IN Isa. 61. one of the great changes which the Lords, Anointed should make at his coming, was; that he should appoint unto them that mourn in Sion, the garment of praise, for the spirit of heaviness, v. 3. This Psalme is that garment of praise, a garment of praise delivered out of Gods Wardrobe; for his Church, and people to rejoice in, upon two very remarkable occasions. First, for the people of the Jews, when their Civill Wars were at an end; the two great Factions, managed by Abner, and Joab; this, for David; that, for the house of Saul; being fairly, and unanimously complyed, in the sol [...] establishment of David over the whole Kingdome of Israel. Upon that conjuncture it was, that this Psalme was first composed, and this garment of praise bestowed upon his Subjects by David, the Lord's Anointed, and the Inspired Pen-man of this Psalm. But yet the wr [...]side of this garment of praise, (as I may [Page 2]speak) was by them worn outward: for it belong'd to them (the Iews) only typically, and literally: the propheticall and hidden part thereof, being a mysterie to be reveal'd, in the ages then for to come. Which were

That second, and more admirable occasion of putting-on this garment of praise; and that was at the Inauguration of our blessed Saviour, when he ascended up on high, led capti­vity captive, and sate him down on that Throne, whereon he shall rule, till he hath put all his enemies under his feet, For this, the whole Church of Christ is deck'd with this garment of praise, upon Easter, and Ascension day; on the former whereof, the Church hath appointed this Psalme to be read, or sung in her publique service. To this occasion you see the Psalme referres in the Antitype, and so our Saviour is pleased to interpret it, by applying part of my Text unto himself, Mat. 21.42. Did you never read in the Scriptures, The stone which the builders rejected, the same is become, &c? And so St. Peter twice; once in Act. 4.11. and a second time in his 1 Ep. c. 2.4.

This being the greatest conjuncture, that ever did, or should happen in the world; namely, the uniting of the Jew and Gentile, into one, holy, Catholique Church, under Christ their head; and typified by the uniting of Judah and Israel, un­der David their King, was the most solemne, and proper time for this garment of praise to be worn; the right-side thereof being now displayed; and the solid designations in the curious needle-work of this garment, easily discernable through the mysterious contrivances of Ceremoniall, and Hi­storicall adumbrations.

Here's now a third occasion, to make use of this garment of praise; and that's for us; us, the Churches and people of three great Kingdoms: we, who have for so long time, lan­guish'd under the spirit of heavyness, may now, upon the coming of the Lords Anointed, boldly put on (I presume) this garment of praise. For first, by the perfume and smell thereof, I cannot think, but it belongs to us: Isaac knew [Page 3]his son Esau's rayment, by the sweet savour of it, Gen. 27. and so may this garment be known, out of whose Wardrobe it came, and to whom it belongs, it smels so strongly of Myrrh, Aloes, and Cassia, Psal. 45. bitter things; the best perfume for the robes of the Church; who, as Christ her Head, must be beautified and perfected by sufferings. This garment then hath been perfum'd with afflictions, and there­fore sorts well with us. And then, 'tis very fit for us; for us, on this occasion, the coming of the Lords Anointed, and the uniting his people under his Government. Be pleas'd to put it on with me in this Text, and you shall then see, how well it sits; for the Text is but the Analysis of the Psalme, and is (as I may speak) a Psalme in a Psalme; containing in breif, the whole matter of the Psalme in these four verses; which are as so many quarters of this garment of praise, and which we shall, in their turn, put on, without making any rent, or division thereof, or cracking so much as a stitch therein, by any strein'd and forc'd Application.

First then, here is mirandum; then, mirandi admiratio; next, admirationis solennitas; and lastly, solennitatis cele­bratio.

1. First, here is mirandum, somewhat that did not ordi­narily come to pass; nay a thing extraordinary and marvel­lous it was; and that is, The stone which the builders refused, is become the head-stone of the corner. v. 22.

2. Secondly, here is mirandi admiratio, mens admiring and wondering at it; notice was every where, by every one, ta­ken of it, as a thing, wherein God had a very speciall hand, This is the Lords doing; or, this is from the Lord, it is mar­vellous in our eyes. v. 23.

3. Thirdly, here is admirationis solennitâs; a solemne, and fit manner of expressing this admiration, with respect unto due circumstances; not barely to wonder at it, and no more; to wonder and perish, as they in the Acts; to wonder, and give God no glory, for working this wonder; but, a set time ap­pointed, for making mans wondering to end in the glorifying [Page 4]of God; publique, prefixt, nationall blessing of God, and rejoycing in a publique place, at a publique time, a day for it, and a congregation on that day; this day, and we. This is the day the Lord hath made, we will rejoyce and be glad in it. v. 24.

4. Lastly, here is solennitatis celebratio, the celebrating, or keeping this solemnity, as it ought to be kept, with praise and prayer, nay with a set form of praise, and with a set form of prayer; not in such a manner as every man pleaseth; as though there were no King in Israel; or such a King, as had no care of the Church; but celebrated it must be with Ho­sannah's, the usuall manner of celebrating praise amongst the Jews, Psal. 20. Mat. 21. as are Te Deum's amongst Chri­stians: and a form of prayer, for continuing and inlarging this mercy [O Lord, I beseech thee, send now prosperity] [...], quick, earnest prayer, the pattern of the Antiphones in our Liturgie; the choicest part of all, and therefore the Devill shoots most of his arrows against it, even bitter words, [ O Lord, show thy mercy upon us, O Lord, save the King, &c.] perfectly resembling these of the Text, Save now, I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity, v. 25.

Be pleas'd to try the first quarter of this garment of praise, and if that fits, there's no fear of the other three. The stone which the builders r [...]fused, the same is become the head [...]stone of the corner. The mirandum, or thing to be wondered at.

1. The manner of expression is clearly parabolicall (and, as I conceive, proverbiall too) [...], in speaking plain­ly it signifies, the unlook'd for, and unhop'd for promotion of a person, to a place of greatest trust and dignity. Such was that of David unto the government of all Israel; being not on­ly taken from following the Ewes great with young, Psal. 78.71. and so a great change made, when his Shepherds crooke was turn'd to a Regall Scepter, but compassed about with e­nemies on every side; hunted as a partridge upon the moun­tains, where little, or nothing of covert, and shelter could [Page 5]be had to secure him: the whole house of Saul, and all the dependents thereon, and adherents thereto, to be layd aside, e're the thing could be brought to pass. Tantae molis erat— so very great a difficulty, that there was little, or no proba­bility, that a stone by the builders (with reason enough as they, and a world of others, thought) refused, should in despight of all opposition, become the head stone of the corner. Yet thus it was in the issue, and the difficulty of effecting it, made the thing, when done, the more remarkable.

Such likewise was the [...], Gods exalting of Christ, Phil. 2. who by taking upon him our humane nature, and the infirmities thereof (sin onely excepted) and being found in the form of a servant, and so nothing in him, which in the eyes of the world, rendered him desirable, was by the Jewish builders, the Cheif Priests, the Scribes, the Pharisees, the Lawyers, and the Elders of the people rejected, and not barely so, but set at nought too; vilifyed, reproach'd, and blasphemed: and in fine, layd safe enough (as they thought) in his grave, for ever pretending any more to the place and dignity of being the head stone in the corner: yet was he, by the mighty power of God, raised from this lowest step of exinanition; the prison of the grave, and the honds of death, being unable to secure the resolutions and practises of those builders; but God raised him from the dead, through the spi­rit of holynesse, and set him at his own right hand in h [...]avenly places, farre above all Principalitie, and power, and might, and dominion; with other such marks of universall Sove­raignty, as you may hear from that great Herald of the Lords Anointed, St. Paul, Eph. 1. at the end.

