בן חורים Filius Heröum, THE SON OF NOBLES. Set forth IN A SERMON PREACHED At St Mary's in Cambridge before the University, on Thursday the 24th of May, 1660. being the day of Solemn Thanksgiving for the Deliverance and Settlement of our Nation. By WILL. GODMAN B.D. Fellow of the King's College in Cambridge. Because the Lord hath loved his people, he hath made thee King over them. 2 Chron. 2.11. — Nusquam libertas gratior extat Quàm sub Rege pio— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LONDON, Printed by J. Flesher, for W. Morden Bookseller in Cambridge. An. Dom. M DC LX. To the READER. WHEN I saw the happy fruits that have been of late produced by the Counsels of this just and glorious Parliament, and in particular by the great Prudence and Valour of the Noble and renowned Lord General, I looked up to heaven and gave praise to Almighty God, for that he had mercifully answered the prayers of all those that were faithful and peaceable in the Land. And being required by my Superiors here to discharge the duty of rendering public and solemn thanks to God for this great blessing of our common Deliverance and Settlement, I willingly obeyed the authority, and cheerfully embraced the occasion of expressing my joyful sense of God's unspeakable goodness in restoring his Sacred Majesty with peace and honour. And herein I confess my forward Zeal and pregnant inclinations outweighed the consideration of mine own insufficiency. For as I believe none could have undertaken this charge more cheerfully, so I am very confident that many could have performed it far more worthily. My only encouragement to enter upon it, when it was laid before me, was this, that I considered it to be Opus non Ingenii, sed Officii, a work that required more honesty than wit, and needed rather the assistance of the heart than the influence of the brain. However, I shall desire the Reader to accept what is here presented to him, not for his sake who hath taken the pains to compose it, but in regard of the Auditory wherein 'twas spoken. Let all that is defective or culpable in it be charged on me alone: But if there be any thing in it that may attain the happiness of any man's regard or approbation, as proceeding from a good and peaceable intention, and expressing the devout affection of a loyal heart; then I desire it may be thought that I am not alone. For I know this place so well, that I can safely say, that many of us here detest what is past, love what is present, and hope well for the time to come; and that we have a great and unfeigned zeal for his majesty's service. As I knew this long before I expressed my thoughts on that solemn Occasion; so I have been since encouraged and invited by several persons of better judgement and reputation than ever I shall pretend to, to publish what was then delivered. And herein I have so little regard to myself, that I am more afraid of the Readers censure than I can have reason to hope for his approbation. And I conceive that the best that can happen (which is yet beyond any merit of mine) will be but the fate of him in Horace, — Laudatur ab his, culpatur ab illis. But however this shall be entertained in the several judgements and opinions of men, I must profess myself to have no other ambition, but what is common to all his Majesty's faithful subjects; which is, to live securely and happily under His most just and gracious government. And if I had any suit or controversy with any man, I should say as Mephibosheth did of Ziba, Let him take all, for as much as my Lord the King is come again in peace into his own house, 2 Sam. 19.30. I am so much in love with a private and obscure life, that if I meet with any discouragement in publishing my name, yet I can secure myself from being endamaged or disappointed thereby. For the worst that can befall me will but make me retire to my own natural inclination. Neither should I have appeared at this time, but that it was thought requisite I should give some testimony of the dutiful affection of myself and others; that I should endeavour to contribute something to the universal joy, and help to blow up those sparks of Loyalty that have been so long covered and suppressed by violence. Which as it hath been my grief a long time, so it is now my joy to see Religion and Loyalty kiss each other. And I wish that none may ever hereafter presume to put those asunder which God hath joined together. If I have given any assistance in the least measure to the tying of this blessed knot, I shall think myself abundantly happy. Upon these and other considerations I shall not much trouble myself or the Reader with an Apology for myself, as being but little solicitous what becomes of me in this attempt. Only this I beseech him to take notice of, that where I have expressed any bitterness against the murderers of his late Majesty, as I was prompted thereto by my own passionate indignation, so I have a warrant for that invective from the justice of Parliament. For I have reflected only on those, upon whom they have publicly fixed the mark of their just displeasure and severity. And I desire that whatever I have said may be so understood as that it may be coincident with their Decrees and Resolutions. I bless God that there are so few offenders as 66; and I am glad to see that the short list of their names admits no possibility of adding a third figure of the same kind, 666 to make up the number of the Beast. As to the length of the Application in comparison of the whole, I have given some account in the body of the Discourse; to which I shall only add, that I see no reason that can oblige me to adhere rigidly to common rules and methods on an extraordinary occasion. And in general I profess it my private opinion, that it were better Sermons had more of Application than sometimes they have. And now to put an end to this preliminary trouble which I have given the Reader, and that this Introduction may be somewhat conformable to the following Discourse, I shall close it up with beseeching Almighty God to bless his Sacred Majesty with a long and happy reign over us; and when he shall have accomplished the days of his mortality on earth, to crown him with everlasting joy and glory in that Kingdom which shall have no end. This is my devout, hearty and fervent prayer; to which I hope all those who shall vouchsafe to peruse this paper will say Amen. King's College in Cambridge, June 5. 1660. In בן חורים Gulielmi Godmanni Sodalis vere Regii carmen amicum ΦΙΛΟΒΑΣΙΛΕΩΣ. EUge vel Augusto Princeps felio●●r ipso, Trajano melior, succinit Anglus ●va●s! Quid, Roman, crepas quinqu●nnia cur●● Ner●nis? Secula sub CAROLO nos m●liora manent. Angligenûm Stator, Coeli spes, Gloria terrae, Faustus amor populi, CAROLE, ●●ngus amor, Celse locum Princeps Superûm tibi sede cap●●●● Seriùs, humani Deliciae generis. Magne Pater Patriae, vereor nè maxima famae Nomine majori buccina dissiliat. O lasso succurre viro: praeconia mirum Si canat indignè Regia nudus homo? Regius Orator solus Godmannus, Apelles Dignus Alexandro, Caesare dignus, agas. GULIELMUS NAILOR Caio-Gonvilensis. To his worthy Friend Mr. WIL GODMAN Bachelor in Divinity. SHall I be silent at my glorious KING's Return, when every Bell his praises sings? Shall the hardhearted Musket shout for joy; And I as dumb-strook, like a trembling Boy Wax pale and mute? Shall Night her mourning Suit Put off, and vapour in flame-coloured Coat; And I smothered in melancholy Fume Burn up my heart, and Loyalty entomb? No, Lazy Muse: I'll goad thee with my pen, For I'm impatient of delays; nor when Thou sleepest can I forbear to pinch, for thou Dost only seem to dream that our KING's now Returned and safe. Lift up thy leaden eye, Spout out thy grief, and wash thy Lethargy: So shalt thou cleanse thyself from fault, and see Like a true Eagle dazzling Majesty. Then fix thine Eye, and tell me when thou'st done, If ever Crown did circled such a one. Doth not his Hair like Sampson's guard his head, And gather up in links and chains? Let dread Fear then seize those that stand his opposite, Lest they be fettered in't and feel its weight. Sometimes his Brows like to Mount Gerizim are, Sometimes like Ebal. When a Smile sits there, Blessings and Favours slide down his smooth Cheek, And run upon the Subjects head and neck: But when a Frown climbs up and pendant hangs Out of its dark and hollow womb, the pangs Of Death, some Thunderbolt may drop and bring. Thus nature hath our Sovereign made A King, Whose very looks command obedience, And strike in us a deeper fear and sense Then the keen Axe and Fasces. But forbear, Fond Muse, into that sacred Breast to peer Where Virtue shines that will overwhelm thy sight. Read o'er this book, in its reflected light Distinctly thou shalt see those glorious beams, As the Sun's Image in the Crystal streams. THEOPH. CLEAVER, M. A. and Fellow of Kings Coll. To his majesty's loyal subject and my dearly-beloved Friend Mr WILLIAM GODMAN B.D. Fellow of King's Coll. 