A SERMON Preached at St. Martin's in the Fields, To the NATIVES of that Parish: Upon the 29 th'. of May, 1676.  
BEING THE ANNIVERSARY OF His Majesty's Birth and happy Return to His Kingdoms.  
AS ALSO The Day appointed for their Yearly Meeting and Feasting together.  
By JOHN HORDEN, Rector of St. Michael Queen-hithe, London.  
LONDON: Printed for Henry Brome, at the Gun in St. Paul's Churchyard, 1676.   

Imprimatur,  
G. Jane, R. P. D. Hen. Episc. Lond. à sacris domesticis. Jun. 6. 1676.   

TO 

Mr. John Clayton,  
Mr. Charles Palmer,  
Mr. Charles Titford,  
Mr. John Heames,  
Mr. Thomas Nicholas,  
Mr. John Steel,   Stewards for the Day.  
Gentlemen,  
WHAT it was that should make you so earnest for the Printing of a Discourse, which was only designed for that particular Audience unto which it was preached, I cannot possibly imagine, unless it were thereby to make your Meeting more publicly known, in hopes that your good Example might prevail upon others, and stir up a forgetful People, to celebrate the Day with that Solemnity which is due unto it: If so, I must confess your Design is necessary and good; and I am content thus at the expense of my own Reputation to become serviceable unto it: though I could wish you had made choice of some better Pen for that purpose, and laid your commands on such a person, as was able to have spread abroad your Fame, without the imminution of his own. However you see I have obeyed and (which is all I do pretend to) showed in that, how much you have at your command,  
gentlemans, Your most affectionate Countryman, and very faithful Servant, John Horden.   
II. SAM. nineteen. 14, 15. 
And he bowed the heart of all the men of Judah, even as the heart of one man, so that they sent this word unto the King, Return thou and all thy servants.  
So the King returned and came to Jordan, and Judah came to Gilgal, to go to meet the King, to conduct the King over Jordan.  
THAT on those days, which as the Psalmist speaks, Psal. cxviii. 24. the Lord hath made, we may rejoice and be glad; that at such times, as God hath made more especially remarkable, by the then vouchsafement of great and signal favours, we ought to manifest our joyous acceptance, to evidence our grateful resentments of them, by the most full and demonstrative expressions; there are none I think, who will deny, but such as are professed enemies to Gratitude, avowedly against all returns unto the mercies of their God, and do, for being so, deserve to have their choice become their punishment; as they delighted not in joy, so to have it far from them; as they have sullenly chosen a sinful and unseasonable melancholy here, so to have their future portion, where there is weeping and wailing for evermore. If then the present day be such, if it appear that the Lord hath been pleased to signalise it, by Kindnesses of such note, Mercies of such a rank and quality, as the revolution of many years hath seldom been crowned with, the solemnity of this present Meeting is sufficiently justified, and Reason will warrant so righteous an indulgence of our Joy. And though to entitle any day unto so great an honour, as is that, of being the day which the Lord hath more particularly made, it be enough, that on it, we have received any single instance of his extraordinary Goodness; yet here to ascertain the claim of this, beyond the questioning of the most scrupulous and doubtful, for greater sureness the thing is doubled, and a succession of Mercies hath confirmed this Glory to the Day.  
For first, It is the Birthday of our King, a Name which methinks itself affects, and cannot be mentioned without emotion; The morn which did first give light to him, who is the breath of our nostrils, and the light of our eyes; the day which brought forth an universal blessing to the Land, but did confer particular honours on this place, such as should reach unto its after offspring, such as doth give to us the Natives of this Parish, such a more especial relation to our King, as doth I'm sure ennoble us, and will I hope for ever endear him, make him precious as our eyes, and more desirable than life unto us. And certainly, if we think fit to observe the time of our own Nativities, and gladly keep the day, on which we wept out the first beginnings of life, as an omen of those future miseries unto which then we were born; with much greater reason we ought to celebrate the Birthday of our King; to the prudence of whose Government, under God, we own the correction of our evil fate; to whose care we are indebted, that under it we may live peaceable and quiet lives; to whose Authority it must thankfully be referred, that we are restrained from that violence and evil, whereby we are naturally prone to ruinated our own and our Neighbour's felicity, to make ourselves and others miserable. And upon this very account have all good Subjects in all ages, solemnised the Birthday of their King, with far greater Religion than they have done their own, thought themselves more obliged then to enlarge their Praises and Thanksgivings unto God. Nor was it ever otherwise, till over this latter Age Impiety and Rebellion together did prevail; when men began to lay aside all Respect, both to the Lord and his Anointed, and thought it equally superstition to celebrate the Nativity of their Saviour, and Birth of their King.  
