THat it may appear there is no prerogative of excellency but what may be joyned with Kingly power, we have heard of some that have been both Kings and Priests; David was both King and Pro­phet; and here we have Solomon his son that was both King and Preacher. Again, that it may be evi­dent what a neer connexion there is between Loy­alty and Religion, I have chosen this part of his Roy­all Sermon to be the subject of mine. For 'tis easily observable that most of this Chapter relates to the duty of Subjects and authority of Sovereigns: and it could not be that Solomon's interest should oblige him to express so much both here and elswhere con­cerning the power and advantages of Princes; for certainly he, as well as other Pen-men of holy Scri­pture, [Page 2] spake as he was moved by the holy Ghost. 2 Pet. 1.21. Now since those noble and worthy Patriots, whose autho­rity we have reason to bless as well as to obey, have commanded us to render publick and solemn thanks this day to Almighty God for the settlement and de­liverance of our Countrey; I thought I could not finde a Text more suitable to this joyfull occasion: for all our deliverance and establishment is compre­hended in this, and all our joy and happiness is herein compleated, That we have a King, and not onely so, but likewise one who is the son of Nobles. For 'tis possible that an inferiour person may usurp a Crown; which if he doth, 'tis both his infamy and the King­domes misery. And that verse in the Greek Epi­gram may very well be applied to such a one, ‘ [...].’That the coming down from his usurped height is his rise, but the climbing up is his fall. This was it which Q. Elizabeth in her great prudence was carefull to pre­vent; for being importun'd on her death-bed by her Councell to declare her Successour, she thus express'd her self: I have said, My throne is the throne of Kings; I will not that a vile person succeed me. And when the Secretary asked her what she meant by those words; she answered, I will that a King be my successour; and who but my nearest kinsman, the King of Scotland? Now therefore thanks be to God for this unspeakable benefit, that this Scripture is ful­filled in our ears, and in relation to our selves; that we can now again securely and solemnly apply this beatitude to our own Nation and Country, Bles­sed art thou, O Land, when thy King is the son of Nobles.

In which words there are these three particulars contained; First, a King; Secondly, his Character, The son of Nobles; and Thirdly, the blessedness that results from both. This last I shall involve in the Application; intending in the mean time to speak something in general to the two former. And to begin with the first, I shall not think it necessary to entertain your thoughts with any large discourse con­cerning KINGLY power: I shall only put you in mind, that the greatest part of mankind hath been in all times governed by Monarchs; and that Mo­narchy is the best and noblest form of Civil Govern­ment, as most resembling the Empire of the Divine Majesty; the most firm and durable, as being most at unity within it self; the most serviceable to the ends of Government, as containing the greatest and most effectual Authority. And I can but mention the admirable frame and temper of the English Mo­narchy; which is so beautified with all the ornaments and splendour of a Kingdome, that it withall in­cludes all the advantages and conveniences that can be imagined in a free State: Wherein the Law hath exactly joyned and united the King's Prerogative, the Priviledge of Parliament, and the Liberty of the people: Where the Soveraign hath enough to main­tain his Authority and Majesty, and the Subject hath sufficient for his encouragement, comfort, support and dignity; but not wherewithall to introduce distraction and confusion. For the people have a power by their Representatives to consent or dissent in the making of Laws; but when they are enacted, there is a Power over them that can command their obe­dience. [Page 4]These particulars I have only pointed at; as not thinking it very suitable either to this occasion, or my profession to enlarge upon them. I shall rather desire you to consider what God himself hath decla­red concerning REGAL Government, both in the Old Testament and the New; and then you may dis­cern that there is nothing more clear, than that he approves of the power and authority of KINGS; and nothing more certain, than that 'tis his will and pleasure they should be obeyed. When he brought his people out of Aegypt, he appointed Moses to be their Leader and Governour, who had the power of a KING, though not the name and title; and yet the Scripture on one place gives him that also: Moses commanded us a law, even the inheritance of the congregation of Jacob; and he was King in Jeshu­run, Deut. 33.4, 5. After him succeeded Joshua in the same Authority: After his time Israel was go­verned by Judges, extraordinarily called and appoin­ted by God for the space of about three hundred years. During which time by reason of the often intervals of Government, much sin and many mis­chiefs grew up in that unsetled State. Jud. 17.6. In the 17 of Judges we read of Idolatry set up by Micah and his mother; 18.1. In the 18 of Violence and Rapine; In the 19 of Adultery and Murder committed in one act; 19.1. In the two last Chapters, of a publick and inso­lent Defence of that wicked act, and the destruction of almost all the Tribe of Benjamin. And the Holy Ghost thus expresses the reason of all this, In those days there was no King in Israel, but every man did that which was right in his own eyes; 22.25. but that which [Page 5]was neither right in it self, nor in the sight of God. I shall leave you to judge how much of this may be applyed to our Israel, since we have been destitute of the presence and authority of a KING. After that time, although God was displeased with the peoples importunity in requiring a KING, yet it clearly ap­pears he had designed that government for, them. For having rejected Saul, he gives this testimony of David, I have found David my servant, Psal. 89.20. with my holy oil have I anointed him. And elsewhere promises to establish his Throne, and to confirm it to his po­sterity. Again, he had promised by the mouth of Jacob, Gen. 49. That the Scepter should not depart from Judah. And before his time, he had said to Abraham, Kings shall come out of thee, Gen. 17.6. Lastly, Moses had long before Saul's time drawn up the KING'S Charter, as you may see Deut. 17.14. and so onward.