'TWas Monarchy made thee and me be one, Loyalty has been our Religion; Joint haters of the Tyrant and his train, And faithful subjects to our Sovereign. Divines are fellow-soldiers, though in field They never take up target, sword, or shield: For whilst that others fight with swords and spears, The Church's weapons are her prayers and tears. These be the arms (dear Friend) which for our Prince taken up and brandished ever since False subjects and an Act of Parliament Forced Him to live abroad in banishment. Whilst others for our King's Coronation, And to reform a thing called Reformation Have spilt their blood, lost estates, lives and health; (Strange that this should be called a Commonwealth!) Then thou and I with many a sigh and groan Prayed and believed Him to his Crown and Throne. And still we'll preach and pray, and print and sing Disgrace to Rebels, glory to our King. Dan. Nicols B. D. Fellow of Queens Coll. In Concionem quam per absentiam non exaudivit. QUò minùs adfuerim, mihi sors id iniqua negavit. Quae placuisse solent invida fata negant. Fama sed absentem pertingit: Concio clara est Quae per tot passus Mille canora fuit. Fama sed infelix, quia dimidiavit honorem, Et tantùm in laudes primula verba dedit. Tu tandem satagas, ut quae modò Rostra dederunt Auribus, haec oculis praela referre queant. Segniùs irritant animos demissa per aures Quàm quae sunt oculis obvia facta piis. Dodonaea silent, vigeant oracula prompta E Quercu nuper, Diva Maria, tuo; Quae si postremis fuerant dictata tyrannis, In Lucem, at Flammas, singula missa forent. Gratia sed superis, Ecclesia, Curia, Praesul, Rege, viro, Domino, praevalet, ambit, ovat. Jam precibus memorare queas sine crimine Regem: Antiquas possis tutus inire vias. Olim crimen erat supremâ morte piandum. Dent his de causis Dii mihi posse Mori. Regis ad Augurium resonant nunc corda piorum; Officiosa simul Pulpita tota crepant. Caetera qui nescit, librum modò consulat istum: Ingenium spirat paginae quaeque pium. GUIL. LING Caio-Gonvilensis. Ad virum Integerrimum, mihíque inter primos charum, G. GODMAN. QUI vigor insolitus mentem tibi concitat? Ecqua Coelitus illabens stimulat praecordia Suada? Jam teneo; vires recreat Mens conscia recti, Innocui mores, pietas sine fraude, serenus Propositíque tenax animus. Tu fulmina vibres Impavidus; ringant sontes Tityíque Nepotes, Quos mordax lacerat Nemesis Furiaeque minaces, Queis scelus arrisit felix, virtúsque misella Audiit impietas: Haec, haec lethalis arundo. At niveum sine labe manet tibi pectus; apertum Saepius inspexi: Quoties ridere profani Saec'li blanditias vidi? vel dona ferentes Odisti Danaos; Pietatis larva venenum Obtegit, exclamas: Procul oh procul este, Britanni, Quò ruitis miseri? viridi latet Anguis in herba. Impia magnificis grandescat turba triumphis, Ditati spoliis jactent sibi Numina blanda Sacrilegi, madidas ostentent sanguine vestes; Infelix CAROLUS succumbat, Regia proles Exulet; En quò fata trahunt retrahúntque sequamur, Clamitat incautum vulgus, Quis temnere divos Audeat, aut sceleris damnare innoxia fata? Venales animae! Generosi Pectoris Heros Idem semper erit: talis GODMANNUS habendus, Quem non pelliciunt Zephyri pontúsve serenus, Nec frangunt scelerum fluctus aut Monstra profundi. Indomitum Pectus! reboent jam Rostra triumphis; Victa placet tua causa Diis; Depressa resurgit Palma; viret jam sacra Jovi Dodonia Quercus. Turgentes expande sinus, deprome dolorum Infandas moles queis mens onerata gemiscit. Quid prosunt lessus furtivi? Flumine pleno Decurrant lachrymae: nos rupta repagula suadent Demulcere animos fletu non digna ferentes. Manibus innocui CAROLI libate, Britanni, Imbre pio, cinerésque sacros inspergite rore, Et tumulum facite, & tumulo superaddite carmen, Hic situs est CAROLUS ter Maximus: Anglia, jerna, Scotia, quantillo latitant tria regna sepulchro? Relligio, Candor, Pietas, Ecclesia, Leges In cineres versae torpent. Heu! plange, Viator. At quorsum lachrymae? Cur misces laeta querelis? Martyris è busto Laurus procera virescit, Vertice vel summis inducens Montibus umbras: Euulso CAROLO Primo non deficit alter Aureus Angligenis: tales concedite Ramos, Oh Superi, nostris semper succrescere Sylvis. Perge bonis avibus, Patriae Gentísque Togatae Gloria, grande decus, Magni Ciceronis Alumne. Quantus in exiguo luces, GODMANNE! Libellus Audiat hicce DEO summo CAROLÓ que Secundo Votivae tabulae: subjungas, Viva Parentis Effigies; nam te pingis, qui jure voceris Et Civis Probus & suavi Chrysostomus ore. Ne metuas; Navem pelago committe pusillam; Navigat incolumis: CAROLUS tibi, Caesare major, Omina laeta dabit. Tanto Duce, Numine tanto Auspice, ridebis fremitus & murmura volgi. JO. FELTON Col. Gon. Caii S. In elegantissimam pientissimámque concionem viri optimi, & mihi, suprà quam dici potest, charissimi, G. GODMAN. QUO tandem igne calescis insolente? Quo demum raperis furore? linguam Quaenam suada tibi & diserta labra Melle & nectare dulciore reptet? Quis vires melior Deus ministrat? Quò nos attonitos trahis rapísque? O quàm dulcè canis? quid hoc negotî? Non inter reliquos magìs solebas Elucere priùs, stupende Rhetor, Quàm laetus celebrans diem beatum: Id quod nemo alius potest, vel ipsum Te longè superas & antecedis. Sed quorsum tamen ista miror? annon Dudum novi animum pium & fideles Sensus? tempora namque iniquiora, Infaustósque dies, dies pudendos Questi saepe sumus; miserrimámque Sortem flevimus, & graves ruinas Collapsae patriae: quot execrati Diris consilia impia, atque iniqua Arma, immania foedera & rebellûm Vesanam rabiem, nefas triumphans Et felix scelus, & nefanda vilis CROMWELLI putridissimaeque Caudae Ausa? & quot lachrymis, dolore quanto, Quo luctu attonito & stupore fata Indignissima Martyris beati, Aerumnásque malas, necémque iniquam Moesti planximus? & diem nefastum Irati odimus, atque abominati Infensè quoties sumus, tenebrae Foedae, perpetuaeque noctis umbrae Ut Solem occulerent, ei imprecati? Votis, ominibus, prece & frequente, Et desiderio admodum fideli Te nunquam sumus exulem vocare Obliti, CAROLE ô diu cupite! Ast olim tamen ista mussitare, Aut saltem ambiguè loqui licebat Solúm. Non etenim palàm dolere, Nec lugere forìs, minúsque apertè Quicquid mens pia suggerebat, aut quae Effari libuit, frequente coraem Confusáque referre concione Nobis fas erat: hoc enim negabant Infames malè conscii latrones. Tandem liberiùs piae recessus Mentis pandere, pectorísque fidi Claustra effringere cùm potes, sinúsque Integros aperire, fusiúsque, Quae jamcunque placent, tuo arbitratu Enarrare, palámque praedicare; Spe quantâ erigimur repenté? quid non De te polliciti sumus? stupendum, Celsum, & grande aliquid rogamus omnes. Nec frustrà fuimus, speíve falsi; Quin tu vota licèt superbiora Magnis passibus antecelluisti, Nedum encomia nostra: conticescam. J. BOULT C.G.C.S. A SERMON PREACHED at S. Mary's in Cambridge before the University, on Thursday the 24th of May, 1660. being the day of solemn Thanksgiving for the Deliverance and Settlement of our Nation. ECCLES. 10.17. Blessed art thou, O Land, when thy King is the son of Nobles. THat it may appear there is no prerogative of excellency but what may be joined with Kingly power, we have heard of some that have been both Kings and Priests; David was both King and Prophet; and here we have Solomon his son that was both King and Preacher. Again, that it may be evident what a near connexion there is between Loyalty and Religion, I have chosen this part of his Royal Sermon to be the subject of mine. For 'tis easily observable that most of this Chapter relates to the duty of Subjects and authority of Sovereigns: and it could not be that Solomon's interest should oblige him to express so much both here and elsewhere concerning the power and advantages of Princes; for certainly he, as well as other Penmen of holy Scripture, spoke as he was moved by the holy Ghost. 