THe Proclamation and Inauguration of Kings hath been observed with great solemnity in all ages, The Pre­amble. by all Na­tions: In the observation of which [Page 2]Solemnities, none have been more forward than God's most faithfull Prophets and Priests, and Mini­sters of the Gospel. And there­fore that I may give a further testimony of that loyal and sincere affection I have ever born to His most excellent Majesty, our So­vereign Lord, Charles by the grace of God of England, Scotland, France and Ireland King, Defen­der of the Faith. I shall at present apply my self to speak something suitable to the solemnity of this day; that by so doing I may quic­ken you to the observation of it, both with an inward and outward rejoycing suitable unto it: not that I think you need a spur, being fully assured of the sincerity of your affection, both to his Maje­sty's Person and Authority.

Now, the words I shall insist upon to this end, you shall finde written,

The words are Historicall, and in them you have a Relation of the Proclamation and Inauguration of Solomon to be King over Israel.

For methods sake and your bet­ter understanding of them, you may take notice,

1. Of the Agents or Persons who were imployed in the observation of these solemnities.

2. Of their Actions, or the things done and performed by these A­gents.

3. Of the Person, about whose concernments these Agents were imployed.

The Agents were Zadok the Preist, (who began the solemnity) and the rest of the people who were then present, among whom (for the honour of the solemnity) was Na­than the Prophet, and many others, men of great account and esteem both in the Church and State of Israel, as evidently appears by the verse immediately foregoing. So Zadock the Priest and Nathan the Prophet and Benaiah the son of Je­hoiada, and the Cherethites and the Pelethites went downe, and caused Solomon to ride upon King David's Mule, &c. And from hence I conclude.

That it is a thing no way unbe­coming a Priest, Note. a Prophet, a Mi­nister of God, to act his part in the Procla mation, and Inaugura­tion, of his just, and lawful Sove­reign.

2. The Actions of these Agents, and they are divers, every man (in this Solemnity) was imployed in some thing suitable to his place and station.

1. Zadok the Priest begins the work, 'tis said he took a Horne of oyle out of the Tabernacle, and a­nointed Solomon. A Ceremony frequently used (by God's com­mand and appointment) in the de­signation, and Inauguration of Persons to be Kings, as you may see by comparing these Scriptures, 1 Sam. 9.16. I will send thee a man out of the land of benjamin, and thou shalt anoint him to be Cap­taine over my People Israel, that he may save my People out of the hand of the Philistines. So cap. 10. v. 1. Then Samuel took a viall of oyle, and poured it upon his head, and kissed him, and said, Is it not be­cause the Lord hath anointed thee to be Captain over his Inheritance? [Page 6]So cap. 16. vers. 1. And the Lord said to Samuel, &c. Fill thy horn with oyle, and goe, I will send thee to Jesse the Bethlemite, for I have provided me a King a­mong his sons. Item v. 13. Then Samuel took the horne of oyle and anointed him in the midst of his Brethren: and the spirit of the Lord came upon David from that day forward. Againe. 2. Sam. 2 4. And the men of Judah came and there they anointed David King over the house of Judah: so 1. Cron. 29.22. and they made Solomon King the second time, and anointed him to the Lord to be chief Governor. And this cere­mony was upon these considerati­ons used.

1. To declare, that God had called, and appointed the Person thus anointed to the exercise of the office of a King.

2. To give assurance (to others and) to the persons thus anointed, that God would furnish them with gifts, graces, and abilities, for the discharge of the Kingly office, to which he had designed, and called them. And from the use of this ce­remonie it is that Kings in Scrip­ture are often called the Lord's a­nointed, as you may see, 1. Sam. 24.6. God forbid that I should do this thing unto my Master the Lord's anointed, &c. Seing he is the anointed of the Lord. So, Isa. 45.1. thus saith the Lord to his anointed, to Cyrus, &c. and in many other places.

2. The Priest having done his part, the Trumpeters performed their parts, they blew the trumpet and by the sound of trumpet pro­claimed him King.

3. All the people which were present, cryed, God save King Solomon, and then followed, [Page 8]after him, and piped with pipes and rejoyced with exceeding great joy; so that the earth rent with the sound of their shouts and acclamations of joy; an Hyper­bolicall speech to expresse the ex­ceeding greatness of their joy.

3. Solomon the son of David (by Bathsheba who had been the wife of Ʋriah) was the person about whose concernments these Agents were thus imployed. The person about whose, &c. I say, was So­lomon, who was,

1. Not only a Prince, but a law­full Prince, being appointed of God, and nominated by David his Royall father to succeed him in his government, as you may see by comparing the 1. Chr. 28. and 5. with this. 1 King. 1.28. &c.

2. A hopefull Prince, a Prince from whom they might expect much good, both to the Church and Sate of Israel, and that [Page 9]because he was, 1. A very pious Prince. 2. A very wise, and prudent Prince. 3. A beloved Prince, beloved even of God him­selfe with a speciall love, and therefore called Jedediah. 2 Sam. 12.24, 25. And she bare a son and he called his name Solomon, and the Lord loved him, &c. and he cal­led his name Jedidiah, because of the Lord. 4. A Prince of peace, or a peaceable Prince. So much is sig­nifyed by his name Solomon. 1. Chr. 22.9. Behold a son shall be borne to thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quiet­nesse to Israel in his dayes. He was called so, to shew that the peo­ple of Israel should enjoy much peace under his government. Now the consideration of these and such like things, was the cause why the [Page 10]people present at his proclamation and inauguration were thus trans­ported with exceeding great joy and rejoycing. From all which put together you may observe this point of Doctrine.

That the accession of a lawfull hopefull Prince to the actuall ex­cercise of Rule and Government, Doctr. is a thing greatly to be rejoyced in, by all those over whom he is to rule and govern.

1. That this is a thing greatly to be rejoyced in, &c. is evident by the universall practice of all good and loyall subjects in all Ages Countryes and Nations: whose constant use it hath been, to so­lemnize the accession of their law­full hopefull Princes to actuall rule and Government, with all out­ward Domonstrations of joy and rejoycing. How excessively did this people here reioyce at Solo­mon's accession to the Throne? [Page 11]this was matter of rejoycing, not onely to the common rabble and rude multitude, but to Zadok the Priest & Nathan the Prophet also: these as well as others, who were present, rejoyced at it with excee­ding great joy. Which, being wise and pious men, they would not have done, had it not been a thing greatly to be rejoyced in.

2 The truth of this is further e­vident by these two following rea­sons.

Because the accession of such a Prince to actuall Rule and Government will assuredly pre­vent, Reas. or put to an end many (o­therwise) unavoidable mischeifs and inconveniencies, to which the people of a State and Kingdome are incident, and obnoxious, for want of such a Prince to rule and govern them. Many are the mis­chiefes and inconveniencies to which the people of a State and [Page 12]Kingdome are liable, for want of a lawfull Prince to rule and govern them; all which mischiefs and in­conveniencies are either prevented or put to an end by the accession of such a Prince to actual Rule and Government. I shall name some of them.