Next to this I shall reminde you of some few of the many clear expressions of Scripture that concern this matter. If you will search out the foundation of this power, you may finde it Prov. 8.15. By me Kings reign, and Princes decree justice. Would you have the duty it self? Take it in these words, Prov. 24.21. My son, fear thou the Lord and the King, and meddle not with them that are given to change. Doe you enquire into the danger of disobedience? 'Tis thus represen­ted, Eccles 8.2, 3, 4. I counsel thee to keep the King's commandment, and that in regard of the oath of God. Be not hasty to goe out of his sight: stand not in an evil thing, for he doth whatsoever pleaseth him. Where the word of a King is there is power: and who may say unto him, What dost thou?

Beside these Doctrinal expressions, the Scripture af­fords us several examples of reverence and obedience among God's own people. The first shall be that of Bathsheba, whose vertue and piety there is little rea­son to question, since no crime of hers is recorded, but what is more expresly charged upon David himself; She bowed with her face to the earth, and did reverence to the King, and said, Let my Lord King David live for ever, 1 Kings 1.31. In like manner did Nathan the Prophet (who certainly was no flatterer) when he was come in before the King, he bowed himself before the King with his face to the ground, 1 Kings 1.23. The like did Araunah, 2 Sam. 24.20. But especially Da­vid's reverence to Saul is remarkable; though God had rejected Saul, and appointed David to be his suc­cessour. When he had him in his power who sought his life, yet he slew him not, but onely cut off the skirt of his Robe: And yet afterwards his heart smote him, because he had cut off Saul 's skirt. And he said unto his men, The Lord forbid that I should doe this thing unto my master the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord, 1 Sam. 24.5, 6. After these I shall produce but one Example more, and that's equivalent to many, being of a great multitude. 'Tis in 1 Chron. 29.20. And all the congregation bowed down their heads, and worshipped the Lord and the King. In the New Testament, we know to whom that of S. Paul referres, Let every soul be subject to the higher powers, &c. The Romans were then the miserable subjects of the worst of men as well as of Princes; which is enough to cut off all pre­tence of resistance for ever. But S. Peter more ex­presly [Page 7]describes the persons of those in authority; Submit your selves to every ordinance of man for the Lord's sake, whether it be to the King as supreme, or unto Governours as unto those that are sent by him. And again, Fear God, honour the King. Let this be sufficient to shew that Kingly power is ordained of God, & that it is appointed for the good of those that are subject to it. And therefore we are obliged, as we regard both our duty and our happiness, to render obedience to it; and so farre to esteem it the blessing of God, as to magnify it and preferre it before other forms of Government, as most resembling divine power, and carrying the most lively impress of divine approba­tion; as being that which God recommended to his own people, and to which they willingly submitted when they were in a setled and most flourishing e­state; under which our ancestours have lived hap­pily for many Ages, and by which our Israel hath been always governed ever since it was a Nation. Whence we may confidently conclude, that what by the appointment of God is sacred and venerable, hath the assurance of his blessing. And thus much of the first.

But this is not all that is required to make a Land blessed, The King whom Solomon here describes, must be the son of Nobles. 'Tis in the Hebrew [...] the son of White ones, or, as some alluding to the word translate it, Filius Heroum, the son of Heroes. Now that whiteness was the ornament of Kings and Princes in the East, and that 'tis used in Scripture as an embleme of candour and innocence, of honour and dignity, I could easily demonstrate; but [Page 8]that I hasten to what is more material. We know that the Kingdomes of Israel and Judah were here­ditary, but when God provoked by their sins inter­rupted the succession. And it was a part of that sad calamity that befell the Jews in the Babylonish Cap­tivity, and which the Prophet Jeremy bitterly la­mented, That Servants ruled over them, and there was none that delivered them out of their hand, Lam. 5.8. As also 'twas a part of that judgment which Esay had before denounced against them, That the child should behave himself proudly against the ancient, and the base against the Honourable, Isa. 3.5. This is a calamity so much the greater, because it includes reproach and dishonour. 'Tis an unnatural subordi­nation that the Honourable should be subject to the base, and the servant command the Master. 'Tis an evil which our Royal Preacher takes special notice of in the former part of this Chapter; Folly is set in great dignity, Eccl. 10.6, 7. and the rich sit in low place. I have seen servants upon horses, and Princes walking as ser­vants upon the Earth. Which is a sad symptome of a disordered State; more resembling a confused chaos, than the well-built frame of a regular and orderly Government. For the Justice of State being of an higher nature must not stoop to a conformity with the Vulgar rule, and method of the balance; that the lighter should be lifted up, and those of more weight should be unworthily deprest.

I confess there is a difference between the Nobility of Descent, and that of Vertue; but I am not willing to separate those things which in nature and reason should be always joyned together. And I could wish [Page 9]that no degeneracy had ever made a divorce between them. But this I'le say, when they are both united, then results that Nescio quid praclarum, a most exqui­site and accomplish'd perfection; or, to use Solomon's expression, 'Tis like apples of gold in pictures of silver. Prov. 25.11. For, to say truth, Nobility of race hath but little beau­ty and lustre of its own, but what it borrows from the other; and then 'tis [...], Pindar. it puts on the brightness of a Star, and clothes them with honour that possess it, when 'tis adorned with the resplendency of vertue. And again, as it receives from it lustre and beauty, so it reflects back upon it constancy and perpetuity, which begets a kind of veneration. We usually admire a stately fabrick for its order, beauty, and concinnity; but we account it in a manner venerable if it hath lasted many ages, and hath strength enough to withstand the injuries of time. Thus we preferre an ancient and perpetual River, both for delight and usefulness, before the more swelling and impetuous torrent of a Land-floud, which cannot long endure, as having no Spring-head from whence to receive supplies. Thus we account a Star that is perpetually and eternally placed in hea­ven, more glorious than a blazing Comet, that is one­ly the object of present wonder, and, as 'tis vulgarly supposed, a presage of future Calamities.

