54714)

Transcribed from: (Early English Books Online ; image set 34929)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2074:12)

Source

— God and the King. Gods strength the Kings salvation A sermon preached at Aylesham in the county of Norfolk, upon the 29 day of May 1661, being the anniversary day of thanksgiving, for the thrice happy and glorious restauration of our most Gracious Soveraign King Charles the second, to the royal government of all his Majesties kingdoms and dominions. By John Philips, B.D. sometime fellow of Magdalen College in Cambridge, and vicar of Aylesham in Norfolk., Philips, John, vicar of Aylesham, Norfolk..

Extent

[8], 28 p.

printed by A. Warren, for John Place, and are to sold at his shop at Furnivals-Inne-gate, in Holborn,. London :: 1661.. (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.