THE liberal blessings of this gladsom day, which we by a loyal sympathy partake of, challenge an hearty Selah, a ravishing Hallelujah, from every true lover of his God, his King, and his Countrey.

That oyl of gladness, wherewith our Royal head is this day solemnly anoint­ed, cannot but run down to the skirts of the Nation: We being therefore so miraculously prevented with the blessings of goodness, let us loudly eccho their Hosan­na [Page 1]to our David, Psalm 51.1. when our God is setting a Crown of pure gold upon his head.

While therefore Ispeak of the things of God, that concern the King; if your Christian attentions crown my meditati­ons, I hope you will receive (and I wish you might with all its due accents) verbum diei, in die suo.

It was a pious exhortation, and a strange prophecy of a worthy person, Dr. George Wild Bishop of London declared in a Sermon preached at Ox­on before the members of the house of Com­mons there as­sembled. 1643. [...]on Psalm 12.8, 9. now a reverend Father of the Church, about fourteen years ago — when we were faln into an Iron age, and never dreamt Domitians dream, or thought of this golden and peacefull time we now behold. — ‘Be we but content (saith he) to wait Gods leisure, without mur­muring and distrust, here in his own house, and we shall be­hold the Buckler of the North, and the sword of the West meet, and concenter triumphantly in the East, and there make up a wreath of bayes, and a chaplet of roses for that head, that hath been so long crowned with thorns.’ This day I may say is this Prophecy, and my Text fulfilled in your ears.

Verse 1. The King shall rejoyce in thy strength, O Lord, exceeding glad shall He be of thy salvation.

Verse 3. For thou preventest him with the blessings of good­ness: Thou settst a Crown of pure gold on His head.

If I am unmethodical in my discourse, impute it to the Hyperbaton of joy: the natural disorder of that heightned passion, may not misbecome this day.

This day 'tis just a twelve-month, since we were singing ano­ther tune in this City; But blessed be God, while I was per­forming my duty, the joyfull news was brought that the Phanatique cloud was dispersed, which threatned the prevent­ing of all these blessings of goodness: and therefore since the Ruler of the stars hath been so favourable, as to crown this year thus with thy goodness; that we have an unparallel'd Prince, for sufferings and vertues, after a twelve years divorce from his people, so unanimously owned, so I appily returned, so glo­riously received, so firmly establisht, so universally beloved, and so solemnly crown'd, as it is this day, we cannot but take up this holy [...], or song of triumph: and bear our part in the burden of this Psalm of prayer and say, as the King shall [Page 3]rejoyce in thy strength, O Lord, so will we sing and praise thy power. Verse 13

The whole Psalm seems to be penned on purpose for the co­ronation of a King, and is primarily to be understood of Da­vid, the proverb of Kingly blessings: with reference to Christ, the antytipe of David, and author of those blessings: and is very applycable to every godly Prince, that writes af­ter Davids copy, and Christs example, and through many tribulations, enters into the glory of his kingdome.

If I should draw the Parallel throughout the Psalm, be­tween King David and our pious Soveraign; I might pos­sibly seem tedious, but be neither guilty of falshood, nor flattery, both which are abominable in this sacred place.

In the former part the first seven verses of the Psalm, there is a notable [...], or Enumeration of those signal blessings, wherewith God bless'd them both, and for which therefore they both bless God. Salvation in the first verse. Verse 1 Satisfaction in the second. 2 Coronation of his head in the third verse. 3 Prolongation of his life in the forth verse. 4 Glo­ry, honour, and Majesty in the fifth. 5 Superlative benedicti­on, Excessive joy in the sixth, 6 nay providentially setled, as the Abstract of blessings, and that for ever. And all this heap and load of bounty, flowing from the favourable coun­tenance, and the never failing mercies of the most high, verse 7. 7 From Gods gracious acceptance of the Kings pray­ers, v. 2. and his preventing grace in the Kings extremities, verse 3. not flowing from any merit of his own, but be­cause of his constant faith, and trust and confidence in God, verse 7. which is the best foundation of an unmovable and setled continuance of all there. And in the latter part, (that we may know at the same time in which the King is so happy) what shall become of his enemies; and that his enemies may know what will become of all their treacheries and conspiracies: both their prosperous rebellions, and their yet undiscovered stratagems and machinations:) there is an [...]; a confession, or acknowledgement of Gods power, or a prophecy of their destruction, that hate the Lord's Christ. His hand, his right hand shall find out them [Page 4]that hate him, Verse 8 verse 8. In the season of his angry countenance, they shall be suddenly and dreadfully consumed, 9 v. 9. or pre­par'd as a fiery Oven against the opportunity of his vengeance, [...]) as the Septuagint reads it.

