the thoughts of Princes be not as high as their Condition they have need of something to keep them humble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember that thou art a Man Philip a King is yet but Philip a Man if Philip the King be proud yet let Philip the man be humble Agathocles once a Potter becomes a King upó his cup-board he hath his vessels of Silver and vessels of Earth the vessels of Silver speak a King the vessels of Earth speak a Potter his vessels of Silver mind him that Agathocles now a King must be noble his vessels of Earth mind him that Agathocles once a Potter must not be proud Doubtlesse Kings and Princes need some Memento or other the finest of Metall stands most in need of some allay to temper it God seeth fit that in the Diadems of Princes there should be Thornes as well as Iewels Thornes to prick their veines as well as Iewels to make them swell God seeth fit that in the Crownes of Kings there should be a weight as well as a Lustre the head must ake as well as shine But now if lesser afflictions will not Humble greater shall if rods will not serve Scâ—rpions shall when God will humble a King if the crosse of his Crown will not do it the lâ—sse of it shall that Prince must part with his kingdome rather then keep his sin and may not this be our case this day God hath dealt severely with our Gracious Prince and why so we trust to make him Humble 5 Banisht Princes if once restored may likewise prove Great and Glorious Princes you know if men build high they lay their foundation low 't is thus with God Ioseph must be made the Second man in Pharaoh's Kingdom yea but Joseph must first ly a Prisoner in the Gaol Daniel must be made Ruler over all the province of Babylon yea but Daniel must be made a Captive first Christ Iesus ascends into the highest heavens yea but first hee must down into the lowest hell 'T is said Hee that humbleth himselfe shall be exalted wee may also say hee whom God humbleth shall be exalted Mat. 23. 12. it is God's usuall Method whom he intends to advance he first degrades as for sinners that of the Poet is true tolluntur in altum Vt lapsu graviore ruant God mounts them upon high that their fall may be the greater but as for Saints God layeth them low that their rise may be the higher Well and who can tell but this may be God's design this day in England who knoweth but God hath kept our Gracious Soveraigne low on purpose to mount him higher It 's true it may be our Prince till now was not fit for his Throne yea and it may be till now his Throne was not fit for him Some persons in their Minority grow but little yet afterwards they shoot up apace our King in his Minority hath been at a stand but now who can tell but God intends to adde many cubits to his stature Diamâ—nds soundly rub'd shine the brighter Spices soundly bruised and pounded smell the sweeter never doth the Sun seem more glorious then after an Eclypse and who can tell but God hath kept England's Sun under clouds of obscurity that at length his beames may breake out with greater lustre what Israel's David saith of himselfe wee trust may be said of Englands David too Great is his glory in thy salvation The greater his sufferings were once the greater his Honour now the heavier his Ps 21. â— crosse the brighter his Crowne 6. Banisht Princes when once restored will likely prove beloved Princes Never did David see more of his peoples affection then at his returne from his banishment David was now the more in the heart of his Subjects because he had been out of their eye That of the Roman Oratour is usually true carendo magis quà m fruendo bona intelligimus wee see and prize the goodnesse of things rather in their want then in their Enjoyment never did that woman so highly rejoyce over her little piece of Silver till it came to this I have sound the piece which I had lost Never did that Luk. 15. 9 Father so much rejoyce over his Prodigall son as when it came to this This my son was lost and is found things of any value if once Luk. 15. 24. lost are valued higher upon a recovery to want their possession is the best way to raise their Price Well and hath not God raised the Price of Kings this day in England I am perswaded our Gracious Prince is not more welcome to the house of the King then to the hearts of his Subjects do not ours soules stand as wide open to receive him as his own Gates possibly can do God hath given him the command not of our purses onely but of our affections too tell me who can whether England hath shed more Teares of sorrow for the losse of the Fathâ—r or Teares of joy for the restitution of the Son Surely never did any King of England die more lamented then the father never did any King of England come in more desired then the Son and why so alas England hath sorely wanted her King Sometimes Anarchy hath been our Grievance and what wonder then if Monarchy prove our joy we have sometimes groaned under the Tyranny of a Common-wealth and what wonder then if wee rejoyce under the Government of a King I am perswaded if God had not removed our King wee had prized and loved him lesse the Advantage is his as wel as ours what by his Banishment he hath lâ—st in his Revenuâ—s by his returne he hath gainâ—d in the affections of his people Now the result of all is this when God banisheth a King he may intend him mercy and consequently a Kings banishment can be no Argument that God