1. The accession of such a Prince to actual Rule and Government, will either prevent or put to an end the aspiring attempts of proud and ambitious men, to exalt them­selves to the highest place of power and authority; together with those many inconveniencies & mischiefs that accompany or follow their at­tempts. When a People are with­out a lawful Prince to rule them, every ambitious person that can but head a Faction, will be ready to take the opportunity of setling himself upon the Throne. In an Interregnum, every man who can make a party to assist him, will be [Page 13]climbing up unto the Throne. Now the mischiefs and inconve­niencies that befall a State or Kingdome by the aspiring attempts of ambitious men, to possesse themselvs of power and authority, are innumerable. Such were the mischiefs that befel the people of the ten Tribes (upon this account) after their revolt from the House of David. After they had rejected their lawful Sovereign, those that were ambitious were still scram­bling for Authority amongst them: by reason whereof innumerable mischiefs befel them. But now (I say) the accession of a lawfull Prince, &c. will either prevent or put to an end these sad mischiefs and inconveniencies. This was the effect of Solomon's accession to the Throne; it put to an end the aspi­ring attempts of Adonijah to make himself King, together with the many inconveniencies that were [Page 14]like to follow upon it, as you may see, 1 Kings 1.5, 49, and 50. ver­ses compared. Then Adonijah the son of Haggith exalted himself, saying, I will be King: and he pre­pared him Charriots and horsmen, and fifty men to run before him. — And all the Guests that were with Adonijah were afraid, and rose up, and went every man his way. — And Adonijah feared because of Solo­mon, and arose, and went and caught hold on the horns of the Al­tar.

2. The accession of such a Prince to rule and government will either prevent, or put to an end, the Tyrannies and Cruelties which are usually exercised by such as exalt themselves, and usurp Authority. It is almost impossible for a Prince to be a Tyrant in Title, and not be a Tyrant in Exercise. Such as get power wickedly, do (for the most part) use it unjustly: Though [Page 15]( Absalom-like) they may make fair promises, to make a party to lift them to the Throne; yet they seldom or never observe and keep them. The truth of this evident­ly appears almost in the whole se­ries of the Kings of Israel after their revolt from the House of David. The most of them were not only Tyrants in Title, but in Exercise also. But now the acces­sion of a lawful hopeful Prince to the actual exercise of Rule and Government, will prevent, or put to a period these Tyrannies and cruelties, which Usurpers usually exercise over an enslaved Nation.

3. The accession of such a Prince to Rule and Government, will assuredly prevent or put to an end, those Rapines and Oppressions whereby the people are subject to be oppressed, every one by another, and every one by his Neighbour. When the seat of Authority is va­cant [Page 16]or possessed by such as have no right or ability to Rule; the people are in danger tobe oppressed every one by another. When there was no King in Israel, every man did what seemed good in his own eyes, though it were to the hurt and prejudice of others; as you may see, Judg. 18.1, and 18. com­par'd, In those days there was no King in Israel, &c. and cap. 19.1, 25. compar'd. And the like e­vils are men in danger of, when the Seat of Authority is possessed by such as have no right or skill to Rule: hence a wo is denounc'd against that land whose King is a Child, Eccl. 10.16. i.e. who is as unfit and unskilful to Rule, and as much wedded to his own will, as a childe is. And therefore when God is angry with a people, he threa­tens to give Children to be their Kings, and that Babes should rule over them, Isa. 3.4. i. e. men of a [Page 17]childish disposition; in respect of wit, skill, carriage, courage, no better than Children, or in some sort worse, because more wilfull, and lesse advisable. And now that land where such rule, must needs be in a woe case, because where such rule, every man is subject to be oppressed by his neigbour; as appears by 3. Isa. 4,5. And I will give children to be their Prin­ces, and babes shall rule over them and the people shall be oppressed e­very one by another and every one by his Neighbour: the child shall behave himself proudly against the ancient, and the base against the ho­norable. But the accession of a lawfull and hopefull Prince, &c. will undoubtedly prevent, or put to an end these mischievous evils that else would happen to that peo­ple over which he is to rule.

4. The accession of a hopefull and lawfull Prince to Rule and [Page 18]Government will certainely pre­vent, or put to an end those mis­cheivous disputes, and divisions, which otherwise will arise amongst a people, about the particular forme of Government, the person, or persons by which they will be ru­led. When the seat of Authority is vacant, or possessed by usurpa­tion; every man, as he is affected, will be contending to be ruled under this or that particular form of government, or by this or that particular person. The truth of this we have seen made good by sad experience even in our dayes. How have disputes about these things, broken and crumbled us into a thousand pieces, since the horrid murther of his late Majesty of glorious memory, and the trea­cherous exile, &c. of his present most Royal and most excellent Majesty! Now this mischief also, the accession of, &c. will assuredly [Page 19]either prevent or put to an end.

5. The accession of a lawfull hopeful Prince to Rule and Go­vernment, will also prevent or put to an end those frequent and mischievous changes in govern­ment, to which a State and King­dom is Subject through the want of such a Prince to Rule and govern it. Frequent changes in govern­ment, either in respect of the per­sons ruling, or the form of govern­ment by which it is ruled, are very destructive and mischievous to it. And therefore when God is dis­pleased with a people, he usually brings this Judgement upon them, Prov. 28.2. For the transgression of a Land, many are the Princes thereof, &c. And of all Kingdoms those are most subject to this de­stroying Judgment, where their lawful Sovereign is rejected, and the Throne is possessed by Usur­pation. How often did the ten [Page 20]Tribes change their Rulers, after their Revolt from the House of David? and what frequent chan­ges, both of Governors and Go­vernment have we seen in this Nation, since the murther of our late, and Exilement of our present Sovereign! but by the accession of a lawful hopeful Prince to Rule, these changes are either prevented, or put to an end, Prov. 28.2. For the transgression of a land many are the Princes thereof; but by a man of understanding and knowledge, the state thereof shall be prolonged, i. e. by a lawful Prince, who is wise and prudent the state thereof shall be preserved, viz. from such frequent and mischievous changes of its Governors and Rulers. These are some of those great mischiefs which by this means will be pre­vented or put to an end; and therefore the accession of a lawful hopeful Prince to actual Rule and [Page 21]Government, is a thing greatly to be rejoyced in by those over whom he is to rule. But secondly,

The Accession of such a Prince to actual Rule and Government, Reas. s a thing greatly to be rejoyced in; because it gives the people, over whom he is to rule, great hope of much approaching and continued good to them, by his rule and go­vernment over them: A lawful hopeful Ruler is a great blessing to a Nation; and therefore God promiseth to bestow such upon his people as a great blessing to them, Isa. 1.26. And I will restore thy Judges as at the first, and thy Counsellors as at the beginning, i. e. I will give thee Rulers like unto those which I set over thee, when thou wert first constituted a State and Kingdom? such as were Mo­ses, Joshua, Samuel, David, &c. such as shall be Instruments of much good unto thee; as all good [Page 22]and lawful Princes are to all such as they rule over. Now the good a people have grounds to hope for upon the accession of a lawful hopeful Prince to Rule and Go­vernment, is,

1. The injoyment of outward peace, plenty, and prosperity. By Solomon's accession to the throne, the state of Israel injoyed the good of all these. The whole time of the Reign of Solomon, they did not onely injoy peace; (acording as God had promised they should 1 Chron. 22.9. For his name shall be Solomon, and I will give Peace and quietnesse unto Israel in his dayes.) But also great plen­ty and prosperity, as you may see 1 King. 10.27. And the King made silver to be in Jerusalem as stones, and Cedars made he to be as the Sy­camore trees which are in the vale for abundance. And 2 Chron. 1.15. in the same words. And thus it [Page 23]often comes to passe by the acces­sion of a lawfull, hopefull Prince to Rule and Government; and therefore there is ground to hope upon the accession of such a Prince to Rule and Government.

2. The right administration and execution of law and justice. This good and benefit Israel injoyed by the accession of Solomon to Rule and Government, as a peares by many instances, especially by his decision of the difference be­twixt the two Harlots about the living child. 1 king. 3 from the 16 to the end.

