A SERMON PREACHED upon the Anniversary Solemnity OF THE Happy Inauguration OF Our Dread Sovereign LORD King JAMES II. In the Collegiate Church of Ripon, February the 6 th'. 1685/6  
By THOMAS CARTWRIGHT, D.D. Dean of Ripon, and Chaplain in Ordinary to His MAJESTY.  
LONDON, Printed by J. Leake, and are to be Sold by Walter Davis, in Amen-Corner. MDCLXXXVI.   

To my LORD, THE Lord HENRY, EARL of PETERBOROW, Groom of the Stole, and First Gentleman of the Bedchamber to His MAJESTY, one of the Lords of the Honourable Privy-Council, and Knight of the Most Noble Order of the GARTER.  
My LORD,  
HOmilies are by our Rubric (and the Statute) to give place to Sermons, where they may be had; and therefore the Minister who Officiates on the King's-Day, is obliged rather to Preach a Sermon of his own Composing upon the same Argument, than to Read the Homily concerning Obedience to Rulers and Magistrates. This, I doubt not, was cheerfully done by Persons and in Places of the greatest Eminency; and we in the Country thought ourselves bound to be as Dutiful as those in higher places; as Affectionate to his Majesty's Service, tho' not so Eloquent: And tho' many of Richer Parts, have of their Abundance cast much more into this Treasury; yet Men of Meanest need not despair of His Majesty's Gracious Acceptance; 
Mar. xij. 42.  whilst, like the poor Widow in the Gospel, they come to Express their Pious Officiousness to Support his Crown, by their Oblations; tho' they betray their Poverty by the Meanness of them, and show how much greater their Zeal is than their Abilities to serve Him.  
This I did (as well as I could) in His Majesty's Collegiate Church of Ripon; nor is it Ostentation, that makes me Preach it over again from the Press, but pure Charity towards the Cure of the Leprosy of those Rebellious Principles, which every Priest must needs see tokens enough to discern to be that Plague in the Head, which renders too many among our People so utterly unclean, as that they are only fit to dwell alone, and without the Camp of Israel. 
Leu. xiij. 44. ves. 46.  And as the Priest under the Law, who attempted the Cure of any other Leper, was by God's Direction to begin at the Right Ear, 
xiv. 14.  and from thence to proceed to his Right Hand; so, I thought myself obliged to Print what I had Preached, that they might Handle what they had heard, and be the more perfectly Convinced, how much it concerns us to Endeavour their Cure, and them to join with us in our Prayers to God for the Perfecting it.  
The Subject Convinces me, how ready some will be to take Offence at the Author and Argument of this Sermon; and tho' I neither fear the Censure, nor court the Favour of Men so disaffected to the Government; yet I thought myself obliged to make Choice of such a Patron, as had been a Pattern of Loyalty to others, and was Himself Able and Willing to Protect both; and to Maintain that Truth, which hath been the Rule of Your Life: Your Lordship's Devotion to Your Prince, and Zeal for His Service being as well known as Your Person. And tho' there be little in this Discourse Worthy of Your Judicious Eye, or Owning; Yet the Cause which it Pleads, being That for which Your Honour hath always Expressed so Great a Concern, as to venture Your Life and Estate in it, makes me not Despair of its Acceptance: And Your Eminent and Undeserved Goodness, of which I have had so long Experience, secures my Pardon for Prefixing Your Name to it.  
If my Abilities had born Proportion to my Will, it should have been as far beyond, as it now will fall short of Your Lordship's Expectations: But my Comfort is, That as it gives me an Happy Opportunity to Testify my Gratitude for Your former Favours, so there will be a Power in Your Acceptance to make Plainness an Ornament, and to Oblige others to think well of the mean but sincere Performances of him, who accounts himself obliged to be, as well as to subscribe himself,  
My Lord, Your Lordship's, In all humble Duty, and Unfeigned Observance, THOMAS CARTWRIGHT.   
1 KINGS viij. 66. 
On the Eighth day he sent the People away: and they Blessed the King, and went unto their Tents joyful and glad of heart, for all the goodness that the Lord had done for David his Servant, and for Israel his People.  

WE are now happily Assembled in the Collegiate Church of Ripon, (endowed and conferred upon us by the Bounty of our Royal Founder King JAMES the First, of ever blessed Memory, in the Second Year of his Reign) to Celebrate, 
Aug. 2. 1604.  according to the Laudable and Religions Practise of good Subjects in former Ages, the Joyful Inauguration of his Grandson, our Gracious Sovereign Lord King JAMES the Second; on the First Day of the Second Year of his Reign. And we may now remember, with Comfort and Satisfaction to our Consciences, how the Men of Ripon (or our Friends of Ripon, as they Ironically called us) were singled out and traduced, not many Years since, by Julian Johnson, Ferguson, and other hot-spurs of the same Faction and Sedition, (who were then carrying on an Accursed Conspiracy against the Crown and Church of England) and Exposed to the Madness of the People, to be Ridiculed and Reviled for our early, and then unfashionable Loyalty, expressed in our Address; in hopes that they might either have Laughed or Frighted us out of our Duty and Religion.  
Now that we may testify to the World our unmoveable Steadiness, and the renewed Evidence of our Fidelity to the Crown in all unshaken Principles and Practices of Loyalty; let us do the proper Work of the King's Day in its season.  
Let us Bless God for the miraculous Disappointments of all the malicious Hopes, and infernal Designs of those Bloodthirsty Men, being not only agreeable to their Anti-Monarchical and Anti-Episcopal Principles; but, in truth, inseparable from them. Let us be joyful and glad of heart, for all the goodness that the Lord hath done for David his Servant, and for Israel his People. Show your Love to his Person, and your Zeal for his Government; resign up yourselves (as you have done your Charter) to Him, not doubting of a proportionable Favour and Encouragement: and as you have stood to your Prince in his severest Trials (according to your bounden Duty) so let it not be in the power of any Discontented Persons whatsoever, to Taint you with the least blemish of Disloyalty.  
We want nothing (blessed be God and the King, as to our External State) but what to wish for. Do we not enjoy Peace, Plenty, and Liberty; nay, and the Best Religion in the World? and why then should we disquiet ourselves or others, with the fanciful Imaginations and unreasonable Fears of future Evils, for which in reality, there appears no Foundation, but in our own distempered Brains? Let us do our Duty, and the King his Pleasure; let us not prevaricate with God or him, but be as obedient to his Commands, as Israel was to Solomon's: Whose Excellent Precedent I have chosen to set before you, to Copy after.  
