HOSANNAH: A Thanksgiving-Sermon, JUNE 28 th'. 1660.  
By J. M. Presb. Anglic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Ignat. Ep. ad Philad. 
ACADEMIA OXONIENSIS   seal of Oxford University 
OXFORD, Printed by H. Hall, for Rich. Davis, 1660.   

TO THE Right Reverend Father in GOD, BRIAN LORD BISHOP of SARUM.  
Right Reverend Father in God,  
IT was once the complaint of the Sons of the Prophets, that the place wherein they dwelled was too straight for them. The Prophets of the Church of England have for divers years, like a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had room enough to wander about in, though little enough to dwell in. Yet I believe they never missed their houses so much as they did their Pulpits on the 28th. 〈◊〉 June. This made me take the Press for my Pulpit, and (by a very easy conversion) my Readers for my Auditors: for my Lord, if we should hold our peace, the stones would immediately cry out.  
I present this Sermon to your Lordship, not for any confidence I have of the worth of it (for I know my own size well enough) but to account with your Lordship for the duty I own you, as your Curate of Souls. I have this then to add to the greatning of your joy in the day of Recompenses, that as I have, by the grace of God, through all the intrigues of the late Julian days, faithfully kept your depositum down to these very times of the Restitution of all things, so was it the good pleasure of God to pitch upon that little flock, for such Sacrifices as were ready to be offered up for the testimony of a good conscience.  
My Lord, the insolence of this address, will hereafter receive an alloy, even in your Lordships own judgement, when you shall be informed of your Lordships more individual concernments upon this Author, who is,  
My Lord, Your Lordship's most humble, and o●●●●●t Servant, IO. MARTIN.   
PSAL. 118. 
22. The stone which the bvilders refused, is become the head stone of the corner.  
23. This is the Lords doing, it is marvellous in our eyes.  
24. This is the day the Lord hath made: we will rejoi●ce, and be glad in it.  
25. Save now, I beseech thee, O Lord; O Lord, I beseech thee, send thou prosperity.  
IN Isa. 61. one of the great changes which the Lords, Anointed should make at his coming, was; that he should appoint unto them that mourn in Zion, the garment of praise, for the spirit of heaviness, v. 3. This Psalm is that garment of praise, a garment of praise delivered out of God's Wardrobe; for his Church, and people to rejoice in, upon two very remarkable occasions. First, for the people of the Jews, when their Civil Wars were at an end; the two great Factions, managed by Abner, and Joab; this, for David; that, for the house of Saul; being fairly, and unanimously complied, in the sol● establishment of David over the whole Kingdom of Israel. Upon that conjuncture it was, that this Psalm was first composed, and this garment of praise bestowed upon his Subjects by David, the Lord's Anointed, and the Inspired Penman of this Psalm. But yet the wr●●●●side of this garment of praise, (as I may speak) was by them worn outward: for it belonged to them (the jews) only typically, and literally: the prophetical and hidden part thereof, being a mystery to be revealed, in the ages then for to come. Which were  
That second, and more admirable occasion of putting-on this garment of praise; and that was at the Inauguration of our blessed Saviour, when he ascended up on high, led captivity captive, and sat him down on that Throne, whereon he shall rule, till he hath put all his enemies under his feet, For this, the whole Church of Christ is decked with this garment of praise, upon Easter, and Ascension day; on the former whereof, the Church hath appointed this Psalm to be read, or sung in her public service. To this occasion you see the Psalm refers in the Antitype, and so our Saviour is pleased to interpret it, by applying part of my Text unto himself, Mat. 21.42. Did you never read in the Scriptures, The stone which the bvilders rejected, the same is become, & c? And so St. Peter twice; once in Act. 4.11. and a second time in his 1 Ep. c. 2.4.  
This being the greatest conjuncture, that ever did, or should happen in the world; namely, the uniting of the Jew and Gentile, into one, holy, Catholic Church, under Christ their head; and typified by the uniting of Judah and Israel, under David their King, was the most solemn, and proper time for this garment of praise to be worn; the rightside thereof being now displayed; and the solid designations in the curious needlework of this garment, easily discernible through the mysterious contrivances of Ceremonial, and Historical adumbrations.  
Here's now a third occasion, to make use of this garment of praise; and that's for us; us, the Churches and people of three great Kingdoms: we, who have for so long time, languished under the spirit of heavyness, may now, upon the coming of the Lords Anointed, boldly put on (I presume) this garment of praise. For first, by the perfume and smell thereof, I cannot think, but it belongs to us: Isaac knew his son Esau's raiment, by the sweet savour of it, Gen. 27. and so may this garment be known, out of whose Wardrobe it came, and to whom it belongs, it smells so strongly of Myrrh, Aloes, and Cassia, Psal. 45. bitter things; the best perfume for the robes of the Church; who, as Christ her Head, must be beautified and perfected by sufferings. This garment than hath been perfumed with afflictions, and therefore sorts well with us. And then, 'tis very fit for us; for us, on this occasion, the coming of the Lords Anointed, and the uniting his people under his Government. Be pleased to put it on with me in this Text, and you shall then see, how well it sits; for the Text is but the Analysis of the Psalm, and is (as I may speak) a Psalm in a Psalm; containing in brief, the whole matter of the Psalm in these four verses; which are as so many quarters of this garment of praise, and which we shall, in their turn, put on, without making any rent, or division thereof, or cracking so much as a stitch therein, by any strained and forced Application.  
First then, here is mirandum; then, mirandi admiratio; next, admirationis solennitas; and lastly, solennitatis celebratio.  
1. First, here is mirandum, somewhat that did not ordinarily come to pass; nay a thing extraordinary and marvellous it was; and that is, The stone which the bvilders refused, is become the headstone of the corner. v. 22.  
2. Secondly, here is mirandi admiratio, mens admiring and wondering at it; notice was every where, by every one, taken of it, as a thing, wherein God had a very special hand, This is the Lords doing; or, this is from the Lord, it is marvellous in our eyes. v. 23.  
3. Thirdly, here is admirationis solennitâs; a solemn, and fit manner of expressing this admiration, with respect unto due circumstances; not barely to wonder at it, and no more; to wonder and perish, as they in the Acts; to wonder, and give God no glory, for working this wonder; but, a set time appointed, for making man's wondering to end in the glorifying of God; public, prefixed, national blessing of God, and rejoicing in a public place, at a public time, a day for it, and a congregation on that day; this day, and we. This is the day the Lord hath made, we will rejoice and be glad in it. v. 24.  
4. Lastly, here is solennitatis celebratio, the celebrating, or keeping this solemnity, as it ought to be kept, with praise and prayer, nay with a set form of praise, and with a set form of prayer; not in such a manner as every man pleaseth; as though there were no King in Israel; or such a King, as had no care of the Church; but celebrated it must be with Hosannah's, the usual manner of celebrating praise amongst the Jews, Psal. 20. Mat. 21. as are Te Deum's amongst Christians: and a form of prayer, for continuing and enlarging this mercy [O Lord, I beseech thee, send now prosperity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quick, earnest prayer, the pattern of the Antiphones in our Liturgy; the choicest part of all, and therefore the Devil shoots most of his arrows against it, even bitter words, [O Lord, show thy mercy upon us, O Lord, save the King, etc.] perfectly resembling these of the Text, Save now, I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity, v. 25.  