3. Safety and protection from all wrong and injury, or at least justice against such as wrong and injure them, as 'tis the duty, so 'tis (for the most part) the disposition of lawfull Princes, to protect their Subjects (yea the meanest of them) from wrong, and injury, and to do such of them right as are wronged [Page 24]and injured. This good also Is­rael injoyed by Solomon's acces­sion to the throne, as appears by the foregoing instance.

4. Suitable rewards and prefer­ments to their deserts and merits. Ʋsurpers bestow their rewards and preferments upon such as are rightest for their turne, but law­full Princes (if they are wise and prudent) upon them who are most deserving, but especially upon such as are most faithfull to God within their dominions, such Da­vid resolved to prefer to the ho­nor of being next, yea nearest to his person in attendance upon him, Psal. 101. throughout, but especially ver. 6. Mine eyes shall be upon the faithfull of the land, that they may dwell with me. He that walketh in a perfect way he shall serve me. By the faithful there he means, the truly godly in the land: as appears from the latter [Page 25]part of the verse. And such were they whom Solomon advanced, upon his accession to the throne, as appears by 1 King. 4. begining.

5. The preservation and (if need be) the Reformation of Re­ligion, with due countenance and encouragement in the practice and profession of it. Ʋsurpers, for the most part, are Corrupters and Sup­pressers of the truth and power of Religion. Such a one was Jerobo­am, and those Kings that succee­ded him in his Ʋsurpation, as you may see, 1 Kings 12.26, 27. &c. to the end. And Jeroboam said in his heart, now shall the Kingdome return to the house of David: If this people go up to do sacrifice in the House of the Lord at Jerusa­lem, then shall the heart of this peo­ple turn again unto their Lord, even unto Rehoboam King of Judah, and they shall kill me, and go again to Rehoboam King of Judah: where­upon [Page 26]the King took counsel, and made two Calves of gold, and said unto them, It is too much for you to go up to Jerusalem; Behold thy gods, O Israel, which brought thee up out of the land of Egypt: and so on. You may see more of this in the Histories of his Successors, re­corded in the Books of the Kings and Chronicles. But on the con­trary, such as are lawful and pious Princes, are Preservers, Promo­ters, and (if need require) Refor­mers of Religion; yea, and coun­tenancers of the most sincere Pro­fessors of it. Such were all the godly Kings of Judah: Such a one was Asa, 1 Kings 15.11, 12, 13, 14, 15. And Asa did that which was right in the eyes of the Lord, as did David his Father. And he took a­way the Sodomites out of the Land, and removed all the Idols that his Father had made. And also Maa­cha his Mother, even her he removed [Page 27]from being Queen, because she had made an Idol in a Grove, and Asa destroyed her Idol, &c. 'Tis true, his reformation was not a through reformation, but yet he was a great Reformer; and so was his Son and Successor Jehosaphat, 1 Kings 22.41, 42, 43. He walked in all the wayes of Asa his Father, he turned not aside from it, doing that which was right in the eyes of the Lord, &c. Such a one was Hezekiah, he did not content him­self with the Reformation of his Predecessors, but he carried it on to a higher degree of perfection. He did not only break the Images, but he also removed the High places, as you may see, 2 Kings 18.3, 4. And so we finde, that Solomon's accession to the Throne made much for the advantage of Religion, and the Professors of it. For immediately upon his coming to it, he built the Temple, and [Page 28]did very much beautifie and a­dorn the Worship and Service of God.

Now the Use and Application of this point is two-fold: and,

1. Ʋse 1 The first is a Use of Reproof, for such amongst us (if any such there be) who do not rejoice, but grieve at the accession of our So­vereign Lord King CHARLES the second to Rule and Government. If I thought there were any such present, I would enlarge upon this Use: but I hope better things of you all, and therefore I forbear, lest I should this day sadden the heart of any, who will otherwise rejoyce.

2. Ʋse 2 I shall therefore come to the second Use, a Use of Exhortation, to exhort and stir you up to the observation of the solemnity of this day with all possible joy and cordial rejoycing. And I beseech you, let us all this day rejoice [Page 29]with exceeding great joy and re­joycing. Now to quicken and raise your hearts to a rejoicing suitable to the solemnity of this day, consider, you have as good cause of rejoicing at the Solemnity of this day, as they had who were present at the Proclamation and Inauguration of Solomon: Seeing the Prince, whose Proclamation-Solemnities you are this day to ob­serve, may be in some measure (and that without flattery) compar'd with Solomon, at whose Proclama­tion this people so greatly rejoy­ced: For, as Solomon was, so he is, 1. A lawfull; and 2. A hopefull Prince. I say, he is,

1. A Legitimate and a lawful Prince. He is not a spurious Mushrume self-created Prince: but a Prince by lineal succession and inherent birth-right, being lineally descended by the Father of glorious memory, from James [Page 30]of blessed memory, the 6. of Scot­land, but the first of Great Britain, France and Ireland; and by the Mother, from that great and wor­thy Heroe of his age, Henry the 4. of France. So that our King is, on both sides, the Son of Nobles. And when it is so, Solomon tels you, the Land is blessed, Eccles. 10.17. And as he is a Noble, so he is a lawful Prince too. The clearness of his Title is such, that to argue the lawfulnesse of it, would but darken and eclipse it. You may as well question the shining of the Sun at noon, as the lawfulnesse of his Title.

2. He is as a lawful, so a hopeful Prince. A Prince by whose acces­sion to rule and government we are,

1. At present freed from our feares and dangers of being hares­sed by the attempts of every aspi­ring, ambitious Adonijah, to [Page 31]make himselfe King. We need not now to feare the aspiring am­bition either of a Cromwell or a Lambert. Nor need we now feare of being kept in bondage and sla­very by an inconsiderable part of a Parliament, or a Phanatick Com­mittee of safety under the notion of a free State, or Commonwealth.

2. We have grounds of hope that his accession to Rule and Go­vernment will be a meanes, in time, to free us,

1. From our unsupportable bur­dens of Excise and monthly Taxes.

2. From our soul-destroying and damning universall tolleration.

3. We have ground to hope that his accession to actuall rule and go­vernment, will be a meanes of much good both to our selves and the whole Nation. There is now hopes,

1. That we shall enjoy a setled Government, our antient Govern­ment [Page 32]of King, Lords and Com­mons: the best forme of Govern­ment that the wisedome of man could ever yet contrive, to pre­vent Tyranny on the one hand, and Annarchy and Confusion on the other.

2. That we may recover and en­joy a firme and lasting peace. Not onely a peace within our selves, but a peace with the Nations, which are round about us. Such a peace as Israel enjoyed all the days of Solomon, who had peace on all sides round about him, so that Is­rael and Judah dwelt safely, eve­ry man under his vine, and under his fig-tree, from Dan even to Beer­sheba. As you may see 1 King. 4.24, 25.

3. That we may again enjoy an equall distribution of law and Ju­stice. We need not now to fear of being outlawed for refusing to per­jure our selves by subscribing an [Page 33] Engagement, or taking an Oath of abjuration, contrary to our former Oaths of allegiance and su­premacy, or solemn league and covenant.

4. That we may againe enjoy freedome of Trade both at home and abroad; and thereby recover our exhausted and of late mis-spent treasure. If any thing in the world be a meanes to revive Trade in the Nation, his Majesty's acces­sion to Government will be the meanes to doe it.

