GOD SAVE THE KING: OR PIOUS AND LOYAL JOY, The subjects Duty, for their SOVEREIGN'S SAFETY.  
Opened in a Sermon at Aldermanburic, upon the 30 of May, being the day after his Majesty's most happy, joyful and Triumphant Entrance into LONDON.  
By Anthony Walker, Minister of the Gospel at Fyfield in Essex.  
LONDON, Printed by M. S. for Thomas Parkhurst, at the three Crowns against the lower Conduit in Cheapside, 1660.   

TO THE RIGHT HONOURABLE CHARLES, Earl of Warwick, Baron of Leez.  
My Lord,  
IF the Analogy be true betwixt natural and moral streams, that as in waters, so in affections, the flow will equalise the elevation and site of the springhead, from whence they are derived, & joy in fruition of desired good will be proportionate to that desire which did preceded fruition: I am well assured the subject of these leaves will find a full agreement in your Noble breast, that I shall need make no Apology for venturing to adorn them with your Honourable Name. For as I had the honour to be a witness of your most ardent long to see these productions of deep and astonishing Providence, which we then wanted faith to believe; and which have since filled all honest Loyal bosoms with such Ecstasies of delight and thankfulness, so am I more than confident, no heart resounds and echoes to this Joyful, Pious, Loyal shout, God save the King, more cheerfully, more loudly, more faithfully than yours; these papers therefore must be your Lordships, by a double due, both as I am yours, and inclusively all that's mine, as all the issue of the servant was his Lords, Exod. 21.4. and as they are the transcript and copy of your very heart. Let me only beg the favour to give account in an inverted order of the preaching, and publishing of them. What is storied of the dumb son of Croesus, that seeing a hand stretched out to slay his father, he brakt the very bars of nature, wherewith his lips till then were closed up, and all amazed, cried out, Kill not the King, is in a measure exemplified in this publication; the like paths hath overruled me, and what fear did in him f●r the death of a living King, that joy in me for the life of a dead King, dead in his enemies strong desires, proud hopes, and cruel resolutions, dead in his people's fears, dispondencies, and disappointments of all means of restauration, till God's time came, and the mighty were taken away without hands, Job 34.20. whom we have received as Abraham did Isaac, from the dead in a figure, who hath been with S● Paul, in deaths often, and escaped the snares of treachery and violence more narrowly than he did at Damascus. My admirations and rejoicings I say at these great salvations of God, have broke my hitherto obstinate silence, as to this manner of public speaking, for the preaching of it, I must confess I scarce ever preached any Sermon with less preparation than I first preached this, and after once preaching it, had shaped and moulden my thoughts into this method, I found it hard to alter it, So that 'tis, as to the main, the same I suddenly delivered at Burntwood Lecture, May the 10th, upon the joyful News of his Majesty's Proclaiming, that I have preached it several times since, both in City and Country in eminent auditoryes, is so well known I cannot hid it, especially at Aldermanburic, when the City did yet ring and echo with those repeated acclamations, and I hope it needs no farther excuse than the obvious intimation, that it teaches a duty almost obsolete and out of fashion, very seasonable and necessary to be learned, and that, though plainly, yet I hope pertinently, seriously, and piously. But this I must submit to the censure of others, which I shall scantly, and with less solicitousness do, if it may obtain your Honours favourable acceptance, and be owned as a Religious testification of conscientious Loyalty to my Sovereign, and a pledge of his self Dedication to your Lordship's soul-interests and service, who is  
My most Noble and very good Lord Your Honour's most devoted Orator, and most humble Servant, ANTHONY WALKER. June 15. 1660.   

The Contents.  

THe seasonableness of the Text, the occasion of the words, they are to be handled entirely, opened in the fourfold notion of them; 1. As a joyful Acclamation; 2. As a Pious Apprecation; 3. As a due attestation of their Allegiance; 4. As a seasonable recordation of humane weakness, and need of God's salvation. pag. 1, 2.  
From the first notion of them ariseth the first Observation, That 'tis lawful and of good report to manifest our rejoicings at the setting up of rightful Kings. Six Spring-Heads of their joy, they rejoice 1. for the blessing of Civil Magistracy, 2. For the best form of it, Monarchical. 3. For a King of Royal extraction. 4. Not only a King but the King, one of the right Line, and the true Heir. 5. One of the true Religion. 6. All this brought to pass so suddenly with little blood shed, and the great quiet and satisfaction of the people, in all which our cause equalizeth or exceedeth theirs. pag. 2. to p. 11.  
From the second notion of the words ariseth this second Obser: That as 'tis lawful to rejoice at the setting up of Kings, so 'tis necessary to pray for them when set up. Here what we pray. 1. For long life for the King, or that God would save him from those natural evils which are evil to him as a man, enforced with 4 reasons. p. 13, 14. 2. a prosperous life, or that God would save him from civil, public evil evils to him as a King. p. 15. wherein that prosperity consists, and what those evils are, this enforced from the inseparable connection of the happiness or misery of Prince & people p. 16, 17, 18. 3. for a gracious holy life, or that God would save him from those spiritual evils, which are evil to him as a Christian, this enforced by 6 weighty and cogent motives, p. 19, 20, 21. 4. for an everlasting life, or that God would save him from eternal evils, which are evil to him as a man, a King, a Christian, this enforced 1. from the truth of our love to him, no love being true or considerable which intends not the eternal welfare of the parry beloved; 2. from Christian generosity in our composition, moved by the sad supposal, of the aggravated misery of a miscarrying King. p. 22. Secondly, why we must thus pray for Kings, enforced by 4 virtues; p. 23, 24.  
From the 3d notion of them, ariseth the 3. Observation, As 'tis lawful to rejoice, necessary to pray, so 'tis our bounden duty, to attest Allegiance freely and willingly, how to do this, enforced by reasons, 1. in respect of the King, 2. to the public, 3. to each private Subject. p. 25, 26. From these put together they rejoice, they testify Allegiance, yet they pray piously, results the 4. Observe:  
We need not borrow of profaneness to pay our debt of thankfulness to God, or Allegiance to our Sovereign. Rejoicing threefold; Civil, Religious, Profane; the two first allowed and required, the last condemned, & with just indignation detested. p. 27, 28. the abuse offered to his Majesty's sacred name in forcing men to drink, by pretending it a character of disloyalty to refuse to drink his health, a free conjecture at the first original of drinking healths upon the knees, p. 29.  
From the 4 aspect of the words ariseth the 5 Obser.  
That 'tis very seasonable in the midst of triumphant rejoicings, to mind both King and People of humane weakness and need of Divine salvation, enforced with respect both to King and People. Conclusion by way of recapitulation commending the King to God's salvation in all the forenamed respects.    

Pious and Loyal Joy, The Subject's duty for their Sovereign's safety.  2 Chronicles 23. vers. 11. — God save the King. 
THe Text is so very seasonable, that I cannot wish the Sermon to be more profitable. I have chosen it to raise and rectify our present just rejoicings, and to help you do that knowingly, which you do so hearty; That what you pray with your spirits, you may pray with your understandings also, as St. Paul directs; 1 Cor. 14.15.  
