A SERMON Preached at DORCHESTER In the County of DORCET, AT THE PROCLAIMING OF HIS SACRED MAJESTY CHARLES THE II.  
May 15. 1660.  
By Gilbert Ironsyde Bachelor of Divinity, and Minister of Stepleton in the said County.  
LONDON, Printed for Robert Clavell at the Staggs head in S. Paul's Churchyard, 1660.   

To the Right worshipful the Knights and Gentry, etc. of the County of Dorset, that came with Loyal bearts to Proclaim his Sacred Majesty at Dorchester. May 15. 1660.  
Right Worshipful.  
BEauty consists more in proportion of parts then in the exquisiteness of Complexion; for whatsoever this be, if the other be wanting, it begets a deformity. And was it not so in your late meeting about the greatest affair that ever this County or Nation had, the Proclaiming of the King's Majesty? I must needs acknowledge, and record it for your Honour, that you did it with all Alacrity, Solemnity, and Loyalty; yet an ill choice was made of your Preacher (an intigrall part of that Service) an old man, much decayed in Strength, Lungs, Parts, plundered of Abilities as well as Books, by the Discouragements and Distractions of our late Confusions, and this was not so handsome; I have but a few things to say for him, besides that he was of their own appointing, that there was a kind of proportion even in this disproportion, I mean as to the work in some sort to which he was to speak; for concerning this origen's observation is good, Deus vult ex locustis vincere Gigantes, God will by grassehoppers overcome Giants, as we see at this day, and as for him, David's words are verified, Ex ore infantium fundasti robur, God can perfect praise out of the Mouth of a weak instrument: Besides when Abraham entertained the Angels, Senex currit, Vxor festinat, Puer accellerat, nullus piger est in to●● familia; The Servant made haste, the Wife bestirred herself, & the old man ran too as fast as he could, It's the same Father's observation. It was so when we received our gracious Sovereign, as an Angel of God sent from heaven, in that blessed Proclamation, Nullus piger in tota familia, Every man acted his part with the best of his abil ties; the Sheriff proclaimed, the Gentry attended, the Country waited, the young men displayed their banners, the whole Town triumphed, Men Women and Children acclaimed, and the old man your Preacher did run too as fast as he could; and though he fetched not with Abraham a fatling from the herd, yet with Mary be brought his young Pigeons, and his Turtle, as much Affectionate Zeal and Loyalty as the best. And now if you ask why I present it to you the second time in this dress, being so lean, Answerable to the time I had, I shall not make use of that old Gentleman-usher, or Trapanner to the Print-house, Importunity, not to be resisted, though this also might be pretended, (the more I pity their Judgements) the true reason is that the loudness of my Voice might be supplied by the loudness of the Press; and that those that could be but spectators, for the Noise, Crowd, and my Defects, may now be readers of the Sermon if they please; and thereby both retain and renew within themselves the solemnity of that day never to be forgotten. And upon this account, craving your pardons, and praying for your happiness, from under our most Wise God, and our most Gracious and Dread Sovereign, whom God preserve, be pleased to accept the services of,  
Gentlemen, Yours most Affectionately Devoted, G. J.   
PSALM. 85.8. 
I will hearken what God the Lord will say; for he will speak peace to his people, and to his Saints: but let them not turn again to folly.  
WHen our blessed Lord went from Bethphage to Jerusalem, they that went before, and they that followed, and the very children in the Temple, cried, Hosanna to the son of David, Blessed be he that cometh in the name of the Lord, Mat. 21.8, 9, 15. This Hosanna is a long prayer in a short word, comprehending much matter in a few syllables, Ne sibi blandiantur verbosi oratores, (as Mr. Calvin speaks on another place;) God is not always best pleased when we make him the longest Orations. You may read if you please this long-short prayer (for so I may call it) in Psal. 118.25. O Lord, I pray thee save now; O Lord, send now prosperity. Blessed be he that cometh in the name of the Lord.  
Some will tell you that this 118. Psalms was penned by David for the use of the people, when he returned victorious from the Philistines; but give me leave to say, when he returned from his long banishment from being hunted by Saul (another Nimrod) as a partridge upon the mountains; when the people had proclaimed him in Hebron, and samuel's unction had taken full effect, as in 2 Sam. 5. This appears to me by the precedent verses, The stone which the bvilders refused (Saul and his counsel, which should have been bvilders, but were indeed destroyers) is become the head in the Corner, the chief pillar and support both of Church and State. This was the Lords doing, and it was marvellous in our eyes; this is the day which the Lord hath made, let us rejoice and be glad in it. It is therefore you see a Psalm of prayers and praises; and this Hosanna is a great acclamation containing both, even the same which they commonly used at all their King's Inaugurations. When Saul was presented by Samuel with a See ye not him whom the Lord hath chosen? All the people shouted and said, God save the King, 1 Sam. 10.24. and when Zadock had anointed Solomon, they blew the Trumpet, and all the people said, God save King Solomon, 1 King. 1.39. It is so here; these people look upon Christ as the King of Israel, therefore cry Hosanna to the son of David.  
There is yet more in this Hosanna, and it lies Emphatically in this particle of the present tense, Now, O Lord, I pray thee, save now; O Lord, send now prosperity. This Now refers to what was past, as much as to say, we have hitherto been oppressed by Saul and his Agents, commonly styled the violent and the cruel man; but now we have a King of another nature, of a better temper, therefore Save now O Lord, O Lord, send now prosperity. Besides those that hitherto we have had come in their own names, Saul was a proud usurper, David the true proprietor, and that by Gods own donation, which is here called his name. Blessed be he that cometh in the name of the Lord.  
And how well doth all this suit with our present occasion? Is not our David returned from his long exile and banishment? Have not our Tribes proclaimed him in Hebron? No longer hunted by any Nimrod we know? Is not this long refused stone become the head of our corner? Is not this the Lords only doing? and is it not marvellous in our eyes, and in the eyes of all the world? It's surely the day which God alone hath made, no flesh can claim it, we have great cause to rejoice and be glad in it; for we have hitherto been harrowed by proud, ambitious, usurping Tyrants, this was their name. But now the Lord hath sent us a King in his own name; a name written in the Law of Nature, the Law of Nations, the Law of the Land. Therefore let Zadock anoint him, let them blow the Trumpet, and let all the people cry Hosanna, God save the King; Blessed be he that thus cometh in the name of the Lord.  
