England's GRATULATION FOR THE KING and his SUBJECTS HAPPY UNION.  
FIRST PREACHED On the Day of Public Thanksgiving, appointed by the Parliament May the 10 th'. 1660.  
SINCE PUBLISHED As a Common Tribute to Caesar, at his so much longed for Arrival.  
By R. MOSSOM, Preacher of God's Word at S. Pet. P. Wh. London.  
London, Printed by Tho: Newcomb, for William Grantham, at the Black Bear in St. Paul's Churchyard near the little North Door, 1660.   

To the Kings most Excellent Majesty CHARLES the II. King of England, Scotland, France and Ireland, Defender of the Faith, etc.  
May it please your MAJESTY.  
THE God of all Mercy's, who giveth salvation unto Kings; having answered our Prayers, and Crowned our joys, in graciously restoring your Sovereign Power, and safely returning your Sacred Person; This, England's Gratulation, made first an offering of Thankfulness unto God, is now made a Tribute of Allegiance unto your Majesty; humbly presented from that Heart and Hand, which in all the variety of State-commotions, hath still owned, and publicly owned, the duty and devotion of Loyalty and Love.  
Indeed, under our heavyest weight of oppressions, beholding your Sacred Majesty bearing the Cross, when your Royal Head should have worn the Crown; Your Christian Patience, became our Princely Pattern for Constancy; Your Majesty constant in your faith to God, we constant in our faithfulness to your Majesty; so that, the Tribute we pay (dread Sovereign) is that of your own coin, and stamped with your own Image.  
Now, I pray God grant your Majesty, such an holy and happy improvement of that Disciplinary Providence, wherewith your Majesty hath been so long exercised; as to the Devotions of piety, the compassions of Charity, the zeal of Justice, the love of Learning, the exercise of Arms, the transaction of Affairs, and in all the Accomplishments of Princely Wisdom, made solid and firm by long Experience. That, all the Loyal Subjects of your Majesties three Kingdoms, joyfully beholding these, the Jewels of your Crown, the perfections of your Royalty, may clearly see, that, had not your Majesty the indubitable Right of Heir Apparent to your Father's 
* For which, together with the Church's Rights, and his Subjects Liberties, He died a Royal Martyr, of Blessed Memory; now Crowned with an everlasting glory.  Crowns; yet, there is not, amongst the best of Princes or Men, so fit a subject of their Choice, to make the Sovereign of their Hearts, as King Charles the Second.  
Indeed, My Liege, This is your Sovereignty (and may it be as happily continued, as it is miraculously recovered,) Over the Hearts of your People: who are now so devoted in their Loyalty, that your Majesty reigns in their Love. And thus reigning, Your Majesty will be the Ornament of your Throne, in your Royal Virtues: more then, the Throne your Majesty's ornament, in all its Glory's. Which yet, that the King of Kings would make transplendently glorious; And so, the progress of your Majesty's Life, like the increase of our holy Faith, may be from glory to glory, Is the hearty prayer, of him, who knows nothing in his heart, next the Love to his Saviour, more dear than this duty, of being  
(Dread Sovereign) Your Majesty's most humbly Loyal and Obedient Subject R. MOSSOM.   

England's Gratulation FOR THE KING and his SUBJECTS HAPPY UNION.  PSAL. 75. vers. 1. 
Unto thee, O God, do we give thanks, unto thee do we give thanks; For, that thy name is near, thy wondrous works declare.  

Introduction.  
THIS sacred Psalm was then composed, when the 
* Cum omnia sub Saule corrupta fuissent, Muscul. l'Estat estate tout ●un é par factions, etc. Diod.  State of Israel was most discomposed; Yea, then did David make this song for the Sanctuary, when there was no harmony, but all discord in the Church. And this he purposely did, as a fit instruction to the then present and all future Generations; that, if the King did accord with his People, and the People with their King, the both with God; then, amidst all the harshest discords in Church or State, the sweet harmony of peace should be renewed, and their prosperity reestablished; And therefore, sure, did David entitle this Psalm with a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. ne disperdas, Hieron.  ne perdas in the front of it; to intimate, that the curse of State-consumption should never invade this happy Union.  