The occasion of the words lies open and obvious in the close of the 22. ch. and the beginning of this 23. take but this brief account of it, because they are so full, that they command all our time to view and make improvement of them.  
Atthaliah that wicked woman, as she's called, 2 Chron. 24.7. Having boldly usurped the Royal dignity of the Crown of Judah, after she had barbarously murdered all the seed royal of the house of David, except Joash only, the youngest son of Ahaziah who by that pious loyalty, and compassionate duty of Jehoehebeath, wife to Jehojodah and daughter to King Jehoram, had been stolen from amongst his brethren which were slain, and was preserved by her prudent care, hid in a chamber of the Temple. He being now grown into some capacity of swaying the Sceptre, and being presented to the people, and taking upon him the Regal Government. Jehojedah the chief Priest by his wise and zealous interposing with the Captains and Commanders of the Army, brought them to a sense of their duty, and withal of their happiness; and by the forwardness of the honest Levites, and chief Fathers in Israel, the King is brought forth; and set up, and solemnly invested in his Princely power; and while the other just Ceremonies are performed by select hands, the whole multitude do with freeness and alacrity discharge that part of the service they were fitted for, by approving of, and by rejoicing at what passed, and with a joyful, pious, loyal acclamation, cry God save the King.  
I shall not trouble you with any division of the words, no! let the King and God's salvation never be divided, the method in which I shall handle them, is only to consider their several aspects, as they look upon the people, God and the King, as expressions of their gladness in themselves, their devotion towards God, and loyalty unto the King, and what ariseth thence.  
1. And thus they are Laeta acclamatio Gaudii, An exulting acclamation of their joy.  
2. Pia apprecatio boni, A Pious apprecation of good in the King's behalf.  
3. Debita attestatio Fidelitatis, a due and bounden attestation of their Allegiance.  
4. Tempestiva recordatio humanae fragilitatis, A seasonable reminding both of the King and themselves of humane frailty and impotence, and their need of divine salvation and protection both for King and People. And in this order I shall speak to them, beginning with the first, as they are laeta acclamatio gaudii, an exulting and triumphant resounding out of their rejoicings in God, and blessing him, for giving them a King to bless him for.  
And thus the first observation from their practice will be this,  
That its Licitum et honestum, A thing lawful, 
Observe: 1.  honest, and of good report, to testify our gladness and rejoicing at the setting up of rightful Kings.  
Prayer and Praise are of such affinity that 'tis not less proper, than much frequent to express one in the form of the other, and what is prayer for the matter, is praise for the manner of it, frequently in Scripture. This very phrase hath been customary to signify their rejoicings and thanksgivings by on like occasions. When Saul was invested in his Kingdom, the people upon the sight of him, cried out, God save the King; And it was not only a custom, but a solemn institution and appointment, given in charge by David at the Inauguration of his son Solomon, 1 Kings 1.33. Cause Solomon my son to ride upon my own Mule, and bring him down to Gihen. And let Zadock the Priest, and Nathan the Prophet anoint him King over Israel, and say God save King Solomon.  
Now the streams of their joy, which flowing together into one channel, make such a springtide of gladness, arise from these six Heads; and our case and theirs do run so parallel, that theirs will illustrate ours, without any further Application.  

1. Head.  The first Head is;  
The setting up of civil Magistracy this is just matter of great joy.  
'Tis no small blessing to humane society, to obtain this Ordinance of God, without which, Homo homini lupus, Each man would be a Wolf or Tiger to his neighbour, and therefore Kings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The foundations of their people, t●e Shields of the earth, the Shepherds of the flock, the Scept and Hedge of Religion, Peace and Property, the Fathers of their Country, and Nurses of the Church. If notwithstanding the severe discipline which God hath appointed to keep the world in awe and order, yet men's lusts force them; Upon the very point and edge of the Magistrates sword, what bounds or measure would they know, if that restraint were taken off. Certainly he said not amiss, who said, 'Tis better living where nothing is lawful, then where all things are lawful, 

Sine imperio nec domus ulla, nec civitas, nec gens, not hominum universū genus stare nec verum natura omnis, nec ipse mundas durare potest. Cicero de legib.  
Cum dicitur non fuisse Regem in Israel, innuntur mirandā non esse turbidam fuisse tunc religionem ●trempublicam. Hinc nata est idolatria bonorum alienorum direptio: quia rex non erat, neque Magistratus, qui male ista cohiberet. Agnoscamus hinc, quanti sit faciendus Magistratus: qui si bonus fuerit, et Rempublicam et cultum Dei continet custos: etc. Et ut ut malus sit ad tuendam communem hominem societatem, Reipub. multis modis prodest. Pet. Mart. in Locum.   and the hazard is less, in all respects of being restrained from, or punished for the doing something well, then to be left at liberty to do, or suffer what our own or others lusts may force upon us. 'twas the top & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the bad condition of the people of Laish. Judg. 18.7. That there was no Magistrate in the Land to put any man to shame in any thing.  
But the great instance is, Judges 17.6.18.1.19.1. in all which places 'tis said, In those days there was no King in Israel, every man did what was right in his own eyes. Then it was, that that prodigious lewdness was acted in Gibeah upon the Levites Concubine, and the whole Tribe of Benjamin made accessary, post factum, by abetting and patronising so flagitious a wickedness, than was that minor idolatry set up in Micahs house, and that increased into a more spreading and accumulated mischief in the Apostasy and vile defection of an whole Tribe; which thereby became the accursed Tribe, of which none are mentioned to be sealed, in the 8th of the Revelation, where twelve thousand are sealed of every Tribe besides, and Dan which should have judged his people, for want of a King to judge them, ran upon eternal Judgement.  
And indeed civil Magistracy is so great a mercy that it cost no less than the blood of Jesus Christ to purchase it: 
a Propter peccatum protoplastorum non solum spiritualibus & aeternis futurae vitae bonis, sed etiam et corporalibus hujus vita commodis, genus humanum excidit sed Deus ex miranda et nunquam satis p●●edi cauda beniguita te propter filij intercessionem, non illa solum sed etiam haec restituit ac reparavit, ac media illis conservandis ordinavit inter quae eminotpoliticus Magistratus. Gerard. de mag. Polit.  for man by his apostasy from God and rebellion against him, forfeited the benefit and blessing of order, and deserved to be let lose to Ataxy and Anarchy and all most sad confusions, but Jesus Christ interposed and by his mediation prevailed with his Father in behalf of humane society, to avert the vengeance and procure this blessing, ᵇ Pro. 8.15. By me King's reign, and Princes decree justice, by me Princes rule even all the Judges of the earth, saith Wisdom, that is, Jesus Christ, that is, not only by me are the persons appointed, but by me is the institution procured, and continued. 'Tis a disputed case whether Magistrates be immediately under God the Creator, or God-man the Redeemer, but the arguments are many and cogent on this latter side, and the Authorityes many, grave and learned, but I must wave all at present. And this should as it strongly engageth, earnestly excite and quicken Magistrates, to be most careful of Christ's concernments, and to rule for him, by whom they rule. And thus for the first Head, and wellspring of their joy, the enjoyment of the blessing of civil Magistracy.  