Thus farre, you'll say, the garment of praise sorts well e­nough with the occasion of wearing it: but how for us? we'll parallel the case and see.

First then, here's a stone, a stone refused, and that not by ignorant men, standers by, men of no judgement in such mat­ters but by men of skil, the builders themselves; and then this stone, after all this [...], and [...], this reprobation [Page 6]of him, and this setting of him at nought, become the head stone in the corner. We'll pursue it for a while in the Pa­rable.

Stones, you know, are a very considerable part of the ma­terials of building; without them, no building is strong and durable. Babel may be built with brick instead of stone, and layd with slime instead of mortar; but a Building of Church, or State, must be like Solomons Temple, and Solomons house of the Kingdom, of hewen stones; such stones as are wrought by the square, and tryed by the line, and these set in well-temp [...]red mortar, or else 'twill not be right. And a building there was amongst us of these Nations; a building of the Church, and a building of the State, excellently wrought, as men well-skill'd in such kind of buildings, have often ac­knowledged, both of our own Countrymen and Strangers. But whether there were any neglect in those, whose office it was to look unto, and secure these buildings; or whether time, which gnaws out, and vitiates things morall and poli­tique, as well as naturall, had weakned these buildings by any dangerous faultrings and decayes; or whether the fashion of the Structure was not such as pleased some caprici­ous build [...]rs, who (like Ahaz when he had been at Dama­scus, 2 King. 16.10.) must needs have the form altered, and quadrata mutata rotundis; or what else was in the cause, I shall not trouble my self to remember, or imagine; but sure it was, that these active Builders, like Solomon unto Lebanon, sent out their Labourers by ten thousand at a time, and quickly pull'd all to peices; all was levell'd with the ground; the materialls scattered; not one stone to be seen upon ano­ther, the very corner stone being digg'd up, and cast a­way.

To set this together again, was in the judgement of all men, a work of much time and difficulty; and by some con­ceived, a thing utterly impossible; there being so many of the materials, and they the choicest, spoyled with the fall; many others lost, and scattered, which could neither be found [Page 7]or supplyed; and the shape of such as remain'd, unreducible to the new modell and platform.

Upon this the builders sate for some years together, con­sulting and contriving what was fit to be done, and frequent­ly ejecting some or other of their fellows; either for that their numerousnesse, and equality, being all Master-builders, might cause distractions, as fell out at Babel; or, for that some of them (like the old men at building the second Tem­ple, Ezr. 3.12.) were not so forward, as those who had ei­ther not seen, or not duly considered, the beauty and stability of the first building.

But at last, somewhat was resolved on, and the stately, magnificent Fabrick of Regall Government was chang'd into the low, flat-roof'd structure of a Commonwealth. This was so much dislik'd by some, who as Adoniram, 1 King. 5. were over the Levies, that they conceived their pains ill bestowed, in contributing all their endeavours ( the expence of blood and treasure, as they call'd it) to so homely a Pile. Resolved therefore it was, that it should have somewhat in it of the former firmnesse and magnificence; and one choice stone should be layd under the corner, upon which the weight, safety, and union of all should depend. For this purpose one was thrust in, hard, and heavy, like that peice of a Mill-stone wherewith the woman dash'd out the brains of Abimelech, Judg. 9. a stone so hard, that it would be brought to no other shape, but what it naturally had; breaking and battering the edges of their tooles, who either endeavoured to Vemove him from that place, or to work him into such a shape and sigure as better lik'd them. So that as he was no tried stone, so in nothing so much as resembling a precious stone; save, that as the Natural­tists observe of the red and fiery Carbuncle, Quod solus possit figuram suam aliis gemmis imprimere, that the Carbuncle, when it is set near other precious stones, imprints his colour and form on them, which no other stone doth; so this stone by its approxi­mation, could fix impressions of his shape and colour on any stone in the building, how opacous, and opposite soever to compli­ances with such reflexions.

But the ground being somewhat boggie and unsound, where­on the foundation was layd, this heavyst ne after a while, sank into the very bowels of the earth: And the whole build­ing had then falien, if they had not quickly seiz'd a stone at hand, to fill up the chasme: a soft stone, and such as would very well answer the stroaks of the Workmen, and be, with no great difficulty, brought to what shape, and size the buil­ders pleas'd. But in fine, it appear'd, that this stone was as much too soft, as the former was too hard: and therefore after some few months, the Build [...]rs, for fear it should shiver to peices, thought fit to remove that stone out of its place in the corn [...]r: an enterprize of great hazard, and such as was more easily than safely effected: for thereby the whole pile crack'd immediately: Yet Buttresse after Buttr [...]sse were set up, till in the end, as the manner of such supports is, they fell, and with themselves pull'd down the whole building.

All this mischief was, by many of the builders themselves, acknowledg'd to happen for want of a sound, and true­wrought corner-stone. Told they were, and foretold by di­vers, that unless they did make use of the stone they had for­merly rejected, the building could hardly ever be finish'd; or if it were, could not possibly be safe and per [...]anent. But r [...]s [...]lved it was by them, that that stone should never be ad­mitted to that place: yea, though the builders should labour for ever in endless confusions, yet rather so, than that stone be set in.

Nay, so unworthy was he thought to be the corner [...]st [...]ne in this building, that the builders would not allow him the place of a perpin; nay not so much as to be a filler in this building: no place at all for that stone which ought to have had the first and chiefest place. And to be sure it should be as they de­sired, they ever wrought about this building, as they that built the walls of Jerusalem, Neh. 4. with a sword in one hand, and a trowel in the other.

Nay more yet; the Resolves of these Builders against this stone, in the middest of all their misfortunes and confusions, [Page 9]were so desperate, that after he had been with much vio­lence tumbl [...]d out of the Land wherein he was dugg'd (pre­suming that he was too heavy to be brought in again by their hands, whose hearts were set upon him) they tooke a course like that of Andronicus, to strangle and suffocate all good inclinations towards him; of whom 'tis storied by Sy­nesius, that not so much as a poor Bishop of the Church, durst shew any compassion to that man who was by him persecuted; [...] Ep. 58. ad Epis. so desperate and diffusive was the rage and malice of that Tyrant. Not a man that durst speak of bringing back this stone, or so much as commend the fitnesse of it, to be the head stone of the corner: A word spoken as fatally, as to have mentioned the recovery of Salamis to the Athenians of old: Nay, really to have been not compos mentis, as Solon counterfeited, would have been no security to him that should have done so; a­gainst the passionate fury of these builders.

But do you not think I may possibly wrong these builders? For surely this seems to charge [...] them with intollerable igno­rance, or malice; that either they know not the things that belong'd unto our pence; or if they did, that they would not make use of the onely expedi [...]nt; which was, to lay that stone in its own place.