disowneth him 2. God hath remarkably owned our Gracious King in the dispensations of his Providence indeed it is no easy matter to understand the voice of God speaking by his Providence yet so far as man can rationally become Gods interpreter this voyce of his Providence seems to whisper this language Namely that the King of England is a King in favour with God see how God seemes to own him in two Particulars 1. God seems remarkably to own our Gracious King in the preservation of his lifâ— Surely when God is pleased wonderfully to interpose for the preservation of a Person it looks like an an Argument that God hath something more then Ordinary to doe for and with that Man Now that this is our Kings case I shall evidence by these two Particulars 1. God did Wonderfully preserve the life of our King in the day of battel But you will say for a person to escape in a battel is that a Wonâ—er I answer our Kings escape that day was more then Ordinary for 1. The Army that pursueâ— and sought the King I mean at Worcester was much more numerous and stronger then
needs be the Sin of man 2. Kings and Princes are of Gods ordination The powers that Rom. 13. 1. be are ordained of God 'T is not said The powers that are righteously exercised but the powers that be God ownes them all By me Kings reigne t is not said Good Kings righteous Kings Prov. 8. 15. but Kings in the generall Non fortuitò â—vecti sunt magistratus ad honorem sed Dei provid ntiâ saith Calvin t is not Chance but Providence t is not Fortune but God that advanceth Kings and Princes I have raised thee up saith God to Pharaoh if Pharaoh wear a Crown t is God that sets it upon his head if Pharaoh manage the Scâ—pter 't is God that puts it into his hand Malis dominandâ— potestas non datur nisi summâ— Dâ—i providentiâ saith Austin the most unrighteous Kings receive their power from the most righteous God Qui impâ—rium dâ—dit Augusto them Nâ—râ—ni Qui Constantino Christianâ— ipse Apostatae Iuliano saith that Fatherâ— That God who set up Augustus one of the bâ—st of the Romane Emperours did also set up Nâ—ro that monster of men that same God that exalted Constantine a Christian did also exalt Iulian an apostate The Heathen confessed this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are from God and if so if Princes bear the stamp the image the institutiâ—n of God they must needs be persons of Honour 3. Kings and Princes are suprâ—me Let every soule be subject to the highâ—r powers Surely if every soul must be subiect it seemes Rom. 13. 1. there 's no soul equall well but who are Paul's higher powers doubtlesse the higher powers at that time were the Romane Emperours Kings and Princes So Peter seems to tell us Submit your selves to whom whether to the King as supreme there lieth in the 1 Pet. 2. 13. words an exhortation and an argument to presse it Submit your selves to the King there 's the exhortation to the King as supreme there 's the argument T is not said submit to the King as holy as righteous but as supreme I know 't is a question an dominium fundatur in gratia but surely dominion in the King obedience in the Subiect are both founded not in the Princes holinesse but in his Supremacy I shall not dispute whether this text doth ponere or supponere whether it barely supposeth or peremptorily affirmeth the King to be supreme only thus the usuall supremacy of Kings is that which another Scripture seemeth to assert It shall bring him to the King of terrours Death is here stiled the King of terrours what is that surely that which the Philosopher meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 18. 14. the supremâ— the highest the greatest of terrours if the King be not supreme there 's little savour in that expression I find supremacy is that which Kings challenge and are loath to part with Pharaoh indeed imparts much of his honour to Ioseph but yet he tels Gen. 41. 40. him I will be greater in the throne then thou Ioseph was high and yet still but the Second man in the Kingdome Nay more supremacy 2 Sam. 12. 7. is that which God seemeth to ascribe to Kings and Princes I anointed thee King over Israel if David be King then is David over Israel Rex omnibus maior solo Deo minor saith Tertullian these Gods on earth know no superiour but that one God in heaven Hence is that of Saint Austin Rex semper honorandus si non propter se at tamen propter crâ—inem Kings are for ever persons of hâ—nour if not for their Goodnâ—sse yet for their Greatnâ—sse There is an honour due to inferiour Magistrates but surely to the Prince much more if there be a glory of Starres there must needs be a glory of the Sun If the little hils be exalted doubtlesse the mountaines cannot ly low if there be an honour due to a Iudge upon the bench O then what honour is due to the Prince upon the Throne But 4. Kings and Princes are Persons of value caeteris paribus none so considerable as they that which makes things respected is their value and who is so valuable as Kings God valueth none so much as Kings and Saints 'T is with men as 't is with a set of counters 't is true if counters be shuffled together in a Box they are all alike so here if the Prince and the Pâ—asant be shuffled together into their graves their dust is equall but now if you cast an account this counter stands for one but that for ten this counter stands for hundreds but that for Thousands 't is thus with men in the world God hath the accounts of his Prâ—vidence to be cast the pâ—or man stands for one but the rich man stands for ten the Noble man stands for hundreds but the Prince for Thousands so did David Thou art worth ten thousand of us But why so Surely David whil'st a Sheepheard stood but for unities yea but David when once 2 Sam. 18. 