2. The second source of their rejoicing was that they had not only civil Magistrates, but the best form of civil Magistracy, Monarchy or Kingly Government, which that 'tis so, So: the Arguments are obvious and copious, 
b Ipso dei filius  if time would admit the bringing them to view. As the Antiquity, Monarchicus status est omniam antiquisimus. 
impiorum constitutionem et conservationem sibi tribuit quia per Christum mediatorem non solum spiritulia et aeterna, sed etiam crporalia et temporalia beneficia generi hum. suntcredita intro qua eminet constitutio Magistratus.  Agust. The first the world was ever acquainted with. Most agreeable to nature, nature's light suggesting, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and all Nations of the earth when guided by its light did know no other. Assyrians, Medes, Persians, etc. 'Tis the lively Image of Paternal Government, as the Father hath authority and power over his children. The oeconomick Government of every Family, in which one Lord or Master, and therefore Bias smartly answered him, who moved for a Commonwealth: Sir, Make experiment of it in your own family, before you commend it to the public, and nature gives emblems of it in the Bees, the Cranes, etc. Farther  
Most comprehensive of the advantages of other Governments, and least subject to their inconveniences or dangers, and proved the best by great experience of the continuance and flourishing of it beyond any other, and that to which others who most despised and decried it, were often glad to be beholding in straits and difficulties. As by the Romans setting up Dictator's so frequently appears. But there's one so glorious not fogs of Ignorance can Eclipse its evidence, the one Sun to rule the day, and in a different sense, both to obscure, and enlighten all the common people of the skies, and another so superlative that no Impiety dares to deny or question it, one God to rule the higher house of Angels, and the lower house of men, and all things with and under them.  
But one Text of Scripture is sufficient, 
Deut. 33.5. Gen. 17.6.  where to wave what flows from Moses being King in Jesurun, and Gods promise to Abraham that Kings should come of him. We know Gods own decision and suffrage, advancing a Kingdom above all other puny forms of Optimacy or Democracy. Ezek. 16.13.— Thou didst prosper into a Kingdom. The whole scope of the place is to enumerate the mercies and favours heaped by the Lord upon this sinful people of Israel, and to upbraid their non-improvement, yea their vile and base return made to so good a God for all his mercies Now if it were not a blessing and advantage to a people to be raised and prospered out of a meaner and a base condition into a Kingdom, it were no aggravation of their fault, that 'twas against him who had done such things for them, and so exalted them.  
3. The Third spring of their stream of joy was, 
3. Head.  that they had the kingly government managed by a kingly hand, the Son of ancient Kings to sit upon the Throne. 'tis a reproach to a people to be ruled by vile and mean men, when God sets up the basest of men, and lets servants have dominion, he doth not only exercise his own supremacy, but debaseth, and reproacheth a nation whom he deals so with. But 'tis the great advantage both in point of honour and safety, when honourable and princely persons rule, and the Majesty of the governor, is not only an ornament but Munament, unto the Government itself; that the Nation is neither despicable for his obscurity, nor subject to mutinies by the multitude of Competitors to the Throne, upon which many will esteem themselves, and be esteemed by others, as fit to fit, as such an one, therefore Eccl. 10.17. Blessed art thou O Land when thy King is the Son of Nobles: by high entraction and suitable education shaped to the honourable and difficult work of government.  
4. The Fourth Head of joy was, that they had not only A King, but The King, the just and righteous Heir, one of the blood Royal of the house of David, upon whom the Lord himself had entailed the Kingdom of the house of Judah. And surely this is great and just matter of rejoicing, to see that pinching hateful snare broken, which hath always been so sore a rack to tender consciences, I mean the yielding of obedience to undue, and to usurped powers. The honest men in Judah were in great straits, and none can express their case, but such as taste and feel it, when they were relieved in it. 'Tis an heavy and affrighting Text, Rom. 13.2. They that resist, receive to themselves damnation; and we had need to fear the very shadow of it passing over us. 'Tis a very great refreshment to be set at freedom from that snare and danger, and to have nothing else to inquire, but the lawfulness, and goodness of things commanded, that either they may be obeyed with alacrity and freeness, or we may suffer with chieerfulness, and peace of conscience, which will be an Antidote and Cordial in such trials, and I assuredly believe, that many good men find it as irksome and pressing a trouble to be commanded lawful things by unlawful powers, as unlawful things by powers which are lawful.  
5. The Fift Head of this joyful stream was, that the Lord had given them a King of the true Religion, to be a nursing father to his Church; the true Religion was under great oppression; Atthaliah though a woman, was a masculine Idolatress, superstition was very rampant, Jeroboam's Calves were not only grown Bulls, and strong enough to push with the horn of persecution all that would not fall down and worship them, but were multiplied into an Herd, so that all the consecrated ground in Israel was too scant a pasture for them, 2 Chron. 24.7. and truth had but a lean and necessitated toleration. And it must needs be matter of triumphant refreshment to recover freedom for God's Ordinances and Worship after so black and dark suspension and suppression of them.  
The sixth Head which filled this stream, was the manner of it, the sudden surprise of mercy, an unexpected deliverance beyond their faith and hope, when most concluded sadly that all the royal seed were dead, and no strong rod left to be a Sceptre to rule, as Ezek. 19.14. and all accomplished with so much peace and safety, so little blood, and all the people of the land rejoiced, and the City was quiet, 2 Chron. 23. ult. And doubtless beloved our rejoicings run parallel with theirs in all the springs and streams, and if in any thing they are unlike, it is by being over-measure; God hath blessed us with a Kingly Magistrate, a King, the King, not only the son of ancient Kings, but the rightful heir and undoubted Lord of the Imperial Crown and dignity of this British world. A King of the true Religion, most graciously preserved so, notwithstanding all the temptations spread before him by those of contrary persuasion and profession, with all imaginable advantages on the persuaders parts, and all the unkind and scandalising disobligements from them of the same Faith and way of worship. Blessed be the Lord for restoring to a Protestant people, a Protestant King, after so many eminent hazards both to the Protestant and to the King. The God of Heaven who hath kept him in the storm of affliction from being broken, keep him in the Sunshine of Prosperity from being warped in any kind, I speak it not as doubting, but imploring that establishing grace, which may confirm him and enlarge his heart in the purest, and most zealous practice of it, more and more, that no damp may be upon the zealous rejoicings of those to whom God's glory, his honour is most truly dear; And to satisfy not your curiosity so much, as your serious rejoicings; I shall acquaint you with some passages which proceeded from his Princely lips, at the presentment of the Bible to him by the Reverend London-Ministers in his going through the City. I thank you for your prayers, and I desire the continuance of them, and I assure you I shall make it my first care to set up God's worship and service, this is the book must guide us all, and I will make it the rule of my life and my Reign.  
