THE RIGHTEOUS RULER. A Sermon preached at St Mary's IN CAMBRIDGE June 28. 1660. Being appointed a day of public Thanksgiving to God for the happy restauration of His Majesty to his kingdoms.  
By John SPENCER, B. D. Fellow of Corpus Christi college, in CAMBRIDGE.  1 Chron. 29. 22, 23. 
And (all Israel) did eat & drink before the Lord, on that day with great gladness, and they made Solomon, the son of David King the second time, and anointed Him 〈…〉 Lord, to be chief governor, and Zadok to be priest.  
Then Solomon sat on the throne of the Lord, as King in stead of David his Father, and prospered; and all Israel obeyed Him.  
Printed by JOHN FIELD, Printer to the university of CAMBRIDGE, 1660.   

To the READER.  
THe three first works we read of after the flood, were, A work of Piety, (the building of an Altar, Gen. 8. 20.) A work of pleasure, (Noah his planting of a Vineyard, and drinking of the wine thereof to excess, Gen. 9 20, 21.) A work of policy (the building of Babel,) Gen. 11. 4.)  
National calamities are frequently in sacred Writ compared to a flood: 
Dan. 9 26.  and such were the evils (civil and spiritual) England long laboured under: 
Isa 28 2.  a flood, which covered the tops of our highest Mountains (Princes and Nobles) and threatened destruction (as that did to Seth's) to the two pillars of our Land, magistracy and ministry.  
Now upon the asswaging of such floods, there are three sorts of works which men (according to their different principles) entertain themselves withal: Religious persons with works of piety, and grateful acknowledgements to the God of their salvation. Sensual persons about works of pleasure, excessive drinking and sports (like Swine, wallowing the more in the mire, the more the Sun shines on them.) subtle persons about works of policy, 
Hag. 1. 4.  the repairing and ceiling of their own ruined houses, stepping in first after the good Angels coming down, to get cure for their civil evils: in short, there are ten that complain of a leprosy, to one who is thankful for the cure. To the sacred memory therefore of our deliverance, and to invite men to offer the sacrifices of praise to God, I here build this altar, and that (after the law thereof, Exod. 20. 25.) of rude and unpolished stones.  
Heretofore we were ready to dance about every image of power, made of the people's earrings and Jewels broken to pieces (their laws and liberties violated) while our Moses was in the cloud, and we thought ourselves justified with saying, 
Exod. 32. 1.  As for this Moses, we wot not what is become of him: but God hath been pleased to restore him to us again, and by him to conduct us (in a happy degree) out of that wilderness condition the Nation was in.  
Now to enkindle in our breasts a joyful and pious sense of this divine favour, is the end of this ensuing Sermon, to which the slightness of the materials may possibly render it not altogether disproportioned (bonfires designed for the increasing and expressing a public joy, art not made of solid timber, the slightest materials are then most serviceable) God hath not only furnished us with an occasion, but an ability to rejoice, the joy of His majesty's entrance to his Kingdoms, being assisted by the three National blessings, 
2 Sam. 24. 13.  Plenty, Peace, Health, (rarely in conjunction, observed to grace the Inauguration of our English Kings.)  
I had not here been challengeable for so bold an attempt as the giving any character of His Sacred majesty, (every pencil especially at so great a distance is not permitted to draw a King's picture) but I considered that honour and praise, are reckoned, not among the free-will-offerings, but the necessary sacrifices to these gods upon earth, 
Psal. 82. 6.  good and righteous Princes. It is prophesied of good King Solomon, Psal. 72. 15. that prayer should be made for him continually, and daily should he be praised, (a double honour which those that ruled ill before never had,) besides the Text (in the latitude of its sense) did invite me hereunto, the Lxx reading it thus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, when the righteous are commended, the people rejoice.  
I easily foresee that some passages herein will be indicted of bitterness, which therefore an ordinary policy would have prompted me to expunge, 
Jer. 8. 11.  but that I was well aware, 
Nulla remedia tam faeciunt dolorem, quam quae sunt salutaria.  it is slight healing which commenceth not from a search of the wound: the Apostle warrants a cutting reproof when a sin eats like a Gangrene into the credit or safety of a Church. 
2 Tim. 2. 17.  It is the Chirurgeons wisdom to accommodate his practice not to the humour, 
Tit. 1. 13.  but necessity of his Patient. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  This Sermon is not presented to the eye with the same brevity it was to the ear; 
Qui misericordiam peccato impertit, peccanti denegat.  Truth in some places requiring greater assistance than those few minutes allotted for such services in the Pulpit, would allow.  
Cambridge July 23. 1660. J. S.   

The Righteous Ruler. A Sermon preached at St. Mary's in Cambridge, June 28. 1660. being appointed a day of public Thanksgiving for His majesty's restauration to His Kingdoms.  PROV. 29. 2. When the Righteous are in authority, the people rejoice; but when the Wicked bear rule, the people mourn. 
God's government of the World is full of Riddles and Mysteries; the Temple out of which the Angels (the Ministers of Divine Providence) proceed, 
Job 23. 9  is said to be full of smoke, 
Psal. 77. 19  Rev. 15. 8. and we never find the eyes of our Understandings to ache & smart so much, as when long detained in this smoky Temple, we are never more confounded and humbled into a sense of our own shortness, than when long entertaining our thoughts about the mysteries of Divine Providence.  
Now Providence is thus mysterious especially (as the Wise man notes) because of the strange checquer-work therein, 
Eccl. 8. 17.  the wonderful vicissitudes, 
Subtexta malis bona sunt, lachrimaeque sequuntur, vota.  and mixtures of happy and adverse occurrences. A thing frequently noted in Scripture. Dan. 2. 21. He changeth times and seasons, he removeth Kings and setteth up Kings. 1 Sam. 2. 7. The Lord maketh poor and maketh rich, he bringeth low and lifteth up. Eccl. 7. 14. In the day of prosperity rejoice, in the day of adversity consider; God hath set the one over against the other. Job 12. 23. He increaseth the Nations, and destroyeth them: He enlargeth the Nations, and straitneth them again: and in the Text we find him sometimes setting up a righteous, and anon a wicked Ruler; the people sometimes rejoicing, sometimes mourning.  
That method which God observed in making of the World, he sometimes observeth in governing of it; he permits things to run first into a kind of Chaos and confusion, 
Job 38. 7.  that so his Saints (like the Morning-starrs) may sing praises to God, when they see his Wisdom and Power issuing all things at last into excellent order, beauty, and composure. Moreover, the holy God doth by this variety of Providence (adverse and prosperous) most wisely keep alive a quick and vigorous sense of himself in the minds of men: for we shall always find that a constant tenor of felicity, 
Vid. D. Jackson Atheism. sect. 1. c. 4.  an undisturbed enjoyment of the World doth choke and smother the innate notions of a Deity in the minds of men; and on the other side, a perpetual indigence and constant night of affliction starves them. Men may lose their taste, relish and sense of God (as they do of their meat) both by too much fullness and satiety in a long continued prosperity, and by too long fasting in a tedious course of misery. Pharaoh (while his Sun was not overcast) cries out Exod. 5. 2. Who is the Lord, that I should fear him? and (on the other side) the Heathen, when he saw virtue baffled and worsted, breaks out, solicitor nullos esse putare Deos. 
Ovid.   
Therefore wise Agur prays for a mixed state Prov. 30. 8, 9 with good reason, lest he be full and forget God, and lest he be poor and so blaspheme him.  
To come nearer to the Text: It presents us with the bright and dark side of this pillar of divine Providence, whereby God guides his people through the Wilderness of the World. I shall especially determine my discourse unto the first words of the Text, wherein we may note two things,  

1 A case supposed, when (or, if) the righteous be in authority.  
2 The Wise man's observation, or judgement thereon, the people rejoice.   
I begin with the first. The case proposed, when the righteous are in authority, God and Religion justify and abet Rule, sovereignty, and Authority in the World: God doth by his setting up such to rule; and Religion doth, in that we see here, that righteous men (called thereto) do not decline it. God never intended that the Magistrates Sword should be turned into a ploughshare: No government so opposite as Civil and Spiritual (too often) in the administration, but none that so sweetly agree in their institution and original. Order (which the Magistrate preserves) God is the God of, 1 Cor. 14. 33. and Law (by which he proceeds) is but reason improved, (which grace doth not destroy but suppose.)  
More particularly, God justifies Rule and sovereignty two ways, 

by his Word,  
by his Wonderful Providence.    
First by his Word: The Gospel doth very sparingly meddle with State matters, but when it doth, it engageth to obedience, by as obliging principles as it doth to Religion; even a principle of Conscience, Rom. 13. 5. We must be subject for Conscience sake: (not barely for safeties sake) and a principle of the highest fear, Rom. 13. 2. They that resist (the powers) receive to themselves damnation: a doctrine taught the world (in the type) long before by that fire and earth-opening which destroyed the opposers of lawful authority. Num. 16. 33, 34. High and honourable are the Titles given to Kings and Rulers in sacred Scripture of which I shall note but these two peculiar: 1 That of the Lord's anointed so often (as a glory) about the heads of Princes in sacred Writ: and it is observable, that this title is given to the meanest among the order of Kings, (even a Heathen Cyrus. Isa. 45. 1. Cyrus' mine anointed) when it is never given expressly to the high-priest, though anointed too, and that with a most sacred and costly ointment kept in the Temple, and to be used only at his Consecration; nor yet to Prophets, though anointed too, as well as Kings.  
2 Another Title given to Kings, is that of Gods, Psal. 82. 6. I have said ye are God's, and Exod. 22. 28. A title never given to any but to men in civil Power and Authority, representing God in their persons (as a Judge doth a King) and in their power; a King may (as God doth) abrogate and establish Laws (as the exigences of State and council may direct) which the Church (having not dominium fidei) cannot do.  
Secondly, God justifies and abets Rule and Authority by his providences. A traitor the Latin phrase doth most elegantly style one that is reus laesae Majestatis, one guilty of hurt Majesty; now because after so many treasons, I cannot but rationally conceive Majesty to be greatly hurt, and the reverence due to lawful Authority too much impaired in the breasts of many men, I shall therefore the more largely discourse on this argument; [the several providences whereby God hath eminently appeared from heaven to justify and second his viceroys upon earth.]  
1 By those eminent judgements by which he hath generally branded the opposers of lawful Authority. These three sins, high ingratitude, oppression, and rebellion, very seldom have their dooms adjourned to another world, because they so much thwart God's government of this. None of all those persons guilty of rebellion in Scripture, went to their Graves in peace, Achitophel, Absalon, 
Percussorum Cae●●●● fere ne●●riennioquisquam super vixit neque suā morte defunctus est, damnati omnes, alias alio casu periit, pars na●fragio, praelio, nonnulli semet eodem illo pugione quo Caesarem violarunt interemerunt.  Sheba, Abner, Abiathar, Joab, Athaliah, Zimri, Adoniah: we shall seldom find any men (like blinded Samson) endeavouring to pull down the pillars upon which God's house stands, (for such are Kings) but they themselves (like him) perished in the ruin. The Heathen Historian observed, that there was hardly one of Caesar's murderers (though a heathen Prince) that survived the wickedness three years, all dying violent deaths, some by shipwreck, some in battle, some by the hand of justice, others by their own, and that very sword which they had first profaned by his blood. Instances of this kind all Stories are full of: It was a truth known to a proverb in Solomon's time, 
Sueton. in vitâ Jul. Caesar. Vid. notas Casaubon in locum.  Prov. 24. 21, 22. My son, fear thou the Lord and the King, and meddle not with them that are given to change, for their calamity shall arise suddenly, and who knoweth the ruin of them both. 