I hope it is not with us as with those people when they cried their Hosannas, for the Text tells us that the Priests and Scribes were so displeased, and some of the Pharisees (never behind Priests and Scribes in this kind) said, Master rebuke thy Disciples, Luk. 19 39 I hope there be no such Malignant spirits amongst us, if there be (and 'tis possible there may be,) for God never did a work so glorious against which some men's hearts were not embittered, and their tongues viperous; not the Creation, witness the Manichees; not the Incarnation, witness the Marcionites; not the Redemption, witness the Socinians; not his Grace, witness the Pelagians; nor his wonderful works of Providence, witness our Modern Stotcks, Ranters, and Atheists: it may therefore be so here. But if there be, their answer lies ready in the Text; I tell you if these should hold their peace, the stones would cry; God would rather give mouths and tongues to the very stones, then lose the praise of so glorious a work, or (which is not impertinent,) were men's hearts flints or Adamants, such a mercy as the Son of David hath in it heat enough to melt them.  
Honoured and Beloved, I appeal to the conscience of all Mankind, whether this our mercy hath not in it very much of a melting quality, unless it meet with hearts harder than the upper and nether millstone. To see a King, such a King, so miraculously delivered, preserved, restored, even by an outstretched arm from heaven; To see a Languishing State revived, a dying Church quickened; To see Factions, Schisms, Sects, Heresies, Profaneness, Irreligion, Atheism, and (which is yet worse) Satanical delusions, Fanatic frenzies, that dark and thick cloud ascending from the bottomless pit which hath been spread over us these many years, so suddenly to vanish and disappear. And in the room of those ugly Fiends, the choice blessings of God, like so many glorious Angels, Peace and Settlement, Trade and Commerce, Government and Religion, Laws and Liberties to be reestablished; To see all these cast upon us with the light of Gods pleased countenance in a general conjunction, if not concurrence. without the least drop of the blood of revenge; as if Esays prophecy were visibly fulfilled, the wolf to lie down with the Lamb, the Leopard with the Kid, and none to destroy in all the holy mountain. And that which heightens all the rest, to see that God hath vouchsafed to such an unworthy people once more a King, and such a King as may seem to secure all other his favours, a King of the ancient extract from his Royal Progenitors, to prevent future usurpations; a King born in our Nation, and therefore sure must love the Nation; a King so eminent in his person, more than eminent for his most excellent endowments; a King whom God himself hath bred and tutored in the school of foreign experience, without the least taint of their religion, or vices; An excellent school for a King, and in his own house a school of afflictions, the best school any Prince can be brought up in: in a parallel to both these I think no History can afford. Is not all this enough to melt us into Hosannas, that have not put off humanity, and in the room thereof taken the Wolf or Tiger? Therefore if there be any that is otherwise minded, whether Priest, Seribe or Pharisee, Papist, Jesuit or Sectary, God I hope shall reveal it to him also in due time; But if any be obstinate, let him be obstinate still. In the mean time let us do our duties, and to this purpose let me beg your patience; I shall not abuse it I hope with any long or impertinent discourse upon the words of the Text, I will hearken, etc.  
This Psalm is prophetical, and the spirit of prophecy sees as God himself sees, future events in their present existencies. When Alexander the Great died in Babylon (according to the prediction of the Solar and Lunar trees in India) he divided his Empire amongst his Commanders, saith the Historian, 1 Mac. 1. by this means Syria came to Antiochus Epiphanes, v. 10.  
Syria was ever an ill neighbour to Judea, and Antiochus was one of the worst that ever had Syria; no marvel then if there were great lamentation in Israel, v. 25. for he not only invades the Land, but also proudly enters the Sanctuary, robs it of all its glorious furniture, takes away the golden Altar, the Candlestick, the Table, the golden basons, all the gold and silver jewels and treasure he could find, v. 21, 22. He that gins will sacrilege will easily swallow blood; so did Antiochus, he murdered many a man, saith the Text, v. 25. He that will not stick at Sacrilege and blood will make little of rapine, oppression, persecution, and a wicked toleration of all religions; no more did Antiochus, v. 41, 42. till all the house of Israel was covered with confusion, saith the Author. This Epiphonema, this Tyranny was very great upon the people of Israel. Credibile est, It is very credible, saith a good interpreter, that our Prophet in this Psalm speaks of the condition of the Jews under this Antiochus: and first he tells what this poor people did in the time of their great disconsolation; as chickens when the Kite hovers over them fly to the wings of the Dam, so these hope to be safe under the feathers of the Almighty: this was always their manner when they were afflicted, they sought him, and sought him early; this also the Prophet foresee, for he gives us a copy of their prayer, nay he pens it for them in readiness against the time should come. This is usual with God's Spirit, to provide his people of set forms for particular occasions many years before they happen. Moses, Esay, David, Solomon did so, and our blessed Saviour hath given us a most comprehensive form which may serve all our occasions to the world's end: So far is God's spirit from branding set forms with lazy services. This prayer therefore must needs be excellent for the Author's sake, and for its own too. For in it they, First, thankfully acknowledge the goodness of God to their predecessors; he had been formerly favourable to their Land, he had brought again the captivity of Jacob, he had forgiven their sins, covered, or buried their iniquitte, and so withdrawn his wrath, v. 1, 2, 3. Then they supplicate for themselves, Turn us, O God; which is not meant of their persons by repentance, but of their present condition from misery, and therefore they add, O God of our salvation, and release thine anger towards us. According to which the Latin doth well render it, Restitue nos, restore us, v. 4. Lastly, they add a most powerful motive after a most pathetical manner, Wilt thou be angry with us for ever? wilt thou prolong thy wrath from one generation to another? wilt thou not turn again and quicken us, that thy people may rejoice in thee? These be no saucy expostulations; as if they would either direct God what to do, or chide him because he doth it not; but are vigorous exercises of their strong faith upon God's nature and properties. Respicit procul dubio, saith a good Interpreter; Questionless the Prophet had an eye to Gods own description of himself, The Lord, the Lord, gracious and merciful, slow to anger, abundant in goodness and mercy: Exod. 34 6. this was done in private only to Moses, yet by way of Proclamation, as the Text tells us, that all the world might take notice of it. And having thus taught them to pray, he teacheth them in the next place a farther duty, which is to wait upon the Lord for a return. Here he changeth the person, it was us before, in the plural, it is I now, in the singular: and the reason is, because this prayer was to be their public or Common-prayer as we call it, (for such the Church of God have had in all ages.) But this waiting on God afterwards is a personal grace, by every one singly to be acted. Therefore having taught them what to do in common, he now shows them what in particular; first what in public, than what in private, even to expect God's answer to the public: and sure Common-prayers thus used would prove the best prayers in the world. And in this our Prophet's direction we have these three plain points.  