Certainly we have very solid cause to rejoice that Religion is freed from so many dangers as did beset it, over drop it, and suck at its sap and vigour, and we humbly hope the dangers are not changed only, but removed wholly. 'Tis a mercy the very Text is not treason, that there is no Index expurgatorious upon our Bibles, to expunge such verses, that the whole Chapter is not Appocryphas, and that our whole Bibles are once more Scripture; And all this so wonderfully brought to pass, with so unbloody triumphs, with such unexpected suddenness, with so enlarged a satisfaction to the body of the Nation, and with such signal discoveries of the Lords right hand in the doing of it, that we must cry out and say, 'Tis the Lords own doing and it is marvellous in our eyes, this is the day which the Lord hath made, we will rejoice and be glad in it. And this may suffice for the words in their first acceptation, as they are Laeta acclamatio gaudii, The triumphant and exulting acclamation of their joy and gladness. I proceed to the second as they are.  
2. Pia apprecatio boni, a Pious and devout apprecation of good to be conferred and bestowed upon him, in the Original 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vivat Rex, Let the King live, the words are short and comprehensive, and a common form of benediction, not unlike that other frequent and customary amongst the Hebrews, pax tibi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life is the basis, the foundation and lower story upon which the superstructure of all other blessings are erected, the centre in which all other lives do meet; when we pray for life, we compendiously pray for all the benefits blessings and advantages which do accompany, and may attend it, and make it life indeed. And the matter will be little different, whether we keep to the strictness of the Original, or take the liberty of our Translation, which is a kind of paraphrase upon the words. If the first than they are a direct apprecation of those good things wherein life with the comforts of it do consist. If in the latter a deprecation of those evils contrary to it thus, Let the King live, that is, let him live a long life, 2. a prosperous life; 3. a gracious life; 4. an eternal life, or God save the King, that is, God save him from what is naturally evil to him as a man; 2. from what is civilly evil to him as a King; 3. from what is spiritualy evil to him as a Christian; 4. from what is eternally evil to him in all respects, as a man, a King, a Christian.  
So the observation here is,  
That as it is lawful and of good report to rejoice in the setting up of Kings, so 'tis honestum et necessarium, honest and a necessary duty to pray for them when set up to be God's remembrancers, to preserve and secure them, to bless them, as Solomon's people did him, 1 Kings 8.66. that is, commend him hearty to God to be blessed of him.  
I shall first explain and then confirm this observation. And I will begin with the first branch of it. Let the King live a long life, or God save the King from what is naturally evil to him as a man. You may have the meaning of it, Psal. 21.4. He asked life of thee, and thou gavest it him, length of days for ever and ever. A life of long continuance, an Emblem and shadow of a life which lasts for ever, or a life in his posterity stretched, and eked out in a Kingly Progeny. So Psal. 61.6. Thou wilt prolong the King's life, and his years as many generations. We here pray that the Lord would preserve and prolong the natural life of the King, and that he, who (Psal. 144.10.) giveth salvation unto Kings, and preserved David from the hurtful sword, would do so for our King, preserve him from what may either take away his life, or embitter it to him. And we are much concerned thus to pray that his life may be long and healthful, lively, vigorous to discharge his office of governing his people to their best advantage. For  
First, 'tis a token of God's anger and displeasure when the lives of Kings are shortened, & thereby their number multiplied, Prov. 28.2. For the transgression of a Land many are the Princes thereof; And great is the evil which befalls that Land, where the Kings die young, before their posterity be grown men of knowledge & Authority: For when, (as he threatens, Isa 3.4.) An angry God gives to a provoking people, children to be their Princes, and babes to rule over them. Vers. 5. Then the people shall be oppressed every one by another, and every one by his neighbour. If therefore you would be free from this reproach of being frowned on by a righteous God, and bearing the consequents that issue thence, pray first that the King may live long.  
Secondly, Pray for a long life for the King, to prevent the hazards and commotions which attend the change of Governors; What is the curse of women, is the doom of Nations, to bring forth with danger, pain and sorrow; we commonly see in the change of Princes, new designs, new Laws, new Officers, new Friends, new Enemies, new Habits, and a new form of living: for most commonly all Princes take a delight to alter all things, that they may be spoken of: the which doth oftentimes cause great inconveniences not only to the subjects in particular, but also to the whole body of the State. Bodin. lib. 6. ch. 4. Rarely doth the Throne Travel of a new King, but 'tis in danger to be rend in pieces: Turbulent spirits watch the advantage of an Inter-regnum, as jeroboam did at the death of Solomon, and design such opportunities to ripen mischief: And it is obvious that for the most part, the longest reigns have been the happiest times, as David's, Solomon's, Augustus, Queen Elizabeth, etc. Therefore if you love the ease and safety of the people pray that such hazards may be rare and few, by the long continuance of them who sit upon the Throne.  
Thirdly, Pray for the long life of the King, that continuance of time may give him more knowledge and experience in the Art of Kingship. Certainly as ruling is one of the most high and noble employments, so it is one of the most difficult Arts, and needs not only many and excellent tools and instruments, as Laws and Counsellors, and Officers of State, and the like, but very much wisdom to manage, guide and use them all, which caused Solomon, (wise even then, or else he had not asked so wisely) to beg of God (1 Kings 3.9.) an understanding heart to judge his people, and to discern betwixt good and evil, and seeing infused habits are acquired, as acquired one's are, though the Lord do graciously infuse wisdom and an heart fitted for government, as he gave Saul another heart when he designed him King. 1 Sam. 10.9. yet time and experience do greatly advantage a Prince, and add to his wisdom and understanding, and by ruling he best learns to rule. Three things much help a King to govern well, First, Science or knowledge of the Rules of policy or government; Secondly, Observation of the errors or advantages of other Princes, in well, or misapplying those Rules; Thirdly and Chief, Practice and experience, and this is the daughter and product of time; Practice is the great accomplisher of all professions, this makes the valiant and successful Soldier, this makes the bold and skilful mariner, this makes the learned and the useful Physician, this makes the convincing and savoury Minister, and this makes the truly wise, and excellent and glorious Prince. And it is continuance of time must help in this, 'tis that which gives him advantage to know his people's temper at home, and their true interest abroad; what amities to contract, what offers to refuse or choose, what injuries to revenge, or more safely and cheaply not to resent and take notice of. From this lofty Pinnacle it is he hath the fairest view and prospect of the Counsels and designs of neighbouring Princes, which may make impression on himself and people, and may see how to divert them, obviate or improve them, and therefore the loss of a prudent and experienced King, oft puts such a stand unto public concernments of the whole people, 'tis a damage scarce reparable in an age. Therefore if you love but the honour and renown of your people pray that the King may live long, that experience may ripen him for Government, and we long enjoy the benefit and exercise of that experience.  
4. Pray for long life for the King, because long life is in itself a blessing, a promised blessing which God hath often held forth in the Scripture as a very  thing, and is evidently so, not only as it is the bottom and foundation of all our good things here, for when life is gone, all is gone, but in respect of eternity our everlasting condition depends upon this; Life is the day in which alone we can work for Heaven. The night cometh wherein no man can work, (Joh. 9.4.) Life the longer it is, the more advantage it giveth to know more of God, to do more for God, and to be fitted for fuller fruitions and enjoyments of him to all eternity; Beg of God therefore to give the King this blessing, and the blessing of it, the best improvement of it to all the advantages and benefits thereof.  