A Text which you must needs by this time see, to be proper and pertinent, and such as by the Blessing of God, is made very seasonable and suitable to this Day's Solemnity: Which, if it had fallen into the hands of one, whom better Parts and more Leisure had fitted for this Service, might have afforded you a Discourse, not Inferior to what this great and first Anniversary Solemnity, might teach you to expect. But the happy Occasion of our meeting, and your own obvious Meditations upon it, will easily draw out the Parallel between this People in my Text, and yourselves, without the help of a Preacher.  
The main Ingredients, which concur to the completing the happiness of any Kingdom, you will find to meet here in my Text, A Wise and devout King, a Loyal and Religious People, and a good understanding between them.  
Solomon takes care to build and adorn the Temple of God, and the People contribute freely and largely to it: He brings the Ark of the Covenant into the City of David, they attended it with all due Solemnity, he established Religion by a Law, and the People take special notice of the Honour and Welfare of Religion, under his Government, 
Vers. 11.  of the Glory of the Lord filling the House of the Lord, as a testimony of his owning what the King and they had done; 
Vers. 30.  and of God's harkening to the King's and their Prayers in the House, which he in their sight had newly Dedicated to him. 
Prov. iij. 9  He honoured God with his substance, and with the first-Fruits of his Increase, he Sacrificed Two and twenty thousand 
Vers. 63.  Oxen, and an Hundred and twenty thousand Sheep: They were well pleased with his Royal and Religious Performances, and his Peace-Offering to the Lord; this was the Joy of their hearts, and they feasted themselves with the Remembrance of it, to see Holiness and Happiness meet together, Piety and Prosperity kiss each other. 
Vers. 65.  Solomon held a Feast, and all Israel with him, (a great Congregation) Seven days and Seven days; and on the Eighth day he sent the people away, and they Blessed the King, and went unto their Tents joyful and glad of heart, for all the goodness that the Lord had done for David his Servant, and for Israel his people. God hath blessed us with a Prince at this time, not inferior to him in my Text, for his Knowledge and Conduct in Government; one who hath been brought up most part of his Life, in the School of Affliction, which hath wrought Patience, and Patience such Experience in him; such knowledge of Men and Business, that if he do not by Judgement Establish this Kingdom, the fault will not be his, but our own. For we cannot expect, either from God or the King, to be made happy, whether we will or no; we may pull down Destruction upon ourselves and our Posterity, by the very same methods that we did in his Father's time; we may be Destroyer's of ourselves, and the established Religion, and make ourselves Examples of God's and the King's Justice: But if we will take Example of this people in my Text, the Sons of Zerviah shall never be too hard for our David, nor will he ever be out of love with us, or our Religion. Loyalty is the King's Joy, the Kingdom's Happiness, and the Subjects Glory; and if all people would be Loyal, no Kingdom could be miserable; I am sure not ours. All the ties of Duty and Gratitude do at this time indispensably oblige us to it, and to give his Sacred Majesty the best assurance we can, that we know our Duty, and that we are firmly resolved to act according to it, as did this people in my Text, On the Eighth day he sent the people away, and they blessed the King, and went unto their Tents, joyful and glad of heart, for all the Goodness that the Lord had done for David his Servant, and for Israel his People.  
In which words there are Five Particulars observable: 

I. Regia populi Dismissio, the Royal Dismission of the People: On the Eighth day he sent the People away.  
II. Populi Benedictio Votiva; the People's dutiful Valediction; They blessed the King at parting.  
III. Populi Submissio; the People's ready Submission: They went unto their Tents.  
iv Populi Exultatio; the People's Satisfaction and Triumph: They were joyful and glad of heart.  
V Exultationis ratio; the good Ground, and just Reason of their Triumph: 'Twas for all the goodness that the Lord had done for David his Servant, and for Israel his People.    
I shall endeavour to Explain and Apply each of these Particulars in its order: The first whereof is:   

I. Regia Populi Dismissio; the Dismission of the People; when, and by whom it was made: 
Arab.  Octavo a septem postremis post solennitatem die; On the Eighth from the latter Seven days Solemnity, of the Dedication, or Encoenia, (such as our Wake-Days, and Church-Feasts are) for in both Solemnities there were Fourteen Days; Seven for the Dedication, and the other Seven for the Feast of Tabernacles; which began on the Fifteenth of September: After the exact Termination whereof, Solomon informed the People, then Assembled, from the Eastern to the Western-borders of his Dominions, of their Duty to God and the King; and having made a Collection among them, to defray the charge of the Sacrifices which had been offered; when they had done the business for, and unto which he called them, he lets them know, That he was not willing to detain them any longer from their private Employments; and that he dispensed with their farther Attendance, and gave them leave to departed on the morrow: Which they accordingly did, on the 23. of September, with their Hearts as light as their Purses; they carried away little Money, but much Mirth along with them into the Country; and were so far from grudging what they had so piously spent, in God's and the King's Service, that they gloried in its Acceptance, and thought their Moneys well bestowed, and their Journey well paid for. The Subjection of the People to their Prince, was then thought as natural as that of Children to their Parents; they never dreamt of a State of natural Freedom. When he called them, they came; and when he dismissed them, they went away. I wish the same Prudence, Temper and Moderation had always been in all our fellow Subjects; then would not that wild Notion, and seditious Opinion ever have been broached among us, That the King cannot Prorogue or Dissolve his Parliaments (in which his People are Representatively Assembled) till their Petitions be answered, and their Grievances redressed; or that they may tarry till they dismiss themselves, and not departed when the King thinks fit and convenient, as Solomon's People in my Text did, with great Submission and Satisfaction; which they intimated to the King, when it was his Pleasure to dismiss them, by taking occasion to bless him at parting; which was their dutiful form of Valediction, and the Second part of my Text: To wit,   

II. Populi Benedictio Votiva. 
Vers. 14. & 55.  King Solomon blessed the people both before and after his Prayer; and now they make bold to let him know, That they will not be indebted to him in any good Offices, and that he shall not outvie them in such acts of Piety: They blessed the King, and blessed are they for so doing, and blessed are all they that do like them. 'Tis an Excellent thing, when in an happy Emulation the King and his People do strive, as much as in them lies, to out-bless one another; 'tis pity that a Contention so Pious as this should fall, or that any other should arise between them, than who shall contribute most to each others Happiness: For the King's and People's Interest can never be separated, without endangering the Ruin of both.  