But secondly, As it is the day of his Birth, so is it also the day of his Restauration; the day whereon he was Restored, a second time to breathe that Native Air, unto which he had been so long a stranger, and bless our eyes, which too long had wanted their dear delight. And here we cannot make enquiry into this other happiness of the day, without bringing our faults to mind; we cannot reflect upon our present joy, without calling also to our remembrance a foregoing sorrow; the darkness of that long and gloomy night, which clouded the former Glories of this Day, and robbed us of all the Joy that his Nativity had given us. He was indeed born with us, but like the greater prodigies of goodness, which the Heavens for a show, do only drop on Earth, and soon again resume unto themselves, he quickly disappeared; so much still the more for our guilt and shame, that the hand which gave him took him not away, that the Heavens which showed him to us, did not him withdraw; but when God who gave it, was willing still to have continued the favour to us, we wilfully forsook our own mercies, would be wicked that we might be unhappy, and did what we could to evacuate the blessing of his Birth. That Royal Oak which with us Gods own right hand had planted, we forcibly transplanted into a strange Land, suffered it there to grow up in an unnatural Soil, and might for ever have wanted the defence and comforts of its shade; but that it pleased Almighty God, this day again to replant it in its proper place, where we hope through his blessing it hath taken such root, that no storms nor tempests shall ever again be able to unfix it; but underneath its branches for many many years we may yet sit and sing, how much soever the sons of discord are offended at the harmony.  
And these indeed are the great and essential happinesses of this day, that have imprinted Gods especial character upon it, that justly do denominate it the day which the Lord hath made, and consequently the day on which we may rejoice: To which, it is not, nor let it seem to any so small and inconsiderable a mercy, as to be thought unworthy to be added, that this day doth annually renew this solemn and great convention of persons so cordial and unanimous, who marching all under the same colours, show that they are brethren who dwell together in unity, who are of one mind, and have the same designs; and making choice of these, do farther evidence that their designs are good, that they do meet, and will meet, in honour of him, whose are the Colours which they were; and that as cheerfully as now they do sit down to eat and drink, so when his Service shall require, they will as hearty rise up to play: I do not mean as did the brutish Israelites, Exod. vi. 32. but, as the young men did at the request of Abner unto Joab, 2 Sam. two. 14. even to catch them by the heads, and thrust their Swords into the sides of all, that dare rebelliously lift up their hands against our Lord the King. Only to see the first of these must unto every eye be good and pleasant, as was Aaron's ointment, or the dew of Hermon-hill: but to understand the latter, cannot but infinitely rejoice every good and loyal heart. Nor is this blessing of the Day less glorious in its Author or effects; it being the Lord who maketh men to be of one mind, who causeth us to be at peace and unity among ourselves, by making up our breaches, and healing our divisions, by composing our differences, and quieting our strifes; works great as it is to still the raging of the Sea, and turn the storm into a calm: And as it is excellent in its author, so is it lovely in its effects, it being to this love and friendship, this concord and unanimity, of which this present meeting is an happy instrument and representation, that we own very great and many advantages; but to make us set that due value and price upon it which we ought, I shall need to instance only in that one, which deservedly hath the greatest share in the gladness and solemnity of this day, which the Text that I have now read unto you reckons up, as the immediate consequent of Judah's unity and agreement; and that is the recalling and restauration of their King, an effect so happy and desirable, that there needs no other to recommend it to our love, and engage us in its preservation. And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the King, Return thou and all thy servants. So the King returned and came to Jordan, and Judah came to Gilgal, to go to meet the King to conduct the King over Jordan. In which words you may be pleased to take notice of these four things considerable.  
First, The then state and condition of the men of Judah: And he bowed the heart of the men of Judah, even as the heart of one man.  
Secondly, What they did in this condition; They sent this word unto the King, Return thou and all thy servants.  
Thirdly, We have the King's condescension to their embassy and request; The King returned and came to Jordan.  
And fourthly, We have those returns of gratitude and respect, which Judah made unto this kind condescension of their King: Judah came to Gilgal, to go to meet the King, and to conduct the King over Jordan.  