Nay their seed and off-spring utterly extirpated from among the children of men, 10 verse 10. And because they blotted such a mischievous device, which they were not able to per­form, 11 verse 11. And yet, though their power was weak­ned, their will was not wanting, and they fought, as it were, the last man against God: therefore now will God laugh at their calamity, and make them the sport of his fury, the But of his vengeance, emptying his quiver upon the very faces of them, and cut them off with a methodical de­struction, as the words inforce it, verse 12. 12 And what can be the conclusion of both these? viz. the preservation of this anointed, 13 and the confusion of this and their Adver­saries; but let God be exalted in his own strength, and so will we sing and praise his power — who giveth such deliverance unto Kings, Psalm 144.10. and rescueth David his servant from the hurtfull and cruel sword.

Now because this third verse contains so full a reason, and ground of the Kings unexpressible joy, O how greatly shall he rejoyce! because it immediately follows the only Selah of of the Psalm, and appears by the first particle, for, to be the cause of the lifting up, both of the heart and voice, both of David and Israel, of King and people: I have con­fined my thoughts to that alone, leaving the rest of the Psalm to your occasional meditations: and herein we have enough to carry on the parallel, to teach us our duty and happiness in the Kings honour and deliverance. Here is

1. The division. His unexpected restauration. Thou preventest him with the blessings of goodness.

2. His splendid inauguration. Thou settest a Crown of pure gold on his head.

In both we have to consider these three things.

1. The Author. Thou, O Lord.

2. The Object, or subject of these great things. Him, the King.

• [Page 5]1 David in the letter and original.
• 2 Charles the second, in the transcript and copy.

3 The Act of special grace and favour: that's two-fold.

• 1 Preventing him with all his doings, with his most gra­cious favour.
• 2 Furthring him in his great happiness with his continual help.
  • 1 Delivering him from wrong.
  • 2 Restoring him to his Right.
  • 3 Setling him in his throne.

1 Bestowing blessings upon him: and those

2 The blessings of goodness, liberal blessings: [...].

3 And that by way of Preventirn: [...], unthought of, un­askt of him.

Again. 1 a Crown; nay, two Crownes for David, as many, or more for our dear Soveraign.

2. Of Gold, not of thorns, nor of lead, though weighty and full of cares.

3 Pure gold, [...], an honourable Imperial Crown.

4 Upon his head, not over it as Edward the fifth, not only in his eye; not to aim at, but to enjoy and wear.

5 And lastly; Set it; setled, placed, confirmed, establisht.

In such a large field, I shall only gather some flowers to weave a Civique garland for our Caesar, that at least we may also crown him with our loyal thoughts, our hearty wishes, and and our Religious prayers: and first let us look on the Origi­nal awhile, and see Davids inlargement: that we may make room for his Majesties honour to be seen.

If we consider him in the sacred story from his first anoint­ing by Samuel, to the end of his reign, 1 Sam. 16. we shall find much of this free and preventing grace of God bestowed upon him: and indeed God is not satisfied to give when we ask, but be­fore we think of mercy to bestow it, that is, his Preroga­tive, that is, his delight. 'Tis the blessing of Gods goodness to prevent with tender mercies. To prevent, and with a bles­sing, and that of goodness too, that is the fat of the sacrifice, the Crown of benediction: thus it was with David, thus with us too.

When he was following the Ewes great with young, Psalm 78.71. 1 Sam. 16.6. a Kingdome entred not into His thoughts: 11 yet then praevenit Deus. 13 He was sent for by Samuel: Eliab his elder brother was not taken, nor any of his brethren, but He, a youth, a stripling, anointed then, and by divine appointment en­tititled to the Crown.

For this Crown he stayes some years, 1 Sam. 26.10 till Saul the Tyrant and cruel enemy of David was dead, and His day was come; and all the while that the evil spirit of Saul stirred him up, to plot and contrive Davids destruction; what a heap and catalogue of preventing mercies and memorable delive­rances are registred in the latter half of that first book of Samuel.

