A SERMON PREACHED BEfore His Majesty at White-Hall, On the 24. of March last, being Easter day, and being also the day of the Beginning of His majesties most Gracious Reign.  
¶ By the Bishop of Elie His majesties Almoner.  
¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty. ANNO 1611.   

A SERMON PREACHED BEFORE His Majesty at White-Hall, on Easter day last.  PSAL. 118. verse 22. The Stone, which the Builders refused, the same Stone, is become, (or made) the Head of the Corner. 
THE Stone, which the Builders refused: saith the Prophet David. This is the Stone, which ye Builders refused: 
Act. 4. 11.  saith the Apostle Peter. And saith it; of CHRIST our Saviour, Hic est lapis, He is the Stone. And saith it; to Caiaphas and the rest, that went for Builders. We know then, who this Stone is, and who these Builders be, to begin with.  
And in the very same place, 
Act. 4. 10.  the same Apostle telleth us further, what is meant by Refused, and what, by made Head of the Corner. Quem vos, whom ye denied and crucified: that was, His refusing. And then, Quem Deus, whom God hath raised again from the dead; 〈◊〉 was His making Caput Anguli. Refused, when ● Three days ago. Made Head, When? This very day: for, Hic est dies, followeth straight, within a verse, 
Verse 24.  This is the Day. Which Day, there is not one of the Fathers, that I have read, but interpret it of Easter Day.  
And so we have brought the Text, and the Time together. We know, who is the Stone▪ Christ. Who the Builders: Caiphas and those with him. When refused? In his Passion. When made Head? at his Resurrection: that is, this day▪ which day is therefore, (at the 27. verse) said to be, Constitutus dies solennis: made a solemn Feast day: in condensis, on which the Church to stand thick and full: usque ad cornua Altaris▪ even up to the very Corners of the Altar.  
This (I take it) is a good warrant, for our Church, to make this Psalm, a select choice Psalm, for this Day; as peculiar and pertinent to the Feast itself. And a good warrant, for us, so to apply it. It is the Holy Ghosts own application, by the mouth of S. Peter: we may boldly make it, ours.  
But though this be the chief sense: yet, is it not, the only. The chief it is: for the Spirit of prophesy, is in it, which is the testimony of jesus. 
Apoc 19  Yet, not the only: for according to the letter, we cannot deny, but that originally, it was meant of David. He was a Stone too, and in his time refused: yet after, raised by God to the highest place, even to be King of his people. The Chaldey Paraphrast,) (the oldest we have) is enough for this; thus, he turneth the verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Child, whom the chiefest men oppugned, He of all the Sons of Ishai, was made Ruler of Israel. A second sense than it hath, of David.  
And, by analogy, it will bear a third; and will sort with Ours, or with any Prince: in like manner banded against, and sought to be put by, as He: and yet, after brought by God, to the same place, that David was. To any such it will well agree, and be truly verified of him, and rightly applied to him. And, I confess, I chose it the rather for this third. Because, (as this year falleth out) upon one day, (and Hic est dies, This is the day) We have in one a memorial of two benefits; of our saviours exalting, by his Resurrection: and of our Sovereign's exalting, and making Head of this Kingdom. Both, lighting so together, we were (as me thought) so to remember the one, that we left not the other out. And this text, will serve for both. Both, may in one be set before us: and so we rejoice and render thanks to God for both: For the Lord Christ▪ and for the Lords Christ, under one.  
Three senses then, there are of the Text and (to do it right) we to touch them all three. 1. Christ in prophesy. 2. David in History. 3. Our own in analogy. But will give Christ the praecedence. Both for his Person, He is David's Lord, and the head of all Head-stones. It is meet, 
Col. 1. 18.  He have primatum in omnibus, He 〈◊〉 all things, have the pre-eminence: And, for that the truth of the Text, never was so verified in any, as in Him. We may truly say, None ever, so low cast down: None ever, so high lift up again as He. Others refused, but none like Him: and their heads exalted, but nothing in comparison of His .1. First then of Christ's, 2. after of David's briefly▪ 3. and last, of Our own.  
To apply it to Christ. The Stone, is the ground of all. Two things befall it: two things as contrary as may be .1. Refused, cast away: 2. then, called for again, and made Head of 〈◊〉 Building. So, two parts there are, to the eye, 1. The refusing. 2. and the raising: which, are his two estates, His humiliation: and His exaltation.  
In either of these, ye may observe, two degrees. A quibus, and Quousque: By whom, and How far: By whom refused? We weigh the word, Aedificantes: Not by men unskilful; but, by workmen, Builders professed: It is, so much the more.  
How far? We weigh the word, Reprobaverunt. usque ad reprobari: even to a reprobation. It is not improbaverunt, disliked, as not fit, for some eminent place: but reprobaverunt, utterly reprobate, for any place at all.  
Again, exalted, by whom? The next words are, ● Domino, by God, as good a Builder, nay better, than the best of them; which makes amends for the former.  
And, how far? Placed by Him, not in any part of the Building: but, in the part most in the eye, (the Corner:) and, in the highest place of it, (the very Head.)  
So, Rejected, and that by the Builders, and to the lowest estate: And from the lowest estate, exalted in Caput Anguli, to the chiefest place of all; and that, by God himself. This for Christ.  