Now that Nobility is an excellent qualification of a supreme Governour, beside what hath been said, may appear by these three particulars;

1. Because it addes honour and veneration both to their persons and authority; and sets them farre above the contempt of those that are subject to their government. For although government subsists by [Page 10]justice, as its chief support and its main design; yet as to the more effectual improvement of authority, it depends much on fame and reputation. And it holds as well in Political obedience as in domestick servi­tude, Dignitate domini minùs turpis est conditio servi. Men commonly think that those who are noble are born to command; and they will readily submit to such, when they will rise up in indignation against the imperiousness of their equals.

2. Nobility is a spurre to vertue, a great incite­ment to worthy and noble actions. For as we all de­rive our first inclinations to good or evil from the imi­tation of others; so domestick examples being sweet­ned by all the endearments of a tender love and care, and a natural propinquity, have the most quick and lively impressions. Beside that, publick expectation addes incouragement, and enforces the duty with a stronger obligation; and the fear of a greater blot, and a fouler stain of dishonour deterres them from being degenerate. For there can be no greater incitement to worthy and noble performances, than to consider, as Pliny hath it, Quibus imaginibus oneretur, quae & quanta nomina sustineat. That they are bound to make good what their ancestors have done; and to keep alive those sparks of honour which their vertue hath kindled: That 'tis as much their duty to claim their vertuous inclinations by right of inheritance, as 'tis their happiness to derive honour and reputation from them. And then the benefit of nature will be turned into their own due praise: whereas otherwise they cut off the intail from themselves, and have no right to that which they will not transcribe and imitate. [Page 11]Again, Nature hath placed them on a rising ground, and given them those advantages whereby they may easily attain to the highest improvements of vertue and goodness. They have a stock wherewith to be­gin; and Facile est inventis addere, 'tis more easie to perfect what is already begun, than to lay a foundation of great attainments. Hence it is that Aristotle says, Noblemen are more desirous of honour then others. [...] Because all men are wont to adde to what they already possess. 'Tis most natural for men to look unto the rock whence they are hewen, and to the pit whence they are digged. And therefore they who are of a lower original cannot so easily exalt their thoughts (unless excited by some extraordinary power) above that station wherein nature hath placed them: As water can ascend no higher than from whence it de­scends. They may look upon higher and nobler at­chievements as objects of wonder, but not as incou­ragements of their imitation. They may gaze upon those Starres, but they have no contrivance whereby to approach their station. Their condition and capa­city is as the son of Sirach describes it, Ecclesiasticus 38.33. They shall not be sought for in publick coun­sel, nor sit high in the congregation: they shall not sit in the Judges seat, nor understand the sentence of judgement: they cannot declare justice and judgment; and they shall not be found where Parables are spoken.

3. Nobility as it includes hereditary right, puts the government out of dispute; tis the most probable way and means to prevent all that unhappy strife, [Page 12]ambition and envy, all the dangerous consequences of contentions and emulations that are most likely to be­fall elective Kingdomes. It cuts off those mischiefs that commonly happen in the intervals of Govern­ment. 'Tis necessary that such a great and important affair should be transacted by something that is clear, manifest and beyond dispute. The excess of merit is uncertain, the effects of violence are dangerous and dreadful, as we have found by woful experience: and I hope that now our eyes are open to discover that the consent of the people may be fallaciously and frau­dulently pretended, or perfidiously and impudently challenged, when 'twas never given. Therefore let the judgement of nature carry it, which is clear and determinate, and seems to be the judgement of God himself. Though here in our own case we have the voice of the people too, declared in a most eminent and evident manner; and this is commonly said to be the voice of God. For 'tis he that puts one in subje­ction, and exalts another; that fixeth an especial mark of respect and veneration upon Nobility. 'Tis the prerogative Royal of the King of Heaven to be the fountain of honour, to give order as well as being to his creatures, and to dispose of, as seems best unto himself, all the services both of Men and Angels. When he hath herein declared his will and pleasure, what remains for us to doe, but to honour those whom he hath honoured? 'Tis our duty not to fight against him, by setting up those on high whom he hath pla­ced in a lower sphere, and depressing those whom he hath exalted. And 'tis wisedome not to venture the danger of such an improvident change. For, to what [Page 13]purpose should Jotham's bramble be promoted over the trees unless that fire should come out of it and devour the Cedars of Lebanon? Jud. 9.15. And if the thistle pretends to an equality with the Cedar, what is like to be the event, but that the wild beast that passeth by should tread it down? Therefore it can never be well, 2 Kings 14. [...] but when the Government is on his shoulder whose right it is.

I should have discoursed more at large on these particulars: But I consider that Application, coming neerer to mens affections, works more effectually and powerfully on them than a loose and general dis­course. And therefore having much to say, and not willing to be tedious, I will no longer withhold my self from looking toward that illustrious mercy which this day celebrates, for which we bless and praise the infinite and eternal Goodness.

