A SERMON preached at CHRISTS-CHURCH DUBLIN Before the general CONVENTION OF IRELAND. May 24. 1660.  
By Henry Jones D. D. vicechancellor of the University of Dublin and Bishop of Clogher.  
LONDON, Printed by J. C. for J. Crook at the Ship in St. Paul's churchyard. 1660.   

A Declaration of the General Convention of Ireland, for a day of public Thanksgiving to be observed throughout the Kingdom.  
WHereas it hath pleased Almighty God, after so many and various Revolutions, to look upon these Kingdoms of England, Ireland, and Scotland, with the eye of Mercy, by resettling them upon the ancient basis of their lawful Government, in which, only they, can be happy.  
And, whereas God hath made his arm bare, in this signal and eminent transaction, that no flesh might assume glory to itself; and hath removed all those great obstructions, without the effusion of blood, a mercy, as much beyond, human expectation, as our merits.  
We, therefore, the General Convention of Ireland, that we may give unto God the things that are God's, as unto Caesar what belongs unto Caesar, do in manifestation of our sense of this high & undeserved mercy, & the humble, yet fervent, return of our praises to him, for placing his royal Majesty King Charles King of England, Scotland, France, and Ireland, Defender of the Faith, &c. not only in the throne of his Ancestors, but in the hearts of his people, Appoint, & accordingly ordain, that Thursday the 24. day of this instant May, be a day, appointedand set apart, throughout all the Churches in this Kingdom, to praise God for this great & seasonable deliverance afforded to us that are less than the least of his mercies, and that this Declaration be then publicly read by, the respective Ministers, in their Congregations; and all Mayors, Sheriffs, Justices of the Peace, and other Officers and Ministers, are, respectively, to take notice hereof, and to take care that the samebe put in due execution accordingly; and that all persons do forbear to labour or exercise their ordinary calling on that day.  
God save the King.  
Dated at Dublin the 15. day of May 1660.  
Ordered, that this Declaration be forthwith Printed & published Mat. Barry Cl. of the General Convention of Ireland.   

Ordered Monday 14. May 1660.  
THat Dr. Henry Jones, Lord Bishop of Clogher, one of the Members of this Convention, be, and is hereby desired to carry on the work of the thansk giving day appointed upon thursday next come seven night being the 24. day of this instant May at Christ Church Dubls.  
Signed by Order. Math. Barry Cl. of the General Convention of Ireland.   

Thursday 24. May 1660.  
WHereas Dr. H. Jones L. B. of Clogher, one of the members of this Convention, was desired to carry on the work of this day appointed a day of thanksgiving that God in much mercy has restored his Majesty to the Government of these his Kingdoms, which was both learnedly & piously performed by his Lordship.  
It is Ordered, that the Chairman of this Convention do return their hearty thanks to his Lordslip: And, that he be desired to cause his Sermon to be printed and published at the charge of the said Convention.  
Signed by Order, Math. Barry Cl. of the General Convention of Ireland.   
PSALM 118. 24, 25, 26. 
This is the day which the Lord hath made: We will rejoice and be glad in it.  
Save now I beseech thee, O Lord: O Lord I beseech thee, send now prosperity.  
Blessed is he that cometh in the name of the Lord: we have blessed you out of the house of the Lord.  
I Have chosen these words for this time, A Psalm, and of praise, is a fit subject for this occasion, such is this psalm; It begins and ends with praise, ending as beginning, and with the same words, O give thanks unto the Lord, for he is good: for his mercy endureth for ever, (ver. 1. 29.) There, are we called on, and invited to the Duty; but here in the Text, we are in the duty, in the practice of it, This is the day which the Lord hath made: we will rejoice, and be glad in it, &c.  
This Psalm hath not the Author in its Title, yet may we probably conclude it David's. A general consent of Writers, ancient, and modern, is for it. The matter also of the Psalm leads to it, being, much the same with the second Psalm, that being, as this, of David's and Christ's Kingdom, both first opposed and after established, notwithstanding all to the contrary, Why do the Heathen rage, and the People imagine a vain thing, the Kings of the Earth set themselves, and the Rulers take council together, against the Lord and against his anointed. Yet have I set my King upon my holy hill of Zion (Psa. 2. 1, 2, 6.) where note, that that Psalm hath also no title as this here; yet is that declared to be David's by the Testimony of the holy Ghost (Acts 4. 25, 26, 27.) Who, by the mouth of thy Servant David, hast said, why did the Heathen rage, &c. Nor is this our Psalm, as to the matter of it, to be Apropriated unto David: for here we find Jesus Christ, of whom are, principally, the words which are next foregoing in the Text (v. 22, 23.) The stone which the Builders refused, is become he head stone of the corner. This is the Lord's doing: it 'tis marvelous in our eyes. Which are applied unto Chr is't (Acts 4. 11, 10.) So also are these words in the Text, Blessed is he that cometh in the name of the Lord, (v. 26. with Math. 21. 9)  
David was here the type, and what is to be said of David, must be principally referred unto Christ the antitype, the same matter, being here (as in many other Psalms) common to both.  