I begin with the first, in which we have again more particularly observable, the state itself, the persons in it, and the person who brought them to it.  
First, The state itself, a state of amity and friendship, unity and agreement; all the hearts of the men of Judah stood bend the same way, they had all the same inclinations and desires, not any the least appearance of any variance or repugnancy, but they all together moved the same way; the thoughts of their hearts, as we may guests by the agreement of the tongues that spoke from them, were in all the same, and there was in every one a like and equal readiness to put them in execution: so that those many bodies seemed, as they ought to be, but so many members of the same body, which one soul did animate, and influence with ease. So we find the phrase often used in Holy Writ with the import of an extraordinary agreement and unanimous consent. Thus when the people so universally conspired to avenge the indignity offered by the men of Gibeah to the Levites concubine; it is said, that all the people arose as one man, Judges viij. 20. And again, when they so unanimously made their address to Ezra, that he would bring forth, and read the Book of the Law, that all the people gathered themselves together as one man. This is that which the policy of Heathens did recommend, and the Religion of Christians hath since more powerfully enjoined. So St. Paul in 1 Cor. i 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you, but that ye be perfectly joined together in the same mind and the same judgement. Nay the Devil himself, who by dividing, chief doth maintain his Empire upon earth, preserveth and supports his Kingdom by unity at home; whilst Devil with Devil is in league, and all are ready as one Belzebub their Prince, to go about seeking whom they may devour. I could hearty wish that a greater plenty of Christian patterns did wholly supersede the necessity of proposing Hell as an example unto imitation: but alas, so is every Church rend by Schism, so is every State torn by Division, that I know not where on earth to find a parallel union. The Text indeed gives us the instance of a tribe so closely cemented and joined together, that all the men of it are but as one; and here within these walls, I see a smaller body, but I hope united by the firmest ties of true affection. O may it still grow on, every year still add unto our numbers, and increase our love, till Neighbours grow enamoured of the fair Example: every Parish wish that she had sons agreeing and affectionate as you, and the whole Nation study to become so.  
So much for the first particular, the state or condition; they who were in it, were the men of Judah, a Tribe of which, though there are many things I might remark, yet I shall at present take notice of nothing more, than that in which this Auditory may seem concerned; and that is this, that it was David's Tribe, that the King was born among them, and with them did keep his Court and habitation; by which they themselves did think, and the King himself doth allow, that they had contracted somewhat a nearer relation to him: for though the men of Israel, jealous of his kindness, and envious of their honour, in the heat of their expostulation, at the last verse of this Chapter, do tell them, that they the men of Israel had ten parts in the King, and also had more right in David; yet we find he himself is of another opinion, acknowledgeth at ver. 12. of this Chapter, that they are his brethren, his bones, and his flesh; very endearing expressions, and such as could not but very effectually gain and win upon them: which though they seem to import a much nearer affinity than that which I have mentioned, yet ought they only to be understood of that remoter relation; for otherwise the meanest of the tribe might have claimed kindred with the King; and the basest among them have reckoned himself of the Royal Blood, which would have been a great dishonour to the King, and too criminal a presumption in them: And therefore what the men of Judah do allege in excuse unto the men of Israel, at the 42. verse of this Chapter, that the King was near of kin unto them, Vatablus, and I think rightly, makes to be spoken upon no other grounds than this, that David did keep his Court amongst them, Hoc dicunt quod David habitaret in tribu Judah. And so indeed the word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth more properly signify the nearness of vicinity than that of kin: And upon this account it was that David did justly expect more from them, and themselves did rightly think that there lay greater obligations upon them unto Loyalty, and that they ought to be, as anon we shall find they were, more concerned for the service and restitution of their King.  
