GOD save the KING: OR, A SERMON PREACHED AT LYME-REGIS May 18. 1660. at the Solemn Proclamation of his most Excellent Majesty Charles the II. By the Grace of God, of England, Scotland, France and Ireland, King, Defender of the Faith. By Ames Short M. A. Minister there. Eccles. 10.17. Blessed art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness. Psal. 21.5. His glory is great in thy Salvation: honour and Majesty hast thou laid upon him. London, Printed for W. Roybould, at the Unicorn in S. Paul's Churchyard. 1660. portrait of Charles II TO The Reverend, our much esteemed Friend, Mr. Ames Short, Minister of the Gospel in Lyme Regis. Reverend and worthy Sir, WE have received much content and satisfaction in our spirits from your late seasonable Sermon Preached to us upon occasion of our Solemnity in Proclaiming His most Excellent Majesty, our dread Sovereign CHARLES the second; wherein you did so clearly represent him unto our apprehensions to be in all respects a very hopeful Prince, and his accession to the Government of these Kingdoms to be every way so advantageous, as did exceedingly increase our joys, for His Majesty's wonderful Preservation and Restitution, and add very much to the Solemnities of the day: And therefore we cannot but return you our hearty thanks for the same. And having good grounds to hope, that it may have the same effect upon the hearts of others, into whose hands it may come, who had not the opportunity to hear it; we do hereby make it our joint request unto you to publish your Sermon to the View of the World, that those clouds of fears and doubtings, which perhaps do sadden the spirits of many good people, may thereby be dispersed, and all may be induced as cheerfully to embrace, and affectionately to close with this hopeful way of Settlement on the good old foundation (and as thankfully to acknowledge the great goodness of our God in bringing us thereunto after all our sad Combustions and Confusions) as we ourselves upon these grounds unfeignedly do. Sir, we have had such large experience of your good affection to His Majesty's Person, and just Authority, and your desires for the healing of all our sad Breaches, that we cannot doubt of your ready compliance with us in this thing. Signed in the names, and by the appointment of your very affectionate friends, the Members of this Corporation of Lyme-Regis. John Ellesdon Mayor. Dated May 21. 1660. TO THE WORSHIPFUL, THE MAYOR, With the rest of the Capital Burgesses of Lyme-Regis in Dorset. My Beloved, and much esteemed in the Lord. FOr your and the edification of all others, the Inhabitants of this place, this Sermon was first studied and Preached; and at your request, as appears by your prefixed Letter, (in order to a more public benefit) with some little enlargement, it is now Printed. I wish, that neither you, nor any that heard it, may find cause to say of it, as Queen Elizabeth once did of a Sermon Preached before her Majesty, and Printed at her command; of which (after the reading of it) she said, It was the best Sermon Preached, but the worst Read, that ever she heard and read. If you judge the like of this after you have read it, I shall not think it strange; being well assured, that my Sermons (by reason of the plainness of my stile) are fit for the Pulpit than the Press, and more acceptable in preaching than they can be in reading. And therefore, whatever you may think of it, I am fully confident, I shall be diversely censured for the publication of it, according to the various judgements, dispositions, and affections of such as happily may be at the pains to read it. Some perhaps will charge me with flattery; of this my highly and worthily esteemed Friend, in his most ingenious Epistle to the Reader, hath sufficiently cleared me. Others, no doubt, will accuse me of injuring His Majesty, by drawing and exposing His Portraiture to public view in a dress so homely, and unbefitting a Prince of so much worth and excellency: With these I shall not quarrel, but beg my Sovereign's pardon, for handling His Personal and Princely perfections in so rude a manner; and I doubt not but I shall obtain it. He that hath so freely offered an Act of Grace to his worst of Enemies, (who shall lay hold of it) will not stick to pardon the unavoidable weakness of a Loyal Subject, when his mercy is implored. However, having exposed myself to censure upon your desires, you cannot but hold yourselves obliged (with the utmost of your power) to vindicate my name from all aspersions which, upon this account, may be cast upon it. And this (besides your continuing steadfast in the fear of God, and in loyalty to his most sacred Majesty) is all that is at present desired of you, by (SIRS) Your affectionate Pastor and Servant in the work, and for the sake of Christ, Ames Short. Lyme-Regis, June 4. 