Be pleased to try the first quarter of this garment of praise, and if that fits, there's no fear of the other three. The stone which the bvilders refused, the same is become the headstone of the corner. The mirandum, or thing to be wondered at.  
1. The manner of expression is clearly parabolical (and, as I conceive, proverbial too) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in speaking plainly it signifies, the unlooked for, and unhoped for promotion of a person, to a place of greatest trust and dignity. Such was that of David unto the government of all Israel; being not only taken from following the Ewes great with young, Psal. 78.71. and so a great change made, when his Shepherd's crook was turned to a Regal Sceptre, but compassed about with enemies on every side; hunted as a partridge upon the mountains, where little, or nothing of covert, and shelter could be had to secure him: the whole house of Saul, and all the dependants thereon, and adherents thereto, to be laid aside,  the thing could be brought to pass. Tantae molis erat— so very great a difficulty, that there was little, or no probability, that a stone by the bvilders (with reason enough as they, and a world of others, thought) refused, should in despite of all opposition, become the head stone of the corner. Yet thus it was in the issue, and the difficulty of effecting it, made the thing, when done, the more remarkable.  
Such likewise was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gods exalting of Christ, Phil. 2. who by taking upon him our humane nature, and the infirmities thereof (sin only excepted) and being found in the form of a servant, and so nothing in him, which in the eyes of the world, rendered him desirable, was by the Jewish bvilders, the Chief Priests, the Scribes, the Pharisees, the Lawyers, and the Elders of the people rejected, and not barely so, but set at nought too; vilifyed, reproached, and blasphemed: and in fine, laid safe enough (as they thought) in his grave, for ever pretending any more to the place and dignity of being the head stone in the corner: yet was he, by the mighty power of God, raised from this lowest step of exinanition; the prison of the grave, and the honds of death, being unable to secure the resolutions and practices of those bvilders; but God raised him from the dead, through the spirit of holiness, and set him at his own right hand in heavenly places, fare above all Principality, and power, and might, and dominion; with other such marks of universal Sovereignty, as you may hear from that great Herald of the Lords Anointed, St. Paul, Eph. 1. at the end.  
Thus fare, you'll say, the garment of praise sorts well enough with the occasion of wearing it: but how for us? we'll parallel the case and see.  
First then, here's a stone, a stone refused, and that not by ignorant men, standers by, men of no judgement in such matters but by men of skill, the bvilders themselves; and then this stone, after all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this reprobation of him, and this setting of him at nought, become the head stone in the corner. We'll pursue it for a while in the Parable.  
Stones, you know, are a very considerable part of the materials of building; without them, no building is strong and durable. Babel may be built with brick instead of stone, and laid with slime instead of mortar; but a Building of Church, or State, must be like Solomon's Temple, and Solomon's house of the Kingdom, of hewn stones; such stones as are wrought by the square, and tried by the line, and these set in well-tempered mortar, or else 'twill not be right. And a building there was amongst us of these Nations; a building of the Church, and a building of the State, excellently wrought, as men well-skilled in such kind of buildings, have often acknowledged, both of our own Countrymen and Strangers. But whether there were any neglect in those, whose office it was to look unto, and secure these buildings; or whether time, which gnaws out, and vitiates things moral and politic, as well as natural, had weakened these buildings by any dangerous faultrings and decays; or whether the fashion of the Structure was not such as pleased some capricious builders, who (like Ahaz when he had been at Damascus, 2 King. 16.10.) must needs have the form altered, and quadrata mutata rotundis; or what else was in the cause, I shall not trouble myself to remember, or imagine; but sure it was, that these active Builders, like Solomon unto Lebanon, sent out their Labourers by ten thousand at a time, and quickly pulled all to pieces; all was levelled with the ground; the materials scattered; not one stone to be seen upon another, the very corner stone being digged up, and cast away.  
To set this together again, was in the judgement of all men, a work of much time and difficulty; and by some conceived, a thing utterly impossible; there being so many of the materials, and they the choicest, spoilt with the fall; many others lost, and scattered, which could neither be found or supplied; and the shape of such as remained, unreducible to the new model and platform.  
Upon this the bvilders sat for some years together, consulting and contriving what was fit to be done, and frequently ejecting some or other of their fellows; either for that their numerousness, and equality, being all Master-builders, might cause distractions, as fell out at Babel; or, for that some of them (like the old men at building the second Temple, Ezr. 3.12.) were not so forward, as those who had either not seen, or not duly considered, the beauty and stability of the first building.  
But at last, somewhat was resolved on, and the stately, magnificent Fabric of Regal Government was changed into the low, flat-roofed structure of a Commonwealth. This was so much disliked by some, who as Adoniram, 1 King. 5. were over the Levies, that they conceived their pains ill bestowed, in contributing all their endeavours (the expense of blood and treasure, as they called it) to so homely a Pile. Resolved therefore it was, that it should have somewhat in it of the former firmness and magnificence; and one choice stone should be laid under the corner, upon which the weight, safety, and union of all should depend. For this purpose one was thrust in, hard, and heavy, like that piece of a Millstone wherewith the woman dashed out the brains of Abimelech, Judg. 9 a stone so hard, that it would be brought to no other shape, but what it naturally had; breaking and battering the edges of their tools, who either endeavoured to Vemove him from that place, or to work him into such a shape and figure as better liked them. So that as he was not tried stone, so in nothing so much as resembling a precious stone; save, that as the Naturaltists observe of the red and fiery Carbuncle, Quod solus possit figuram suam aliis gemmis imprimere, that the Carbuncle, when it is set near other precious stones, imprints his colour and form on them, which no other stone doth; so this stone by its approximation, could fix impressions of his shape and colour on any stone in the building, how opacous, and opposite soever to compliances with such reflections.  
But the ground being somewhat boggy and unsound, whereon the foundation was laid, this heavyst ne after a while, sank into the very bowels of the earth: And the whole building had then falien, if they had not quickly seized a stone at hand, to fill up the chasm: a soft stone, and such as would very well answer the strokes of the Workmen, and be, with no great difficulty, brought to what shape, and size the bvilders pleased. But in fine, it appeared, that this stone was as much too soft, as the former was too hard: and therefore after some few months, the Builders, for fear it should shiver to pieces, thought fit to remove that stone out of its place in the corn●r: an enterprise of great hazard, and such as was more easily than safely effected: for thereby the whole pile cracked immediately: Yet Buttress after Buttress were set up, till in the end, as the manner of such supports is, they fell, and with themselves pulled down the whole building.  
All this mischief was, by many of the bvilders themselves, acknowledged to happen for want of a sound, and truewrought cornerstone. Told they were, and foretold by divers, that unless they did make use of the stone they had formerly rejected, the building could hardly ever be finished; or if it were, could not possibly be safe and permanent. But resolved it was by them, that that stone should never be admitted to that place: yea, though the bvilders should labour for ever in endless confusions, yet rather so, than that stone be set in.  