2 Pet. 1.21. Now since those noble and worthy Patriots, whose authority we have reason to bless as well as to obey, have commanded us to render public and solemn thanks this day to Almighty God for the settlement and deliverance of our Country; I thought I could not find a Text more suitable to this joyful occasion: for all our deliverance and establishment is comprehended in this, and all our joy and happiness is herein completed, That we have a King, and not only so, but likewise one who is the son of Nobles. For 'tis possible that an inferior person may usurp a Crown; which if he doth, 'tis both his infamy and the Kingdom's misery. And that verse in the Greek Epigram may very well be applied to such a one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the coming down from his usurped height is his rise, but the climbing up is his fall. This was it which Q. Elizabeth in her great prudence was careful to prevent; for being importuned on her deathbed by her Council to declare her Successor, she thus expressed herself: I have said, My throne is the throne of Kings; I will not that a vile person succeed me. And when the Secretary asked her what she meant by those words; she answered, I will that a King be my successor; and who but my nearest kinsman, the King of Scotland? Now therefore thanks be to God for this unspeakable benefit, that this Scripture is fulfilled in our ears, and in relation to ourselves; that we can now again securely and solemnly apply this beatitude to our own Nation and Country, Blessed art thou, O Land, when thy King is the son of Nobles. In which words there are these three particulars contained; First, a King; Secondly, his Character, The son of Nobles; and Thirdly, the blessedness that results from both. This last I shall involve in the Application; intending in the mean time to speak something in general to the two former. And to begin with the first, I shall not think it necessary to entertain your thoughts with any large discourse concerning KINGLY power: I shall only put you in mind, that the greatest part of mankind hath been in all times governed by Monarches; and that Monarchy is the best and noblest form of Civil Government, as most resembling the Empire of the Divine Majesty; the most firm and durable, as being most at unity within itself; the most serviceable to the ends of Government, as containing the greatest and most effectual Authority. And I can but mention the admirable frame and temper of the English Monarchy; which is so beautified with all the ornaments and splendour of a Kingdom, that it withal includes all the advantages and conveniences that can be imagined in a free State: Wherein the Law hath exactly joined and united the King's Prerogative, the Privilege of Parliament, and the Liberty of the people: Where the Sovereign hath enough to maintain his Authority and Majesty, and the Subject hath sufficient for his encouragement, comfort, support and dignity; but not wherewithal to introduce distraction and confusion. For the people have a power by their Representatives to consent or descent in the making of Laws; but when they are enacted, there is a Power over them that can command their obedience. These particulars I have only pointed at; as not thinking it very suitable either to this occasion, or my profession to enlarge upon them. I shall rather desire you to consider what God himself hath declared concerning REGAL Government, both in the Old Testament and the New; and than you may discern that there is nothing more clear, than that he approves of the power and authority of KINGS; and nothing more certain, than that 'tis his will and pleasure they should be obeyed. When he brought his people out of Egypt, he appointed Moses to be their Leader and Governor, who had the power of a KING, though not the name and title; and yet the Scripture on one place gives him that also: Moses commanded us a law, even the inheritance of the congregation of Jacob; and he was King in Jeshurun, Deut. 33.4, 5. After him succeeded Joshua in the same Authority: After his time Israel was governed by Judges, extraordinarily called and appointed by God for the space of about three hundred years. During which time by reason of the often intervals of Government, much sin and many mischiefs grew up in that unsettled State. Jud. 17.6. In the 17 of Judges we read of Idolatry set up by Micah and his mother; 18.1. In the 18 of Violence and Rapine; In the 19 of Adultery and Murder committed in one act; 19.1. In the two last Chapters, of a public and insolent Defence of that wicked act, and the destruction of almost all the Tribe of Benjamin. And the Holy Ghost thus expresses the reason of all this, In those days there was no King in Israel, but every man did that which was right in his own eyes; 22.25. but that which was neither right in itself, nor in the sight of God. I shall leave you to judge how much of this may be applied to our Israel, since we have been destitute of the presence and authority of a KING. After that time, although God was displeased with the people's importunity in requiring a KING, yet it clearly appears he had designed that government for, them. For having rejected Saul, he gives this testimony of David, I have found David my servant, Psal. 89.20. with my holy oil have I anointed him. And elsewhere promises to establish his Throne, and to confirm it to his posterity. Again, he had promised by the mouth of Jacob, Gen. 49. That the Sceptre should not departed from Judah. And before his time, he had said to Abraham, Kings shall come out of thee, Gen. 17.6. Lastly, Moses had long before Saul's time drawn up the KING'S Charter, as you may see Deut. 17.14. and so onward. Next to this I shall remind you of some few of the many clear expressions of Scripture that concern this matter. If you will search out the foundation of this power, you may find it Prov. 8.15. By me King's reign, and Princes decree justice. Would you have the duty itself? Take it in these words, Prov. 24.21. My son, fear thou the Lord and the King, and meddle not with them that are given to change. Do you inquire into the danger of disobedience? 'Tis thus represented, Eccles 8.2, 3, 4. I counsel thee to keep the King's commandment, and that in regard of the oath of God. Be not hasty to go out of his sight: stand not in an evil thing, for he doth whatsoever pleaseth him. Where the word of a King is there is power: and who may say unto him, What dost thou? Beside these Doctrinal expressions, the Scripture affords us several examples of reverence and obedience among God's own people. The first shall be that of Bathsheba, whose virtue and piety there is little reason to question, since no crime of hers is recorded, but what is more expressly charged upon David himself; She bowed with her face to the earth, and did reverence to the King, and said, Let my Lord King David live for ever, 1 Kings 1.31. In like manner did Nathan the Prophet (who certainly was no flatterer) when he was come in before the King, he bowed himself before the King with his face to the ground, 1 Kings 1.23. The like did Araunah, 2 Sam. 24.20. But especially David's reverence to Saul is remarkable; though God had rejected Saul, and appointed David to be his successor. When he had him in his power who sought his life, yet he slew him not, but only cut off the skirt of his Robe: And yet afterwards his heart smote him, because he had cut off Saul 's skirt. And he said unto his men, The Lord forbidden that I should do this thing unto my master the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord, 1 Sam. 24.5, 6. After these I shall produce but one Example more, and that's equivalent to many, being of a great multitude. 'Tis in 1 Chron. 29.20. And all the congregation bowed down their heads, and worshipped the Lord and the King. In the New Testament, we know to whom that of S. Paul refers, Let every soul be subject to the higher powers, etc. The Romans were then the miserable subjects of the worst of men as well as of Princes; which is enough to cut off all pretence of resistance for ever. But S. Peter more expressly describes the persons of those in authority; Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the King as supreme, or unto Governors as unto those that are sent by him. And again, Fear God, honour the King. Let this be sufficient to show that Kingly power is ordained of God, & that it is appointed for the good of those that are subject to it. And therefore we are obliged, as we regard both our duty and our happiness, to render obedience to it; and so fare to esteem it the blessing of God, as to magnify it and prefer it before other forms of Government, as most resembling divine power, and carrying the most lively impress of divine approbation; as being that which God recommended to his own people, and to which they willingly submitted when they were in a settled and most flourishing estate; under which our ancestors have lived happily for many Ages, and by which our Israel hath been always governed ever since it was a Nation. Whence we may confidently conclude, that what by the appointment of God is sacred and venerable, hath the assurance of his blessing. And thus much of the first. But this is not all that is required to make a Land blessed, The King whom Solomon here describes, must be the son of Nobles. 