I come to the second, Let the King live a prosperous and happy life, as a King, or God save the King from those politic or civil evils, which are evil to him as a King, Prosperetur Rex, So the Targum renders it; this follows in order in the 21 Psalm, v. 4. Thou gavest him length of days; then v: 5. His glory is great in thy salvation, Honour and Majesty hast thou laid upon him, for thou hast made him most blessed, etc. And that you may be the more excited thus to pray for him; consider your own interest engages you hereto, for the good and prosperity of King and People are involved and wrapped up in one another; these are those twins, which must live or die together, it cannot be well with head or members severally, or distinct from each other, but they flourish or whither both, or neither; there cannot be a glorious King over a dispirited and despicable, discontented people, neither can there be a renowned and a flourishing people under a mean, & an inglorious Head. Now when you pray that your King may live a prosperous life as a King, you pray for a confluence of those blessings which may render King and people jointly and mutually happy in, and with each other.  
Now the happiness of Kings as such consists; 1. In the multitude of his people; Prov: 14.28. In the multitude of people, is the King's honour, but in the want of people is the destruction of the Prince; 2. In the peaceable subjection of his people, one of the most comely sights in Solomon's opinion is, a King against whom there is no rising up; Prov. 30.31.3. In the prosperity, wealth, plenty, honour of his people. 4. In the presence of God with his people, that true Religion be loved and practised in the midst of them, that God own them for his people, this was the honour of Solomon, 1 Kings 3.8. To be King of a people whom God had chosen for his own, a great people to which the Lord was nigh. Then the happiness of a people in their King consists in this; First, That he be a wise prudent Prince, knowing how to go in and out before them and to judge them; This was Solomon's petition, 1 Kings 3.9. and this was his people happiness and glory to be ruled by such an one. Secondly, That he be a just and righteous, and a merciful Prince, executing judgement and doing justice, and relieving the oppressed, 2 Sam. 23.3. He that ruleth over men must be just ruling in the fear of God, and he shall be as the light of the morning when the sun riseth, even a morning without clouds, as the tender grass springing out of the earth, by clear shining after rain; 3. That he be a man of courage, valiant and public spirited, that dare look danger in the face, and expose himself to hazards for his people's safety when great necessity requires it. Lastly, That he be a lover of good men, one in whose days the righteous may flourish. Ps. 72.7. See the character of an excellent King in the beginning of that Psalm, where you find David begging of God to make Solomon such, in a word, pray that the King may live a wise, a just, a valiant, and religious King over a numerous, a Loyal, a loving, a wealthy and religious people, and let him be saved by the Lord from what ever may hinder King or People from being such. God save him from true enemies, and from false friends; from real adversaries, and from pretended lovers. God save him from the hurtful sword of foreign enemies, that either he may have none such, or they may only be the matter of his victory and triumph. And God save him from domestic and intestine seditions, rebellions, insurrections, that there be no strife amongst his Subjects, but to outvie each other in pious Loyalty and just allegiance, that the hearts of his people may be his Throne, and the heads of his enemies may be his footstool. God save him from false friends which should either betray his good councils, or suggest evil councils to him, from such as Joash met with in the 2 Chron. 24.17. After the death of Jehojedah came the Princes of Judah and made obeisance to the King, and the King harkened to them, and they left the house of the Lord God of their Fathers, and served groves and idols: 'Tis not said what the Princes spoke, but it was cursed council which brought the wrath of God upon them, and engaged the King in a great additional sin, even to command him to be stoned who was both the Lords messenger, and the son of them by whose loving and prudent fidelity his life had been preserved, and his Kingdom recovered. The Lord preserve our King from all such, and let the wicked be kept from about him, that his Throne may be established in righteousness; Prov. 25.5. and let that be his character, Pro: 14. ult. which will be his perpetual honour, That his favour may be to a wise servant, and his wrath against them which cause shame. Take the sum of what we are to pray for, in this second branch, excellently laid down by the Pen of holy David, Psal. 144.10, 11, etc. where we have the King praying for himself and people, what we are to pray for our King and selves, having in the 10th verse fitted himself to pray, and strengthened his faith by putting upon God a suitable Title, He that giveth salvation unto Kings, and by experience of former mercy, 'tis he that hath already delivered David his servant from the hurtful sword, than he proceeds to pray to be rid and delivered from the hand of strange children, whose mouth speaketh vanity, that is, who vainly boast and threaten great things, and them whose right hand is falsehood, that is, who satisfy their faith, which they have sworn by lifting up their hand, for that was the form of swearing amongst the Hebrews, Gen. 14.22. I have lifted up my hand unto the Lord, I have sworn as we swear by laying the hand upon the Book. v. 12. That our sons may be as plants grown up in their youth, that our daughters may be as corner stones, polished after the similitude of a Palace: ver: 13. That our garners may be full, affording all manner of store, that our sheep may bring forth thousands and ten thousands in our streets, that our Oxen may be strong to labour, that there be no breaking in, nor going out, that there be no complaining in our streets, happy is the people that is in such a case, yea happy is that people whose God is the Lord. This is to live like a King indeed, to live and rule a people compassed about with so sweet a confluence of all good things, and all those crowned with the presence of God, and the flourishing condition of true religion, all which Hezekiah epitomizes, not insignificatively, in two words truth and peace in his days, and this is what we do pray and aught to pray in the second respect, Let the King live a prosperous and happy life, as a King. God save the King from those civil, public evils, which are evil to him as a King.  
Thirdly, Let the King live a holy, gracious, Godly life, or God save the King from those spiritual evils which are evil to him as a Christian, and 'tis very requisite that we in this respect cry hearty God save the King. For  
1. This is the most hopeful way to obtain the two foregoing petitions, for long life, and a glorious reign; for Prov: 3.16. of grace and wisdom 'tis affirmed, that length of days is in her right hand, and in her left hand riches and honour, and Prov: 22.4. By the fear of the Lord are riches, honour and life.  
2. Because the King needs this as well, as much as other men, what is said of the great Prophet, I mean Elijah, is true of the greatest of Kings, He is a man subject to the like passions, Jam. 5.17. a piece of the corrupted mass of fallen mankind, and a sinner by nature as really as other men, and needs renewing, sanctifying, converting, quickening, purging, pardoning grace as well as other men.  
3. Because the temptations of a King are more and stronger than of other men: Partly by reason of his very place & station, the height and fullness of it, and exemption from those many restraints which other men are awed by, & especially from the m●lice and subtlety of Satan who knows how to do his work compendiously, and therefore will be ready like the Syrians to fight neither with small nor great, comparatively, but with the King of Israel, that by drawing a King to commit it, he may bring vice into fashion and repute, and therefore pray earnestly.  
4. God save the King from spiritual evils, because it's of great concernment to the whole Nation, what example the King sets, for his practice is the grand copy which most write after, and the lives of the people will be in great measure the counterpart of his actions, Regis ad exemplum, etc. So that all his good laws will hardly avail to counterpoise a bad example if the Lord should leave him to himself to set one; and on the other side, 'tis a very great advantage to virtue and Godliness, when 'tis commended by the King's practice, as well as commended by his authority, if Religion and Piety be in credit and fashion at the Court, 'twill be the mode and fashion of City and Country, the wisdom of God hath frequently made use of the conversion of Kings, to open a way for the Gospel into their Dominions, yea and their people's hearts too.  