How often was Saul hindred from actuall murder of Da­vid? 1 Sam. 19. ibid. 1 Sam. 19.20. sometime by the unmatchable love of Jonathan, Sauls own son: sometime by the kindness and policy of Michael, Sauls own daughter. One while by transforming Sauls Pur­suivants into Prophets. Nay, if that will not change his fu­rious resolution, but he will himself pursue David, you'l find him tam'd to a proverb, Ibid. v. 23. and like Saul in the Gospel, not now a persecutor of David, but a Prophet also in Samuels Colledge.

But yet the fear that David will enjoy the kingdome, makes Saul continue his impotent fury: and then though good David is forced to fly, and banish himself, yet he is not starv'd: The Priests rather shall relieve him with Hal­lowed bread, (though that cursed Doeg makes them pay for it with their lives;) 1 Sam. 22.18. yet though the plot be against the Priests, as well as the King; (and truly for no other cause but their faithfulness to the King) Blessed be God for all their malice, Abiathar is escaped, an honest high Priest, to maintain the succession. 1 Sam. 22.20.

Nay when the ungratefull men of Keilah will betray their Deliverer, 1 Sam. 23.12. giving up David into the cruel hands of Saul, though He had saved them from the Mosse-troopers of the Philistines: God will reveal the conspiracy, and give him opportunity to escape. 1 Sam. 23.19. And when the Ziphites turn Intelligencers, and help Saul to inviron David, so that his escape is thought im­possible: [Page 7]God will divert the fatal stratagem by the Philistines Invasion.

Yet Saul seeks to slay him day by day, 1 Sam. 24.4. and at Engedi it hap­pens that David had opportunity to slay Saul, but he only cuts off the lap of his garment, and God sends Saul home from the slaughter, with that mercifull conviction.

This and much more is registred for our instruction, that we might consider how often (as he saith) there was but a step between him and death: yet he lives still, 1 Sam. 20.3. and after his pati­ent waiting upon God, He is at last Possessor of the regal Crown: and that is brought him too by an Amalekite, not by an Israelite, lest the people should brag that they gave him the Crown, 2 Sam. 1.10. still to shew the prevention of divine boun­ty.

Well, Crown'd he is, and He raigns in Hebron seven years, and is still followed with preventing grace; a golden chain of multiplied preservations, till about thirty years after, 2 Sam. 5.5. the King of Ammons crown is set on too: 2 Sam. 12.30. a Massy crown of finer gold, and precious stones in it; which Crown (say all the Interpreters) this our Text is meant of; and this was a meer prevention of Mercy, for you will find, that Da­vid (though He was David was under a sad cloud at that time, and his sin upon sin, one to cover the other, the murder of Uriah, to cover his Adultery with Bathsheba, had rather rendred him liable to a severe judgement, then fit for so rich a crown; but as before in his distresses by Saul, vitam petiit, He asked life, and God gave it Him; so now, veniam petiit, He beg'd pardon, and God forgave Him.

The story of David, if I should track it step by step, would yield a Volum, rather then a Sermon. Not an honest En­glish man among us, but might take his Bible, and with a grateful acknowledgement, turn most of it into an Allego­ry for this Day. Three things more I cannot but point at in David; two of which concern Kings in general, but all three are most eminently applicable to our most gracious Sove­raign, and so I shall be led by the hand into my intended Application.

[Page 8] 1. God the setter on of Crowns. The first is in the Text expressed: Tu posuisti; God is the setter on of Crowns. This to rectifie our judgements, which if they were in this point erroneous, 'tis hoped they are by this time somewhat convinc'd by providence, which hath been the great argument all along.

For if this be true, that Per me Reges regnant, that God is the Soveraign Imposer and Disposer of Crowns, then let the ambitious Absaloms and Jeroboams of the world, that 1. Usurp Crowns take notice of this act of God; 1 Against U­surpers of Crowns. not ipse sibi, sed Deus ipsi. David did not snatch at it, and set it on his own head, but God did set it on Davids head. The Crown is in Gods hand, saith Esay 62.3. And I have set thee this day over the Nations, saith Jeremy 1.10. Where it is rightly placed, there is Gods right hand in it.

Well might therefore the Emperors stile themselves [...], and so significantly stamp their coynes with a hand coming out of the clouds, and setting a Crown upon their heads.