And David is a Stone, and so is Ours, and so is every good Prince, Lapis Israel, (as jacob in his Testament calleth them. 
Gen. 49. 24 ) And Builders there be, such as by office should, but many times do not their office, no more than Caiphas here. Reprobaverunt is, when they devise to put Him by, 
Psal. 62. 4.  whom God would exalt: And Factus Caput, when God, for all that, doth them right, & brings them to their place, the Throne Royal. As, This was the day, when God so brought David, (as appeareth by the 24. verse:) And Hic est dies, This is the day, when he brought His Majesty to be Head of this Kingdom. O● these in their order.  

The Stone that the Builders refused, etc.  
THe estate of mankind, as they are in Society, either or Church or Kingdom, is, in divers terms set forth to us in Scripture: Sometimes of a Flock: sometimes of Husbandry: otherwhile, of a Building. Ye are his flock, divers times in the Psalms. 
1. Cor. 3. 9  You are God's Husbandry, You are God's building, both in one verse▪ Now, the Style of this Text, runs in terms of this last, of Building, or Architecture. For here are Builders, and here is Stone, and a Coin or Corner, and a Top or Turret over it.  
Of this Spiritual Building, we all are Stones: and (which is strange) we all are Builders too: To be built, and to build, both Stones; in regard of them whom God hath set over us; who are to frame us, and we so to suffer them. Builders, in regard of ourselves first: then, such as are committed to us, by bond, either of duty, or charity; Every one, being (as St. chrysostom saith well) de subditâ sibi plebe, quasi domum Deo struere; of those under his charge, to make God an house. As Stones; it is said to us, by S. Peter, 
2. Pet. 1. 5  Super aedificamini, Be ye built up, or framed. As Builders; it is said to us, first, by St. Jude, 
lud. 20  Build yourselves in your most Holy faith. Then, by St. Paul, Edify ye, or build ye one an other. Be built; 
1. The. 5. 11  by obedience & conformity: Build yourselves, by increase in virtue and good works: Build one an other, by good example, and wholesome exhortation. The short is. This is to be our study, all: if we be, but ourselves, every one in himself, and of himself, to build God an Oratory; If we have an Household, of them, to build him a Chapel. If a larger circuit, than a Church. If a Country or Kingdom, than a Basilica, or Metropolitan Church: which is properly, the Prince's Building.  
This in the Text (the builders here were in hand with) was a Basilica: for it was the frame of the jews Government: but, is applied, to all States in general. For jury was the Scene or Stage, whereon the errors or virtues of all Governments, were represented, to all posterity.  
Four words there be in the Text. 1. Aedificantes, Builders. 2. Lapis, Stone. 3. Angulus, a Corner, and 4. Caput, the Head. From the first word Aedificantes; this we have: That States would not be, as Tents: set up, and taken down, and removable. They would be buildings; to stand steady and fixed. Nothing so opposite unto a State, as not to stand.  
2. From the second, Lapis: that, this building would be, not of clay and wood, or (as we call them) Paper walls: but, Stone-worke, as strong, as defensible, as little subject to concussion, or combustion, as might be.  
3. From the two parts specified; first, Anguli: This Stone-worke, is not a wall, forthright, to part in sunder, or to keep out: but, it consists of diverse sides: those sides meet in one Angle: where if they meet, and knit well: all the better will the building be.  
4. Caput. And they will knit the better, if they have a good Head. For, where they meet, no place so much in danger of weather going in, and making the sides fly off, if it want a Covering. A head it would have, to cover it: It is a special defence, and beside, it is a Sovereign beauty, to the whole building.  
And that Head, would not be of plaster, to crumble away: or of wood, to warp or rot, with the weather: or of lead, to bow or bend, and to crack: but of Stone, and the principallest Stone, that could be. The chief part it is, the head: the chief care, & consultation would be, what Stone meet for that place: for indeed, it is all, in all.  
That: is the consultation here. Here is Christ, 
The first sense, Christ.  what say you to him? He is a Stone. 2. a building Stone. 3. a Corner Stone. 4. a Headstone. A stone. So the Prophet's term Him. Dan. 2. 34. Zachar. 3. 9 Esay 28. 16. And so the Apostles, Peter, Acts. 4. 11. Paul, 1. Cor. 10. 4. 1. In his birth: daniel's stone, cut forth without hands. 2. 
Dan. 2. 34  In his passion: Zacharies stone, 
Zach. 3. 9  graven, and cut full of eyes all over. 3. In his Resurrection: Esays stone, laid in Zion, 
Esay 28. 16  Qui crediderit non confundetur, He that believeth in him then, shall not be confounded, saith Saint Peter, 1. Pet. 2. 6. Hic est lapis. He is the Stone of our faith, saith St. Peter, 
Acts 4. 11  Lapis erat Christus. And Petra erat Christus, saith St. Paul. 
1. Cor. 10. 4  He is the Stone of our Sacraments, the water of our Baptism and of ou● Spiritual drink: both issue from him. A Ston: first, for his nature, of the earth as Stones are, out of Abraham's Quarry (saith Esay) to show his Humanity. And, out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very lowest parts of the earth (saith the Apostle; 
Esay 51. 1 ) to show his Humility. 