Know then, the State of Israel, was indeed much like the State of England, when this Psalm was composed; for, David, anointed of the Lord to be King, he was owned and received by the Royal Party, the Tribe of Judah; and amidst the dissensions of the other Tribes 
* 2 Sam. 3.17, 18.  Abner the General of the Host, was bringing about all Israel to him; And the General's prudent managing of the matter in so turbulent a State, does prepare the Hearts of the Elders, and of the People; for the owning David their King whom God had set over them.  
And when as yet, he was not settled in his Throne, nor adorned with the Crown, but in expectation of both; (the present condition of our Sovereign Lord;) even than he makes this Psalm, to testify his thankfulness to God, and declare his integrity to his People, to testify his thankfulness to God, for his dispensations of Providence, disposing his Throne towards an establishment, and to declare his Integrity to his People, in his ministrations of Justice, when God by his power should have established his Throne.  
Think we then David's person to be the King's, and Israel's condition to be England's. And because, what God did to them in a gracious measure, that he hath done unto us in a more abundant Grace; therefore, look what David and Israel did to God in a thankful and gratulatory Devotion, that do we in a like devout thankfulness and Gratulation; even 
* Psa. 100.4.  come into his Courts, & offer unto him an oblation of Praise. And for this, our gracious Sovereign, though absent in person, yet as present in Spirit, yea as present now in his Regal Authority, he thus seems to Led the Chorus of this day's festivity; and to say with David, in the name of himself and of his people, Unto thee, O God, do we give thanks, unto thee do we give thanks; for, that thy name is near, thy wondrous works declare.  
Before I give you the Division of the Text, let me present you an Exposition of the Psalm; which will be, if rightly observed, a seasonable service to this day's solemnity. The Exposition then Intended receive paraphrastic●s, by way of paraphrase; thus, as if David the King had said.  
O God, who art the King of Kings, Verse. 1 and sittest on thy Throne judging right; right between the Prince and his people, thyself unmoveable amidst all State-commotions, thyself unchangeable amidst all the World's changes; Unto thee, O God, who hast redoubled thy mercies, do we, both King and Subjects redouble our praises; we, we give thee thanks; I their King give thee thanks for their Loyalty; and they my Subjects give thee thanks for my Sovereignty; and all of us together give thee thanks for our happy Union and Accord, so full of thy goodness and mercy. For that, it is thy Name so near which brings us together; thy power and presence so gracious, which works our Salvation and declares our Deliverance so wonderful and Glorious.  
Verse. 2 And now, because I know well the Throne is established by Judgement; I unfeignedly resolve in the presence of my God, and publicly declare for the satisfaction of my people, that when I receive the congregation; when coming to Jerusalem the Metropolis, and Royal City of my Kingdom, I shall their sit with my Great Council, to consult the peace and settlement of the Nation, I will then Judge according unto right; making Law my rule, Council my guide, and mercy my moderatress.  
Verse. 3 That so, though the Earth and all the Inhabitants thereof are dissolved, though the whole Land melts in Division, distraction, and distress; and the whole Fabric of the Church & State is tottering, and ready to fall to ruin, thrown down by heresy, schism, and profaneness; Yet I bear up the Pillars of it, my Sovereign Authority shall bring a Sovereign remedy; my Royal power shall bear up both Magistracy and Ministry, the two supporting Pillars of the whole building, without which it would certainly fall away to Anarchy.  
Truth is, I said, and that often too, Verse. 4 by my Letters, Messages and Manifesto's; I thus said unto the fools, such as through simplicity were seduced into sedition and Disloyalty; to them I said, Deal not so foolishly; think not, that you shall keep your Religion, your Laws, your Liberties, your Goods, your Lives, and cast off your Sovereign; who is appointed of God to be the Father and Defender of them all. Yea, I said unto the wicked, even such as sinned of malicious wickedness, to them I said, lift not up your Horn, advance not your power to resist your Sovereign.  
Verse. 5 At least lift not up your Horn on high, take not Sovereignty itself upon you, usurp not the Throne; or if you do so presumptuously, yet speak not with a stiff neck; do not proudly impose your bloody edicts to destroy my Subjects persons; let not your High Courts of Arbitrary power violate the Laws, yea raze the foundations of all Civil government, whereby my people shall become as sheep prepared to the slaughter.  
Verse. 6 Indeed, why will ye ambitiously aspire to that excess of Dominion, as if yourselves should never be brought to Judgement? Whereas the Dignity of the Throne, and the Sovereignty os the Sceptre, is no Boon of Fortune, or thing of chance; for Promotion cometh neither from the East, nor from the West, nor from the South; neither by confederacy of designs, nor fortuitousness of events.  