2 Again. 2. Against De­posers of Kings. Let such as pretend to a power of desposing Kings, consider, that there is a noli me tangere engraven upon eve­ry imperial Crown: such as Davids was over Judah, and (as it was excellently cleared by that Sir Orland Pridgman. incomparable person, in his late charge at the solemn tryal of the Regi­cides) such is the Crown of England, an Imperial Crown. In this sense only can that phrase be rightly understood, — Against thee, thee only have I sinned, Psalm 51.4. Though Murder and Adultery, even in King David were great sins, yet he was accounted to none but God. And thus it is held forth in those excellent Canons set forth in 1640. Can. 1. con­cerning Regal power. Canons, That, There is no superior coer­cive power on earth, neither in the Pope, nor in the people, over the Kings of England, and therefore for Subjects to bear arms against their Kings, offensive or defensive, upon any pre­tence whatsoever, (they are the very words of the Canon) is at least to resist the powers ordained by God; and St. Paul saith, They receive unto themselves damnation.

'Tis a concerning case (Beloved) and therefore give me leave to say the more. Hear the sad complaint of a Reve­rend Dr. H. King Bishop of Ch­chester, n a Ser­mon preached at Paul; Cross, March 27. 1640 Text Jer. 1.10. pag. 36. Vide etiam p. 27 28. father of our Church, above twenty years ago on [Page 9]the anniversary of such a day as this,— ‘Arise, O sword, and smite my shepheard, Zac. 13.7. was the barbarous inhu­manity used towards Christ, and I confess (saith he) oft­times since practised upon his Vicegerent. I do not only mean the sword of excommunication more frequently used by the reverend Bishop of Rome then his Crosyer, (at which weapon Knox and Buchanan have shewed themselves as cun­ning Fencers as he) but the material and criminal sword, and this defended as stifly by those you scarcely would sus­pect. Men, who like the mutinous Israelites upon all occa­sins of pretended discontent, cry down Moses, and set up an Idol, made out of popular votes and contributions. Men who have found an arm to wield the sword of Ju­stice, which God never appointed, in the manage of which irregular authority they have presumed to set the people on the bench, and place the King at the bar.’

Good God! Who would think this should be verified within eight years! I should not trouble your loyal ears with such discourse as this, but that it is too manifest, that the Conclave and the Consistory do in this point jump together, and a great many (that cry out against Popery, and fain would buz it in the heads of the vulgar, that the Priests and the Gentrey will club to bring it in) they d; I say, by these Antimonarchical principles work jorney-work to the Jesuits, to the ruine of a reflourishing Church and State, and the car­rying on of the great project of their Catholick Dominion.

Let us (beloved) be more wise hereafter; Tu posuisti will be Scripture still. God is the setter on of Crowns. This day is the marriage of the King to his people; and matches you know are made in heaven; The Contract is long since past, this is the solemnity of the Royal Espousals: The Crown is the gold ring, and let the Motto be still, (since it is of Gods devising, Mat. 19 6. Quae Deus conjunxit, nemo separet; What God hath joyned, let no man put asunder. He is to set it on, Kings are not to catch at Crowns. He alone disposes them, Subjects are not to snatch off Crowns.

2. The second thing more remarkable, is this, that as He receives his power from God, so one of his first cares is to [Page 10] provide for Gods honour, A Kings first care is for Re­ligion. in the Reinstitution of true Religion. God miraculously restores the King; and He, as the tribute of thankfulness endeavours to restore the worship of God in its pu­rity; and by this indeed He is chiefly set as blessings for ever, by forwarding his peoples eternal blessedness.

You shall find this in the fixth of the second of Samuel, as soon as the Kingdome was confirmed to him, the house of Saul growing weaker, and the house of David stronger, (for Saul the father was dead; 2 Sam. 4.5. and Ishbosheth Sauls son, that was set up by Abner his Uncle, was cut off by Baanah and Rechab, two of the chief Commanders in the Army.) His first care, I say, after the setling of his Kingdome, was with solemn joy and triumph to bring back the ark of God. to his own City, and its proper resting place. 2 Sam. 6.17.

This remarkable passage in the story applies it self, and there­fore since our Soveraign is confessedly on all hands, so religi­ous and zealous for the restauration and advancement of the reformed Religion, established by Law; I heartily wish and believe you'l joyn with me in the prayer, 2 Sam. 6.12. that all the honest Obed-Edoms, that give the Ark house-room in their hearts and families, may feel the manifest blessings of pure Religion: and that those rash and inconsiderate Uzzah's that will needs be medling with the Ark, under pretence of upholding it, (sup­posing every stumble of the Oxen, may prove an overthrow of the Ark it self, which God hath more care of then they con­sider) I wish they may remember how he was there in the place, 2 Sam. 6.7. immediately smitten for his errour, that they may not by their rashness cause a breach among Gods people.