And whereas David is said to be A type of Jesus Christ; it is intended, Principally, as he was a King, he a type of Christ's Kingly office, as were others of his other offices, prophetical and Priestly. Therefore, and for other reasons, is Christ, as a King, called by the very name of David, Ezech. 34. 23, 24. I will set up one shepherd over them, and he shall feed them, even my Servant David; he shall feed them, and he shall be their shepherd, and I the Lord will be their God, and my Servant David a Prince amongst them, I the Lord have spoken it. Therefore must this Psalm be understood of David and of Christ, as to the Kingly power and Government, vested in them; therefore is this Psalm, in that, yet nearer to the present occasion.  
And yet more particularly; these words seem to point to that very period of time, when David first entered on his Kingdom in peace, freed from those disturbances, till then, given him, as it was also with Jesus Christ; of either of them, it might be said, that he was A stone which the builders refused: being after made the head stone of the corner. (v. 22. 23.) unto this, this triumphant day in the Text doth particularly refer, This is the day, &c.  
In all which you may already see how suitable this Text is to the present occasion. It is David's, in the History; Christ's in the prophecy, (so must it, then, have been) and it will be found ours in the Application.  
I shall not at present insist on the opening of the words, only as to that here, where the Lord is said to make this day: This is the day which the Lord hath made, &c.  
All days are the Lords, and made by him. Times, as things, are from him, but some days are his▪ more especially, having his stamp, and being owned by himself as his, above others of this kind were those.  
1. Which had his appointment, in his word, by special command; as the Sabbath; also other days mentioned and observed under the levitical Priesthood, called also Sabbaths, and his Sabbaths.  
2. There are days also of the Lord's making which are so made by the ways and works of his Providence, made by the voice of his Providence, as were those other, by express appointment in his word written.  
Such are (1) days of the Humiliation (private or public) in them is God's voice heard. The Lord's voice crieth unto the City, and the man of wisdom shall see thy name: Hear the Rod, and who hath appointed it. (Mich. 6. 9) Do we see a rod, cross dispensations from the Lord, then, and in that, is the Lord's voice heard and what then speaks that voice unto us, & In that day did the Lord God of Hosts call to weeping and to mourning, &c. (Is. 22. 12.) That is a day then, and thereby, made by the Lord for Humiliation, for Weeping, and for mourning, &c.  
In like manner (2) when the Lord doth speak good to his people (to some in their private, or to many, or all, in public concernments) thereby is there a day of the Lord's making, a day of thanksgiving, such as is this which we now celebrate.  
These are days of the Lord's making, 1. Because they are from him, and by that his voice of Providence called for, and appointed to us for days of praise. The day is made by him, when the good given in the day is by him and from him. 2. A day of praise is then of the Lord's making more especially, when the Lord not only gives good in it, but that is done in such a manner, and with such eminent Manifestations of his goodness, and glory, that it cannot but be owned his, and from his hand, and his only. The right hand of the Lord doth valiantly, the right hand of the Lord is exalted: the right hand of the Lord doth valiantly.) [v. 15. 16.] For the Stone which the builders refused: is become the head stone of the corner. [v. 22.] which must be acknowledged the Lord's doing, and marvellous in our eyes. [v. 23.] thereupon it follows, This is the day which the Lord hath made. v. 24. And this is this, above others, a day of the Lord's making.  
The point on the whole shall be.  

Doct.  That those days made by the Lord, for good unto his People, are to be of them particularly observed.  
I shall reduce this into parts.  
That the Lord doth many times make days, in which he will give good unto his People.  
That it is our duty to improve such opportunities.  
In the first, is God's work: this is the day which the Lord hath made, in the other, is our work, we will rejoice and be glad in it.  
I shall begin with God's work.  

2. Doct.  That the Lord doth many times make days in which he giveth good to his People.  
There is none of you which hear me this day, who in your own experiences cannot but witness to this truth. But I am, at present, for this, in a more public consideration, so doth the 〈◊〉 require it, and in the proof of this doctrine, I shall confine myself unto the Lord's dealing, with those two, hinted at in my Text, David the type, and Christ the antitype, to both whom these words particularly refer; and what will be said of these, will fall into our present work so naturally, that little application will be therein necessary.  
I shall speak first of David, of whom are these words (as to the letter) that he was a stone which the builders refused, and after made the head stone of the corner. (v. 22.) concerning which it might well be said, This is the Lord's doing, it is marvellous in our eyes.  
David, although he were not that stone (which is properly understood of Christ) yet was he a stone refused by the builders. &c.  
A stone, in the Scripture sense, and as here intended, signifieth Government, principality. Sovereignty. A King is in this sense a stone, so we find it in the blessing of Joseph, that from him should be the shepherd, the stone of Israel (Gen. 49. 24.) Intending the Kingdom of the ten tribes, and beginning in the house of Jeroboam, of the tribe of Ephraim. For on that sin of Reuben Jacob's first born, desiling his father's bed, was the birthright and principality, given, from him, unto Joseph, or to Ephraim his Son. (1 Chr. 5. 1, 2.) And in that sense, is Christ also called, a stone cut out without hands, smiting and breaking the Image in pieces, (Dan. 2. 34.) after expounded; a Kingdom which should break in pieces and consume all those Kingdoms, and itself for ever (v. 44. 45.) and where a King is called a stone; in that, is intended, a foundation stone: so is it said of Christ's Kingdom, Behold, I lay in Zion, for a foundation, a stone, a tried stone, a precious co●●●r stone, a sure foundation, &c. (Is. 28. 16,) A King is therefore a stone, a foundation stone, the basis and foundation of a people's happiness.  