Prov. 17. 11.  Treason is a sin for which God allowed no sanctuary under the law; Joab was taken from the horns of the altar and slain while under the guilt of this sin. We must know that God's justice is an attribute that he is very jealous of, 
Acts 5. 36, 37.  his own son shall die to declare it to the world, and therefore no wonder that he is so severe against those who lift up their hands against the Magistrate who is the Minister of his justice in the world. 
Rom. 13. 4.   
Secondly, God abets authority and rule, by that awe and reverence to it so deeply implanted by him in the minds of men. The great power of God seen in giving law and bounds to the raging waves by so inconsiderable a means, as an heap of little sands, falleth under frequent notice and observance: but why do not we as much observe the lusts of men kept within their bounds by a little gilded dust, (a weak man armed with power and authority from God)? these are compared to the raging sea, Psal. 65. 7. Thou stillest the noise of the sea, the rage of their waves, and the tumult of the people. How strange is it to see a Magistrate sometimes drive away evil with his eye (as Solomon speaks,) 
Prov. 20. 8.  killing and crushing wickedness (though armed and daring) like the Basilisk, with a look, his bare presence! much of God is observable in it. It is God who restrains popular insolences by an implanted reverence to authority, it is he which keeps this beast, the multitude, from knowing its own strength, and so from attempting to cast its rider. This David accordingly acknowledged, Psal. 144. 2. It is God who subdueth the people under me.  
Thirdly, God abets Kings and governors by those strange preservations vouchsafed by him to their persons. There goes another kind of lifeguard about a King than men generally are aware of: God hath this as his especial title, Psal. 144. 10. The God that showeth salvation unto Kings; and he tells one of his governors, Hag. 2. 23. I have set thee as a signet upon my right hand. 
Prov. 21. 1.  The hearts of Kings, but much more the times of Kings are in God's hands: 
Psal. 31. 15.  Caesarem vehis & fortunam ejus, was a speech that had more sense in it, than the heathen Prince that spoke it was aware. 
— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Theocr.  King's are subject to more than ordinary dangers, and therefore have a more than ordinary power concerned in their protection. Many an assassin hath found himself daunted with the rays of Majesty, and deterred (by an unexpected reverence possessing him) from his intended villainy, and hath found cause to say to his Prince as Laban to Jacob, Gen. 31. 29. It is in the power of my hand to do you hurt, but God hath spoken to me, saying, speak not to Jacob neither good nor bad: the instances of popish Princes falling by the hands of Assassinates are many, but great deliverances hath God vouchsafed to Protestant Kings, not above one being to be instanced in suffering any personal violence by a private hand. Hence the title of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} given to Kings by the Ancients, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, S. Chrys. A King doth not fall like common men, a prodigy in nature commonly gives us notice of his death.  
Fourthly, God justifies rule and authority, by giving so often public spirits to men in public places. A public place may well enough suit an ambitious spirit, but a public spirit is the seal of authority, it is God's special gift. Men are indeed naturally desirous to be at the top of the tree of fortune (as it is called) not that they might be more fruitful, and do more good, but that they might be nearer the sun, and more out of the reach of the hand of violence; But a public spirit, it is (I had almost said) donum miraculosum given as a seal to authority, and we shall find the highest instances of it, in persons eminently called by God to some public trust, 
1 King. 3. 11.  in Moses praying God rather to blot him out of his book then not to pardon his people, Exod. 32. 32. and in David, 
v. 17.  against me and my father's house let thine hand be, and not against these sheep, 2 Sam. 24. 27. and the Apostle charactereth a lawful Magistrate by this spirit, 
Luke 22. 25.  Rom. 13. 4. He is the Minister of God for good to thee. It is God who gives Magistrates to consider, non traditam sibi populi servitutem sed tutelam.  
It is noted of Augustus Cesar, that when once he was possessed of the Empire, all his former arts of wickedness, fraud and tyranny (the low stratagems of a particular, narrow spirit) he wholly discarded, and addicted himself entirely to the love, defence, and advancement of the commonwealth of Rome, and like Saul, 
Boeclerus diss. politi. in Caes. Aug.  when called to the government was turned into another man: ut satis constaret (saith one) divino quodam munere, mutatum & formatum tantum principem Men that are intended but for a narrow place and sphere (like the snail in its little house) turn out horns (not arms) to everybody else.  
It is seldom seen that God so far owns an Usurper as to vouchsafe this seal of authority, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Aristot. & Polit. c. 10.  a truly public spirit. It is seldom that he gives him a heart to use his power really to the people's good; some good things he may sometimes do to compound with the people, but nothing out of a public spirit and a real fatherly affection. Men naturally seek their own, and love to be at ease: 
Judg. 9 9  Cain spoke his own sense, and of most wicked men, Gen. 4. 9 Am I my brother's keeper! Ambitious spirits (like flame) the higher they rise, the more they are contracted into the narrow point of self by the constringency of ambient fears, jealousies and distrusts.  
It is God's highest owning of a person in power, when he makes him like Mordecai, Esth. 10, 3. a person seeking cordially the wealth of his people and speaking peace to them: 
Isa. 22. 21.  when (contrary to his natural temper) like Solomon, 
Psal. 51. 12.  he gives him largeness of heart, in which there may be room for more than himself, when he gives him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a free, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} LXX.  or (as the word imports) a royal, a princely spirit.  
Fifthly, God seals to Authority and Sovereignty by that extraordinary direction and assistance which he often gives his substitutes in the administration of their office, which is sometimes very strange. It is the speech of Solomon, Prov. 16. 10. A divine speech is in the lips of a King, his mouth transgresseth not in judgement. (Deo nimirum, 
Jansen. in locum.  cujus vices gerit, ejus sententiam moderante.) The intimacy between God and a good King is greater, than men think of: God hath made Princes in judicature (as it were) his own oracles to the people: Infallibility is more annexed to the chair of Moses, then to the chair of Peter: supposing the Prince be not wanting to himself (by conversing with God's law and man's) he is most likely to have God of his council. A King sometimes sees per emissionem radiorum, by an unexpected emission of those beams of light and wisdom, whereby he scatters the mists of fraud and imposture cast before his eyes to procure wickedness indemnity.  
There were three ways especially by which God of old bore witness to a person, and justified his bearing rule and authority over a people. 1. (as was observed) by giving him a public spirit suitable to his public place. 2. by moving the hearts of people, to own and obey the person so set up by God, 1 Sam. 10. 26. 2 Sam. 19 14. 1 King. 12. 20. 1 Chron. 29. 23, 24. Psalm 144. 2. 3. By giving him an understanding heart a spirit of wisdom, Deut. 34. 9 2 Sam. 14. 17. 1 Sam. 10. 16. 1 King. 4. 29. Great was the assistance God gave to his substitutes of old in judgement. 
De Imper. summ. potest. c. 5. sect. 9  Grotius telleth us, he that diligently reads over the old Testament, Plures reperturus est Principes Prophetas, quàm Prophetas sacerdotes: shall find more Kings who were Prophets, than Prophets that were Priests, that so they might be the better fitted for the discharge of their weighty office: and no question, God is more assistant to Kings under the Gospel, to teach them what they shall do, than we are aware: He judgeth amongst the Gods in an especial manner (judicio insito) as Jehoshaphat told his judges, 2 Chron. 19 6. Ye judge for the Lord, who is with you in judgement.  
Sixthly, God justifies Authority and Magistracy by his strange continuance thereof so long in the world against all opposition made against it. Great bandying there hath been against government at all times, by the sons of Belial; opposition against the eminency of Magistracy, 
Jam. 4. 25.  (the spirit within us lusteth to envy) against the restraint thereof, Jude v. 8. Some despise dominion, not only governors but Government itself is a burden to them; Government is styled the ordinance of God, those that are above other ordinances, are above this most of all.  
There are three inward and three outward guards which God (in mercy) hath vouchsafed the world to keep sin out of it: 
Rom. 2. 15.  the three inward are, the common principles of nature (some remaining characters of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} anciently written upon the tables of our hearts.) 2. the dictates of God's holy Spirit, and silent whispers of that. 3. the checks of an enlightened conscience: the three outward are, the sacred Scripture, the Ministry with the spiritual, and Magistracy with the civil sword; now men fight with all these guards, smother the light of nature, grieve the spirit, harden their consciences, reject the Scriptures, despise prophesyings, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as the word is) lay aside and null (what they are able) Magistrates and Dominions: 
Jude v. 8.  but now, as we argue that the Scripture, the light of nature, the Ministry, the checks of conscience, are of God's own appointing, and owned by him, in that all the malice of men and devils could never quite remove, null, and abolish them, so we may conclude, Magistracy sealed to, 
2 Pet. 3. 17.  by heaven, in that ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) men without law could never quit themselves thereof. Many people have thrown off Governors, but never any could throw off Government, no sooner have they cut off one head but another comes up in the room thereof: Government and Magistracy is a bush of thorns that pricks and tortures wicked men, and it hath been often on fire, and had long ere this been consumed, but (as we have reason to believe) God is in it, his mighty power is engaged in its defence: This God owns: Psal. 75. 3. The earth and all the inhabitants are dissolved, but I bear up the pillars of it.  
Seventhly, God hath attested unto Sovereignty, by suffering none of his servants in Scripture, few or none in story to be guilty of wilful opposing of lawful authority, or usurping the place of their lawful governor. We find many a wicked man guilty of this sin, of opposing the Magistrate, (mentioned in the first particular) many of deposing, as Jeroboam (in part) Athaliah, Zimri, Herod, and others: but no good man in Scripture guilty of either. And few or none shall we meet with in story, guilty of this sin; Tertullian apologizing for Christians among other things allegeth this in their defence, that among all the Assassins of Emperors, nunquam inveniri potuerunt Christiani: 
Salmas. Def. Reg. c. 7.  and Salmasius observes that not till much beneath the times of Austin occurs there any mention of any private Christian in all ecclesiastic history, qui Regi suo manus cruentas attulcrit, vel qui armis contra Regem pugnarit: and a late writer hath enlarged the observation, telling us that in the succession of about six ages, 
Vid. Grot. de imper. sum. pot. c. 3. sect. 14.  no man of any learning and reputation attempted any thing against the interest or honour of Princes, excepting Lucifer Calaritanus who spoke rude and unbeseeming words against Constantius the Arrian Emperor; but to impeach the credit of his practice, He is noted by S. Ambrose for a person that separated himself from the communion of the Church: but as reverence to other divine commands wore off in time (as the power that exalteth itself above all that is called God obtained in the world) so to this among the rest (of obedience to lawful authority.) God's olives and vines decline the Magistrates place, whiles brambles scratch every one that would get above them. None so easy to drive as Christ's sheep; they are the swine of the world, that are hard to drive, men of strong lusts and proud spirits which create Magistrates the greatest trouble. They are filthy dreamers who despise dominion, Jude, v. 8.  
