The Second CHARLES Heir to the Reyall Martyr Who for Religion and his Subjects Charter Spent the best blood, that unjust sword ere die d●● Since that rude Soldier peired our Saviour's s●● Who such a Father hadst; art such a Son, Redeem thy People and assum thy Own. A SERMON Preached at the CATHEDRAL CHURCH IN GLOUCESTER, UPON ST. George's Day, On which day His most sacred Majesty CHARLES the SECOND, was most solemnly crowned. By Thomas Carls Mr. of Arts, late Fellow of Balliol college in Oxford, now Rector of Barnesly in Gloucester. PSALM 132.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will make the horn, ( * vid. Hamond in locum. or Regal power) of David to bud, (or rise again gloriously as the Orient Sun): I have ordained (or prepared a lamp (or glory) for mine anointed. LONDON, Printed by T. R. for Peter Dring at the Sun in the Poultry, next door to the Rose Tavern, Anno 1661. TO THE Right Reverend Father in God, WILLIAM Lord Bishop of GLOUCESTER. Right Reverend Father, THE place where this Sermon was delivered, directs me to this dedication; and your early influence among us, emboldens me to hope your Patronage and Protection. I have always, studiously, to my power, avoided the torture of public censure, but now I am forced to submit to the severity of desire; and herein I am willing to grant the request of many worthy friends, that by this new way of self-denial, I may serve my Generation. My turn in the City-Lecture falling upon that happy day, 1 Cor. 12.26. my natural Allegiance bound me to speak a word in season; but I little thought there would have been so solemn an Assembly; but I than saw the Apostle verified, If one member be honoured, all the members rejoice with it. Every Conduit, Cross, and Marketplace in that ancient City, by their Garlands, Crowns and Laurels proclaimed what day it was to England; and indeed the morning preparations for the solemnity of that glorious day, did much satisfy and encourage me, to lift up my voice like a trumpet, and to tell them both their duty and happiness, in their strict Allegiance and fidelity to their unparallelled King; And I hope that those that left no possible expression of joy out of their Festival, will carry on the same cheerful spirit of Obedience and gratitude, at the return of the exercise of your Lordship's Holy Office, and Paternal care for their souls. My necessary retirement of late years to my Country charge, hath too much estranged me from men and books, and all the modern advantages for so solemn a performance; but since my slender pains were so courteously accepted in that great congregation, I hope my boldness in entituling your Lordship to them will be pardoned; for while I hear you have so zealously and happily defended our public devotions, I will not despair of your favour to the meanest son of the Church; while I remain Your Lordship's most humbly devoted Thomas Carls. A SERMON ON THE CORONATION-DAY. April 23. 1661. PSALM XXI. 3. For thou preventest Him with the (a) Or liberal blessings blessings of goodness: thou settest a Crown of pure gold on His head. THE liberal blessings of this gladsome day, which we by a loyal sympathy partake of, challenge an hearty Selah, a ravishing Hallelujah, from every true lover of his God, his King, and his Country. That oil of gladness, wherewith our Royal head is this day solemnly anointed, cannot but run down to the skirts of the Nation: We being therefore so miraculously prevented with the blessings of goodness, let us loudly echo their Hosanna to our David, Psalm 51.1. when our God is setting a Crown of pure gold upon his head. While therefore Ispeak of the things of God, that concern the King; if your Christian attentions crown my meditations, I hope you will receive (and I wish you might with all its due accents) verbum diei, in die suo. It was a pious exhortation, and a strange prophecy of a worthy person, (b) Dr. George Wild Bishop of London declared in a Sermon preached at Oxon before the members of the house of Commons there assembled. 1643. ●on Psalm 12.8, 9 now a reverend Father of the Church, about fourteen years ago— when we were fallen into an Iron age, and never dreamt Domitian's dream, or thought of this golden and peaceful time we now behold.