Indeed, of ignorance I cannot accuse them sor [...]n [...]any of them were old builders; and the building of the Church to be sure, if not that of the State, hath been long since ac­quainted with the fierie stroaks of their Axes, and Hammers, and therefore I cannot say of any of them, [...], that he was so ridicu­lous, as not to understand the Principles of his own trade. They knew it wel enough: & so did many of those Jewish builders, who rejected the bead stone of the corner of the Church, Christ himself; they knew him well enough (if they had not, the Devils were able to have inform'd them) and yet they cry­ed out, Nolumus hunc regnare, We will not have this man reign over us; and therefore, venite, trucidemus eum, Come left us kill him, and the inheritance shall be ours, Mat. 21. [Page 10]'Twas malice then no doubt, with covetousnesse, and other sins springing from that root of all evill.

But being calumniari fortiter was an Aphorisme amongst these builders; not onely to refuse, but to set at nought this stone (their persectly [...]) the seeds of which mischief are not yet dead (perhaps) in all mens breasts; so that, I fear me, I may boldly say with Tertullian, Post vin­demiam, P [...]s [...] [...]demiam Parricida­ [...] racema [...] su [...]sies, qui a­ [...] s [...]l [...]itate exemplum a [...]que im [...]gi [...]em [...]pei s [...] i [...]aug [...]rarent, [...]o [...]ed Pr [...]ncip [...] in corde muta [...] ­ [...]. Tertul. Apo [...]. 35. &c. which I shall no otherwise tran­slate than thus; That every mans heart may not be so chearfull as his face this day. We will therefore lay aside the Parable, and see what 'tis that may be desir'd, or wish'd for in a Prince, that is wanting in ours, the now (blessed be God for it) head-stone of the corner, of our Church and State; whereby yee shall see how justly desirable he was to these Nations, and with what insolent malice these builders re­jected him, let Synesius, Bishop of Cyrene be our guide herein, if you please, in his excellent Oration to Ar­cadius.

1. The first thing that he recommends unto that Empe­rour is Piety; because a Government layd on that, [...]. Synes. [...]. is founded upon a Roek, no way lyable to the invasion of Storms: that's his reason for it, and 'tis a sound one. Princes are jealous of nothing so much as of their States. If therefore they would have their State secure, they must bee pious Prin­ces. The Throne never stands so sure, as when the Pedestals thereof are fixt upon Religion. We do not mean hereby such a Religion as Machiavel recommends to a Prince; away with it, we have seen a transcript of that in the late Usurper: But such a Religion 'tis as Eu­sebius speaks of, [...]. Euseb. Eccl. Hist. l. 6. c. 3. and commends in one of the Ancients, wherin holy principles were made legible by holynesse of life: Practicall Religion, which in a Prince doth not terminate it self only in his [Page 11]own person: no Prince is religious enough, that like Gideons fleece is wet only, and all the ground about him dry: an impi­ous Court, and an impious Kingdom, though himself be pious. He must be a godly Prince as well as a godly person; advance Religion in the capacity of a King too, at his Councill Table, in his Parliaments, in his Courts of Judicature: in a word, over all his Dominions; by his politique as well as by his personall conveighing it, unto every joynt and knot of publique Societies; which like those, in stalks of corn, will diffuse nourishment unto each grain in the ear.

Thus it should be with Princes and (blessed be God) so it is with ours. Let a Pharisee with his Incision-knife dipt in vineger and gall, Anatomize his conversation; make inspe­ction into his publique deportment, and his most private re­cesses, and then tell us where lyes the redundancie or defect: wherein he failes of the true Symmetry, of a rationall pra­ctise of Religious duties. I am very confident, that there is not a Prince or person in the world, that carries him­self so well poyz'd, betwixt the slovenlynesse of the mis­govern'd Zelot, and the capriciousnesse of the nice Ro­manist.

And what is the greatest comfort to all honest-hearted Christians, we have cause to trust, that God hath reward­ed his Majesties sufferings (for that's the usuall season of di­spensing it) with the grace of perseverance therein; having for a long time, divers years together, endured the assaults of two the most powerfull temptations, not only to fall-off from, but even to hate the Protestant Religion: That of scan­dall from the men of his own (at least from such as preten­ded to be of his own) Faith, and the immense favours of such as are known to be of a contrary perswasion: these, who by the former sort, were accounted little other than ravening Bears and Wolves, doing the offices of a Nurse (as one may speak) to this poor Prince, when his own Subjects had rejected him, unto the invasions of all imaginable mischiefs and ca­lamities.

2. A second thing is, not only the choice of good and wise persons, with whom he may communicate his coun­sells freely, [...], &c. ib. but whom he should in earnest stile his friends. 'Tis a very great happyness, both to Prince and people, when wise and good men, faithfull to the interest of the Church as well as of the State (otherwise indeed they are neither wise nor good) shall sit at the helme of Government; so sit there, as not to be squinted on by their Prince; who may be rather contented than pleased, that they should be there; or sit there as cyphers, whilst all is managed by favourites, or by a Cabi­net-councill Princes may indeed be necessitated to do thus sometimes; but then we may assuredly conclude, that if the Princes be wise and virtuous persons, they have the worst of ill lucks, to be pestered with wicked subjects: For Religion and Virtue, are firm bonds of mutuall confidence, and as they open the breasts of all, to freedom and sincerity of coun­cils, so they unite all mens hands unto uniform, regular, and seasonable execution.

And hath not his Majesty given a very remarkable testi­mony of this? See, though himself be young, whether his Counsellors are like Rehoboam's, the men that he was bred up with, and not rather those whom he was bred up under? Persons, for their descent, honourable; for their gravity, re­verend; for their experience, safe; for their fidelity, trust­able; for their piety, exemplary: and these entertain'd by his Majesty with such demonstrations of affection, and (for ought we know) with such conformity of judgement, that surely the double, but unison-string'd Instrument of Go­vernment (I am loath to use that notion, it stickes by me like meat offered unto an Idol) must needs sound harmoniously, when the strings are so well accorded.

[...].3. A third thing is, that a Prince should, next to his Coun­sellours, receive his Armies as his friends; put himself into the [Page 13]field with them, exercising himself in feats of Arms. And he gives this reason for it, That his Souldiers may bee cordially affected toward him, [...] &c. for being able to stile them his Fellow-souldiers, by joyning himself to them in Martiall exercises. You must consider this was written to a Roman Emperour, but enough of it is applyable to his Sacred Majesty: For was he not bred up in Arms? Was he not scarcely out of his Cradle, ere he was got into the Camp? Will not Scotland where he layd the first, and Wor­cester, where he plac'd the second Scene of his Enterprize to recover his Crown, speak aloud for his Majesty?

No doubt those who were his Enemyes can witnesse e­nough in his behalf. The virtues of his Majesty had (que­stionless) very much prepared a way in the hearts of his now Armies; it were not otherwise possible with men, that he should meet with so universall, and cordiall a Reception with them, as we have reason to beleive he doth at this time: this being but the finishing of that Victory, which his mag­nanimity, courage, temperance, patience, and other Princely vir­tues, had before began in their minds. So that from this we may take an omen of his Majesties future quiet Government: saying as St Cyrill of our Saviour, That if he could beginne to govern them by the power of his virtues, [...]: Cat. 15. whilst they were in hostility against him, how much mor [...] obedient will they be unto him, now he is become confessedly their King?