Nay, so unworthy was he thought to be the cornerstone in this building, that the bvilders would not allow him the place of a perpin; nay not so much as to be a filler in this building: no place at all for that stone which ought to have had the first and chiefest place. And to be sure it should be as they desired, they ever wrought about this building, as they that built the walls of Jerusalem, Neh. 4. with a sword in one hand, and a trowel in the other.  
Nay more yet; the Resolves of these Builders against this stone, in the midst of all their misfortunes and confusions, were so desperate, that after he had been with much violence tumbled out of the Land wherein he was dugged (presuming that he was too heavy to be brought in again by their hands, whose hearts were set upon him) they took a course like that of Andronicus, to strangle and suffocate all good inclinations towards him; of whom 'tis storied by Synesius, that not so much as a poor Bishop of the Church, durst show any compassion to that man who was by him persecuted; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 58. ad Epis.  so desperate and diffusive was the rage and malice of that Tyrant. Not a man that durst speak of bringing back this stone, or so much as commend the fitness of it, to be the head stone of the corner: A word spoken as fatally, as to have mentioned the recovery of Salamis to the Athenians of old: Nay, really to have been not compos mentis, as Solon counterfeited, would have been no security to him that should have done so; against the passionate fury of these bvilders.  
But do you not think I may possibly wrong these bvilders? For surely this seems to charge● them with intolerable ignorance, or malice; that either they know not the things that belonged unto our pence; or if they did, that they would not make use of the only expedient; which was, to lay that stone in its own place.  
Indeed, of ignorance I cannot accuse them sor●n●any of them were old bvilders; and the building of the Church to be sure, if not that of the State, hath been long since acquainted with the fiery strokes of their Axes, and Hammers, and therefore I cannot say of any of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he was so ridiculous, as not to understand the Principles of his own trade. They knew it well enough: & so did many of those Jewish bvilders, who rejected the bead stone of the corner of the Church, Christ himself; they knew him well enough (if they had not, the Devils were able to have informed them) and yet they cried out, Nolumus hunc regnare, We will not have this man reign over us; and therefore, venite, trucidemus eum, Come left us kill him, and the inheritance shall be ours, Mat. 21. 'Twas malice than no doubt, with covetousness, and other sins springing from that root of all evil.  
But being calumniari fortiter was an Aphorism amongst these bvilders; not only to refuse, but to set at nought this stone (their perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the seeds of which mischief are not yet dead (perhaps) in all men's breasts; so that, I fear me, I may boldly say with Tertullian, Post vindemiam, 
P●s●●●●demiam Parricida●●● racemate su●●●sies, qui a●●●● s●l ●●itate exemplum a●que im●gi●em ●pei s●● i●aug●rarent, ●o●ed Pr●ncip●● in cord muta●●●. Tertul. Apo●●●. 35.  etc. which I shall not otherwise translate than thus; That every man's heart may not be so cheerful as his face this day. We will therefore lay aside the Parable, and see what 'tis that may be desired, or wished for in a Prince, that is wanting in ours, the now (blessed be God for it) headstone of the corner, of our Church and State; whereby ye shall see how justly desirable he was to these Nations, and with what insolent malice these bvilders rejected him, let Synesius, Bishop of Cyrene be our guide herein, if you please, in his excellent Oration to Arcadius.  
1. The first thing that he recommends unto that Emperor is Piety; because a Government laid on that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is founded upon a Roek, no way liable to the invasion of Storms: that's his reason for it, and 'tis a sound one. Princes are jealous of nothing so much as of their States. If therefore they would have their State secure, they must be pious Princes. The Throne never stands so sure, as when the Pedestals thereof are fixed upon Religion. We do not mean hereby such a Religion as Machiavelli recommends to a Prince; away with it, we have seen a transcript of that in the late Usurper: But such a Religion 'tis as Eusebius speaks of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Eccl. Hist. l. 6. c. 3.  and commends in one of the Ancients, wherein holy principles were made legible by holiness of life: Practical Religion, which in a Prince doth not terminate itself only in his own person: no Prince is religious enough, that like gideon's fleece is wet only, and all the ground about him dry: an impious Court, and an impious Kingdom, though himself be pious. He must be a godly Prince as well as a godly person; advance Religion in the capacity of a King too, at his Council Table, in his Parliaments, in his Courts of Judicature: in a word, over all his Dominions; by his politic as well as by his personal conveying it, unto every joint and knot of public Societies; which like those, in stalks of corn, will diffuse nourishment unto each grain in the ear.  
Thus it should be with Princes and (blessed be God) so it is with ours. Let a Pharisee with his Incision-knife dipped in vinegar and gall, Anatomize his conversation; make inspection into his public deportment, and his most private recesses, and then tell us where lies the redundancy or defect: wherein he fails of the true Symmetry, of a rational practice of Religious duties. I am very confident, that there is not a Prince or person in the world, that carries himself so well poyz'd, betwixt the slovenliness of the misgoverned Zealot, and the capriciousnesse of the nice Romanist.  
And what is the greatest comfort to all honest-hearted Christians, we have cause to trust, that God hath rewarded his Majesty's sufferings (for that's the usual season of dispensing it) with the grace of perseverance therein; having for a long time, divers years together, endured the assaults of two the most powerful temptations, not only to fall-off from, but even to hate the Protestant Religion: That of scandal from the men of his own (at least from such as pretended to be of his own) Faith, and the immense favours of such as are known to be of a contrary persuasion: these, who by the former sort, were accounted little other than ravening Bears and Wolves, doing the offices of a Nurse (as one may speak) to this poor Prince, when his own Subjects had rejected him, unto the invasions of all imaginable mischiefs and calamities.  
2. A second thing is, not only the choice of good and wise persons, with whom he may communicate his counsels freely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ib.  but whom he should in earnest stile his friends. 'Tis a very great happiness, both to Prince and people, when wise and good men, faithful to the interest of the Church as well as of the State (otherwise indeed they are neither wise nor good) shall sit at the helm of Government; so sit there, as not to be squinted on by their Prince; who may be rather contented than pleased, that they should be there; or sit there as cyphers, whilst all is managed by favourites, or by a Cabinet-councill Princes may indeed be necessitated to do thus sometimes; but then we may assuredly conclude, that if the Princes be wise and virtuous persons, they have the worst of ill lucks, to be pestered with wicked subjects: For Religion and Virtue, are firm bonds of mutual confidence, and as they open the breasts of all, to freedom and sincerity of councils, so they unite all men's hands unto uniform, regular, and seasonable execution.  
And hath not his Majesty given a very remarkable testimony of this? See, though himself be young, whether his Counsellors are like Rehoboam's, the men that he was bred up with, and not rather those whom he was bred up under? Persons, for their descent, honourable; for their gravity, reverend; for their experience, safe; for their fidelity, trustable; for their piety, exemplary: and these entertained by his Majesty with such demonstrations of affection, and (for aught we know) with such conformity of judgement, that surely the double, but unison-stringed Instrument of Government (I am loath to use that notion, it sticks by me like meat offered unto an Idol) must needs sound harmoniously, when the strings are so well accorded.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  3. A third thing is, that a Prince should, next to his Counselors, receive his Armies as his friends; put himself into the field with them, exercising himself in feats of Arms. And he gives this reason for it, That his Soldiers may be cordially affected toward him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  for being able to style them his Fellow-soldiers, by joining himself to them in Martial exercises. You must consider this was written to a Roman Emperor, but enough of it is appliable to his Sacred Majesty: For was he not bred up in Arms? Was he not scarcely out of his Cradle, ere he was got into the Camp? Will not Scotland where he laid the first, and Worcester, where he placed the second Scene of his Enterprise to recover his Crown, speak aloud for his Majesty?  