— Be we but content (saith he) to wait God's leisure, without murmuring and distrust, here in his own house, and we shall behold the Buckler of the North, and the sword of the West meet, and concentre triumphantly in the East, and there make up a wreath of bays, and a chaplet of roses for that head, that hath been so long crowned with thorns. This day I may say is this Prophecy, and my Text fulfilled in your ears. Verse 1. The King shall rejoice in thy strength, O Lord, exceeding glad shall He be of thy salvation. Verse 3. For thou preventest him with the blessings of goodness: Thou settst a Crown of pure gold on His head. If I am unmethodical in my discourse, impute it to the Hyperbaton of joy: the natural disorder of that heightened passion, may not misbecome this day. This day 'tis just a twelvemonth, since we were singing another tune in this City; But blessed be God, while I was performing my duty, the joyful news was brought that the Phanatique cloud was dispersed, which threatened the preventing of all these blessings of goodness: and therefore since the Ruler of the stars hath been so favourable, as to crown this year thus with thy goodness; that we have an unparallelled Prince, for sufferings and virtues, after a twelve years' divorce from his people, so unanimously owned, so I appily returned, so gloriously received, so firmly established, so universally beloved, and so solemnly crowned, as it is this day, we cannot but take up this holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or song of triumph: and bear our part in the burden of this Psalm of prayer and say, as the King shall rejoice in thy strength, O Lord, so will we sing and praise thy power. Verse 13 The whole Psalm seems to be penned on purpose for the coronation of a King, and is primarily to be understood of David, the proverb of Kingly blessings: with reference to Christ, the antytipe of David, and author of those blessings: and is very applycable to every godly Prince, that writes after David's copy, and Christ's example, and through many tribulations, enters into the glory of his kingdom. If I should draw the Parallel throughout the Psalm, between King David and our pious Sovereign; I might possibly seem tedious, but be neither guilty of falsehood, nor flattery, both which are abominable in this sacred place. In the former part the first seven verses of the Psalm, there is a notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Enumeration of those signal blessings, wherewith God blessed them both, and for which therefore they both bless God. Salvation in the first verse. Verse 1 Satisfaction in the second. Coronation of his head in the third verse. Prolongation of his life in the forth verse. Glory, honour, and Majesty in the fifth. Superlative benediction, Excessive joy in the sixth, nay providentially settled, as the Abstract of blessings, and that for ever. And all this heap and load of bounty, flowing from the favourable countenance, and the never failing mercies of the most high, verse 7. From God's gracious acceptance of the King's prayers, v. 2. and his preventing grace in the King's extremities, verse 3. not flowing from any merit of his own, but because of his constant faith, and trust and confidence in God, verse 7. which is the best foundation of an unmovable and settled continuance of all there. And in the latter part, (that we may know at the same time in which the King is so happy) what shall become of his enemies; and that his enemies may know what will become of all their treacheries and conspiracies: both their prosperous rebellions, and their yet undiscovered stratagems and machinations:) there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a confession, or acknowledgement of God's power, or a prophecy of their destruction, that hate the Lord's Christ. His hand, his right hand shall find out them that hate him, Verse 8 verse 8. In the season of his angry countenance, they shall be suddenly and dreadfully consumed, v. 9 or prepared as a fiery Oven against the opportunity of his vengeance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as the Septuagint reads it. Nay their seed and offspring utterly extirpated from among the children of men, verse 10. And because they blotted such a mischievous device, which they were not able to perform, verse 11. And yet, though their power was weakened, their will was not wanting, and they fought, as it were, the last man against God: therefore now will God laugh at their calamity, and make them the sport of his fury, the But of his vengeance, emptying his quiver upon the very faces of them, and cut them off with a methodical destruction, as the words enforce it, verse 12. And what can be the conclusion of both these? viz. the preservation of this anointed, and the confusion of this and their Adversaries; but let God be exalted in his own strength, and so will we sing and praise his power— who giveth such deliverance unto Kings, Psalm 144.10. and rescueth David his servant from the hurtful and cruel sword. Now because this third verse contains so full a reason, and ground of the King's unexpressible joy, O how greatly shall he rejoice! because it immediately follows the only Selah of of the Psalm, and appears by the first particle, for, to be the cause of the lifting up, both of the heart and voice, both of David and Israel, of King and people: I have confined my thoughts to that alone, leaving the rest of the Psalm to your occasional meditations: and herein we have enough to carry on the parallel, to teach us our duty and happiness in the King's honour and deliverance. Here is 1. The division. His unexpected restauration. Thou preventest him with the blessings of goodness. 