And now what more is it that you would have added to this [...], this image and portraiture of his Majesty? You cannot but beleeve but such a one as my self cannot be though capable of expressing him fully: Nay, who will be able to doe it, when years and practise shall enlarge his Sphear of splendour, and fill it yet fuller of Her [...]ick and Kingly Actions? May I not say then, as the people of Israel concerning Solomon, Because the Lord loved Israel for ever, therefore made he thee King to dee judgement and justice?

And what think you now of this stone which the builders refused? was he not fit to be caput anguli, the head-stone of the corner? Doubtless so fit, that no stone fitter; yea no stone so fit. Fit for his strength, fit for his beauty: strong such a stone had need be; for it bears a great weight; the weight of the two sides; the two sides of the building united: So did David of Judah and of Israel; so doth our Saviour of the Jew and of the Gentile, as Theophylact inferres, himself being the chief corner stone of the Church: [...]. Theoph. Mar. 12. And so doth CHARLES the burden and union of Great Britannie and Ireland, of the Church and State: and then bea [...]full he must needs be, because a tryed, and a precious stone; pre­cious in the eyes of God and man. Let His Name be therefore bless'd for him, and for that we have found him there, after almost a Zodiack of years spent in wishes and prayers that he were there. That wee have found him not Lapis positus, which some thought e­nough, others too much; not onely a stone in this building, but lapis summus, the chief, the head-stone of the corner; there where we have wish'd him; there where we would have set him.

And now let me tell you (how much prolixity soever the handling of this part of my Text doth portend, yet) I can­not, I must not let goe this quarter of the garment of praise, till I have somewhat settled it upon you, with a word of Ex­hortation: which is,

That you not onely reflect with thankfulnesse, upon this great mercy of God, who hath found this way for atoning all parts, and composing our animosities; but that you sincere­ly endeavour to answer the Divine providence therein. Can there be a greater honour unto you than to bear a part in this building, when you shall lye on such a corner-stone as this? when you shall be built on a tryed, and a precious stone? and together with your fellow Subjects, become a building, not cemented with blood and tears, but with charity and bro­therly kindness?

Take heed, I beseech you, that this stone become not such unto you, as was prophesied of our Saviour, that he be not unto you a Rock of offence; that you doe not stumble and fall at him, and so dash your selves; or that this stone doe not fall upon you, and so grind you to powder. It will be your own sin, whether you doe one, or suffer the other. Honest, humble, and obedient hearts will help all; and penitent too, if need be. It was no dishonour to the Athenians, [...] Propterea dam­natus est Socra­tes, quia Deos destrucbat: plane olim, id sempe est, veritas odi [...] est. Tamen cum poenitentia sen­tentiae Athenienses criminatores Socratis postea afflixerint, & imaginem ejus auream in Tem­plo collocarint, rescissa damnatio testimonium Socrati reddidit. Tert. Apolog. c. 14. that after they had in their tyrannical popular government, condemned Socrates (afterward executed by his own hand with a cup of poyson) for defaming their Idols, that they erected him a golden statue in one of their Temples, as a token of disallowing the judgement and actions of his accusers.

Take heed, I say, for believe it, God will own his King; He hath done it heretofore in his wonderfull preservation of him, and he hath done it now in his more wonderfull Re­stauration of him. Take heed then of opposing God, as at all times, so most especially when He is working of wonders; and of resisting him for whom God doth work wonders. No man ever did, no man ever shall prosper in such attempts. And to further your propensity to embrace this admonition, give us your company in our admiration of this marvellous thing that God hath wrought, that you may the better ac­quiesce, when you shall see such a world of men acknow­ledging, confessing, and saying with us, that this is from the Lord; it is marvellous in our eyes. And so I passe to the se­cond thing, mirandi admiratio, as we have term'd it, the next quarter of this garment of praise.

2. And is it indeed (may some say) so great a wonder with you, that his Majesty is restored to his Throne? and why was it not as great a wonder, that an Ʋsurper should get into it? By no means; there be several reasons of disparity in the case; we shall name onely two.

1. That Andronicus, that [...], that miscreant, that fear'd nor God nor man (as the world will further see, when the big-swolne belly of that Trojan stalking horse of his pretensions shall be ript up) had prepared him­self a way to absolute power, by creating a new Faction in both Houses of Parliament, and in the then Armies; some of whom were in omne facinus parati, men of desperate, bloudy tempers, and (which was the enchaunted circle of all their attempts, and the [...], the amulet against all re­pentance) secured by an opinion, that men acted by a Stoi­call, fatall necessity, being (in reason) no more responsible for any thing they did, than a beast for acting by the instinct of Nature, or a stone for moving downward. That Catiline himself, having (I conceive) raised his first Troup under the provocation and impulsion of the same fate; and there­fore giving no other answer to a Kinsman of his, that di­swaded him from his rebellious attempt, than this, it must be. An answer so very well like that of Alaricus, King of the Gothes to a Religious man, who when he de­manded of him, [...]. Socrat. Eccles. Hist. l. 7. c. 10. why he should delight in doing so much mischief in the world? and that if he should goe on to the populous City of Rome, hee could not but foresee the most deplorable outrages, and bloody rapines which his Souldiers would commit: answered, that he had no great pro­pension in himself thereto, but that there was somewhat within him impelling him to goe on, and sack Rome. Their answers (I say) and the bloody complexion of their spirits sorted so well, that the one, as well as the other, de­served the Title of Flagellum Dei, as Alaricus was then call'd all the Christian world over, The scourge of God. No marvellous thing then it was for one to get up to the Throne, who had a way made for him; and if not, a Sword in his hand, sharp enough, and long enough to have done it himself.

2. Again, in what posture trow ye was the spirit of this Nation at that time? But basely dejected, by po­verty and oppression? how compliant and ready to yoak un­der any proposall, that might give hopes to a faction that they should be the leading party, and their guilt and rapine se­cured? Of which devices the Ʋsurper was so well provided, that he could threw out one of them, as the Prophet did the pe [...]s wood upon Jordan, and no Faction was so heavy, and deeply sunk, that would not presently shew its head above the water. You cannot but remember how all Factions moved within his Tropicks, and had their vicissitudes and returns: and what hopes they had sometimes given them, if not of being the highest, yet of not being to low and d [...]prest as they were. Which Factions were by him so artificially poyz'd, that he was sensible of, the smallest lust that brake the scale: himself like a great poysonous Spider sitting in the middest of his w [...]bb, which though spread, over three Nations, nay over the greatest part of Europe, yet so acute he was by his own sagacity partly, partly by the diligence of his Ministers, and partly by the vigilancy of his numerous spies and intelligen­cers, that scarce a Gnat could strike upon any meash of his Not (that Webb of vanity, as since it proved) not so much as a small blast upon it, not a word spoken against it, but time­ly notice thereof came to his ear.

But what saw we of any such advantages towards his Majesties Restauration▪ What rational account could those of his party give for being so highly sanguine and hopeful as they were? if they had been put to it, could they have given another more satisfactory answer than that which Celsus in Origen derides? All things with God are possible. [...]. Orig. cont. Cels [...]l. 5.240. Surely I cannot apprehend my self mistaken, if I say what I then thought, that all things were not long before, in a posture diametrically opposite to his Majesties return: And if not that, yet to such a return as this: to the return of him as a free Prince; and to be carried into his Throne upon their shoul­ders, whose necks were ever thought to have too stiffe a si­new in them, for ever enduring to wear, though but the easie [Page 18]yoak of Monarchicall Government, at least if imposed by one of the Royal Family.