No doubt those who were his Enemies can witness enough in his behalf. The virtues of his Majesty had (questionless) very much prepared a way in the hearts of his now Armies; it were not otherwise possible with men, that he should meet with so universal, and cordial a Reception with them, as we have reason to believe he doth at this time: this being but the finishing of that Victory, which his magnanimity, courage, temperance, patience, and other Princely virtues, had before began in their minds. So that from this we may take an omen of his Majesty's future quiet Government: saying as St Cyrill of our Saviour, That if he could begin to govern them by the power of his virtues, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Cat. 15.  whilst they were in hostility against him, how much mor● obedient will they be unto him, now he is become confessedly their King?  
And now what more is it that you would have added to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this image and portraiture of his Majesty? You cannot but believe but such a one as myself cannot be though capable of expressing him fully: Nay, who will be able to do it, when years and practice shall enlarge his Sphere of splendour, and fill it yet fuller of Her●ick and Kingly Actions? May I not say then, as the people of Israel concerning Solomon, Because the Lord loved Israel for ever, therefore made he thee King to dee judgement and justice?  
And what think you now of this stone which the bvilders refused? was he not fit to be caput anguli, the headstone of the corner? Doubtless so fit, that no stone fit; yea no stone so fit. Fit for his strength, fit for his beauty: strong such a stone had need be; for it bears a great weight; the weight of the two sides; the two sides of the building united: So did David of Judah and of Israel; so doth our Saviour of the Jew and of the Gentile, as Theophylact infers, himself being the chief corner stone of the Church: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Mar. 12.  And so doth CHARLES the burden and union of Great Britanny and Ireland, of the Church and State: and then beautiful he must needs be, because a tried, and a precious stone; precious in the eyes of God and man. Let His Name be therefore blessed for him, and for that we have found him there, after almost a Zodiac of years spent in wishes and prayers that he were there. That we have found him not Lapis positus, which some thought enough, others too much; not only a stone in this building, but lapis summus, the chief, the headstone of the corner; there where we have wished him; there where we would have set him.  
And now let me tell you (how much prolixity soever the handling of this part of my Text doth portend, yet) I cannot, I must not let go this quarter of the garment of praise, till I have somewhat settled it upon you, with a word of Exhortation: which is,  
That you not only reflect with thankfulness, upon this great mercy of God, who hath found this way for atoning all parts, and composing our animosities; but that you sincerely endeavour to answer the Divine providence therein. Can there be a greater honour unto you than to bear a part in this building, when you shall lie on such a cornerstone as this? when you shall be built on a tried, and a precious stone? and together with your fellow Subjects, become a building, not cemented with blood and tears, but with charity and brotherly kindness?  
Take heed, I beseech you, that this stone become not such unto you, as was prophesied of our Saviour, that he be not unto you a Rock of offence; that you do not stumble and fall at him, and so dash yourselves; or that this stone do not fall upon you, and so grind you to powder. It will be your own sin, whether you do one, or suffer the other. Honest, humble, and obedient hearts will help all; and penitent too, if need be. It was no dishonour to the Athenians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propterea damnatus est Socrates, quia Deos destrucbat: plane olim, id sempe est, veritas odi● est. Tamen cum poenitentia sententiae Athenienses criminatores Socratis postea afflixerint, & imaginem ejus auream in Templo collocarint, rescissa damnatio testimonium Socrati reddidit. Tert. Apolog. c. 14.  that after they had in their tyrannical popular government, condemned Socrates (afterward executed by his own hand with a cup of poison) for defaming their Idols, that they erected him a golden statue in one of their Temples, as a token of disallowing the judgement and actions of his accusers.  
Take heed, I say, for believe it, God will own his King; He hath done it heretofore in his wonderful preservation of him, and he hath done it now in his more wonderful Restauration of him. Take heed then of opposing God, as at all times, so most especially when He is working of wonders; and of resisting him for whom God doth work wonders. No man ever did, no man ever shall prosper in such attempts. And to further your propensity to embrace this admonition, give us your company in our admiration of this marvellous thing that God hath wrought, that you may the better acquiesce, when you shall see such a world of men acknowledging, confessing, and saying with us, that this is from the Lord; it is marvellous in our eyes. And so I pass to the second thing, mirandi admiratio, as we have termed it, the next quarter of this garment of praise.  
2. And is it indeed (may some say) so great a wonder with you, that his Majesty is restored to his Throne? and why was it not as great a wonder, that an Usurper should get into it? By no means; there be several reasons of disparity in the case; we shall name only two.  
1. That Andronicus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that miscreant, that feared nor God nor man (as the world will further see, when the big-swollen belly of that Trojan stalking horse of his pretensions shall be ripped up) had prepared himself a way to absolute power, by creating a new Faction in both Houses of Parliament, and in the then Armies; some of whom were in omne facinus parati, men of desperate, bloody tempers, and (which was the enchanted circle of all their attempts, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the amulet against all repentance) secured by an opinion, that men acted by a Stoical, fatal necessity, being (in reason) no more responsible for any thing they did, than a beast for acting by the instinct of Nature, or a stone for moving downward. That Catiline himself, having (I conceive) raised his first Troup under the provocation and impulsion of the same fate; and therefore giving no other answer to a Kinsman of his, that dissuaded him from his rebellious attempt, than this, it must be. An answer so very well like that of Alaricus, King of the Goths to a Religious man, who when he demanded of him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Eccles. Hist. l. 7. c. 10.  why he should delight in doing so much mischief in the world? and that if he should go on to the populous City of Rome, he could not but foresee the most deplorable outrages, and bloody rapines which his Soldiers would commit: answered, that he had no great propension in himself thereto, but that there was somewhat within him impelling him to go on, and sack Rome. Their answers (I say) and the bloody complexion of their spirits sorted so well, that the one, as well as the other, deserved the Title of Flagellum Dei, as Alaricus was then called all the Christian world over, The scourge of God. No marvellous thing than it was for one to get up to the Throne, who had a way made for him; and if not, a Sword in his hand, sharp enough, and long enough to have done it himself.  
2. Again, in what posture trow ye was the spirit of this Nation at that time? But basely dejected, by poverty and oppression? how compliant and ready to yoke under any proposal, that might give hopes to a faction that they should be the leading party, and their guilt and rapine secured? Of which devices the Usurper was so well provided, that he could threw out one of them, as the Prophet did the pe●●●●s wood upon Jordan, and no Faction was so heavy, and deeply sunk, that would not presently show its head above the water. You cannot but remember how all Factions moved within his Tropics, and had their vicissitudes and returns: and what hopes they had sometimes given them, if not of being the highest, yet of not being to low and d●prest as they were. Which Factions were by him so artificially poyz'd, that he was sensible of, the smallest lust that broke the scale: himself like a great poisonous Spider sitting in the midst of his web, which though spread, over three Nations, nay over the greatest part of Europe, yet so acute he was by his own sagacity partly, partly by the diligence of his Ministers, and partly by the vigilancy of his numerous spies and intelligencers, that scarce a Gnat could strike upon any meash of his Not (that Webb of vanity, as since it proved) not so much as a small blast upon it, not a word spoken against it, but timely notice thereof came to his ear.  