3 The third remarkable passage in King Davids story, is most applicable to our dear Soveraign, that now is; and 'tis the glorious Return of David to his Jerusalem in peace after the mishaief and confusion of a strong conspiracy managed by one that was both Absalom and Achitophel too, The Kings re­turn. and like He­rod (stiled by Caussinus the unfortunate Politick) was a man sprung out of nothing, O. C. and yet built his fortunes as high as a Throne.

Our sins were great, and alas, are so still, and the sad thoughts, that we were not ripe, for Mercy prevented me, [Page 11]else in the Tropique of our condition, at the turning of our captivity, I had burst forth to this purpose last year, and on Which was my turn in the Lecture at Gloucester the day that Lam­bert was brought to London Priso­ner. Verse 43. Easter day, preach'd unto you the Resurrection of a dying Nation, represented out of Davids Chronicle; in the Ex­emplary contention between Judah and Israel, about bringing back the King; as you have it at large in 2 Sam. 19. where the Holy Ghost takes notice in the last verse, That the words of the men of Judah, the royal Tribe, were fiercer then the words of the men of Israel. But blessed be God, the King and His Houshold were safely brought over the water; 1 Sam. 19.41. and the moderate men of Israel, that followed many of them after Absalom, did heartily joyn with the Talkative men of Judah that were all along true to the King, and like loyal Subjects, hand in hand, brought the good King with great pomp and triumph into Jerusalem.

When success (which had blinded) had opened their eyes, and Absalom the Rebel and Usurper was taken away; then the divided Nation is united in their desire of Davids re­turn with honour; quarrelling for preheminence in duty; nay, 2 Sam. 19.20. cursing Shimei comes out the first of all the house of Joseph to meet him.

Indeed the patient bearing of Gods frowns, (as David did, when he fled from his royal Chamber of Jerusalem) is the best preparative to his smiles. And the restoring of a pious Prince to his just rights and happy Government, is worthy of the strife of Gods people: and doubtless God hath a blessing in store for them that were so zealous in that good work. For besides their share in the blessing they receive from the father of their countrey, their memory will be blessed in future genera­tions. And give me leave to annex a good wish too, to this third notable particular, so eminently made good in the re­turn of our gracious King. That,

Since (as that blessed Saint his [...]. c. 27. To the P. of Wales. p. 2. Father foresaw and pro­phecyed) the mountains of congealed factions are by the Sun­shine of Gods mercy, and the splendor of his vertues thawed and dissipated, and the forked arrow of factious emulations is drawn out, and he makes it his constant business, with all Princely arts and clemency to heal the wounds, ‘That now [Page 12]we would believe, that our Religion and our Loyalty can­not be parted without our sin and our infelicity;’ and from henceforth strive who shall be the best Christian, 1 Pet. 2.17. and the best Subject: for Fear God, Honour the King (in St. Peters style, have not so much as a conjunction copulative to part them.

And if any discontented Sheba, 2 Sam. 20.1. upon a pretended interest in the King, shall blow the trumpet of sedition, and bring the people from bragging of their ten parts in David, to cry out they have no part at all in the son of Jesse: If ever again ye go to your Tents, O Israel, surely the Lord of Hosts will make ready his arrows upon the string against the very faces of you, and make a wise woman able to throw the son of Bichri's head over the wall. 2 Sam. 20.22.

Thus I have pressed upon your thoughts and thanks, these three special and choice observations in a practical way:

1. That God is the right desposer of Kingdomes.

2. That a good Kings chief care is for Religion.

3. That such a King trusting in God, shall be restored with greater honour to his throne.

Thus much of the Original, David, by way of Parable. Now as duty binds me, of Davids Copy, in plain English.

And now I am at a loss where to begin, and must contract my meditations, that I may not hinder the enlargement of your joy.

We are scarce yet awak't out of our National amazement at the wonderfull acts of divine providence in this year of Ju­bilee, wherein the Riddle of Josephs preferment hath been re­solv'd, Psalm 130.7. and the plentifull redemption of Israel from their E­gyptian bondage, G. Monk. reacted and out-done: To him that raised up a Moses to conduct us, and made him a second Joshua too, to give possession of our Canaan to the redeemed ones, let us, Now, first and alwayes give the praise; ‘ Holy and reverend is his Name.’ Psalm 111.9.