The King laboured their Profit, they his Honour; they received Security from him, he Service from them; he designed their Good, they his Glory; he was Bountiful to them, they Thankful to him; he prayed for them, they prayed for him; he blessed them, and they now blessed him; as if they mutually contended, who should be forwardest, in the discharge of their trusts and obligations, the King or his People. But tho' he had a Commission from Heaven to bless them, because he was their Sovereign and Supreme Governor; yet how dared they be so bold as to bless him, for without contradiction the lesser is blessed of the greater? 
Heb. seven. 7.  I answer, There is a twofold Benediction, the one Patriarchal, Ministerial and Authoritative; and this the King might, but they could not pronounce; they could not give, but receive it: The other Supplicatory, and (if I may take up the Word) Charitative; and such a blessing as this, Inferiors may bestow on their Superiors, which is called Benedictio Votiva, or Bonae Apprecationis; and so Benedicere is no more than Bene precari, and seems to be the pious Result of their Gratitude to the King, in their best Wishes and Prayers to God, for his Peaceable and Prosperous Reign over them, in such common and Religious Acclamations, as God save the King, which is a Tribute of Loyalty and thanksgiving, which all his Subjects own him; 
Interlin. Gloss.  Agentes Gratias propter Opera quae fecisset, & Orantes Solomonem longaevo tempore regnare.  
It was not it seems the Religion of those times to Curse the King, no not in their Hearts, but to bless him: not to censure his Actions, upon the bare Credit of the flying Reports of lightheaded and disaffected Persons (which are always full of Uncertainty, and many times of Malice:) Not to quarrel with him, because he will not suffer them to take his Sword out of his Hand, till they could be strong enough, by his own Concessions, to cut off his Head with it: There was no speaking evil of Dignities, no petulant Girding at their Superiors, no lose Lampoons, no bitter Invectives against them; they neither despised them themselves, nor tempted others to do it, that they might in time destroy them: For they knew that Shimei's Railing would end in Sheba's Rising; that Detraction was the ready Road to Sedition, and accordingly Slandering of the Footsteps of God's Anointed, was joined with Blasphemy against God. 
Psal. 89. 50.  They durst not think any Evil of him, much less desire any the least Evil to befall him; but as Jacob blessed Pharaoh (who was none of the best Princes, nor yet his own Prince) so did they conceive themselves, much more indispensably obliged to bless their Solomon, their Wise, their Religious and most gracious Sovereign. And I hearty wish, that the Generation of Vipers, who have spit out so much of their Venom against Authority in our Age, would bring forth fruits meet for Repentance, lest Cham's Curse come upon them, for not hiding their Father's Nakedness from the Scornful. Will you be led by none but those Vile Men, who have nothing to render themselves considerable, but by being troublesome? Are you resolved to have no prudential regard to the present State of Affairs? Will you neither be reconciled to his Majesty, nor his Friends, till they are of your complexions and persuasions, tho' Subjects as Loyal as yourselves? If the old Pharisaical Leaven of Acrimony and Sourness were purged out of your Hearts, you would be of more amicable, charitable, meek and quiet Dispositions; nor would you suffer your Zeal to be such a Cormorant, as to devour your Charity; nor to grow so fierce, as to fly upon every thing, which Custom and Education hath not rendered familiar to you? Will you not suffer others patiently to see with their own Eyes? Or must you needs be angry with them, for not being Wise enough to be of your Opinions? Will you fly in your Neighbour's Faces for every Trifle? Nay, in his Majesty's Face too, if he favour some few of them, of whose good Services he hath had so long Experience, because they are not of your Persuasions in all things? Is it not possible for Men of two Minds, to be of one Heart? Cannot we carry it fairly and amicably, with Meekness and Innocence towards them, with whom our Principles do not incline us to be so free and familiar? Divinity is no Stranger to Humanity; it Tolerates what it cannot Remedy, and the most Christian Man will be the most Complaisant to his Brethren; he will give no unnecessary Provocation, nor will he move any needless or endless Controversies: There being a great many truths of so small Importance, that a wise and good Man will part with them all, for a Grain of Charity. Hath not the Incontinency of disputing rather divided, than reform the Church? And would not our Congregations be more edified by a Catechism than a Controversy; and a Minister of the Gospel be better employed, in approving himself to be a Christian, than in proving the Pope to be Antichrist? 'Tis Practical Divinity, of which there is no dispute, that must bring us all to Heaven. Have you no value for the Gracious Character which his Majesty hath given, of the Exemplary Loyalty of the Church of England? Or are you grown such Children, that if you may not have every thing that you fancy, you will throw away every thing that is offered you, and fall out with your Meat, and the Father of the Country under whose Protection you Eat it? Does not this savour of the old Presbyterian Temper?  
Let me Conjure you all, who hear me this Day, by the Respect which you own to the Truth of the Gospel, to our Mother the Church of England, to the King, whose Day it is, that you now Celebrate, to the Public Peace without, and the Private within you, 
Rom. xij. 18. xiv. 19  If it be possible, and as much as lieth in you, to live peaceably with all Men. Fellow after the things which make for peace; go along with them, as far as you can, with Truth and Charity; and where you part, let it be like Friends: So shall we Edify one another in our most holy Faith; make the Pleasure of his Majesty's Government, abate the Burden of it; 
1 Tim. ij. 2.  and lead quiet and peaceable Lives under him, in all Godliness and Honesty, as did this People in my Text, under Solomon; whose dutiful Submission to him, is the next thing to be considered, and recommended to your Imitation, to wit;   

III. Populi Submissio; They went unto their Tents. They knew 'twas fit for them to departed, when it was the King's Pleasure; but yet to tarry, till it were so: They resolved not to continue longer, nor yet to leave him sooner: They would have been glad to have enjoyed the Blessing of his Presence longer; but having received his Commands to be gone, they departed, and went unto their Tents, every Man to his own Habitation, without any Dispute or Regret, to abide in his Calling to which he was called, as a Member of the Commonwealth; to meddle with nothing but his proper business, and left the Administration of Religion to the Priests, and the Government of the Kingdom to Solomon.  
Not from the Court to the Camp; not from waiting on him, to war against him; but from the Temple, to their Tents. For St. Paul says, That Kings are, not by God's Sufferance, 
Rom. xiij. 1.  but by his Ordinance: and therefore, even supposing them never so bad, they are never to be resisted. 
Vers. 2.  You may take up the Buckler of Patience; but you must not take up Arms against them: for Rebellion is such rank Poison to the Soul, that the least Scruple of it is Damnable, 
Ibid.  the very Intention of it in the Heart is Mortal.  