3. a King stands for thousands David considered as the Son of Iesse stood but for single tens at most yea but David considered as the Lords anointed stands for ten thousand at least Now if things be respected for their value why not persons None so considerable as Kings and if so who so honourable as They 5. Kings and Princes have an honourable station here in the world see this in three particulars 1. The trust which God reposeth in Kings and Princes is a trust of honour God counts himfelfe honoured when we trust him if a friend dare trust us with his silver and gold it is our honour In the Courts of earthly Princes places of great trust are places of honour too 't is a mans glory to be intrusted with the Prince's Seal with the Prince's treasure now Kings under Christ are the great trustees of God they are the Lord-keepers of heaven Custâ—dâ—s utriusque tabulae they are the Lord-trâ—asurers of heaven God trusts them with his treasure his Iewels his Saints God trusts them with our estates our liberties our lives our religion our soules and what trust like this 2. The relations of Kings and Princes are relations of honour The Kings of Israel are stiled the heads of the tribes of Israel and surely no membâ—r so honourable as the head Princes wear their crownâ—s not in their hands but upon their heads t is the head that deserveth this honour Kings shall be thy nursing fathers Kings are Fathâ—rs there 's their Relation they are Nursing fathers Esa 49. 23. there 's their Trust T is an honour to be the father of a child but what is it to be the father of a country such a father can never want an heir and such a father should never want an honour 3. The employment of Kings and Princes is an employment of honour Men are honourable not alwaies for what they are but for what they do 't is not so
of God followed him close at heels nay it was made an observation in Print that the King of Spain never prospered after he had once been civill to the King of England But consider are not poor wormes somewhat bold that dare adventure thus dogmatically to interpret the mysterious providences of God Surely the particular dispensations of Providence are Texts so hard that scarce one of a thousand can certainly tell what comment to put upon them Particular Providences are not plain rules but obscure riddles 'T is more safe to adore the wisdome then interpret the will of the great God in his various acts of Providence Yet notwithstanding it hath been strongly asserted by some believed by others that God had utterly cast off the King of England and the Royall Family and that upon this account God suffered them to be still overthrowne and at length banisht and driven away I answer 1. In Generall the defeats of Armies overthrows banishment are all but outward crosses and so no argument that God disowneth any person whatsoever No man knowes love or hatred by all that is before him Outward mercies do not alwayes argue love nor do afflictions Ecc. 9. 1. alway argue wrath God may severely punish when yet he hath no intent to destroy God may thunder aloud over that mans head whom yet he doth not mean to strike dead in the place God's Iudgements are not alway swords to kill but rods to correct and that in mercy too Ipsa Dei indignatio non aliunde est quà m de misericordiâ Saith Bernard God would not sometimes look as if he were angry did not his very mercy move him There is sometimes as much love in a frown as in a smile from Heaven there may be as much friendship in God's harder blowes as there is in his gentler strokes Surely the viper upon Pauls hand did not argue him to be a Murderer No more doth God's lash upon any man's back argue that man to be a cast away And as it is with persons so it is with causes too want of present successe is no convincing argument that God disowneth a cause Israel flieth before Ai and yet the cause was Gods The Turks have prevailed often against poor Christians and yet their cause is the Devils No man can truly judge of causes barely by their successe or miscarriage There are severall reasons why God may suffer the better cause for sometime to be worsted as 1. God it may be doth not like the instruments the work is good but the tools are naught the work shall lie 'till God provide some better instruments to effect it Or 2. God's time possibly is not yet come The cause indeed at present is Gods yea but the present time is not his It was God's purpose that Iericho should be taken yet not till the seventh day be come It is Gods purpose that such and such a cause shall prosper yea but it shall not prosper yet The Iewes have a proverb Vvas nâ— comede ante tempus eat not Grapes before their season Indeed Grapes will appear to be sweet and â—uscious yet not before the time of Grapes is come It shall appear that God owneth such and such a cause as holy and righteous but not till the appointed time be come It 's true Israel must come out of bondage but Israel must not come out yet now shall we say that Israel was ever the lesse the Israel of God because so long in Egypt 2. In particular the banishment of a King from his Throne is no sure argument that God disowneth him Indeed it may argue some present displeasure but not an implacable anger to be in God If God banish a Prince it is a likely signe that God intends to scourge him at present but t is no sure signe that God intends to cast him off I read of persons dear to God and yet for a while banisht too Get thee out of thy country Abraham the friend of God Gen. 12. 