But, Government is God's Ordinance, Verse. 7 and Governors are all accountable to him as Supreme; the highest Empire, it is sub Jove Imperium; God is the Judge, he putteth down one and setteth up another; And when he does it by Divine Ordination, it is in a regular providence, putting a Period to the Royal Line of one family, and by transferring the right of power to another.  
Verse. 8 And whom God sets up by a Divine Ordination, let them look to't, who resist his lawful Dominion: for in the Hand of the Lord there is a Cup, a cup of wrath, whose wine is red and full of mixture; that is, whose judgements are grievous and full of Horror. And where he finds a disobedience to just Authority, there he pours forth of this cup of fury; The top whereof, the simple and seduced shall drink to their chastisement and correction, but the maliciously wicked shall drink up, nay, suck out the dregs thereof to their temporal ruin and eternal destruction.  
Verse. 9 But, as for the Execution of this wrath, I leave it unto God; so that, no Sons of Zerviah, no hot spirited men shall ever engage me in Severity towards my bitterest Enemies, if now at length they become my Loyal Subjects. No, but I sensible of God's mercy in preserving me and converting them, will declare for ever the wonders of that mercy, singing praises to the God of Jacob, for my preservation and their conversion.  
True it is, if, notwithstanding all Verse. 10 my Acts of Grace for their pardon and indemnity, some implacable enemies will still endeavour to embroil my Kingdoms in sedition, and imbrue them in blood; all the horns of such maliciously wicked I will cut off; I will change my clemency into severity, and execute the rigour of the Law, to quell the violence of their Rage. But as for the righteous ones, the true Converts of Zion, who become Loyal Subjects to me their lawful Sovereign, their Horns shall be exalted; The Honours, Dignities, Profits, and Employments of my Court Royal, Camp Martial, and Courts Judicial, they shall be all, the rewards of their dutiful Obedience, and the Testimonies of my princely Bounties.  
Thus (Beloved) in this Psalm's Exposition, Ye have the King's Declaration. How! I say't again, we have truly and exactly as to substance and matter, the King's Declaration; even the Declaration of King Charles, comprised in this Psalm, which I may call the Declaration of King David, when he was in the like, the very like State and Condition with our present Sovereign. And as the Two Kings then, David and our Charles the II. agree in the same Spirit and Declaration; so, I pray God, Israel and England too may agree in the same heart and affection; only this, 
2. Sam. 20.1.  To your Tents, O Israel, the voice of the Sons of Belial, far be it, and for ever be it far from our Sovereign and Zion; that so we may have still cause to bless God for our King, & our King cause to bless God for us; as David and Israel do here one for another; saying, Unto thee, O God, do we give thanks, unto thee do we give thanks; for, that thy name is near, thy wondrous works declare.  
The words are a Laudatory gratulation; 
Division.  in which observe 3. particulars, the Altar, the Offering, and the Reason of that offering brought unto the Altar. 1. The Altar, God's; 2. The Offering, Thanks; 3. The Reason of that offering brought unto the Altar, the nearness of God's name declared in the wonder of his works; Unto thee, O God, do we give thanks, etc.   

Method, Explication, and Application.  
Wherein the 1. particular; the Altar, 
Explication.  Gods; Unto thee, O God. If the King does rejoice for his people, or the people for their King, it is, 
* Psal. 21.1.  in thy strength, O Lord; In thy strength, not their power; in thy wisdom, not their policy; in thy goodness, not their greatness; The strength of the Lord, that brings salvation, salvation permanent and perpetual; A salvation divine, exceeding good; and this begets an exultation devout, exceeding great; therefore, as it is said, the King shall rejoice in thy strength, O Lord; so the Psalmist further adds, 
* Ibid.  Exceeding glad shall he be off thy salvation.  
And certainly, if ever King might rejoice in God's strength, and be exceeding glad of his Salvation, our King much more, and we with him. The life of the whole Nation is bound up in the King's life; for, sad experience tells us, we felt the stroke of his Royal Father's Death, when this Kingdom's glory fell with his body, and was cut off with his Head. And sure, we cannot but be sensible, how we have continued ever since, so enslaved, as not to know any other freedom, save that of the Psalmist, 
* Ps●l. 88.5.  free among the Dead. For, have we not walked as so many Ghosts? lived indeed, but as in the infernal shades; and heartless as well as headless; nay, and such should we still continue, 
On the Tuesday after Easter week, the Parliament with all loyal acknowledgements received his Majesty's gracious Letters and Declaration.  did not the salvation of our God, give us a right Easter Deliverance, a resurrection from the dead; putting a new life into us, by the restoring of our gracious Sovereign.  