And how David (this stone) was first refused, and after made the head stone of the corner, is worthy our consideration, in the several steps and degrees of it; wherein we shall find a parallel and lively portraiture of our gracious sovereign, whose day is thus celebrated of us, and on the same occasion, as was that day of David's.  
First, David you know had been anointed King, and, by the Lord, appointed the shepherd and stone of Israel; that notwithstanding that his right (which was well enough understood) he was refused and opposed by Saul; and by the people, and the chief of them (here called builders) they joining with Saul against him. Also after the death of Saul, David found opposition from Ishbosheth Saul's Son, who succeeded him, although he were far short of his father's resolution, and parts for Government, being a weak Prince, and governed rather than governing; easily checked by his great ones; especially Abner, general of his Army, by whom, whilst he stood by him, he was supported, but was soon cast down when forsaken of him, (2. Sam. 2. 8. (3. 8. 9 10. 11.) And what David suffered in all this, especially under Saul, is evident, he being persecuted, pursued, prescribed, declared against, and at length, enforced to flee his Country into foreign parts to a People of a strange Language and Worship, with other his distresses in that kind, of which I need not speak, nor make farther application.  
That, not withstanding such his sufferings, yet was not David forsaken, for first, even then, when at lowest, he had the hearts of many who followed him in all his troubles, so as that, even then, he was not altogether inconsiderable (1. Chr. 12. 1, to the 23.) but after, when the Lord had indeed prepared the hearts of his People, and that they were generally bowed to him, how great then was the confluence to him, from all parts of his Kingdom? and that, when he was yet at a great distance and far off; they then inviting, and pressing his return to his own Country and people, (1. Chr. 12. 23. to the end.)  
I know not why in this parallel I should omit the Circumstance of time when David made this his entrance in to his power. It was long after his having been anointed King by Samuel, he had at first, his right of title to the Government, but had not until now, possession of it. And his right considered, he might, in his very first entrance, have written the 12th. year of his Reign (supposing him to have been about 18. when he was anointed by Samuel) as some have it, although that others (whom I reverence) add more to his years; but as to David's age when he was actually brought in, it is clear, that he was then about Thirty years old. (2. Sam. 5, 4.) An age, that carrieth in it an Omen for good, for so was Josetph when he stood before Pharaoh, and was made governor of Egypt [Gen. 41. 46.] And of Jesus Christ also, it is said, that he began to be about thirty years of age when he did first put himself forth into the World in his baptism (Luke 3. 23.) Nor have we reason to debar ourselves of our hopes of his Majesty (among those) he beginning to be now about 30. years of age, the 29th. of this Month giving the entrance thereunto, as doth this Month to his happy Government over us.  
That I may proceed in this parallel: David's return to his People, was with general acclamations. Blessed is he that cometh in the name of the Lord: So here (v. 26.) taking this in the letter to be of David; such a Prince could not but be a blessing to his People; so as they had good cause to bless him, and God for him: He came to them in the name of the Lord, Saul did not so come to them, he came not with a blessing to the People, his reign was with confusion and with blood, even of the very high Priest himself, also of other the Priests, cruelly murdered by him, on a charge of compliance with David (1. Sam. 22. 9 to the end) no wonder therefore, if it should be said of Saul (whether personally intended of him, or of some such other) That God gave him to be a King in his anger, and took him away in his wrath. [Hos. 13. 11.] Which Scripture, some have enlarged against Kings, in general, and against Kingly Government, as if that had been a form of Government, not from God, whereas David was a King, given by God: He came in the name of the Lord, and was given a blessing unto his People. God chose David his Servant, and took him from the Sheep folds, from following of the ewes great with young: He brought him to feed Jacob his People and Israel his inheritance. So he fed them according to the integrity of his heart, and guided them by the skilfullness of his hands, (Psalm 78. 70. 71. 72.) A good King is given in mercy; and there is wrath to that People from whom he is kept, or removed: As on the contrary, it is the mercy of that People, from whom such a Prince, as Saul, is removed, and to whom a David is given, whereunto, that spoken in another case, may be applied, Thou profane wicked Prince of Israel, whose day is come, when iniquity shall have an end. Thus saith the Lord God, remove the Diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it, and it shall be no more, until he come whose it is, and I will give it him. Ezek. 21. 25, 26, 27.)  
And great cause had the People to hope well of David, and to promise themselves a blessing in him, as coming to them in the name of the Lord, considering  
1. In what might have been observed of his great piety, and constant holding on in the truth of his profession, Notwithstanding many Temptations: This is to our case, this day, very eminently, and give me leave to change the person a little, from David, to his sacred Majesty our sovereign, on whom we look in all this, more especially. Might not his sufferings have been, in this, his Temptation? (Many have fallen therein.) Or might not hopes of being restored to his Kingdoms, by those abroad, have wrought him to a compliance, nothing being then from his own at home, hopefully visible towards his return? Or was there not danger in the very abiding among, and converse with Idolaters [which was necessarily enforced,] besides strong endeavours, purposely used, to withdraw him, from the truth of his profession? How grievous this was to David, above any thing beside, of all his sufferings, we may remember, and that there was nothing whereof he so complained as of this very thing; cursed be they [saith he] before the Lord: For they have driven me out this day from abiding in the inheritance of the Lord, saying, go serve other Gods. [1. Sam. 26. 19] The driving him into those straits was (as to the Temptation) to say go serve other Gods. But David did not so; and his majesty's return is with the same Spirit, he was not overcome, but confirmed in the truth, by what he had suffered.  