I doubt not but ye all know that this Kingdome flourish'd in peace, plenty and prosperity for many years before the beginning of these late unhappy troubles. The source and original whereof I shall not curiously search into; as wishing rather that it may be buried in the grave of eternal oblivion. But this we may with truth and charity say, That we have felt the indignation of God, because we have sinned against him. He prevented us with his loving-kindness, he compass'd us with blessings on every side, he heap'd his benefits upon us. What could he have done more for his vineyard, that he did not in it? Isa. 5.4. But Jesurun waxed fat and kicked; when we had eaten and were full, then we forgat the Lord that had done so great things for us, and we lightly esteemed the rock of our salva­tion. [Page 14]What wonder is it then, that our greater rebel­lion against God was justly punish'd with first an eclipse and diminution, and at last with the most de­plorable loss of a just, pious and merciful SOVE­RAIGN? There were some that cried out, We will not have this man to reign over us. They were too stout and obstinate to submit to a lamb-like innocence and meekness; and so we were delivered up, not so much to be governed, as destroyed by foxes, wolves and tigres. There is no doubt but sin hath brought upon us all those evils that we have suffered; all our chan­ges of Government, and all those destructive conse­quences that have attended such vain and ambitious contrivances; all that violence and rapine whereby this Kingdome is almost exhausted; all that sacrilege whereby our Churches have been ruined and our Clergy discouraged; all those odious cheats and im­postures, by which this poor afflicted Nation hath been most wretchedly deceived.

Time was, when we were the envy, but of late we have been the scorn and reproach, of all the Nations that are round about us.

'Tis easy to conjecture from whence have procee­ded all those varieties of government that have been, I cannot say whether more perniciously or ridiculously, attempted (for there was as much of the Comedy in the impertinent contrivance, as of the Tragedy in the sad effects;) all that inconstancy and uncertainty that hath of late exercised these weather-beaten King­domes. For the transgression of a land, saith Solomon, many are the Princes thereof. Prov. 28.2. But there's comfort in the words that follow, But by a man of understanding [Page 15]and knowledge the state thereof shall be prolonged. Our State hath as much need of a wise and excellent Prince as once that of Rome had, when it had been sorely shaken with the miseries and distractions of ci­vil Warres. 'Twas then the onely safety of that Em­pire to be devolved upon Augustus Caesar, Flor. lib. 4. Qui sapi­entiâ suâ atque solertiâ perculsum undique & pertur­batum ordinavit imperii corpus: quod ità haud dubiè nunquam coire & consentire potuisset, nisi unius praesidis nutu, quasi animâ & mente, regeretur.

I hope by this time we have learnt the same wise­dome, to know from whence we may expect our safety and happiness. We have tried long enough what it is to be ruled with a rod of iron in the hands of our insulting and merciless fellow-Subjects. If the sense of that shame and reproach, that vexation and misery doth not yet awaken us, we must be concluded to be possess'd with a more than Lethargick stupidity.

But we have great reason on the contrary to believe that now all men discern how safe, how necessary, how honourable it is for them to commit themselves to the Government of a most excellent and indulgent Prince, whom God and Nature have design'd to be the Father of his Country. I hope that now those happy times are come which his late Majesty foretold, wherein the Subjects of these Nations have learnt by their mise­ries, [...] ch. 27. That Religion to their God, and Loyalty to their King, cannot be parted without both their sin and their infelicity. If we have any sense of our long-continued calamities, we must needs confess that God hath bles­sed our Land, since he hath laid help upon one that is mighty, since he hath exalted the son of NOBLES; for [Page 16]such is our most gracious SOVERATION LORD, who is worth ten thousand of us. 2 Sam. 18.3.

To make this evident, I shall not think my self ob­liged to enumerate all his noble and Royal Progeni­tours; or to declare how he is related to many of the greatest and noblest Families of Christendome in Fo­rain parts; or how he is descended both from the Norman and Saxon Kings for above eight hundred years. Neither shall I endeavour to make out what Verstegan a late Antiquary says of K. JAMES, his Majesties Grandfather of happy memory, that he was of the bloud-Royal of all those four Nations that were subject to his Scepter. If all this and much more that might be said were at large discoursed, it might appear that his Majesty is a Prince as highly and nobly born, as any that reigns in the Christian world.

But to come nearer to the purpose, I shall confine what I have to say on this point, to his immediate descent from his Royal Father, our late most gracious Soveraign Lord K. CHARLES of ever-blessed and most glorious memory. We need not go farther nor inquire into the Vertues of his more remote Pro­genitours: 'tis a great and high degree of Nobility to descend from him who was the glory of KINGS, the mirrour of PRINCES, and the honour of MAR­TYRS; but the everlasting shame of those traitours and parricides that conspired his death. [...]. c. 27. This is he (to use his own unimitable expressions) whom God thought fit to honour, not only with the Scepter and Government of three flourishing Kingdomes, but also with the suf­fering many indignities and an untimely death for [Page 17]them; while he studied to preserve the rights of the Church, the power of the Laws, the honour of his Crown, the priviledge of Parliaments, the liberty of his people, and his own conscience, which was dearer to him than a thousand Kingdomes. His concessions to his last Parliament shew that he had a large heart to do good; and I wish he had never had an occasion to demonstrate his invincible patience and constancy in suffering evil. But though his name may be among the unfortunate, yet withall it will ever remain in the Catalogue of most vertuous, PRINCES. The good he did, and more that he intended, is enough to clear up the darkest of his afflictions, and to scat­ter the Cloud of his undeserved misfortunes. He was so eminently good and just, that I wish all the Kings and Princes of the world were altogether such as he was, except those bonds; Acts 26.29. except the heavy pres­sure of his unmerited sufferings. Not that I think 'tis unworthy of a Prince to be conformable to the Captain of our Salvation, Heb. 2.10. who was made perfect through sufferings; but because whenever this hap­pens it must needs redound to the misery of his sub­jects: As when the Sun is eclipsed, 'tis not he, but the earth, that suffers a diminution of light.