Our Religion will never suffer us to dispense with our Loyalty, to serve any worldly Interest or Advantage; no not for its own Defence. It sets the Crown fast and easy upon the King's Head, without Catechising him: For be his Heart inclinable to any Religion, or none, it leaves him no Rival; none to Insult or Lord it over him: It disclaims all Usurpation, Popular, or Papal; neither Pope nor Presbyter may control him; none but the great God, the only Ruler of Princes, can overrule him; to whom 'tis his Duty, Glory, and Happiness to be subject. Tho' the King should not Please or Humour us; tho' he should rend off the Mantle from our Bodies (as Saul did from Samuel;) nay tho' he should Sentence us to Death, (of which, blessed be God and the King, there is no danger;) yet, if we are living Members of the Church of England, we must neither open our Mouths, nor lift up our Hands against him; but Honour him before the People and Elders of Israel. 
1 Sam. xv. 30.  We must imitate Jeremiah in Prison; Daniel in the Lions-Den; Amos, struck through the Temples; Zachariah, Murdered between the Porch and the Altar; our blessed Saviour, living under Herod and Tiberius, and Crucified under Pontius Pilate; His Disciples, under Caligula, Claudius, Nero, and Domitian; Christian Bishops, under Heathen Persecutors; none of which ever Reviled their Princes, or Resisted them.  
Who questioned Saul for slaying the Priests, and revolting to Idolatry? Who questioned Joram a Parricide, and Murderer of his Nobles? or Joash, for his Idolatry, and slaying the Highpriest? Did the Sanhedrim do it? Who questioned Theodosius for Murderdering Six thousand innocent persons? Who questioned Constance, Valens, or Julian the Apostate? Who traduced their Persons, or Dignities, or offered them any tumultuous Affronts, or Remonstrances? So that unless we, in these latter days, do understand the Mind of God, better than the Jewish Church, and the Primitive Christians did; we must not ask our Prince, why he Governs us otherwise, than we please to be Governed ourselves. We must neither call him to Account for his Religion, nor question him for his Policy in Civil Matters; for he is made our King by God's Law, of which the Law of the Land is only Declarative: 'Tis God alone who can take Vengeance of him, if he does amiss; and proportion Punishments to his Person. Upon his Providence are we obliged to depend, who never fails to help Religious Men and Kingdoms in their Distresses, 
Rom. viij. 28.  and makes all things work together for their good. But I need not plead for Submission unto Evil Kings; since God of his infinite Goodness hath bestowed so Good and Gracious a King upon us: Who tho' he be not of our Religion, (had we but thankful Hearts to acknowledge his Favours) his Kindness is as great to us, as if we were of his: for he is not a Nero, but a Constantine the Great to us.  
The Jews say, That the Keys of the Temple were not hung at the High Priests Girdle; but laid every Night under Solomon's Pillow, as belonging to his Charge. To establish Religion by a Law, is the King's Province: To uphold, and maintain the Church, and her Legitimate Children; this he hath freely undertaken, beyond our Expectations, (if not Deserts:) And if he be not so good as his Word, at last, I pray God the Fault be not ours.  
The Ark of God was not shaken, as many feared it would have been, at the Death of our late gracious Sovereign Lord, King Charles the Second; but continued steady, without the least Commotion. No Cry in our Cities, no Complaining in our Streets, no Tears but those of Love and Loyalty: The Lord is still with us, and hath set another gracious King over us; and the presence of God's Ark is once more secured to us, even in Verbo Regis, in the Word of a King, which is as sacred as his Person, and as currant as his Coin; for in his Word, there is Truth, as well as Power: 
Eccl. viij. 4.  And those early and most gracious Assurances of his Princely Piety, and undeserved Goodness towards us, made in his Privy Council this time Twelvemonth, have been still renewed, repeated and multiplied to us, in despite of all our Ingratitude; which would make a passage to Men's Hearts through their Brains, (if they had any) and teach them; first to admire his Goodness; then to be confident in it, and thankful for it; and to say as Mephibosheth of David, My Lord the King is as an Angel of God: Do therefore what is good in thine Eyes. 
2 Sam. nineteen. 27.  Was he ever worse than his Word to any Man? Or what ground hath he given any of us, to apprehend that he ever will be so? Who was ever so exceeding tender of his Honour as he? so Just to all; so Kind beyond example to his Friends and Servants? How can we ever trust our Lives and Fortunes in safer Hands than his? He hath done more, than ever any of us durst ever venture to look for, to give us Confidence in him; enough to puzzle our Understandings, as well as our Gratitude: And how can he give us better security than he has done? Shall we suspect him without cause, or remain dissatisfied, when he hath given us the best Security that our Cause admits of? Or quarrel for more, when we have enough? Or how can we ever hope to be the better, by provoking him, in whose Pleasure we are so Happy? Why should we endanger the losing of those substantial blessings we have, by snapping at the shadow, which we can never catch, and doth not belong to us, if we could? To suspect, our Prince, where we cannot help ourselves, is of all Fears the most unreasonable. 'Tis not safe, by Insolence and Peevishness, to provoke a meek and merciful Prince, to Severity and Rigour. Prince's must not be upbraided with their Promises, much less threatened and menaced with audacious Expostulations, if they do not perform them; for their Promises are Donatives, and 'tis reason the Donor should have the explaining of his own mind; when they to whom he promised it, own it chief, if not only, to his Grace and Favour. 'Tis therefore our interest, as well as our duty, to use our King with all the submissive Entreaties imaginable: Irreverent Reproofs not becoming Subjects to their Sovereign.  