2ly. Those, David's sufferings, were a better fitting him for Government. It was an inducement to the People for receiving Henry the 4th. of France, with hopes of much good by him, in that he was a Prince of great sufferings. So doth God, by sufferings, fit his, for great things, and for good to themselves, and others. Thus was David kept back, many years, from what he had been appointed unto, So Joseph, [Psalm 105. 17, 18, 19, 20, 21, 22.] So Jesus Christ also, he was made perfect through sufferings [Heb. 2. 10.] So also God's Children, for whom a Kingdom is preserved, they are to be thereunto fitted and perfected for it by sufferings.  
Nor was the hopes of the People, disappointed in what they might expect of happiness, in Da●●ds Government, for a Prince he was, of rich endowments, and in the very entrance of his Government, they had experience of his clemency. (Clemency is a Princely qualification) David's sufferings, and personal injuries▪ were, by him, soon forgiven, and forgotten; and all passed over, as it were, by general Act of Oblivion, and that given by him not demanded of him. Thus was it to the generality of his People who had formerly so opposed him. But particularly, see his clemency to Shimei, who so unworthily behaved himself to David in his low condition. He cursed David; he cast stones at him and his followers, he reviled him very falsely, and scandalously, calling him a man of blood, and charging him with all the blood spilled in his Government: [2. Sam. 16. 5, 6, 7, 8.] and have not the footsteps of the Lord's anointed, his late Majesty, (and even all his royal family) been so reproached, unto such there is a Scripture curse, where they may expect from the Lord, [Psa. 89. 50, 51.] but as to David, he passeth all that over. For when in his return over Jordan, Shimei had met him, with the first, and begged pardon for his faults. It was, easily, and readily, granted, and that, by an Oath, confirmed to him. [2 Sam. 19 16, 18, 19, 20.] Of such Shimei's. There have been many; who may well repose on his majesty's gracious Declaration; notwithstanding that there be Sons of Zerviah, who may repine, and interpose, as did Abishai the Son of Zerviah, who said, shall not Shimei be put to death for this, because he cursed the Lord's anointed? [2 Sam. 19 21. Such may pick us, and object words, and actions, so, and, then, said and done against his Majesty, but they may expect his majesty's return thereunto, as was David's in that case; 〈◊〉 have I to do with you ye Sons of Serviah, that you should this day be Adversaries unto me: shall there any man be put to death this day in Israel: for do not I know that I am this day a King over Israel [v. 22.] Clemency became him a King, and then best, when first entering on his Kingdom.  
Yet must not mercy shut out Justice, Justice without Clemency is but butchery, and clemency, without Justice, is very cruelty; Joab, (another of the Sons of Serviah) had foully murdered Abner and Amasa, this blood, required Justice; and what David could not do in this, while the Sons of Serviah were too hard for him [2 Sam. 3. 39] He after recommends, to his Son Solomon, to see executed [1 King's 2. 5.]  
I know that David is hardly censured in this. And, some have objected to his Majesty, that inquisition now made in the entrance into the Kingdom, of the blood of his royal Father. I find it therefore nccessary, by what I hear of this, that something be spoken of it. It was no brand, but a commendation, of Amaziah King of Judah, That, as soon as the Kingdom was confirmed in his hands, he slew his Servants which had slain the King his Father. It is added, but the Children of the murderers he slew not, according unto that which was written in the book of the Law of Moses, wherein the Lord commanded, saying, the Fathers shall not be put to death for the Children, nor the Children be put to death for the Fathers, but every one shall be put to death for his own sin. [2 King's 14. 5, 6.] He did according to the Law of Moses, in sparing the children of the Murderers, and he did according to the Law of Moses, in not sparing the Murderers themselves. Ye shall take no satisfaction for the life of a Murderer, which is guilty of death, but he shall be surely put to death, so you shall not pollute the Land wherein you are, for blood it defileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it, defile not therefore the Land which ye shall inhabit, wherein I dwell, for I the Lord dwell among the Children of Israel [Numb. 31. 31, 33, 34.] And in this case of blood, it was provided, that though the murderer should flee, for refuge, to the very altar, yet should he not find protection there. [Exod. 21. 14.] So fared it with Joab, he being slain, even at the very altar [1 King's 2. 28, 29, 34.] Solomon, concluding in that act of justice, the washing away the guilt of blood from his Throne, and the settlement of his house, and of his People in peace, which had not been otherwise, [v. 31. 32, 33.] therefore, this his majesty's inquisition of blood, and of the murderers of his royal Father, is his Justice, and what God will require of him, and of his People, if, in that, Justice be not satisfied, and for which the People hath so long & so much suffered, yet, see his majesty's Moderation, even in this; not, as Amaziah, seeking the blood of all who were in that Guilt, but some of them only; and referring himself, in that also, to his Parliament to do therein, as to them shall be judged fitting: That as, by a pretended Parliament, that royal blood was shed, so, by a just Parliament, the blood should be expiated, and the People, in that justice, cleared by their full representative.  