Ephe. 4. 9  Indeed nothing so subject to contempt, to be trodden on, to be spurned aside, as it. And such was his condition, Vermis, non homo, 
Psal. 22. 6  and, Lapis, non homo. A Worm, or a stone, and no man.  
A Stone will endure much sorrow, nothing more. And, who did ever suffer like Him? or in his suffering, who more patient, or still, or stone-like, than He?  
But the chief virtue of a Stone is: that it is firm and sure; And so is Herald Ye may trust Him, ye may build on Him. He will not fail you. What ye lay on Him, 
Psalm. 40. 3  is sure. David may have sure footing, 
Exo. 17. 12  and rest his feet. Moses, his hands. ●●cob, 
Gen. 28. 11  his head, on this Stone. This, is it he hat●● his denomination from. He that trusts in him▪ nothing, 
Mat. 16. 18  not the gates of hell, shall prevail against him. Trustiness, with non confundetur, the chief virtue of a Stone: of Christ: and of those, that are Headstones by, and under him.  
But, there are Stone, that lie scattered, that will neither head well, nor bed well, (as they say) not meet, to build withal: meet, for nothing but to hurl, and to do hurt with. But Christ is a Stone, to do good with, to build with, Lapis ad aedificationem. And, He loveth not to scatter, or be by himself, 
Prou. 8. 31.  His delight is, to be with the Sons of men: and to grow with them, into one frame of building.  
A Cornerstone. Of all the places in the building, that one special place, liketh Him: where the sides meet, there He is. To join together, to make two one, 
Ephes. 2. 14.  He loveth it above all, stretching Himself, to both walls, that both may rest on Him.  
And lastly, Lapis primarius, a Headstone. For, there he should be; there, is his right place, and it will never be well with the Building, till He be in that place; till Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caput, in omni procuratione, The highest and chiefest end of all. This he is, and in the end, This he will be: if not by Men, yet by God.  
But now, we have to do with Men: and we are to put it to voices, their voices, with whom he lived, what they think of Christ, for Caput Anguli. It is returned, Quem reprobaverunt: He is refused. 
Luke 19 14.  Will ye hear it, from themselves? Nolumus hunc regnare, We will not have him King; not in that place; no Head, in any wise.  
But à quibus, Who were these? These were foolish people, 
jere. 5. 4.  that knew not the virtue or value of a Stone: no heed to be taken what they cry. We will get us, 
jere. 5. 5.  with jeremy, to men of skill; that know, what Stone is for every place, professed builders, by their trade: But these also, were no better conceited of Him, than the other: for, do any of the Rulers make any account of him? joh. 7. 48. As who say, None of them neither, The very Builders refuse him too.  
Well, we will make the best of it: It may be, not for the Head: But, there be more places than that: if not allow him there, yet he may be in some else. Improbaverunt, it may be, but not reprobaverunt: disallowed, but not cast aside quite. We ask then, how far? Will ye put him up the second time, and (to see the Quousque, in kind) will ye put up Barrabas with him? No● hunc. 
john 18. 40.  sed Barabbam. So it went: That was their verdict. Now, by this time it is reprobaverunt, (as flat as may be) a refuse indeed, and that with a foul indignity.  
But these, were but the vulgar, again. What say the Builders to this? He, or them, that took himself for a very Vitruui●s, such a workman, as he said, all the rest understood nothing at all, the Master-builder Caiphas, 
joh. 11. 49. 50.  he was flat, Expedit, It was expedient he should die; be cast aside into the heap of rubbish, be put out of the building, clean. That, is his doom.  
Now, lay these two together. To be refused, is not so much; it may be, it is of such, as are ignorant. But, to be refused of Builders, and those the chief, is much; for, they are presumed to be skilful. Again, to be disliked for the chief place, not so much; if not for that, he may be for another: But, to be utterly reprobate, (that is,) not refused, for the Head, nor refused for the Corner, but refused simply for any room at all: not in the tap, nay not in the bottom; not in the Corner, nay not in any rank of 〈◊〉 Building: that, is as much as may be. And this, was Christ's lot.  
Yet this was all but in words, nothing was done to him; But there is, a reprobation, in deed, ●nd that is yet far worse. And to that, they proceeded, even to actual matters, to real reprobation. Before they cast him aside, (this poor Stone,) they hacked and they hewed it, and mangled it piteously, they showed their mali●● even in that, 
Zach. 3. 9  too. Celaverunt Sculptur am eyes▪ saith the Prophet, their tools walked on him, they graved him, and cut him with a witness, and made him full of eyes, on every side. Wh●● skilled that? What disgrace, or what sorrow is done, to a Stone, the Stone feels it not. The cry, of Non hunc, or the edge of the graving tool, affect it nothing. True: But he was Lapis viu●s, a living Stone, (as Peter calleth him, 1. Pet. 2. 5.) a Stone that had life; life and sense, and 〈◊〉 all: Felt his graving, the edge and point both▪ felt his despising, the scorn, and malice both▪ (of the twain; this the more,) but both he 〈◊〉▪ When they made furrows on his back, 
Psal. 129. 3.  with th● scourges: 
Matth. 27. 29.  when they plaited the Crown 〈◊〉 Thorns, and made it ●it close to his head; 〈…〉 digged his hands, 
Psal. 22. 16.  and feet, he felt all. 〈◊〉 endured it patiently, tanquam lapis: but he 〈◊〉 it sensibly, tanquam viws. Had quick sense, 〈◊〉 his pain in graving: had lively apprehension of his contempt in refusing.  