2. His splendid inauguration. Thou settest a Crown of pure gold on his head. In both we have to consider these three things. 1. The Author. Thou, O Lord. 2. The Object, or subject of these great things. Him, the King. 1 David in the letter and original. 2 Charles the second, in the transcript and copy. 3 The Act of special grace and favour: that's twofold. 1 Preventing him with all his do, with his most gracious favour. 2 Furthring him in his great happiness with his continual help. 1 Delivering him from wrong. 2 Restoring him to his Right. 3 Settling him in his throne. 1 Bestowing blessings upon him: and those 2 The blessings of goodness, liberal blessings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 And that by way of Preventirn: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unthought of, unasked of him. Again. 1 a Crown; nay, two Crowns for David, as many, or more for our dear Sovereign. 2. Of Gold, not of thorns, nor of lead, though weighty and full of cares. 3 Pure gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an honourable Imperial Crown. 4 Upon his head, not over it as Edward the fifth, not only in his eye; not to aim at, but to enjoy and wear. 5 And lastly; Set it; settled, placed, confirmed, established. In such a large field, I shall only gather some flowers to wove a Civique garland for our Caesar, that at least we may also crown him with our loyal thoughts, our hearty wishes, and and our Religious prayers: and first let us look on the Original awhile, and see David's enlargement: that we may make room for his Majesty's honour to be seen. If we consider him in the sacred story from his first anointing by Samuel, to the end of his reign, 1 Sam. 16. we shall find much of this free and preventing grace of God bestowed upon him: and indeed God is not satisfied to give when we ask, but before we think of mercy to bestow it, that is, his Prerogative, that is, his delight. 'Tis the blessing of God's goodness to prevent with tender mercies. To prevent, and with a blessing, and that of goodness too, that is the fat of the sacrifice, the Crown of benediction: thus it was with David, thus with us too. When he was following the Ewes great with young, Psalm 78.71. 1 Sam. 16.6. a Kingdom entered not into His thoughts: yet than praevenit Deus. He was sent for by Samuel: Eliab his elder brother was not taken, nor any of his brethren, but He, a youth, a stripling, anointed then, and by divine appointment entititled to the Crown. For this Crown he stays some years, 1 Sam. 26.10 till Saul the Tyrant and cruel enemy of David was dead, and His day was come; and all the while that the evil spirit of Saul stirred him up, to plot and contrive David's destruction; what a heap and catalogue of preventing mercies and memorable deliverances are registered in the latter half of that first book of Samuel. How often was Saul hindered from actual murder of David? 1 Sam. 19 ibid. 1 Sam. 19.20. sometime by the unmatchable love of Jonathan, saul's own son: sometime by the kindness and policy of Michael, saul's own daughter. One while by transforming saul's Pursuivants into Prophets. Nay, if that will not change his furious resolution, but he will himself pursue David, you'll find him tamed to a proverb, Ibid. v. 23. and like Saul in the Gospel, not now a persecutor of David, but a Prophet also in samuel's College. But yet the fear that David will enjoy the kingdom, makes Saul continue his impotent fury: and then though good David is forced to fly, and banish himself, yet he is not starved: The Priests rather shall relieve him with Hallowed bread, (though that cursed Doeg makes them pay for it with their lives;) 1 Sam. 22.18. yet though the plot be against the Priests, as well as the King; (and truly for no other cause but their faithfulness to the King) Blessed be God for all their malice, Abiathar is escaped, an honest high Priest, to maintain the succession. 1 Sam. 22.20. Nay when the ungrateful men of Keilah will betray their Deliverer, 1 Sam. 23.12. giving up David into the cruel hands of Saul, though He had saved them from the Mosse-troopers of the Philistines: God will reveal the conspiracy, and give him opportunity to escape. 