Well might the Pope tell an English Gentleman, in the midst of our greatest confusions, that our Nation was the land of wonders, because we chang'd our Religion once a [Page 13]moneth, and our Government once a week: He little thought of the great wonder, which, since, our eyes have seen: that all those changes did work together; through the overruling providence of him that changeth not, to bring about the Roy­al Exchange, the happy restoring of that Government, which we hope will never change.

Time was when we could scarce hope for this day, nay some would not hope for it, though they did desire it: it could not be, they thought, without blood; therefore they rather begun to lie down under the burden, as Issachar, rather hugging their wounds, then looking out for a cure for fear of torture. — and truly our case was so desparate, that had not God, like the good Samaritan, poured oyl into our wounds, by saving and restoring his anointed, with the wholesome help of his right hand, we had been as Sodome, and like unto Gomorrah. Rom. 9.29. Ezek. 18.29. But his wayes were equal, though ours were unequal.

To look back on our many miseries, Judg. 21.25. Virgil. when there was no King in our Israel, were but — Infandum renovare do­lorem, and that would be improper on a day of triumph.

No, Beloved, since we are, even to miracle, prevented with the blessings of goodness; and God is this day setting a Crown of pure gold on our Soveraigns head: let the perpetual Amnesty be confirm'd, and all the dire effects of war and violence be buried in Oblivion. Ephes. 4.20. — I'm sure we have so learned Christ.

But that we may not loose our selves in this Labyrinth of joy, I shall follow the clew of my Text, and briefly shew you our happiness in the Kings honour, which will excite us to pay our duty and homage to his Crown: let us therefore cheerfully put in our claims at the Court of Heaven, and having our Petitions granted, perform the best office at his Coronation (i.) Proclaim his vertues, and pray for his feli­cities.

What the Prophet saith of the Lord Christ: that God will shake the heavens and the earth, Hag. 2.7. — and the desire of all Nations shall come; we may apply in a qualified sense to our dear King, the Lord Christ. After a terrible conclusion [Page 14]of the European world, the temple of Janus was suddenly shut, an unexpected peace ensued among all the dissenting kingdoms round about, and the desire of these three Nations did come home, and indeed so highly hath it pleased God to honour our Augustus (for so we are told Charles signifies) that the Mira­cle of a general peace attends the beginning of his actual raign, who is not only the desire of his own people, but the admiration of forreign Nations.

And we trust and pray that the glory of this latter house raised by Gods special instrument, the valiant Zerubbabel, shall be grea­ter then that of the former. In honour of whose prudent and matchless archievements. Hag. 2.9. His Majesty sure is crowned upon St. Georges day.

'Tis wonderfull to consider how God prevented us with his liberal blessings, which the Fathers call benedictionem dulcedi­nis, the blessing of sweetness it self; the very cream and quin­tessence of blessing lay in the prevention of the mercy. Our hearts (God knows) panted for the Kings return, and we thought it seven years first; seven years, shall I say? An age; an age, shall Isay? nay, every day as much; and yet he returned be­fore we could in any reason or conjecture expect him. God had wonderfully preserved him, Psalm 91.3. Delivering him from the snares of the hunter, and mighty Nimrods of the Earth; and (to shew still the prevention of goodness) when we would willingly have been at the expence of blood, to purchase his presence and protection, He brought Him to us crown'd with the Olive of peace, and the Laurel of victory, wreath'd into one garland, bringing him back into the Loyal City, between a matchless pair of Royal brothers, with thousands of drawn swords, and yet no blood spilt. — Did not the Duke of Glou­cester dead since the Kings re­turn. Fatal Title of the place wherein we meet, compress my thoughts, 'twere easie to expatiate here. — but,

Surely the divine Providence so ordered it on purpose; that we should eye the Person as extraordinary, for whom he hath done such great things.

That his entrance into the World, May 29. 1930 1660. and his entrance into His Palace (both on the same day of the moneth) should be at­tended [Page 15]with Wonders. Charles the second born May 29. 1630. being Saturday. On Sunday, his father, King Charles the first, came to St. Pauls. to render thanks, where these verses were presented to hims An Ecclypse on Munday following. His Birth with a miracle in nature, a bright star at midday; His bringing back with a Miracle of Providence, a Constellation of once divided affections.