1660. To the unprejudiced Reader. BEing apprehended by the report of the intended Proclamation of the KING, and carried to the Town of Lyme, I there found a Solemnity, suitable to the occasion. The only strife was, who could excel in the testimonies of their rejoicing. The Soldiery, with much order and gallantry, discharged their part, as a proof of their former, and pledge of their future Loyalty: The unanimous Magistrates, being accompanied with the High Sheriff (who gratified the place with his personal presence) proved the name of their Town to be Lyme-Regis, and triumphed at the recovery of that honourable title; the Country flocked in with no less joy than admiration, at the proclaiming of a King, in the twelfth year of his reign: They now looked on themselves as delivered from any other person who had played Rex since 48, in which time we have had such along Parenthesis of transactions, as might be left out, without prejudice to the sense. The Guns shouted every one according to his mouth; But cedant arma togae, the work begun in nomine Domini: The Pulpit was first engaged, and the after Acclamations were but the Echoes of that sound, and repetitions of the Sermon, wherein if there be not a composition of Piety, Loyalty and strength of reason in plain English; I am content to publish my ignorance. Let it be perused by persons, and it must be granted, that there is nothing affirmed but truth, and the probabilities are backed with such Arguments as make them next to certainty. There can be no ground for suspicion of flattery, seeing that the publication was not intended, and the preaching was at such a distance from the Court: Besides, the mixture of such directions as please not those who say, Isa. 30.10 Prophecy unto us smooth things. Neither is there any alteration in the Author's principles, who hath not only refused to engage in the late changes, but boldly set himself, and warned his people against those that were given to them. It is confessed, that many of the giddy multitude cry out now upon Usurpers, who lately cried them up as much * Turba Remi sequitur for tunam ut semper, & odit damnatos. Idem populus, etc. . But there was no understanding Subject (who had not lost the sense of his duty to God and the King) but mourned (at least) in secret for the abominable violations of Allegiance and Covenant. How much the Protestant Religion, the King's Royal Family, the three Kingdoms of England, Scotland, and Ireland have suffered by the unparallelled murder of his late Majesty, I need not tell thee * Multis ille bonis flebilis occidit, nulli flebilior quàm mihi. . We have been like a body beheaded, for which no other head will serve, how artificially soever it be set on, and how quickly do those heads fall off, that are but clapped on upon us? which wanting a natural conjunction, will stand no longer than they are upheld by force; neither can there be any conveyance of spirits where there is not the right union. But since it hath pleased the Almighty (who for the transgression of the Land hath suffered many to be Rulers thereof * Prov. 28.2. ) to restore to us our Lawful Sovereign, and so to set over us our proper head, this is matter of thankfulness. Let us adore the wonders of providences, concurring to this blessed change, and fix our eyes on that eye in the wheel, which hath ordered all the turn to this end. This is the Lords doing, and it is marvellous in our eyes. Must not the Enchanters themselves (who have assayed to mock providence) confess, that this is the finger of God * Exod. 8.19. ? How much reason there is for our rejoicing upon this occasion, this ensuing short Treatise will inform thee. Who could bow the hearts of the Elders of our Judah, as of one man, to send this message to the King, 2 Sam. 19.14. Return thou and all thy Servants, but God who hath the hearts of all men in his hands? Who could overturn, overturn, overturn, till He came whose right it was, but God, who hath made the King's enemies the Instruments of their own overthrow? The Counsels of Achitophel's are turned into foolishness, in order to the preservation of his sacred Majesty's Person, and the twisted interests of multitudes of the Kingdom, politicly engaged, are as prudently undone, and cannot hold together against him. God's patience in forbearing a Nation so guilty, is yet followed by his justice, both in vindicating those, to whom guilt is imputed without cause; and in testifying against such as have killed, and also taken possession. The people that have been long kept under do now flock together like the fishes at Strigone, (a Town situate on Danubius) and hold their heads above water, which (they say) was a token of their change of their Lord and Master. We are weary studying the meaning of Commonwealth, and although we have had the name beaten into us, yet cannot possibly understand the thing. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or lawlessness for five days amongst the Persians, wherein there was so much robbing and killing, never made them more willing of government again than the violences and illegalities here, in this long Interval, have made us ready to accept our Royal Sovereign. We have been reckoned Offenders for a word, and the cruelty of the new-erected Tribunals was such, that the Judgement-seat little differed from a Shambles; the new Laws, like Draco's at Lacedemonia being written in Characters of blood. But our hopes are revived, and we trust, that if the Lord would have destroyed us, Judg. 13. 23. he would not have showed us all these things. His most excellent Majesty hath heightened our expectations by his gracious Declaration. The best and wisest of the Nation have done that which God, our Laws, and Covenant, and the necessity of vindicating themselves and us from the horrid guilt of Regicide, have made their duty. Into what Chaos was the Church and State lately reduced? there is the power and wisdom of a Creator requisite to bring all into form; and happy shall he be whom the King of Kings will honour, as the chief Instrument hereof. This Sermon tells thee that Joseph and David were by their Afflictions fitted for eminent service; and I am sure our dread Sovereign hath been bred in the same School, and doubt not but his Crown is made of gold purified in the fire. I shall not need to acquaint thee how his return runs parallel with that of david's, after his banishment, who made use of the General and the Priests in order to his reduction * 2 Sam. 19.11, 13 : But my hearty wish is, that the men of Israel and Judah may not dispute, who hath the greatest part in him, v. 43. or most right to him; but that we may all join in praises, for the discovery whereof thou art not left here without directions; and let me beseech thee (as the Author does) for the King's sake, and for thine own sake, to take heed of doing wickedly. 1 Sam. 12.25. Do not think thou canst contribute to settlement by studying revenge: this will evidence that thy desire of the King is but for thine own ends; expect no patent for profaneness, but be sure, Ro. 13.4. that the Sword will be drawn for the punishment of evil doers. Do not think to justify thyself by condemning others, who possibly refuse to drown their reason, to prove their Loyalty. Why should not they come in amongst the King's friends, who pray for his health, and drink only for their own? whither hath division already carried us * En quo discordia cives Perduxit miseros. ? and how open hath it laid us to those enemies that wait the like opportunity? Be of Mephibosheth's temper, to part with thine own interest for the sake of his Majesty's quiet, Let him take all, 2 Sam. 19.30. seeing my Lord the King is come home in peace. Let us all agree to banish whatever may occasion any further disagreement. We have joined in our Proclamations and Acclamations, let us join also in our Petitions to the King of Heaven, that our King, as Solomon, may build the Temple * 1 Chro. 28.6. , and cause the Kingdom to flourish, that he may be a Melchisedeck, a King of Righteousness, that his Throne may be established, and that under him we may live quiet and peaceable lives in all godliness and honesty * 1 Tim. 2.2. ; which hath been, is, and shall be the hearty Prayer of him, That confesseth his insufficiency to advise thee; but, Professeth his readiness to serve thee, John Hodder, Minister of Hawkchurch. GReat CHARLES the second's Picture's here, Peruse it; Know that 'twas writ at distance, and excuse it: The lines are loyal, let choice Limners mend it; Under correction we presume to send it. CHARLES, whose return revives each drooping heart, And quickens each dead soul, to act its part: Whose virtues though the French and Spanish saw, Make England happy by no Salic Law. This Monarch's rising, first restores to health The Kingdom deadly sick o'th' Commonwealth. Obstructions thus removed, each lively vein Conveys its active spirits once again. Hark how the Bells, Guns, Drums and Trumpets ring, And loyal Pulpits cry, God save the King! See how the blazing earth by Bonfires tries To translate Heaven, and outshine the skies, Lyme's glorious Triumphs do bespeak it glad To gain the Title Regis, once it had. My joys are mixed with prayers, that Charles his wain, By Traitor's hands be ne'er o'erturned again, That Crown and Church may flourish, and the State Be fixed, in spite of strange or homebred hate. That CHARLES be wise, as Solomon, to give The Child to those would have't united live. Theophilus Philanax. A SERMON PREACHED AT LYME-REGIS, May the 18. 