Such is the Salvation of our King, as none could give it but God, the King of Kings; so that the Title of Honour assumed of old by several Emperors, after great preservations, may now be properly our Sovereign's, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preserved of God. And observe, as God does hereby the more engage the King unto himself in devotion, so does he the more endear the King unto his people in affection. For, who so considers his deliverances 
* Especially when he passed from Holland into Scotland,  by Sea, and his escapes by 
* especially after Worster fight.  Land: who so considers his dangers in his Native Country, and his distresses in foreign Nations; will easily discern, how God hath set forth our Sovereign as a Mirror of his Mercy; that the eyes of all his People beholding him the more Dear unto God, their hearts should esteem him the more endeared to themselves; the Divine protection and favour recommending him to their greater Loyalty and Love.  
Yea this Salvation of God; presents our King not only the more to be beloved at home, but also the more to be feared abroad; Be it so then, that other Kings now shine in the full Meridian of their glory, as do the Crowns of Spain and France; yet we know, even at noon day our Charles' Star appears; 
At the birth of his Majesty, a Star appeared at noon.  and 'tis not others more radiant Splendour of this Earth's Greatness, that can take away the light of his virtue's lustre in Heaven's salvation. Wherefore, there must David and Israel, the King and his People offer their oblation of praise, where they receive their blessings of goodness, and that is at the Altar of the Lord; non nobis Domine, 
Psal. 115.1.  non nobis, not unto us O Lord, not unto us; but, Unto thee, O God, do we give thanks, unto thee do we give thanks; for, that thy name is near, thy wondrous works declare.  
2. Particular. The offering, Thanks; Unto thee do we give thanks. Which offering is made by fire; for the words of Gemination, show there was an heat of Devotion. Unto thee, O God, do we give thanks, were a Gratulation sincere; but to repeat it, & say it over again, unto thee do we give thanks, speaks that Gratulation fervent. But alas, in our Thanksgiving, what is it that we give worthy of Thanks? why, truly very little, as to any real worth in itself; yet very much as to the Devotion of faith, and hope, and love, and humility, etc. in the Divine acceptance through Christ.  
Thus to Thank God, is to Bless God, but not to bless him as he blesseth us; His Benedixit is a benefecit; when God blesseth man he does speak the word and it is done; 
Psal. 33.9.  but, when man blesseth God, all that he can do is but to speak the word; even to declare the Glory, and set forth the praises of God's blessings: So that, God's blessing descends upon man as an heavenly Dew, in a quickening and refreshing Vigour: man's blessing ascends unto God, only as an holy Incense, in an acceptable and wellpleasing savour. Wherefore, when we view the blessings of this day's solemnity, and see how abundant God is in his mercy, do we let him see how enlarged we are in our thankfulness; making our hearts and our mouths, as so many altars of Incense, to breathe forth the sweet savour of his goodness.  
Herein to encourage our Devotion, and quicken our zeal; know, the receipt of blessings is not more comfortable to Man, than the returning of thanks is acceptable to God; yea, a devout Heart is not more truly joyed in receiving mercies, then in returning thanks.  
Hence it is, that Psalms of Thanksgiving, they have in them the life and vigour of all holy Devotion; yea, songs of praise, they are the very Types of the joys of heaven; Whereby it is, that the Church becomes even Triumphant on Earth. 
Psal. 106.47.  Thus the Psalmist; save us, O Lord our God, to give thanks unto thy Name, and to triumph in thy Praise; This than is the offering David and Israel bring to God's altar, an oblation of thankfulness; Unto thee, O God, do we give thanks, unto thee do we give thanks. this the altar and the offering.  
3. Particul. The reason of bringing this offering to the Altar; and that is, the nearness of God's name, declared in the wonder of his Works; for, that thy name is near, thy wondrous works declare. It is good that we can give a Rationale of God's worship, that it may be known we serve God with a reasonable service, 
Rom. 12.1  which is the thing he so much requires. Now then, see we the glory of his Name in the wonder of his works, as especially relating 1. To the King; 2. To his People; 3. To their Enemies.  