5. Because the employments of a King are great, many and weighty; and indeed the duties of the meanest of our callings will be too heavy for us, to be well borne, unless the Lord help us to sustain them, and how much more doth a King whose work is, as the noblest, so the hardest, need much Divine assistance, much grace, much help from Heaven to perform so great a trust, to the glory of God, his own comfort, and his people's good.  
6. Because if God should in anger leave the King to enjoin grievous and unlawful things, which I only innocently suppose, to awaken your zealous prayers for him (but do not peevishly suggest, or sullenly foreboad he will) how uncomfortable will your neglect of duty make your sufferings, if you should be called to suffer in such case? for than will your conscience fly in your face, and tell you, I may thank my own neglect of duty for all this, if I had begged earnestly for wisdom, and the guidance of God's holy Spirit for him, 'tis like such things had never been enjoined, and I now reap nothing but the just desert of mine own folly and neglects, which certainly will be unpleasant fruit, and one of the bitterest drops in a sorrowful unwelcome cup: In a word, seeing 'tis the grace and Spirit of God which sanctifies all relations, and fits and inables for the resisting the temptations incident to them, and to perform the duty incumbent on us in them, let us pray hearty that God would beautify the King abundantly, with those plentiful influences of his Spirit, which may render him at once the best of Kings and the best of men, and that he would save him from all the guilt, and power, and filth, and deceitfulness of sin, and what ever Spiritual evils, are evil to him as a Christian.  
4. God save the King from eternal evils, evil to him as man, as King, as Christian. Let the King live an eternal life in Heaven, after a long and happy life on earth: Serus in Coelum redeat (Hor:) or in the words of a better Poet, the sweet Singer of Israel, Psal. 91. ult. Let God say of him, With long life will I satisfy him, and show him my salvation. And we should with as much hearty earnestness pray, and cry God save the King in this sense, as in any, this is to be saved indeed: Alas! all other salvation is a poor low thing, without that salvation which is emphatically so called, and shall never be changed or altered. Let me enforce this briefly:  
1. If you love the King truly, you must pray thus for him, true love will constrain you, 'tis a false and a despicable and but a selfish love, which doth not stretch itself out unto eternity: You love no man truly, whose soul you do not love, and certainly you love not that soul, concerning which you are indifferent, and care not what becomes of it, care not though it perish and be lost and damned for ever: Can you say you love? and not be moved with the everlasting prayers and sorrows of those whom you pretend to love? now be solicitous for their prevention or removal.  
2. If there be any bowels of Christianity, or but generous humanity in you, it will provoke you thus to pray for him especially: For if a King miscarry, O how terrible and sad will his miscarriage be: Potentes potenter, The mighty shall be mightily tormented, if they go to the place of torment, it may heat the coldest, and kindle the dampest devotions into flames of zeal to prevent so sad a change, to consider how horrid it will be to change the dignity, the splendour, the Authority and Majesty of a Throne and Sceptre into eternal bonds and darkness, hunger, thirst and cold, to extremity beyond imagination, to Vassalage under the basest and vilest piece of the whole Creation; it would be a dreadful alteration for the poorest of us, to change our meanest accommodations for the flames of Hell, and unmixed wrath of the Almighty God; but what then for a King to fall from so high a standing, graviori lapsu, and be insulted over as the King of Babylon, Isa. 14.9, 10. Hell from beneath is moved for thee, to meet thee at thy coming: it raiseth up the dead for thee, even all the great ones of the earth, it hath raised up from their thrones, all the Kings of the nations. All they shall speak and say unto thee, art thou also become weak as we? art thou become like unto us. Thy pomp is brought down—: How art thou fallen from Heaven? The thing itself doth speak so movingly that I shall add no more but as men amazed use to do, with greatest vehemence cry out, God save the King from those eternal evils, that he may live an everlasting life.  
The Reasons why we must freely and cordially join in this pious Apprecation, that the King may live or be saved in all those Respects, are  
1. The command of God, 1 Tim. 2.1, 2. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; For Kings, and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour.  
2. The fifth Commandment doth lay necessity upon us, and woe be to us if we be found wanting. He is our public father, Pater patriae, our Country's father, and it is one chief part of the Tribute of honour we own to our superiors, our humblest and our heartiest prayers.  
3. The example of the best and choicest of God's servants always making conscience of this duty, even to and for bad Kings. Nero was King when St. Paul wrote his Epistle to Timothy. Jehojedah and his sons very good men and Prophets of God begat the cry, they cried, God save the King: The Church and people of God, even when in Babylon prayed for the peace of it, and after their return did offer sacrifice for the life of the King and of his sons: And the mutes and discontented persons at Saul's inauguration are branded with a character of infamy, sons of Belial, who despised him and brought him no present. 1 Sam. 10.27.  
4. It is but an equitable retaliation; The King is loaded with the burden of cares for your safety and preservation: a Throne is not so soft a seat as most men judge it, a thorn is its lively Anagram, you only see the shining outside of a Crown, but feel not the harsher lining of its inside, nor the pressing weightiness with which it loads as well as adorns; if you did, you would envy less, and pray and pity more, and indeed if your burden bow him down, there is all reason you support and stay him up, and by your prayers prop up his hands as Aaron and Hur did those of Moses that they may be steady in the management of your concernments.  
I come now to the third aspect of the words, as they look upon the King directly, and fix the accent upon his name and Title: As they are debita attostatio fidelitatis, a due and bounden attestation, and a vowed acknowledgement of their allegiance, and subjection to him as their King; jubilo suo se spontaneus regni sui subditos profitenter. And here we have the third Observation.  
'tis very useful and convenient that upon the setting up of rightful Kings, the subjects do freely and readily witness and manifest their due and just allegiance and fidelity.  
As other Kingdoms are the shadows of Christ's Kingdom, so his is the great pattern and best example of other Kingdoms; now of his it is said, that his people are willing in the day of his power, and so should other subjects be, a willing people, readily yielding their obedience in all lawful things, as david's did, Psal. 18.44. Assoon as they hear of me they shall obey me: the strangers shall submit themselves unto me. We must be subject not for wrath, but for conscience sake, not grudgingly, nor of necessity, not because we must, but because we will, yea, because it is Gods will we should. And indeed that we thus do is of great concernment to Princes, to the Public, and to each particular man.  
First, To the Prince, It contributes much to his ease and honour, and makes him a King indeed, when he knows he rules his people not against their wills, when he needs no guard against his people, but contrariwise Amor civium est pro satellitio, their love is his security and shield, and they bore him, as he bears his Crown, not as a load, but Ornament.  
Secondly, 'tis much for the advantage of the public, as to security and peace, and for prevention of commotions and confusions in the State. As many women lose their chastity by forfeiting their modesty, for did they give evidence, as grave and sober matrons of a pious and resolved purity, the most debauched and profligate ruffian would not have impudence enough to attempt them; but lightness and lose wearing of the veil of modesty, emboldens to that onset which ends too often in a surrender: And thus it is with people, their wavering, and unresolved obedience, encourages seditious and turbulent designers, upon public peace, and gives them but too too pregnant hopes of too too good success, in those vile and dangerous attempts, from which they would with utterest despair desist, if people were, as they ought to be, determined, fixed and established, in resolved and just obedience to their Rightful and undoubted Princes.  