But when a mans way pleaseth the Lord, Solomon tels us, that he maketh his enemies to be at peace with him. 'Tis the work of God that, to make a mans enemyes to become his freinds: such a multitude of enemies, of victorious enemies, and that on a sudden, that his Majesty like the Church in the Prophet, might wonder and say, who hath begotten me all these? Isa. 49.21.

Immediately before the day breaks, the night (they say) is darkest. It is Gods manner, to shew himself in the mount of the Lord, when things are desperate, in the very conela­matum est. If I am able to ghesse any thing, within few months before the Lord stirr'd up the spirit of his servant, the now Lord Gen [...]rall, the Kings affaires [...] (as one speaks of the state of the Empire in his time) were upon the edge of the razor.

Again, what doth more demonstrate a very speciall hand of God in the Restauration of his Majesty, than the univer­sall reception of him, with such joy, and acclamations of his people? Reception sayd I? yea, than such impatiencies and longings for his return; all men fearing, they should bee thought the last that should desire to bring back the King. Think you that it may not be sayd of these, as of them who stuck to Saul in the Sedition, 1 Sam. 10.26. That God had touch'd their hearts? Must all be lodg'd upon the mobility of the vulgar, the changeable temper of the people? For my own part, I say with the Father, hoc soli Chamaeleonti detur, de c [...]rio suo ludere; let the Chamel [...]on be the onely turn-coat. I shall for ever commend the ingenuity of my countrymen, Tertul [...]de Pallio. and blesse the Providence of Almighty God, saying with St. Irae­nens, Volunt as & operatio Dei effectrix est & providens causa, Cited by De­ [...]tr. D [...]acop. a v [...]. Se [...]m. de Ign. I rag. Iren. omnis temporis, loci, & saeculi, itemque naturae omnis. That the will and operation of the Divine Majesty is the efficacious and provident cause of all changes, in times, places, ages, and na­tures. Take heed therefore, that you doe not rob God of [Page 19]any part of this honour, therewith to raise Trophies, and cbelsques to men; who though free Agents, are yet but second causes. When you see the nimble, and ad­vantageous motion of a ship, [...] &c. Theoph. ad Autolyc. lib. 1. weathering of it out in a storm, and coming safe into the harbour in the end; you cannot but believe she is guid­ed by some skilfull Pilot within; whose art and directions are not seen by you on the shore. Apply this with Theophilus to the providence of God, in governing invisibly the Affaires of the Universe, and you will be ready to say with the Prophet Daniel (one who saw wonderfull changes, not onely in his native country, but in the Land of his captivity) Blessed be the name of God for ever and ever, for wisdome and might are his, and he changeth the times and the seasons, he removeth Kings, and he setteth up his Kings, Dan. 2.20, 21. And these Eucharisticall devotions of that holy Prophet hath arrived me at my third part, Admirationis so­lennitas, the solemnity of that admiration, which is due to this marvellous thing, by reflecting upon fit circumstances for performing it, place, time, persons, &c. a fit day for it howe­ver. This is the day the Lord hath made, &c. the third quarter of this garment of praise.

3. Though God be in truth the Author of all good things, and the Creatour of time (being himself not measured by any time, no not by eternity it self, but rather eternitie by him) so that we may truly say, the day is thine, and the night is thine, thou hast prepared the light and the sun, Psal. 74.16: Yet hath not Satan failed to play his part, in filtching away some dayes from God, which he hath made dayes of his so­lemne worship. Of old he had his Festivals and his dayes of Expiation amongst the Heathen; yea some imitation he had of the Crown of Martyrdome, as we know by his Mithrae milites. And it was one of his Devices, by these imitations to lye as close upon the confines of the true Religion as mought be; and to keep as narrow land-shares betwixt the [Page 20] fields of Truth and Errour, as possibly he could, that affe­cting the app [...]arance of divine things in his service, [...] — id [...]rco quadam de [...] [...]os de s [...]o [...]um fide consun­d [...] & [...]. Tert. de Co [...]on. mil. c. 15. he might by the faith of his own worshippers, stagger, and ensnare the servants of God. But hath he not his dayes amongst us? his dayes they were I think (for I am sure God disowns them) where men fasted to smite with the fist of wickedness; [...]— Philem. in Just. Mart. d [...] Monarchia D [...]i. and instead of letting the captive loose, to make his bands strong: And what were the Thanksgiving daies amongst us, but such as they observed in Rev. 11.10. who when they had slain the Witnesses of God (two it seems of so great note, that they were thought by the Holy Spirit fit to comprehend a great body, or Army of Martyrs) made merry, & sent gifts one to another. God Almighty forgive the deep dissimulation, hypecrisi [...], and blasphemy of those dayes.

This to be sure is no such: this is the day, the day the Lord hath made. Made? why so he hath yesterday, and the day before. But God hath provided us a speciall business for this day: the cause of our Rejoycing upon this day is from Him; this was his doing; to thank him for it is that we doe, and so this day is his by a double account.

It is His day because it is the Kings day; and it is the Kings day, because it is the Lords work. I hope I need not spend any part of this day in proving, that the King hath power to dispose of this day. Allow him but as much as hath been given to his Subjects, and they the worst of them, and we need not dispute for it. I ain me-thinks I would have all things done in the Church as St. Paul adviseth, Phil. 2.14. without murmuring and disputings: and that men would but be so modest and ingenuous as to learn an example of [Page 21]the Jews (though it be not so much for the credit of a Chri­stian to be set to School to a Jew) that as whatsoever King David did pleas'd the people, 2 Sam. 3.36. So what the King doth, at least what our King doth command, might please us. That was spoken in respect of a day too; that day for a Prince that sell, this for a King that's risen up.

Shall I give you some motives to encourage you to an hearty complacency with his Majesty? Why then know,

First, that it is your duty to your King, who hath power to determine things indifferent, and exact your obedience to what part him pleaseth: And if you were not sensible of this, yet ingenuous nature could not but be willing to comply with such a Prince as ours, and congratulate him into his Throne: of whom I may say, as Synesius of Dio, that he is A- [...], a cornu-copia of virtues. Nay, do but consider whether you are able to get quit of the [...], the other part of St. Pauls similitude, 1 Cor. 12.26. where he tells you, that if one member be exalted all the members rejoyce; much more when a dislocated Head, the chiefest member of all, is put in its own place. This is all the Presents his Majesty expects from you; and remember I pray you, that such as brought Saul no presents when he was made King o­ver Isra l, are stil'd Sons of Belial, 1 Sam. 10.27. indeed the foulest names I meet with in Scripture (as well as the horriblest punishments) are ever fixt upon Rebels, and Rebellion, and de­spisers of Government.