1. Relating to the King. That notwithstanding all the dangers of sickness and of Seas, of Treacheries and of Violence; notwithstanding all the hazards of temptations, provocations, yea necessities and wants; Necessities and Wants so great, that though his Kingdom was of this World, yea in this World he had three potent Kingdoms, yet had he not where to lay his head; not where to lay it to rest; For such and so many were his flittings, if not his flyings from the West of England to the Isle of Scilly; from that Island into Holland, and from Holland into France, from France into Holland again, from Holland into Scotland, from Scotland into England; where, what entertainment he had at Worster, you may sadly remember; being forced to fly for his life, take sanctuary in a Wood, and make an hollow Oak his Royal Palace: from thence shadowed with the Divine protection (as 
*— Multo nebulae circum dea fudit amictu, Virg. Aen. 1.  Aeneas with the vayl-like cloud) he passeth thorough a throng of dangers, before he attains the Sea-coast of Sussex; from whence he hast's into France, and from thence (upon a dishonourable Treaty of that Crown, with this Nation's Tyranny) he passeth into Germany, and from Germany into Flanders; from whence the God of all mercy's bring him safe into his own Dominions, and seat him to rest in his Royal Palace 
* Here the Auditories zeal of ●●yal Devotion did make the Church to echo their loud Amen. . Thus, thus (I say) such and so many were our Sovereign's flittings, if not his flyings when driven from his own Kingdoms, he was forced from others; that seldom could he find a pillow to rest his head, or if he did find a pillow, such were his Thorns of Cares, that his head could find but little rest.  
Yet notwithstanding all hardships and hazards, difficulties and dangers, The King trusted in the Lord, 
Psal. 2  and through the mercy of the most high he hath not miscarried; not miscarried in Person, not miscarried in Religion, not miscarried in the Protestant Faith, nor in his Royal love. And see the high accent of all this mercy; that, 
Vers. 3.  the Lord hath prevented him with the blessings of goodness. Prevented Him: His Father's Throne, the Nation's deliverance, the Churches restoring, and his People's peace, no doubt, they were the desire of his Heart, which God hath satisfied; they were the request of his lips which God hath granted.  
But that a North wind should so suddenly and so fully drive away the tempest; that, all which his heart desired and his lips requested, should be so successfully attained, without a Sea, nay without a shower, I had almost said without one drop of blood: Yea that it should be with so general an acclamation, and so hearty an affection from Nobles and Gentry, Ministers, Citizens and Country; this is such a preventing with the blessings of goodness, as is not to be expressed with the Tongue of Angels. O miracle of mercy! O wonder of Compassion! to the maze and astonishment of the Nations! amongst whom, as well as amongst ourselves, 
Psal. 21.5.  God hath made the honour of our King to be great in his Salvation. Certainly, him shall men greatly Honour, whom God so graciously saves.  
2. Relating to his People. 
Psa. 126.1.  When the Lord turned again the Captivity of Zion (say the Jews) then were we like unto them that Dream. Zions' Captivity, it was that in Babylon; and such a captivity had we, not in Babylon as to place and situation; but in Babylon directly as to sense and signification; For, what is Babylon but confusion? the captivity then which we had under our so many confusions, what was it, but indeed a captivity under the worst of Babylon's? Now when the Lord turned again the captivity of Zion, the faithful tell us, they were like unto them that dream; so amazed at the thoughts of their astonishing deliverance, that they could not believe their eyes, not think themselves awake.  
But me thinks, we, as we were under a greater Babel of confusion, so are we under a greater maze of astonishment; having such a deliverance, as we did not so much as dream off; and this makes it for the suddenness and the strangeness, 
Psal. 118.23.  the more marvellous in our eyes. As our captivity and Sion's was much alike, only with this difference, that our confusion was the worse Babylon; so our deliverance and Sion's are much alike, only with this difference, that our return is the more difficult work; Sion's deliverance was wrought 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of God, by turning the heart of Cyrus the King toward Israel; 
Ezra. 1.1.  But alas our King's heart was ever turned towards his People; whereas then Sion's deliverance was wrought of God, by turning the heart of Cyrus the King towards Israel; ours was by turning the hearts of all Israel towards Charles their King; A work of far greater difficulty, and so, a wonder of far greater mercy; a work of far greater difficulty, considering the malice of the seducers, and the madness of the seduced; and a wonder of far greater mercy, considering the facillnes of attaining, and the fullness of accomplishing our deliverance.  