1 Sam. 23.19. And when the Ziphites turn Intelligencers, and help Saul to environ David, so that his escape is thought impossible: God will divert the fatal stratagem by the Philistines Invasion. Yet Saul seeks to slay him day by day, 1 Sam. 24.4. and at Engedi it happens that David had opportunity to slay Saul, but he only cuts off the lap of his garment, and God sends Saul home from the slaughter, with that merciful conviction. This and much more is registered for our instruction, that we might consider how often (as he saith) there was but a step between him and death: yet he lives still, 1 Sam. 20.3. and after his patiented waiting upon God, He is at last Possessor of the regal Crown: and that is brought him too by an Amalekite, not by an Israelite, lest the people should brag that they gave him the Crown, 2 Sam. 1.10. still to show the prevention of divine bounty. Well, Crowned he is, and He reigns in Hebron seven years, and is still followed with preventing grace; a golden chain of multiplied preservations, till about thirty years after, 2 Sam. 5.5. the King of Ammon's crown is set on too: 2 Sam. 12.30. a Massy crown of finer gold, and precious stones in it; which Crown (say all the Interpreters) this our Text is meant of; and this was a mere prevention of Mercy, for you will find, that David (though He was David was under a sad cloud at that time, and his sin upon sin, one to cover the other, the murder of Uriah, to cover his Adultery with Bathsheba, had rather rendered him liable to a severe judgement, then fit for so rich a crown; but as before in his distresses by Saul, vitam petiit, He asked life, and God gave it Him; so now, veniam petiit, He begged pardon, and God forgave Him. The story of David, if I should tract it step by step, would yield a Volume, rather than a Sermon. Not an honest English man among us, but might take his Bible, and with a grateful acknowledgement, turn most of it into an Allegory for this Day. Three things more I cannot but point at in David; two of which concern Kings in general, but all three are most eminently applicable to our most gracious Sovereign, and so I shall be led by the hand into my intended Application. 1. God the setter on of Crowns. The first is in the Text expressed: Tu posuisti; God is the setter on of Crowns. This to rectify our judgements, which if they were in this point erroneous, 'tis hoped they are by this time somewhat convinced by providence, which hath been the great argument all along. For if this be true, that Per me Reges regnant, that God is the Sovereign Imposer and Disposer of Crowns, then let the ambitious Absaloms' and Jeroboams of the world, that 1. Usurp Crowns take notice of this act of God; 1 Against Usurpers of Crowns. not ipse sibi, sed Deus ipsi. David did not snatch at it, and set it on his own head, but God did set it on David's head. The Crown is in God's hand, saith Esay 62.3. And I have set thee this day over the Nations, saith Jeremy 1.10. Where it is rightly placed, there is God's right hand in it. Well might therefore the Emperor's stile themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so significantly stamp their coins with a hand coming out of the clouds, and setting a Crown upon their heads. 2 Again. 2. Against Deposers of Kings. Let such as pretend to a power of disposing Kings, consider, that there is a noli me tangere engraven upon every imperial Crown: such as david's was over Judah, and (as it was excellently cleared by that (a) Sir Orland Pridgman. incomparable person, in his late charge at the solemn trial of the Regicides) such is the Crown of England, an Imperial Crown. In this sense only can that phrase be rightly understood,— Against thee, thee only have I sinned, Psalm 51.4. Though Murder and Adultery, even in King David were great sins, yet he was accounted to none but God. And thus it is held forth in those excellent * Canons set forth in 1640. Can. 1. concerning Regal power. Canons, That, There is no superior coercive power on earth, neither in the Pope, nor in the people, over the Kings of England, and therefore for Subjects to bear arms against their Kings, offensive or defensive, upon any pretence whatsoever, (they are the very words of the Canon) is at least to resist the powers ordained by God; and St. Paul saith, They receive unto themselves damnation. 'Tis a concerning case (Beloved) and therefore give me leave to say the more. Hear the sad complaint of a Reverend (d) Dr. H. King Bishop of Chchester, n a Sermon preached at Paul; Cross, March 27. 