It may be you may wonder that I lay before you at this time an object of grief; and you may think that a discourse that sounds like a Funeral Sermon, will stain the joy of this day's solemnity. But I de­sire you to consider, that 'tis no small part of our joy, that we can now securely mourn and express our grief for the untimely death of that incomparable Prince. I doubt not but many of you have long [Page 18]since mourned in secret; but we never durst before express a publick and solemn lamentation. You know that the Tyranny of our oppressours hath been such, that our sighs were made our crimes; and if we were seen to weep for our infinitely-injur'd SO­VERAIGN, we were in danger to weep for him over again with tears of bloud. 'Twas bad enough that some of them had the hypocritical art of counter­feiting tears; but to punish tears, especially upon such a sad occasion, was a more than inhumane cru­elty. But thanks be unto God that we can now la­ment; that we can securely open the floud-gates of our eyes; that we can take our fill of that just and Loyal sorrow, from which through violence and op­pression we have been so long restrained.

Methinks there is something of sorrow within us which must be vented before we can make room for an intire and unmixed joy. At least our joy cannot be innocent, till we have mourned for him. And then 'twill be somewhat pleasing (as the Lord Veru­lam observes in needle-works and embroideries) to have a lively work on a sad and solemn ground. Nei­ther will our joy be only more compleat, but our Loyalty also more entire, if we begin our duty and allegiance to his Majesty from our publick detesta­tion of that most execrable parricide. And herein the Honourable House of Commons hath set before us a worthy example, in their excellent Letter to his Majesty. And indeed unless we follow them herein, we do in vain pretend our selves to be Loy­all [Page 19]& faithful subjects. Therefore, finding in Scripture the example of Job cursing his birth-day, my just in­dignation prompts me to make use of those significant and vehement expressions against that day that put a period to the precious life of our late most gracious KING. Let that day be darkness; let not God regard it from above, neither let the light shine upon it. Job. 3.4, 5, 6, 7, 8, 9. Let darkness and the shadow of death stain it, let a cloud dwell upon it, let the blackness of the day terrifie it. Let it not be joyned unto the days of the year, neither let it come into the number of the moneths. Let it be solitary, and let no joyful voice come therein for ever. Let them curse it that curse the day, who are ready to raise up their mourning. Let the stars of the twilight thereof be dark, let it look for light, but have none, neither let it see the dawning of the day. Because it deprived us of the best of men and most excellent of Princes: Because it shined upon the counsels of the wicked; but it quenched the light of Israel, 2 Sam. 21.17. it extinguish'd the glory of Great Britain: Because it countenanced the most horrid, barbarous, execrable murder, excepting only that of the most Holy Jesus, that ever was committed under the Sun. Then might you have seen sin and wickedness ride in tri­umph; when Piety and Loyalty, Law and Liberty were forced to mourn in secret, and to hide them­selves from the fury of the oppressour. Lam. 5.16. Then did the Crown fall from our heads: wo unto us that we had sinned. The breath of our nostrils, the Anointed of the Lord was taken in their pits; of whom we said, Lam. 4.20. Under his shadow we shall live. Then was judgement turned into gall, and the fruit of righteousness into hemlock. Amos 6.12. [Page 20] Then was judgement turned away backward, and justice stood afar off: [...]sa. 59.14. for truth fell down in the streets, and equity could not enter. Then did the Sun go down at noon-day, Amos 8.9. and the whole Land was over-spread with a black and dismall cloud of horrour and amazement.

If there be any here among you that have not yet bewail'd that execrable fact; I hope that now their hearts are not so hard, nor their heads so dry, but that they have some few tears to drop upon the Herse of injur'd and abus'd Majesty. If you tell me 'twas too long ago since 'twas done; I can give you an example out of Scripture that will silence that ob­jection. 'Tis in the 2 ^d of Chron. 35.25. And all Ju­dah and Jerusalem mourned for Josiah. And Jere­miah lamented for Josiah; and all the singing men and singing women spake of Josiah in their lamenta­tions to this day, and made it an Ordinance in Israel; and behold they are written in the Lamentations. That good King did indeed come to an untimely death; but there is this alleviating circumstance in it, that he fell not by the malice of his subjects, but by the power of his forein enemies. But how did our good Josiah fall? I cannot express it but with his own prophe­tick words, [...]. c. 28. He dyed a KING, by the hands of his own subjects, a violent and barbarous death, in the strength of his years, in the midst of his Kingdomes, (nay, in that very place where he was wont to appear in the greatest splendour of Majesty and Honour) his friends and loving subjects being helpless spectatours, his enemies insolent revilers and triumphers over him, living, dying, and dead: who, that they might be more solemnly cruel, added (as those did who crucifi'd [Page 21]Christ) the mockery of Justice to the cruelty of Malice. Mark how every word carries an Emphasis of grief, and every syllable is accented with unexpressible sor­row.

I believe there are none here who are guilty of that Sacred bloud; but give me leave to speak to them as if they were present.