But what saw we of any such advantages towards his Majesty's Restauration▪ What rational account could those of his party give for being so highly sanguine and hopeful as they were? if they had been put to it, could they have given another more satisfactory answer than that which Celsus in Origen derides? All things with God are possible. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. cont. Cels●l. 5.240.  Surely I cannot apprehend myself mistaken, if I say what I then thought, that all things were not long before, in a posture diametrically opposite to his Majesty's return: And if not that, yet to such a return as this: to the return of him as a free Prince; and to be carried into his Throne upon their shoulders, whose necks were ever thought to have too stiff a sinew in them, for ever enduring to wear, though but the easy yoke of Monarchical Government, at least if imposed by one of the Royal Family.  
But when a man's way pleaseth the Lord, Solomon tells us, that he maketh his enemies to be at peace with him. 'Tis the work of God that, to make a man's enemies to become his friends: such a multitude of enemies, of victorious enemies, and that on a sudden, that his Majesty like the Church in the Prophet, might wonder and say, who hath begotten me all these? Isa. 49.21.  
Immediately before the day breaks, the night (they say) is darkest. It is God's manner, to show himself in the mount of the Lord, when things are desperate, in the very conelamatum est. If I am able to guess any thing, within few months before the Lord stirred up the spirit of his servant, the now Lord Gen●rall, the King's affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as one speaks of the state of the Empire in his time) were upon the edge of the razor.  
Again, what doth more demonstrate a very special hand of God in the Restauration of his Majesty, than the universal reception of him, with such joy, and acclamations of his people? Reception said I? yea, than such impatiencies and long for his return; all men fearing, they should be thought the last that should desire to bring back the King. Think you that it may not be said of these, as of them who stuck to Saul in the Sedition, 1 Sam. 10.26. That God had touched their hearts? Must all be lodged upon the mobility of the vulgar, the changeable temper of the people? For my own part, I say with the Father, hoc soli Chamaeleonti detur, de c●rio suo ludere; let the Chameleon be the only turncoat. I shall for ever commend the ingenuity of my countrymen, 
Tertul●de Pallio.  and bless the Providence of Almighty God, saying with St. Iraenens, Volunt as & operatio Dei effectrix est & providens causa, 
Cited by De●●tr. D●acop. a v●●●. Se●m. de Ign. I rag. Iren.  omnis temporis, loci, & saeculi, itemque naturae omnis. That the will and operation of the Divine Majesty is the efficacious and provident cause of all changes, in times, places, ages, and natures. Take heed therefore, that you do not rob God of any part of this honour, therewith to raise Trophies, and cbelsques to men; who though free Agents, are yet but second causes. When you see the nimble, and advantageous motion of a ship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Theoph. add Autolyc. lib. 1.  weathering of it out in a storm, and coming safe into the harbour in the end; you cannot but believe she is guided by some skilful Pilot within; whose art and directions are not seen by you on the shore. Apply this with Theophilus to the providence of God, in governing invisibly the Affairs of the Universe, and you will be ready to say with the Prophet Daniel (one who saw wonderful changes, not only in his native country, but in the Land of his captivity) Blessed be the name of God for ever and ever, for wisdom and might are his, and he changeth the times and the seasons, he removeth Kings, and he setteth up his Kings, Dan. 2.20, 21. And these Eucharistical devotions of that holy Prophet hath arrived me at my third part, Admirationis solennitas, the solemnity of that admiration, which is due to this marvellous thing, by reflecting upon fit circumstances for performing it, place, time, persons, etc. a fit day for it however. This is the day the Lord hath made, etc. the third quarter of this garment of praise.  
3. Though God be in truth the Author of all good things, and the Creator of time (being himself not measured by any time, no not by eternity itself, but rather eternity by him) so that we may truly say, the day is thine, and the night is thine, thou hast prepared the light and the sun, Psal. 74.16: Yet hath not Satan failed to play his part, in filching away some days from God, which he hath made days of his solemn worship. Of old he had his Festivals and his days of Expiation amongst the Heathen; yea some imitation he had of the Crown of Martyrdom, as we know by his Mithrae milites. And it was one of his Devices, by these imitations to lie as close upon the confines of the true Religion as might be; and to keep as narrow land-shares betwixt the fields of Truth and Error, as possibly he could, that affecting the appearance of divine things in his service, 
〈…〉— id●●rco quadam de 〈…〉 ●os de s●o●um fide consund●●● & 〈◊〉. Tert. de Co●on. mil. c. 15.  he might by the faith of his own worshippers, stagger, and ensnare the servants of God. But hath he not his days amongst us? his days they were I think (for I am sure God disowns them) where men fasted to smite with the fist of wickedness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Philem. in Just. Mart. d● Monarchia D●i.  and instead of letting the captive lose, to make his bands strong: And what were the Thanksgiving days amongst us, but such as they observed in Rev. 11.10. who when they had slain the Witnesses of God (too it seems of so great note, that they were thought by the Holy Spirit fit to comprehend a great body, or Army of Martyrs) made merry, & sent gifts one to another. God Almighty forgive the deep dissimulation, hypecrisi●, and blasphemy of those days.  
This to be sure is no such: this is the day, the day the Lord hath made. Made? why so he hath yesterday, and the day before. But God hath provided us a special business for this day: the cause of our Rejoicing upon this day is from Him; this was his doing; to thank him for it is that we do, and so this day is his by a double account.  
It is His day because it is the King's day; and it is the King's day, because it is the Lords work. I hope I need not spend any part of this day in proving, that the King hath power to dispose of this day. Allow him but as much as hath been given to his Subjects, and they the worst of them, and we need not dispute for it. I ain methinks I would have all things done in the Church as St. Paul adviseth, Phil. 2.14. without murmuring and dispute: and that men would but be so modest and ingenuous as to learn an example of the Jews (though it be not so much for the credit of a Christian to be set to School to a Jew) that as whatsoever King David did pleased the people, 2 Sam. 3.36. So what the King doth, at lest what our King doth command, might please us. That was spoken in respect of a day too; that day for a Prince that sell, this for a King that's risen up.  
Shall I give you some motives to encourage you to an hearty complacency with his Majesty? Why then know,  
First, that it is your duty to your King, who hath power to determine things indifferent, and exact your obedience to what part him pleaseth: And if you were not sensible of this, yet ingenuous nature could not but be willing to comply with such a Prince as ours, and congratulate him into his Throne: of whom I may say, as Synesius of Dio, that he is A- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cornucopia of virtues. Nay, do but consider whether you are able to get quit of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other part of St. Paul's similitude, 1 Cor. 12.26. where he tells you, that if one member be exalted all the members rejoice; much more when a dislocated Head, the chiefest member of all, is put in its own place. This is all the Presents his Majesty expects from you; and remember I pray you, that such as brought Saul no presents when he was made King over Isra l, are styled Sons of Belial, 1 Sam. 10.27. indeed the foulest names I meet with in Scripture (as well as the horriblest punishments) are ever fixed upon Rebels, and Rebellion, and despisers of Government.  