1640 Text Jer. 1.10. pag. 36. Vide etiam p. 27 28. father of our Church, above twenty years ago on the anniversary of such a day as this,— Arise, O sword, and smite my shepherd, Zac. 13.7. was the barbarous inhumanity used towards Christ, and I confess (saith he) ofttimes since practised upon his Vicegerent. I do not only mean the sword of excommunication more frequently used by the reverend Bishop of Rome then his Crosyer, (at which weapon Knox and Buchanan have showed themselves as cunning Fencers as he) but the material and criminal sword, and this defended as stiffly by those you scarcely would suspect. Men, who like the mutinous Israelites upon all occasins of pretended discontent, cry down Moses, and set up an Idol, made out of popular votes and contributions. Men who have found an arm to wield the sword of Justice, which God never appointed, in the manage of which irregular authority they have presumed to set the people on the bench, and place the King at the bar. Good God Who would think this should be verified within eight years! I should not trouble your loyal ears with such discourse as this, but that it is too manifest, that the Conclave and the Consistory do in this point jump together, and a great many (that cry out against Popery, and fain would buzz it in the heads of the vulgar, that the Priests and the Gentrey will club to bring it in) they d; I say, by these Antimonarchical principles work jorney-work to the Jesuits, to the ruin of a reflourishing Church and State, and the carrying on of the great project of their Catholic Dominion. Let us (beloved) be more wise hereafter; Tu posuisti will be Scripture still. God is the setter on of Crowns. This day is the marriage of the King to his people; and matches you know are made in heaven; The Contract is long since past, this is the solemnity of the Royal Espousals: The Crown is the gold ring, and let the Motto be still, (since it is of Gods devising, * Mat. 19 6. Quae Deus conjunxit, nemo separet; What God hath joined, let no man put asunder. He is to set it on, Kings are not to catch at Crowns. He alone disposes them, Subjects are not to snatch off Crowns. 2. The second thing more remarkable, is this, that as He receives his power from God, so one of his first cares is to provide for God's honour, A King's first care is for Religion. in the Reinstitution of true Religion. God miraculously restores the King; and He, as the tribute of thankfulness endeavours to restore the worship of God in its purity; and by this indeed He is chief set as blessings for ever, by forwarding his people's eternal blessedness. You shall find this in the fixth of the second of Samuel, as soon as the Kingdom was confirmed to him, the house of Saul growing weaker, and the house of David stronger, (for Saul the father was dead; 2 Sam. 4.5. and Ishbosheth saul's son, that was set up by Abner his Uncle, was cut off by Baanah and Rechab, two of the chief Commanders in the Army.) His first care, I say, after the settling of his Kingdom, was with solemn joy and triumph to bring back the ark of God. to his own City, and its proper resting place. 2 Sam. 6.17. This remarkable passage in the story applies itself, and therefore since our Sovereign is confessedly on all hands, so religious and zealous for the restauration and advancement of the reformed Religion, established by Law; I hearty wish and believe you'll join with me in the prayer, 2 Sam. 6.12. that all the honest Obed-edoms', that give the Ark houseroom in their hearts and families, may feel the manifest blessings of pure Religion: and that those rash and inconsiderate Uzzahs that will needs be meddling with the Ark, under pretence of upholding it, (supposing every stumble of the Oxen, may prove an overthrow of the Ark itself, which God hath more care of then they consider) I wish they may remember how he was there in the place, 2 Sam. 6.7. immediately smitten for his error, that they may not by their rashness cause a breach among God's people. 3 The third remarkable passage in King David's story, is most applicable to our dear Sovereign, that now is; and 'tis the glorious Return of David to his Jerusalem in peace after the mishaief and confusion of a strong conspiracy managed by one that was both Absalon and Achitophel too, The King's return. and like Herod (styled by Caussinus the unfortunate Politic) was a man sprung out of nothing, O. C. and yet built his fortunes as high as a Throne. Our sins were great, and alas, are so still, and the sad thoughts, that we were not ripe, for Mercy prevented me, else in the Tropic of our condition, at the turning of our captivity, I had burst forth to this purpose last year, and on * Which was my turn in the Lecture at Gloucester the day that Lambert was brought to London Prisoner. Verse 43. Easter day, preached unto you the