Hitherto hath been spoken of David, in his sufferings, and of the great things, by the Lord done for him, in bringing him out of all his troubles: also of the comfort which his people had in him, their King, thus brought home to them: and of his being, by them, received with Acclamations. Blessed is he that cometh in the name of the Lord.  
5. Now follows the conclusion, on the whole: that, all being duly considered, it must needs be said, that This is the Lord's doing: and that it is marvellous in our eyes.  
1. It is the Lord's doing, it is intended, David's Vindication: and, therein, is his innocency cleared, it now appearing, how little he deserved those his injurious sufferings, seeing God himself, now, and thus, appears for him. This is the Lord's doing.  
2. It shows that the work was carried on, by the Lord himself, alone, without David's interposing, and without outward probable means, and beyond man's expectation. David might, indeed, have made use of force, he wanted it not, having then, with him, a very considerable force [1 Chr. 12. 20, 21, 22.] But he waves all that, and waits God's way, and time, and casts himself altogether upon hls' People. I need not in this make application.  
But, that this was the Lord's doing (I speak it now as to ourselves) is very apparent.  
1. In the Lords timing our work for us; each step in our proceedings here towards it, was, as if it had been, by a common, and joint correspondence, of the three Kingdoms. A concurrence, indeed, there was, but (which was the strangeness of it) without any correspondence, which must conclude it to have been from God.  
2. That all this was carried on, and that throughout, without blood. This cannot, to any who shall duly consider it, but appear little less than a very Miracle.  
3. Above all, it is an evident demonstration of God's hand in this work, both as to David, and as unto us; that the hearts generally, of all, were prepared, everywhere, and, as it were, at once, in this great work; surely, this must be from the Lord, and the doing of it, his alone, in whose hand, only, are the hearts of the Sons of Men. It is said. That the King's heart is in the hand of the Lord, as the rivers of waters, he turneth it whithersoever he will, [Pro. 21. 1.] No man can command, or change the course of tides, but God can do it, and who, but he, can order the hearts of men? as he hath done it in the King, so is it from him, that it is done in the People, the hearts of both being, by him, thus turned to each other. That Reformation by Hezechiah was done in 16. days. It was soon done, for all hearts were made willing to it: which is therefore said to be from the Lord. And that God had prepared the People. For the thing was done suddenly. [1 Chr. 29. 17. 35, 36.] This is our very case this day: being, in this day of the Lord, made a willing People [Psal. 110.] So, that we may conclude, concerning it, as here, that this is the Lord's doing, his, and his only.  
2. Therefore, it is marvellous in our eyes, which now followeth [v, 23.] Who would have believed that one cast out, so as was David, should in the condition he then was, be, on a sudden, so raised, and that to the highest pitch of all Imaginable glory? for, but a little, before he had been in very great distress, at Zicklag [1 Sam. 30. 6.] at that time also, were the People of Israel in great confusions, by reason of the Philistines, then prevailing over them, so was it then with David, and such was the condition, and State of affairs, at home, when David was brought in: therefore, all things considered, it could not but have been marvellous in the eyes of all that beheld it.  
And, if the confusions, of England, and of the three Kingdoms, be considered, in this our day▪ (I dare be bold to say it) the like cannot, in any time, or history, be ever paralleled. For (to speak nothing of the strange confusions in the foregoing years since the year 1648.) we find, in this very year, in which we now are, even, but in the compass of these past twelve months (taking in this, in which we now are, one of them) we shall find (I say) within these twelve months, ten fundamental changes.  
1. That violent dissolving of the Parliament, in April. 1659. Called the Protectors Parliament, 2. An Army-Government thereupon, 3. The Armies recalling, in May after, that, now called the Rump-Parliament, 4. That Parliaments laying aside the Protector, in June next after, 5. The breaking up in October, of that Parliament so lately recalled, 6. The bringing them back again in December, 7. The again excluding them, soon after, by the coming in of the secluded Members, 8. The secluded Members dissolving themselves in April, 1660. 9 The meeting of the present Parliament, which may be Justly called the happy Parliament, 10. The resettlement of the three Kingdoms, on the basis of their ancient Government in his, sacred Majesty, by whom is all happiness and peace promised to his People. Who could expect so much good from so much evil? who could look for order from confusions? and from overturnings of Foundations one after, and upon another, to find such a settlement, as at this day, it cannot but be acknowledged, with astonishment, to be The Lord's doing, and it is surely, marvellous in our eyes.  
Let therefore the day, of such great things, and of so many, and public mercies, be precious, and valued of us, as was that day of David's, with his People, This is the day which the Lord hath made: Let us rejoice and be glad in it. Thus, of these words, as to David, of whom the words have been, in the Letter, considered.  
I shall now look on the words, as they pass from David the type, unto Christ the antitype.  
Christ is indeed he who is herein principally concerned, to him are those words particularly applied, that, He is that stone which the builders refused, and now made the head stone of the corner, &c. (22. 23.) He himself speaks so of himself, pointing to this very Scripture, in that parable of the husband men's, not receiving but refusing, and slaying him, the Son sent by the Lord of the Vineyard to them. (Math. 21. 42.) Of him, also, is that spoken by the Apostle Peter (Acts 4. 10. 11. (1 Pet. 2. 6, 7, 8.) and Paul (Eph. 2. 20.) the following words also (v. 26.) Blessed is he that cometh in the name of the Lord, are applied to him, and yet more particularly.  