1660. at the Solemn Proclamation of His most Excellent Majesty, Charles II. etc. THe Proclamation and Inauguration of Kings hath been observed with great solemnity in all ages, The Preamble. by all Nations: In the observation of which Solemnities, none have been more forward than God's most faithful Prophets and Priests, and Ministers of the Gospel. And therefore that I may give a further testimony of that loyal and sincere affection I have ever born to His most excellent Majesty, our Sovereign Lord, Charles by the grace of God of England, Scotland, France and Ireland King, Defender of the Faith. I shall at present apply myself to speak something suitable to the solemnity of this day; that by so doing I may quicken you to the observation of it, both with an inward and outward rejoicing suitable unto it: not that I think you need a spur, being fully assured of the sincerity of your affection, both to his Majesty's Person and Authority. Now, the words I shall insist upon to this end, you shall find written, 1 KINGS 1.39, 40. The Text And Zadock the Priest took an horn of Oil out of the Tabernacle, and anointed Solomon: and they blew the trumpet, and all the people said, God save King Solomon. And all the people came up after him, and the people piped with Pipes, and rejoiced with great joy, so that the earth rend with the sound of them. The words are Historical, and in them you have a Relation of the Proclamation and Inauguration of Solomon to be King over Israel. For methods sake and your better understanding of them, you may take notice, 1. Of the Agents or Persons who were employed in the observation of these solemnities. 2. Of their Actions, or the things done and performed by these Agents. 3. Of the Person, about whose concernments these Agents were employed. The Agents were Zadok the Priest, (who began the solemnity) and the rest of the people who were then present, among whom (for the honour of the solemnity) was Nathan the Prophet, and many others, men of great account and esteem both in the Church and State of Israel, as evidently appears by the verse immediately foregoing. So Zadock the Priest and Nathan the Prophet and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down, and caused Solomon to ride upon King David's Mule, etc. And from hence I conclude. That it is a thing no way unbecoming a Priest, Note. a Prophet, a Minister of God, to act his part in the Procla mation, and Inauguration, of his just, and lawful Sovereign. 2. The Actions of these Agents, and they are divers, every man (in this Solemnity) was employed in some thing suitable to his place and station. 1. Zadok the Priest gins the work, 'tis said he took a Horn of oil out of the Tabernacle, and anointed Solomon. A Ceremony frequently used (by God's command and appointment) in the designation, and Inauguration of Persons to be Kings, as you may see by comparing these Scriptures, 1 Sam. 9.16. I will send thee a man out of the land of benjamin, and thou shalt anoint him to be Captain over my People Israel, that he may save my People out of the hand of the Philistines. So cap. 10. v. 1. Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the Lord hath anointed thee to be Captain over his Inheritance? So cap. 16. vers. 1. And the Lord said to Samuel, etc. Fill thy horn with oil, and go, I will send thee to Jesse the Bethlemite, for I have provided me a King among his sons. Item v. 13. Then Samuel took the horn of oil and anointed him in the midst of his Brethren: and the spirit of the Lord came upon David from that day forward. Again. 2. Sam. 2 4. And the men of Judah came and there they anointed David King over the house of Judah: so 1. Cron. 29.22. and they made Solomon King the second time, and anointed him to the Lord to be chief Governor. And this ceremony was upon these considerations used. 1. To declare, that God had called, and appointed the Person thus anointed to the exercise of the office of a King. 2. To give assurance (to others and) to the persons thus anointed, that God would furnish them with gifts, graces, and abilities, for the discharge of the Kingly office, to which he had designed, and called them. And from the use of this ceremony it is that Kings in Scripture are often called the Lord's anointed, as you may see, 1. Sam. 24.6. God forbidden that I should do this thing unto my Master the Lord's anointed, etc. he is the anointed of the Lord. So, Isa. 45.1. thus saith the Lord to his anointed, to Cyrus, etc. and in many other places. 