Resurrection of a dying Nation, represented out of David's Chronicle; in the Exemplary contention between Judah and Israel, about bringing back the King; as you have it at large in 2 Sam. 19 where the Holy Ghost takes notice in the last verse, That the words of the men of Judah, the royal Tribe, were fiercer than the words of the men of Israel. But blessed be God, the King and His Household were safely brought over the water; 1 Sam. 19.41. and the moderate men of Israel, that followed many of them after Absalon, did hearty join with the Talkative men of Judah that were all along true to the King, and like loyal Subjects, hand in hand, brought the good King with great pomp and triumph into Jerusalem. When success (which had blinded) had opened their eyes, and Absalon the Rebel and Usurper was taken away; then the divided Nation is united in their desire of David's return with honour; quarrelling for pre-eminence in duty; nay, 2 Sam. 19.20. cursing Shimei comes out the first of all the house of Joseph to meet him. Indeed the patiented bearing of God's frowns, (as David did, when he fled from his royal Chamber of Jerusalem) is the best preparative to his smiles. And the restoring of a pious Prince to his just rights and happy Government, is worthy of the strife of God's people: and doubtless God hath a blessing in store for them that were so zealous in that good work. For besides their share in the blessing they receive from the father of their country, their memory will be blessed in future generations. And give me leave to annex a good wish too, to this third notable particular, so eminently made good in the return of our gracious King. That, Since (as that blessed Saint his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 27. To the P. of Wales. p. 2. Father foresaw and prophesied) the mountains of congealed factions are by the Sunshine of God's mercy, and the splendour of his virtues thawed and dissipated, and the forked arrow of factious emulations is drawn out, and he makes it his constant business, with all Princely arts and clemency to heal the wounds, That now we would believe, that our Religion and our Loyalty cannot be parted without our sin and our infelicity; and from henceforth strive who shall be the best Christian, 1 Pet. 2.17. and the best Subject: for Fear God, Honour the King (in St. Peter's style, have not so much as a conjunction copulative to part them. And if any discontented Sheba, 2 Sam. 20.1. upon a pretended interest in the King, shall blow the trumpet of sedition, and bring the people from bragging of their ten parts in David, to cry out they have no part at all in the son of Jesse: If ever again ye go to your Tents, O Israel, surely the Lord of Hosts will make ready his arrows upon the string against the very faces of you, and make a wise woman able to throw the son of Bichri's head over the wall. 2 Sam. 20.22. Thus I have pressed upon your thoughts and thanks, these three special and choice observations in a practical way: 1. That God is the right desposer of Kingdoms. 2. That a good Kings chief care is for Religion. 3. That such a King trusting in God, shall be restored with greater honour to his throne. Thus much of the Original, David, by way of Parable. Now as duty binds me, of David's Copy, in plain English. And now I am at a loss where to begin, and must contract my meditations, that I may not hinder the enlargement of your joy. We are scarce yet awaked out of our National amazement at the wonderful acts of divine providence in this year of Jubilee, wherein the Riddle of joseph's preferment hath been resolved, Psalm 130.7. and the plentiful redemption of Israel from their Egyptian bondage, G. Monk. reacted and outdone: To him that raised up a Moses to conduct us, and made him a second Joshua too, to give possession of our Canaan to the redeemed ones, let us, Now, first and always give the praise; Holy and reverend is his Name. Psalm 111.9. Well might the Pope tell an English Gentleman, in the midst of our greatest confusions, that our Nation was the land of wonders, because we changed our Religion once a month, and our Government once a week: He little thought of the great wonder, which, since, our eyes have seen: that all those changes did work together; through the overruling providence of him that changeth not, to bring about the Royal Exchange, the happy restoring of that Government, which we hope will never change. Time was when we could scarce hope for this day, nay some would not hope for it, though they did desire it: it could not be, they thought, without blood; therefore they rather begun to lie down under the burden, as Issachar, rather hugging their wounds, then looking out for a cure for fear of torture.