First, 
1.  their waiting upon God for his answer, in these words, I will hearken what God the Lord will say.  
Secondly, 
2.  the great confidence and assurance they have of a gracious return, in these words, for he will speak peace to his people, and to his Saints.  
Thirdly, 
3.  what God expects from his people whom he hath thus answered, in these words, But let them not turn again to folly.  
Of these very briefly, plainly, and in order.  
And in this their attending on God, we may observe in what manner they do it, which is with a settled, constant, persevering, watchful patience; all wrapped up in the Metaphor of harkening, I will hearken.  
We have also their disregarding of all other say, which doubtless were many upon such a case; some you must think vented the bitterness of their spirits in railing at Antiochus; some reviled his Army and instruments, some even cursed those that being Jews yet fell off to Antiochus and his party; some lamented even to despair, hopeless to see it otherwise; and some again triumphed at it, So, so would we have it: but saith the Prophet, I will hearken to none of these say, but only to what God the Lord will say. We have likewise the two strong supporters of this their attendance, Faith on the one side, and Hope on the other, much like Aaron and Hur staying up Moses hands in the Mount: Faith grounded on God's power, he is able to do it as being God; Hope upon God's immutability, never failing his people as Jehovah: They expect, and thus expect. Should I gather up all that might fall from this plentiful Table, how many baskets full might I have? but neither my leisure nor yours will bear it. I will therefore give you but one short rule, which may perhaps take in much of all the rest.  
That our prayers should not be ended when we have made them: we should not do when we speak unto God as we usually do when God speaks unto us; when God speaks unto us, as soon as the Preacher hath done the Sermon is ended with us, for we never think more upon what was spoken: it is so I fear with most men in their prayers; when they have done speaking unto God all is ended with them: And the reason is, because indeed they are no better than Papists in their Prayers, they make it their opus operatum, their work, task, performance, exercises, to improve their fancies and expressions; as if God had delegated his grace to the work of so often, so long. I beseech you do not the Papists the same, when they number their devotion by their beads? Be not deceived, it is no paradox to say our prayers are but begun when they are ended, for our hearts that sent them out, must follow them to hearken how they speed at the throne of grace. When a Merchant hath shipped his goods for foreign parts, he hearkens day and night, inquires of every vessel that arrives, looks for a packet by every post. By our prayers we do trade and traffic, hold commerce and correspondency with heaven; Have we not also a factor in those parts, a skilful, careful, faithful factor there, even the Angel of the Covenant with his golden censer, even our Lord Jesus, to receive and improve our interests by his continual mediation? Have we not also a promise, Ask, and you shall have, seek, and you shall find, knock, and it shall be opened unto you? We cannot therefore fail of returns, if we expect and require them.  
Some perhaps will say, I have looked long, but never the near; I have prayed and prayed whole hours by the Clock, the whole Systeme of Divinity at a time, but never had answer.  
Consider, was not the fault thine own? perhaps the goods were shipped in an old, rotten, wormeaten, leaking vessel; if so, no marvel if all be lost. Our hearts are the vessel, are they not old, made of the old man, eaten through with the old Leaven of malice and wickedness, corruptions and lusts? if so, look for nothing. Believe not me; but the blind man in the Gospel; We know, saith he, that God heareth not sinners: Verbum est caeci nondum illuminati; They be words of a blind man yet blind, saith S. Austin, & true too if rightly understood; for this blind man means, that God heareth not impenitent sinners, sinners that have so espoused their sins as never to be divorced from them: This he might see by the Prophet's spectacle, When you spread out your hands I will hid mine eyes, when you make many prayers I will not hear. Here is frequency, many prayers; here is fervency, spread out your hands. God will not see the one, nor hear the other; the ship was rotten, your hands are full of blood, injustice, oppression; if their hands, their hearts much more.  