Eighthly, God abets authority by that special blessing which he generally vouchsafeth upon the due execution of justice by men in power and Sovereignty. It is seldom seen that private revenge (though the matter of it might be just and deserved) hath been happy and successful, 
Ultiones publicae maxima ex parte prosper cedunt, at in vindictis privatis hoc minimè tenet. Verul. Serm. fidel. c. 4.  whereas generally vindicta publica, the punishment inflicted by a Magistrate (in vindication of injured innocence) hath succeeded happily. Commonly private revenges take off one enemy, and invite many: but public revenge executed by the rules of justice procures God's especial blessing upon a person or nation, Jer. 22. 3. Thus saith the Lord, Execute judgement and righteousness, 
Jer. 22. 15, 16.  and deliver the oppressed, and I will bless you, &c. Prov. 21. 3. God in the first ages of the world did govern it, and administer justice oftentimes immediately by his own hand, and punished many a person (as we read) with death for the violation of his laws, whereas now God hath committed (as all spiritual judgement to his son, so) all civil judgement to the Magistrate, and therefore Gad hath a special blessing pronounced upon him for executing the justice of the Lord, Deut. 33. 21. and in him every righteous magistrate.  
These eight particulars laid together will evidence God to be a very great abettor and justifier of rule and Sovereignty in the world.  
We learn hence two things. 1. The unjustness of that charge so often drawn up against Religion, as if an enemy to government, a patron of State-disturbance. When ever there have been state troubles, atheists cry out Tantum relligio potuit, &c. religious persons have been always thought the Jona's in the ship, when there hath been a storm in the state, Eliah esteemed a troubler of Israel, 1 Kings 18. The apostles, Acts 24. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and Acts 17. 6. those which turned the world up side down. so Esth. 3. 8. Some conceive this was the reason why Cyrus gave command, so punctually to build the Temple but threescore cubits broad, and threescore cubits high, even a politic jealousy of the strength thereof, as occasion might serve. The heathens used to reproach the Gospel upon this account, as may be collected probably from 1 Pet. 2. 14, 15. Submit yourselves unto governors, as unto them who are sent of God, &c. For so is the will of God, that in well-doing you may put to silence the ignorance of foolishmen, whose mouths upon neglect of this duty, were like an open Sepulchre to bury the good name of Christianity and the professors of it. So 1 Tim. 6. 1. And we read in history of a pillar set up with this inscription, Nomini Christianorum deleto qui Rempublicam evertebant. politicians have been always jealous of pretenders to Religion, lest it should be used like the holy Ephod to hide a Sword in. Erasmus when he saw the stirs and commotions in Germany occasioned thereupon, to the grief of all good men, 
Ep. ad Fratr. inferior Germ.  thus expressed himself, Annon haec mea fuit vox ad primum gustum libellorum Lutheri, res redibit ad seditionem? and one well notes that however the Rulers of this World have been very jealous of the strength of the Church, and very careful to keep that under hatches, yet they have suffered Babylon to be built in its full strength, though Rome's professed principles lead to removal of Magistracy and State commotions.  
Now these jealousies and reproaches might be occasioned two ways, 1 By the spiritual pride of professors, thinking that the Gospel jubilee freed all servants from obedience to Masters, and Subjects from obedience to Princes, especially if in the state of Gentilism; an opinion which the Devil (no doubt) leavened the minds of men withal, 
Daven. in Coloss. c. 3. v. 22.  (as a learned man speaks) Ut inde in odium vocaret Christianam religionem apud Ethnicos, quasi ordinis perturbatricem, to bring Christianity into disgrace, as if a disturber of the peace and order of a Nation. 2 From the (misapprehended) honour of appearing in religion's defence: deluded people apprehend they may fight for Religion, and cannot die (they think) with greater assurance of honour here, and heaven hereafter, then, 
Luke 11. 51.  when they fall like Zechariah between the Temple and the Altar. People like the Turks will receive this Jewish practice of opposing Moses and Aaron into favour, when politicians have once christened it with the name of Zeal for Religion and Liberty.  
But Religion may say (as Elizabeth) God hath rolled away my reproach, for howsoever politic pretenders to Religion (that stand by the Altar but to warm their own hands) have upon every slight ground opposed lawful Authority, and thrown dirt in the face of governors, yet the doctrine of the Gospel warrants no such thing. The Pulpit was never intended to be a Circle, in which to raise up the evil spirits of sedition, and state commotions. No Religion in the doctrine of it, so greatly secures the power of Kings, and the peace of States, as the Christian doth. We are bidden by the Gospel to be obedient {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 1 Pet. 2. 18. to the crookedst and frowardst Masters God sets over us, so that Religion can never be pretended against Loyalty.  
And therefore when I take a sad review of the evil of our late disturbances, I take not so much notice of the loss of King, Liberty, Property, Parliaments, blood, (though very great) as of the impairing so far the credit of Religion, in the violences offered to the person of His sacred Majesty, and that by persons so highly pretending to it. I am sorry the Papists seem to have now a 30th of January to return us for a 5th of November.  
But blessed be God who put it into the heart of the Parliament to begin their work at the removal of this stain and blot from Religion, not suffering the blood of a Prince to lie any longer (like aquafortis) upon religion's credit to corode and eat thereinto. We find their practice justified by the holy Ghost, who having told us of King Jehoash being murdered by his servants, out of hand tells us who they were that did it, 2 Chron. 24. 26. to wit, none of the professors of the true Religion, none of the Israelites but Zabad the Ammonite, and Jehozabad the Moabite, that so the honour of Religion might not suffer for a moment in the breast of the Reader, and thus our senators tell the World (as soon as God favours them with an opportunity) that it was not Law but Violence, not Religion but Pretences, not the Nation but a Faction that attempted so unparalleled a wickedness.  
Secondly, This doctrine may serve to give a check to all traitorous attempts against Majesty and Authority. There is a threefold treason that falls here under challenge, that of the heart, of the tongue, and of the hand.  
1 That of the heart, of which those were guilty Jude v. 8. who despise dominions, and those men of Belial, 1 Sam. 10. 21. who despised Saul in their hearts. owl-eyed creatures that can see nothing in a King but flesh & blood and a little state, (like children that can see nothing in the rainbow but only a few fine colours.) Oh methinks those words, by me Kings reign, Prov. 8. should strike reverence and religion into every Atheist against those whom the Scripture styles Gods among men. Let us not think slightly of a King, when God hath enjoined reverence to himself and him both in a breath in the Old Testament, Prov. 24. 21. in the New, 1 Pet. 2. 17. Fear God, honour the King: The murder of common and ordinary men, we observe that God makes use of the very birds and beasts to discover, but a very thought that impeacheth Majesty, that doth (not cut off, but) soil the skirt of a King, the Scripture tells us a bird of the air shall discover it. Eccl. 10. 20. God at one time or other suffers this sour leaven to breath forth in words or actions to the persons ruin.  
2 This may give a check to the treason of the tongue, to those who speak evil of dignities, Jude v. 8. when a King hath given a title of honour to a person, all the Subjects must own it and honour him accordingly; how much more when God hath given such eminent titles to Kings, should we look upon ourselves as bound so to do? 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Pet. 2. 10.  Scripture styles it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an accusation of blasphemy when evil language is used against these Gods upon earth, Jud. v. 8. So 1 King. 21. 13. he blasphemed God and the King: No reason is there (as some have done) to reckon those titles of Highness, 
Buchanan in Praefat. libr. de jure regni.  Majesty, and Lordship, given to men in power and place, inter soloecismos & barbarismos aulicos, amongst Court soloecisms and barbarisms, which the Scripture useth, Psal. 21. 5. The (Kings) glory is great in thy salvation, Honour and Majesty hast thou laid upon him. The Jews have a wise proverb, Migrandum est ex eo loco in quo Rex non timetur, we must go out of that place speedily where the King is not reverenced: for we shall generally find scorn and contempt thrown upon Kings and men in authority either a sad forerunner of some heavy judgement upon the people, or else of the removal of the power itself so scorned: and therefore these two things, Job. 12. 21. God's pouring contempt upon Princes, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Polit 5. c. 10.  and weakening of their strength and power are joined together, and we have seen in our times one of them a constant fore-runner of the other: Fear, a power is more safe under, than contempt.  
3 This doctrine checks the treason of the hand most of all: whether it be the hand of Zimri (that of a private person) or the hand of Joab (that of a multitude in a way of force under one Captain.) 
2 King. 9 31.  
1 King. 1. 7.   
1 Then let no private hand be lifted up to violate Majesty, 
1 Sam. 26. 9  so abetted by heaven. Christianity disowns all consecrated daggers. In heathen Writers indeed, nothing of more familiar occurrence than panegyrics in commendation of the assertors of public liberty (as they styled them) by the assassinating of a Ruler, when the people once pleased to vote him a Tyrant; a thing easily pardonable in them, being able (by the dim light of nature) to discover no more in a King than a head of gold, supported by the clayie toes of popular election and acceptance: but Scripture shows a higher Charter than so, whereby Kings hold their Crowns, Prov. 8, 15. by me Kings reign: Herein is a considerable difference between Christianity and Gentilism; in Gentilism there was sometimes a high measure of honour and respect given to the person of a particular Emperor, evidenced in swearing by his Genius, in marshal's styling his Law Edictum Domini Dei nostri, in canonising of him when dead, &c. but little or none gave they to his Office, as appears in the liberty (mentioned) to violate his person, when judged an Encroacher upon the public liberty. On the other side, Christianity allotteth a less (though a truer) honour for the Magistrates person, but than reflects a higher upon his office; styling it God's Ordinance, Rom. 13. 2. His throne, God's throne, Rev. 12. 3. Himself God's Minister, Rom. 13. 4. the justice He executes God's justice, Deut. 33. 21. It hath respect first to his office, then to his person, which is therefore sacred and inviolable, (as that piece of Brass is, upon which the King's Image is stamped, 
Reipsâ profecto cernitur multos (in principem) conjurasse, quibus vero feliciter cesserit, perpauci admodum fuerunt. Machiav. Princ. c. 19 In locum.  and as the bread in the Sacrament, being dedicated to a holy and peculiar service, is thereby secured from that irreverend and profane handling that common bread is exposed unto:) Hence we shall find the King of heaven upon the violation of his Image in a King, punish a person or people as guilty laesae Majestatis: The Prophet tells Lachish, that she was the beginning of sin to the daughter of Zion, Mic. 1. 13. Junius conceives the Holy-Ghost saith so because that place were guilty. [perfidae illius conspirationis contra Regem Amasiam factae] of that perfidious conspiracy against King Amasiah (there slain.) 