Thirdly, 'Tis much for the peace and private good of each particular man, both as all single Interests are involved and bound up in that of the public peace and safety; and farther, because subjects are rarely made the Butt of their Prince's displeasure, till they give some cause of jealousy, and in a sort necessitate some frowns for his personal or national security, and prevention of some teeming mischief.  
And for these and the like reasons, it hath been, and still is, the prudent and laudable custom of all nations to testify their willing subjection at the inauguration of their Kings; the Nobles by some signal act of homage, as by explicit oath, by bending of the knee, by touching the Crown or Sceptre, by kissing of their Prince, to which the Psalmist alludes, Psal. 2. Kiss the Son, lest he be angry, osculo sc. subjectionis, or some such like action, and all the people to attest their concurrence with them, in such demonstrations of their duty, by hearty and reiterated acclamations like to this, God save the King.  
I will now put these three together and give the result of them, they rejoice, they attest their allegiance, and they do both these in a pious and pertinent religious form of prayer, Whence their ariseth this fourth Observation,  
That the best rejoicing is Religious rejoicing, made sweet and savoury with the name of God, or thus, We need not borrow of profaneness to pay our debt of thankfulness to God, and allegiance to the King.  
That's good melody, Christ's, which is so in heaven which jars not, nor sounds harsh in the holy ears of God, that harmony which makes no discord with piety; but 'tis sad mirth which grieves the holy Spirit, and very treasonable allegiance which casts off obedience to the King of Kings. There is a threefold rejoicing, Civil rejoicing, religious rejoicing, and profane rejoicing: the first is lawful, the second is necessary, but the third is neither lawful nor necessary, but very abominable and hateful to a blessed God, and burdensome and grievous to all sober, and honest men. I may say of it, (Jam. 4.16.) All such rejoicings are evil. And indeed the mingling so much profaneness with some men's joy, hath put a damp upon the rejoicings of many sober and godly men, and forced them to withdraw from the expressions of your gladness, not through unwillingness to testify their gladness, for the Lords great and gracious goodness to the King and Nation, which was as true, as hearty, and enlarged as any men's; but for fear of partaking with them in the sinful manner of their rejoicings, and lest they should so ill requite the Lords kindness, as to provoke and sadden him, for relieving and gladding us. I beseech therefore and adjure such men not to seek occasions, or take up a reproach against the most sober and most loyal in the Land, as if they were less glad, because less mad than some men, as if true joy were inconsistent with sobriety and seriousness, when the truth is, it is altogethet inconsistent with the want of them, for res est severa verum gaudium, Seneca. True joy is a very serious and rational affection as any that adorns man's nature. And for yourselves, O that I could prevail with you, to pray for the King more, and to drink and swear (I will not call it for him, though too many do, but) for your lusts, less. Oh how uncomely is it, for the same mouth to cry, God save the King, and then to bid defiance to heaven, with dreadful God damn themselves, Jam. 3.10. Out of the same mouth proceedeth blessing and cursing: my Brethren these things ought not so to be. If you pray for him, make not such a dam in the channel of your own prayers, as must stop the current of them, but so live as your prayers may be heard, and do him good; You know or should know, if you regard iniquity God will not regard your prayers, God heareth not sinners. First, wilful and flagitious ones; but if any man be a worshipper of God, and do his will, him he heareth, Joh. 9.31. And indeed such Practices are so far from being expressions of thankfulness that they are incompetent and inconsistent, the Apostle opposes them, Eph. 5.4.— But rather giving of thanks. He that gave charge, that our communication should be always savoury, seasoned with salt, that it might minister grace to the hearers, never gave an exception to that rule, or a toleration that at times of public rejoicing it might be rotten or profane. Certainly he who put those two together, Fear God, and honour the King, 1 Pet. 2.17. well knew that we might honour the King without casting off the fear of God. I have met with a gloss upon that passage of Solomon, Prov. 24.21. My son fear thou the Lord and the King, and meddle not with those who are given to change; that is, who do transmutare ordinem, set the King before the Lord.  
I should have spoken somewhat here concerning drinking healths, so much urged and practised by very many men, and looked upon as if it were the only character of a Loyal Subject, for my part I confess I think they have made a very unhappy and a rude choice to express their honour to the King by; I judge his name too August, too Sacred and Reverend a thing, to be soaked and sopped in every cup; yea, pardon the expression, for vile practices necessitate to homely comparisons, to be made use of as a Farrier's horn to force down that drink which neither the man, nor the beast (for so drunkenness leaves them, which it found men) would swallow, but for fear of being judged disloyal: but the most offensive posture of this blind zeal, is when it transforms men into more perfect pictures of the Worshippers of Bacchus, defiles and prostitutes a consecrated gesture, and brings them on their knees, perhaps a casual invention, began by some, who had drank themselves off their legs, and when they could stand no longer, would make a devout virtue of their unhappy necessity, to which they were forced as a more steady posture. I confess I want a name bad enough for this custom, and O that I could fairly persuade men out of it, as a most absurd and very scandalous practice. If it be good, as I allow it is, to rejoice and to attest and manifest our Allegiance, yet do both so, as may be of good report, let not then your good be evil spoken of, and think it not enough to say, 'tis none but a few such or such precise fellows are offended; Remember what the Apostles tenderness and caution was, Whether ye eat or drink, or whatever ye do, do all to the glory of God; Give none offence to the Jew, nor to the Gentile, nor to the Church of God, 1 Cor. 10.31, 32. They who are offended cannot be less considerable than some of those of whom he here makes mention, and if the matter were less liable to exception, and it were, their only weakness to take offence who do so, yet it would become you to remove the occasion, and not to reflect reproach upon our Loyal and sincere, yet Pious and Religious rejoicings. I shall conclude with one intimation, that the King will not take this so kindly as you vainly think he will, for amongst many other gracious words which fell from his gracious lips, when he received the London Ministers which went to him at the Hague, he had these memorable and rare expressions;  
That he would make it his business to bring virtue and sobriety into fashion and repute in England, and though there were a profane drinking party which would be esteemed his best or only friends, he would make the more haste into England, to let such men know that he was their worst enemy, for they were the Devil's party, and none of his, and which is the true honour of them, they were free and so continue, not drawn from him or suggested to him. His Majesty's most excellent Proclamation against profaneness and debauchery, published since the preaching this, & which hath so exceedingly refreshed, and afresh endeared him, to his loving, Loyal, sober subjects: And thus for the 4. observation resulting from the conjunction of the manner how they express their joy and attest their loyalty, in a gracious, savoury, and useful prayer, that God would save him, whom they freely own, and gladly acknowledge as their King.  
I come to the last aspect of the words, as they are Tempestiva recordatio humanae fragilitatis, and look upon both King and People to mind them seasonably of humane frailty and weakness, and how much even Kings do need God's Salvation and Defence, and here we have the fifth and last Observation:  
'Tis very seasonable and necessary when King and People are in greatest glory and state, to mind them of their own weakness, and their need of Divine Protection and Defence.  