And how can we declaim enough then against those Juggling Hypocrites among us, who talk of nothing but their Zeal for Religion, whilst they design nothing but Rebellion? Who, to get a misunderstanding between the King and his People, use all the Black Art and Industry, which quicksighted Malice can teach them, to Poison the unthinking People with strong Suspicions of his Majesty's Truth, Honour and Justice? We must be wanting to our Religion, King, Church and State, if we should tamely suffer our People to be seduced into such groundless Fears and Jealousies; and not tell them, That if these Profligate Wretches, did not transgress all the bounds of Truth, Reason and Modesty, they could not possibly render him suspected, much less odious; and that if their Impudence were not equal to their Malice, they could never make such false and scandalous Reflections upon his Person and Government, as they daily do. They would make us believe, That we are upon the very brink of those Dangers, which Wiser Men cannot see; and complain of those Greivances, which no body feels or suffers. Did our Religion ever Flourish more than now? Were we ever more Considerable either at Home or Abroad? Would you fain see another Rebellion spring out of the Ashes of the Two last; if not sit still, Trust God and the King; let them Govern the Kingdom, and be thankful to his Majesty for keeping such Guards about him, 
Rom. xiij. 3.  as may be a Terror to Evil-doers, and a safeguard to them that do well. Consider well, Whether the greatest Sticklers for the Church of England at this time, be most conformable to it themselves; whether they themselves are obedient to the Civil and Ecclesiastical Laws, which they seem so Zealous to maintain, that they fear we shall all be undone, if any one of them be broken. Take heed there be not Anguis in Herba. Look well about you, before you leap into their Snares. May not a Private subject, by their good leave, break Twenty Laws with less Noise, than their Sovereign one? Do not they act like Men, who have a design to beget a Misunderstanding between the King and his People, and hope to gain something of both; if they could inflame the Crowd into an Insurrection? Do they not long to set the Kingdom on Fire, to warm their own Fingers, and to enrich themselves, as some once did, with the Spoil and Plunder of their Neighbours? Will you tamely suffer them, to pull down the goodly Fabric of Church and State, to mend their own Fortunes, which are as desperate, perhaps, as their Designs? And will you venture the spoiling of all, in hopes of mending yourselves in One Circumstance? Did not God ordain Adam to rule over his Wife, without giving her, or her Children, any Commission to limit his Power? What was given to him in his Person, was also given to his Posterity; and the Paternal Government, continued Monarchical from him to the Flood; and after that to the Confusion of Babel, 
Gen. x. 10, 11.  when Kingdoms were first erected and planted over the Face of the Earth: And so what Right or Title the People can have, or what Commission, either of Limitation or Mixture, to restrain that Supremacy which was as unlimited in Adam, as any Act of his Will, (it being due to the Supreme Fatherhood,) or from what time it commenced, the Scripture no were tells us. Where is the People's Charter extant, either in Nature or Scripture, for invading the Rights of the Crown? Or what Authority can they have from either, to introduce their Devices of presiding over Him, whom God and Nature hath set over them? Nay, how vain and void of Sense, are all these Popular Projects? Who can set such bounds to his Prerogative, as to impose Penalties on him, if he exceed, or put those Conditional Limitations in Execution? Nor can the King himself divest himself of his Supremacy, or discharge his Subjects of their Allegiance. And if any Monarch will be so freehearted, as to lay down his Lawful Power at his Subjects Feet; if he will throw up that Commission, which he had from God, independent of any other, and take a New one from his Subjects (as some Inferior Magistrates do from him) quam diu se bene gesserit, or durante beneplacito populi, during the Pleasure of our Sovereign Lords the People; he forgets that it was a Divine Hand coming out of the Clouds, which set the Crown on his Head; and that when there was but One good King upon the Face of the Earth, (only Solomon,) their Original was derived from God above, and not from the People beneath. For 'twas God himself who best knew it, that said, By me Kings Reign. 
Prov. viij 15.   
Be their Religion, and Administration of their Office what pleases them; they are of God's making, and must not be of the People's marring.  
Our King comes to his Crown by Lineal Descent, from the Loins of our David: He is no Alien or Stranger to the Royal Race; nor does his Promotion come either from the East, or from the West: But 'tis God who hath set him over us; with his holy Oil hath he anointed him, and set him on his Father's Throne. 'Tis to God's Grace alone, that we own our King; and by the Royal Concessions of him, and his Ancestors, do we enjoy our Liberties and Properties: And the Duty of Subjects to their Princes, of Servants to their Masters, and of Children to their Parents, is obliging to them, tho' they never swore to do it; for 'tis not the Result of Christianity or Policy, but a principle of Nature, which Religion doth not alter, but establish. Tho' Darius were an Alien, and an Enemy to his Religion, compelling to Idolatry, and kept the People of God in Captivity as Slaves; yet Daniel paid him the Homage of a good Subject, after he had been shut up in the Lions Den. He acknowledged him to be his King, and honoured him accordingly; 
Dan. ij. 24.  O King live for ever: And the Primitive Christians wished Julian himself, Length of days and prosperity.  
And as our Religion is not Evangelium armatum, nor will suffer us to rise up against our King, Vi & Armis, not to be done without the Violation of all the Laws of God and Man; so neither shall we ever have occasion to do it, as they had Precibus & Lachrymis, those pious Weapons, with which the Primitive Christians overcame the Tyranny of their Persecutors: 
Prov. xxi. 1.  For the King's Heart is in the Hand of the Lord; and he who can turn it whithersoever he will, hath inclined it hitherto, (and I trust will always do) to the Protection of the Church of England: Wherein we have his Royal Word for our Security; and if that be not sufficient, to allay men's Fears and Jealousies, I know not what will. We can appeal to his Sacred Majesty, how we adhered (as became us) to his Right for Conscience-sake; tho' against that, which some  Politicians, and worse Christians, would have made us believe to have been our Interest: We cannot but glory in the Reproaches and Injuries we sustained, on his account, from the Outrages of the Mobile. He is of too generous and gracious a Nature, to use the Power, which God hath given him, to procure their Ruin, who were always ready, and ever will be, to do their best to prevent his. And therefore the Venient Romani, the groundless Jealousies of Popery's coming in, which alarms the Rabble, shall not be such a scarecrow, as to fright us out of our Wits and Religion; nor shall it ever exasperated or enrage us, to do any thing that is wicked upon the apprehensions of it; nor to abandon our Loyalty, Justice, and moral Honesty, to prevent it. For it would be a Contradiction to maintain, advance, or establish Religion upon the Ruins of Justice, which found'st all Religion; nor must God's Ordinance be secured in one point, by endangering it in another.  
No doubt but the King will gratify his own Persuasion, without any severe and cruel Methods on the other hand; for he naturally abhors Sanguine Sacrifices: Upon which consideration, he hath been pleased, by his own Royal and voluntary Declaration, to renew and confirm to his Subjects, the best Magna Charta that every they had: A Blessing obtained without a Rebellion, and which calls for a suitable Veneration and Return from his People. He knows, that ours is a Religion, that hath always asserted the Rights of the Crown, with Life and Fortune: And how cheerfully the Members of it, have spent their Blood and Treasure in his own, his late Majesty's, and his Father's Service: And how they stand affected to his Prerogative, upon which they know all Popular Encroachments to be as fatal, as Inundations of the Sea: And that lose Reins, cast upon the Neck of a Resty People, will teach them a trick to throw their Rider, till none can sit them: And that none can live in the Communion of our Church, who does not solemnly renounce all rebellious Principles and Practices, and disclaim all Usurpations whatsoever, upon Sovereign Powers. He can never be overruled, by any designing Men (of what persuasion soever) to put off his own generous Nature, and innate Kindness to his old Friends: He is very well content, we should be as faithful to God, as we are to him; as true to our Religion, as to our King: God Preserve and Prosper him for it.  