1. and yet commanded from his country Flee into Aegypt Christ Jesus the son of God and yet scarce sooner born then banisht Mat. 2. 13. David was not only a man but a King after Gods own heart and yet this David is forced to fly you 'll say why so surely when God turn'd David out of his Kingdome he did not turne him out of his favour too when David had lost the hearts of his Subiects he had not lost the heart of his God too O no there are other reasons why God is pleased sometimes to suffer his Davids the choicest of Kings and Princes to be banisht from their Courts and Kingdomes see why in 3 particulars 1. God doth this to correct them for sin This was David's case David had highly sinned upon that account David is thus severely punished David enters upon Vriahs bed there 's his sin well Absalom must enter upon David's throne there 's his punishment At David's command Vriah must lose his bloud at God's command David must lose his crown yet still God doth this in mercy he corrects indeed but doth not reiect David is banished but yet restored 2. God doth this to punish the sins of subiects Indeed 't is said I gave them a King in my wrath but surely God doth not Hos 13. 11. alway give but sometimes takes away Kings in his wrath Kings if evill are sore judgments Princes if good are signall mercies T is an argument of wrath when God is pleased either to sâ—nd the one or remove the othen T is as great a judgment to have a David banisht as to have a Saul sitting upon the throne 3. God doth this in mercy to his banisht ones the banishment of a Prince may look like a losse and yet may prove his signall advantage see why in 2 particulars 1. The banishment of a Prince doth sometimes tend to secure his person David is banisht into the wildernesse and why so alas there was no fafety for him at Ierusalem when David could not be safe among men God secures him even among beasts t is more then probable that David had lost his life had he not left his Throne And hath it not been thus with our David too Had not our Gracious Soveraigne been â—ut of England doubtlesse he had long since been our of the world had not he left his crown surely he had lost his head when God was pleased to banish his person he did then but secure his life the place of his exile was the place of his safety too God indeed commanded him into Egypt yea but he kept him there only till Herod was dead 2. The banishment of Princes makes them more fit to govern You 'l say it is good for men to be fit for their own employment things though good yet if not fit do scarce content us robes of scarlet if not rightly proportioned do rather trouble then adorne a straight shoe though made of Gold doth rather pinch the foot then
his own His own Army though consisting of some thousands yet compared with the Rebels army looked but as an handfull of men Poor Prince he is encompassed round with men and malice with strength and hatred and yet behold he scapes 2. Our Kings own army was quite broken to pieces his men generally routed and taken Alas what humane helpe had our King that day but his Army under God his defence lay only in his men about him but alas his strength is quickly gone his Army scattered the King left as a lamb in the midst of Wâ—lvâ—s and yet secure 3. Multitudes of men were slaine round about the King It is said many hundreds of subjects fell that day and yet the King who ventured himselfe in the battel as well as others must surely scape doubtlesse God who is the Lord of Hoasts had given the sword a charge concerning his Sacred person the bullets had no Commission to touch him who was the Lords anointed 4. There were but a few pâ—rsons of Quality escaped that day besides the King When others are slain the King is alive when others are taken the King escapes God preserveth his Person from the violence of men his life from the stroke of Death his Majesty becomes a Prisoner neither to a Gaol nor to a grave 5. It was the Kings person that was chiefely aymed at Subjects slain and taken were but a petty booty the great prey desired was the King to overthrow his whole Army and to misse of his own Person was not counted halfe a victory His great Enemy aimed at the Kingdome and consequently at the King but surely the Kings Personall escape was a great Allay to the overthrow of his Army it was but a cold conquest to get the day and misse their prey to win the field and lose the King but however as the Kings escape did lessen the joy of his enemies so it doth magnifie the mercy and providence of his God t is next to a wonder that he almost alone should escape who almost alone was struck at doubtlesse had the King that day been a conquerour God had been lesse seen in his victory then in his escape lesse seen in the field then in the wood It was a more wonderfull Providence for God to secure him in a defeat then to save him by a Conquest 2. God did wonderfully preserve the life of our King after that fatall