But than thirdly, we must not without taking some notice of him, here pass by the happy instrument of this accord in Judah; well may he deserve some remembrance, who did so seasonably unite, and in that set them forward to an enterprise, that shall for ever be recorded to their immortal honour: But here we are somewhat at a loss, the Text having made no farther discovery than by an indefinite Pronoun, which is of dubious reference. And he bowed the heart; which whether it were Amasa in the verse before, or one of the Priests upon whom David had imposed the persuasion of Amasa and Judah both; or whether it be meant of the King himself, that by the short and kindly admonition he had suddenly and universally prevailed upon them, it is not so easy to determine. 'Tis true, the message alone which David sent, though short, yet was very apt to affect, and recall that sense of duty which they seemed to have lost, Ye are my brethren, my bones, and my flesh; wherefore then are ye the last to bring back the King? To encourage Amasa to enlarge upon it, and stir him up effectually to press it home; a promise great enough was particularly made to him; God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab: and it is no way likely, that he would not endeavour what he was courted to by so great and fair a recompense. The Priest indeed only had received his King's command, and that was (no doubt) enough for him who knew full well his Duty, and never had declined its practice; though here in the work itself, there was sufficient invitation, to compose and to unite, to promote concord and agreement, to make all God's people, as they are thereunto called in one body, so to be of one heart, and of one mind, it is our proper office; in doing which, I hearty wish that then only we may prosper, when we confederate for God, and bow his people's heart for his Vice-gerents honour. Where therefore thus we may mistake, it is not prudence too peremptorily to decide; but whoever he did the honour to make his instrument, we know who was the author and chief cause of the union, even the Lord in whose hand are the hearts of all men, and he turneth them as the rivers of water, making them now together to run in one channel, that had a different current, and were before divided streams. To him therefore let be the honour, and unto him let us ascribe the glory of the thing, who worketh secretly, but miraculously for his King, and did bow the heart of all the men of Judah as the heart of one man. And so much for the first general: I proceed unto the second, the consequent of their hearts being thus bowed. They sent this word unto the King, Return thou and all thy servants.  
Whilst there were as many minds as men, and every one had his particular aim and ambition, which apart he carried on, by such means as seemed right in his own eyes, it is no wonder if there be no King in Israel, or an Usurper only be permitted to sit upon the Throne, who by toleration and compliance, unworthy and mean concessions, must be as unlike as possible unto a King, wear the Title indeed, but decline the Majesty and Power, pretending himself a servant unto every interest, that each several subject would apart advance: But, Mente omnibus unâ incolumis Rex. When they come to be of one mind, the King is secure, and his Throne must be established. The very first expressions of their unity are these, that the King would return, he and all his servants. I shall not need to make any long repetition of stories that are so well known, to relate the means whereby the ungrateful Absalon carried on his unnatural and accursed rebellion, to represent unto you David fleeing, with that small handful of those, who did prefer their duty to advantage, and durst be loyal, when it was dangerous to be so. And though to recount the sorrows of his flight, and the necessities of his exile, would not be so melancholic a performance, as at first sight it seems; the greatest dangers making this amends for the displeasures they have caused, that they are sweet in the after remembrances, and when gone off, do leave delight behind them, equal to the terrors which coming on they brought; yet I shall forbear: for in the message of return itself, there was enough of pleasure, and it needs no inhancement, from the memory of his passed flight. Their desires of his, did plainly speak their own return to Duty; and that they were not forgetful of his faithful servants, but did desire their return also, the same whom not improbably before, when a pretext was wanting for Rebellion, they would have had as evil Counsellors removed, this did declare a through repentance of their crime, was a confession of that virtue, which they had disgraced, showed that now they did approve it, and gave good hopes of their future imitation: To make acknowledgement of, and be sorry for, is the only amends that we can make for such commissions, whereby we trespass against God; nor is it often in our power to make other reparations for our offences against his Representative, who is in this most truly like him, that he is merciful as he is merciful, forgets our crimes upon the day, that we remember them, and immediately grants our requests, without any exprobration of those faults, which have rendered us unworthy for to make them. David had no sooner received Judah's petition, but he condescends unto it; he presently returns, but he comes no farther than to Jordan:  
Where possibly he might expect the like effects of the other Tribes repentance, and think that they also now they had lost all hopes of its advantage, would grow ashamed of their sin, and now that Absalon (whom as the people rightly speak, they, not God, had anointed over them) was dead in battle, they would again return unto the Lords anointed, and make that a more public address, which they had already privately discoursed of; that the King who saved them out of the hand of their enemies, and did deliver them out of the hand of the Philistines, might be brought back from that flight, which the son whom he so loved, and the people whom he had thus delivered, had so undutifully put him to. But Judah whom every day did still make more and more sensible of those especial obligations which lay upon themselves, whom every hour did more and more affect with the brisker thoughts of a King who was born, had been bred up and lived amongst them, they prevent the tardy consultation of their fellow Tribes, with as unanimous a consent, as before they did send, they now did come to Gilgal, to go to meet the King, and to conduct the King over Jordan.  