2. The Priest having done his part, the Trumpeters performed their parts, they blew the trumpet and by the sound of trumpet proclaimed him King. 3. All the people which were present, cried, God save King Solomon, and then followed, after him, and piped with pipes and rejoiced with exceeding great joy; so that the earth rend with the sound of their shouts and acclamations of joy; an Hyperbolical speech to express the exceeding greatness of their joy. 3. Solomon the son of David (by Bathsheba who had been the wife of Vriah) was the person about whose concernments these Agents were thus employed. The person about whose, etc. I say, was Solomon, who was, 1. Not only a Prince, but a lawful Prince, being appointed of God, and nominated by David his Royal father to succeed him in his government, as you may see by comparing the 1. Chr. 28. and 5. with this. 1 King. 1.28. etc. 2. A hopeful Prince, a Prince from whom they might expect much good, both to the Church and Sat of Israel, and that because he was, 1. A very pious Prince. 2. A very wise, and prudent Prince. 3. A beloved Prince, beloved even of God himself with a special love, and therefore called Jedediah. 2 Sam. 12.24, 25. And she bore a son and he called his name Solomon, and the Lord loved him, etc. and he called his name Jedidiah, because of the Lord. 4. A Prince of peace, or a peaceable Prince. So much is signified by his name Solomon. 1. Chr. 22.9. Behold a son shall be borne to thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness to Israel in his days. He was called so, to show that the people of Israel should enjoy much peace under his government. Now the consideration of these and such like things, was the cause why the people present at his proclamation and inauguration were thus transported with exceeding great joy and rejoicing. From all which put together you may observe this point of Doctrine. That the accession of a lawful hopeful Prince to the actual excercise of Rule and Government, Doctr. is a thing greatly to be rejoiced in, by all those over whom he is to rule and govern. 1. That this is a thing greatly to be rejoiced in, etc. is evident by the universal practice of all good and loyal subjects in all Ages Countries and Nations: whose constant use it hath been, to solemnize the accession of their lawful hopeful Princes to actual rule and Government, with all outward Domonstrations of joy and rejoicing. How excessively did this people here rejoice at Solomon's accession to the Throne? this was matter of rejoicing, not only to the common rabble and rude multitude, but to Zadok the Priest & Nathan the Prophet also: these as well as others, who were present, rejoiced at it with exceeding great joy. Which, being wise and pious men, they would not have done, had it not been a thing greatly to be rejoiced in. 2 The truth of this is further evident by these two following reasons. Because the accession of such a Prince to actual Rule and Government will assuredly prevent, 1 Reas. or put to an end many (otherwise) unavoidable mischiefs and inconveniencies, to which the people of a State and Kingdom are incident, and obnoxious, for want of such a Prince to rule and govern them. Many are the mischiefs and inconveniencies to which the people of a State and Kingdom are liable, for want of a lawful Prince to rule and govern them; all which mischiefs and inconveniencies are either prevented or put to an end by the accession of such a Prince to actual Rule and Government. I shall name some of them. 1. The accession of such a Prince to actual Rule and Government, will either prevent or put to an end the aspiring attempts of proud and ambitious men, to exalt themselves to the highest place of power and authority; together with those many inconveniencies & mischiefs that accompany or follow their attempts. When a People are without a lawful Prince to rule them, every ambitious person that can but head a Faction, will be ready to take the opportunity of settling himself upon the Throne. In an Interregnum, every man who can make a party to assist him, will be climbing up unto the Throne. Now the mischiefs and inconveniencies that befall a State or Kingdom by the aspiring attempts of ambitious men, to possess themselves of power and authority, are innumerable. Such were the mischiefs that befell the people of the ten Tribes (upon this account) after their revolt from the House of David. After they had rejected their lawful Sovereign, those that were ambitious were still scrambling for Authority amongst them: by reason whereof innumerable mischiefs befell them. But now (I say) the accession of a lawful Prince, etc. will either prevent or put to an end these sad mischiefs and inconveniencies. This was the effect of Solomon's accession to the Throne; it put to an end the aspiring attempts of Adonijah to make himself King, together with the many inconveniencies that were like to follow upon it, as you may see, 1 Kings 1.5, 49, and 50. verses compared. Then Adonijah the son of Haggith exalted himself, saying, I will be King: and he prepared him Chariots and horsemen, and fifty men to run before him.