'Tis in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of White ones, or, as some alluding to the word translate it, Filius Heroum, the son of Heroes. Now that whiteness was the ornament of Kings and Princes in the East, and that 'tis used in Scripture as an emblem of candour and innocence, of honour and dignity, I could easily demonstrate; but that I hasten to what is more material. We know that the Kingdoms of Israel and Judah were hereditary, but when God provoked by their sins interrupted the succession. And it was a part of that sad calamity that befell the Jews in the Babylonish Captivity, and which the Prophet Jeremy bitterly lamented, That Servants ruled over them, and there was none that delivered them out of their hand, Lam. 5.8. As also 'twas a part of that judgement which Esay had before denounced against them, That the child should behave himself proudly against the ancient, and the base against the Honourable, Isa. 3.5. This is a calamity so much the greater, because it includes reproach and dishonour. 'Tis an unnatural subordination that the Honourable should be subject to the base, and the servant command the Master. 'Tis an evil which our Royal Preacher takes special notice of in the former part of this Chapter; Folly is set in great dignity, Eccl. 10.6, 7. and the rich sit in low place. I have seen servants upon horses, and Princes walking as servants upon the Earth. Which is a sad symptom of a disordered State; more resembling a confused chaos, than the well-built frame of a regular and orderly Government. For the Justice of State being of an higher nature must not stoop to a conformity with the Vulgar rule, and method of the balance; that the lighter should be lifted up, and those of more weight should be unworthily depressed. I confess there is a difference between the Nobility of Descent, and that of Virtue; but I am not willing to separate those things which in nature and reason should be always joined together. And I could wish that no degeneracy had ever made a divorce between them. But this I'll say, when they are both united, then results that Nescio quid praclarum, a most exquisite and accomplished perfection; or, to use Solomon's expression, 'Tis like apples of gold in pictures of silver. Prov. 25.11. For, to say truth, Nobility of race hath but little beauty and lustre of its own, but what it borrows from the other; and then 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pindar. it puts on the brightness of a Star, and clothes them with honour that possess it, when 'tis adorned with the resplendency of virtue. And again, as it receives from it lustre and beauty, so it reflects back upon it constancy and perpetuity, which begets a kind of veneration. We usually admire a stately fabric for its order, beauty, and concinnity; but we account it in a manner venerable if it hath lasted many ages, and hath strength enough to withstand the injuries of time. Thus we prefer an ancient and perpetual River, both for delight and usefulness, before the more swelling and impetuous torrent of a Land-floud, which cannot long endure, as having no Springhead from whence to receive supplies. Thus we account a Star that is perpetually and eternally placed in heaven, more glorious than a blazing Comet, that is only the object of present wonder, and, as 'tis vulgarly supposed, a presage of future Calamities. Now that Nobility is an excellent qualification of a supreme Governor, beside what hath been said, may appear by these three particulars; 1. Because it adds honour and veneration both to their persons and authority; and sets them fare above the contempt of those that are subject to their government. For although government subsists by justice, as its chief support and its main design; yet as to the more effectual improvement of authority, it depends much on fame and reputation. And it holds as well in Political obedience as in domestic servitude, Dignitate domini minùs turpis est conditio servi. Men commonly think that those who are noble are born to command; and they will readily submit to such, when they will rise up in indignation against the imperiousness of their equals. 2. Nobility is a spur to virtue, a great incitement to worthy and noble actions. For as we all derive our first inclinations to good or evil from the imitation of others; so domestic examples being sweetened by all the endearments of a tender love and care, and a natural propinquity, have the most quick and lively impressions. Beside that, public expectation adds encouragement, and enforces the duty with a stronger obligation; and the fear of a greater blot, and a fouler stain of dishonour deters them from being degenerate. For there can be no greater incitement to worthy and noble performances, than to consider, as Pliny hath it, Quibus imaginibus oneretur, quae & quanta nomina sustineat. That they are bound to make good what their ancestors have done; and to keep alive those sparks of honour which their virtue hath kindled: That 'tis as much their duty to claim their virtuous inclinations by right of inheritance, as 'tis their happiness to derive honour and reputation from them. And then the benefit of nature will be turned into their own due praise: whereas otherwise they cut off the entail from themselves, and have no right to that which they will not transcribe and imitate. Again, Nature hath placed them on a rising ground, and given them those advantages whereby they may easily attain to the highest improvements of virtue and goodness. They have a stock wherewith to begin; and Facile est inventis addere, 'tis more easy to perfect what is already begun, than to lay a foundation of great attainments. Hence it is that Aristotle says, Noblemen are more desirous of honour than others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because all men are wont to add to what they already possess. 'Tis most natural for men to look unto the rock whence they are hewn, and to the pit whence they are digged. And therefore they who are of a lower original cannot so easily exalt their thoughts (unless excited by some extraordinary power) above that station wherein nature hath placed them: As water can ascend no higher than from whence it descends. They may look upon higher and nobler achievements as objects of wonder, but not as encouragements of their imitation. They may gaze upon those Stars, but they have no contrivance whereby to approach their station. Their condition and capacity is as the son of Sirach describes it, Ecclesiasticus 38.33. They shall not be sought for in public counsel, nor sit high in the congregation: they shall not sit in the Judge's seat, nor understand the sentence of judgement: they cannot declare justice and judgement; and they shall not be found where Parables are spoken. 3. Nobility as it includes hereditary right, puts the government out of dispute; 'tis the most probable way and means to prevent all that unhappy strife, ambition and envy, all the dangerous consequences of contentions and emulations that are most likely to befall elective Kingdoms. It cuts off those mischiefs that commonly happen in the intervals of Government. 'Tis necessary that such a great and important affair should be transacted by something that is clear, manifest and beyond dispute. The excess of merit is uncertain, the effects of violence are dangerous and dreadful, as we have found by woeful experience: and I hope that now our eyes are open to discover that the consent of the people may be fallaciously and fraudulently pretended, or perfidiously and impudently challenged, when 'twas never given. Therefore let the judgement of nature carry it, which is clear and determinate, and seems to be the judgement of God himself. Though here in our own case we have the voice of the people too, declared in a most eminent and evident manner; and this is commonly said to be the voice of God. For 'tis he that puts one in subjection, and exalts another; that fixeth an especial mark of respect and veneration upon Nobility. 'Tis the prerogative Royal of the King of Heaven to be the fountain of honour, to give order as well as being to his creatures, and to dispose of, as seems best unto himself, all the services both of Men and Angels. When he hath herein declared his will and pleasure, what remains for us to do, but to honour those whom he hath honoured? 