1. That Jesus Ghrist was that stone, refused by builders, is evident: That he is now made the chief stone of the corner, who knoweth not? and who could but stand amazed at that great work, to see one so despised of men, cast off, and cast out, and to be dead, and three days buried, and yet, after all this, raised again, and exalted above all, Angels and Men, and all being made subject unto him, the Emphasis, of all is laid here, that he having been so low, is now raised, and exalted above all. Him, saith, Aplc. being delivered by the determinate Counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up. [Acts. 2. 23, 24.] This Jesus hath God raised up (v. 32.) That same Jesus, whom ye have crucified, hath God made both Lord and Christ, [v. 36.] We see Jesus who was made a little lower than the Angels, for the sufferings of death, crowned with glory and honour. [Heb. 2. 9,] He made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of Men, and being found in fashion as a Man, he humbled himself, and became obedient unto death, even the death of the Cross: Wherefore God also hath highly axalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth, and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. [Phil. 2. 7, 8, 9, 10, 11.] In all which you see him who was the stone so refused by the builders, to become now the head stone of the corner, and that this is the Lord's doing, and marvellous in our eyes.  
This of Christ's glory, is the day here pointed at, this is the day, &c. Which his day, strictly taken, is the day of his resurrection, his first step into glory from his humbled condition, that having been before despised, he was then exalted above all. Or, this his day may be taken in a greater Latitude, for all the degrees of his exaltation together; then is this the day, or of his glory begun in his resurrection, and carried on to the fullness of glory, of which he is now possessed for evermore, in which is the ground of this joy here expressed by his People. This is the day which the Lord hath made, we will rejoice and be glad in it.  
You have hitherto heard of the Lord's making, or the Lord's work, in making this day for his People. You have seen it as to David, and as to Christ, and as to ourselves in the application; that the Lord doth make a day wherein he will do, and give, good unto his People.  
2. I now proceed to the next point herein observable; Our work in this day: We will rejoice and be glad in it. The point being this. 
Doct.   
That those days by the Lord made, and Given to his People, are to be observed, and improved by them.  
I will not spend time in proving it, it needs it not, nor will the time permit it: I shall rather speak to the manner and practice of our duty herein, and herein I shall confine myself to the Text, and to what, therein, we are directed.  
Where we find three things proposed to us, in way of duty, in this particular.  
1. That we take notice of the Lord's work. what it is, that he doth for us; So here (v. 24.) This is the day.  
2. That we take notice of God's work, so done for us, with thankfulness. We will rejoice and be glad in it.  
3. That we farther improve such the Lord's mercies to us by Prayer. Save, now I beseech thee O Lord, &c. (v. 25.)  
1. That we are to take notice of God's work for his People: here is a day for it, and that day particularly pointed at, This is the day, &c. as to the manner of it.  
1. This is by taking notice of God's work, in particulars, not in the gross or bulk of them only. A particular Enumeration and confession of Sins becomes a day of Humiliation: so are mercies to be particularly remembered in a day of praise (Psal. 111. 2. Ps. 103, 1, to 6.)  
2. We are not in this, not to pass over the works of God lightly, but to insist on them, in serious meditation, and in speaking of them again, and again, as here (v. 15. 16.) but this I shall not dwell upon longer at present.  
2. The next part of our duty, is our observing God's works of good to us, and that with thankfulness: This is the day, &c. We will rejoice and be glad in it. Our rejoicing must be in the Lord; and that cannot be, but in a thankful acknowledgement of his mercies, to the praise of his name: where therefore it is said, we will rejoice in it (v. 24.) it is after, with praises unto God (v. 27. 28, 29.)  
Let us see the practice and ground of this duty, by what may be observed of it in David's day.  
2. By what we find of the Lord's goodness to us, in this our day, And 3. the ground of our joy, and rejoicing in this day, also, of our Lord Jesus Christ.  
1. As this day refers to David, his day required such thankful acknowledgement, from him, and from his People. You have heard what the Lord has done for David, and in him, for his People; such mercies required suitable acknowledgements. See himself in the duty. I will praise thee, for thou hast heard me, and become my Salvation (v. 21.) Thou art my God, and I will praise thee, thou art my God, and I will exalt thee (v. 28.) He stirreth up others also in it. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. (v. 1. 29.) and thereunto he calls all the People. Let Israel now say, that his mercy endureth for ever (v. 2.) And the Priests. Let the House of Aaron now say that his mercy endureth for ever, [v. 3.] God is the Lord who hath showed us light; bind the Sacrifice with cords, even unto the Horns of the Altar [v. 27.] And all this is done in a public manner, even in the Church, the public place for God's worship. Open to me the Gates of righteousness, I will go into them, and I will praise the Lord, this is the gate of the Lord, into which the righteous shall enter, [v. 19 20.] public mercies must have public acknowledgements, as you have seen in David's day.  
2. Our day also (this which now we celebrate) commands the like performances from us, our duty of praises to our God: I am sure no people under the Sun have more cause for it, then have we in these three Kingdoms, after so many, and so great, and such continued confusions, to be thus, as at present, settled in peace, under his sacred Majesty. This surely is the Lord's doing, and it is marvellous in our eyes it is a day which the Lord hath made, let us rejoice and be glad in it.  