— And all the Guests that were with Adonijah were afraid, and risen up, and went every man his way.— And Adonijah feared because of Solomon, and arose, and went and caught hold on the horns of the Altar. 2. The accession of such a Prince to rule and government will either prevent, or put to an end, the Tyrannies and Cruelties which are usually exercised by such as exalt themselves, and usurp Authority. It is almost impossible for a Prince to be a Tyrant in Title, and not be a Tyrant in Exercise. Such as get power wickedly, do (for the most part) use it unjustly: Though (Absalom-like) they may make fair promises, to make a party to lift them to the Throne; yet they seldom or never observe and keep them. The truth of this evidently appears almost in the whole series of the Kings of Israel after their revolt from the House of David. The most of them were not only Tyrants in Title, but in Exercise also. But now the accession of a lawful hopeful Prince to the actual exercise of Rule and Government, will prevent, or put to a period these Tyrannies and cruelties, which Usurpers usually exercise over an enslaved Nation. 3. The accession of such a Prince to Rule and Government, will assuredly prevent or put to an end, those Rapines and Oppressions whereby the people are subject to be oppressed, every one by another, and every one by his Neighbour. When the seat of Authority is vacant or possessed by such as have no right or ability to Rule; the people are in danger tobe oppressed every one by another. When there was no King in Israel, every man did what seemed good in his own eyes, though it were to the hurt and prejudice of others; as you may see, Judg. 18.1, and 18. compared, In those days there was no King in Israel, etc. and cap. 19.1, 25. compared. And the like evils are men in danger of, when the Seat of Authority is possessed by such as have no right or skill to Rule: hence a woe is denounced against that land whose King is a Child, Eccl. 10.16. i.e. who is as unfit and unskilful to Rule, and as much wedded to his own will, as a child is. And therefore when God is angry with a people, he threatens to give Children to be their Kings, and that Babes should rule over them, Isa. 3.4. i e. men of a childish disposition; in respect of wit, skill, carriage, courage, no better than Children, or in some sort worse, because more wilful, and less advisable. And now that land where such rule, must needs be in a woe case, because where such rule, every man is subject to be oppressed by his neighbour; as appears by 3. Isa. 4,5. And I will give children to be their Princes, and babes shall rule over them and the people shall be oppressed every one by another and every one by his Neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable. But the accession of a lawful and hopeful Prince, etc. will undoubtedly prevent, or put to an end these mischievous evils that else would happen to that people over which he is to rule. 4. The accession of a hopeful and lawful Prince to Rule and Government will certainly prevent, or put to an end those mischievous disputes, and divisions, which otherwise will arise amongst a people, about the particular form of Government, the person, or persons by which they will be ruled. When the seat of Authority is vacant, or possessed by usurpation; every man, as he is affected, will be contending to be ruled under this or that particular form of government, or by this or that particular person. The truth of this we have seen made good by sad experience even in our days. How have disputes about these things, broken and crumbled us into a thousand pieces, since the horrid murder of his late Majesty of glorious memory, and the treacherous exile, etc. of his present most Royal and most excellent Majesty! Now this mischief also, the accession of, etc. will assuredly either prevent or put to an end. 5. The accession of a lawful hopeful Prince to Rule and Government, will also prevent or put to an end those frequent and mischievous changes in government, to which a State and Kingdom is Subject through the want of such a Prince to Rule and govern it. Frequent changes in government, either in respect of the persons ruling, or the form of government by which it is ruled, are very destructive and mischievous to it. And therefore when God is displeased with a people, he usually brings this Judgement upon them, Prov. 28.2. For the transgression of a Land, many are the Princes thereof, etc. And of all Kingdoms those are most subject to this destroying Judgement, where their lawful Sovereign is rejected, and the Throne is possessed by Usurpation. How often did the ten Tribes change their Rulers, after their Revolt from the House of David? and what frequent changes, both of Governors and Government have we seen in this