Do ye deal thus, ye most ungrateful wretches, do ye deal thus with your most gracious and merciful Soveraign? who had been able to have trodden you down to the grave, and to have hid you in the dust together, before you could have laid that load of af­flictions upon him. Are these your returns of obedi­ence and gratitude to him for all his care and prote­ction over you? whom you were bound by all the Laws both of God and man to preserve to the utter­most of your power. Is this the way to make him a great and glorious KING? 'Tis true, you that took away his precious life have made him such; but no thanks to your malice, but to his own divine and in­comparable vertues. Do ye know, do ye consider, do ye understand what you have done? Whom have you reproached and reviled? Against whom have you exalted your voice, and lifted up your hands on high? Against whom have you exercised your rage and fury? Even against the Lord's Anointed. How? The Lord's Anointed? There's thunder and light­ning, storm and tempest, hailstones and coals of fire. There's the revengeful indignation of the Almighty and everlasting God, and the unsupportable horrours of death eternal. For who can stretch forth his hand a­gainst the Lord's Anointed and be guiltless? 1 Sam. 26.9. And [Page 22]they that resist, Rom. 13.2. but much more they that destroy, shall receive to themselves damnation. Such and so great was their Sin; (which I beseech God they may consi­der and repent) but yet 'twas farre less than the glory that attended his sufferings. T'has been often seen, and 'tis easie to imagine, how illustrious a KING is when his power and greatness is intire, when he flou­rishes in the height of his authority, when he is cour­ted with pomp and honour. But 'tis much more rare and wonderful to see Majesty shining in its full lustre, even when 'tis overspread with a cloud of mi­sery. Ecce par Deo dignum, saith Seneca, vir fortis cum malâ fortunâ compositus. But this is nothing to that instance that is now before us. Here was a great and mighty Prince, that in the lowest ebb of his ad­versity was more than conquerour. [...]om. 8.37. Here you might have seen the rage of men and Devils in vain assault­ing undaunted and invincible Constancy. Here was one that in the midst of his undeserved sufferings by an admirable temper so exprest the meekness of a Christian, that he forgot not the Majesty of a KING.

In short, he liv'd a Saint, and he dy'd a Martyr; and his death especially was conformable to the Ca­ptain of our Salvation, the KING of sufferings. And to make this evident, some have made an exact com­parison between them in many circumstances. But I shall instance only in his Charity, which was in him eminent and remarkable, and whereby he most re­sembled our Blessed Saviour. Observe how devout­ly, how fervently he prays for his bloudy persecu­tours. Thou, [...]. [...]. 28. O Lord, mad'st thy Son a Saviour to many that crucifi'd him, while at once he suffer'd vio­lently [Page 23]by them, and yet willingly for them. O let the voice of his bloud be heard for my murderers, louder than the cry of mine against them. O deal not with them as bloud-thirsty men, but overcome their cruelty with thy compassion and my charity. Though they think my Kingdoms on earth too little to entertain at once both them and me; yet let the capacious Kingdome of thy infinite mercy at last receive both me and my enemies.

This is truly a Divine perfection, and a God-like excellency; 'Tis a near approach to the King of Kings and Lord of Lords, who took upon him the form of a servant; who hath sanctifi'd all affli­ctions and calamities by his blessed example, and his glorious victory; Who was led as a Lamb to the slaugh­ter, Isa. 53.7. and as a Sheep before her shearers is dumb, so he open'd not his mouth; Who endur'd the cross, Heb. 12.2. despising the shame, and is now sate down at the right hand of God. He that well considers this example, may ea­sily resolve which is the more happy condition; a persecuted innocence, or an insulting cruelty. But now Divine providence hath made it manifest, that no true and durable greatness can ever lay its foundation in sin: And we can now certainly and experimen­tally conclude, That there is a reward for the righteous, Psal. 58.11. and a punishment for the wicked; doubtless there is a God that judgeth the earth. And so we leave our ROYAL MARTYR, whose Name shall ever live and flourish on earth, while his peaceful Soul, long since deliver'd from a troublesome world, rests in the bles­sed mansions of everlasting peace. Let this be suffi­cient to shew that our KING is the son of NOBLES; since from that great & glorious Monarch he immedi­ately [Page 24]descends, who is our Joy and our Crown, our Happiness and our Glory: For whatsoever we lov'd, reverenc'd or admir'd in his most ROYAL FATHER, doth not only remain, as he says, In aternitate tempo­rum, famâ rerum, but also in the reall possession of our present SOVERAIGN. This is he into whose Princely and Heroick Soul all those excellent graces are transfus'd, which no doubt but we shall see here­after improv'd into more noble accomplishments.

O what a pitiful dull thing is this rebellious ma­lice? how base and weak is it in its attempts? how happily is it defeated and disappointed? what have they done, but to raise us higher by our fall? and to lift themselves up on high, that they might fall with a greater & more dreadful ruine? What do you think now, you that us'd to talk so much of Providence? where was your consideration of God's eternity? I speak this not to reproach you, but to undeceive you. Did you think that God would never come and ap­pear again, because he hid his face from us for a time? 2 Pet. 3.9. The Lord is not slack, as some men count slack­ness; for a thousand years in his sight are but as one day. He hath now appeared again sooner than we could expect, and much sooner than we deserv'd. The stone which the builders, Psal. 118.22, 23. not of Jerusalem, but of Ba­bel, refused, is now become the head of the corner. This is the Lord's doing, and it is marvellous in our eyes. The other was the Lord's doing too, in exercising his just judgment upon a sinful Nation: But this is his work of mercy, the benefit whereof we hope will endure to all succeeding ages. 'Tis our comfort that we have remaining an illustrious branch of that ROYAL [Page 25]STEMME, from which we hope to enjoy the fruits of Justice, Goodness and Clemency.