2 King. 14. 19   
2 Let no hand of Joab (no joint force of people in a way of open War) resist the powers thus ordained of God. 
Rom. 13. 1, 2.  Rebellion is as the sin of Witchcraft, 1 Sam. 15. 23. in this particular especially, that it raiseth such evil spirits in a Nation, which when there is no more work for them to do, tear those in pieces which raised them; it being not seldom observed, that soldiers raised in a Civil War, turn their Arms (at last) upon those who first occasioned their wearing of a Sword. The taking Arms to redress some evils in the government of a Nation, proves generally but as the cutting off of the hand to get rid of a cut finger.  
So much be spoken to the case the Wise man supposeth, I come now to the second part of the Text. The wiseman's judgement or observation thereon, the people (in such a state) rejoice: Which words may be taken in a twofold sense,  
1 So as to denote morem populi, the fashion and custom of a people in such a case, they use to rejoice, when the wicked perish there is shouting, Prov. 11. 10. no prayers for their continuance, no tears for their loss; but when the righteous bear rule, they use to rejoice.  
2 The words may be taken so as to denote officium populi, the duty of a people in such a case; It is to express a joyful sense of the great blessing vouchsafed to them:  
First, the words may be taken so as to denote morem populi, the custom of the people in such a case: They use to rejoice; and truly very great matter of joy a people have who sit under the shadow of a righteous, religious Prince, upon several considerations:  
1 Under a religious Prince a Nation generally injoies the impartial execution of Law and administration of justice. 
Gen. 18. 25.  A Prince represents the person of God, and a righteous Prince his nature, which is to do justly to all men, Prov. 21. 15. It is a joy to the just to do judgement. Every man is now likely to become pupillus sub legum tutela; It will be found a certain truth, that bad men may occasion good laws, 
Optimus Magistratus praestat optimae legi:  wise men must make them, but good men must execute them. A King's greatness sets him above the fear of men, and his goodness above their favour: he is therefore like good blood which always runs to the wounded part (relieves the oppressed) he speaks in the language of the Kingly Prophet, Psal. 75. 2. 
Joh. 29. 14, 15.  When I receive the Congregation, I will judge uprightly: 
Judg. 9 5.  whereas wicked Magistrates are like bad humours in the body which take to the corrupted part and promote the inflammation. A bad governor is well compared, in Jotham's parable, to the bramble which stands in the King's highway, not to shelter the sheep, but to pull its fleece from off its back. Now this is a thing which makes a people rejoice, the due observation of Laws, which are the sinews of peace, as money of war.  
2 A righteous Prince doth a Nation much good by his very presence therein: Little do men understand how great a blessing the very presence of a good King is to a people whom God looks upon as an universale in repraesentando, as the people's representative not only in his office, but in his person, and the people as holy in him their head, Jer. 5. 1. 
2 King. 22. 20  Run too and fro through the streets of Jerusalem, if you can find a man that executeth judgement, 
Ezek. 22. 30.  and I will pardon it. So 2 Chron 32. 25. the wrath of the Lord came not upon Jerusalem in the days of Hezekiah: Commonly when the night of affliction and misery is drawing on upon a Nation, God lays a good Prince to sleep, Isa. 57 1. a place which Grotius understands of good King Josiah: an interpretation rendered probable by 2 Chron. 34. 28.  
3 He is a very great blessing to a Nation by the powerfulness of his example, whatsoever a King doth, generally pleaseth the people, 
Josh. 24. 31.  2 Sam. 3. 36. I have set thee as a seal upon my hand, saith God to a good Ruler, and such is every good King, 
Hag 2.  God's seal; and men are commonly turned as clay to this seal, (as Job speaks, c. 38. 12.) except very much hardened in their sins. Law commands men out of wickedness, but a good King's example shames them out of it. 
Isa. 49. 23.  King's are styled Nursing fathers, and Queen's Nursing mothers, and (as children do) so do a people in their manners show the constitution, and report the good or bad temper of those their public Nurses: the example of common men makes vice a fashion, of Kings, a law; a poor man's wisdom shall shall be despised, Eccles 9 16. when a great man's vice and folly shall be applauded.  
Fourthly, By the successfulness of his counsels, He is great matter of joy to a people generally. That Prince is most likely to be attended with success who makes use of this wisdom, 
Prov. 14. 8.  not to promote his own unwarrantable designs, but to discover other men's: It is a maxim in law, When a state is in preservation of law, nothing can hurt it. And it is a proverb in Scripture, Prov. 10. 9 He that walketh uprightly walketh surely. The instances of unfortunate and righteous Princes are very few.  
Reason of state indeed seldom makes use of that topic ab honesto, for it is generally thought that religion makes a Prince a lamb, 
Sceptrorum vis tota perit si pendere justa incipit, evertitque arces respectus honesti: Libertas scelerum est quae regna invisa tuetur. Lucan. lib. 8.  and then he is next door to devouring; that cases of conscience were not written for a Prince to read. That a Prince who is to be faber fortunae suae, must use crooked instruments as well as straight; turn aside to counsels, which nice Casuists possibly will not justify. But we shall find God blasting such doctrine as this by his Providences frequently; a Mounte-bank may sometime remove a fit, but it is the Physician must cure the disease: and thus sometimes, the wily stratagems of unrighteous politicians (those slight healer's) may remove a fit of a distemper the body politic groans under, 
Jerem. 6. 14.  but it returns afterward with greater violence, it is righteousness only is the Physician to cure it. Righteousness may possibly lose a throw or two, but it constantly wins the game; Not I, but the Lord saith to a wily politician King Shallum, Jerem. 22. 15. Shalt thou reign because thou closest thyself in cedar? (because thou managest affairs of state politicly) did not thy father eat and drink and do justice, and judgement, and then it was well with him? He judged the cause of the poor and needy and then it was well with him?  
That policy and cunning do not carry it, and that the game goes not always to him that can best cog the die, appears both in nations and particular men. See it in nations. The asiatics more quick and acute generally than the Europeans anciently, were conquered by the Grecians: The Grecians by the Saracens, The Athenians by the Spartans, The Egyptians by the Persians, many nations by the Turks, and yet the latter the more dull and unpolitic people: see it in particular persons, who more acute than Machiavel, and who more unfortunate in his counsel to Caesar Borgia? Clement the seventh, a politic person but not successful; Achithophel, drowned in his own depth. It is a thing which Scripture often tells us of, 
Psal 9 16.  God's blasting the unrighteous counsels of politicians. 
Job 12. 20.  It is one of God's characters, 
Job 10. 3.  Isai. 44. 25. 
Isa. 19 11.  That he turneth the wisemen backward and maketh their knowledge foolish, Job 12. 17. He leadeth counsellors away spoiled, and maketh judges fools. It is a truth of everlasting faithfulness, that can never be brought about (safely) by bad means, which could not be by good. Besides, righteousness brings success to counsels, because politicians generally hunt counter and never think to find a Prince walking in the broad road of justice and honesty, 
Discimus experimento, fidissimam Custodiam Principis, esse ipsius innocentiam. Plin. ad Trajan.  and so he walks undiscerned. Again, Love and Honour are the Magistrates Jachin and Boaz, his main strength and establishment, which by an unalterable law of heaven are entailed only upon virtue and righteousness.  
A righteous Prince is a very great matter of joy to a people, by that largeness of heart, and publickness of spirit, which constantly attends a religious Prince. Good and righteous Masters are peculiarly styled, 1 Tim. 6. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
not as we read (partakers of the benefit)  (that is, as Grotius notes) They which take care of, or assist doing good to others by providing conveniences & necessaries for those under their charge. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifying curam alicujus gerere, as, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Isa. 26. 2. is by the LXX intended to signify a people that take care of truth. lawful authority is generally attended (as was noted) with a public spirit, 
Nulla omnibus seculis reperta est, vel philosophia vel secta, vel religio, vel lex, vel disciplina, quae in tantum bonum communionis exultarit, bonum vero individuale depressit, quantum fides Christiana. Verulam▪ de augm scient. l. 7 c 1. Rom 12. 4, 5.  but goodness always; it is the natural product of religion, whose law is, Philip. 2. 4. Look not every man on his own things, but every man on the things of others: It makes a man owl-eyed to his neighbour's faults, and eagle-eyed to his necessities, Isa. 58. 7. Goodness delivers from those lusts and impurities, which shrivel, shrink and crumple the spirits of men and make them particular and selfish: As soon as ever the sun of righteousness shines in upon the soul, (like the flower) it opens, and expands itself in care for and love to our brother: a public spirit is a natural and pregnant discovery of God in a soul: it is the nature of heaven to be always imparting, but of the earth to be always receiving. Now what matter of joy is this to a people to have rulers whose large hearts engage them, to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Rom. 13. 6. always attending upon the good of their people?  
He is matter of great joy to a people by his care to advance religion and the Church of God: At the inaugurations of the Kings of Juda the testimony was put into their hands, 
Isa. 60. 10.  2 Kings 11. 12. to denote the Prince his being charged, 
2 Chron. 34. 33.  with the care of God's worship as well as the people's safety: 
2 Chron. 31. 4.  no such magna charta for a King to defend, as Scripture: Grotius well notes that the piety of good Kings (in Israel) is still entitled to the reformations, and the wickedness of bad ones to the several abuses in the Church. The Heathens acknowledged such a religious care well becoming a Prince in that form of prayer (mentioned in Tacitus) used by them for their Emperor, 
Sacra Scriptura religionis in melius muta●ae laudem, in pejus, culpam, Regibus assignat. De lmp. Sum. Potest. c. 8. sect. 2.  Ut Deus ipsi intelligentem humani diviníque juris mentem daret. It is the duty of a King to favour religious persons: to say with David, Psal. 101. 6. Mine eyes shall be upon the faithful of the land. Such persons are indeed accounted (like Samson's hair) but the excrements (the offscouring of a nation) but they are, in truth, (like that) the strength thereof, 
Act. 27. 31.  Zach. 12. 5. 2 Sam. 5. 12. It is the duty of Kings especially to contend for the faith: 
Job 22. 30.  errors and heresies are the red dragon's teeth, whereby he devours souls, which when sown in a nation, too often up come armed men (wars and seditions) there being no such enmities as those which are founded in religious differences:) It is the King who is the church's Guardian (Looked upon as always under age) engaged to preserve her portion sacred and entire, Church goods (like Manna) corrupt and breed worms while detained in the wilderness of sacrilegious invasion, but continuing sweet, and a monument of divine bounty, while kept in the Temple. Now by this his care of religion, a good Prince is an occasion of great joy to a people, procuring thereby so great a blessing from heaven upon them. Virtue (in many particular persons) hath not her portion paid her till arrived at full growth in heaven, but the histories of all times assure us of a temporal reward entailed upon religion and virtue when becoming (in any measure) national: the works of God herein abetting his word, Prov. 14. 34. Righteousness exalteth a nation, but sin is a reproach to any people, 
Non calliditate aut robore, sed pietate ac religione, omnes gentes nationésque Romani superanrunt. Tul. Orat. de A●isp.  Jer. 18. 8. Hos. 14. 8. Nay the very shadow thereof hath proved (like Peter's) healing to a state, as hath been noted in the Roman Empire. Deus ostendit in praeclaro Romanorum Imperio, quantum valerent virtutes civiles, etiam sine vera religione. August. Epist. 5. ad Marcel.  