Or went it not out with too much sail, overblown with pride, ostentation, vainglory, as the Pharisees was, when in the Temple, God's immediate presence, he scornfully overlookt the poor Publican, perhaps because he had but little to say, but much in little, God be merciful to me a sinner? We must know that it is the humble-spirited prayer that pierceth heaven, God resisteth the proud, and dispenseth his favours to the humble and meek. Or was not the weather ill, the waves went high, the tempest, as 'tis said of Ionas his ship, made her sides to crack? for our hearts are apt to double with God, we dare not trust him, being, as the Apostle expresseth it, double-minded; and then mark what follows, Let not such a man think he shall receive any thing of the Lord, 1 Jam. 7. As soon as Peter began to doubt, he began to sink. Or were not our prayers such as were prohibited in the Court of Heaven, wicked and ungodly desires? these may have returns I grant, but with vengeance, not mercy. Or did not the end blast the work? we desire to have good things, but to spend upon our lusts; then we may ask and not have, saith the Apostle: Nay, were we not ourselves our own enemies, we should seek to God only for God, else we set ourselves in his room, and will God answer Idols? Or even those good things asked for good ends, yet hurtful for us; and should a father that loves us give stones instead of Bread, a Scorpion instead of fish? Negat propitius quod dat iratus, God is many times more gracious in denying then granting: it were no heresy to say that because we are too well, like those disciples that knew not what they asked, we are bound to bless God more for his denyings then for his givings. Or perhaps we may have returns and not know it; is it not usual with Merchants to send for one Commodity and receive another? their Factor who lives upon the place best knows what will be for their profit; but who is our Agent in heaven will always send us what is best for us. Or want we not a sufficient measure of patience? a surly Suitor looks presently to be dispatched, and therefore is many times last served, to teach him more civility. I think I may truly say we are commonly more rude with God than we are with men, I am sure it was so in Malachi his time, (go offer it now to thy Prince) and why not in this unnurtured, barbarous, and presuming Age? Lastly, God may perhaps deny us for ourselves, as he did David the building of the Temple, reserving the honour of that work for his Son Solomon. If therefore we would have returns, let our hearts be sound in themselves, disengaged from our most beloved sins; let them be sincerely upright with God, not starting aside like broken and deceitful bows: let both the Request and Ends be answerable to him to whom they are sent; Ad Deos non nisi casta, said the Heathen, holy prayers should be directed to a holy God. It is therefore a good distinction of Aquinas, with which I will shut up this point, the same prayer may be good and bad, such as God will hear, and such as he will refuse; it may be good for the Petitions, Expressions, Delivery, but bad for the man's sake that sends it; a Wicked man, nay the worst Hypocrite may speak a good prayer, but Impius non potest pieorare, he can never make a good prayer, that is, pray as he ought to pray. Thus we must hearken for returns, and how God gives them is the next thing which the Text shows us, what God the Lord doth say. God the Lord speaks unto us now only by a double Voice; for that Filia vocis, as it's called, God's immediate commerce as with Adam and Abraham is long since silent, he speaks now, I mean as to men's prayers, by his Word and by his Providence; he speaks by his Word in precepts, promises, Threaten; by his providence in Events and Successes: Dei dicere est Dei facere, Gods speaking is Gods working; these two seem many times to us mortals to speak contrary things, instance in Ahabs' case, a day of humiliation is proclaimed, fasting and prayer enjoined, for the discovery of a blasphemous execution of Justice; if you harken what God the Lord will say by his Word, he forbids Hypocrisy, Covetousness, Subordination, Oppression; if you will hearken what God the Lord will say by his Providence, Naboth must be murdered, his vineyard seized: hath his Providence answered against his Word? nothing less, it only suffered the Event, for the further hardening of Ahabs' heart and the hastening of his destruction. Therefore when the Voice of the Word approves our prayer on the one side, and the Voice of his Providence gives success on the other side, than God the Lord hath said; else the Turk may say, I have prayed against the Christians, and the Pope may say, I have prayed against the Protestants and cursed them too, may not both cry out, what successes! do you not here what God the Lord hath said? Nay the Legion of Devils might boast of Christ's favour, because upon request they entered into the swine, and choked them in the deep.  
This point (Honoured and Beloved) fathers itself too well upon us of this Nation; we have had many days of solemn Humiliation and Thanksgiving, and have been thought to have prospered even beyond our own present desires; but we never I believe considered whether God's Voice in his Word, and his Voice in his Works went together; yet it was easily discerned, for did we not fast to strife and debate, to say no worse? did we not fast to smite with the fist? that is too soft a smiting; I am loath to name the Acts of Wickedness: and when we gave thanks, was it not for Rapine, Violence, the shedding of innocent Blood, and other horrid consequences of War against our neighbour-Nations, nay our own people? we should have harkened to the voice of God's Word, forbidding our Barbarous Inhumanity, Even the selling the Righteous for silver, and the poor for shoes, Amos 2.6, 8. and not have hardened our hearts from the Voice of his providence: take it for a Rule, When the voice of the Word speaks one thing, and the voice of successes seems to speak another, look upon it either as a Temptation or a Judgement, even a leading to a reprobate sense, it is always so when God grants wicked men the wicked desires of their wicked Hearts.  
Not to trouble you much, it hath been a long time a praying time, the Court of Heaven hath been solicited this many years pro and con, with much Preaching, Fasting, and Crying to; and now let the world judge whose prayers have been heard. Can it be denied that God did hear and grant the prayers, sighs and groans, hae sunt ipsissimae sanctorum Orationes, of the now instrument of his glory, and his people's good, with all them that mourned in secret with him, even when he seemed to others to be most deaf unto them? and did he not reject all their Anti-suitors, even then when they thought and proclaimed to the world that they had been heard because of their successes? And the reason is evident, for were not their prayers contrary to the voice of the Word, to oppress the Fatherless and the Widow, a man and his house, to subvert right, and pervert Justice, and rather to Sacrifice whole kingdoms than their own Ambition and Lust? and were not those others according to the Voice of the Word, that the yoke of every oppressor may be broken, that God would judge the world in Righteousness, and at last require the blood of his Servants? So that put the Voice of God speaking in his Word, and the Voice of Success (as we see at this day) together, they make a full Answer from God the Lord out of heaven; and when God speaks so plainly, so distinctly, so with an Echo, Voice answering Voice, can men or angels forbear their hosannah's, Blessed be he that cometh in the name of the Lord? When we thus hearken what God the Lord will say, we need not fear, for he will, certainly he will speak peace unto his people; the next thing in the Text.  