'Tis our duty not to fight against him, by setting up those on high whom he hath placed in a lower sphere, and depressing those whom he hath exalted. And 'tis wisdom not to venture the danger of such an improvident change. For, to what purpose should Jotham's bramble be promoted over the trees unless that fire should come out of it and devour the Cedars of Lebanon? Jud. 9.15. And if the thistle pretends to an equality with the Cedar, what is like to be the event, but that the wild beast that passeth by should tread it down? Therefore it can never be well, 2 Kings 14. ● but when the Government is on his shoulder whose right it is. I should have discoursed more at large on these particulars: But I consider that Application, coming nearer to men's affections, works more effectually and powerfully on them than a lose and general discourse. And therefore having much to say, and not willing to be tedious, I will no longer withhold myself from looking toward that illustrious mercy which this day celebrates, for which we bless and praise the infinite and eternal Goodness. I doubt not but ye all know that this Kingdom flourished in peace, plenty and prosperity for many years before the beginning of these late unhappy troubles. The source and original whereof I shall not curiously search into; as wishing rather that it may be buried in the grave of eternal oblivion. But this we may with truth and charity say, That we have felt the indignation of God, because we have sinned against him. He prevented us with his lovingkindness, he compassed us with blessings on every side, he heaped his benefits upon us. What could he have done more for his vineyard, that he did not in it? Isa. 5.4. But Jesurun waxed fat and kicked; when we had eaten and were full, than we forgot the Lord that had done so great things for us, and we lightly esteemed the rock of our salvation. What wonder is it then, that our greater rebellion against God was justly punished with first an eclipse and diminution, and at last with the most deplorable loss of a just, pious and merciful SOVEREIGN? There were some that cried out, We will not have this man to reign over us. They were too stout and obstinate to submit to a lamblike innocence and meekness; and so we were delivered up, not so much to be governed, as destroyed by foxes, wolves and tigers. There is no doubt but sin hath brought upon us all those evils that we have suffered; all our changes of Government, and all those destructive consequences that have attended such vain and ambitious contrivances; all that violence and rapine whereby this Kingdom is almost exhausted; all that sacrilege whereby our Churches have been ruined and our Clergy discouraged; all those odious cheats and impostures, by which this poor afflicted Nation hath been most wretchedly deceived. Time was, when we were the envy, but of late we have been the scorn and reproach, of all the Nations that are round about us. 'Tis easy to conjecture from whence have proceeded all those varieties of government that have been, I cannot say whether more perniciously or ridiculously, attempted (for there was as much of the Comedy in the impertinent contrivance, as of the Tragedy in the sad effects;) all that inconstancy and uncertainty that hath of late exercised these weatherbeaten Kingdoms. For the transgression of a land, saith Solomon, many are the Princes thereof. Prov. 28.2. But there's comfort in the words that follow, But by a man of understanding and knowledge the state thereof shall be prolonged. Our State hath as much need of a wise and excellent Prince as once that of Rome had, when it had been sorely shaken with the miseries and distractions of civil Wars. 'Twas then the only safety of that Empire to be devolved upon Augustus Caesar, Flor. lib. 4. Qui sapientiâ suâ atque solertiâ perculsum undique & perturbatum ordinavit imperii corpus: quod ità haud dubiè nunquam coire & consentire potuisset, nisi unius praesidis nutu, quasi animâ & ment, regeretur. I hope by this time we have learned the same wisdom, to know from whence we may expect our safety and happiness. We have tried long enough what it is to be ruled with a rod of iron in the hands of our insulting and merciless fellow-Subjects. If the sense of that shame and reproach, that vexation and misery doth not yet awaken us, we must be concluded to be possessed with a more than Lethargic stupidity. But we have great reason on the contrary to believe that now all men discern how safe, how necessary, how honourable it is for them to commit themselves to the Government of a most excellent and indulgent Prince, whom God and Nature have designed to be the Father of his Country. I hope that now those happy times are come which his late Majesty foretold, wherein the Subjects of these Nations have learned by their miseries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch. 27. That Religion to their God, and Loyalty to their King, cannot be parted without both their sin and their infelicity. If we have any sense of our long-continued calamities, we must needs confess that God hath blessed our Land, since he hath laid help upon one that is mighty, since he hath exalted the son of NOBLES; for such is our most gracious SOVERATION LORD, who is worth ten thousand of us. 2 Sam. 18.3. To make this evident, I shall not think myself obliged to enumerate all his noble and Royal progenitors; or to declare how he is related to many of the greatest and noblest Families of Christendom in Foreign parts; or how he is descended both from the Norman and Saxon Kings for above eight hundred years. Neither shall I endeavour to make out what Verstegan a late Antiquary says of K. JAMES, his Majesty's Grandfather of happy memory, that he was of the bloud-Royal of all those four Nations that were subject to his Sceptre. If all this and much more that might be said were at large discoursed, it might appear that his Majesty is a Prince as highly and nobly born, as any that reigns in the Christian world. But to come nearer to the purpose, I shall confine what I have to say on this point, to his immediate descent from his Royal Father, our late most gracious Sovereign Lord K. CHARLES of ever-blessed and most glorious memory. We need not go farther nor inquire into the Virtues of his more remote progenitors: 'tis a great and high degree of Nobility to descend from him who was the glory of KINGS, the mirror of PRINCES, and the honour of MARTYRS; but the everlasting shame of those traitors and parricides that conspired his death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 27. This is he (to use his own unimitable expressions) whom God thought fit to honour, not only with the Sceptre and Government of three flourishing Kingdoms, but also with the suffering many indignities and an untimely death for them; while he studied to preserve the rights of the Church, the power of the Laws, the honour of his Crown, the privilege of Parliaments, the liberty of his people, and his own conscience, which was dearer to him than a thousand Kingdoms. His concessions to his last Parliament show that he had a large heart to do good; and I wish he had never had an occasion to demonstrate his invincible patience and constancy in suffering evil. But though his name may be among the unfortunate, yet withal it will ever remain in the Catalogue of most virtuous, PRINCES. The good he did, and more that he intended, is enough to clear up the darkest of his afflictions, and to scatter the Cloud of his undeserved misfortunes. He was so eminently good and just, that I wish all the Kings and Princes of the world were altogether such as he was, except those bonds; Acts 26.29. except the heavy pressure of his unmerited sufferings. Not that I think 'tis unworthy of a Prince to be conformable to the Captain of our Salvation, Heb. 2.10. who was made perfect through sufferings; but because whenever this happens it must needs redound to the misery of his subjects: As when the Sun is eclipsed, 'tis not he, but the earth, that suffers a diminution of light. It may be you may wonder that I lay before you at this time an object of grief; and you may think that a discourse that sounds like a Funeral Sermon, will slain the joy of this day's solemnity. But I desire you to consider, that 'tis no small part of our joy, that we can now securely mourn and express our grief for the untimely death of that incomparable Prince. I doubt not but many of you have long since mourned in secret; but we never durst before express a public and solemn lamentation. You know that the Tyranny of our oppressors hath been such, that our sighs were made our crimes; and if we were seen to weep for our infinitely-injured SOVEREIGN, we were in danger to weep for him over again with tears of blood. 