Nor is the Lord to be praised in his works alone, but in those, also, whom he makes his Instruments in those his works, the Lord alloweth them their praise in this, yet so, as in reference to him in whose hands they are instruments, and that those praises be not lodged with them, but that they pass from, and through them, unto him, who employed, and fitted them for the work, and carried them on in it.  
1. Let me therefore (to the glory of God; and to the praise of his great name this Day) speak unto those, in the first place, who have been chief in this work; (I confine myself herein, at present, to what is within ourselves, in this Kingdom only) unto you the heads and leaders of the People, I shall say only, as in Deborah's triumphant song of praise, My heart is toward the Governors of Israel that offered themselves willingly among the People, bless ye the Lord (Judg. 5. 9) You have herein your praise, and we have cause to bless you for what have been, by you, done for us; but bless ye the Lord. Let your praises be returned from you to him, by whom you have been so stirred up, and owned in this great work.  
2. To you of the Army Officers, and soldiers, is your praise also: I may say of you, as was said of▪ Zebulun and Naphtali, in the before mentioned song of Deborah. Zebulun and Naphtali were a People that Jeoparded their lives unto the death in the high places of the field (Jud. 5. 18.) Blessed be God that it did not come, among you, unto that of death, or to the least drop of blood, of any of you. It is a Miracle that it was so: yet did you put your lives in your hands in this great cause, and they were by you Jeoparded; nor would you have drawn back from the utmost of dangers, had it been necessary.  
3. As to you of this City (both you in the chief Government and others) you have your praise also, and that very eminently, as you have been even above others, eminent in the work of this day, in which also you continue even unto this very day.  
4. Nor ought you of the general Convention of Ireland, to be forgotten, but to be remembered with the first: for you have, in a time of trouble and great distractions, risen from your several places, and set yourselves here, for the quiet and settlement of this Kingdom: The happy fruits whereof we this day gather; by you, have our public wants been supplied, in a time of pressing necessities, to the great refreshment of the People. You have strengthened our hands here, and the hands of others elsewhere, who had been engaged in this cause with you, you have in your forward, and prudent zeal, stirred up Emulation (I will not say envy) in others, to the quickening and hasting this work to that perfection in which we see it at this day. And from you, and by your appointment, have we the day itself, and therein this present opportunity for blessing the Lord, and rejoicing before him, in the great things, by him, thus done for his People. Where, therefore, hereafter mention shall be made of this general convention of Ireland, let this also be remembered concerning you, to your lasting praise in after Generations.  
And let all of us together (as we have common cause) join, in one, in the praises of the Lord; from whom alone is all this good, this day derived to us. it is a day which the Lord himself hath made, for us; let us rejoice and be glad in it.  
3. But more especially, and above all, this day of the Lord, Jesus, our Lord, and our King, the day of his Glory, is, withal joy, to be of his people remembered for evermore.  
The glory of Jesus Christ is the foundation of all our comforts, in his humble condition, and sufferings he merited, Redemption and happiness for us, he purchased it for us, in his blood; but, the Application of all, and our real possession of that our happiness, is from him exalted: he is in his Kingly office, the Saviour, as in his Priesthood; and from him, as our King, and not otherwise, have we what, as a Priest, he had prepared for us. The God of our Fathers (said the Apostles) raised up Jesus whom ye slew, and hanged on a tree: him hath God exalted, with his right hand to be a Prince and a Saviour for to give repentance to Israel, and forgiveness of Sins, (Acts 5. 30, 31.) The first coming in of a Prince into his power, is with grace, and an act of oblivion: So in Christ our Prince, thus exalted, is now general pardon held out, and given, and from him, as so, is repentance of forgiveness of Sins to be expected: In this, is the foundation (as was said) of our joy and rejoicing, for ever. We declare unto you (saith the Apostle) Glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their Children, in that he hath raised up Jesus again. Be it known unto you therefore Men and Brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe, are justified from all things, from which ye could not be justified by the law of Moses, (Acts 13. 32. 33. 38.)  
Thus of Christ's day, and of our duty of praise, in it. And thus of the second part of our work, in this day, that duty of praise expected from us.  
3. The last is prayer, prayer, as praise, is part of the work of this day. Thanksgiving makes way for Petition and, prayer Improveth praise; as here, Save, now I beseech thee, O Lord, O Lord, I beseech thee, send now prosperity. Blessed is he that cometh in the name of the Lord (v. 25, 26.) Where we find.  
1. The King's prayer for the People, as Solomon prayed for the People, (1 Kings 8. 12. &c.) So doth David here. Save now I beseech thee, O Lord, O Lord, I beseech thee, send now prosperity. King's ought to pray for their People.  