Peace in this place is the prosperous settlement of that Nation, and therefore we are to understand his People, not by way of distinction and separation, but the whole visible State and Church of the Jews: For that which is added, (and to his Saints) is only expository, for what are his People but his Saints? and what are his Saints but his People? it is an Hebraism worth observing, affirming that to be which ought to be; to these he will speak Peace, therefore they wanted it for the present; he will speak Peace, therefore they shall not ever be without it; and he it is that will speak Peace, and therefore it can come from no other hand; and he will when it is best for them. The people of God do sometimes want Peace. The Moon hath her Wanes and Eclipses as well as her Light and Glory; and Ecclesia habet sua tempora, she is like the polestar, Semper versatur; nunqua●● mergitur, she is sometimes aloft, and anon you would think her falling into the Sea. In me, saith our Saviour, you shall have Peace, but in the World tribulation: What Peace had Israel in Egypt for near 200. years together, or in Babylon for 70. years? what Peace had the Primitive Christians in their 10. Persecutions near 400. years, and what our English Professors in those Marian days? I am sure our Jerusalem complains, that the plowers made long furrows upon her back, more than once or twice, yea many times, Psal. 129. and we ourselves have lived to see, and feel, and smart under this Truth, conviction strong enough against Academics and Sceptics themselves. And indeed, it is God's wisdom to have it so, thereby to pluck his people's Lips from the teats of this Earth: the Nurse puts Wormwood or some sharper thing to her Nipples to wean her child; and God doth embitter our sweets, and blast our blessings, to take off our Affections from the things below, the better to fit us to walk with him, and have our converse in Heaven; for the want of Peace is the Mother of holy Wisdom, when we are quiet and at ease we are like the prodigal having his portion, minding nothing but travelling as far as we can from our Father into strange Countries, with Harlots and Riotous living; but the want of Peace, the sound of the Drum and Trumpet, the neighing and prancings of the mighty ones make us return to ourselves, and think of home. Outward Peace also begets a kind of Spiritual laziness; and we say to ourselves with him in the Parable, Soul, eat and be merry, take thy ease; but when Peace is gone, this lazy humour is gone, and we set ourselves to work again. In a calm at Sea, the Mariners lie ilde upon the decks: but when a storm is up, they also are up and are doing, some tend the Anchor, some guide the Ship, some dress the Sails, some pull the Ropes, and some stand at the pump; it is so with our Graces, in the time of Peace scarce one stirs, but when Peace is gone, every one is summoned to his duty, Faith must steer, Hope must be the Anchor, Charity must dress the Sails, Patience must pull the Ropes, and Repentance stand at the Pump. Besides, we are apt to abuse Peace when we have long had it more than any other blessing whatsoever: We may truly invert the Apostles words, and say, where (this grace) doth abound, there sin doth abound, even Sodoms sins, Pride, Fullness of bread, Idleness, Drunkenness, Uncleanness, Uncharitableness, Lukewarmness, Prophaseness; I cannot say they are the Effects of Peace, no more than the weeds in the Garden are the Effects of the Suns shining. No, they are the spurious brats of our own corrupt hearts, yet we know they are the companions and attendants of a long Peace, whereas Wars, Persecutions, Afflictions are God's weeding knives, to cut off these Evils even by the Roots; therefore saith David, it was good for me to be afflicted, he means chief by the Wars made upon him by Saul and his Son Absolom, the Cross of Christ saith a Father, was Currus Triumphalis, his Triumphant Chariot; so in its kind is the Cross of his Children, even God's fiery Chariot in which he sets them to triumph over their spiritual Enemies, and so to ascend to his Throne of Glory: and if so, it is not only God's wisdom, but his infinite Goodness and Mercy, that his people have not always Peace. I remember St. Austin against Parmenion the Donatist, hath this distinction, Est charitas severitatis, & charitas mansuetudinis; but is it not a distinction without a difference, or is not God's severity also many times his greatest Mercy? Believe it, God is often more merciful in taking away, then in giving Peace unto his people: methinks Job is at a stand for which to bless him most, when he says, The Lord hath given, and the Lord hath taken away, Blessed be the name of the Lord; either he makes them equal, or prefers the taking away before the giving.  
Consider this all ye that have suffered even Jobs taking away, Murmur not against it, make Gods uses of it, let it wean you from the world which vanisheth away, let it lift you up to a more heavenly mindedness, learn holy wisdom from it, for 'tis God's school, shake off spiritual slothfulness, or melancholy, as Divines call it, and abandon your former abusings of this mercy; thus let me advise you to kiss God's rod, than who can tell whether the latter end of Job may not be more blessed than the beginning? for this we know, that though God's people have not always peace, yet they shall not always want it, as long as they are his people, till the Bill of divorce be issued out, and Lo-ammi, not my people, be pronounced upon them, which perhaps is the case of the Jews to this day, Whose desolation must be until the consummation, Dan. 9 as also of these poor people in America.  
For God loves not the rod as 'tis a rod, 'tis opus alienum, a strange work to him, as Esay calls it; it is mercy that pleaseth him, and pleaseth him better, as saith the Prophet Micah, Therefore though heaviness be for a night, yet joy cometh in the morning; the sufferings of God's people may be great, but momentary, for he is not willing they should be discouraged: It was a shrewd question of the Devil, Doth Job serve God for nought? take away thy hedge: this taking away the hedge did fright Job from God, yet it did not stagger & amaze him; therefore though the rod of the ungodly may fall upon the lot of the righteous, it shall not ever rest there, but at last be cast into the fire. Else what an heartening would it be to the wicked, and how would they blaspheme? when their enemies that ruled over them made them to howl, saith the Prophet, His name was continually every day blasphemed, Esay 52.5. Every day and every day continually they did blaspheme, what! even his holy name, his omnipotency, as God his faithfulness as Jehovah: see how effectually this works upon the Lord, v. 6. Therefore my people shall know (experimentally know) my name, that I am he that doth speak. Behold it is 1. He will speak peace, but when? There be two Adverbs which I had almost said are Antichristian when they interpose in holy things, the one is the Quomodo dubitantis, an How of doubting; the other a Quando murmurantis, the When of repining; the one is destructive of our faith, as in the Noble man, 2 King. 7.7. as long as Nicodemus kept himself to his Quomodo istud? he could could not enter into the kingdom of God: the other is destructive to our hope, as in Jehoram, Should I attend any longer on the Lord? the Quomodo hath almost spoiled us of all our Religion; for how many nice and needless, and therefore fruitless controversies hath it raised? We agree upon God's decrees, but whether they be supralapsarian or sublapsarian, absolute or conditional, we defy one another as heretics: that Christ is in the Sacrament all agree; but whether Con, or Sub, or Tran. or after Mr. calvin's modo ineffabili, (which sure must needs be best) the world will never agree: That Christ gave Peter the keys no man denies; but