God save the King: Though we love him, and would lay down our lives for him, yet we cannot save him, unless the Lord save him, In vain is salvation looked for from the hills, and from the multitude of mountains, truly in the Lord our God is the salvation of Israel, both of King and People, Jer. 3.23. Psal. 108.6. That thy beloved may be delivered save with thy right hand: v: 12. Give us help from trouble, for vain is the help of man: Psal. 33.16, 17. There is no King saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety, neither shall he deliver any by his great strength, and Psal. 127.1. Except the Lord build the house they labour in vain that build it, except the Lord keep the City the watchman waketh but in vain. The Scripture most frequently and abundantly suggesteth this, and 'tis never more needful and seasonable to be meditated then at such solemn times, when the strength, and riches, and splendour of a Kingdom is displayed together: And first, 'tis very useful for the King then to remember the weakness and insufficiency of other helpers, then is the temptation like to be strongest to carnal confidence in creature strength, when it is set out with all its bravery and glistering gallantry; then is the heart in most danger to be stolen away and to forsake the Lord; Gods own caution doth evidently suppose this, Deut. 6.11, 12. & 8.10. When thou hast eaten and art full, beware that thou forget not the Lord thy God: ver: 12. Lest when thou hast eaten and art full, etc. vers. 14. Then thine heart be lifted up, and thou forget the Lord thy God, etc. vers. 17. And thou say in thine heart, my power and the might of my hand, hath gotten me this wealth.  
When Nabuchadnezzar was beholding the great Babylon which he had built by the might of his power, and for the house of his Kingdom, and the honour of his Majesty, than it was that his pride pulled down that heavy doom, a voice fell down from Heaven, Dan. 4.30, 31. It was when Herod was arrayed with Royal apparel, and sat upon his Throne, and was applauded with the shout and acclamation of the people, that he provoked vengeance by the hand of an Angel, Acts 12.22, 23. But to instance in better men 'twas a temptation too strong for David, even he in his prosperity waxed over confident, and said, that he should never be removed, Psal. 30.6. And too great for good Hezekiah, for when great honour was done to him, his heart was tickled and taken with it, his heart was glad, Isaiah 39.2. that is, vainly and proudly: so as to pull an heavy sentence down from God, which was delivered by the Prophet in the following verses. So that not only the prosperity of fools destroys them, (Prov. 1.32.) but the Honour and Glory of the best men will ensnare and endanger them, if they be not very heedful and mindful of their weakness and insufficiency in the midst of all their greatness, and therefore wise Princes have used to dash the wine of their joy with some mortifying water, to correct its intoxicating and inebriating force. Hence was that solemn right in the instalment of the Eastern Emperors, a Lapidary presenting variety of stones, and bespeaking him to this sense, Choose Mighty Sir, under which of these stones your Highness pleases to enshrine your bones. And Agesilaus had a Death's head served to his Table at the greatest feasts, and Philip of Macedon had a boy every morning to be his remembrancer, crying at his door, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still at the Pope's inauguration, the Ceremony of the Tare, with a Sic transit gloria mundi, is in use. And Saladine the Sultan of Egypt, had an old Shirt carried on a Pike before him, with Proclamations made, this is all that Saladine Conqueror of Asia shall carry out of the world with him; and to the same good purpose may this expression, God save the King, serve, even to mind him that the love of his most Loyal people, and the strength of his most valiant Soldiers, and the wisdom of his most prudent Council, and the riches of his most wealthy Citizens, are not sufficient to preserve him, but he must do it, who alone it is, that giveth salvation unto Kings, Psal. 144.10. and he may be helped freely to give the Lord the glory both of past and future salvations, in the words of David, Psal. 44.6, 7. I will not trust in my bow, neither shall my sword save me: But thou hast saved us from our enemies, and hast put them to shame that hated us; or as his Majesty graciously expressed himself in his short Speech to the Ministers, in his passage through the City:  The deliverance which God hath wrought for me I own as the work of his own right hand, beyond humane contrivance, and desire that all the glory of them may be ascribed to him. 
And 'tis seasonable and useful to the people also at such time to be put in mind how much both King and people need of the help of God to save them, for than is the greatest fear of idolising earthly deities, when they shine not only with the rays of their own Majesty, but are made dazzling & resplendent by that brightness which the flaming zeal, and blazing love and Loyalty of their faithful people doth reflect upon them; 'Tis a well timed meditation therefore for the people at such a season to consider what they say, when they cry out, God save the King, if he with all this help about him, yet needs God to save him, how much more do we; if he cannot save himself unless God save him, than neither can he save us, without his aid, as that King confessed; 2 King: 6.27. and the words are good, though he were otherwise, who spoke them, If the Lord do not help thee, whence shall I help thee, and it may assure us that its better to trust in the Lord, then to put confidence in Princes, Ps. 118.9. and may teach us, Ps. 146.3. Not to put trust in Princes, nor in the son of man in whom there is no help. To conclude therefore, let it be our care and practise, as to love him affectionately, and rejoice in his prosperity and honour hearty, and testify our Allegiance freely and cheerfully, so to pray for him most humbly and earnestly, as knowing that (as he hath been pleased to desire prayers, so) he greatly needs them, for he cannot save himself, he cannot save his people, nor can they save him, but must be beholding to the Lord to save them all; Therefore (Psal. 21.) Let the King joy in thy strength, O Lord, and in thy salvation let him greatly rejoice: Give him his hearts desire, and withhold not the request of his lips, prevent him with the blessing of thy goodness, and set a Crown of pure Gold upon his head, give unto him long life, yea length of days for ever and ever: Let his glory be great in thy salvation, lay upon him Majesty and Honour; yea satisfy him with long life here, and show him thy salvation hereafter: God Almighty save him from all natural evils, which are evil to him as a man, and God save him from all civil evils which are evil to him as a King, and God save him from Spiritual evils, which are evil to him as a Christian, and God save him from eternal evils, which are evil to him as a man, a King, a Christian: Even thus  
God save the King, And let all Loyal loving Subjects say AMEN.  
FINIS.   

Errata.  
IN the Epistle, p. 1. l. 8. for a, r. so: p. 2. l. 16. r. Pathos, p. 3. l. 9 r. moulded l. for scantly r. more securely; Contents, p. 1. l. 19 r. case; p. 2. l. 6. r. compassion: l. 9 for virtues, r. reasons. Page 6. d. So; p. 10. l. 18. for at, r. out, p. 18. l. 26. for satisfy, r. falsify, p. 22. l. 17. for prayers, r. pains. l. 18. for now, r. nor. p. 27. l. 8. r. Christians, p. 28. l. 23. for first, r. that is: p. 30. note, his Majesty's words, end l. 28. none of his. l. 29. for continue, r. preventive: Ibid. note that the 4 last lines, from his Majesty to sober Subjects, inclusively, should have been in the Margin: l. ult after Subjects, add, doth abundantly verify these words: p. 33. l. 20. for Tare, r. Blaze; p. 34. l. 16. after made, add more.