5. That we may recover our wonted honour and renowne, in forreign parts and Countries. En­gland hath been as renowned a Na­tion as any in the world, both for Courage, Policy, and Pyety. But the strange actings of some men in our late revolutions, and changes hath made us the contempt, scorn, and hatred of the whole world. It hath made most men believe that [Page 34]we have lost both our piety, po­licy, and courage too. But now by the Restitution of his Majesty it will appear to all the world, that there are some men both of piety, policy, and courage left among us, so that by this meanes we may recover our honour a­gaine.

6. That we may now enjoy the liberty of our persons. We need not now to feare of being im­prisoned for meer pretended crimes and imaginary plots, and designs against the State. There's hopes now that no mans person shall be attached, or imprisoned, but in a legall way.

7. Lastly. (Which is more then all) There is now hopes that we may see a through reformation of things amisse in our religion; and from henceforth enjoy the Gos­pel, Gospel-worship and ordinan­ces in their full power and purity [Page 35]and so (in due time) through the blessing of God, see an end of all our seperations and Church divisi­ons.

And all this we may hope for upon the accession of the Kings Majesty to actuall Rule and Go­vernment, if we consider, 1. The various & even miraculous provi­dences of God towards him. 2. If we consider his Majesty in respect of his personall qualifications for rule and Government. I begin with the first.

1. The providence of God in afflicting of him, in suffering him to be Exiled out of his native Countrey and Dominions: to be persecuted, and enforced to fly from one Countrey to another, by the Tyranny of his Enemies at home; by the falshood and treachery of pretended friends abroad. The providence of God in this kind, I know, hath been made use of as an [Page 36]Argument, that God had no de­light or pleasure in him. But, Brethren, for my part, I cannot but look upon it as an Argument that God hath designed him to be an Instrument of much good to us. And I cannot but think, that Gods design in afflicting of him, was to humble and to fit him for Rule and Government. And indeed, God usually takes this course with such as he hath designed, to be Instruments of much good to his Church and People. This very course he took with Joseph, Gen. 37.27, &c. with Moses, Exod. 2.15. with David: He suffered him by the Tyranny of Saul, to be dri­ven out from the Inheritance of the Lord, 1 Sam. 26.19. Thus God dealt with them, to fit them for Rule and Government; and we have reason to think that God took this course with His Majesty to the same end. And, no doubt, he [Page 37]is the better fitted for Rule and Government by his Sufferings. It is not imaginable, that one who hath so long groaned under tyran­ny, should become a Tyrant; that one who hath so long felt the smart of injustice, should be unjust to others.

2. Again, there is hopes of all this good by his accession to Rule and Government, if you consider, the wonderfull providence of God over him, in the preservation of his person, and in delivering him out of the hands of all his Enemies. His dangers have been great, and his deliverances have been emi­nent, both at Worcester and else­where. In this respect God hath wrought well-nigh as wonderfully for him, as he did for Moses, Jo­seph, or David: And this, to me, is another Argument, that God hath designed him to be an Instru­ment of much good to these Na­tions, [Page 38]and to his Church and peo­ple in them. And that there is hope, will further appear, if you consider:

3. The wonderful providence of God, in making way for his Restitution to Rule and Govern­ment. And in this respect, the pro­vidence of God hath been wonder­ful, even to astonishment.

1. In plucking down Richard, by his nearest Relations, and the same hands that set him up; by which means they opened an effe­ectual door for their own ruine, and for His Majesties peaceable Resti­tution.

2. In blasting and infatuating the Counsels of his implacable ene­mies of every kinde; so as to cause them to dash one against a­nother, and to throw themselves down by their own hands.

3. In stirring up the Spirit of the deservedly Renowned General [Page 39]MONCK, with his faithfull Army, to disown, and declare against the Councel of Turkish-Christian-Jani­saries, and their Committee of Safety. Both which, by the spe­cial providence of God, he quickly scattered as dust before the wind. First by sitting still, and after­wards by a peaceable and prudent march to London.

4. In raising a spirit of courage in the generality of the people, throughout this Nation, to declare for the admission of the secluded Members, and the calling of a free Parliament, both which, with the blessing of God upon the General's prudent management of affairs, we have seen effected.

5. In putting it into the hearts of this present Parliament, (acor­ding to their duty and allegiance) to restore his sacred Majesty; & in turning about the hearts of all the Commanders, both by sea and land [Page 40]to receive his most Royal Majesty againe into his Dominions. In all which the wonderfull power and providence of God hath signally apeared. So that we may say of our Sovereigne's Restitution what David said of our Saviors Exal­tation. Psal. 118.22, 23. The stone which the Builders refused is become the head stone of the corner; This is the Lord's doing, and it is mar­velous in our eyes. And upon this ground we have reason to hope for much approaching good to these Nations by the accession of his most excellent Majesty to the exercise of Rule and Government.

2. If you consider him in him­self (I mean his most excellent Majesty) without the least respect to these signall and (in a manner) miraculous providences of God to­wards him; you shall find him in all respects a very hopeful Prince, every way as hopefull as any that [Page 41]hath hitherto swayed the imperi­all Scepter of these Dominions. And this you shall finde evidently to appeare, if you please to lay a­side all prejudice, and look upon him with a judicious and impartial eye; indeed if you look upon him under that shape and representati­on wherein our late Ʋsurpers have from time to time exposed him to publick view, you cannot but thinke him the unfittest person in the world to wear the Imperial Crowne of these Realmes. But I hope you have attained to more grace and wisdom than to believe what his persecuting enemies, by Jesuitical example and inspirati­on, have reported of him, who have done by him as the Papists of old did by John Husse. They have (as it were) cloathed him in a coat of painted Devils: nay, have represented him in the shape of an incarnate Devil, thereby to [Page 42]make him odious to his subjects, & (if it could have been) to have rendred his restitution to his just rights impossible. But blessed be the Lord who hath cursed this de­vilish policy! and hath restored him to his Right. And now that you may know him to be a hopefull Prince, I shall at present give you a true, but short, repre­sentation of him. And this I shall doe not to curry favour, but to satisfie your doubts, and quiet your feares concerning his Maje­sty, whose excellent endowments I am fully perswaded, doe far transcend what my tongue or pen can express of him. So that when I have said all, I would have you to conceive him to be far more eminent than I can represent him unto you. However, for your sa­tisfaction, give me leave (as in a glasse) to give you as it were a dark & shady resemblance of him. [Page 43]And herein I shall speak as in the presence of God and therefore ut­ter nothing, but what I am fully perswaded is most true and reall. But to come to the business, if you view him well with an unprejudi­ced eye, you shall finde him to be,

1. A Prince most eminently stout and valiant; of the truth of this he gave an undeniable proof at Wor­cester, his enemies themselvs being Judges. His most capitall enemy Oliver, then General against him, at a publick festival entertainment in London upon the occasion of his victory over his Majesties Ar­my, there gave this testimony of him. Which together with the un­conquerableness of his spirit under all his (sufficiently great) suffe­rings, is an evident demonstra­tion of the more than ordinary stoutness of his spirit, acording to that of Solomon. Pro. 18.14. The spirit of a man will sustain his [Page 44]infirmity. And (indeed) had not his spirit been like himself, great, it had been impossible for him to have borne up under afflictions of so great a weight. And this is the first qualification or princely ver­tue that you may finde him en­dowed with. And this is so neces­sary a qualification for a Prince, that without it he can neither op­pose his Enemies, protect his Sub­jects, or execute impartial justice upon Offenders.