whether as he was an Apostle, or as a Pastor, or as a Believer, we most eagerly dispute. So for the Quando, it eats even into the marrow of the souls of God's best people many times in their distresses; Why art thou cast down, O my soul? saith David; why art thou so disquicted within me? Not so much his sufferings as the Quando of his release tormented him: This cast down his soul, this disquieted his heart within him, for hope that is deferred (longer than we would or expect,) makes the heart sick, Prov. 13.12. Take heed therefore of the curiosity of the Quomodo, if you would preserve your faith; of the intemperance of the Quando, of you would not be sick at heart. I beseech you observe how sweetly our Saviour chides his beloved disciples for this Quando, Master, say they, wilt thou at this time restore the kingdom to Israel? they had long dreamt of an earthly kingdom, much as our Chiliasts do of their fist Monarchy; a carnal fancy too. They thought long to sit one at his right hand, the other at his left, to be great and glorious princes, to Lord it over the Chief Priests and Elders, the Roman governor, the Emperor himself; for spiritual pride is more boundless than carnal, therefore, Master wilt thou at this time restore the kingdom unto Israel? they name Israel, but they mean themselves: but saith Christ, What have you to do to ask such questions? possess your souls in patience, it is not for you to know times and seasons, the Father hath reserved them in his own hands; Answer enough to satisfy the most impatient spirit; Consider the Father's Sovereignty, it is his Prerogative to appoint the Quando, and his appointments the Scripture calls the fullness of time; Israel shall come out of Egypt the self same day that he had determined, he sets the very hour; my hour is not yet come, saith our Saviour: Gods set times are his decreed times, and his decrees are secret to us; we can only say, that as he will have mercy on whom he will, so when he will; for peace is a creature of his own making, I create peace: and according to this rule Dei, Deo, it is fit he should dispose of his own. Then consider the Wisdom of the Father, and Wisdom is most seen in the seasonableness of her Words and Actions, it makes them like Apples of Gold in Pictures of Silver, it's the the very salt that gives them savour, he will therefore speak peace to his people, when it is most seasonable. Lastly, consider, that as this Father is the most wise, so our most gracious God, and therefore he will speak peace to his people, when it is best for them.  
I will hold you no longer in the generals of this Quando, I will descend to particulars; Gods seasons to speak peace are chiefly three: First, when we cannot help ourselves to peace, when we have tried our Strength, our Wisdom, our All, and nothing can do, than God will do; when the children are come to the birth, and there is no strength to bring forth; when the Mariners in a Tempest have tugged and tired themselves, even at their Wits ends, than he delivered them out of their distress, Psal. 107. God of all things loves to take his people off from themselves, that no flesh, not the most Sanctified flesh, might glory in his presence; if this were well considered, we would cease to eclipse the glory of our present peace by attributing it, as many do in parties, to ourselves, with not you, but we, is ours, not yours; foolish people! he is neither yours, nor yours, but only Gods, Qui facit mirabilia solus, who alone without our help doth such wonders for his people; be as zealous as you will for the King, as the Cities of Greece were for their Homer, but let it be the Zeal of Love, not Envy, of Union, not Faction, lest you break all in pieces. Secondly, God's time for peace is when he hath well prepared his people to receive it; all the ways of the Lord must be prepared, to make a more easy passage for his work: that of the Son of Syrac, Wisd. 8.1. may go for Canonical Scripture, God's wisdom reacheth from one end to another mightily, and sweetly doth she order all things, her strength is seen in the work, her sweetness in the foregoing preparations; it is so in the invisible peace, for it doth not break in suddenly, abruptly, irresistibly into man's heart, as a strong man armed, it did not so in S. Paul's conversion, which looks most like it, there was first a Light, than a Striking to the ground, than a Reproving voice from heaven, to work off by degrees the innate and adnate resistibility, at last he was sent to Ananias, and so Saul became a Paul. It is so when God gives outward peace to his people, he works it Fortiter, but withal Suaviter, sweetly preparing their hearts and conditions before he gives it; all their high imaginations, their wellings of pride and animosities must come down, the strong holds of their carnal confidence must be demolished, their Emulations, Hatred, Uncharitableness, Revenge, Bloud-thirstiness, must be much abated, and as so many Thorns and Briars which will choke this good seed of peace must be rooted out, at least in some good measure, before God will sow it amongst them. When men begin suits at Law they set out with high resolutions, but when tired with long journeys, dishonoured with servile attendances; when Lawyers have sucked them on the one side, and perhaps Judges have been bribed on both sides, than they will come to a parley, and though with some reluctancy, embrace peace with both their arms; it is so in all wars, specially civil broils, this therefore is God's time. Lastly, it is his time when people will best receive it, and best use it. They will best receive it when they will be most thankful for it, and most glorify the giver, else peace is not given, but lost, as pearls cast before swine. God loves his pearls, and this of peace the most inestimable jewel of the lower world; better than so, as in receiving, so in using. When God sees we will abuse his mercies, 'tis a mercy to keep his mercies from us. We abuse them when we turn them against the giver, making them instrumental to our own lusts; but when there is any hope we will use them as we ought, God is more ready to give than we to receive. I trust as God hath fitted and prepared us for our peace, so he will also enable us both to receive and continue it amongst us; and this calls me to the last part of the Text without any further application, the point being so appliable of itself, especially in this auditory, in which every one of us is concerned: follow me therefore, I beseech you, to the conclusion, But let them not turn again to folly.  
Sin and Folly, the fool and sinner are such common Synonyma's in Scripture, that being in haste, and tender of your patience, I may well be spared the quotations. Many have spoken of the sinfulness of sin, and they have done well, few of the folly of sin; yet perhaps this is the more necessary Doctrine, and more instrumental to the conversion of a sinner. For tell a natural man what grievous abominations his sins are, alas, the point is too high for him, or he hath wit and fancy at will to plead for his beloved's: But tell him that his sins make him a fool, unman him, so that now he doth but insanire cum ratione, he hath but reason enough to make himself a mad man, this will awaken him, because you deal with him upon his own principles. It were therefore worth the while to show a sinner his folly, I mean the impenitent constant customer to Satan and his own lusts, otherwise Stultorum omnia sunt plena, we are all fools, for folly is bound up in the hearts of all the Children of Adam: But for the sins of weakness, & quotidiana incursionis, the daily inroads of frailties, if detested and resisted, they are not properly ours, though always with us and within us; they be those other sinners that be the fools. I will give you but some few hints, which might occasion a larger Treatise.  