Thus we see how justifiable the custom of people is, to rejoice when the righteous are in authority.  
Secondly, The words may be understood as denoting the duty of a people in such an instance of divine favour as the bestowing of a righteous Ruler on them: An expression parallel hereunto occurs, Prov. 11. 10. When it goeth well with the righteous, the city rejoiceth: Commonly the generality of men rejoice little at the happiness of good men, but they should rejoice then, it is their sin if they do not: so here, the people do rejoice, that is, they should rejoice, and express a grateful sense of the mercy vouchsafed them. A people should let the world see that the King hath their hearts; the heart of a nation being a throne to be reserved only for God and a good King to rule in: we are sometimes commanded to honour bad Princes, but never commanded to rejoice in them.  
Great is the honour God hath now done a nation, having given them a King who bears his own image three times over, once as he is a man, again as he is a Magistrate, 
2 Chron. 9 8.  and a third time as he is a righteous person: would we foretell the fate of a people, 
Psal. 109. 6.  (foresee what mercies or judgements God hath in store) let us fix our eyes much upon these stars, 
Isa. 32. 1.  the Rulers and governors therein, and their dispositions and affections, Isa. 1. 26. I will restore thy judges as at the first, and thy counsellors as at the beginning, afterward thou shalt be called the City of righteousness, the faithful City. On the other side, No such sign of ruin to a people as bad governors. God had a purpose of wrath against the kingdom of Israel, and not one good King had they in the whole Catalogue.  
The more the Jews sinned, the more God impaired the goodness and excellency of their government; Their government was (like that of man in innocency) a theocracy, God being their Ruler, and immediate lawgiver: Provoked by their sins, he sets up Kings over them, allowed a power little less than absolute: then Dukes who were indeed ex gente Judaicâ but in subjection to some foreign power or other: Not yet reformed, they are governed by Rulers which were aliens, but yet in their own Land, and with a reservation of some power to themselves in Spirituals and Civils, afterward (they being deaf to the voice of this rod) the sceptre departs from Juda, all form of civil polity is canceled, they scattered over the face of the earth, and left (like water in a vessel) to take shape, figure, law from that State or Nation Providence should dispose them in.  
Two things we learn also from this branch of the Text.  
First, 
Use.  That there are no such enemies to Prince or people as they, who (by any evil counsels) make a breach upon a Prince's righteousness. Such persons poison a fountain. A Prince cannot sin at so cheap a rate as common men: seldom do such counsellors go to their graves in peace, sometimes they are given up by Prince as a Sacrifice to popular fury to expiate their own guilt: sometimes he disgusts them himself. A King cannot endure continually to be reproached and put to the blush, by that wickedness which the sight of such persons renews the memory of; and therefore at last, hates (like Amnon) the sight of those by whom he hath lost the honour of a constant righteousness. See this truth justified in Haman, a wicked counsellor to Ahasuerus, destroyed by him, Sejanus by Tiberius, Empson and Dudley, and Wolsie under the Henry's, and many others occurring in history, burning their fingers at last, by holding the candle to a Prince, whilst walking in ways of darkness. Hence one well notes, Primum sibi ad ruinam gradum struit, qui non reveretur conscientiam Principis: The first step to ruin, is to bear no reverence to a Prince's Conscience. Worthy therefore of a courtier's remembrance is the counsel of Solomon, Prov. 28. 23. He that rebuketh a man, afterward shall find more favour than he that flattereth with his lips.  
Nothing procures a man greater favour with his Prince (that owns any degree of good Nature) then plain and righteous counsel seasonably, 
Quemadmodum pessimis Principibus sine fine dominatio, i●à quamvis egregiis, modus libertatis placet, Tac. hist. l. 4.  humbly, and constantly given, (this flows from Nature, compliance from Art) whereas wicked counsellors are like bushes and thorns, which men run to in a storm, but cut up commonly in a calm.  
Secondly, Learn we hence what matter of joy the return of so good a Prince to his Crown and Kingdoms hath occasioned, who is thereby blessed with sphere large enough to display all his Royal virtues in.  
We come not now together to rejoice for a Victory gotten in a Civil War (the Romans allowed no Triumphs for such victories.) The eye that is bloodshot cannot bear the clear and pleasant light of the Sun; and truly I question not but many good men (since our late unhappy differences) could not bear that light of joy and gladness which a victory might otherwise occasion, 
Omnia in bellis civilibus misera sed nihil miserius quam ipsa victoria. Tul.  while they had sanguinem civium, the blood of fellow-brethren and Citizens (shed on both sides) so much in their eyes and thoughts: but surely nothing now can be pretended sufficient to interrupt and disturb our joy, no harsh string to make our music ungrateful, except the not gratifying of some few private and particular interests.  
When the foundations of the earth were laid, the Morning star sang for joy, 
Ps 5 28.  Iob. 38. 7. all our foundations of Government, Religion, Law, Parliaments, were out of Course; now that we see God laying them again, should we not express a joyful sense of the Mercy, and like good members of the body politic, rejoice in the welfare of the whole?  
This is a duty God requires at such a time as this, Isa. 65. 18. be glad and rejoice for ever in that which I create, for behold I create Jerusalem a rejoicing, and her people a joy. 
Sub Te spiritum & patriam receperum studia, quae priorum temporum immanitas exiliis punichat, cum sibi vitiorum omnium Conscius Princeps, inimicas vitiis arts, non odio magis quam reverentiâ relegaret. Plin. ad Trajan. orat.  Sure I am, if any part of the Nation have matter of joy, we in the University more; Universities and learned men most flourishing under Kings, but especially under righteous Kings: It's observable that when there was no King in Israel, Iudg. 17. 6. we read (v. 10.) of a Levite who served for ten shekels of silver by the year, a suit of apparel, and victuals. Pliny long ago noted it, that Arts flourish only under good Princes, as well knowing that they are learned men that must embalm their names, and make them liker to Gods, by procuring them a kind of immortality. Besides a just Prince knows Universities design to instate him in the highest honour a Prince is capable of (To be Rex Virorum.)  
Ministers are styled helpers of the people's joy, 2 Cor. 1. 24. That I may accordingly discharge my duty this day in helping forward your joy, give me leave to retail the mercy and blessing of this day, and give you a view thereof in these five parcels and particulars.  
First, we have now great matter of joy, in that we have a fixed and established Ruler over us. We might be well assured that the Nation was sick before, by its shifting of sides so often, and never continuing long in one posture of Government; (an evil too big for any other Teacher to make men understand, but sad experience.)  
Frequent shifting of governors is the great punishment of the sin of a people, Prov. 28. 2. For the transgression of a Land, many are the Princes thereof: but by a man of understanding the (perishing) State thereof shall be prolonged: with this evil God punished the revolted Kingdom of Israel, which had as many Kings (within one) as the Kingdom of Juda, and yet lasted not much above half the time thereof: with this judgement God avenged the blood of his servants upon the Roman Empire (even the frequent changing of governors from Cesar to Constantine) by the murdering of them so frequently.  
This is a very great evil upon many accounts, for in such vicissitudes of Government, there will (of necessity) be fresh favourites, who are never wanting to make use of such troubled waters to heal their lame fortunes. In such vicissitudes people never learn the art of obedience, 
Res dura, & regni novitas me talia cogunt, moliri. Dido in Virg.  nor a Prince the art of Government, self-preservation being the mystery chiefly employs his study, in order whereto he is often prompted to several counsels ungrateful and disobliging: Laws (in such times) usually lose their force, Rulers letting go these reins of Government when ready to be thrown out of the saddle, to save themselves from a dangerous fall: God rains snares upon a Nation in such a condition, that being voiced up for Law to day, which shall be Treason to morrow: besides such times produce abundance of dissatisfied persons who heated by such violent motions and turns, catch fire at last, and endanger the peace of the Nation.  
Matter of joy than we have, in that His majesty's restauration silenceth all disputes amongst ambitious spirits, (who shall be greatest?) The Nation before, did (like Penelope) but texere & retexere in her Lord's absence in foreign parts, but make and unmake Laws and Rulers: and there was little observable of England, but what Solomon notes of the locusts, Prov. 30. 27. The Locusts have no King over them, yet go they forth by bands; so, that we should (without our legal and settled King) go forth so by bands and armies as we did to the terror of our Neighbour-Nations. But we hope that while our lilies point to the North, they will labour and toil no more, now that our hearts and prayers point toward His Majesty, God will bless us with that rest and consistency which all great bodies (especially Nations) naturally tend and move unto.  
Secondly, We have matter of joy in that this settled Ruler is a King: The government of England now bears conformity to God's government of the World, (it is administered by one.) When God promised to bless Abraham, he doth it thus, Gen. 17. 6. I will make Nations of thee, and Kings shall come out of thee: when he would bless Sarai, he doth it thus (v. 16.) I will bless her, and she shall be a mother of Nations, Kings of people shall be of her; and when Ishmael, v. 20. Behold I have blessed him, twelve Princes shall he beget: and he commanded his own people, Deut. 17. 14. (long before they came to Canaan to set a King over them) hence the Jewish Masters tell us three things were especially appointed them when they came to Canaan, 
Sckickard. de jure Reg c. 1. Theor. 2.  to choose them a King, to build God a Temple, and to root out the Amalekites. The sin indeed of the Israelites was (as they confessed) very great in asking of a King, because they quarrelled with that excellent form of Government they were already under, 
Jud. 8. 22, 23.  in which God was their King, and Law and Justice administered immediately by himself, or by persons extraordinarily stirred up and inspired by him; a Form of government which good men (when invited thereto) would never attempt to alter: and the rejection of this Form of administration will appear to be the sin of the people, (and not the bare asking of a King) upon a diligent comparing of Scripture, 1 Sam. 12. 12. 1 Sam. 8. 7. 1 Sam. 10. 19 1 Sam. 8. 20.  
Much might be alleged in commendation of regal Government, but I shall add but this one consideration (as having so great affinity with the Text,) It is hard for a Ruler (in any other Government) to be more than ordinary righteous, and be matter of rejoicing to a people, (above others) sine metu ostracismi▪ nor can the deserts of a Subject (under another Form) be high and eminent, but he is more feared then favoured, oftener ruined then rewarded (the envy of the fall of so eminent a person, proving dangerous to none, being divided amongst the Many that Rule and Command) and certainly it is a considerable commendation of Kingly administration, that we can say of it, the Ruler may do good offices with the fewest fears, and a Subject perform noble services with the highest hopes.  
Sure I am this Nation of England is of a more noble and generous spirit then to sit contentedly under any other than a Royal shadow; this was ever our way of Government. 
De Bell. Gal. lib. 4. sect. 6.  Status Reip. Anglicanae, semper Regalis fuit & semper haereditarius (saith a learned Antiquary.) Julius Cesar makes mention of the Principes Britanniae before the times of Christ: 
Paucae Respub. aevum tulerunt (excipio parvas quasdam validiorum tuitione aut amicitiâ firmas.) Sola Veneta est quae aevum millenarium jactet. Lips. Monit. Polit. l. 2. c. 1.  many changes have been in the persons, but none in the Government, till of late (as indeed we shall find Monarchies in History lasting for many hundred years in a Nation, but Venice is the only instance of a Commonwealth, which hath continued a thousand years, and that too for some special reasons.)  