3. Relating to their Enemies. Who convinced by the strange events of Providence, they cannot but acknowledge God in it; and therefore say, that the Lord hath done great thing for them; 
Psa. 126.2.  ay, and made them great too by the things that he hath done. They (who not long before Sion's deliverance, had called her an outcast, 
Jer. 30.17.  and taunted at her, with a where is now thy God?) They have their Argument from Providence, in the Jews so miserable captivity, quite confuted by Providence, in their so wonderful return.  
But now, when Sion's Enemies say, The Lord hath done great things for them, what says Zion of herself? Why, the same confession, but not the same affection; Her Enemies say it with wonder and enyy, but Zion herself with Devotion and joy, 
Ps. 126.3.  The Lord hath done great things for us, whereof we rejoice; And this their Gratulation is presently seconded with a further supplication; Their captivity was turned, but their return not perfected; therefore they would have all obstacles either removed, or born down, like as by a Southern stream from the snowy Mountains, carrying all before it; accordingly they pray amidst all their joy, Turn our captivity as the Rivers in the South. 
Vers. 4.   
And let their Devotion have our Imitation; that we pray God, to perfect a turning again the Captivity of our Zion, as the Rivers of the Southern Climate by the Summer's Sun; even by melting the hearts of the People of this Nation, if there be yet any thing of an Arabia deserta in our Land, any persons of so wild, hard, and unrelenting a temper amongst us, as not to cry in so general acclamations, Vivat Rex, God save the King.  
Surely this effect of Grace upon the Hearts of Men to melt them to Loyalty and Allegiance, would be as joyfully welcome to every conscientious Royalist, as are the refreshing streams to the thirsting Traveller in the dry and parched desert. For that, (Beloved) God hath tutored us by affliction to melt in sympathies of compassion; and we have learned this Lesson of Christian experience, that there is no greater joy than the Souls conversion, no truer honour than errors retractation, and no firmer tye than loves communion.  
O let this then speak our Loyalty and Love, our this day's communion of thankfulness and praise; joyfully conjoining in this Laudatory Gratulation of David and Israel, the King and his People; Unto thee, O God, do we give thanks, unto thee do we give thanks; for, that thy name is near, thy wondrous works declare.   

The Application we make is in a twofold Admonition, 
Applicat  and a twofold Exhortation.  
1. ADmonition. When the Salvation of Israel is come out of Zion, then is it a fit time for Jacob to rejoice, 
Psal. 53.6.  and Israel to be right glad; to be right glad! Ay, that's good indeed; but how are we glad aright? Why, when we rejoice in the Lord with thankfulness, and rejoice in the Spirit with cheerfulness; which is right, so to rejoice in the Salvation, that we rejoice in God our Saviour. Thus the Blessed Virgin rejoiced of old, 
Luk. 1.41.  and thus do we rejoice for blessings now: Let our joy be that of the Virgins, pure in Devotion and thankfulness, not ravished, not defiled with Gluttony and Drunkenness.  
Praise and Rejoicing do as properly become the celebration of a Feast, as Mourning and Weeping do become the solemnity of a Fast: But now, if this rejoicing be only that of Mirth and Jollity; then strange Children will dissemble with me, 
Psa. 18.44.  says David; Men given to changes, they know how to change their countenance, and put on a show and semblance of joy; but the Children of Zion, 
Ps. 149.2.  they will be truly joyful with their King; and how truly joyful? why rejoicing in Heart and in Spirit. The joy then of the countenance and of the voice, may be that of the profane persons or the Hypocrites; but that of the Heart and of the Spirit, is that of the good Christians, and the Loyal Subjects.  
Not, but that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sour or sad countenance does argue a disgust of malevolence; he certainly having no good will to this time's Salvation, who has no good mind to this day's Exultation. Wherefore let the Springhead of our joy be in the inward Man, the heart and spirit; and then let the streams flow into the outward man, the voice and the countenance; ay, and the plentiful, but not inordinate use of temporal Blessings; For so, Nehemiah instructs the Jews, for the solemnity of their festival; Eat the fat, 
Nehem. 8.10.  and drink the sweet, and send portions unto them for whom nothing is prepared, and this do freely, so it be done soberly; because, as in the close of that Verse, the joy of the Lord is our strength; and that is, when the strength of the Lord is our joy.  