Alas! We do but flatter ourselves, if ever we hope to be Governed, without that which is commonly called an Arbitrary Power, (let the Word sound never so harshly:) The only question is, Who shall have it? Whether it shall be in the King, or the People? In one or many? And the Denial of necessary Powers for the safety of the Kingdom; which (call them what you will) are the Regalia, the Inherent Rights of the Crown; for Fear of Misgovernment, is the ready way, to lose all the Fruits and Benefit of Government itself, for want of those powers to support it. For 'tis impossible for any Commonwealth to subsist, without that dreadful thing, called Arbitrary Power; (if by Arbitrary you mean, as I do, Supreme and Absolute.) True it is, That if this be vested in one, the People are over-apt to call it Tyranny; but if in many, they are pleased to christian it, by the glorious Name of Liberty: Tho' if Tyranny consist not in the abundance, but abuse of Power; not in the uncontroulableness, but unreasonableness; not in the exercise, but excess of it; it will be as unjust and Tyrannical in them, as in him, so to use it: Nor are Commonwealths more secured from this sort of Tyranny than Monarchies.  
Our own Statute Laws acknowledge, 
16. R. 2.5. 25. H. 8.21 24. H. 8.12  That our King is subject to none but God; and that he hath an Imperial Crown; and they call his Kingdom an Empire: And by the Common Law, the King is neither inferior to the Three Estates, nor  with them; but is Major Vniversis, as well as Singulis; Greater than all of them, as well collectively, as singly. The Parliament doth but propound, prepare, and present the Project of the Law; 'tis the Royal Stamp that makes it one: The sole Legislative Power is lodged in the King; and to him (saith Bracton) belongs the interpretation of all Laws, when made; (not in plain Cases, but in New Questions, and Emergent Doubts:) of which the King was the first, and must be the last Judge too: For if the People be Judge, he is no Monarch at all; and so farewell all Government.  
There is no State, in which there is not an ultimate Judicature, which is not to be accountable; and Queen Elizabeth used to say, That she was to be accountable to none but God: Nor did the Protestants call this Tyranny, or Arbitrary Government, in her Days: And therefore let not the Dragon's Tail pretend now to lead the Head, lest after much fruitless Toil, it draw the Body of Three Kingdoms into the Ditch. Things are not always in themselves, as they appear to us: We see them but on the Dark side; the King hath more Wisdom than to lay open the Arcana Imperii to us: And if an Implicit Faith be due to the meanest Artificer in his own Art, how much more is it due to the King in the profound secrets of Government? His Actions are manifest, but his Reasons sealed up in the Cabinet of his own Royal Breast. And if Bodinus says true, 
Lib. 1. de Rep. c. 8.  A Sovereign Prince may Derogate to the Law, which he hath promised or sworn to keep, if the Equity thereof be ceased, and that of himself, without the consent of his Subjects. Suppose there were a Law, That the People should pay no Taxes, or Contributions to the public Good, but what every Man himself pleased; or that none should be pressed to fight against a Common Enemy; this would look like a Glorious State of Liberty indeed, through a pair of Popular Spectacles: But if the King, who is the best Judge of public Necessity, should see this, would presently ruin his Kingdom; he were not true to his Trust, which God hath reposed in him; if he should suffer them, to keep their Money, for his and their Enemies to make merry with, and not call them, both in their Purses and Persons, to defend him and themselves, against such Invasions. So that the King may, it seems, make use of his Prerogative, as God does of his Omnipotence, upon some extraordinary Occasions: For as my Lord Hobart well observes, 
Colt and Glover against the Bp. of Litchfield  The Statute Laws are made to ease him of his Labour, not to deprive him of his Power, and that he may make a Grant with a Non obstante to them: And indeed the Power of Dispensing with particular Laws, in some Emergencies, is such a Lex Coronae, such a Prerogative, without which, no Kingdom can be well Governed, but Justice will be turned into Wormwood. For there never was yet, nor ever will be, any humane Law, framed with such exact Skill and Policy, that it might not, on some occasion or other, be burdensome to the Subject, and obstructive to the public Good of the Commonwealth: There being particular Cases and Exigencies, so infinitely various, that 'tis impossible for the Wit of Man to foresee or prevent them. And therefore in all Government, there must be a power Paramount to the written Law; and we have good reason to bless God, that this is lodged but in one, and in him whom he hath set over us, to be his Vicegerent; by whose Authority, they who break the Letter of the Law, in pure Zeal and Loyalty, to serve the ends of Government, and to uphold the Crown on the right Head, that does and aught to wear it; may be relieved, and pardoned, and rewarded too. Suppose a Statute-Law made in Heat, when the Nation was in a great Fright and Ferment, and upon the false Suggestions and Depositions of them, who were afterwards judicially convicted of being Perjured Villains, should happen to run the Kingdom into one Mischief, out of pure Zeal to avoid another: Or suppose it should rob the King of his Rights of Government, or his Subjects of their Birthright; or incapacitate them to serve him, (as by Oath and Duty bound,) even to the Quelling of an Invasion, or open Rebellion, which he could not do without their help: Must the Kingdom be consumed in a general Conflagration, as the greatest City of it once was, by Law? If Contra Hostem Publicum quilibet Homo Miles, be as true as it is a Common Maxim, That every Man is in Commission, to suppress a public Rebellion; then why such an Outcry, as if we were all undone, or, might be so by force of Popish Arms? Why should Protestant's only be at liberty, to spend their Blood for the King and Kingdom's Safety, and the Papists sit still, and look on? Or why may not the King suspend such a Law, when there is Hannibal ad portas, as the Diseases of State, and the various Exigences, and posture of Affairs require, and his own Prudence and Discretion shall direct him, or invite him to it? I do not see what irregularities might not be fairly excused in such Exigences, by that Supreme Law of Necessity, which bears down all Transgressions.  