Upon this account we have matter of great joy, that we are now returned to our old Form of Government (the Nation was like a fish before, sick till it came thither where it was first spawned.) To those that think this no such matter of joy, I shall propound the question that Abimelech did to the men of Sichem, Iudg. 9 2. Whether is it better for you that all the sons of Jerubbael (which are threescore and ten persons) reign over you, or that one reign over you? remember also, that he is your bone and your flesh. This government (so highly abetting that unity which all things tend unto) hath been received with the greatest expressions of joy in Scripture, Num. 23. 21. 1 King. 1. 39 2 King. 11. 14.  
3 We have matter of very great joy in that we have a righteous King to be our Ruler. Our Elder is now like those which stood about the throne, Rev. 4. 9 who were clothed in white garments and had crowns on their heads.  
We have a King who is legally righteous: one born our King, invading no man's right, standing upon no men's skulls to be higher than his brethren; He sits upon the throne of his Fathers, upon a throne that the law makes his: when God would prescribe the laws of the King who should be over his own people, He first provides for the legality of his title, Deut. 17. 15. Thou shalt in any wise set him over thee, whom the Lord thy God shall choose.  
Now this is matter of joy to a nation, because it rolls away one of the greatest reproaches from it (the having of a fellow subject to usurp the throne of Majesty.) The nation before was under the curse of Cham, Gen. 9 25. being a servant of servants: 
〈…〉 erit en servili opi●icio, inidoneus est (regno) lex Judaic. Schick. de jur. Reg. c. 1. Theor 3. Prov 19 10.  the Church of God in Captivity (Grace doth not take away sense of honour) thus characters of the misery of her Captivity, Lament. 5. 8. Servants have ruled over us, the crown is fallen from our heads. It is a shame for a nation to sit under the shelter of a gourd which came up in a night of war and confusion: when a King is taken (like Saul) from among the stuff, (the common sort of people) Majesty loseth its reverence, 1 Sam. 10. 27. and a people their safety, Zach. 9 6.  
Then again, a small measure of charity will warrant us to style his majesty religiously righteous: For that may be said of him which can of no Prince in the world besides, that he hath had evils enough to discover and improve his virtues, and enemies (under freedom and malice too much) to report and greaten his vices, if he had been chargeable with any: 
Against vicious persons.  His majesty in his late Proclamation hath made a practical commentary on those words of Solomon, Prov. 14. 35. The King's favour is toward a wise servant, but his wrath is against him that causeth shame. Who observeth not his constancy in religion? All His injuries from enemies could not conquer his charity, all the difficulties He beheld between Himself and his throne, tire out his hope, nor yet any temptations from Rome, stagger his faith.  
What a Christian spirit doth He discover in endeavouring so many ways the union of his people? the law of love, is once more, become {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a royal law, Jam. 2. 8. His majesty's declarations assure us that He would not have us (like lines) running all to one and the same centre, the King; yet never touching one another, in any hearty love and affection.  
And certainly it is high time for us to think of joining hearts and hands: We well agree in the main, religion and loyalty, why should we fall out about mint and cumin? It hath always been the devil's policy to set the people of God at variance about circumstances, how hot were the disputes and contentions in the Apostles times about meats and drinks? how high the animosities in after ages about the time of the observation of Easter, the precedence of their Bishops, &c. and in our own times about matters which (in themselves considered) commend no man to God: The Devil hath always endeavoured to choke the Church of God (like Adrian) with gnats and flies, disputes about matters of small moment in religion: oh how are we benighted that seem yet ignorant of Satan's devices! It was the infant state of the Church in which men were set at distance by circumstances. Words that stand in regimine in the Hebrew tongue, lose a letter or two and yet no breach is made in the sense: truly there is no thinking we shall stand long (peaceably) in regimine, in government and order, if superiors and inferiors be loath to part with some puntilioes and circumstances in their opinions and practices, which may be done without any breach made upon the sense of Creed or Scripture: The noble, large and ingenuous spirit of the Gospel will accept men everywhere (as God doth) Acts 10. 35. for righteousness and innocence sake. Admirable is that rule of the Apostle in matters of indifferency, Rom. 14. 3. That the strong do not despise the weak, nor the weak judge and condemn the strong.  
But to return; this consideration also is a matter of very great joy to a people, to sit under the wing of so virtuous a Prince: When Rulers and Kings rise up and worship the Lord, then sing O heavens, and be joyful O earth, break forth into singing O mountains. Isa. 49. 7, 13. God hath not done thus to every nation: few virtuous men, but fewer virtuous Princes: many righteous persons in sheepskins and goatskins, but few in Ermines.  
And here give me leave to pause a little and to take notice of a considerable (because so rare a) circumstance, in the happiness of his late Majesty of blessed memory, even the transmitting to posterity so much of his wisdom and virtue (surviving in his issue.) A great part of that stock of honour, many an eminent Monarch hath died possessed of, his unworthy son who succeeded him hath embezelled: Rehoboam the imprudent son of wise Solomon, 
Spartian in Sever.  Domitian of Vespasian, Commodus of Antoninus, Bassianus of Severus: Instances in this kind are so familiar, that an historian notes, Neminem propè magnorum virorum optimum & utilem filium reliquisse, denique aut sine liberis eos interiisse, aut filios habuisse, 
Sleidan. lib. 9 1597.  ut melius fuerit de rebus humanis sine posteritate discedere: and that judicious Historian notes it as one reason why the fame and memory of that eminent Prince, John Duke of Saxony, continued not so fresh and precious after his death, as his virtue (discovered in doing and suffering so much) did merit, quia filios reliquit sui dissimilimos, because He left sons which gave the world no assurance that they were his genuine offspring: and Scripture notes it as one special reason why Samuel was rejected of the Israelites, because his sons walked not in his ways, 1 Sam. 8. 5. But to proceed.  
Fourthly, His Majesty is more than a Ruler, He is a deliverer to us; from the several evils the nation groaned under, evils sufficient for a history: the nation seemed like that roll, Ezek. 2. 10. Written within and without with lamentations and mourning and woe. What invasions upon our rights civil and sacred did we long stand sad spectators of? We have seen arms, the iron-mole that stained our religion, and eat out order and law: Astronomy shows us the dragon's tail placed as near as may be to charles-wain, and we beheld the emblem too plainly expounded in our own nation; those which should have been the tail and not the head (to use the Scripture phrase, Deut. 28. 13.) invading the throne of Sovereignty; throwing down the stars (the Nobles and senators) to the ground, putting dishonourable abatements into the fairest coats of arms: we beheld every common bird feathering its nest from the Eastridge feathers, (the unworthiest persons enriching themselves with the lands of Princes): we heard many Zeba's and Zalmunna's saying, 
Psal. 83, 11, 12.  Let us take to ourselves the houses of God in possession.  
Another greater evil than these mentioned, was this; Our Adversaries had taken away not only our happiness but our innocence, 
Job 27. 6.  (that which Job when all was gone, health, wealth, children, state, would not part withal till he died) the consent of the nation to his majesty's death, to the setting up of an Usuper, being so highly and boldly pretended to: 
Matt. 27. 24.  The virgin daughter of our people could not be put to death, but first (like her in the story) she must be ravished, (never till now did I see so much wisdom, in that character the holy Ghost gives the opposers of a lawful King, Psal. 62. 4. They only consult to cast him down from his excellency, they delight in lies.)  
Well, his Majesty (under God) is become (in a happy degree) a Deliverer to us from our many evils: now we understand the words of Solomon, Prov. 16. 15. The light of the King's countenance is life, and his favour (nay his presence) is like a cloud of the latter rain. Our case had been woeful, if his Majesty when desired to return to his kingdoms, should have returned us, the answer of Him in the Prophet, Isa. 3. 7. Make me not a ruler over this people, for Jerusalem is ruined, and Judah is fallen. Church and state are undone: So that now, great matter of joy we have but to recount the storms and tempests we have survived. When God bringeth thus back the captivity of his people, Jacob shall rejoice and Israel shall be glad, Psal. 53. 6.  
Fifthly and lastly, We have all the assurance we can ordinarily have that his Majesty shall prove a very happy and successful Ruler to us, To omit many happy omens and prognostics of his prosperous reign, as his education amidst arms at home, and the observation of the policies of the greatest Kings of Europe abroad, the advantage of the wise counsels of a royal Father confirmed by his own experience (and none like them. Prov. 4. 2, 3, 4.) The assistance of two brothers so eminent for their Wisdom, Valour, and Affection to him, (which, when so qualified, prove the best supporters of the Prince's Arms) the strange Providences of God seen in preserving His majesty through so many deaths and dangers, 
Firmissimum id Imperium quo obedientes gaudent. Liv.  that general satisfaction and joy expressed upon his return, (most likely to be continued by His majesty's moderate Counsels) a thing very considerable, 
Prov. 14. 28.  for in the multitude of Subjects is the King's honour, but in the affection of them is the King's safety: a well disciplined, valiant, and experienced army, to omit, (I say) these, I shall take notice of five or six particulars which are as a token for good unto us, 
Psal. 86. 17.  that His majesty's reign shall prove a blessing to the Nation.  
But before I propose them, I must premise thus much, that I lay them not down as pretending to a prophetic, or designing to gratify a secure and supine spirit, (men are apt enough of themselves after storms and tossings to fall asleep; pillows need not be sown under their elbows) all God's promises of temporal blessings are but conditional, 1 Sam. 2. 30. Never any people held their happiness by a fairer Charter than Jerusalem, 
Levit. 14. 41, 45.  but yet the plague of sin (after its being scraped with so many judgements) so far spread in God's house, that it was at last so pulled down, 
Eccles. 9 18.  that one stone was not left upon another: one sinner (but much more many) may destroy much good, the sins of Prince and people may be as a wind easily able to scatter this refreshing cloud, yet no bigger than a man's hand: but I propose these happy omens to let us see what engagement we have to thankfulness and prayer, (men use to pull cheerfully, when they perceive the thing coming, Dan. 9 2.) besides such mollifying considerations may serve to allay any swellings and risings which an insensibleness of our present hopes may possibly occasion.  
First then, A special token for good is this: It is God's usual method to make those Princes most fortunate and happy, whose first days he hath most exercised with crosses: No Princes in sacred Writ so eminent as Moses and David, whose first days were cloudy and full of evils. Lewis the 12th of France, Henry 7h. of England and Queen Elizabeth were famous in their times for their justice, prudence and felicity, but withal not unacquainted with closes in their first days: 
Vid. Suet in Vit. Aug. Caes.  Augustus Cesar was one of the best Emperors Rome had, which was (in a great measure) due to those five Civil Wars which exercised his valour and prudence: we have never so great security the day will be fair and clear, as when the Sun riseth in clouds and mists, and at last scatters them and quits itself of them.  Nube solet pulsa, candidus ire dies. 