After Caesars death we are told that such a star appeared, which was commonly talkt of, as if it were Caesars soul. What was the Romane Caesars Epilogue, was our English Cae­sars Prologue. I will not launch out into the unridling of dark Prophesies, I need not construe Grebner's praedictions, but certainly some great thing was presag'd by such an unusu­al Herald. But that observable Motto on the coyn, stampt on purpose in honour of his Royal birth, as it was true in the sense then meant, so I hope and believe it will be verified with advantage in his future glorious Reign; ‘ Hactenus Anglorum nulli.’

Never yet was any English man born Prince of great Britain, France and Ireland before him. My meaning is, that since He may truly say, that the Moto's of his three glorious Prede­cessors in their coynes, are still [...]rant with him;

I say, that as there was none like before him, so he may prove thrice blessed in his Government, and the None-such of the Princes of the Earth.

I believe you come prepared to excuse me, if my piety to [Page 16]my renowned Soveraign, break forth more solemnly this day, I never had such an opportunity before to cast in my Mite into this Treasury. Whiles therefore his real vertues transcend my Panegyrick, and my conscience bears witness that I speak the truth in Christ, Rom. 9.1. I lie not. If I should be silent? I should preva­ricate against the truth; and for you not to desire to hear it, were to declare your selves most unthankfull to God, who hath blest you with so religious, so just, and yet so mercifull a King.

I have observed it usual for our divine Orators, in the most eminent pulpits, to affect their hearers with the most eminent vertues of their present Prince, and in speaking of those three, his Predecessors lately mentioned, I never observ'd much flat­tery, but usually they fall short, as I must needs this day.

The truth is, I am not personally so much acquainted with his merit (having never had the happiness to see the face of this glorious Sun since he shone among us) I am, I say, neither Cour­tier, nor Orator enough to speak his just character. That his dayly endearing actions, imprint on the hearts of all, even his very enemies, if any such be left, and their conversion be not perfectly wrought by his unparallel'd conversation. Me thinks I have said enough already, to heighten our due esteem of so superlative a blessing, and for this dayes felicities, to cause an April shower of tears of joy.

Let us therefore (briefly, yet seriously) consider whose Head is crown'd this day.

A person of most High birth: most Religious education like David; a man, I verily believe, after Gods own heart, train'd up in the advantageous school of afflictions: patient in Adversi­ty; for, like David, though the Crown was his by succession, yet he waits twelve years till Gods time is come to set it on, and surely miraculously preserv'd for this purpose.

A person naturally of a most majestique countenaunce, yet mixt with so much sweetness and humility, that his presence awes and invites at the same time.

Of an unmovable constancy in religion; of a fixed confidence and trust in God, demonstrating his innocency by his freedom of converse, without distrust of any.

A strennous defender of the true faith; a Pious Promoter of [Page 17] primitive discipline; a zealous Reformer of corrupt manners; and that by his own example, as well as Precept; being [...], a living Law, a walking statute; Regis ad exem­plum. knowing that to be the more taking rule of the twain.

And surely (dear Christians) when we have commented in our thoughts upon these, and the rest of his several perfecti­ons, (which I am not able sufficiently to express) we can­not sure but believe, that God hath set him as blessings for ever: blessings in the abstract, and in the plural, and for ever; not only his ever, but the ever of our posterity. How then can we chuse but cry out, in the stile of the Councels to their Em­perors.

A long life, a glorious raign, a happy off-spring, and everlasting felicities. And therefore to conclude, let us never here­after hearken to the ra [...]ling Rabshak [...]hs of Rome, nor the popu­lar insinuations of Geneva; nor the Phanatique enter prizes for a fifth Monarchy; but gladly acquiecse in this dayes manifest decision of the long controversy, and shout with heart and voice. Vive le Roy; Vivat Rex: God save the King.

Now to God the Father, who hath mercifully restored the father of our Countrey: To God the Son, our Lord Jesus Christ. who hath so wonderfully saved His anointed: and to God the Holy Ghost, the ever blessed Spirit, who hath to this day pre­served the breath of our Nostrils, be given and ascribed by us and all the faithfull servants of the King of Heaven, and al the loyal Subjects of his Deputy on earth. The largest kin­dome, the greatest power, the highest glory, this thrice hap­py day, and for evermore, Amen, Amen.