God and Nature, his undoubted right, and his Prince­ly vertues, have made him our King long since, though we have wanted the comfort of his presence. If any of his enemies should impertinently ask where his Kingdom hath been all this time; 'Tis easily an­swer'd, where theirs never was. He hath reign'd in the hearts and affections of his loving and faithful subjects; which is a Kingdom farre more great and glorious than the proudest and most insolent Usur­pers can ever hope to obtain. Our Bodies only, the worser part of us, were under their power; but our Minds, which are most truly and properly our selves, were at his dispose. They bound our Hands, but our Hearts were knit and oblig'd to him. They possess'd the Cabinet, but they could never come at the Jewel. In the worst of times duty and allegiance were farre from suffering a totall defection; and I dare confi­dently affirm, that there are more than seven times seven thousand in England that never bow'd their knees to Baal. If you could have then discover'd the hearts of many that were faithful in the Land, there might you have discern'd a constant and immo­veable Allegiance; there might you have beheld the brightest flames of unextinguish'd love and Loyalty. And now since the danger of owning him is taken a­way, and the obstruction is removed, behold how those hidden flames break out, and make a glorious appearance! Your eyes have seen, and your ears [Page 26]have heard, with how great a chearfulness, with what expressions of unexpressible joy, he is every where ac­knowledged. I know no rejoycing that can so well be compared with ours, as that of the Israelites at the proclaiming and crowning of Solomon, 1 Kings 1. 39, 40. They blew the trumpet, and all the people said, God save King Solomon. And all the people came up after him, and the people piped with pipes, and rejoyced with great joy, so that the earth rent with the sound of them. And yet they had not so great reason to re­joyce as we. Their change was but from a David to a Solomon immediately, from a righteous KING and a great warriour, to a wise and peaceful Prince. But we—I need not tell you the difference.

What shall we say now to those impostours that endeavour'd to put out our eyes by their frequent boasting of the consent of the people, by pretending that their advancement was the Nation's interest? 'Tis a sign they were farre from true Nobility, that could so impudently practise that base and slavish vice of lying, to maintain their ill-gotten authority. I con­fess the late Tyrant in one or two instances seem'd to be somewhat modest; but I attribute that rather to the over-ruling hand of Providence than to any good­ness of his. He styled himself Protectour of England, Scotland and Ireland. This was a notorious untruth, for he was the ruiner and destroyer of these flourish­ing Kingdoms. But here his impudence fail'd him, that he durst not adventure to write himself By the Grace of God. Again, you know time was, when he would and would not be King, when he refus'd, and yet hop'd that his refusal would have gain'd him that [Page 27]honour. But in conclusion, he miss'd of that which he had sought with so much ambition. This again I ascribe to Divine Providence; whose admirable con­trivance it was that the Crown, the sacred Embleme of Divine Power and Majesty, should never touch that villanous and polluted head. I need not tell you, your own experience may abundantly inform you, how dangerous it is to be under the dominion of ignoble and unworthy persons. Whereas he that is of Royal birth, and is a King by the appointment of God and Nature, can maintain his dignity with­out those base and ignoble arts, without those ambi­tious shifts and contrivances, which are the only sup­port of those that have no right, and as little merit. Again, he that is a King by birth must needs look upon his people as his own natural possession; and is thereby engag'd to provide more affectionately for their good and welfare, and to regard them with a more tender and paternal care. Lastly, He that is such will be more sensible of honour, and is likely to propound more noble ends in all his designs and counsels. Therefore, whether we look back upon what we have suffer'd, or forward upon what we hope to enjoy; in both respects we have reason to ac­knowledge this blessing of the Text, Blessed art thou, O Land, when thy King is the son of Nobles. And we may well take up those words of the Queen of Sheba, Blessed he the Lord our God, which delighted in him to set him on the throne of this our Israel: 1 Kings 10.9. Because the Lord our God loved Israel for ever, therefore he hath made him King to doe justice and judgement.

'T has been our very great unhappiness to know [Page 28]him yet but little by experience: But all the fame and the report of those that know him, speaks him to be a rare and most accomplish'd Prince. And yet I hope that his wisdome and goodness will hereafter so much exceed our present expectations, that we shall say, 1 King. 10.6, 7. as the fore-mentioned Queen did to Solomon, It was a true report which we heard, but the half was not told us. In the mean time I shall give you two ample and honourable testimonies of him (when he was nine or ten years younger than now he is) from two dying Lords; who being persons of honour, and at the point of death, are two great arguments that they spake the truth according to the best of their know­ledge.

The one thus expresseth it; L. Capel. Truly I never saw greater hopes of vertue in any young person than in him; great judgement, great understanding, strong apprehen­sion, much of honour in his nature, and a very perfect English-man in his inclinations. E. of Derby. The other gives him a more ample testimony in these words: Certainly, saith he, as I believe this Nation will never be well contented without a King; so I believe also that K. CHARLES THE SECOND, our now lawful KING, were he a stran­ger to this Crown, were the most fit and most accom­plish'd Prince that this day lives to take the Govern­ment of this people. His admirable piety, vertue, ju­stice, great valour, and discretion, farre above so few years, doth now make him in all places he comes high­ly belov'd, and will hereafter make him honourable in all Nations. And I wish the people of this Nation so much happiness (when my eyes are clos'd) that he may peaceably be receiv'd to the enjoyment of his just right; [Page 29]and then they shall never want their just rights, which till then they will always want.