Thus hath it been with Kings, those shine most brightly in History, whose risings were obscured with a cloud of crosses and adversities: Affliction in a King's youth, doth fastum detrahere & nervos intendere: it makes him humble and vigilant, and so the fitter person for God to bless, 
1 Sam. 26. 16.  and sucess to crown: Kings (like Saul) lose their armour and honour, whilst a constant felicity lulls them asleep: Gold gaineth; but dross loseth by the furnace, and thus a common servile spirit is broken, or made desperate by affliction, but the spirit of a King improves in Wisdom, Courage and virtue: whereas it is often seen that King's glorious in their rise, set in a cloud, and end their days ingloriously upon one account or other.  
Now how great His majesty's sufferings have been, would be (I know) an ungrateful office on such a day of rejoicing as this, sadly to recount: we could not know them without our blood, nor hear them without our tears.  
Secondly, That usual method God observes in bestowing the greatest blessings upon his people, was exactly observed in His majesty's restauration: for,  
1 It was accomplished without human means and helps. His majesty was not possessed of his Kingdoms till his Friends had used their outmost power and policy to restore him, and his enemies their outmost malice and cunning to deprive him. We saw a formidable and successful army scattered without blow, 
Et quamvis nullo maculatus sanguine miles, 
Psal. 76. 5.   
Quae potuit fecisse, timet.—  The King had been long called Nullus in that old prophetic verse (and such, in times of affliction, the eyes of people are usually much upon) and God did not return him till he was Nullus indeed, though in another sense (as the Devil will always be found a liar, even when he tells truth;) He was Nullus in the hopes of his Friends, Nullus as to any present assistances and powers of his own, Nullus in his enemy's thoughts and esteem.  
And then God reinvests him with power and honour; and thus he useth to bestow his blessings upon a people, 
See Isa. 60. 22.  Deut. 32. 36. The Lord shall repent himself concerning his servants, 
Zach 4. 6.  he will judge his people, when he seeth that their power is gone, 
Isa. 41. 18, 19, 20.  and there is none left. Isa. 63. 5. 
Hos. 1. 7.  I looked and there was none to help, therefore mine own arm brought salvation. Thus is England saved and His majesty restored, alone by the arm of God made bare (devested of all human assistance) now God doth not use magno conatu nihil agere, when things come to us in a manner extraordinary, we naturally expect great matters.  
2 His majesty's restauration was after a long night of misery and affliction upon the Nation: We had written Ichabod upon Church and State: 
Hag. 2. 7.  I will shake the heavens and the earth, and the sea, and the dry land, I will shake all Nations, and then the desire of all Nations shall come, (sore throws before the birth.) Thus God shook our heaven and our earth, 
Dan 12. 1.  (our Church and State) he shook all the three Nations, 
Ezek. 37. 11.  and then His majesty (their true desire) is restored: 
Dan. 9 25.  Religion and peace (like Abraham's sacrifice) are usually entangled in a thicket, 
Psal. 104. 3.  before they are laid upon God's altar; commonly given in after many encumbrances and difficulties, the forerunners of them.  
It is the speech of God concerning the husbandman, Isa. 28. 24, 25. Doth the husbandman plough all day to sow, doth he open and break the clods of his ground, when he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cumin, and cast in the principal wheat? Surely if the husbandman will do thus, God, after he hath suffered the ploughers to make long furrows on the back of the Church (as the Psalmist speaks, Psal. 129. 3.) will at last cast in his precious seed.  
The afflictions of Prince and people, separated from each other, have been great enough to endear each to other: we have found that head and members, when parted, both bleed, 
Sen de Clem.  and that ut Regi viribus opus est, ità & populo capite. Should I now dwell upon our sovereign's crosses, I could justify myself by the example of the Holy Ghost more largely relating the sufferings of Job (yet a Prince too) than Solomon's greatness and splendour: 
Job. 29. 25.  but these the world is a witness to, as it is of an Eclipse of the Sun.  
As for the Nation, never was that more eclipsed and fuller of darkness, then, when (like the Moon) in most direct opposition against our Sun (our lawful Sovereign.) Our Moses rod was no sooner vilely thrown to the ground (his power usurped by the populacy) but it became a serpent to sting and afflict us. Very guilty indeed the Nation hath formerly been of opposition against Kings. The Scotch History mentions about 50 of their Kings deposed or imprisoned, or falling by the hand of violence; and a learned Antiquary had (some years since) computed 30 several rebellions in England, since the Conquest. If any shall account the mentioning so known a matter a discovery of the nakedness of my mother Country, I shall acquit myself by the example of Ezra and Nehemiah, 
Nehem. 9  confessing the sins of their people in the day of their return from the captivity, Ezra 9 7. But I hope that experience will teach us now to value His majesty, if not for his virtue, for his Necessity: It is seldom the crowd of men learn any thing by Aphorisms and politic Lectures, 
Job. 41. 8.  but stripes enter into fools, and (I hope) as the phrase is in Job, we shall remember the battle and do so no more.  
Fourthly, His Majesty is greatly propense, humbly to ascribe the honour of his restitution to the divine bounty and wisdom, in his public declarations, and more private religious expressions. Cardinal Richelieu was pleased once (in a compliment) to profess himself desirous to be a Peer of France, only ut sciret orbis, qualis & quantus est Ludovicus cujus radius & rivus est Richilius; and thus when a King shall own himself but as a monument of divine bounty, and wisdom, and power▪ set up only to let the world see what God can do. He is most likely to stand long and happy.  
The Ancient Heathens upon any successful performance, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Plutarch tells us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they used to entitle Fortune and some good Genius thereunto, so to decline the envy of men and of their Gods too. But we shall find His Sacred majesty (we hope heartily) intituling God to all that he now enjoys: that so he may not be jealous of any retrenchment of his honour.  
Whereas on the other side, 
Vid. D. Casaub. Orig. of temporal evils. p. 37, &c.  we shall find nothing so frequently blasted from heaven, as persons high and lofty in their own eyes, too great to acknowledge God in any enjoyment. Is. 2. 12, 13. The day of the Lord of hosts, 
Isa. 23. 9  shall be upon all the Cedars of Lebanon that are high and lifted up, 
Prov. 15. 25. 16. 5.  and upon all the Oaks of Bashan. See Job 40. 12. 
Dan. 4. 25.  Prov. 6. 17. 
Isa. 26. 5.  Isa. 5. 15. Luk. 1. 52. God is most especially jealous of Pride in Princes: the many Kings of Assyria, Persia, Babylon, perishing by presumption and self assuming, are as a cloud of witnesses to abet this truth: this sin God did especially caveat against in the King over his own people, D. 17. 20. 2 Chr. 32. 25.  
Fifthly, Another good omen of His majesty's happy reign, is this, there meet most eminently in him, those two things which establish the throne, and they are Mercy and Truth: Prov. 20. 28. Mercy and Truth preserve the King, and his throne is established by Mercy. Hence David prays for the King thus, 
Isa. 16. 5.  Psal. 61. 7. O prepare Mercy and Truth which may preserve him: Solomon especially recommends these two to his son Rehoboam, Prov. 3. 3, 4. Let not Mercy and Truth forsake thee so shalt thou find favour, in the sight of God and man: (These two (be it spoken with reverence) uphold the throne of God and therefore God especially upholds them, Psal. 25. 10. Psal. 108. 4.)  
A Statesman would have said, that policy and Power preserve the King: No, the Wise man (who best knew) tells us they are Mercy and Truth: and with good reason, for there are no two things so contrary to the end and to the continuance of government, as cruelty and treachery: such a Prince as hath both these meeting in him, hath lost the two chief instruments of action, and they are amor & fides (love and trust) for no man can love that Prince who owns no mercy, nor trust him that regards not truth, and it will be hard to recount many cruel and treacherous Princes, happy and fortunate. 
1 King. 12. 7. Temperatus timor cohibet (populum) assiduus in vindictam excitat. Sen. de Clem.  None ever counted it a Prince's honour to rule over men as they do over beasts (Merely by fear,) and the experience of all times hath proved it not to be his policy: Semper metuet quem saeva pudebunt, was a poetica licentia, which a wise Prince will never warrant himself in. If executions be few, they will be charged upon the merit of the persons; 
Lucan. lib. 8.  if frequent, upon the Prince's disposition, than which nothing renders him more ungrateful, man being naturally a compassionate creature.  
But it is not mercy alone, will establish a throne, there must be truth too, 
Prov. 17. 7.  fidelity, openheartedness, He must not be made up totus ex artibus. Princes which (like-Absalom) kiss all men alike, seldom succeed happily, because they occasion the disappointment of so many (which a man cannot so well bear as an expected injury.) Cruelty and Treachery have gotten many a Throne, but they have established none.  
Now both these meet most eminently in our Sovereign: Mercy, though provoked more than ever Prince was, he was not (in natali imperii) born like Esau, all over red with the blood of those who had forfeited their lives to his justice; but his first and great (I may now add, frequentest) request to the Houses was, that the Act of Indemnity might be as speedily and as comprehensively drawn up as might be: His majesty contents himself with the submission of his adversaries: Poenaeque genus vidisse precantes. The fears and jealousies of guilty minds (no question) represented His majesty (as vapours do the rising Sun) of a bloody colour and disposition; but he hath defeated not only the hopes but the fears of his adversaries, by showing his greatness (as God whose Viceroy he is) even by pardoning and forgiving offences. 
Num. 14. 17.  And His majesty's whole demeanour assures us, that this clemency is virtus Personae, 
Novum imperium inchoantibus utilis est clementiae fama. Tacit. Hist. 4.  not virtus temporis only, and in observance of the old rule, 
— mitissima sors est  
Regnorum sub Rege novo:  And as eminent is He for Truth, 
Joh. 8. 18.  no King might (as Christ doth) write Teste meipso, with better confidence than He. Hear what that valiant Scotch Marquess said of him when ready to die, (and the words of dying, especially understanding men, I value next to the Scripture) For His majesty now living, 
Hist. Montr.  I believe never people might be more happy in a King; his commands to me were most just, in nothing that he promiseth will he fail, he deals justly with all men.  
I shall close this fifth particular, by superadding this one observation: 
De Gub. Dei, l. 7.  It is God's usual method to suppress and expel a power or people guilty of such or such a vice, by persons eminent for the contrary virtue. Thus Salvian takes notice how God punished the Spaniards (a lascivious people) by the Vandals, a Nation eminent for their chastity and temperance; so the Persians (a luxurious and riotous generation) He overthrew by the Macedonians, eminent (at that time) for their abstinence and moderation in diet: and thus God now useth his Majesty to succeed and suppress persons lately in power highly challengeable for the want of Mercy and Truth: Mercy, we might be well assured they were never designed to build God's Temple, there was such a noise of fatal Axes continually heard in the Nation: Truth, breaking all the bands (like the possessed man) of Oaths and Covenants wherewithal they had been bound: the character of England at that time we might find in Isa. 59 14. Judgement was turned away backward, and Justice stood afar off, Truth was fallen in the streets, and Equity could not enter.  