And these very two words, (in the Text ● Lapidem, and Reprobaverunt, set out unto 〈◊〉 both parts of his Passion fully; As if, he 〈◊〉 been Stone, so laid they on him: As if he had been a Reprobate, so powered they all disgrace upon him. And, even as a Stone he was in his Passion. For, as the Stones give against the weather: so, was there not to be seen upon him, a bloody sweat? 
Luke 22. 44.  Did he not give (as it were) of himself, against the tempest came? And when it came, was it not so strange, (even that, which this living Stone suffered;) as the dead Stones, that had no life, as if they had had life, and compassion of his case rend in sunder with it? 
Matth. 27. 51.  Lapidem then, is true.  
And, for reprobaverunt, that is, as true. For how could they have entreated a reprobate, worse than they entreated Him? In his thirst, 
john 19 29.  In his prayer, In the very pangs of death, what words of scorn and spiteful opprobry? 
Matth. 27. 47, 49.  what deeds of malice and wretched indignity? Of himself, it is said, (and by way of exaggeration,) He humbled himself to death, 
Phil. 2. 8.  the death of the Cross: of them, it may be no less, Reprobaverunt ad mortem, mortem Crucis, they rejected Him to death, the death of Reprobates, the death, whereunto a Curse is annexed, the death of the Crosse. And, never gave Him over, till they brought him, 
Matth. 27. 60.  Lapis ad lapidem, into a grave of Stone, and rolled a Stone upon him, and there left him. And thus much, for Lapis quem reprobaverunt.  
It is the Feast of the Passeover; We now, pass over, to His other estate; His Exaltation, ad Caput Anguli. Were it not strange, the stone should be rolled away, and this Stone should be digged up again, and set up in the Ants, the place most conspicuous, (that is) made a Cornerstone: and that, in the very top, the highest part of all, (that is) made a headstone? Were not this, a strange Passeover, from death, to life; from lowest reprobation, to highest approbation; from basest reproach, to greatest glory?  
But, seeing builders (we see) may be deceived, and that in Capite, (as we find here) and that, though Caiphas be one of them; and a stone may have wrong; would it not be well, we called to scrutiny again? Is there any builder yet left, before whom, we may bring the matter? Yes, 
Hebr. 3. 4.  there is. Every house is built of some 〈◊〉 (saith the Apostle) but he that is the Builder of all, is God. He that set up, this great vaulted work, of Heaven over our heads: that laid the Cornerstone of the earth; 
job 38. 6.  He is a builder. 
Psal. 104. 3.  But he that layeth his Chamber-beames in the waters; Et appendit terram super nihilum, 
job 26. 7.  hangs this great Mass no man knows upon what: He that beginneth at the top, and builds downwards, Heaven first, and then Earth: (as he did) he passeth all ours, he is a skilful builder indeed. Is he of the same mind? Offer Christ to His probation. He will reprobare reprobantes, condemn them, that so refused Him: And all will turn, 
1. Pet. 2. 4.  quite contrary: Saint Peter saith it. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate with men, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chosen of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing worth, with them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious, with him: Meet to be in the building; Nay no building, meet to be, without him. And in the building, if any part more object to the sight, than other: there. And in that, if any place, higher than an other: there. In aedificio, Angulo aedificij, Capite Anguli. In the building, the Corner of the building, the head of the Corner: (that is) in the highest place, of the chiefest part of all. This, he thought him, and as he thought him, so he made him: and made him so this day, the day of His Resurrection. Whom they cast down, God lift up, from the grave: whom they vilified, he glorified, glorified and made him Caput Anguli, The head of the Corner.  
How of the Corner? 
Anguli.  The Corner, is the place, where two walls meet: and there be many two's, in this Building. The two walls of Nations, jews and Gentiles: The two, of Conditions, bond and Free: The two, of Sex, Male and Female: the great two (which this day we celebrate,) of the Quick and the Dead: above all, the greatest two of all, Heaven and Earth.  
The two first meet in Him: There was a partition, but He down with it: Et fecit vtraq●● unum. Ephes. 2. 14. So that, there is neither 〈◊〉 nor Greek, 
Gal. 3. 28.  neither bond nor Free, neither Male●● Female, but all one in Christ jesus: Yea, the Quick● and the Dead, both live to Him. And all these, so many Combinations, as in the Centre, meet in Him: and He in the midst of all, draws all, and knits all, in one holy Faith; one blessed hope of his Coming; one mutual unfeigned love, towards each other. Ex te Angulus, well said Zacharie. 
Zach. 10. 4   
And as Unity, 
Caput.  is in the Angle; so Order, is under the Head, As all, one, in Him; so He is Head of all. Head of the Jews, jesus, in their tongue: Head of the Gentiles, Christ in their tongue: Head of the Church: 
a Col. 1. 18.  Head of all Principality and 
b Col. 2. 10.  Power. Therefore this day, Christ that died, rose again, that He might be Lord, both of Quick and Dead, Rom. 14. 9 And of the great Angle of all, 
Mat. 28. 18  consisting of Heaven and Earth; for all Power was given him in heaven and earth, and He made Head of both.  