— and truly our case was so desperate, that had not God, like the good Samaritan, poured oil into our wounds, by saving and restoring his anointed, with the wholesome help of his right hand, we had been as Sodom, and like unto Gomorrah. Rom. 9.29. Ezek. 18.29. But his ways were equal, though ours were unequal. To look back on our many miseries, Judg. 21.25. Virgil. when there was no King in our Israel, were but— Infandum renovare dolorem, and that would be improper on a day of triumph. No, Beloved, since we are, even to miracle, prevented with the blessings of goodness; and God is this day setting a Crown of pure gold on our Sovereign's head: let the perpetual Amnesty be confirmed, and all the dire effects of war and violence be buried in Oblivion. Ephes. 4.20. — I'm sure we have so learned Christ. But that we may not lose ourselves in this Labyrinth of joy, I shall follow the clew of my Text, and briefly show you our happiness in the King's honour, which will excite us to pay our duty and homage to his Crown: let us therefore cheerfully put in our claims at the Court of Heaven, and having our Petitions granted, perform the best office at his Coronation (i) Proclaim his virtues, and pray for his felicities. What the Prophet saith of the Lord Christ: that God will shake the heavens and the earth, Hag. 2.7. — and the desire of all Nations shall come; we may apply in a qualified sense to our dear King, the Lord Christ After a terrible conclusion of the European world, the temple of Janus was suddenly shut, an unexpected peace ensued among all the dissenting kingdoms round about, and the desire of these three Nations did come home, and indeed so highly hath it pleased God to honour our Augustus (for so we are told Charles signifies) that the Miracle of a general peace attends the beginning of his actual reign, who is not only the desire of his own people, but the admiration of foreign Nations. And we trust and pray that the glory of this latter house raised by God's special instrument, the valiant Zerubbabel, shall be greater than that of the former. In honour of whose prudent and matchless achievements. Hag. 2.9. His Majesty sure is crowned upon St. George's day. 'Tis wonderful to consider how God prevented us with his liberal blessings, which the Fathers call benedictionem dulcedinis, the blessing of sweetness itself; the very cream and quintessence of blessing lay in the prevention of the mercy. Our hearts (God knows) panted for the King's return, and we thought it seven years' first; seven years, shall I say? An age; an age, shall Isay? nay, every day as much; and yet he returned before we could in any reason or conjecture expect him. God had wonderfully preserved him, Psalm 91.3. Delivering him from the snares of the hunter, and mighty Nimrods' of the Earth; and (to show still the prevention of goodness) when we would willingly have been at the expense of blood, to purchase his presence and protection, He brought Him to us crowned with the Olive of peace, and the Laurel of victory, wreathed into one garland, bringing him back into the Loyal City, between a matchless pair of Royal brothers, with thousands of drawn swords, and yet no blood spilt.— Did not the * Duke of Gloucester dead since the King's return. Fatal Title of the place wherein we meet, compress my thoughts, 'twere easy to expatiate here.— but, Surely the divine Providence so ordered it on purpose; that we should eye the Person as extraordinary, for whom he hath done such great things. That his entrance into the World, May 29. 1930 1660. and his entrance into His Palace (both on the same day of the month) should be attended with Wonders. * Charles the second born May 29. 1630. being Saturday. On Sunday, his father, King Charles the first, came to St. Paul's. to render thanks, where these verses were presented to them An Eclipse on Monday following. His Birth with a miracle in nature, a bright star at midday; His bringing back with a Miracle of Providence, a Constellation of once divided affections. Rex ubi Paulinas accessit gratus ad Aras, Immicuit medio Lucida stella polo. Dic, Divina mihi tranctans aenigmata coeli, Haec Oriens nobis, quid sibi stella velit? Magnus' in Occiduo Princeps modo nascitur orbe, Moxque sub Ecclypsi Regna Orientis erunt. After Caesar's death we are told that such a star appeared, which was commonly talked of, as if it were Caesar's soul. What was the Roman Caesar's Epilogue, was our English Caesars Prologue. I will not launch out into the unridling of dark Prophecies, I need not construe Grebner's predictions, but certainly some great thing was presaged by such an unusual Herald. But that observable Motto on the coin, stamped on purpose in honour of his Royal birth, as it was true in the sense then meant, so I hope and believe it will be verified with advantage in his future glorious Reign; Hactenus Anglorum nulli. Never yet was any English man born Prince of great Britain, France and Ireland before him. My meaning is, that since He may truly say, that the Moto's of his three glorious Predecessors in their coins, are still ●●●rant with him; Posui 〈◊〉 ●torem meum. Qu. Eliz. K. James. Charles 1. 