Sixthly, Another token for good is this, After great distractions and confusions long in a nation, God usually sets upon the throne Princes eminent for success, wisdom and courage. When a nation is full of distraction and confusion, God generally takes one of these three courses with it. 1. He sometimes leaves it in confusion, suffers the people to be without any settled form of government, and to hold up one another till he corrects all, thus he dealt with the Israelites, Judges 21. 25. When there was no King in Israel, but every man was a law to himself. God sometimes deals by a nation (as they did by the ship, Acts 27. 15.) cuts the cables and anchours that held it, and lets it drive. Or, 2. He sometimes sets a Tyrant over it, (as it is an hundred to one, but when the ill humours are in motion, they gather to an head at last.) Thus we read in the judges, he dealt with his own people. Or, 3. He raiseth up some eminent person whom he qualifies with all Princely dispositions for so great a work as the healing of the breaches in a nation. Thus we find him raising up Moses after the Egyptian oppression, Gideon after the Midianitish slavery, David after Saul's injustice, and Nehemiah and Zorobabel after the Babylonish captivity, to become healer's to Israel. Thus Julius, and Augustus Cesar, in the Roman Empire were raised up by God to be repairers of the breaches in that government under which Christ was to be born, and afterward Constantine as a shadow from the heat of the ten Persecutions, and Charles the great in the West, and Queen Elizabeth after many changes both in Church and State, and Henry the 7th before her, happily curing the issue of blood the nation had so long laboured under.  
Great and many are the evils which England hath languished under these many years, now to use the word of Mordecai to Esther, Esther 4. 14. Who knows but his Majesty is come to the kingdom for such a time as this. God hath taken all the forementioned courses with our discomposed nation; 1. We were left to the unconstant counsels, and giddy determinations of those who styled themselves, Custodes libertatis, (it would pose a wise man, to tell who they were) sometimes this party, 
1 King. 1. 5.  sometime another pretended to the title of the supreme authority of the nation. 2. Then he set over us, a person that like Adonijah got him chariots and horsemen, and said, I will reign; but now we hope God hath set him over us, whom he will make a great blessing to this great people; when a nation hath been under many Rulers Solomon tells us, how the state thereof must be prolonged, Prov. 38. 2. even by the advancement of a man of understanding, which we hope God (according to the method of his providence) hath now blessed us withal, even a man who shall restore again the kingdom to its ancient dignity and liberty, and the Church to its due honour and discipline.  
If we now lay all these particulars together, we shall easily, I think, see, what great cause we have to shout and rejoice and cry, God save the King.  
I have hitherto endeavoured to be the helper of your joy, give me leave (in a few words) to be the director of it, and so conclude. Let us take care that our joy be seasoned, with sobriety, with trembling and with religion.  
With sobriety. This passion of joy doth very much expose the soul to indecencies, and therefore the greater need of vigilance; let us not so dance before the ark, as to discover our nakedness, so as to allow ourselves in any intemperate and unwarrantable transports.  
It had been high indiscretion in Noah and his family when in the ark, and perceiving the Dove approaching with an alive branch, to have made such a noise and lumber, as should have frighted her away: We have seen the Dove and the olive-branch of mercy & peace, and settlement after so many tossings and tempests nearly approaching us, oh let us not fright them away by our revelings and debauches. 
Deut. 12. 13, 14.  He that is hardened in his wickedness after ten mercies, (for so give me leave to account this unum magnum) is little better than he that was hardened in it after ten judgements.  
Let our joy be seasoned with trembling; this should be the handmaid of all our joy, Psal. 2. 11. trembling, not out of distrust of God but ourselves, not for fear God will not continue, but that we shall not deserve our happiness. God forbid, that the Tree of fortune (as it is called) should be so fairly blown, that we might only see how great hopes sin is able to blast. God hath threatened an unreformed people, that they should go out of one fire, and another should devour them, Ezek. 15. 7. and hath counselled England in Israel long ago, 1 Sam. 12. 24, 25. A bell sounds no longer than the tremor partium is continued, our ears now hear the joyful sound of the restoring of King, Parliament, liberty, Church, & State, but this is likely to be continued no longer than there be a holy trembling about us, and a holy fear of forfeiting our mercies by our sins; A good memento Joshua gave the Israelites, Josh. 24. 20. If you forsake the Lord, than he will turn and do you hurt after he hath done you good.  
Let our joy be seasoned with devotion; expressing itself in these duties.  
1. In a holy and devout admiration of the wisdom and counsel of God, in this happy issue of his Providences: He that should take but a superficial view of England, for these last years past, would be ready to conclude, a divine Providence little concerned therein, that it was a land (contrary to what is said of Canaan, Deut. 11. 12) which God cared not for, and which the eyes of the Lord were never upon from the beginning of each year to the end thereof.  
But then, whoso deliberately observes victory favouring now this party and anon the other, to encourage the prosecution of the war till God had punished both; the strange balancings of parties for the safety of the whole, the removal of so many persons of power and interest without power and might, (like great Oaks pulled up by a hair) the strange state of the nation, being (like a ship on fire) perishing and sinking in itself, and even then a fear and a terror to the nations round about: his Majesty restored to his throne, when his enemies fea●●▪ and friends hopes were almost at an end; finally, the great ship of the State turned about with a very small helm, (by means much disproportioned) whoso is wise and will observe these things will be invited to believe a God wonderful in counsel and excellent in working, 
Isa. 28. 29.  to have interested himself in all the counter motions and seeming casualties we have stood spectators of.  
Our duty now is to admire the handy work of God, to come and behold the works of the Lord, and what desolations he hath made in the earth, Psal. 46. 8. We should not be a nation, seeing many things but observing them not, Isa. 42. 20. What one saith of parables, that they tend tum ad involucrum, 
Verulam de Aug. scien. lib. 2. c. 13.  tum illustrationem veritatis (for the concealment of truth before, and for the illustration thereof, after they are unfolded) is true of the many contrary occurrences in the worid; they seem to obscure a divine Providence, (while in contest and motion) they occasion short spirited men to cry out, Te facimus Fortuna Deam, to conceit the world but a kind of lottery, & that are no eyes in the wheels of Providence, but in the happy issue and result of all, they greatly evidence and advance a divine superintendency; reason being warranted to conclude it excellent wisdom which could set so many crooked pieces into so comely a fabric, issue so many discords in so sweet a close, and happy composure in the Church of God: God gets himself glory when he hath accomplished his whole work upon mount Zion, Isai. 10. 12.  
Secondly, Let our devotion express it self in fervent prayers for the Nation, and for his Majesty.  
1. For the Nation, that seeing God hath now vouchsafed▪ 〈◊〉 one head, so we may have one heart. Pray we here especially for union amongst Ministers. It is a standing law of music, The leading notes must always be concord, Ministers are styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Heb. 13. 7. our leaders, if there be discord and variance amongst them it will sadly influence the nation.  
Now this blessing of peace and union, God only (in whose hand men's hearts are) is empowered to bestow, Jer. 32. 38. I will give them one heart, and one mind: Philosophy tells us that compositio is opus hominis, but mistio is opus naturae: Men may compound things of different nature (clay and iron and silver and gold, as in Nebuchadnezar's image) but to make a real mistion, and incorporation between things, is the sole prerogative of nature: His Majesty (under God) hath compounded the people of the nation, and put us into better form and order, 
Non opus est Concilio non syllogismis, ad s●dandas Lutheranorum turbas. Carnal. Contaren. cited by Bs. H. N. D.  but God alone can miscere animas, give us one mind and spirit: books enough have been written for unity, Scripture calls aloud to us (in every Epistle almost) to avoid contentions, every one sees the evil of dividing, our adversaries have confessed our differences but circumstantial, and such as call only for a little mutual forbearance: and yet we stand at distance, and our hearts (like stones) ready to fly further off one from each other after our lying in the fire: This assures us that the public fires are not likely to be quenched but by buckets taken out of the Church (the fervent prayers thereof.) This expedient the Apostle (after his holy counsels) useth as his reserve, Rom. 15. 5. Now the God of patience and consolation grant you to be like minded, one toward another. To engage us to follow his example, let us consider they are our divisions which strengthen the hands of enemies and sadden the hearts of Friends. Antoninus (an ingenuous heathen Emperor) amongst other consolations proposed to himself to animate him against the fears of death, 
Lib. 9 5, 3.  useth this as the chief: remember (O my soul) that thou art then to go {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from men not of a mind with thyself. For if any thing would invite one, (saith he) to honour this life with a wish, it would be this, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, if it were possible to live amongst men of the same opinion with one's self: Certainly this makes Christians so weary of the world to see the sons of one common mother fall out about circumstances, it is this which makes them so earnestly long to go to that place, where alone unity in the faith is to be attained, heaven: 
1 King. 6. 33.  Ephes. 4. 13. the doors of the Temple alone are of olive tree, nothing but peace there: pray therefore that the Church may be able to lay a more just claim, to the title of the kingdom of heaven, because of a greater measure of holiness and unity, obtaining therein.  
Secondly, In prayers for his Majesty as we are enjoined, 1 Tim. 2. 1, 2. Psal. 72. 15. that God would vouchsafe him wisdom and understanding, which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Arist. Polit. 3.  a virtue peculiarly due to a Ruler, 1 King 3. 11. a prosperous reign, God owns it as his prerogative to fasten a Ruler as a nail in a sure place, Isa. 22. 23. let such a nail be never so well headed with policy, 
Eccles. 12. 11.  and pointed with power, God must be the Master of the assemblies to fasten it, or else it will take but little hold.  
3. In praises to God for all that joy which he hath been the author of, 
Gen. 8. 20.  we should own God as the fountain whence all the waters of consolation●low unto us, 
Exod 15. 26.  Isa. 65. 18. I create Jerusalem a rejoicing and her people a joy. But in such a work as this (the restoring of a King to his throne) God challengeth the being owned as the sole author and contriver of it; Psal. 144. 10. It is he that showeth salvation unto Kings, Dan. 2. 19 He setteth up Kings and pulleth them down, 
Psal. 21. 3.  Dan. 4. 25. Job 12. 18. 
Psal. 84. 39  It is especially noted as an eminent instance of divine power, that God loseth the bonds of Kings, and girdeth their loins with a girdle; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c.  the Chaldee paraphrast and the LXX seem to understand it of God's bringing Kings brought low and captivated again to their royal throne, and his girding them again regali baltheo: a thing often noted in Scripture, as God's peculiar work: And to assure us it is so, He sometimes sets up the meanest persons, and brings down the most mighty and powerful Monarchs from their throne, 1 Sam. 2. 4, 5. Job 12. 15, 19 Luke 1. 52.  
Let us therefore thankfully own God in this great work, and pay him the tribute of praise and honour, let our zeal vent itself in hearty praises to the God of our salvation, and not so much in speaking Satyrs against the authors of our late misery, it being hard to throw dirt at them, but some of it must light upon our Church and nation in whose bosom they were so long nourished. We may with Deborah, Judges 5. 9 say, our hearts are towards the wise leaders and captains, and counsellors, who were forward in the work, but we must bless the Lord  
But I am sensible how far this loquacious passion of joy hath transported me; I shall end all with the words of the Psalmist, Psal. 72. 18, 19 Blessed be the Lord God of Israel who only doth wondrous things, and blessed be his glorious name for ever, and let the whole earth be filled with his glory. Amen, and Amen.  
FINIS.