2. Again, conceive your self oblig'd to answer the pro­vid [...]ne [...] of Allmighty God; as well those which concerne you in your publique, as in your private capacity: not such only which concern you as a father, husband, brother, neigh­bour, freind, and the like; but as you are a Subject and a Christian, as you are a member of the Church and of the State. Can your reason perswade you, that God doth things wor­thy your rejoycing and of your thanks in your family, and yet not so in Church and State! or that you are not as much (though indeed you are more) concern'd in national [...] than in [Page 22] personall blessings? and that God expects a tribute of praise from you for the one and not for the other? no man can be so unreasonable as to think it. But if it be so with any men, let me tell them, that for so doing, they are neither wise nor righteous men: Epithets that they will be loath to part with at every price; yet you shall have the Holy Ghosts word for it in Psal. 64. wherein David having made mention of the defeat of his Enemies, whose character you have at the 5, and 6. verses, worth your perusall; and these suddenly destroyed with an arrow shot from God; so suddenly shot, that all men must needs know it came from his bow; and so surely shot, that men could not choose but think it was from one that was ready for them; and shot so home, that they must needs know it was his strength that drew the bow: saith the Psalmist, men shall fear and declare the work of God, for they shall wisely consider of his doing: and then v. 10. the righteous shall be glad in the Lord. Like enough the wicked will not be so; perhaps they had lost a party by it; perhaps more, their ill-gotten goods to boot: and fooles would not be so; for as they consider not when themselves do evill, so they take no notice when God doth good: but for wise and righ­teous men, they were glad and rejoyc'd in the Lord; wisely and duly acknowledging that is was his work.

3. I am loath to adde one reason more, because it is ta­ken ex materia humili, yet it is ex fortiori, from too low and d [...]spicable ground, to be pleaded to Christians, yet (such is the age) from one strong enough to perswade: Well then, 'tis the Peace, the Liberty, and the Plenty you are likely to enjoy under this Prince, whom you may be assured will be a King, and not a Tyrant; one that will govern his people by known Laws, and not by his will, as Tyrants; [...], and you are sure you have no Ʋsurper set over you, but a King, one that is the right heir to his Fathers Kingdoms and Virtues too, and so never likely to tyrannize over his people.

Onely this let me mention, which is not of small impor­tance, [Page 23]that if it please God to take us away from our chil­dren e're they can discern betwixt good and evill (and 'twas no easie matter to discern, when from the very Pulpits you should hear evill call'd good, and good evill) they have now some water-marks set up in Jordan again; the revivall of their engagements in their Baptisme; and the former assistan­ces for guiding them into the profession and practise of the true, ref [...]rm'd, Catholique Religion. The bounds whereof were of late so defac'd, or pluck'd up; and Truth and Errour lay so intermix'd and promiscuous, that of what truth almost so­ever any of us was in possession, he might say as the African Philosophers in Hermias, [...]. Hermias. it was dangerously bordered upon some phanatique principle or other; in so deplorable a conditi­on had we left our Posterity: Nay I am very well assured, that no person living could have given convincing reasons, that this Nation should be long secured from Atheism under the f [...]rmer Ʋsurpations. So fatall a thing is this [...], this popular Government, if not to Christian Religion in gene­rall, yet to the Reform [...]d Religion I am afraid.

But some perhaps there may be, who after all this, may tell me, that this cannot find such matter of rejoycing on this day, as I speak of. Shall I divine the reasons of it? and will you not think I am become your enemie, if I tell you the truth? Well, if you doe, no great matter to me. I know 'tis that you would have call'd [conscience] that the grumbling lyes in: But I pray examine your selves wel, and see whether,

1. Your conscience may not be in your purses. Men may fear that Taxes and Subsidies may grow heavy: O how dislike Issachar and his Embleme are we become now! I have some­where read of the Polanders, that they conceited the Christi­an Faith so chargeable to them by their payment of Tythes, that after a very succesfull conversion, they well-nigh all fell back again into Paganism: A fate somewhat like that of the Israclites, who for fear of Payments, at once turn'd Re­bels and Idolaters: God permitting that the Mammon them­selves adored in their purses should by Jeroboams wicked po­licy, [Page 24]be turn'd into Idols for them to worship at Bethel and Dan.

But, beloved, will you see what opinion the Primitive, holy Christians were of, concerning this point? let Justin Mar­tyr inform you, who tels you, that the Chri­stians were th [...] first that strove to pay in the Em­perours Tributes and Customes, [...]. Ap [...]l 2. p [...]4. & [...]rt. Ap [...]l. c 42.44. You'l say per­perhaps, 'twas more for fear of being plun­der'd and und [...]ne, than for any love they bore them. Not so: 'twas for conscience sake they did it; so the Father adds [ as He, that is, as Christ hath taught us.] and after him St. Paul the same Doctrine, Rom. 13. But this is a needlesse fear in them, who doe it not for conscience sake; for why should we fear the Kings Sh [...]ars having been so lately under the Ʋsurpers Razer.

2. Again, your conscience may swimme (perhaps) in your brains, and then your fantastical, imaginarie Religion will o­ver-rule you into reall, practicall sins; for dis [...]bedience and murmurings against lawfull Govern [...]urs are such, and damning sins too. Let such men therefore turn imagination out of the Throne of R [...]as [...]n, and begin upon Principles of meeknesse and humility; and believe that we, some of us at least (and per­haps more of us than your uncharitableness will yet give you leave to think) who professe our selves, Sons of the Church of England (which by the Logick of this Nation God hath very signally own'd in his providence) are as carefull to save our soules, as any of those who make more noyse about it; and rather than walk with us in a way cast up, the ancient pathes of the Church of God, leap all the mounds and hedges of duty and obedience. Beloved, I speak it confidently, that the grea­test part of the deserters of the Church of England, are more, at best as much, lyable to a charge of an implicite faith, as any Romanist whatever; the having mens persons in admira­tion having clearly (I had almost sayd, alone) seduc'd them into their Schism, Errours, and Heresies: of which (I am satisfied) they are never able to give any rationall account, [Page 25]beyond the credit of their Teachers, who to them are Scri­pture, Church, Canons, and what not.

3. Lastly, your conscience may be, perhaps, in your cu­stom, and practise, men will not, they cannot tell how to lay down former usag [...]s; it creates a blush in them. But, beloved, let such men get humility, and love of the truth; and if need be, confess [...], give God the glory of their c [...]nversion, and returne into the Communion of the Church: and for our parts, we will provide our selves to receive them with all [...]erness and br [...]therly kindness; giving them all satisfa [...] [...] any scruple or doubt they may have, so they desire it in sincerity. If this, or what else they can think on, be an expedient for cleansing the wound, and healing these breaches amongst us, we are ready for our parts, in our places and callings to assist in the cure, laying aside all bitterness and anim [...]sities: which being first done, and so the wound wip'd and cleans'd thereby; that balsamum naturale will be excited (as in bodily cures) the na­turall disposition of mankind into sociablenesse and converse; which will, by the blessing of God, grow in a short time, into brotherly kindn [...]ss [...] one for another.

I am loath, me-thinks, to part with any man in this solem­nity: the [we [...]] here is a word of communion: all have their share in the blessing; let none then be wanting in the rejoy­cings of this day: I mean alacrity and chearfulness of heart; nor a smooth forehead only; but a ser [...]ne and calme mind; no cloud nor st [...]rm there. However, faile who will, either of rejoycing at all; or of alacrity and chearfulnesse of doing it; yet there be enough, who having felt the smart and misery of the pu­nishment, will be very forward and active in blessing God for their deliverance from it. See then, how the Tribes goe up to Sion to give thanks to the name of the Lord; and it may be, that as Saul also prophesied, when he met the company of Prophets, 1 Sam. 10. So the provocation of the example, may make you sensible of your concernments in the duty.