Now then: will ye lay these together? there can come to a stone, no greater dignity, then, there to be (in the Head.) To any stone; but it is much increased, by that Circumstance, that it is not only, Lapis, (barely:) but, Lapis quem reprobaverunt, that now is there in the Head: Not any stone, but a stone so refused (as we heard) for such a stone, there to be; from that Terminus à quo, to come to this Terminus ad quem, from so base an estate, there to be; that is a great increase to it. And thirdly, by such a person, a Builder so matchless, there to be: that is yet a degree higher: and this triplicity exalteth much his Exaltation. That by God, and not God's suffering, but his doing: and that, factum mirabile, his wonderful doing, it came to pas●e. As indeed, wonderful it is to see, that which all the world now ●eeth: Christ, that for the present, was so strangely dejected: since, to be so exceedingly glorified: So many knees to bow to Him, 
Phil. 2. 9 10 11.  so many tongues to confess Him, His Name to be above all Names, heaven and earth to be full of the Majesty of his glory.  
Now, from these two words, Caput, Anguli: that which we learn morally, is: to make much of the two Virtues, commended to us, in these two words: Virtus Anguli, and Anguli sub Capite.  
First, the virtue of two walls united in one Angle, that is, Unity. For Christ will not be Caput Maceriae, of a Party wall, but of an Angle joined. He is not of their spirit, that so they may be Head, care not, though it be of never so broken a wall.  
Secondly, not every Unity, but unitas ordinata, that hath, or is under a Head. For it is not, Cuiusuis Anguli, but Anguli cui Caput: not of every Angle, but of an Angle, the unity whereof, is neither in the tail, nor in the sides, but in the head: That is, commendeth to us, as Unity against Division, so Order against Confusion. They that can be content to corner well, but would be Acephali, Headless, have no head, please him not: no more do they, that would join, but would be Polycephali, have a Consistory of heads, many heads: as many as the Beast of Babylon. For sure it is, and Angle can have no more heads but one. To love an Angle well, but an Angle that hath a head, and but one head. To love a head well, but a head, not of a single wall, but of an Angle. Both these, & both to be regarded. 
Zach. 11. 7. 10. 14  They be Zacharies two staves, bands, & beauty, which uphold all government; break one, and the other will not long be, unbroken. The head without Unity: Unity without the head: either without other will not long hold.  
Both then: but especially unity, for that cometh in here, no● necessarily, as doth the head: but extraordinarily. And therefore extraordinary regard, to be had of it. For I was thinking, why he should here in this second part, say that He was made head of the Corner: Why should it not suffice, to have said, factus est Caput, and no more? Or if more, factus est Caput Aedificij? to have said, He was made the head: at least wise, made the Head of the whole Building. Why must Anguli be added? What needed any mention of the Corner? no occasion was given, no mention was made of it, in his Refusing: The word head, would have served ●ully, to have set His Exaltation ●oorth. Some matter then there was, that this word must come in. And sure, no other, but to show, Christ● special delight and love of that place. At his rising, 
joh. 20. 19  this day, Stetit in medio: and here he is come to his place again: for Stetit in medio, and Caput Anguli, come both to one. Therefore, that like love, like special regard, be had by us, of that place, and of the virtue of that place, (unity:) that it be sought and preserved carefully, that the sides fly not off, the well knitting whereof, is the very strength, of the whole Building.  
By Bede, it is rendered, as a reason, why the jewish builders refused our Saviour Christ, fo● the head place, Quia in uno pariete, stare amabant. They could endure no Corner; they must stand alone, upon their own single wall; be of themselves, not join with Gentile, or Samaritan. And Christ they endured not, because they thought, i● he had been head, he would have inclined that way. 
joh. 10. 16  Alias oves oportet me adducere. Alias, they could not abide. But sure, a purpose there must be alias oves adducendi, of bringing in others: of joining a corner, or else we do not facere secundùm exemplar, 
Heb. 5. 8  build not according to Christ's pattern; our fashion of Fabric, is not like his. They that think, to make Christ head of a Single wall, are deceived: it will not be: They that say, So the head, all is well, it skills not for the Corner, err too. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cornerstone first, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a headstone after. And they that had rather, be a Front in a wall, then in a meaner place sub Lapide Angulari: And they, that stand upon their own partition, and will not endure to hear of any joining, care not what become of Angulus, if it were strooken out: 
Phil. 2. 5.  the same mind, is not i● them, in neither of them, which was in Christ jesus. His mind we see. He looks to the Angle, as to the head; and to the head, as to the Angle. And they build best, 
Luc. 7 35.  that build likest him, Wisdom is justified of all her Children.  
And last; the due●y of the whole Second part, and so, this days du●ty, is this. When the headstone is brought forth, and reared, (as to day it was,) we are to prosecute it, 
Verse 25. 26.  with Hosanna, and Benedictus qui venit, (as it straightway followeth in the Psalm) with acclamation of, Grace, Grace unto it. 