2. If you view him with an un­prejudiced eye, you shall finde him to be a very wise and prudent Prince: a Prince, who is neither a Childe in age, nor in understand­ing. He is not like Rehoboam, who at 40 years of age was but a very Baby, both in respect of wisdom and experience, as plainly appea­red by his rejecting the wise and prudent Counsels of his Fathers old and experienced Councellors; [Page 45]and by imbracing the violent and heady advice of his own raw and (as to State-affairs) unexperien­ced Play-mates and Companions: By which his Childish folly and indiscretion (through the just judgement of God upon him) he occasioned the Revolt of the ten Tribes from him, as you may see, 1 Kings 12.8, 13, 14, 15, 16, &c. But he forsook the counsel of the old men, which they had given him: and consulted with the young men that were grown up with him, and which stood before him. — And the King answered them roughly, and spake to them after the counsel of the yong men, saying, my Father made your yoke heavy, and I will add to your yoke, &c. So when all Israel saw, that the King harkened not unto them, the People answered the King, saying, What portion have we in David? &c. and in re­spect of this his imprudence he was [Page 46]said to be young and tender-hear­ted, 2 Chron. 13.7. although he had at that time compleated the 41. year of his age, as appears in 2 Chron. 12.13. — for Rehoboam was 41 years old when he began to reign. But, blessed be God, our Prince may more fitly be compar'd unto Solomon, who, though much younger in years than Rehoboam, is yet many years elder in wisdom and experience; which Princely vertue, together with his right to these Dominions, he hath, through the grace and mercy of God, de­rived from his Grandfather James, the first of Great Brittain, the So­lomon of his Age; and from his late Majesty, his no lesse wise and prudent Father. Now, that he is a Prince of eminent wisdom and prudence, may as easily be demon­strated, as that there is light and heat in the body of the Sun. And indeed it is evident, beyond all doubt.

1. By his choosing rather to get accession to his Throne by the law­ful, dutiful, and loyal endeavors of his most pious and prudent Sub­jects, than by the forcible assist­ance of Forreigners and Strangers. It may be, some may think, this latter had been his best and wisest course: Seeing, by the aid of such he might have made himself more great and absolute, than he can expect to do, by his coming in upon the loyal and affectionate endeavours of his own Subjects. But, that such may see their own imprudence, I would have them to consider,

1. That his attempting to come in by such a means as this, would have been very hazardous and uncertain, and so by consequence, imprudent. Had strangers endea­voured his Restitution by force of Arms, it is probable that many (if not the most of those who have [Page 48]been active to bring him in, would have been meerly passive in it, if not active to keep him out. Be­sides, his settlement, by this means, would not have been so sure and lasting as now: a Princes greatest security lying in the affections of his Subjects. That Prince who gains the hearts of his Subjects pro­cures himself a firmer settlement by far, than he doth who only conquers their bodies by the force and violence of strangers, and keeps them in subjection only by armed Guards and Soldiers.

2. That his coming in by this means would (at least) have endan­gered the utter destruction, if not the irrecoverable loss of his Domi­nions. 'Tis unquestionable, that he could not have conquer'd with­out the hazard of the total devasta­tion of the 3 Kingdoms. Besides, he might have been in danger of be­ing dethroned, by those Foreigners [Page 49]themselves, when they once con­quered his own Subjects. We are not without instances of the like practises of Strangers in former Ages, who (when they have con­quered their enemies) to set up themselves, did not stick to depose those very Princes that called them in to their assistance. And indeed he could expect no other from his Popish Allies, without making shipwrack of that Faith whereof he is the Defender, and reconci­ling himself to the Church of Rome, the Mother of Harlots: it being a received Maxim and Principle a­mongst Papists, That Faith is not to be observed and kept with Here­ticks. Besides, if (as it might have done) the Conquest had faln to the side of his Opposers; his Re­stitution would have proved (if not impossible, yet) infinitely more difficult, than it hath now appear­ed to be.

3. That a Princes greatness and happiness, doth not so much con­sist in the absolutenes of his power, as in the affections of his Subjects, and in their cheerful and willing submission to his Person and Au­thority. Now though foreign force may over-awe, yet it cannot gain the hearts of Subjects, though it may force them to submit to the power of their Prince, it will never cause them cheerfully to obey their Prince. And therefore this our Prince, in choosing to be restored by his Subjects, rather than by forreign force, hath chosen the best way of accession to his Throne, and thereby shewed himself a wise and prudent Prince.

2. He hath discovered his emi­nent wisdome and prudence, by his choosing the Recovery of his Right by a gracious composure of things with his truly loyal and faithful Subjects, who in the late unhappy differences adhered both [Page 51]to King and Parliament, rather than to attempt the regaining of it by the forcible help and aid of such as stile themselves The Royal party. Doubtless, he wanted not some, who (like Rehoboams young and heady Councellors) gave him ad­vice to take this course. And it must be confess'd that some at­tempts have been made to this end: but having found by con­stant experience, that all endea­vors this way have proved abor­tive and unsuccessfull, by reason of the indiscretion of some, and the treachery of others; he hath at last rejected all Councels tend­ing to force and violence, and wisely resolved upon a contrary course. And this in a juncture of time, when he had the greatest hopes of assistance, not only from Allies and Friends abroad, but also from his most loyal and duti­ful Subjects at home; wherein he [Page 52]hath exactly troden in the steps of his truly Heroick and prudent Grandfather, Henry the 4. King of France and Navarre; who, after he had fought many Battels, and obtained as many signal Victories, chose to obtain the possession of his Crown of France by treaty and capitulation, rather than to en­deavour the recovery of it by making use of further force and violence. And in this respect also he hath shewed himself to be eve­ry way as wise, as Rehoboam, by his contrary practice, discovered himself to be weak and foolish.

3. By casting himself upon his Parliament in order to his own and the settlement of his Dominions. By which Act he hath in a manner told them that he is willing to be, or doe, what his best and wisest Subjects shall thinke best and most honorable for him, in order to the settlement of his Dominions in safe­ty, [Page 53]peace & honor; and by this also he hath shewed himselfe a truely wise and prudent Prince; for by this means he hath, and will, en­gage the hearts of his conscien­tious Subjects to become his ser­vants for ever. As Rehoboam would certainely have done, had he put in execution the Coun­sell of the old experienced men. 1 Kings. 12.7. Constant experi­ence sheweth us that Princes gaine more by complying than they do by contesting with their Subjects. That by gratifying them in smal­ler, they win upon them in greater matters: this Solomons old expe­rienced Counsellors did very well understand, and therefore advised Rehoboam to comply with his Sub­jects and to abate something of the rigour of his fathers Government. And this also was well understood by Queen Elizabeth, the wonder both of her age and sex for mascu­line [Page 54]wisdome and valour who (by gratifying her Subjects just de­mands in Parliament) became, in a manner the sole and absolute Mi­stris both of her Subjects hearts, hands, and purses. And this was it which made her so formidable to her Enemies, and so great a comfort and support to her Allies and freinds. Let no man therefore thinke our Prince imprudent in casting himselfe upon his Parli­ament for termes of settlement: it being the most prudential course in the world to make him both a great and happy Prince.

4. He hath shewed himselfe a wise and prudent Prince, in resolving upon the reformation, and settlement of the Church by consent of Parliament, according to the advice of a select Assembly of pious and learned Divines. Which indeed is the most proper and most prudentiall meanes in the [Page 55]world, to discover and reforme those damnable Heresies, and to make up those Church-destroying divisions that are crept in amongst us. Who are more likely to disco­ver the minde of God, and to finde out wayes and meanes of re­conciling differences and divisions amongst Brethren, than godly and learned Divines, whose whole work and business it is to study the minde and will of God? Be­sides, this is that means that God himself hath appointed for the cu­ring of these evils, as Acts 15. doth appear, where we finde the Apo­stles and Elders did assemble them­selves in a Synod to this very end. Now by all this it appears, that our Prince is a wise and prudent, and so by consequence, a hopeful Prince.