In the first of which they had a respect to his honour, and in the latter they had a regard to his safety; So we find it anciently was, and still it doth continue a testimony of respect to go out and meet such persons, for whom we do desire to make as honourable a reception as we can: Thus the King of Sodom went out to meet victorious Abram, as he returned in Triumph from the slaughter of Chedorlaomer, and the redemption of his own subjects, Gen. xiv. 17. So Joseph went up to Goshen to meet his Father Israel, Gen. xlvi. 29. And for the same reason Judah in my Text went out to meet their King, and not to meet him only, but to conduct him also, to be a wall unto him on the right hand and on the left, that no Traitorous hand might privily approach to hurt him, nor any sons of violence dare openly to stop his way. Thus should our past omissions make us more vigorous and careful in all our after-performances of duty, and may the sense of former failures still put us upon fresh endeavours, of making up what heretofore we have been wanting in, by more eminent and extraordinary acts of piety to God, and loyalty unto our King.  
And thus I have with all imaginable brevity gone through the several parts of the Text, the parallel unto which (in those things which have been transacted among ourselves, and may so exactly, and so easily be run) is that for which we have met this day to rejoice in every way of laudable and holy gladness; in singing praises first to God, and cheering then ourselves. It is not so long since our David too was forced for to fly, with a far less attendance than the King of Israel, since he went away not with many servants, but himself as one was glad for to escape, since the best advice which his most faithful counsellors could give, was that which Hushai sent to David, 2 Sam. xvii. 16. to arise and pass quickly o'er the water, lest the wicked should spill his blood, and so pour it out that it should never be gathered up again. But blessed be God, who then defended him from evil, when the snares of death compassed him, and he walked in the shadow of it, who preserved him in a strange land, till he had healed the breaches which shook his own, till he had composed those differences, which divided him from his people, and separated them among themselves, till he had bowed all their hearts even as the heart of one man; so that they also sent this word unto the King, Return thou and all thy servants. And blessed be God, that his goodness hath superseded the necessity of this exhortation, that you, who, if I may speak as David doth of Judah, are his Brethren, his bones, and his flesh; or as the men of Judah speak of David, have this honour, that the King is near of kin unto you, would not be the last to bring back the King: among the forwardest I hope you have already showed yourselves, and there are many here, who have gone out to meet and to conduct the King: all therefore that remains for me to press upon you more, from this Text, is by way of application to address myself unto you, in a most serious and importunate supplication.  
First, That you would always remember, that you are as the Tribe of Judah, that you stand in a like relation to your King, and as they to David are near unto him, upon which as often as you do reflect, you cannot but still think yourselves to be more and more engaged in all the services of love and duty, and we always shall, I hope, accordingly perform them, without murmuring or disputing, not grudgingly as of necessity, but cheerfully and readily, as if indeed we thought, that whilst we were zealous for his honour and welfare, we were officious for ourselves, and did promote our own. This very consideration it was, which did so far influence the men of Shechem, that they preferred a spurious issue, before the legitimate offspring; and passing by the threescore and ten sons of Jerubbaal, any of which had a greater right and better title to the Crown, they chose Abimelech to reign over them, that they might advance his throne, Judges ix. 4. did not stick to spoil the Temple of their God; and all this upon no other account or ground than this, that he was their brother, as they speak, Judges ix. 3. or that he was their bone, and their flesh, as he speaks of himself in the second verse: all which amounts to no more, than that he was their Towns-man, born in the same place with them: for we cannot imagine that he could be more nearly related unto all the men of Shechem. Far be it from me to justify the traitorous conspiracy, nor would I have any man so far mistake me, as to think that I believe this, or a much greater consideration, is a sufficient motive to desert the lawful heir, and side with an unjust pretender; but certainly what did so far prevail with them in an unrighteous cause, ought much more in a good one to be of force, and make us more firmly adhere to a Prince who is so nearly related to us, whom however, were he not so, we could not without sin and treachery forsake. If therefore ever yet again (which God forefend) any son of Bichri should arise, any Benjamite of Belial should blow the trumpet of Sedition, disclaim his part in David, and endeavour to persuade others, that they have no inheritance in the King, let not in Judah there ever one be found who would go after him; let not any of us ever stir an hand, or move a tongue against the King; let not us lift up any offensive weapon, no not that little one, which though little, yet as David himself can tell, Psal. lii. 2. is sharp as any razor, and makes wounds so deep, that they go into the innermost parts of the belly. But remembering who we are, and what he is to us, let us demean ourselves suitably to our obligations, employ every member in his service, assist him with our heads, pray for him with our tongues and hearts, and after all, act mightily for him with our arms. And all this that as it is fit for Judah, as it well becometh us, we may to purpose do;  