2. Admonition. That, having seen the salvation of God exceeding great; it will be allowed us, 
Psal. 21.1.  to be exceeding glad of his salvation; An excess of gladness, is allowed, but not of drunkenness; O let that be abhorred. Wine in a drunken excess, it inflames the heart, intoxicate the brain, and turns all fanatic. You must, you'll say, drink the King's health: But tell me, is it congruous in cups of excess to drink the King's health, when he preserves his health by little drinking? Again, beware of execrations and oaths, lest their sinful provocations outcry your Loudest Acclamations.  
Rejoice with temperance and devotion, as well, as with cheerfulness and exultation: as good Christians, as well, as good Subjects; and indeed we are no longer good Subjects, than we are good Christians. Offer we, then, our oblations of praise in the Church, and in the closet; and after that, let the Earth ring and the Heavens resound with acclamations in the streets; Let the Bells, and the Trumpets, and the Canons; let your feasts, and fires, and other Insignia Jubilationis, the ensigns of Joy and Jubilation; let them all heighten the joyful 
* Num. 23.21.  shout of a King among us. But still let me mind you to preserve your Moral Temperance, the better to perform your Loyal Exultations; that rejoicing for your King, you may do it in the Lord; And then I'm sure, it will be very much your King's joy, to hear that you have so rejoiced.  
1. Exhortation. To join Prayer with our Praises; Hosannas with our Hallelujahs; say, 
Luke 19.38.  Blessed be the King that cometh in the Name of the Lord; Blessed from the King of Kings; with health of body, length of days, and increase of honours; Blessed with the love of his Subjects, the dread of his Enemies, and the friendship of his Allies; Blessed with a gracious life, an happy reign, and an everlasting glory. Let this, this be the incense we burn, the sacrifice we offer, the Devotion we perform in God's House, and at God's Altar.  
Yea (Beloved) as we love the King's life, pray we for the consummation of our joys, the King's Crown; For observe, in Psal. 21. v. 3.4. it is there the right order of God's Spirit, (and indeed so 'tis esteemed by Kings, who have any thing of the Spirit of God) that the Crown is set before life; to intimate, that although, they who preserve the King's life merit much, yet they more, who restore the King's Crown; and again, they who take away the King's Crown, incur not only great guilt, but greater, than they who take away the King's life. Our Sovereign's Royal Father, of blessed Memory, therefore lost his life, because he would not part with his Crown; no, nor part the Crown with others, though it were to save his life. It was done like a Royal Martyr indeed; one who knew well how happily to change his Crown, but not utterly to part with it; even, change that Crown which bears a cross on Earth, for that which is all Crown, and knows no cross in Heaven.  
As we love then (I say) the King's life, pray we for the consummation of our joys, the King's Crown: And therefore, Lord, set thou a Crown of pure Gold upon his Head; Let our eyes see him crowned, and that will crown our joys. Yea, the Lord grant, it may be in the continuance of our present calm, and as an earnest of our future peace; that we may further know, that all this is God's hand, 
Psal. 109.27.  and that thou Lord hast done it. And what the hand of Heaven hath set up, let not the hand of violence throw down; what God hath put on, let not man put away: the King on his Throne, and the Crown on the King. And having obtained the Crown, may he obtain life, and that a long life, even for ever and ever, Amen, Amen.  

Psal. 21.4.  2. Exhortation. To observe Nehemiah's order and instruction, To send Portions to them for whom nothing is prepared. 
Nehem. 8.10.  Whereby we see that our days of Exultation must have their Acts of compassion; Otherwise, to eat the Lambs out of the flock, and the Calves out of the Stall; to drink wine in Bowls, 
Amos 6.6.  and not to regard the afflictions of Joseph, the necessities of the distressed; but to suffer them to mourn whilst we rejoice; This is so provoking a guilt of unmercifulness, as will turn our joy into mourning. God requires a cheerful giver; 
1 Cor. 9.7.  it is good then that we give, especially, upon our day's of cheerfulness. Otherwise, if our rejoicing gives no relief to the Poor, our Thanksgiving shall receive no reward from God; for indeed, how can we be thought to receive so great blessings from God thankfully; when we are not willing to bestow a little, of what He hath blessed us with, charitably?  
To close then. In paying a Tribute unto Caesar, we do well to make an offering unto God. Indeed these words of