5. If your view him well with an impartial eye, you shal finde him to be an exceeding Patient and long-fuffering Prince; a vertue so [Page 56]necessary, that without it a Prince cannot mannage the affairs of his Kingdome. And in this Princely vertue also he far outshines (if not all, yet) the most of his Predeces­sors, his most Royal Father only excepted. And no wonder, see­ing he hath been from his Youth accustomed to the yoke, and inured to affliction. Now his eminency in this Princely vertue doth evident­ly appear,

1. In bearing his great and ex­traordinary afflictions and the per­secutions of his enemies, and un­kindnesses of his pretended friends in foreign parts. 1. Without mur­murring. 2. Without fainting. In respect of murmuring, (for any thing I have heard) he was like David, dumh, and opened not his mouth, because he knew his suffe­ring was the Lords doing, Psal. 39.9. And he was so far from fainting under them, that he rather gathered [Page 57]strength and courage, by being accustomed to the bearing of them.

2. This princely vertue appears eminently in him, by his waiting upon God in his greatest straits, with hope and confidence of his goodness and mercy, to bring a­bout his Restitution to Rule and Government in his own way and time. In which respect it seems he had taken up the Churches resoluti­on. Mic. 7.9, 10. I will beare the indignation of the Lord, be­cause I have sinned against him, un­till he plead my cause and execute judgement for me: he will bring me forth to the light, and I shall be­hold his righteousness.

3. This princely vertue shines forth apparently in him, by his de­clining the use of unlawful means, and by his resolution (in a way of dependence upon God) to persist in the use of all lawfull meanes to [Page 58]recover his right. Had he been impatient he would have cast off the use of all meanes like that im­pious and impatient King we read of, 2 King. 6.33. Behold, this evil is of the Lord, what should I wait for the Lord any longer? Or else he would have turn'd aside to the use of sinful & unlawful means, had he not been a patient Prince, he would have been in danger of changing his re­ligion in hopes to gain his earthly Crowns, though by so doing he had lost an Eternal Crown.

4. That he is a long suffering Prince, appeareth also,

1. In that he hath not been pro­voked and moved to Acts of re­venge, by all those wrongs and in­juries that have been done him. If reports be true, when some of those. English Souldiers that were in direct opposition against him, were taken by the Spaniard, and put into his hand, to be disposed [Page 59]of as he thought good; instead of revenging himselfe upon them, he fed and cloathed them.

2. In that he still retaines his princely and paternall affections to his Subjects, notwithstanding all the provocations wherewith he hath been provoked.

4. If againe you look upon him with an unprejudiced eye, you shall finde him to be a very sober and moderate Prince. And that, 1. In his passions. 2. In his affecti­ons. The moderation of his passi­ons appears by his endeavors to al­lay and moderate the passions of some, who stile themselves the King's (or Royal) party. The mo­deration of his affections appears; by casting himself upon the Parli­ament, without making any the least demand of having his own power or greatnesse inlarged or augmented.

5. If you look upon him with an [Page 60]impartial eye, you shall finde him to be a self-denying Prince, as e­vidently appears, by his referring the settlement of things to the Par­liament. 2. By his resolution to be advised by the Parliament in all things which doe concerne both Church and Sate Affaires. 3. By his willingness to part with his Lands and Revenues (if the Par­liament shall thinke fit) in order to the settlement of these Nations in peace and tranquility.

6. If you look upon him with an impartial eye, you shall finde him to be a Gracious, mercifull, and compassionate Prince, which princely vertues do eminently ap­pear in him,

1. By his readinesse to pardon his worst of Enemies, who are not resolved to persist in their enmity against him, excepting such as the Parliament shall think fit to exempt from pardon. In which [Page 61]respect he hath shewed himself to be a follower of David, (that man who was one after Gods own heart) who granted an act of Grace to Shimei, who cursed, and threw stones at him, when he fled from Jerusalem for fear of Absalom, as you may see by comparing 2 Sam. 16.5, 6, 7, 8. with 2 Sam. 19.18, 19, 20, 21, 22, 23.

2. By declaring his readinesse to grant a General pardon to all parties amongst us; as well know­ing, that the best of us (yea, that such as would be thought his best friends) do, in some respect or o­ther, stand in need of it.

3. By his professed readinesse to allow a liberty to men of ten­der consciences, to such as are truly so.

4. By his declared Resolution, to extend his princely love and favour to all his deserving Sub­jects, of what party soever, with­out [Page 62]putting the least distinction or difference between them.

7. And lastly, if you look upon him with an unprejudiced eye, you shall finde him probably to be a truly pious and religious Prince; I say; probably to be so, and this is the greatest assurance that we can have of any mans pie­ty and religior, in the world, 1 Pet. 5.12. By Silvanus a faithfull Bro­ther (as I suppose.) Now that he is so, is very probable.

1. By his adhering to the true Protestant Religion, notwithstan­ding, 1. The injurious dealing of professed Protestants, both with his Royal Father and himselfe. 2. The many kindnesses of Papists heaped upon him, together with their strong temptations to cor­rupt and seduce him. Beloved, these things considered, we may be consident of his piety upon the account of his adhering to the Pro­testant [Page 63]Religion; for some who do not only profess themselves to be Protestants, but to be the most refined and reformed Pro­testants in the world, have, by those not to be parallel'd inju­ries they have done him, given him the justest occasion that could be given, to renounce the Prote­stant Religion: As namely,

1. By their impudent and ab­horred murther of his Father, under a pretence of Law and Justice; a thing never before done by any professing themselves Protestants.

2. Their banishing him out of his own Dominions into Holland, from thence into France, and then into Flanders, amongst the most rigid and zealous sort of Papists: by which acts they did, as it were, bid him to go, and to be a Papist. As David complained that Saul did in effect, bid him to go and serve other gods, 1 Sam. 26.19.

2. As the injuries done him by seduced Protestants have been ma­ny, which might have caused him to distast the Protestant Religion; so the kindnesses heaped upon him by Papists, have been great. And it is not to be doubted but they have made use of both, as induce­ments to perswade him to forsake the protestant and to embrace the Popish Religion. You may be sure they have sufficiently aggravated the miscariages of those among us who murthered his most Royall father, &c. charging that, and all other injuries done him, upon the Parliament and their whole Partie (though the most of them did de­test it from their hearts, endeavo­ring to prevent it, and do bewail it to this day) nay, they have not been wanting to suggest unto him, that the principles of Protestants do allow and encourage Subjects to murther and depose their King. [Page 65]This and much more, doubtlesse, they have suggested to him, that (if possible) they might work in him an abhorrency both of Pro­testants and of the protestant Re­ligion. Whilst, no doubt, on the other hand, they have, upon all oc­casions, represented to him the Pa­pists in his Dominions under the notion of his most Loyal Subjects, not sticking to tell him how much they have suffered (especially in Ireland) for their Loyaltie to his late Majesty, (though the world knows they were in open rebellion against him before the war brake forth in England) that they might at once gaine his affections both to his popish Subjects, and their Religion. And truely these things considered, together with his a­boad among Papists and his [then] dependence upon them for supply of personal wants, and their large promises of restoring him to his [Page 66]just Rights and Authority. It is even a miracle that the temptation had not prevailed upon him: for my own part, I question whether the best of us would have held constant to our Religion, had we been under the like temptation. Nay, when I consider, upon how slight temptations (seemingly) the best amongst us have changed both their principles and practice in Re­ligion; I even conclude, that if any of us had been in his Majesty's condition, and if his temptations had been ours, we should not have stood so firm and unshaken as he hath done. Now, Brethren, it is either pollicy or piety that hath preserved and kept him. But,

1. It cannot be imagined, that he hath been preserved meerly by policy. Nay, (in appearance) it had been his best policy to have changed his Religion; seeing, by [Page 67]so doing he would certainly have obtained all possible assistance, both from Popish Princes abroad, and from his Popish Subjects at home: so that I conclude, it is not pollicy that hath preserved him; and therefore,

2. It must be piety and grace in the heart, which hath inabled him (in the midst of these temptations) to adhere unto the Protestant Re­ligion, both in profession and pra­ctice; and that even in those Countries where the Protestant Religion is not allowed. And this is the first ground upon which I conclude him to be a pious Prince.