1. First then, here are the Nobility and Gentry of this Na­tion; they rejoyce this day: because now the fountain of ho­nour [Page 26]is again unstopt, and the stream of it, likely to be pure, without mingling with muddy currents, broken in by popular inundations: And not their Honour, but their Estates lay unfenc'd too, and open to all invasions: the invasions of such as would make men offenders for a word; yea, not so often for a w [...]rd by them spoken, as by a word or name fixt upon them by that nest of wasps, those Delat [...]rs and Informers, that (as if Nero, after a transmigration into all the ravening beasts of the earth, had at last compleated the Metempsychosis into a greater monster amongst us, and revived here) did then swarm so thick [...] in this nation; an abject, base condition, they were then cast into; when it might have been said of them as of the Christians in Athenagoras, [...]. Ath [...]nag. l [...]g. pro Christ. that the very name of cavaliere (which being interpreted out of the riddle, signified better importance than was intended) was crime enough, if not for present punishment, yet to dispose them for a quarrie and prey, at those seasons wherein that whole airie, and n [...]st of Harpies were cast off at the royall game; which all know was frequent­ly enough; yea so frequent, that in few years there would have been not much variety of sport, for those Aucupes & venatores hominum, those devourers of whole families.

Well now then, good luck may they have with their honour: they are now incircled with advantages of filling up their wide and lofty sphears with bright and shining examples of vir­tuous and religious actions; which I know they are so wise as to consider, that God expects by way of return at their hands.

2. Again, the Judges and Magistrates do rejoyce and are glad this day; I mean such of them as are men fearing God, and ha­ting covetuousnesse; because now they shall not be compell'd, or seduc'd to act against their consciences; either by admi­nistring Justice without authority, or by giving sentences of judgment upon such as were not offenders against known Law, but rather the maintainers and vindicaters of Law.

3. The Commons also, for the comfort and security they have, of their lives, estates, and religion, without being indan­gered [Page 27]in the two former, by being left to the will and discretion of others: and in the latter, by being left to the government of themselves.

4. But then for the Clergy (who might with St. Polycarp, [...]; Frag. Ir [...]n. [...]p.ad Flor. as well in respect of heresies and blasphemies (as that holy man was wont) as in respect of their own sufferings, have cryed out, unto what times, O good God, hast thou permitted us to live, that we should suffer such things as these?) their part and pro­portion of rejoycing is like Benjamins, four times bigger than their Brethrens: for they doe not only share with their Bre­thren in their portion of the blessings of this day; but they have many things very peculiar unto their calling, for which they must give thanks; for now that abhominable, hypocriticall Act, for ejecting them out of their Churches, and that Abo­mination of desolation, the Proclamation commencing from the first of January, 1654 are rescinded for ever; and never to be revived, till the Ʋsurper and his Instruments shall stand trembling before the Judgement seat of Christ, accounting for the blood and tears of three Nations: the first of which was clearly designed to render the Clergy base and odious, and to lay our t [...]nd [...]r Mother the Church of England, under the feet of thick-shood Rupices and Barbari of this Nation, who were impowred cognoscere at least, if not judicare, to take cognizance of (those [...] like the [...], and the [...] in Athenagoras, the three great crimes objected against the Primitive Christians) the ignorance, scan­dall, and insufficiency of their Pastours: crimes as untelligi­ble, as undeterminable by such Judges. And the later a pro­ject to cut up the remaining root of our Liturgy, by prohibi­ting, under the displeasure of that Ʋsurper (which was, I war­rant you, as far as his chain would reach) not only the read­ing of Common prayer, but the making use in publique of any clauses and expressions therein. So that that excellent Book (once the Crown of our Martyrs, but since the scandal of our Ministers) was by all presumed to be (like the Idols of Israel) left to the Bats and to the Owle [...]; as many of our [Page 28]Churches long since were; most of the rest being either sup­plyed by Idoll-pastours, or groaning under the desolating ca­prices of Zijm and Oijm, and Satyrs that dance therein.

But blessed be God, who though for our sins he suffered that Bellows of H [...]ll to kindle and blow the fire of Schisme, Her [...]e, and Sed [...]ti [...]n amongst us▪ yet he did not permit him (no not when his lu [...] ▪ [...]i [...]gorg'd a whirlwind against it) to blow [...]ut the [...]ardle of his truth, set up in this poor Church of his Be sad the [...] who w [...]ll this day (though I would have none but Devils y [...]ll [...] [...]o [...]i at it) yet will w [...] be glad and rejoyce in it.

No d [...]bt (will some be ready to say) the day will be well observed the [...] [...] [...]gs will have the face of heathenish Bacchanals▪ rat [...] [...]n [...] a Christian festivall. I wish (if it might please God) [...] judging upon one side, and this despising upon to'ther might have an end. But whatever oc­casion of provoaking th [...]se [...]ensures may be given by the ex­travagancies of some men; yet you shall see by what follows, we teach no such things, in the celebration of our solemnity; the fourth quarter of this garment of praise, and my last task

4. Solennitatis celebratio, the way we prescribe for testify­ing and setting forth our Rejoycings, v. 25. First in Praises, or Hosannah's. Save now I beseech thee, O Lord: and then in Prayer; O Lord I beseech thee send now prosperity. Though both these found like Prayers, yet the former of them is wel known to have been the common acclamation of the Iews at their Feast of Tabernacles; and was likewise used at other times of Festivity and publique joy. So the multitude sang, or cryed out Hosannah, and Hosannah in the highest (that is poetically, in the Heavens) when our Saviour rode in triumph unto Je­rusalem on Palm-sunday: the same word being used in the o­riginall of the Text: and 'tis thus much, let us sing to day Hosannahs unto the Lord, for the good he hath shewne to us this day. And so if it be a Prayer yet it is a Praise too; and 'tis as if one should say, Blessed be thy name, O Lord, for this salvati­on; save us henceforth, O Lord, as thou hast hitherto preserved and kept thy people.

The latter part of the verse, is a prayer for temporall, and spiritual happiness [O Lord I beseech thee send now prosperity.] n [...]w, after the time wherein wee have been afflicted for our sins, but are mercifully relieved by thy power. Quick and pr [...]gnant returns of D [...]v [...]tion; from which and such like pla­ces of Scripture it is that the Church in all Ages hath taken her pattern for the fashion and [...] of Antiphones: of which this Psalm is according to the C [...]dee a notable instance; as the most judicious, pious, learned and never enough to be la­mented, because never so much as now wanted Dr. Hammond hath observed in his Annotations on this Psalm. So that I take the result to be this; that this solemnity is to bee cel [...]brated with praise and prayer unto God. We must praise God for the salvation given, and pray unto him, that we may see more prosperous and happy times than we have seen.

Note, I beseech you, that the Church of God hath esteem'd it very well worth our most solemn address of Thanksgiving; when a Good King (such as David) is settled in his Throne: and not that only, but a ground to hope and pray for prospe­rous times. This doctrine results from the literall interpreta­tion of the Text.

A good Prince is indeed a great salvation from God unto his people; therefore when God threatens destruction to a people, one thing amongst the rest for effecting of it is, that God will give children to be their Princes, and babes shall rule o­ver them, Isa. 3.4. and so to have many Princes (the once darling-government of this Nation) is with God esteemed a curse, and a punishment for the iniquity of a people. And in Ho­mer's time, [...], a popular government was esteem'd the worst.