We may very well suppose, that since the time that these excellent things were spoken of him, he hath gain'd much in the improvement of his Princely Ver­tues. At present (as farre as we can know him at such a distance) we may all judge of him by his gracious Offers and Proposals to his great Council, and his general Declaration, wherein he promiseth to embrace all his Subjects equally within the arms of his com­prehensive Goodness and Clemency. Which with­out doubt, with many other Divine instructions, he hath received from his most ROYAL FATHER; beside what his own Princely disposition, variety of obser­vation, the trial of Affliction, frequent discourse and meditation, and above all the extraordinary blessing of God, have added to him. Now therefore let us not adde to all those unworthy reproaches and con­tumelies that have been thrown upon him by his and our enemies, this of suspicion and mistrust that he will not make good his gracious promises. We must not look on him as on those whose interest it hath been to deceive and abuse us. Most certain­ly such unworthy arts are infinitely below his Noble and Heroick mind. He knows very well whose Vicegerent he is; that he represents the God of Peace and Truth, whose two grand properties are according to the doctrine of an ancient Philosopher [...], to doe good and to speak truth. There is no fear that he should fail in the truth of his word, who comes to imitate God in doing good. For he hath no other design upon us, but to [Page 30]doe that for us which we have found by experience that none else can doe; to cure our wounds, to heal our distempers, and to repair our ruines. The hope of the Syrians when they were vanquish'd, was, That the Kings of Israel were merciful Kings. The same may as truly be said of the Kings of England: and to be sure the last we had was such; for had he not been a merciful King, he had never felt the fury of un­merciful Subjects. Although his Mercy would ne­ver have brought any affliction on him, but that it met with some ill humours in a distemper'd State. But however things have been, let our reflexions on times past excite our most zealous care to repair that Duty and Allegiance that hath been so many years deny'd to his Sacred Majesty and his Blessed Father. And as he is willing to remit what is past, so let us meet his Goodness in endeavouring to make him some recompence for the time to come. Which if we doe, we shall both more facilitate his power of doing us good, and we shall put our selves into a better capacity of being happy under his Go­vernment. I hope that now we shall understand one another better, since we are deliver'd from those whose concernment it was to nourish facti­ons and divisions among us, that their dominion over us might be more entire and absolute. I hope our cordial union & consent in obedience to our Soveraign will bring us nearer to one another. And to this end, I heartily desire that they who always loved and honoured him, may shew in themselves the first and greatest examples of Moderation. As for my own part, since I have this occasion given me, I must freely [Page 31]profess and declare my self to be one of those, whose Loyalty is the result of a natural and constant prin­ciple, and not of the event of things or necessity of times; who always abhorred to flatter prosperous wickedness, and would never stoop to adore usurping tyranny. And yet all the advantage I wish for those of the same perswasion and inclination is onely this, that they goe beyond others in humane civility, in brotherly love, and in Christian charity; That they lay aside all animosities, all uncharitable opposition against those that have formerly differed from them, as alway remembring that they serve a merciful GOD and a gracious KING. For otherwise let them not pretend to be his obedient Subjects, to whose good­ness they will not conform. For, as Tertullian well ex­presses it, Obsequii ratio in animorum similitudine con­stituta est. As for those that run into excess and de­bauchery, I think I may truly say such practises flow not from their principles, but from their temper and disposition; and that they would act the same things under any judgment. To such I shal only say at present, that I desire them to consider what a Philosopher once said to a vicious person in the same ship with him, who when in a storm he began to pray, Hold your peace, said he, for fear lest the Gods take notice you are here, and cast us all away for your sake.

As for others, I shall hope that a little time may wear away those prejudices, and the ill consequences of those erroneous opinions, into which some may pos­sibly have fallen; especially such as give a check to Obedience, and set Liberty at too high a pitch. I wish that none may ever hereafter mistake Fancy for [Page 32]Religion, and call Obstinacy by the specious name of Conscience. I heartily desire that all men would seriously understand and consider, what a necessary connexion there is between keeping the Laws of God and those of our lawful Superiours; between the first and second Table; between Fear God, and Honour the King. I would advise men not to be fond either of their sins or errours; but to be content to sacrifice both to the publick good, and to the lasting tranquillity and welfare of Church and State. And I beseech God to remove all obstructions that may disturb or hinder our peace and happiness; to reduce the whole Kingdome to such a perfect unity, to such an happy composure, to such a blessed harmony, that it may be said of England as it was of Portugal at the late restitution, That as never Subjects had a more Gra­cious King, so never King had more Loyal Subjects.

To this end, the Lord give to our SOVERAIGN a wise and understanding heart. The Lord make him as an Angel of God to discern good and evil. God bless him with Wisdome in his Counsels, Justice in his Designs, and Success in his Undertakings. God grant him the victorious Fortitude of Henry the 5 ^th, the Piety and innocence of Henry the 6 ^th, the Prudence of Henry the 7 ^th, the Magnanimity of Henry the 8 ^th, the Felicity of Qu. Elizabeth, and whatever was emi­nent and illustrious in K. Charls the First. Let him be like him in his Vertues, but most unlike him in his Fortunes. Let shame and confusion cover the faces of those who shall hereafter maliciously persist to blaspheme thee, O Lord, and to slander the footsteps of thine Anointed: But upon the sacred head of thine [Page 33]Anointed, and upon his Seed, and upon his Throne, and upon all his Kingdomes, and upon all his loyal and faithful people, 1 Kin. 2.33. let there be peace for ever from the Lord. Which he grant through the tender mercies of the most holy and eternal Jesus, to whom with the Father and the Holy Ghost, in the unity of one infi­nite Majesty, be praise, and honour, and glory ever­lasting. Amen.

We praise thee, O God, &c.