2. That he is a pious Prince is further probable, by his desire (whilst he was in Scotland) to be delt plainly with, in respect of his own personal sins, and the sins of his Family, which he ap­prehended were the cause the [Page 68]hand of God was so heavy upon him, that he might be humbled for them. In which respect he see­med to imitate Job, that great example and pattern of patience, who, in his affliction, begg'd of God, that he would make him to know his transgression and his sin, Job 13.23.

3. That he is probably a pious Prince, is further evident, by his meek and humble behaviour to­wards Mr. Douglas (both in the time of hearing and after) who, in his Coronation-Sermon, dealt both boldly and plainly with him, in laying open his own, and the sins of his Family. Though this Reverend man ( Nathan-like, as appears by his Sermon since prin­ted) made use of his ministerial Authority to reprove him; he shewed not the least displeasure against him, either in the time of preaching, or after; but by his [Page 69]behavior seemed to say, as David did, Psal. 141.5. Let the Righte­ous smite me, it shall be a kindness, &c. And by this also he hath ma­nifested himself to be both a pru­dent and a pious Prince.

4. 'T is further probable that he is a pious Prince, by his professed detestation and abhorrency of profainness and impiety; his loa­thing of those things, he doth up­on all occasions discover, by re­proving men for drunkenness, swearing, and all such like pro­phane and impious practices. And now, Brethren, having spoken him a pious Prince, I have expres­sed the best, the all that can be said, to make it manifest to you, that he is a hopefull Prince, a Prince, by whose accession to the Throne, we may well hope for much approaching good both to our Church and State.

And therefore let us this day, yea, all our dayes, rejoice with an exceeding great rejoycing. But here, I beseech you, let it not this day, or at any other time, express our joy for his Restitution to Rule and Government in any way dis­pleasing to God, or dishonorable to His most sacred Majesty. I be­seech you, let not any of us dare to do it, so as to debauch our selves by drinking his health, ei­ther upon our knees or otherwise. This practice, though so much used amongst us, doth better be­fit heathens, than profess'd Chri­stians. Nay, it is a bruitish practice, against which even Heathens them­selves have thought fit to enact and make Decrees, as you may see, Esther 1.8. And the drinking was according to the Law, none did compel, &c. Now in the custome of drinking Healths, it is imposed upon every man, that he drink [Page 71]the same quantity and measure that others do. Besides, to be upon our knees drinking, is a Ce­remony fitter to be observed in an act of worship to Bacchus, than in our rejoycing at the Proclamation of a Prince so truly pious and Christian. So that it is not only displeasing to God, but dishono­rable to his Majesty: who there­fore cannot but dislike the debau­chery of those who allow them­selves in the practice of it; seeing by so doing they represent him to the world in the shape of a sensual Bacchus, and not (as indeed he is) a truly noble and religious Prince, who eats in due season for strength and not for drunkenness. Let us then for ever banish this Baccha­nalian custom from this and all other such like days of Solemnity, and let us leave it to those whose King is a child, and whose Princes eat in the morning, and drown [Page 72]themselves in sensual delights and pleasures, as the Idolatrous and usurping Princes of Samaria did, as you may see Amos 6.1, 3, 4, 5, 6. Let us, I say, banish this wretched custome whereby the God of glory hath been so highly provoked, and thousands of precious souls have been eternally damned. And let us betake our selves to such a way of rejoycing as may be pleasing to God, and grateful to his Majesty. And,

1. Let us express our joy in his Majesty's Restitution to his just rights both this day and all the days of our lives, by our putting up sincere, hearty, and importu­nate Prayers to God for him. In­stead of being upon our knees drinking healths to him, let us often prostrate our selves before the Throne of Grace to pour out our selves to God for him. Thus the people here in my Text exprest [Page 73]their joy at King Solomons Procla­mation and Inauguration. They cryed, God save the King, and doubtless they did it not for the present onely, but every day of their lives. And indeed this is a duty that we are commanded to performe on the behalfe of such as are lawfull Rulers, whether they be Kings or others. And so to do, the Apostle tels you, is good and acceptable in the sight of Godour Sa­viour, 1 Tim. 2.1, 2, 3. Express we then our joy in his Majesty's Re­stitution, by beseeching the God of life, health and Grace, 1. To give and to bestow upon him both health of body and length of days: say we to God in his behalf, let the King live and let his soul be bound up in the bundle of life with thee. 2. That God would pour down upon him from day to day a greater portion of that Princely and governing spirit wherewith he [Page 74]hath already so plentifully indu­ed him. 3. That he would cause his Crowne to flourish upon his head, maugre all that malice and hatred wherewith Satan hath fil­led his enemies hearts. 4. That he would give our Israel, both Church and State, peace and plenty, truth and prosperity, all his dayes. 5. That he would give him grace more and more to improve his au­thority for his glory and his Chur­ches good: that so when he lay­eth down, together with his life, this transitory and earthly Crown, he may obtaine that heavenly and immortall Crown, which God hath laid up, and will bestow upon all those who love the Lord Jesus, and long for his appearing. 2 Tim. 4.8.

2. Let us express our joy in his Majesty's Restitution, &c. By all outward expressions of it that are lawfull and convenient. Let us [Page 75]eat the fat and drinke the sweet. Let the Trumpets sound, the Bels ring, the Guns roare, the Drums rattle, The Bonfires flame, the people shout, so as if possible to make the very earth to rend with the very loud noises of their shouts and joyful acclamations: thus the text tels us the people here expressed their joy at Solo­mons Praclamation to be King.

3. Let us expresse our joy in his Majesty's Restitution, &c. By yeilding all cheerfulobedience and submission to his Majesty's person and just Authority all our dayes. And this let us resolve to doe though it be improved by his sa­cred Majesty (as I doubt not but it will) for the enacting of lawes to curb and restraine us in the practise of Sin, and in the satis­faction of our brutish and sensuall lusts and pleasures. Let us not obey his Authority onely whilst he [Page 76]commands those things that suite with our interests, lusts and hu­mors: but also when he commands that which is good, though it be cross and contrary to our own wils and interests. So is the will of God that we should do, 13. Rom. 1, 2, 3, 4. 1 Pet. 2.13, 14. If we rejoyce at his Majesty's Pro­clamation this day, and disobey his Authority another day, we shall but evidence our selves to be Hypocrites, and make our selves the more obnoxious to his wrath and justice.