'Twas bad enough that some of them had the hypocritical art of counterfeiting tears; but to punish tears, especially upon such a sad occasion, was a more than inhuman cruelty. But thanks be unto God that we can now lament; that we can securely open the floodgates of our eyes; that we can take our fill of that just and Loyal sorrow, from which through violence and oppression we have been so long restrained. Expletur lachrymis egeritúrque dolour. Ovid. Methinks there is something of sorrow within us which must be vented before we can make room for an entire and unmixed joy. At least our joy cannot be innocent, till we have mourned for him. And then 'twill be somewhat pleasing (as the Lord Verulam observes in needle-works and embroideries) to have a lively work on a sad and solemn ground. Neither will our joy be only more complete, but our Loyalty also more entire, if we begin our duty and allegiance to his Majesty from our public detestation of that most execrable parricide. And herein the Honourable House of Commons hath set before us a worthy example, in their excellent Letter to his Majesty. And indeed unless we follow them herein, we do in vain pretend ourselves to be Loyal & faithful subjects. Therefore, finding in Scripture the example of Job cursing his birthday, my just indignation prompts me to make use of those significant and vehement expressions against that day that put a period to the precious life of our late most gracious KING. Let that day be darkness; let not God regard it from above, neither let the light shine upon it. Job. 3.4, 5, 6, 7, 8, 9 Let darkness and the shadow of death slain it, let a cloud dwell upon it, let the blackness of the day terrify it. Let it not be joined unto the days of the year, neither let it come into the number of the months. Let it be solitary, and let no joyful voice come therein for ever. Let them curse it that curse the day, who are ready to raise up their mourning. Let the stars of the twilight thereof be dark, let it look for light, but have none, neither let it see the dawning of the day. Because it deprived us of the best of men and most excellent of Princes: Because it shined upon the counsels of the wicked; but it quenched the light of Israel, 2 Sam. 21.17. it extinguished the glory of Great Britain: Because it countenanced the most horrid, barbarous, execrable murder, excepting only that of the most Holy Jesus, that ever was committed under the Sun. Then might you have seen sin and wickedness ride in triumph; when Piety and Loyalty, Law and Liberty were forced to mourn in secret, and to hid themselves from the fury of the oppressor. Lam. 5.16. Then did the Crown fall from our heads: woe unto us that we had sinned. The breath of our nostrils, the Anointed of the Lord was taken in their pits; of whom we said, Lam. 4.20. Under his shadow we shall live. Then was judgement turned into gall, and the fruit of righteousness into hemlock. Amos 6.12. Then was judgement turned away backward, and justice stood afar off: ●sa. 59.14. for truth fell down in the streets, and equity could not enter. Then did the Sun go down at noonday, Amos 8.9. and the whole Land was overspread with a black and dismal cloud of horror and amazement. If there be any here among you that have not yet bewailed that execrable fact; I hope that now their hearts are not so hard, nor their heads so dry, but that they have some few tears to drop upon the Hearse of injured and abused Majesty. If you tell me 'twas too long ago since 'twas done; I can give you an example out of Scripture that will silence that objection. 'Tis in the 2d of Chron. 35.25. And all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah; and all the singing men and singing women spoke of Josiah in their lamentations to this day, and made it an Ordinance in Israel; and behold they are written in the Lamentations. That good King did indeed come to an untimely death; but there is this alleviating circumstance in it, that he fell not by the malice of his subjects, but by the power of his foreign enemies. But how did our good Josiah fall? I cannot express it but with his own prophetic words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 28. He died a KING, by the hands of his own subjects, a violent and barbarous death, in the strength of his years, in the midst of his Kingdoms, (nay, in that very place where he was wont to appear in the greatest splendour of Majesty and Honour) his friends and loving subjects being helpless spectators, his enemies insolent revilers and triumphers over him, living, dying, and dead: who, that they might be more solemnly cruel, added (as those did who crucified Christ) the mockery of Justice to the cruelty of Malice. Mark how every word carries an Emphasis of grief, and every syllable is accented with unexpressible sorrow. I believe there are none here who are guilty of that Sacred blood; but give me leave to speak to them as if they were present. Do ye deal thus, ye most ungrateful wretches, do ye deal thus with your most gracious and merciful Sovereign? who had been able to have trodden you down to the grave, and to have hid you in the dust together, before you could have laid that load of afflictions upon him. Are these your returns of obedience and gratitude to him for all his care and protection over you? whom you were bound by all the Laws both of God and man to preserve to the uttermost of your power. Is this the way to make him a great and glorious KING? 'Tis true, you that took away his precious life have made him such; but no thanks to your malice, but to his own divine and incomparable virtues. Do ye know, do ye consider, do ye understand what you have done? Whom have you reproached and reviled? Against whom have you exalted your voice, and lifted up your hands on high? Against whom have you exercised your rage and fury? Even against the Lord's Anointed. How? The Lord's Anointed? There's thunder and lightning, storm and tempest, hailstones and coals of fire. There's the revengeful indignation of the Almighty and everlasting God, and the unsupportable horrors of death eternal. For who can stretch forth his hand against the Lord's Anointed and be guiltless? 1 Sam. 26.9. And they that resist, Rom. 13.2. but much more they that destroy, shall receive to themselves damnation. Such and so great was their Sin; (which I beseech God they may consider and repent) but yet 'twas fare less than the glory that attended his sufferings. T'has been often seen, and 'tis easy to imagine, how illustrious a KING is when his power and greatness is entire, when he flourishes in the height of his authority, when he is courted with pomp and honour. But 'tis much more rare and wonderful to see Majesty shining in its full lustre, even when 'tis overspread with a cloud of misery. Ecce par Deo dignum, saith Seneca, vir fortis cum malâ fortunâ compositus. But this is nothing to that instance that is now before us. Here was a great and mighty Prince, that in the lowest ebb of his adversity was more than conqueror. ●om. 8.37. Here you might have seen the rage of men and Devils in vain assaulting undaunted and invincible Constancy. Here was one that in the midst of his undeserved sufferings by an admirable temper so expressed the meekness of a Christian, that he forgot not the Majesty of a KING. In short, he lived a Saint, and he died a Martyr; and his death especially was conformable to the Captain of our Salvation, the KING of sufferings. And to make this evident, some have made an exact comparison between them in many circumstances. But I shall instance only in his Charity, which was in him eminent and remarkable, and whereby he most resembled our Blessed Saviour. Observe how devoutly, how fervently he prays for his bloody persecutors. Thou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●. 