2. Again, conceive yourself obliged to answer the provid●ne●● of Almighty God; as well those which concern you in your public, as in your private capacity: not such only which concern you as a father, husband, brother, neighbour, friend, and the like; but as you are a Subject and a Christian, as you are a member of the Church and of the State. Can your reason persuade you, that God doth things worthy your rejoicing and of your thanks in your family, and yet not so in Church and State! or that you are not as much (though indeed you are more) concerned in national than in personal blessings? and that God expects a tribute of praise from you for the one and not for the other? no man can be so unreasonable as to think it. But if it be so with any men, let me tell them, that for so doing, they are neither wise nor righteous men: Epithets that they will be loath to part with at every price; yet you shall have the Holy Ghosts word for it in Psal. 64. wherein David having made mention of the defeat of his Enemies, whose character you have at the 5, and 6. verses, worth your perusal; and these suddenly destroyed with an arrow shot from God; so suddenly shot, that all men must needs know it came from his bow; and so surely shot, that men could not choose but think it was from one that was ready for them; and shot so home, that they must needs know it was his strength that drew the bow: saith the Psalmist, men shall fear and declare the work of God, for they shall wisely consider of his doing: and then v. 10. the righteous shall be glad in the Lord. Like enough the wicked will not be so; perhaps they had lost a party by it; perhaps more, their illgotten goods to boot: and fools would not be so; for as they consider not when themselves do evil, so they take no notice when God doth good: but for wise and righteous men, they were glad and rejoiced in the Lord; wisely and duly acknowledging that is was his work.  
3. I am loath to add one reason more, because it is taken ex materia humili, yet it is ex fortiori, from too low and despicable ground, to be pleaded to Christians, yet (such is the age) from one strong enough to persuade: Well then, 'tis the Peace, the Liberty, and the Plenty you are likely to enjoy under this Prince, whom you may be assured will be a King, and not a Tyrant; one that will govern his people by known Laws, and not by his will, as Tyrants; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and you are sure you have no Usurper set over you, but a King, one that is the right heir to his Father's Kingdoms and Virtues too, and so never likely to tyrannize over his people.  
Only this let me mention, which is not of small importance, that if it please God to take us away from our children  they can discern betwixt good and evil (and 'twas no easy matter to discern, when from the very Pulpits you should hear evil called good, and good evil) they have now some water-marks set up in Jordan again; the revival of their engagements in their Baptism; and the former assistances for guiding them into the profession and practice of the true, reform, Catholic Religion. The bounds whereof were of late so defaced, or plucked up; and Truth and Error lay so intermixed and promiscuous, that of what truth almost soever any of us was in possession, he might say as the African Philosophers in Hermias, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hermias.  it was dangerously bordered upon some phanatique principle or other; in so deplorable a condition had we left our Posterity: Nay I am very well assured, that no person living could have given convincing reasons, that this Nation should be long secured from Atheism under the f●rmer Usurpations. So fatal a thing is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this popular Government, if not to Christian Religion in general, yet to the Reform Religion I am afraid.  
But some perhaps there may be, who after all this, may tell me, that this cannot find such matter of rejoicing on this day, as I speak of. Shall I divine the reasons of it? and will you not think I am become your enemy, if I tell you the truth? Well, if you do, no great matter to me. I know 'tis that you would have called [conscience] that the grumbling lies in: But I pray examine yourselves well, and see whether,  
1. Your conscience may not be in your purses. Men may fear that Taxes and Subsidies may grow heavy: O how dislike Issachar and his Emblem are we become now! I have somewhere read of the Polanders, that they conceited the Christian Faith so chargeable to them by their payment of Tithes, that after a very successful conversion, they well-nigh all fell back again into Paganism: A fate somewhat like that of the Israclites, who for fear of Payments, at once turned Rebels and Idolaters: God permitting that the Mammon themselves adored in their purses should by Jeroboams wicked policy, be turned into Idols for them to worship at Bethel and Dan.  
But, beloved, will you see what opinion the Primitive, holy Christians were of, concerning this point? let Justin Martyr inform you, who tells you, that the Christians were th● first that strove to pay in the Emperor's Tributes and Customs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ap●l 2. p ●4. & ●●rt. Ap●l. c 42.44.  You'll say perperhaps, 'twas more for fear of being plundered and und●ne, than for any love they bore them. Not so: 'twas for conscience sake they did it; so the Father adds [as He, that is, as Christ hath taught us.] and after him St. Paul the same Doctrine, Rom. 13. But this is a needless fear in them, who do it not for conscience sake; for why should we fear the King's Shears having been so lately under the Usurper's Razor.  
2. Again, your conscience may swim (perhaps) in your brains, and then your fantastical, imaginary Religion will overrule you into real, practical sins; for disobedience and murmur against lawful Governors are such, and damning sins too. Let such men therefore turn imagination out of the Throne of R●as●n, and begin upon Principles of meekness and humility; and believe that we, some of us at least (and perhaps more of us than your uncharitableness will yet give you leave to think) who profess ourselves, Sons of the Church of England (which by the Logic of this Nation God hath very signally owned in his providence) are as careful to save our souls, as any of those who make more noise about it; and rather than walk with us in a way cast up, the ancient paths of the Church of God, leap all the mounds and hedges of duty and obedience. Beloved, I speak it confidently, that the greatest part of the deserters of the Church of England, are more, at best as much, liable to a charge of an implicit faith, as any Romanist whatever; the having men's persons in admiration having clearly (I had almost said, alone) seduced them into their Schism, Errors, and Heresies: of which (I am satisfied) they are never able to give any rational account, beyond the credit of their Teachers, who to them are Scripture, Church, Canons, and what not.  
3. Lastly, your conscience may be, perhaps, in your custom, and practise, men will not, they cannot tell how to lay down former usages; it creates a blush in them. But, beloved, let such men get humility, and love of the truth; and if need be, confess●, give God the glory of their conversion, and return into the Communion of the Church: and for our parts, we will provide ourselves to receive them with all ●●●erness and brotherly kindness; giving them all satisfaction 〈◊〉 any scruple or doubt they may have, so they desire it in sincerity. If this, or what else they can think on, be an expedient for cleansing the wound, and healing these breaches amongst us, we are ready for our parts, in our places and callings to assist in the cure, laying aside all bitterness and animosities: which being first done, and so the wound wiped and cleansed thereby; that balsamum naturale will be excited (as in bodily cures) the natural disposition of mankind into sociableness and converse; which will, by the blessing of God, grow in a short time, into brotherly kindness one for another.  