〈…〉, dissipentur inimici, and 〈…〉 Regno. I say, that as there was none like before him, so he may prove thrice blessed in his Government, and the None-such of the Princes of the Earth. I believe you come prepared to excuse me, if my piety to my renowned Sovereign, break forth more solemnly this day, I never had such an opportunity before to cast in my Mite into this Treasury. Whiles therefore his real virtues transcend my Panegyric, and my conscience bears witness that I speak the truth in Christ, Rom. 9.1. I lie not. If I should be silent? I should prevaricate against the truth; and for you not to desire to hear it, were to declare yourselves most unthankful to God, who hath blest you with so religious, so just, and yet so merciful a King. I have observed it usual for our divine Orators, in the most eminent pulpits, to affect their hearers with the most eminent virtues of their present Prince, and in speaking of those three, his Predecessors lately mentioned, I never observed much flattery, but usually they fall short, as I must needs this day. The truth is, I am not personally so much acquainted with his merit (having never had the happiness to see the face of this glorious Sun since he shone among us) I am, I say, neither Courtier, nor Orator enough to speak his just character. That his daily endearing actions, imprint on the hearts of all, even his very enemies, if any such be left, and their conversion be not perfectly wrought by his unparallelled conversation. Me thinks I have said enough already, to heighten our due esteem of so superlative a blessing, and for this days felicities, to cause an April shower of tears of joy. Let us therefore (briefly, yet seriously) consider whose Head is crowned this day. A person of most High birth: most Religious education like David; a man, I verily believe, after Gods own heart, trained up in the advantageous school of afflictions: patiented in Adversity; for, like David, though the Crown was his by succession, yet he waits twelve years till God's time is come to set it on, and surely miraculously preserved for this purpose. A person naturally of a most majestic countenance, yet mixed with so much sweetness and humility, that his presence awes and invites at the same time. Of an unmovable constancy in religion; of a fixed confidence and trust in God, demonstrating his innocency by his freedom of converse, without distrust of any. A strennous defender of the true faith; a Pious Promoter of primitive discipline; a zealous Reformer of corrupt manners; and that by his own example, as well as Precept; being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living Law, a walking statute; Regis ad exemplum. knowing that to be the more taking rule of the twain. And surely (dear Christians) when we have commented in our thoughts upon these, and the rest of his several perfections, (which I am not able sufficiently to express) we cannot sure but believe, that God hath set him as blessings for ever: blessings in the abstract, and in the plural, and for ever; not only his ever, but the ever of our posterity. How then can we choose but cry out, in the stile of the Counsels to their Emperors. Carolo secundo a Deo custodito, coronato, vitam longam, Regnum prosperum, prolem foelicem, vitam aeteraam. A long life, a glorious reign, a happy offspring, and everlasting felicities. And therefore to conclude, let us never hereafter hearken to the ra●ling Rabshak●hs of Rome, nor the popular insinuations of Geneva; nor the Phanatique enter prizes for a fifth Monarchy; but gladly acquiecse in this days manifest decision of the long controversy, and shout with heart and voice. Vive le Roy; Vivat Rex: God save the King. Now to God the Father, who hath mercifully restored the father of our Country: To God the Son, our Lord Jesus Christ. who hath so wonderfully saved His anointed: and to God the Holy Ghost, the ever blessed Spirit, who hath to this day preserved the breath of our Nostrils, be given and ascribed by us and all the faithful servants of the King of Heaven, and all the loyal Subjects of his Deputy on earth. The largest kingdom, the greatest power, the highest glory, this thrice happy day, and for evermore, Amen, Amen. FINIS.