Zach. 4. 7.  For so, (saith the Prophet) Lapis primarius, would be laid, with rejoicing. Rejoicing: as in His regard, that hath obtained his due: so, even in the buildings, that hath got such a head; such, and so gracious a head, as could endure, thus to be refused by them: and yet, admit, yea even those that so refused him, (if the fault be not in themselves) to be Stones in his building, for all that: and to be members of the Body, whereof He is the head.  
Then secondly, as God, hath: so we to make him, head. Actually, we cannot, he is made to our hands: but, in account we may: Giving him, the highest place in all our respects; Magnifying his Name, and his Word, above all things: his Word, 
Psal. 138. 2.  making it our chief ground: his Name, and the Glory of it; making it, our chief end. That other considerations carry us not away, as these builders here it did, of Venient Romani, 
joh. 11. 48.  or, I wot not what; but that ever, (as the Heathen Lawyer said) it be, Potior ratio, quae facit pro Religione, the best ●eason, that maketh best for Religion, and for the good of the Body of this head (that is,) the peace of His Church. And this, for, Lapis erat Christus.  
But, 
The second sense▪ David.  Lapis erat David, is likewise true. Therefore, that we do King David no wrong, let us show, how it fits him too: but briefly, because, this, is not His day. David was a Stone. The jews say, it was his nic-name, or name of disgrace; that, in scorn they called him so. For that, all his credit (forsooth) came, by casting a Stone, and hitting Goliath, by chance, right in the forehead: and so, they thwited him with that name. They gave it him, in scorn: but he bore it, in earnest. For sure, much sorrow he endured: had, that property of a Stone. And nothing could remove him, or make him shrink, from his Trust in God, or from his Allegiance to Saul his liege lord: that quality also.  
And, refused he was: not as Christ, we must not look for that, neither in him, nor in any. God forbid, that any, ever should be so refused, as he. As Christ: none, but Christ. No: but yet, in his degree refused he was, though. A hard time he had, and many hard terms, and hard usages he endured, for many years together; pursued, and followed, and should have been no head, nay, should have had no head, if He had been gotten.  
Refused, and by whom? Even by Saul, all his life time: 
2. Sam. 2. 8.  and when Saul was dead, Abner refused him, and set up another against him. And when he was out of his Country, 
1. Sam. 29▪ 4.  in Gath, refused there too, 
1. Sam. 17. 28.  by the Princes of Achis. And even at home, by his own brethren, & father's house. Yea Samuel himself, 
1. Sam. 16. 6.  had given it away, (the Head-place) from him, to Eliab, and so refused him; but, for God. And these, went then, for the chief builders in Israel, at that time. So, the builders refused him.  
But, after all this, all this notwithstanding, this Stone became the head, (that is) David got the Crown, and was King at last. For, (head) is the King's Name. So doth Samuel call the King. 1. Sam. 15. 17. So doth Esay cap. 7. 4. So doth Hose. 1. 11. But especially, so Daniel in express terms, 
Chap. 2. 38.  Tu es Caput aureum, speaking to the King, Thou art the head of gold.  
Head, and of the Corner: that is (as some interpret it) of juda, and Israel; But that is thought somewhat hard. For those two, were not two Kingdoms, nor ever so reckoned, till Roboams time. And, what if David, had not happened to have been first King of one Tribe, and after, of all; should he have lost this name then? Should he not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Shall no King be Caput Anguli, if he have but one entire kingdom? Shall not Solomon as well as David? No question but he shall.  
The better part therefore think good, to give it that sense, which never fails in any State: and which sundry times ye shall find pointed at by David himself, as in the 
a Vers. 9 10 12.  115. before, and in the 
b Ver. 19  135. after. Yea even here in 
c Ver. 2. 3  this Psalm at the beginning, Dom●●s Israel, and Domus Aaron, the house of Israel, and the house of Aaron; that is, the two estates, Civil and Ecclesiastical, which make the main Angle, in every Government. God himself hath severed them, and made these, two: but to meet in one; not one to malign and consume the other. And, the happy combining of these two, is the strength of the Head, and the strength of the whole Building. If it bear but upon one of them, it will certainly decay. It did so in Saul's time: He little regarded the Ark, and less the Priests. David saw Saul's error, and in his Psalm (where he singeth▪ 
Psalm. 75. 3  Ne perdas, to a Commonwealth) promiseth to have equal care of both pillars, and to uphold them both.  
The first Book of Chronicles, is sufficient to prove, and persuade any, he dealt in both, as chief over both. Not by right of Priesthood, for none he had. And that of his prophesy, is as cold. Others also did the like, Asa, josaphat, Ezekias, josias, that were no Prophets, nor ever so accounted.  
In the Law, (it is Philo's note) both Tables meet in the fifth Commandment, (which is, the Crown Commandment,) as it were in an Angle; which Commandment, is placed (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in the middle or confines of both tables, that of Religion; and this other of justice Civil: That, with the right arm, the Prince may support that, and with the left, this, and so uphold both; 
Mat. 21. 42  And in the Gospel, Christ applieth this very verse, to himself, as heir of the Vineyard. Heir he was not, but as King, not as Priest; He could not; for of that Tribe he was not borne but was called to it, 
Heb. 7. 13. 14.  as was Aaron.  