A fool is a simple ignorant Creature, he hath but very little of the Light that enlightens every man that cometh into the world; and Aristotle, a Heathen, could say, that Omnis peccans est ignorans, every evil doer is ignorant, I am sure the Apostle saith, that his foolish heart is darkened, and which is more, that he is stark blinded by the god of this World.  
A fool is not only void of knowledge, but withal uncapable of any; put him to School, let him converse with knowing men, except you can new make his soul, or new mould his brains, the fool will be a fool still: O ye fools when will ye be wise? The Interrogation implies a Negation, as much as never. The Emblematist tells you, that if you put an Ass amongst generous Horses, that he may learn to neigh as those Horses do, yet an Ass will bray as an Ass, as long as he is an Ass; and who can infuse goodness into a wicked heart? nothing but a new Creation can do it; it is that which Solomon teacheth in the 22. Pro. 17. Though thou shouldest bray a fool in a mortar with a pestle as Wheat, yet will not his foolishness departed from him: pound Wheat in a mortar with the heaviest pestle, you shall never separate the bran from the flower; it's the search must do it. It's so with a wicked fool; nothing but the finest sercte of God's grace and Spirit can separate his folly from his soul. A Fool cannot make a good election of things set before him, any toy shall be preferred before that which is of excellent worth, and the greatest concerment; for a Fool's head is a heap of fancies: No more can our spiritual fool discern things that differ, he will always be speaking evil of good, and good of evil; set before him, as Moses and the Prophets use to do, life and death, which do ye think he will choose? Solomon tells you that the heart of a fool is in his left hand, Eccles. 10.2. he had rather be standing on the left hand with the goats, then on the right hand with God's sheep. Fools notwithstanding are wilful in their choice, till they have wearied themselves with their babbles, you shall not persuade them out of them: and are not wicked men as wilful in their follies? neither parents, nor wife, nor children, nor friends, nor Sermons shall reform them, but he that is filthy will be filthy still. Much like the obstinate Jew, though he lay in a Jakes, yet none must help him out, because it was his Sabbath: and our wicked fool, though he wallow like the sow in the mire of his sensuality, none must help him out, because it is his Sabbath, his delight, he hath set up his rest there. Though a fool be thus obstinate, yet you may easily cheat him of any good thing he hath, to his very clothes: Such easy fools are wicked men, they have most cheatable souls, pliable to any temptation, to any lust.  
A Fool is a very contemptible creature, he makes sport to the very children in the streets; and our spiritual fool is the very offscouring of all things, scorned even by those that are as bad as himself; it's no news to hear one Drunkard upbraid another with Drunken fool, or one unclean person to make himself merry with another's uncleanness. Put a fool into an Office, or Honour, what a ridiculous monster doth he appear? As snow in summer, and rain in harvest, so honour is not seemly for a fool, Prov. 26.1. Perhaps by this similitude of snow, Solomon alludes to the white garments which Princes and men of honour use to wear, compared to the snow in Salmon, Psal. 68 or to the fading, melting nature of all earthly glory: be it so or so, Honour is not fit for a fool; nay it's not only his own, but the places punishment where he is. Snow in Summer, and Rain in Harvest are seldom blessings; it is so with the wicked and ungodly, when they rule, it's not only the shame, but the punishment of a people.  
Lastly, the Rod and House of Correction are commonly the Fool's portion; and what is the lot of our sinful fool but a rod, but a rod to some purpose? it hath but four twigs, but they be smart ones, Indignation, Wrath, Tribulation, Anguish; and a house of correction too to some purpose, even that Brdewell or Beidlam of hell, with the Devil and his Angels.  
And now give me leave to speak freely unto you, Honoured and Beloved. We of this Nation have a long time been simple, sinful, wicked fools. Those that have calculated will tell you that the year 41. was to be Annus universalis insania; the first year of the universal madness of Christendom. I am sure than we began to plot contrive, and act our follies with an high hand, to break through all Laws both of God and Man, with the unjust Judge, neither fearing the one nor reverencing the other; nothing could restrain us, no not oaths themselves; then began Perjury to be the great sin, which all our nice and new-minted glosses will I fear never be able either to heal or plaster. We were also obstinate in our follies, nothing could take us off, not the voice of God's word, not the persuasions of the wisest men, not the cries of the people, nor the clamours of our own consciences. We were highly pleased with our wicked Chimaeras, they were our Sabbaths, we had set up our rest in them. Let me add, what cheatable fools we have been, I do not mean of our Estates, though this be true, but of those precious Gems, Laws, Liberties, Religion, Christianity, Humanity itself; such gross fools have we been, and therefore God hath justly sent us to the house of correction of these late wars and oppressions; till now at last of his own free mercy and most infinite goodness, he hath released us, yet upon bail, even the caution of the Text, But let them not, etc. It is both a caution and a threatening, and it looks more like a threatening then a caution, for it's a But with an Aposiopesis, Let them not. If they do— The folly that is here spoken of is national, not personal; for when do we read that private men did draw down public judgements upon a nation, except that nation made them its own by law or connivance? God will spare great wicked places for a few righteous, therefore he will not destroy great countries for a few wicked sinners. Briefly, the sins of the Jews that brought this fury of Antiochus upon them, may be reduced to these two heads. First, the Tabernacle of David was let fall to the ground. Secondly, the public worship and government of the Church, was quite changed from what God had established, the Priesthood was taken from the Tribe of Levi, as the Sceptre was departed from the Tribe of Judah: they might be necessitated perhaps to this latter, by the rising and breaking of the Grecian Monarchy, but the former must needs be from their own pride, faction and emulation, and this brought in Antiochus.  