4. Let us express our joy in His Majesty's Restitution, &c. By stopping our eares for ever against the bewitching temptati­ons of such as are given to change. Let the smart of our sufferings under past changes, cause us to dread the least thought of making our selves happy by tearing to pie­ces our antient and best forme of [Page 77]Government, and attempting to erect a new. Let us no more lend an eare to those Monsters of Trea­son and Tyranny, who had late­ly cheated us into slavery, un­der a pretence of liberty, and who had brought us into bondage unto their owne wills and lusts, by promising to set us at liberty and make us free. Let the mon­strous opinions and horible confu­sions we have lately suffered un­der them, cause us to tremble at the mention of a Common-wealth Government, that hath begotten them. And now that we have re­covered our Pilot, let us resolve never to cast (or suffer him to be cast) overboard againe, lest we suffer shipshwrack for want of him. Let us resolve, according to the command of God, Pro. 24.21, 22. To feare God and the King, and not to meddle with those that are given to change.

5. Let us express our joy, &c. By blessing and praising that God, who by his power and providence hath so wonderfully brought it about for us. Certainely it hath not been brought about by hu­mane policy, might, or power, but by the spirit and finger of God. Zech. 4.6. 'Tis true, In­ments have been used, and as In­struments 'tis fit they should be ho­nored, and we should blesse God for them. But who was it that raised up those instruments? was it not God? who ( as the Apostle tells us, 1 Cor. 1.27, 28, 29.) hath chosen the foolish things of the world to confound the wise: and the weake things of the world to confound the things that are migh­ty, &c. that no flesh should glory in his presence. Againe, tell me who gave them that wisdom and con­rage wherby they have been ena­bled to effect what they have at­tempted? was it not God? doubt­lesse [Page 79]it was. So that from first to last the whole work is his, and the whole glory and praise of it is due to him. Let us then this day, and all our days, express our joy in it, by giving God the glory of it. And in our rejoycings let us blesse and praise the God of Heaven for this his unspeaka­ble mercy to us, and unto these (almost) ruined Kingdomes.

1. With our souls, and all that is within us. And let us awaken and stir up our souls so to do, as Da­vid did his upon another account, Psal. 103.1. Let us bless him with our souls, by loving, fearing, and admiring of him, and all his in­comprehensible attributes, disco­vered in bringing about His Ma­jesty's restitution. Let us also blesse him, by our delighting our selvs in him. Let us not express our joy, by taking our fill of delight in the creatures, but by delight­ing [Page 80]our selves in God our Crea­tor. And indeed, this is the best way wherein we can expresse our joy upon any account in the world. And such a way of ex­pressing our joy, at the Proclama­tion of His Majesty, would at once evidence us to be the King's best Subjects, and God's best friends and servants.

2. Let us express our joy upon this account, in blessing and prai­sing God with our tongues. Let us open our mouths, and let our lips shew forth the glory of God this day, and all our dayes: God hath given us our tongues to this end, that with them we might shew forth his praise. Letus then in our rejoycing this day be speak­ing of God, and of those glorious attributes of God, which he hath discovered in bringing about this work: This way David resolved to blesse God, Psal. 26.7. & 145.5. [Page 81]and prophecyed that other men should do so too, Psal. 145.6, 7. yea, that one generation should tell the works of God to another, that he might not lose the honour of them, Psal. 145.4. So the present ge­neration should bless God for his mercy in the restitution of his Ma­jesty, by transmitting it to poste­rity, that the generations to come may praise him for it.

3. Let us express our joy upon this account, by blessing God with our lives. Let our lives praise God every day that we have to live for his mercy to us, in the restitution of His Majesty this day to his just Rights. And let us thus bless God,

1. by endeavouring dayly after a more thorough Reformation of our selves and others, as much as in us lies. Now that God hath re­stored His Majesty, let us sit down and consider with our selves what [Page 82]our personal sins are, whereby we did provoke God to suffer the worst of Tyrants to murther his Royal Father, and for so many years to banish his Majesty, & ha­ving discovered them, let us turn from them. Let us do it heartily and unfeignedly, so as never to turn to the commission of them more. O, let us resolve never to provoke this God more, who, notwithstanding our sinful provo­cations, hath delivered us from u­surping Tyrants, and hath resto­red to us our most dread and right­full Sovereign.

2. By dedicating our selves heartily, intirely and sincerely to the fear and service of God. Let the consideration fo the great things God hath done for us, cause us to fear the Lord and serve him with our whole heart all our days, according to that of Samuel, 1 Sam. 12.24. though we have hitherto [Page 83]served Satan, and our own lusts, let us from henceforth resolve to serve no Master but God. As you have yielded your members ser­vants to uncleanness & to iniquity unto iniquity; ev en so now yield your members servants to righte­ousness unto holiness, according to that of the Apostle, Rom. 6.19. and both these things I earnestly beg of you. 1. For your owne sakes. 2. For His Majesty's sake. Lest if you still do wickedly, you provoke the Lord to destroy both your King and your selves. Ac­cording to that of Samuel, 1 Sam. 12.25. But if ye shall still do wic­kedly, ye shall be consumed, both you and your King.

3. By doing what in us lies, in our several stations, to improve his Majesty's Authority, for the right and proper ends of Authority. Let us not any of us endeavour to improve it for by and base ends of [Page 84]our own: to scramble for Honors, Offices, and Preferments for our selves, as others have done under the late Usurpers: But let us im­prove it,

1. For the suppressing of Super­stition, Heresie, and Profainnesse. These are the things that have been the meritorious cause of all our sufferings: let us therefore improve his Majesty's Authority to suppress them.

2. For the effecting of a tho­rough Reformation, both in Church and State according to the Word of God, and the Laws of the land. And let us beg of God to put it into his Majesty's heart so to do.

3. For the propagation of the truth and power of Godliness that all within his Majesty's Do­minions may know the truth and express the power of Godliness in their lives and conversations.

4. Let us blesse God with our lives for this his mercy to us, in re­storing his Majesty, by opening the doors of our hearts unto the Lord Jesus Christ, the King of glory, that he may erect his throne there, so as to reigne over us all our dayes, according to that of David, Psal. 24.7, 8, 9, 10. Christ, as Mediator, guideth all the Affaires of the world. And it is he that hath restored his Ma­jesty to his authority: now in a way of thankfullnesse unto him let us admit him into our hearts, that he may reign and rule over us by his word and spi­rit. Let us serve the King of Kings and Lord of Lords with fear, and rejoice with trembling. Let us kisse the son lest he be angry, and we perish from the way, as we are exhorted to do, Psal. 2.10, 11.

6. Let us (in the last place) ex­presse our joy in his Majesty's re­stitution [Page 86]by giving portions to such for whom nothing is provided. Ther's provision made for you Gentlemen of the Country, som­thing suitable to your worth and quality. Let me desire you to ex­presse your rejoicing in this days solemnity, by giving something to the poor for whom nothing is provided. Let us do this day as the Jewes of old did upon their Festival days of joy and rejoicing; what they did and were enjoyned to do, you may see, Nehemiah. 8.10, 11, 12. Esther. 9.22.

Now to conclude all, if you thus expresse your joy in the so­lemnity of this day, you shall not only be truly blessed in his Maje­sty; but his sacred Majesty shall be as truly happy in you. You shall not onely live happily under his Government here; but you shall for ever live and reign with him in an Eternity of glory here­after. [Page 87]Now to the onely wise God who liveth and reigneth for ever, and doth what pleaseth him both in Heaven above and in the Earth beneath, be Glory, Honour and Immortality for ever and ever. AMEN.