Nay, to have had a Prince that had but shewn himselfe a friend to the Christian Religion, would have been by the Pri­mitive Christians esteem'd a great blessing: as bad as their Emperors were, they held themselvs oblig'd to pray for thē, and to keep such daies of solemnity for them as this; See Tertul. A­ [...]o [...] c. 30. and Just. Mart. Apol. 2. p. 64. & never to oppose and resist them, though many hundreds of Christians fell in some dayes by the hands of their bloody, persecuting [Page 30] Ministers. I have heard some heretofore object, that it was for want of a sufficient strength to make head against them. But such had small acquaintance either with the virtues, or with the writings of the Primitive Christians. Tertullian can tell you, that vel una nox pauculis faculis largitatem ultionis possis operari, si malum malo dispungi n [...]bis liceret, c. 36. a few fires in one night would [...] given th [...]m a very plentifull re­venge if they durst have return'd evil for evil. They were but the Emperours Ministers whom they durst not resist, though they did many times persecute them without any commission at all, or under very poor pretences. More may be seen of their number & valour in those Apologists to the Emperours, who were very well able to discern when they spake truth.

From this it was that their joy was inexpressible at Constan­tines coming to the Power; the first that ever did any thing for the Christian Religion in the capacity of an Emperour and member of the Church, though Philip indeed preceeded him in profession of the Christian saith. And how can we choose but rejoyce then, and bless God, not onely for that he hath given us a Christian King, an Orthodox King, but a wise and courageous Prince; [...]. Cyr. ip. ad Const. and what crowns all, a Religious Prince, of whom we may say, as Cyril in his Epistle (if it be his) to Con­stantius that he is such a one, who by his profession and examples of Religion wil teach others: and this too in the judgment & opi­nion of his enemies, and [...]; 'tis a con­siderable testimony, if it be for good, that one hath from his ene­my. And as thanks are due to Almighty God for the good that we have received, so also for the evil that we have escap'd; from what we have felt, from what we have fear'd Nay, from more than most of us have either felt or fear'd: for what man was able to foresee the mischief that this Nation was expos'd unto both in Church and State, until this settlement? They were no men to be scared with mormo's that fear'd an utter desolation of this kingdom, in all the ugliest shapes of misery, and mischief, that malice and revenge could practise. And certainly we have encouragements given us by a time so op­posite to that, to expect and pray for prosperity; not that we [Page 31]may wallow in the milk and honey of Canaean; stuff our skins full o [...] Gods blessings, and then spew them up again in his face as formerly: (I hope that [...], that holy flagel­lation wherewith we have been disciplin'd, under the hand of God will preserve us from running into such excesses,) but the prosperity that we ought to hope and pray for, is that the Church hath taught us in her Responds, O Lord save thy peo­ple, and blesse thine inheritance, &c. and give peace in our time O Lord, &c. and the poynt or c [...]r wherein all these lines should meet, must be the same which is by St. Paul sayd to be the great end of Christians, in praying for their Kings and all that be in authority, 1 Tim. 2.2. That we may lead a quiet, and peaceable life, in all godlyness and honesty. Other carnal de­signs of such prayers for prosperity, are but to pray to God to set an edge upon that knife wherewith a man intends to de­stroy himself.

And this Prosperity is very emphatically desired and pray'd for, now: now, after thou hast, O Lord, been graciously pleas'd to begin to visit us: now, after that wee have suffer'd so much, and so long: now, after we have a­gain put our necks under the easie yoak of our lawful Government, in Church and State: now, after we have repented us from all our former transgressi­ons: now, after we have endeavoured to shew our selves thankfull for our de­liverance.

And now what have I more to doe, since I have told you, for what God is to be praised this day; and for what this day to be prayed unto. Surely, I think, this garment of praise is very well fitted unto our occasion. And if it sits too streight on any man here, 'tis because he is not clean-limm'd then; some humour perhaps, and swelling of the old disease; which I hope this garment of garment of praise may heal in time, as well as hide now.

That which remains to be done, is to let the world see what doctrine 'tis that we preach: preach with a desire and a design to have it practis'd; and that must be in your discharge of the duties of this day; so as is fit, for such a day as this; the Lords day; a day extraordinarily made his, by the extraordinary blessing of this day.

Shall I tell you how the Primitive Christians were wont to keep such dayes as this? this very day of their Heathen, bloody, persecuting Emperors? (O patient soules! that could doe that for them, who shed their blood, which some of us will scarce do for them who have adventured their blood for us!) well then, let the Ancient Father speake out the truth of it— Solennia corum conscientiâ potius quam lasciviâ celebrant; The Christians keep these solemnities for the Emperour in purity of conscience, and not in [Page 32]lasciviousnesse of behaviour. And afterward, speaking of the wild demeanour of the Heathens upon such dayes, grande videlicet ossicium (saies he) they think they have done a great matter by benefires, and prof [...]se sp [...]nding▪ &c. and then after that slo [...] together unto many inordinate, and filthy actions, and injuries of others. S [...]ccine exprimitur publicum gaudium, per publicum dede­cus? Is it fit thus to expresse publique joy by publique l [...]wdnesse? Thus much the Father clearly to the very point in hand.

I am mostly jealous of them, who take themselves to be more his Maje­sties freinds, or to have been longer so than others: And therefore can­not but presse this point the more earnestly: Let it not be said of any of us (as of those Heathens) [...] Majestas, Tertal. Apol. 6.35. & Divinitas coastrupratur, laudantibus vobis: That God in his glory, and the King in his honour do suf­fer by any disorderly rejoycings of ours.

The Passion of joy, is a dil [...]ting Passion: the spirits in it are scatter­ed, and diffused; as we see by the motions of the lips in laughter, and of some other parts that are fill'd with spirits; from whence proceed ridicu­lous and mimi [...]all actions, which are avoyded by the contraction of the spirits. Be masters then of your spirits. Publique civill testimonies of joy and rejoycing are not to be denyed unto men: reason and examples ap­prove and allow it: but the danger is, in falling into extreams.

Therefore take both his Majesties Proclamations in your hands; let the one be a Canon and a rule for your demeanour in the t'other: that against v [...]tious, and debauch'd Persons, your rule for giving obedience to that which hath appointed this for a day of Thanksgiving, and holy rejoycing unto God. Praise, the Psalmist tels us, is comely; and no uncomely action must be seen in it: if something slips out, that sorts not with grave men; yet set a surer watch over all that misbecomes a Christian man.

I had almost forgot one thing. You know this day we are to solemnize the positure of the corner-stone of our Church and State. Have some re­spect, I beseech you, to the [...], the fortune of this stru­cture: do what you can to secure it against any evill accident, by your Christian [...], as I may speak, and telesmatical Charity. You know what the custom is, when the first-stone of the Building is layd. I beseech you purchase the prayers of the poor this day by your bounty, that their hearts also, may partake of the rejoycings of this day.

This is the way to have more cause of rejoycing; for such rejoycing as this, God will accept; and in the company of this, he will receive our prayers, and will make us to rejoice in our King, and our King in us, and all of us to rejoyce in the Lord; who hath given us this day to rejoyce in. For which we humbly blesse and praise his holy name; beseeching him to blesse our King to us, and to blesse us; us and all our Fellow Subjects unto our King; that being mutually happy in each other in this world, we may be eternally happy with each other in the world to come. Amen.