The King hath indeed promised to Govern by Law; but the safety of the People is an Exception, implied in every Monarchical Promise: Nor must Policy, or Popularity, prevail against Piety. And I am afraid, that some of them, who object this so smartly against the King, have forgot how many Statute-Laws they themselves have broken; and never yet called to account for them: For which they have reason to bless God and the King, and to be so very well pleased with his Clemency to them, as not to grudge others, to be sharers with them, in the like Indulgencies. We enjoy enough, and we have no reason to desire, that Men, of as unquestionable Loyalty as ourselves, should be starved, because they are not of our Religion; when we neither deny them to be God's Israel, nor the King's People. We do not say, That the Church of Rome is not a True Church, tho' we affirm it to be a Corrupt one; we like their Body well, but not their Ulcers; nor have we left Them, but their Errors. 'Tis the same Naaman, and he a Syrian still; but Leprous with them, and Cleansed with us: Which we speak, not out of censure, but grief; for we pity their Errors, pray for their Conversion, and long for a Reunion, upon Terms of Faith, Truth, and Charity: Nor indeed, were we Catholics, or Christians, if we did not. And that the King may be convinced, that we do it from the bottom of our Hearts: Let him see, that we envy none of his Persuasion, any Expressions or Marks of his Royal Favour, which he thinks fit to confer upon them; and that our Eye is not Evil, because he is Good.  
We live, I know, in an unhappy Age, wherein every Man is made to pass for a Romanist in Masquerade, who will not be a bore-faced Rebel: He must break all the Ties of Faith, Truth, and Justice, and tamely subject all the Laws of God and the King, to the imperious Dictates of some sly popular Incendiaries; or else he is condemned without Mercy, for a Betrayer of his Country, and one who is willing to part with his Birthright, Privileges, and Religion. But I have not so learned Christ; nor am I afraid, or ashamed of any Nicknames, that shall be given me for doing my Duty. A good Conscience never wants courage; nor does the Owner of it care more, what Men say, than what they dream of him, when he discharges it. And my Prayer to God shall always be, That the People of England (those especially committed to my charge) may prove themselves as Loyal, as did the People in my Text: Who left the Government of the Kingdom to Solomon, and went unto their Tents, joyful and glad of heart; which is the Fourth part of my Text; to wit,   

IU. Populi Exultatio; the People's Triumph; They were joyful and glad of heart. The Wiseman tells us, That there is a time to Weep (for the sins and sufferings of ourselves and others; and such was that, which we celebrated on Saturday last) and a time to Rejoice, (for the light of God's Countenace lifted upon us, and our Relations:) For this, we never had a more seasonable time, than that which gives a Being and Authority to our present meeting. Which affords us as much reason to rejoice, as the People in my Text had: Joy being an Echo, a Religious Repercussion, arising from the enjoyment of God's Mercy; and a fullness of joy, a dutiful Correspondence to the fullness of God's Mercy. Our returns must be answerable to our receipts. Nor will true Gratitude, be either sullen, or silent: If God gives us an Harvest of Mercy, he expects a Tithe of Joy.  
The People in my Text thought themselves infinitely happy, that they had been any ways serviceable to their Sovereign's satisfaction: And his gracious acceptance of their performances, filled their Hearts so brimful of Joy, that it ran over at their Mouths; as it is expressed in the Fifth part of my Text: To wit,   

V Exultationis Ratio; The just Cause of their Triumph, which is also the cause of our present Assembly; All the Goodness which the Lord hath done for David his Servant, and for Israel his People. God's Goodness is never entertained, as it ought to be, if not with Joy and Gladness of Heart; the very end, at which his Benefits aim, being to make glad the Hearts of Men. And if such strong Cordials as these, which are now Administered to us, will not revive our drooping Spirits, and make the Life of Joy return into our Hearts; 'tis because we are dead in Trespasses and Sins. Either we are not sensible of his Favours, or think them not worth our Regarding; if we strive to smother them, and will not give our hearts leave to enlarge upon them, as the Jews here did, who were truly sensible of what great things the Lord had done for their Nation, and how little they deserved them.  
1. Regi. The first thing at which they seemed so transported, is for the Mercies of God shown to David, in Himself, and in his Posterity; to Him, and to his Son Solomon, who succeeded him; to whom he had given such an extraordinary Gift of Wisdom and Understanding, as no mere mortal Man could plausibly pretend to: For which his People do not force a smile in their Faces, but their Joy was Real and Cordial, it kept their residence in their Hearts. Not like some in this Kingdom, who were never more merry, then at his Majesty's Afflictions; and yet now, upon the Turning of the times, fashion themselves to show a Mirth (as well as they can) from their Teeth outwards; and pretend to be affected with Joy for that, which (if their former Words and Actions are to be credited,) is their greatest Grief, that they are not able to hinder: They are now Joyful, as they were before Loyal, only in Hypocrisy. But tho' the King and his People may, God is not to be deceived; he searches the secret Corners of your Hearts; and if this Days Joy be not rooted there, he will never accept it.  
As your Satisfaction is, so will your Rejoicing be: Joy being but an Expression of that Pleasure, which we take in the Enjoyment of what we intimately wished for: And if we understood either our Duty, or our Interest, our Necessities or Convenience, must needs concentre in the happiness of our Gracious Sovereign, which is Essential to our own. For unless God's Goodness be shown to David his Servant, Israel his People must never expect it. And therefore, when they alleged the Cause of their Joy; they give the King's Happiness, the Pre-eminence which it ought to have, and assign that for the First and Greatest.  
It is now seasonable for us to consider, how Gracious God hath been to that Glorious Martyr, King Charles the First, in preserving and recalling his Posterity, to their own People and Inheritance, in setting his Two Sons upon his Throne. Those Stones, which the Builders rejected, have since been made the Head of the Corner: This is the Lord's doing, and it ought to be marvellous in our Eyes, and matter of Joy to our Hearts.  
His late Majesty of Blessed Memory, knew full well, that he was obliged by all the Ties of Honour, Justice and Conscience, to maintain the Crown, in its due and Legal course of Descent, (as he did) against that Traitorous Bill of Exclusion, which some restless Men would have Intruded upon him; who used all the Black Arts of Hell to rob his present Majesty of his Birthright and Succession, and would have perverted the universal Principle of all Nations, and acted contrary to the express Word of God, to compass his Ruin; as if any unnatural Injury might have been done, that good might have come of it; 
Tantum Religio potuit suadere Malorum.  Not considering, that the securing of Religion, could not have been that way attempted, but with open Violation to itself and Justice.  
But Liberty and Religion are two such powerful Words of Enchantment, that the very noise of them produces real effects in the World, and terrible ones too: For the unthinking and easily-deluded Multitude, are by the sound of these, made Instruments to destroy the things themselves, which they so eagerly contended for; and cheated of all their golden Expectations at last, of which they dreamed at first.  