Since then, here we find both, and that David was both, it is no error (I trust) to call a King, Caput Anguli; no more is it, to call him Lapidem primarium, or angularem, choose ye whether. The Persian (by the light of nature) called the King Ahashuerosh (that is) Sovereign head. The Grecian (by the same light) called the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base or Cornerstone of his People.  
Shall I add this? This word (Stone) which is here affirmed, of David, in this verse: is, in the new Testament five several times, turned by the Syrian Translator, Cepha: thrice in the three 
a Matt. 21. 42 Mar. 12. 10 Luke 20. 17  Gospels: once in the 
b Acts. 4. 11  Acts: and once in 
c 1. Pet. 2. 7  Saint Peter. So that he did not think it strange, to ●all King David Cephas. So Cepha, as well said of David, as of Peter. And 
d 2. Sam. 5. 2 1. Chro. 11 Zach. 4. 10  Tu pasces, as well said ●o David, as Pasce to Peter. And Zorobabel hath ●n his hand, the Line, as well a josua the high ●riest, towards the building of the Temple. The ●hing, the duty itself, and the bounds of it, let us ●ay forth and agree of, as we can: but sure, the Name, is not to be stood on; it cannot be de●ied Him.  
ANd now to ourselves: 
The third sense. His Majesty  to whom, as This is the day which the Lord hath made, touching Christ, and his Resurrection; so is it, likewise, the day, that he hath made the second time, by making ●●n it, his Majesty head of this Kingdom, the ve●y Name whereof, hath affinity, and carrieth an ●llusion to the term, Anguli, in the sound of it.  
And, neither were your Majesty, without your part of refusing, in a kind: but did participate, somewhat of it, with David, though in a ●esse degree. Good and firm and sure, though your Right were as any Stone; yet allegations were studied, to subject it to question, yea, to refusing. For, did no body ever see, a project drawn, wherein some other stone was marked out, to have been caput Anguli? Yes, it is 〈◊〉 known, T●les were raised, and set on foot, 〈◊〉 Books written, to that end.  
And, they took themselves for no mean● workmen, that were the devisers of them: tha● both at home and abroad, contrived it another way: and plotted, to have put You by, and 〈◊〉 have had some other Headstone, of their own hewing out, in your room.  
Yea, to make your case, yet more like 〈◊〉 Christ's case: even the High Priest, he that clai●meth Caiphas' place, He and his crew, had the●● hands in it. We may no less truly, say to them, than St. Peter did to Caiphas; Quem vos, Wh●● ye would have cast aside, if ye might have 〈◊〉 your wills. And to that end, had your fir●● Breves ready drawn, and sent abroad; and others, in a readiness, to second them.  
Yet for all their Breves, and Bulls; this 〈◊〉 is the Head, for all that. Factus, made he is, and▪ made by God: For à Domino, Gods doing it wa●● evidently, that after so much plotting, so many years together; at the very time, God bow●● the hearts, of so many thousands, as it had be●● the heart of one man, to agree in one: as th●● all that foresaw it, thought it had not bee●● 〈◊〉; and all that saw it confessed it admirable; and all men said, 
Psal. 64. 9  This hath God done: for they saw evidently, It was his work.  
The head, You were then made: and head, not of One Angle, as You were before (for Caput Anguli, I hold a King to be, though he have but one Kingdom) but Caput Trianguli, Head now of three, even of a whole Triangle. So their titles were dashed, their plots disappointed, and all their devices, 
Esa. 29. 16.  as the Potter's clay. Yours it was of right, and God hath brought You to it: So it is; and our eyes do see it, and our hearts joy in it, and our tongues bless God for it; and here we are, this day, with all praise and thanks to acknowledge it, that so it is. It is a part of this days duty, that so we should acknowledge it, and give him thanks for it, that brought it to pass.  
And, may I not further, put you in mind, of another making yet? And it is not impertinent neither: to this day, especially. For, after the first making or placing: look, how many after attempts are made, to unmake or displace the Headstone again; so many times, as it is heaved at, to that end; and those attempts defeated: so many new placings, so many new make, are we to reckon of 〈◊〉 was made Head, not only when Soul, and ●●ner sought to put Him down, and were put down themselves; which was, before he came to the Crown: but, even after he had it, & had worn it long, when Absalon and Sheba refused Him (being their head,) & cried, 
a 2. Sam. 20. 1.  No part in David, and so, sought to set him besides the Throne▪  
And builders there wanted not in that design, Absalon had 
b 15. 31.  Achitophel, and 
c 9 30.  Amasa▪ two as principal Master-builders, as then were any. When God brought David back to his Seat again, and delivered Him from them, that sought to remove Him from it: He did as good, as place Him in it, anew. David himself saith so, before (at the 13. Verse.) He 〈◊〉 shrewdly lifted at, and ready to turn over: but God stayed him, and set him right, in his Seat against. And in very deed, the Verse next before (the 21.) where he saith, God had heard him, and was become his deliverer, make the writers to think▪ this Psalm was indited rather for this Second▪ then for His first placing.  
Now, a like Second making, we may well remember: and we cannot do it better, then upon this day. This day (as we shall see) hath an interest in it. That, since Your setting in the Seat of this Kingdom, Some there were, bvilder's one would have taken them to be, if he had seen them, with their tools in their hands, as if they had been to have laid some foundation; where their meaning was, to undermine; and to cast down foundations and all: yea to have made a right Stone of you, and blown you up among the Stones, you, and yours, without any more ado.  