day of battel Indeed through mercy the King quickly scaped from Worcester yea but he could not so quickly scape from England he had scaped the sword of open enemies yea but he might easily have fel into the hand of treacherous friends one man might have done him that mischiefe which an whole army could not do an army could not kil him yet a single Person might have betrayed him Poor prince go whether he will dangers attend him stil but now here is the Providence of God he that saved him upon the Mount faved him in the vally too that God who preserved him in the field preserved him in the city too and surely the Providence of God was seen as much in preserving the King in the day of his retirement as in the day of battâ—ls See why in four Particulars 1. Consider how hard a thing it is for a King to be concealed Alas Kings and Princes are Publique Persons more Generally known especially in a time of warre then other men 'T is an easy matter for the low shrub to lie hid but the tall Oak will be visible you may pull off the lâ—aves of a Cedar yet it s own height will discover what tree it is so here there is that Grandour that Majesty in a Prince that is apt to betray him even under a disguise If a Gentleman may be known by his face much more may a Prince be known by his Majesty 2. Consider how strict a search was made after the King when he had escaped It is true the prey was now got out of sight yea but how many packs of bloud-hounds were immediately sent to pursue there is no safety for the King in England but alas how shall he get beyond the Seas it seemes a thing almost impossible and why so why surely because there is a search in the City a search in the Country not a port-town in England but a trap is set to catch him tell me then how can that Prince scape for whom it seemes as Impossible to be safe upon the land as to get to Sea surely our resolve must needs be this it was digitus Dei the finger of God was in it But 3. Consider how dangerous it was for any mâ—n to entertaine and conceale the King It is true to entertain the King in his low estate was every man's duty yea but it was every man's danger too to conceale the King was then an high act of Loyalty and yet not to betray him was proclaimed an high act of Treason a subject could not do his duty without the Imputation of sin we could not endeavour the Preservation of the King without the hazard of running upon our own ruine and yet notwithstanding all this Persons there are of Gods Provision who to save the Kings life resolve to vâ—nture their own now here is the Providence of God God saves both King and them both are in danger yet both escape 4. Consider what a reward was promised to him who should Discover the King Surely considerable summes of money are strong temptations especially to persons whose spirits are as base as their estates are low Iudas betrayeth the son of God for thirty pieces of Silver and might not the bloud of our Gracious Soveraigne have been sold for a thousand pounds surely men that would not refuse to conceale him for fear might yet have been tempted to betray him for gaine by undoing the King a man might have made himsâ—lfe and yet behold the King is saved and if so wonderfull is the Providence of God in his preservation the King shall not dye by the sword of enemies nor miscarry through the Treachery of friends But 2. God hath now wonderfully owned our King in his restitution Surely that Argument which some men lately pleaded against the King may now upon better grounds be pleaded for him If the crâ—sse Providences of God which once befell our King might be looked upon as so many Frownes from heaven why may not the successefull Providences of God that now attend him be looked upon as smiles it was lately said surely God disowneth the King because he is banisht and why then may it not now be said surely God owneth the King because he is restored if former overthrowes were an Argument oâ— wrath why then should not present successe be an argument of love and the rather because the present restitution of our King hath in it much of wonder whereas his former defeats and banishment had none at all surely that the weaker army and such was our Kings should be beaten by
of sinners God hath given us a King a mercy wee hope that will prevent the ruine of our Nation yea but God hath given us wee trust a pious King a Mercy that will prevent the ruine of our Religion Gentlemen if you are for the King be also for God O remember to Render unto Câ—sar the things that are Cesars but O forget not that which followeth Render to God thâ— things that are God's Be Loyall but be not prophane Honour thâ— King but withall Feare God Why should man part asunder what God himself hath joyned together But 2. To His Gracious Majâ—sty himselfe a word 1. of Apologie 2. of Request 1. A word of Apology for my selfe Who am I that I should speak unto the King but O my Dread Sovâ—raigne I am one though the meanest of those that love your Majestie 's Sacred Person and shall to death obey Your Sacred commands I have a soul as well as a Sermon to welcome You to Your Throne nay I can yet with modesty say a little more I ever owned Your Majesty as my King and Father even then when your Majesty seemed far enough from recovering your Kingdome Indeed I had not an hand able to fight for your Majesty nor an estate able to contribute yet I had an hâ—art to pray