28. O Lord, mad'st thy Son a Saviour to many that crucified him, while at once he suffered violently by them, and yet willingly for them. O let the voice of his blood be heard for my murderers, louder than the cry of mine against them. O deal not with them as bloodthirsty men, but overcome their cruelty with thy compassion and my charity. Though they think my Kingdoms on earth too little to entertain at once both them and me; yet let the capacious Kingdom of thy infinite mercy at last receive both me and my enemies. This is truly a Divine perfection, and a Godlike excellency; 'Tis a near approach to the King of Kings and Lord of Lords, who took upon him the form of a servant; who hath sanctified all afflictions and calamities by his blessed example, and his glorious victory; Who was led as a Lamb to the slaughter, Isa. 53.7. and as a Sheep before her shearers is dumb, so he opened not his mouth; Who endured the cross, Heb. 12.2. despising the shame, and is now sat down at the right hand of God. He that well considers this example, may easily resolve which is the more happy condition; a persecuted innocence, or an insulting cruelty. But now Divine providence hath made it manifest, that no true and durable greatness can ever lay its foundation in sin: And we can now certainly and experimentally conclude, That there is a reward for the righteous, Psal. 58.11. and a punishment for the wicked; doubtless there is a God that judgeth the earth. And so we leave our ROYAL MARTYR, whose Name shall ever live and flourish on earth, while his peaceful Soul, long since delivered from a troublesome world, rests in the blessed mansions of everlasting peace. Let this be sufficient to show that our KING is the son of NOBLES; since from that great & glorious Monarch he immediately descends, who is our Joy and our Crown, our Happiness and our Glory: For whatsoever we loved, reverenced or admired in his most ROYAL FATHER, doth not only remain, as he says, In aternitate temporum, famâ rerum, but also in the real possession of our present SOVEREIGN. This is he into whose Princely and Heroic Soul all those excellent graces are transfused, which no doubt but we shall see hereafter improved into more noble accomplishments. O what a pitiful dull thing is this rebellious malice? how base and weak is it in its attempts? how happily is it defeated and disappointed? what have they done, but to raise us higher by our fall? and to lift themselves up on high, that they might fall with a greater & more dreadful ruin? What do you think now, you that used to talk so much of Providence? where was your consideration of God's eternity? I speak this not to reproach you, but to undeceive you. Did you think that God would never come and appear again, because he hide his face from us for a time? 2 Pet. 3.9. The Lord is not slack, as some men count slackness; for a thousand years in his sight are but as one day. He hath now appeared again sooner than we could expect, and much sooner than we deserved. The stone which the bvilders, Psal. 118.22, 23. not of Jerusalem, but of Babel, refused, is now become the head of the corner. This is the Lord's doing, and it is marvellous in our eyes. The other was the Lord's doing too, in exercising his just judgement upon a sinful Nation: But this is his work of mercy, the benefit whereof we hope will endure to all succeeding ages. 'Tis our comfort that we have remaining an illustrious branch of that ROYAL STEM, from which we hope to enjoy the fruits of Justice, Goodness and Clemency. — Uno avulso non deficit alter Aureus, & simili frondescit virga metallo. God and Nature, his undoubted right, and his Princely virtues, have made him our King long since, though we have wanted the comfort of his presence. If any of his enemies should impertinently ask where his Kingdom hath been all this time; 'Tis easily answered, where theirs never was. He hath reigned in the hearts and affections of his loving and faithful subjects; which is a Kingdom fare more great and glorious than the proudest and most insolent Usurpers can ever hope to obtain. Our Bodies only, the worse part of us, were under their power; but our Minds, which are most truly and properly ourselves, were at his dispose. They bond our Hands, but our Hearts were knit and obliged to him. They possessed the Cabinet, but they could never come at the Jewel. In the worst of times duty and allegiance were fare from suffering a total defection; and I dare confidently affirm, that there are more than seven times seven thousand in England that never bowed their knees to Baal. If you could have then discovered the hearts of many that were faithful in the Land, there might you have discerned a constant and Allegiance; there might you have beheld the brightest flames of unextinguished love and Loyalty. And now since the danger of owning him is taken away, and the obstruction is removed, behold how those hidden flames break out, and make a glorious appearance! Your eyes have seen, and your ears have heard, with how great a cheerfulness, with what expressions of unexpressible joy, he is every where acknowledged. I know no rejoicing that can so well be compared with ours, as that of the Israelites at the proclaiming and crowning of Solomon, 1 Kings 1. 39, 40. They blew the trumpet, and all the people said, God save King Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rend with the sound of them. And yet they had not so great reason to rejoice as we. Their change was but from a David to a Solomon immediately, from a righteous KING and a great warrior, to a wise and peaceful Prince. But we— I need not tell you the difference. What shall we say now to those impostors that endeavoured to put out our eyes by their frequent boasting of the consent of the people, by pretending that their advancement was the Nation's interest? 'Tis a sign they were fare from true Nobility, that could so impudently practise that base and slavish vice of lying, to maintain their ill-gotten authority. I confess the late Tyrant in one or two instances seemed to be somewhat modest; but I attribute that rather to the overruling hand of Providence than to any goodness of his. He styled himself Protector of England, Scotland and Ireland. This was a notorious untruth, for he was the ruiner and destroyer of these flourishing Kingdoms. But here his impudence failed him, that he durst not adventure to write himself By the Grace of God. Again, you know time was, when he would and would not be King, when he refused, and yet hoped that his refusal would have gained him that honour. But in conclusion, he missed of that which he had sought with so much ambition. This again I ascribe to Divine Providence; whose admirable contrivance it was that the Crown, the sacred Emblem of Divine Power and Majesty, should never touch that villainous and polluted head. I need not tell you, your own experience may abundantly inform you, how dangerous it is to be under the dominion of ignoble and unworthy persons. Whereas he that is of Royal birth, and is a King by the appointment of God and Nature, can maintain his dignity without those base and ignoble arts, without those ambitious shifts and contrivances, which are the only support of those that have no right, and as little merit. Again, he that is a King by birth must needs look upon his people as his own natural possession; and is thereby engaged to provide more affectionately for their good and welfare, and to regard them with a more tender and paternal care. Lastly, He that is such will be more sensible of honour, and is likely to propound more noble ends in all his designs and counsels. Therefore, whether we look back upon what we have suffered, or forward upon what we hope to enjoy; in both respects we have reason to acknowledge this blessing of the Text, Blessed art thou, O Land, when thy King is the son of Nobles. And we may well take up those words of the Queen of Sheba, Blessed he the Lord our God, which delighted in him to set him on the throne of this our Israel: 1 Kings 10.9. Because the Lord our God loved Israel for ever, therefore he hath made him King to do justice and judgement. IT has been our very great unhappiness to know him yet but little by experience: But all the fame and the report of those that know him, speaks him to be a rare and most accomplished Prince. And yet I hope that his wisdom and goodness will hereafter so much exceed our present expectations, that we shall say, 1 King. 10.6, 7. as the Queen did to Solomon, It was a true report which we heard, but the half was not told us. In the mean time I shall give you two ample and honourable testimonies of him (when he was nine or ten years younger than now he is) from two dying Lords; who being persons of honour, and at the point of death, are two great arguments that they spoke the truth according to the best of their knowledge. The one thus expresseth it; L. Capel. Truly I never saw greater hopes of virtue in any young person than in him; great judgement, great understanding, strong apprehension, much of honour in his nature, and a very perfect Englishman in his inclinations. E. of Derby. The other gives him a more ample testimony in these words: Certainly, saith he, as I believe this Nation will never be well contented without a King; so I believe also that K. CHARLES THE SECOND, our now lawful KING, were he a stranger to this Crown, were the most fit and most accomplished Prince that this day