I am loath, methinks, to part with any man in this solemnity: the [we●] here is a word of communion: all have their share in the blessing; let none then be wanting in the rejoicings of this day: I mean alacrity and cheerfulness of heart; nor a smooth forehead only; but a ser●ne and calm mind; no cloud nor st●rm there. However, fail who will, either of rejoicing at all; or of alacrity and cheerfulness of doing it; yet there be enough, who having felt the smart and misery of the punishment, will be very forward and active in blessing God for their deliverance from it. See then, how the Tribes go up to Zion to give thanks to the name of the Lord; and it may be, that as Saul also prophesied, when he met the company of Prophets, 1 Sam. 10. So the provocation of the example, may make you sensible of your concernments in the duty.  
1. First then, here are the Nobility and Gentry of this Nation; they rejoice this day: because now the fountain of honour is again unstopped, and the stream of it, likely to be pure, without mingling with muddy currents, broken in by popular inundations: And not their Honour, but their Estates lay unfenced too, and open to all invasions: the invasions of such as would make men offenders for a word; yea, not so often for a w●rd by them spoken, as by a word or name fixed upon them by that nest of wasps, those Delat●rs and Informers, that (as if Nero, after a transmigration into all the ravening beasts of the earth, had at last completed the Metempsychosis into a greater monster amongst us, and revived here) did then swarm so thick in this nation; an abject, base condition, they were then cast into; when it might have been said of them as of the Christians in Athenagoras, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ath●nag. l●g. pro Christ.  that the very name of cavalier (which being interpreted out of the riddle, signified better importance than was intended) was crime enough, if not for present punishment, yet to dispose them for a quarry and prey, at those seasons wherein that whole airy, and n●st of Harpies were cast off at the royal game; which all know was frequently enough; yea so frequent, that in few years there would have been not much variety of sport, for those Aucupes & venatores hominum, those devourers of whole families.  
Well now then, good luck may they have with their honour: they are now encircled with advantages of filling up their wide and lofty spheres with bright and shining examples of virtuous and religious actions; which I know they are so wise as to consider, that God expects by way of return at their hands.  
2. Again, the Judges and Magistrates do rejoice and are glad this day; I mean such of them as are men fearing God, and hating covetousness; because now they shall not be compelled, or seduced to act against their consciences; either by administering Justice without authority, or by giving sentences of judgement upon such as were not offenders against known Law, but rather the maintainers and vindicaters of Law.  
3. The Commons also, for the comfort and security they have, of their lives, estates, and religion, without being endangered in the two former, by being left to the will and discretion of others: and in the latter, by being left to the government of themselves.  
4. But then for the Clergy (who might with St. Polycarp, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Frag. Ir●n. ●p. ad Flor.  as well in respect of heresies and blasphemies (as that holy man was wont) as in respect of their own sufferings, have cried out, unto what times, O good God, hast thou permitted us to live, that we should suffer such things as these?) their part and proportion of rejoicing is like Benjamins, four times bigger than their brethren's: for they do not only share with their Brethren in their portion of the blessings of this day; but they have many things very peculiar unto their calling, for which they must give thanks; for now that abominable, hypocritical Act, for ejecting them out of their Churches, and that Abomination of desolation, the Proclamation commencing from the first of January, 1654. are rescinded for ever; and never to be revived, till the Usurper and his Instruments shall stand trembling before the Judgement seat of Christ, accounting for the blood and tears of three Nations: the first of which was clearly designed to render the Clergy base and odious, and to lay our t●nd●r Mother the Church of England, under the feet of thick-shood Rupices and Barbari of this Nation, who were empowered cognoscere at least, if not judicare, to take cognizance of (those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenagoras, the three great crimes objected against the Primitive Christians) the ignorance, scandal, and insufficiency of their Pastors: crimes as untelligible, as undeterminable by such Judges. And the later a project to cut up the remaining root of our Liturgy, by prohibiting, under the displeasure of that Usurper (which was, I warrant you, as far as his chain would reach) not only the reading of Common prayer, but the making use in public of any clauses and expressions therein. So that that excellent Book (once the Crown of our Martyrs, but since the scandal of our Ministers) was by all presumed to be (like the Idols of Israel) left to the Bats and to the Owle●; as many of our Churches long since were; most of the rest being either supplied by Idoll-pastours, or groaning under the desolating caprices of Zijm and Oijm, and Satyrs that dance therein.  
But blessed be God, who though for our sins he suffered that Bellows of H●ll to kindle and blow the fire of Schism, Her ●●e, and Sed●ti●n amongst us▪ yet he did not permit him (no not when his lu●●▪ disgorged a whirlwind against it) to blow ●ut the ●ardle of his truth, set up in this poor Church of his Be sad the● who w●ll this day (though I would have none but Devils y●ll●●●o●i at it) yet will w● be glad and rejoice in it.  
No doubt (will some be ready to say) the day will be well observed the● 〈◊〉 ●●●●gs will have the face of heathenish Bacchanals▪ rat●●●●●●n 〈◊〉 a Christian festival. I wish (if it might please God) 〈…〉 judging upon one side, and this despising upon tother might have an end. But whatever occasion of provoaking th●se censures may be given by the extravagancies of some men; yet you shall see by what follows, we teach no such things, in the celebration of our solemnity; the fourth quarter of this garment of praise, and my last task  
4. Solennitatis celebratio, the way we prescribe for testifying and setting forth our rejoicings, v. 25. First in Praises, or Hosannah's. Save now I beseech thee, O Lord: and then in Prayer; O Lord I beseech thee send now prosperity. Though both these found like Prayers, yet the former of them is well known to have been the common acclamation of the jews at their Feast of Tabernacles; and was likewise used at other times of Festivity and public joy. So the multitude sang, or cried out Hosannah, and Hosannah in the highest (that is poetically, in the Heavens) when our Saviour road in triumph unto Jerusalem on Palm-sunday: the same word being used in the original of the Text: and 'tis thus much, let us sing to day hosannah's unto the Lord, for the good he hath shown to us this day. And so if it be a Prayer yet it is a Praise too; and 'tis as if one should say, Blessed be thy name, O Lord, for this salvation; save us henceforth, O Lord, as thou hast hitherto preserved and kept thy people.  
The latter part of the verse, is a prayer for temporal, and spiritual happiness [O Lord I beseech thee send now prosperity.] n●w, after the time wherein we have been afflicted for our sins, but are mercifully relieved by thy power. Quick and pregnant returns of Devotion; from which and such like places of Scripture it is that the Church in all Ages hath taken her pattern for the fashion and 〈◊〉 of Antiphones: of which this Psalm is according to the C●●dee a notable instance; as the most judicious, pious, learned and never enough to be lamented, because never so much as now wanted Dr. Hammond hath observed in his Annotations on this Psalm. So that I take the result to be this; that this solemnity is to be celebrated with praise and prayer unto God. We must praise God for the salvation given, and pray unto him, that we may see more prosperous and happy times than we have seen.  
Note, I beseech you, that the Church of God hath esteemed it very well worth our most solemn address of Thanksgiving; when a Good King (such as David) is settled in his Throne: and not that only, but a ground to hope and pray for prosperous times. This doctrine results from the literal interpretation of the Text.  
A good Prince is indeed a great salvation from God unto his people; therefore when God threatens destruction to a people, one thing amongst the rest for effecting of it is, that God will give children to be their Princes, and babes shall rule over them, Isa. 3.4. and so to have many Princes (the once darling-government of this Nation) is with God esteemed a curse, and a punishment for the iniquity of a people. And in Homer's time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a popular government was esteemed the worst.  