We have seen their follies, and in them we may see our own, which sure in general was great and manifold, of the Court, City, Clergy, Country; we were generally a people laden with iniquity, yet he that drunk deepest of the Cup, was, I think, the most innocent person. Should I rake into the sink of all our follies, I should present you with a tedious and offensive inventory, less pertinent to my Pattern and Text: I will therefore keep close to both, and only say, as it was with them, so it was with us: The Sceptre was departed from Judah, and the Priesthood from the Tribe of Levi; Every one that could, made himself a King, and every one that would, made himself a Priest. The Roman Legendaries tell us of Pope Innocent the third, who in a Vision saw the two lay Mendicant Preaching Friars, Dominick, and Francis upholding his Latterane; and our laygifted Brethren that did but think themselves so, or had the boldness to say they were so, made our Church a Babel, and upheld our confusion: by this I see two men running in opposition one from another, may meet at a point in the Antipodes, Non est Sacri alicujus Ordinis pradicare Evangelium. It belongs not to men in holy Orders to preach the Gospel, say some Papists, and the worst of Papists, the Canonists, and Non est Sacri alitujus Ordinis; It belongs not to men in Holy Oders (Such are Anti-christian and Baal's Priests) to preach the Gospel, say some Protestants, but the worst of Protestants, the Sectaries; therefore as it was with them, so you see it was with us, and then came in Antiochus; in a word, those two Staves which God had Erected among them, for his own Glory, and their Protection, the Staff of Beauty, and the Staff of Bands were broken, as it was with them, so it was with us, and then came in Antiochus.  
Bands I am sure were broken by Faction and Schism, Brotherly union in matters of God's Service was quite gone, for there arose a generation of men, skilful to speak E●●● of Good, that blanded whatever pleased them not, (though never so lawful) for Superstitious and Idolatrous; little remembering that to condemn for such, which indeed is 〈◊〉 such, is to make ourselves Superstitious and Idolatrous.  
Beauty was also broken, our government was shivered to pieces, we disliked what was present, and therefore made long Preparations, and strong Combinations for a Change, and a Change we must have; though by an honest Rebellion, which was the contradiction, To this purpose two things must be done, the one taught by Machiavelli to bespatter our Governors, even to the slandering of the Footsteps of the Lords Anointed; the other was the Devil's Sophistry, Liberty of Conscience must be pretended from all humane Laws: but who knows not that though humane Laws do not bind the Conscience, yet the Conscience is bound to humane Laws; for he that hath said by S. James, There is but one Law giver, hath likewise said by S. Paul, You must be subject not only for fear, but for Conscience sake: Had humane Laws bound the Conscience, the one could not have said, There is but one Law giver; and had not the Conscience been bound to humane Laws, the other could not have said, Not only for fear but for Conscience sake. Lastly, all this was fallaciously coloured over with the glorious Titles of God's cause, and the Gospel's purity. Our case you see was well like theirs, our Pride as great, our Emulation and heart-burnings greater, our Dissimulation both with God and Man greatest of all, and why might, not Antiochus come in? These you will say were Clergy sins, but those of the Laity were not inferior, nay the very same; But what do I? I promised not to rake into the sink of these Follies, and surely I have gone no further then of necessity I must, to the satisfying of the Text, and my own duty; for had I not showed our Follies, how could I have forewarned you, not to turn again unto them?  
To return again unto our Follies, when we have not only seen them, but so lately and deeply smarted for them, is the greatest Folly in the World: Every child that hath been burnt will dread the fire, should not men do so? the reason of the difference is, the child continually sees the fire, and remembers its burning, but we forget the Judgements of God as soon as they are removed out of our sight; O Remember, remember that God's quiver is full of deadly Arrows, though these be gone, he hath heavier Judgements in store for us; if forgetting what is past, we return again to our former Follies, Christ you know told him so in the Gospel; go sin no more lest a worse thing fall unto thee, sin no more, not Absolutely, but Relatively; the same which now thou hast sinned; the sin of Unthankfulness to him that so graciously had forgiven thee: Briefly, therefore, the Folly of returning again appears in these two things. First, in the guilt contracted, for if you believe the Schools, and you may, for it's grounded on these words of Christ; a returning to sin passed over and forgiven, puts new life into that very sin, and makes us doubly guilty in the sight of God, at least unto Temporal Judgements. Secondly, in the difficulty of a second pardon to be obtained, (for that such cannot be forgiven is the Novatian Error,) because by such returnings our minds are more darkened, the light of God's grace is more diminished, the will is more depraved, the heart more hardened, the conscience nearer to be defiled and seared; such returnings must needs grieve God's spirit, and if the greater care be not had, quench it: Therefore though God can easily forgive our greatest Follies, yet not our returnings again unto them. It is storied of a Grandee in Rome, that he barbarously slew his Servant even in the presence of the Emperor whom he entertained at a Feast, because he threw down unawares a Cupboard of his curious Glasses; it seems he esteemed more of his fine Glasses then of the precious blood of a man: Our National Follies which you have heard were like curious new-fangled glasses, but will you esteem these glasses more than the blood of men, of a Nation, of your own souls? Let me beseech you, as many as be wellwishers to our peace, and this present solemnity, in God's name and the Kings, in the name of the Church and State, for your own sakes, your wives and children, and your native Country's sake, turn not again to your former follies, but lay aside all faction, disaffection, all emulation and animosities, all envy, hatred, malice, uncharitableness, with all our former ungodly courses, else I must tell you, you have no part in the business and blessing of this day. Think not that our present peace is a new Patent for future wickedness, or that if we can upbraid some, insult over others, and drink the King's Health, till with it our own sickness, that we are the King's best friends, and most faithful Subjects: No, we are his greatest enemies, such as do (what in us lies) betray both him and ourselves to our former miseries; and so I have done.  
Nor can I conclude with a better Prayer then that of the first Text, which is both a Text and a Prayer: We pray thee save now O Lord, O Lord send now prosperity: Blessed be he that cometh in the name of the Lord. Long may the King live, Long may He reign, Long may He be a Father to the State, a Nursing Father to the Church. Let all his enemies, O Lord, be confounded, but upon himself let his Crown flourish, to the joy of his people, and to the glory of his God, and let all the people say, Amen, Amen.  
FINIS.