lives to take the Government of this people. His admirable piety, virtue, justice, great valour, and discretion, fare above so few years, doth now make him in all places he comes highly beloved, and will hereafter make him honourable in all Nations. And I wish the people of this Nation so much happiness (when my eyes are closed) that he may peaceably be received to the enjoyment of his just right; and then they shall never want their just rights, which till then they will always want. We may very well suppose, that since the time that these excellent things were spoken of him, he hath gained much in the improvement of his Princely Virtues. At present (as fare as we can know him at such a distance) we may all judge of him by his gracious Offers and Proposals to his great Council, and his general Declaration, wherein he promiseth to embrace all his Subjects equally within the arms of his comprehensive Goodness and Clemency. Which without doubt, with many other Divine instructions, he hath received from his most ROYAL FATHER; beside what his own Princely disposition, variety of observation, the trial of Affliction, frequent discourse and meditation, and above all the extraordinary blessing of God, have added to him. Now therefore let us not add to all those unworthy reproaches and contumelies that have been thrown upon him by his and our enemies, this of suspicion and mistrust that he will not make good his gracious promises. We must not look on him as on those whose interest it hath been to deceive and abuse us. Most certainly such unworthy arts are infinitely below his Noble and Heroic mind. He knows very well whose Vicegerent he is; that he represents the God of Peace and Truth, whose two grand properties are according to the doctrine of an ancient Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do good and to speak truth. There is no fear that he should fail in the truth of his word, who comes to imitate God in doing good. For he hath no other design upon us, but to do that for us which we have found by experience that none else can do; to cure our wounds, to heal our distempers, and to repair our ruins. The hope of the Syrians when they were vanquished, was, That the Kings of Israel were merciful Kings. The same may as truly be said of the Kings of England: and to be sure the last we had was such; for had he not been a merciful King, he had never felt the fury of unmerciful Subjects. Although his Mercy would never have brought any affliction on him, but that it met with some ill humours in a distempered State. But however things have been, let our reflections on times past excite our most zealous care to repair that Duty and Allegiance that hath been so many years denied to his Sacred Majesty and his Blessed Father. And as he is willing to remit what is past, so let us meet his Goodness in endeavouring to make him some recompense for the time to come. Which if we do, we shall both more facilitate his power of doing us good, and we shall put ourselves into a better capacity of being happy under his Government. I hope that now we shall understand one another better, since we are delivered from those whose concernment it was to nourish factions and divisions among us, that their dominion over us might be more entire and absolute. I hope our cordial union & consent in obedience to our Sovereign will bring us nearer to one another. And to this end, I hearty desire that they who always loved and honoured him, may show in themselves the first and greatest examples of Moderation. As for my own part, since I have this occasion given me, I must freely profess and declare myself to be one of those, whose Loyalty is the result of a natural and constant principle, and not of the event of things or necessity of times; who always abhorred to flatter prosperous wickedness, and would never stoop to adore usurping tyranny. And yet all the advantage I wish for those of the same persuasion and inclination is only this, that they go beyond others in humane civility, in brotherly love, and in Christian charity; That they lay aside all animosities, all uncharitable opposition against those that have formerly differed from them, as always remembering that they serve a merciful GOD and a gracious KING. For otherwise let them not pretend to be his obedient Subjects, to whose goodness they will not conform. For, as Tertullian well expresses it, Obsequii ratio in animorum similitudine constituta est. As for those that run into excess and debauchery, I think I may truly say such practices flow not from their principles, but from their temper and disposition; and that they would act the same things under any judgement. To such I shall only say at present, that I desire them to consider what a Philosopher once said to a vicious person in the same ship with him, who when in a storm he began to pray, Hold your peace, said he, for fear lest the Gods take notice you are here, and cast us all away for your sake. As for others, I shall hope that a little time may wear away those prejudices, and the ill consequences of those erroneous opinions, into which some may possibly have fallen; especially such as give a check to Obedience, and set Liberty at too high a pitch. I wish that none may ever hereafter mistake Fancy for Religion, and call Obstinacy by the specious name of Conscience. I hearty desire that all men would seriously understand and consider, what a necessary connexion there is between keeping the Laws of God and those of our lawful Superiors; between the first and second Table; between Fear God, and Honour the King. I would advise men not to be fond either of their sins or errors; but to be content to sacrifice both to the public good, and to the lasting tranquillity and welfare of Church and State. And I beseech God to remove all obstructions that may disturb or hinder our peace and happiness; to reduce the whole Kingdom to such a perfect unity, to such an happy composure, to such a blessed harmony, that it may be said of England as it was of Portugal at the late restitution, That as never Subjects had a more Gracious King, so never King had more Loyal Subjects. To this end, the Lord give to our SOVEREIGN a wise and understanding heart. The Lord make him as an Angel of God to discern good and evil. God bless him with Wisdom in his Counsels, Justice in his Designs, and Success in his Undertake. God grant him the victorious Fortitude of Henry the 5th, the Piety and innocence of Henry the 6th, the Prudence of Henry the 7th, the Magnanimity of Henry the 8th, the Felicity of Qu. Elizabeth, and whatever was eminent and illustrious in K. Charles the First. Let him be like him in his Virtues, but most unlike him in his Fortunes. Let shame and confusion cover the faces of those who shall hereafter maliciously persist to blaspheme thee, O Lord, and to slander the footsteps of thine Anointed: But upon the sacred head of thine Anointed, and upon his Seed, and upon his Throne, and upon all his Kingdoms, and upon all his loyal and faithful people, 1 Kin. 2.33. let there be peace for ever from the Lord. Which he grant through the tender mercies of the most holy and eternal Jesus, to whom with the Father and the Holy Ghost, in the unity of one infinite Majesty, be praise, and honour, and glory everlasting. Amen. We praise thee, O God, etc. Books printed for, and sold by, W. Morden Bookseller in Cambridge. ORigenes contra Celsum; Ejusdem Philocalia, cum Annotat. Gulielmi Spenceri, 4ᵒ. Scheyneri Fundamenta Optic. 4ᵒ. Officium Concionatorium, 4ᵒ. Medi opuscula. Epicteti Enchiridion, cum Cebetis Tabula. Accesserunt Arriani Comment. item Porphyrius de Abstinentia, & de Vita Pythagorae, Ejusdem item Sentent. & de Antro Nympharum, Vita deinde & Scripta Porphyrii à L. Holstenio, 8ᵒ. Gassendi Astronomia; Cui accessere Galilaei Galilaei Nuncius Sidereus & Johannis Kepleri Dioptrice, 8ᵒ. Sebast. Castellio. Dialogi 4 de Praedestinatione. Sebast. Castellio. Dialogi 4 de Electione. Sebast. Castellio. Dialogi 4 de Libero Arbitrio. Sebast. Castellio. Dialogi 4 de Fide & Justificatione. Angelini Gazaei Pia Hilaria. Accessit Tomus alter cum Indice Philologico, 12ᵒ. Moor's Antidote against Atheism. Enthusiasmus Triumphatus, or a Discourse of the Nature, Causes, Kind's and Cures of Enthusiasm. His threefold Cabbal, Literal, Philosophical, Mystical or Divinely Moral. Immortality of the Soul, 8ᵒ. Billingsly's Idea of Arithmetic, 8ᵒ. 2 Sermons of Mr. Clerk, Fellow of Peter-house. Select Discourses, by John Smith, late Fellow of Queen's College in Cambridge. As also a Sermon preached by Simon Patrick at the Author's Funeral: with a brief account of his Life and Death. FINIS.