Let us in the second place take care, that as Judah was so we continue, having all our hearts bowed as the heart of one man: this it is that will best fit us for, and incline us to the foregoing duties, preserve us firm in our allegiance to the King, and enable us more effectually to do him service. Whilst men separately and apart carry on their designs, though each of them be well intended, and all of them peradventure may have the same end and aim, yet do they seldom prosper; every man being ambitious that his own may succeed, and they mutually hindering and crossing one another, whilst the less likely to prevail, repines at the others probability of success, every one of them when behind, still pulls him who appears foremost back; and each of them envying unto another, the recompense and honour of the thing, the whole of all their endeavours ends in an inglorious miscarriage, and a too fatal disappointment: but when hand joins in hand, and hearts too are united, we cannot then but mightily prevail: by this agreement, strength and counsel meet together, policy and power do kiss each other: and what is there that we may not expect from such an assocration? And to this unity and concord, this amity and love, that very consideration, which from such distant places, hath brought so many hither in this place to solemnize this day, is a sufficient, and will I hope, prove a very successful obligation, that we were all born in this Parish, and had our first Education within the same precincts. To be of one and the same Nation, how strongly doth it bind? what firm, and yet what easy friendships in Countries that are remote, doth this alone create between such, as at home were strangers, and upon no other account abroad have taken cognizance of one another? And if to have been of the same Nation only doth tie thus fast together, to have had more neighbouring Nativities, to have been born in the same Shire or City, ought certainly to link more closely yet to one another: but to have been Natives of the same Parish, must draw yet straighter much the knot, and join us in so fast and near a friendship, as nothing should excel but Brother's love, who yet have had their births within a shorter compass, and came forth from one and the same womb. To these indeed we may yield, according to the rule their affections must be proportionably more vigorous and strong, for they are brethren, and between such no strife should be, none but for the mastery in love, which of the two should be most kind, and show the greatest tenderness to one another: But next to these are we, near was the resemblance of our births, and as nearly as we can our lives should represent them; at least we ought to live like brethren, and as them to love, that which I hope ye all already do; and that ye never may do otherwise, but that the love sowell begun on earth, may continue till it comes to be perfected in Heaven; where when Hope shall terminate in enjoyment, and Faith be swallowed up in vision, the exercise of this shall still remain. I should now come in the last place to give you some directions for its maintenance and preservation; but you yourselves have taken such a course as justly supersedes the necessity of any such advice: and having appointed this day for the holding of your annual Feast, you have prevented me of what I should prescribe. This very meeting to rejoice and feast together, to eat the fat, and drink the sweet, as Nehemiah phraseth it, ch. viij. v. 10. is of itself apt to mollify and soften the harshness of our nature, and to create good humour in us: this will prepare and fit us to forgive offences, insensibly disposeth us for reconciliation, and will in one day compose the differences of a year. This creates acquaintance where before was none, renews it where it was decayed, and so improves it by an annual increase, till at length it grow to perfect friendship, and become an union like that of soul and body, which there is nought but death can break in sunder. Let then the dissenting sons of discord, (as we know they oft have done) fast for strife and debate, and Drunkards tarry at their wine, till that false fire which at their first meeting looked like love, break forth before they part into a flame, and make them burn with anger, instead of being warm with love. These are the two extremes which like those of virtue we equally must fly; both of them will destroy the business of this day: the former is contradiction on a Festival, and the latter ruins what thereby we pretend our purpose to advance. Against the one I question not, but the care of good and liberal Stewards most amply hath provided; from the other I hope your own Virtue and Temperance will secure yourselves: so shall there need no future sorrow to expiate any madness or sin in this days Joy, so may we hope to continue this innocent Society, this Feast of Love on Earth, till being made fellow-citizens with the Saints, we are called to the Supper of the Lamb in Heaven, where all these ways and needs of feasting happily shall cease; and to love God and do his will, that shall be our meat and drink for ever.  
Now to God the Father, God the Son, and God the Holy Ghost, three Persons, and but one Eternal God, be all Honour and Glory, now and for ever. Amen.  
FINIS.