And, Master builders they had amongst them, (so they will needs be accounted) that encouraged their hearts, and strengthened their hands, to the work. And that, they might do, there was no Seal to hinder it: But disclose it, that they might not, for fear of breaking a Seal: there was a Seal for that. And thus did they aedificare ad gehennam: edify their followers to Helward, to set them forward and 
a Acts. 1. 25.  send them to their own place. That Day, which God ●●ndid that wretched design, and brought their mischief upon their own heads, That Day, did GOD make you Caput trianguli, the second time. That Day, that He brought you back (if not from death itself, yet) from death's door, from the very gates of destruction, That Day, was a very Easter day to You, though it were in November. 
Heb. 11. 19  And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a sort, a very Resurrection: as very a resurrection, as isaack's was, which the Apostle there speaketh of: That Day, the destroying Angel, (I am sure) passed over You, and so, it was truly the Feast of the Passeover. Fit therefore to be remembered this day, Hic est Dies, This is the day of the Passeover, This is Easter day, the day of the Resurrection.  
But, to return to the first making of all. By the true course of the year, this month being the very month, this day being the very day, of that, of the first laying this Headstone: We are, (as before in Christo Domino, so again here) in Christo Domini, to prosecute it with David's cry of Hosanna, and Benedictus: and with Zacharies acclamation, of Grace, Grace unto it, even to this Headstone. Grace, in His eyes that so made you: And again, Grace, in their eyes and hearts to whom he so made you: But above all, the Grace of all Graces, that you may make him ever your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your stone of 
a 1. Sam. 7. 12.  chief trust, and your 
b 20. 19  mark of highest regard in al● your Counsels and purposes, that so made you: And, seek to reduce the disiecta latera, the sides and walls flyen off, of this great Building (for which the world itself was built) His Church; and reduce them to one Angle: the greatest service, that can be done him, on earth.  
And so: he that, this day made You the Head: so make You, and so keep You long, and many days. He that refused, them that refused You, (refused them, with reprobation,) still may he so do, toties quoties, to their continual confusion; That, the Head over the Triangle; and the Triangle under the Head, may many years stand fast, and flourish; in all peace, plenty and prosperity, health, honour, and happiness. And, after all: He that hath crowned You here, with two Crowns, already; crowned You also with the third, of Glory, and Immortality, in his Heavenly Kingdom▪  
I have now done. Only I would move one thing, and it shall agree well, with that hath been said of the Cornerstone: and it shall serve to further our duty of thanks, and be a good closing up of the whole. Many ways, was Christ our blessed Saviour a Cornerstone: among others, especially in this, saith St. Hieron. Quando agnum, cum pane coniunxit, ●iniens unum, inchoans alterum, utrumque perficiens in semetipso. One chief Corner point of his, was: when he joined, the Lamb of the Passeover, and the Bread of the Eucharist: ending the one, and beginning the other, recapitulating both Lamb and bread into himself: making that Sacrament (by the very institution of it) to be, as it were, the very Cornerstone of both the Testaments.  
No act then, more fit for this Feast, (the Feast of the Passeover,) then, that act, which is itself the passage over, from the old Testament to the new. No way better, to express our thanks, for this Cornerstone, then by the holy Eucharist, which itself is, the Cornerstone, of the Law, and the Gospel.  
And, there is in it a perfect representation of the substance, of this verse and Text, set before our eyes: wherein, two poor Elements of no great value in themselves, but, that they might well be refused: are exalted by God, to the estate of a Divine Mystery, even of the highest Mystery in the Church of Christ.  
And, a kind of resurrection there is in them, and therefore fit for the day of the Resurrection, (as ever in Christ's Church, Easter day, hath pleaded a special property in them) Sown, as it were, 
1. Cor. 15. 43.  in weakness and dishonour: and (after they be consecrated,) rising again, in honour & power.  
And that, a great honour and power: not only to represent, but to exhibit that it representeth; nor to set before us, or remember us of; but even to serve us for a Cornerstone: first, uniting us to Christ the Head, whereby we grow into one frame of Building, into one body mystical, with Him. And again, uniting us also, as living stones, or lively members, omnes in idipsum, one to another, & altogether in one, by mutual love and charity. 
joh. 6. 56  Qui comedit de hoc Pane, & bibit de hoc Calais, manet in me, & ego in illo. He that eateth of this Bread, and drinketh of this Cup, abideth in me, and I in him. There is our Corner with Him. 
1. Cor. 10. 17.  And again, unum corpus omnes sumus, qui de uno Pane participamus. All we, that partake one Bread, or Cup, grow all, into one Body mystical. There is our Corner, either with other. By the same means, expressing our thanks for it, and by the same, possessing ourselves of it; sealing up both ways our duty to GOD, for making CHRIST the LORD, our greatest and chiefest: and for making his Anointed this day, under him, either in their several degrees, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our chief, or head Cornerstone. For which, together with all other his benefits, but specially, as the time calleth to us, for these two, [Christ's rising] and [Our Sovereign's raising to his Royal place,] render we, as we are bound, to GOD the FATHER, etc.