Next to this, we are obliged to bless God for the many perils, which his Majesty hath escaped by Sea; 
Ps. cxxiv 4.  If it had not been the Lord, who was on our side, the waters had overwhelmed him, and the streams had gone over his soul: For his last miraculous Deliverance from the sinking Gloucester-Frigat, that he did not then lose his Life with his Ship; whilst a great part of his Retinue perished in his sight: But that the God of our salvation, who shows his wonders in the deep, saved him out of many waters, for our preservation, and this days solemnity. We are likewise to bless Almighty God, for snatching him out of the Jaws of Destruction, by delivering him miraculously from that Unnatural, and Hellish Conspiracy and Rebellion; which was the natural Product of their Black Bill of Exclusion: For they who would have Excluded the present King, confessed with their last Breathes, That they would have Murdered the former, as well as him: From whence God's almighty Arm did rescue them and us; even because he had a favour unto us. The Enemies of our Sovereign Lord the King, are brought down and fallen; but we are risen and stand upright: Nor shall any Weapon, which is form against the Lord's Anointed, prosper.  
Lastly, We are to bless God, for his deliverance from Two Rebellions in the First, and his Peaceable entrance on the Second Year of his Reign; to whom, next to God and his good Angels, we are most beholden for our national Happiness; for all those miraculous Concurrences of his Providence, which gave the Consecration to this glorious Day. All which comprehensive Mercies, call aloud upon us to sacrifice our unfeigned, hearty, Public Thanks, with one Heart and Voice to God, for his transcendent Favours to David our King, and Israel his People.  
2. Populo: To Israel his people, who by Solomon's means were freed from their Enemies, and Bondage, and kept in Peace and Safety. Great is the goodness of God to the Land of our Nativity: He hath made it both the envy and glory of the World: Never had any Nation greater Evidences of his loving Kindness, than we have had; nor more at any time, than this: Conceal them we must not: Repeat them we cannot, they are so many in number: Forget them we dare not: Disown them we will not. God hath made us the very Darlings of Heaven and Happiness; and courted us to Obedience by all the fair means imaginable; and, as if he meant to make us a precedent of Mercy to Posterity, like Gideon's Fleece, we have been full of the Divine Bounty; when all the World besides, was dry in comparison of us: We came into no misfortunes like other Folks, nor have we been plagued like other Men, round about us: Our Mess hath been like Benjamin's, Five times bigger than the rest of our Brethren; and we have plenty of all things richly to enjoy: He hath not dealt with us after our Sins, nor rewarded us according to our Iniquities; and therefore let the unspeakable Goodness of our God, lead us to Repentance; or else the more he hath indulged us hitherto, the greater reason have we to expect his severity for the time to come.  
Great is the Lord, and greatly to be praised, (when all the Malice and Power of Hell was raised to destroy him) for keeping our gracious Sovereign, under the shadow of his Wing, to this day; in assisting him by extraordinary Supplies of his Grace, to undergo, not only with Patience, but Cheerfulness, the many Indignities they cast upon him, and the Extremities to which they drove him; and in giving him, now at last, the hearts of his Loyal Subjects, and the necks of his Enemies: Which I therefore mention under this Head, because it is a Mercy to us, as well as to him, who are necessary Sharers in it. And we were the most ungrateful Monsters in the World, if we should not remember it; and consider seriously, how happy the People are who are in such a case; yea, how blessed are that People whose God is the Lord.  
Let us hang up our Votive Tables, and manifest our public and cheerful Sense of these Mercies on this solemn Festivity; and lest the more God in Mercy remembers us, the sooner we forget both him and ourselves, let the rejoicing of our Lips, be seconded with the reformation of our Lives: 
1 Sam. xij. 25.  For if we still do wickedly, we shall be consumed, both we and our King.  
Let us love God, and one another, from this day forward, more than ever we did, for the King's sake. The better Christians we become, the better Subjects we shall be; and the better Neighbour's too.  
Let us therefore forsake all those wasting sins, which rob us of our Peace and Joy; and remember that all outward formalities of Rejoicing, are but insignificant Ceremonies, if not accompanied with innocence, and integrity. To what purpose do we Ring our Bells; 
Isai. v. 18.  if we resolve to draw Iniquity with Cords of Vanity; and Sin, as if it were with a Cart-rope, till we pull down God's Judgements, upon the King's, and our Heads? To what end shall we kindle Bonfires, if we resolve to enkindle the Flames of God's displeasure, by our provoking Sins to devour us, into whose Hands it will be a fearful thing to fall; for our God is a consuming Fire? 
Heb. x. 31. Heb. xij. 29.  To what purpose do we please ourselves, if we resolve likewise to gratify the King's, and our Enemies; nay, and the Enemies of God, and all goodness too? For God's sake, for the King's sake, for the Church of England 's sake, be dutiful Subjects to the King of Heaven in the first place; and next under him, to the King of Great Britain; that God may never repent of his loving Kindness to him or us.  
The Lord of Hosts, who hath kept him in the day of trouble, of his Infinite Mercy to him and us, preserve him from it, for the time to come; the Lord help him from his Sanctuary, and strengthen him out of Zion: Let the Ark of his Presence be always precious to him, and let the Presence of that Ark evermore preserve Him: Let thy Hand, O Lord, be upon the Man of thy Right Hand: Make him a constant Patron of thy Church and Truth: Protect his Person; and prosper his Government. Bless him with wise and safe Councils; and give him courage and constancy to pursue them. Bless him in his Royal Consort, our gracious Queen MARY; the partner of his Afflictions, as well as of his Glories; and in that good time, which shall be best for her and us, fulfil her Joys; and make her a fruitful Mother of many and happy Children; and the King a Father of a numerous Posterity, to Rule these Nations after him, by Succession in all Ages and Generations. O Lord, Grant the King a long Life; give him his Heart's desire; and fulfil all his mind; that we, his Subjects, under thee, may see with joy and gladness of Heart, That thou, of thine infinite Goodness, dost help thine Anointed; and that thou wilt hear him from thy Holy Heaven; and continue thy Loving Kindness to our David thy Servant, and Israel thy People.  
AMEN.   
FINIS.   

ADVERTISEMENT.  
AT the Instance of many Eminent Persons of both Churches, Superiors are consenting that, of the English Sermons Preached before Their Majesties since the First Sunday of October last, some be made Public. And because that which opened the Preaching at Windsor has been much desired, and the longest expected, I Present the Reader with it in the First place. The Author bids me Apologise for it as a slight Thing run up in haste; But since it was well received, it would be to question the Judgement of that most Honourable and most Learned Auditory, to make any Excuse, or to give it you with any Alterations or Amendment. You have it therefore as it was spoke, and will be followed by others of the same Hand, he hopes, more Correct.