2. Here also, ye People pray for the King, and bless him in the name of the Lord: Blessed is he that cometh in the name of the Lord. We have blessed you out of the house of the Lord, (v. 26.) It is our duty to pray for the King. I exhort (saith the Apostle) That first of all, Supplications, Prayers, Intercessions, and giving of thanks, be made for all men, for Kings, and for all that are in Authority, that we may lead a quiet and peaceable life, in all Godliness, and honesty, for this is good and acceptable in the sight of God our Saviour. (1 Tim. 2. 1, 2, 3.) It is, you see, an Exhortation earnestly pressed, and that, first of all, and as good and acceptable in the sight of God and, what he expects from us in dnty, and, what will be well pleasing him; and, what he will return to us, to our good: he, thereby, giving us, to lead a quiet, and peaceable life, in all godliness and honesty. I am persuaded that the contrary (the not praying for the King, but against him, and the not blessing him, but cursing rather, hath been, in a great measure, the ground of our unquiet and troublesome days hitherto, wherein also hath been so little of godliness, (although nothing more pretended) and, so little, even, of very common honesty amongst professors, as in these our days. Let, therefore the exhortation of the Apostle prevail withus, for the practice of this duty, in our daily prayers, for his Majesty. That the Lord would bless him, and make him a blessing unto his People; as here, Blessed is he that cometh in the name of the Lord. Thus was Jesus Christ received by his People, when he entered Jerusalem. Hosanna to the Son of David, blessed is he that cometh in the name of the Lord [Math. 21. 8, 9, 15.] Then, did Christ enter Jerusalem, as a King, which is implied, in his being called the Son of David; It being also expressly said, that this was done that it might be fulfilled which was spoken by the Propbet, saying. Tell ye the Daughter of Zion. Behold, thy King cometh to thee, meek, and sitting upon an Ass, and a Colt, the foal of an ass, as it is, on that occasion, observed by the Evangelist (Mat. 21. 4. 5.) And, where it is in St. Matthew, blessed is he that cometh in the name of the Lord; it is thus in S. Luke, blessed is the King that cometh in hte name of the Lord, Luke 19 38.) And here is to be noted; that, where it is said in the text, Save now O Lord, &c. That the word Save is, in the Original, the same with that Hosanna, (that Acclamations of the People concerning Christ (as if said, God save the King. It is also to be observed; that, as Jesus Christ was, in his first coming, received with the Acclamations of the people in those words; Blessed is he that cometh in the name of the Lord: So shall he be again received, even with t he same words, his second coming; Then he shall, withal joy, be welcomed, and, that saidof him blessed is he that cometh in the name of the Lord. You find this, in our Lord's own words speaking of his, then leaving the World, and of his second coming: Ye shall not (saith he) see me henceforth till ye shall say, blessed is he that cometh in the name of the Lord. That, till ye shall say blessed, &c. [as in St. Matthew] is thus rendered by St. Luke, until the time come when ye shall say, blessed is he that cometh in the name of the Lord [Luke 13. 35.  
3. Here are also prayers for the Church and its prosperity, v. 25. Save now, I beseech thee, O Lord, O Lord, I beseech thee, send now pros●e●ity. Jesus Christ our King, needs not our prayers. He is, in his glory, above our prayers; although Princes, in their greatest glory, have need of them: Concerning them we may, and aught to say, save now I beseech thee O Lord; But although Christ needs not [as I said] our prayers, yet doth his Church, his Kingdom want them: and he himself commands our prayers for it. Thy Kingdom come, is one of those petitions which he hath put into our Mouths for his Church [Math. 6. 10.] This is required of us, for his Church in general, and particularly for Jerusalem: That the Lord would build up his Church, and enlarge his Kingdom, in the calling of that his people. Pray for the peace of Jerusalem, they shall prosper that love thee. Peace within thy walls, prosperity within thy palaces, for my Brethren and companions sake, I will now say peace be within thee, because of the house of the Lord our God I will seek thygood [Psal. 122. 6. 7. 8. 9] And, such a praying frame of Spirit hath the Lord promised to give unto his, concerning that his People: I have set watchmen upon thy walls O Jerusalem, which shall never hold their peace, day nor night, Ye that make mention of the Lord, keep not silence, and give him no rest till he establish, and make Jerusalem a praise in the Earth (Is. 62. 6, 7.) I much fear we are wanting in this duty, let it not be so, say concerning Jerusalem, as here. Save now I beseecb thee O Lord, O Lord I beseech the send now prosperity. Let our prayers, also, be for the suffering Churches in other countries: God hath made this day to be, to us, a day of praise and rejoicing; Blessed be his name, but it may be a day of sadness, with others, elsewhere. Let us, be sensible of their condition, as of our own, and, in our rejoicing, be mindful of their sorrow: Say of them, Save now I beseech thee, O Lord, O Lord I beseech the send now prosperity. As for the Church at home, and among ourselves in these Kingdoms: Let our prayers be for them also. We see already in the work of the day, the happiness of the State, and we have hope of the happiness of our Church, also, under his Majesty whose piety hath been so eminently evidenced to the comfort and satisfaction of his people. We well know that much of the evil in the State, hath broken in upon, and proceeded from, sad divisions and factions in the Church. Our happiness in the State, will be in union in the Church; and in the Lord's making up the breaches there in: That will be our peace, and not otherwise. And now, even now, is the very time, even the very time for our prayers herein. Therefore, for our common happiness in Church and State, in King, and People, let it be part of our work, in this our day of rejoicing, to be instant, also, in this duty of prayer, and again, and again, to say. Save now I beseech thee, O Lord, O Lord I beseech thee, send now prosperity. Blessed is he that cometh in the name of the Lord: We have blessed you out of the house of the Lord.  
FINIS.