Nay, to have had a Prince that had but shown himself a friend to the Christian Religion, would have been by the Primitive Christians esteemed a great blessing: as bad as their Emperors were, they held themselves obliged to pray for them, and to keep such days of solemnity for them as this; 
See Tertul. A●o●● c. 30. and Just. Mart. Apol. 2. p. 64.  & never to oppose and resist them, though many hundreds of Christians fell in some days by the hands of their bloody, persecuting Ministers. I have heard some heretofore object, that it was for want of a sufficient strength to make head against them. But such had small acquaintance either with the virtues, or with the writings of the Primitive Christians. Tertullian can tell you, that vel una nox pauculis faculis largitatem ultionis possis operari, si malum malo dispungi n●bis liceret, c. 36. a few fires in one night would 〈◊〉 given th●m a very plentiful revenge if they durst have returned evil for evil. They were but the Emperor's Ministers whom they durst not resist, though they did many times persecute them without any commission at all, or under very poor pretences. More may be seen of their number & valour in those Apologists to the Emperors, who were very well able to discern when they spoke truth.  
From this it was that their joy was inexpressible at Constantine's coming to the Power; the first that ever did any thing for the Christian Religion in the capacity of an Emperor and member of the Church, though Philip indeed preceded him in profession of the Christian saith. And how can we choose but rejoice then, and bless God, not only for that he hath given us a Christian King, an Orthodox King, but a wise and courageous Prince; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyr. ip. ad Const.  and what crowns all, a Religious Prince, of whom we may say, as Cyril in his Epistle (if it be his) to Constantius that he is such a one, who by his profession and examples of Religion will teach others: and this too in the judgement & opinion of his enemies, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 'tis a considerable testimony, if it be for good, that one hath from his enemy. And as thanks are due to Almighty God for the good that we have received, so also for the evil that we have escaped; from what we have felt, from what we have feared Nay, from more than most of us have either felt or feared: for what man was able to foresee the mischief that this Nation was exposed unto both in Church and State, until this settlement? They were no men to be scared with mormoes that feared an utter desolation of this kingdom, in all the ugliest shapes of misery, and mischief, that malice and revenge could practise. And certainly we have encouragements given us by a time so opposite to that, to expect and pray for prosperity; not that we may wallow in the milk and honey of Canaean; stuff our skins full o● God's blessings, and then spew them up again in his face as formerly: (I hope that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that holy flagellation wherewith we have been disciplined, under the hand of God will preserve us from running into such excesses,) but the prosperity that we ought to hope and pray for, is that the Church hath taught us in her Responds, O Lord save thy people, and bless thine inheritance, etc. and give peace in our time O Lord, etc. and the point or c●●●r wherein all these lines should meet, must be the same which is by St. Paul said to be the great end of Christians, in praying for their Kings and all that be in authority, 1 Tim. 2.2. That we may lead a quiet, and peaceable life, in all godliness and honesty. Other carnal designs of such prayers for prosperity, are but to pray to God to set an edge upon that knife wherewith a man intends to destroy himself.  
And this Prosperity is very emphatically desired and prayed for, now: now, after thou hast, O Lord, been graciously pleased to begin to visit us: now, after that we have suffered so much, and so long: now, after we have again put our necks under the easy yoke of our lawful Government, in Church and State: now, after we have repent us from all our former transgressions: now, after we have endeavoured to show ourselves thankful for our deliverance.  
And now what have I more to do, since I have told you, for what God is to be praised this day; and for what this day to be prayed unto. Surely, I think, this garment of praise is very well fitted unto our occasion. And if it sits too straight on any man here, 'tis because he is not clean-limmed then; some humour perhaps, and swelling of the old disease; which I hope this garment of garment of praise may heal in time, as well as hid now.  
That which remains to be done, is to let the world see what doctrine 'tis that we preach: preach with a desire and a design to have it practised; and that must be in your discharge of the duties of this day; so as is fit, for such a day as this; the Lords day; a day extraordinarily made his, by the extraordinary blessing of this day.  
Shall I tell you how the Primitive Christians were wont to keep such days as this? this very day of their Heathen, bloody, persecuting Emperors? (O patiented souls! that could do that for them, who shed their blood, which some of us will scarce do for them who have adventured their blood for us!) well then, let the Ancient Father speak out the truth of it— Solennia corum conscientiâ potius quam lasciviâ celebrant; The Christians keep these solemnities for the Emperor in purity of conscience, and not in lasciviousness of behaviour. And afterward, speaking of the wild demeanour of the Heathens upon such days, grande videlicet ossicium (says he) they think they have done a great matter by benefires, and profess spending▪ etc. and then after that slo●● together unto many inordinate, and filthy actions, and injuries of others. S●ccine exprimitur publicum gaudium, per publicum dedecus? Is it fit thus to express public joy by public lewdness? Thus much the Father clearly to the very point in hand.  
I am mostly jealous of them, who take themselves to be more his Majesty's friends, or to have been longer so than others: And therefore cannot but press this point the more earnestly: Let it not be said of any of us (as of those Heathens) 〈◊〉 Majestas, 
Tertal. Apol. 6.35.  & Divinitas coastrupratur, laudantibus vobis: That God in his glory, and the King in his honour do suffer by any disorderly rejoicings of ours.  
The Passion of joy, is a dil●ting Passion: the spirits in it are scattered, and diffused; as we see by the motions of the lips in laughter, and of some other parts that are filled with spirits; from whence proceed ridiculous and mimi●all actions, which are avoided by the contraction of the spirits. Be masters then of your spirits. Public civil testimonies of joy and rejoicing are not to be denied unto men: reason and examples approve and allow it: but the danger is, in falling into extremes.  
Therefore take both his Majesty's Proclamations in your hands; let the one be a Canon and a rule for your demeanour in the tother: that against v●tious, and debauched Persons, your rule for giving obedience to that which hath appointed this for a day of Thanksgiving, and holy rejoicing unto God. Praise, the Psalmist tells us, is comely; and no uncomely action must be seen in it: if something slips out, that sorts not with grave men; yet set a surer watch over all that misbecomes a Christian man.  
I had almost forgot one thing. You know this day we are to solemnize the positure of the cornerstone of our Church and State. Have some respect, I beseech you, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fortune of this structure: do what you can to secure it against any evil accident, by your Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I may speak, and telesmatical Charity. You know what the custom is, when the first-stone of the Building is laid. I beseech you purchase the prayers of the poor this day by your bounty, that their hearts also, may partake of the rejoicings of this day.  
This is the way to have more cause of rejoicing; for such rejoicing as this, God will accept; and in the company of this, he will receive our prayers, and will make us to rejoice in our King, and our King in us, and all of us to rejoice in the Lord; who hath given us this day to rejoice in. For which we humbly bless and praise his holy name; beseeching him to bless our King to us, and to bless us; us and all our Fellow Subjects unto our King; that being mutually happy in each other in this world, we may be eternally happy with each other in the world to come. Amen.  
FINIS.   

 royal blazon or coat of arms HONI SIT QVI MAL Y PENSE DIEV ET MON DROIT  
 portrait of Charles II