a Tongue to Speak and a Pen to write that which was then my hazard is now my comfort and I hope a sure Testimony of my Loyalty too Sureâ—y Respect to a Prince when attended with danger needs no witnessâ— to prove it selfe to be right Allegiance Indeed duty when done with safety may seeme to lose it's Nature and Name but duty when done in danger seemes to be done out of Duty indeed Allegiance to a King when it is surely safe and possibly may be adâ—antagâ—ous too may be interpreted as a bare compliance onely but Allegiance void of hope and full of feare lookes like it selfe and deserveth it 's owne name That wee who evâ—r continued your Majesties Loyall Subjects did not do our whole duty argueth the weaknes of our courage yet that wee did do a little argueth the sincerity of our Obedience and if so if our former Respects to your Majesty in your sufferings must be acknowledged to flow from Conscience I hope our present respect can not reasonably be judged to proceed from flattery I dare not thinke that the Allegiance of Loyall Subjects shall lose it's name because our King hath recovered His Crowne But I should not at all have mentioned what we have done were it not my onely argument to prevaile for your Majesty's Pardon for what I have now to say and that in two words of Request 1. A word of request for my selfe and my fellow subjects Dread Soveraign we have all more or lesse had our miscarriages towards your Majesty I am Bold in the name of all to beg your Majesty's Pardon to presse your Majesty with Arguments were to distrust your forwardnesse to mercy were not your mercy easily obtained I should intreat some better Oratour to beg it I cannot more highly magnifie the mercy of our King then by saying that it seems as great as the miscarriages of his subjects surely England stands guilty of a thousand miscarriages and yet I understand there is with our King as with our God But one sin unpardonable and why that one Surely there is mercy enough in our God and in our King to pardon even this sin also but there is not a Capacity in the sin it selfe to be pardoned it might be pardoned but cannot Dread Sir As to the Death of your Royall Father now with God I think this discourse doth sufficiently evidence that my soule abhorres the act as abominable and the Grand Contrivers of it as Notorious I do not become their Advocate nor plead for them who I hope have nothing but repentance and shame to plead for themselves But Sir there are some petty Traytours some Vnder-Rebels who as they now need so I hope in time by teares and obedience may deserve your Majesty's mercy There are some persons amongst us I dare not say men of more religion then Lâ—yalty but I am perswaded men of more Conscience then Knowledg persons whose blame lieth more in their heads then in their hearts persons indeed who have acted against your Majesty yet what they have done they have rather done by other men's heads then their own hands It is far from me to excuse the sin yet would I fain interpose for the Person when I consider what these men have done indeed they look like objects of justice but when I consider what they have been and are persons indeed drawn away but easily reducible to their Obedience I would fain recommend them to your Majesty as objects of mercy But why do I beat the air Why do I plead for that which seems already granted I should rather thankfully acknowledg then humbly beg your Majesty's mercy onely thus we beg a Pardon an act of Oblivion that may be passed not only in a Parliament House but in your Majesty's bosome 2. A word of Request for God and his Church Dread Soveraign I have often pleaded with God for your Majesty's Interest pardon me if I now plead with your Majesty for the Interest of God I need not mind your Majesty of that which I know you can never forget Onely thus God hath now done great and Glorious things for your Maiesty and surely God doth now expect that your Maiesty in the sense of his Mercy your kingdomes necessity and your own duty should do great things for God and his Church God hath now we trust established your Maiesty upon your Throne And O may your Maiesty exalt Christ upon His God hath made your Majesty the Protectour of your own subiects and O may your Maiesty be the Protectour of his Saints and Servants the Church of England hath now too much need of a Prince and therefore of your Maiesty that may not only be stiled but bee a Defâ—nder of the Faith God hath now restored your Maiesty to the Government of Our State And O may your Majesty restore and settle a righteous Government in Gods Church the want of a Government hath bred Confusions in our State and distractions in our Church for want of a fence the boar and the fox have got into the Vineyard of Christ the Bore strikes at the Vine the Fox eates up the Grapes For want of hirdles the poor sheep of Christ have wandred and fell among devouring Wolves Now the Lord make your Maiesty more and more sensible of his Merciâ—s and his Church's Miseries the Lord make you a Nursing Father to Sion but a Step-Father to Babylon As your Maiesty hath been a King of Prayers so may you be a King of Prayses too The Lord increase the honour of your Temporall Crown on Earth but above all the Good Lord prepare your Maiesty for the Weight of an immortall Crown in Heaven In the mean time O may your Maiesty be the love of Saints the fear of Sinners FINIS