Nation, since the murder of our late, and Exilement of our present Sovereign! but by the accession of a lawful hopeful Prince to Rule, these changes are either prevented, or put to an end, Prov. 28.2. For the transgression of a land many are the Princes thereof; but by a man of understanding and knowledge, the state thereof shall be prolonged, i. e. by a lawful Prince, who is wise and prudent the state thereof shall be preserved, viz. from such frequent and mischievous changes of its Governors and Rulers. These are some of those great mischiefs which by this means will be prevented or put to an end; and therefore the accession of a lawful hopeful Prince to actual Rule and Government, is a thing greatly to be rejoiced in by those over whom he is to rule. But secondly, The Accession of such a Prince to actual Rule and Government, 2 Reas. s a thing greatly to be rejoiced in; because it gives the people, over whom he is to rule, great hope of much approaching and continued good to them, by his rule and government over them: A lawful hopeful Ruler is a great blessing to a Nation; and therefore God promiseth to bestow such upon his people as a great blessing to them, Isa. 1.26. And I will restore thy Judges as at the first, and thy Counsellors as at the beginning, i. e. I will give thee Rulers like unto those which I set over thee, when thou wert first constituted a State and Kingdom? such as were Moses, Joshua, Samuel, David, etc. such as shall be Instruments of much good unto thee; as all good and lawful Princes are to all such as they rule over. Now the good a people have grounds to hope for upon the accession of a lawful hopeful Prince to Rule and Government, is, 1. The enjoyment of outward peace, plenty, and prosperity. By Solomon's accession to the throne, the state of Israel enjoyed the good of all these. The whole time of the Reign of Solomon, they did not only enjoy peace; ( as God had promised they should 1 Chron. 22.9. For his name shall be Solomon, and I will give Peace and quietness unto Israel in his days.) But also great plenty and prosperity, as you may see 1 King. 10.27. And the King made silver to be in Jerusalem as stones, and Cedars made he to be as the Sycamore trees which are in the vale for abundance. And 2 Chron. 1.15. in the same words. And thus it often comes to pass by the accession of a lawful, hopeful Prince to Rule and Government; and therefore there is ground to hope upon the accession of such a Prince to Rule and Government. 2. The right administration and execution of law and justice. This good and benefit Israel enjoyed by the accession of Solomon to Rule and Government, as a pears by many instances, especially by his decision of the difference betwixt the two Harlots about the living child. 1 king. 3 from the 16 to the end. 3. Safety and protection from all wrong and injury, or at least justice against such as wrong and injure them, as 'tis the duty, so 'tis (for the most part) the disposition of lawful Princes, to protect their Subjects (yea the meanest of them) from wrong, and injury, and to do such of them right as are wronged and injured. This good also Israel enjoyed by Solomon's accession to the throne, as appears by the foregoing instance. 4. Suitable rewards and preferments to their deserts and merits. Usurper's bestow their rewards and preferments upon such as are rightest for their turn, but lawful Princes (if they are wise and prudent) upon them who are most deserving, but especially upon such as are most faithful to God within their dominions, such David resolved to prefer to the honour of being next, yea nearest to his person in attendance upon him, Psal. 101. throughout, but especially ver. 6. Mine eyes shall be upon the faithful of the land, that they may dwell with me. He that walketh in a perfect way he shall serve me. By the faithful there he means, the truly godly in the land: as appears from the latter part of the verse. And such were they whom Solomon advanced, upon his accession to the throne, as appears by 1 King. 4. beginning. 5. The preservation and (if need be) the Reformation of Religion, with due countenance and encouragement in the practice and profession of it. Usurpers, for the most part, are Corrupters and Suppressers of the truth and power of Religion. Such a one was Jeroboam, and those Kings that succeeded him in his Usurpation, as you may see, 1 Kings 12.26, 27. etc. to the end. And Jeroboam said in his heart, now shall the Kingdom return to the house of David: If this people go up to do sacrifice in the House of the Lord at Jerusalem, then shall the heart of this people turn again unto their Lord, even unto Rehoboam King of Judah, and they shall kill me, and go again to Rehoboam King of Judah: whereupon the King took counsel, and made two Calves of gold, and said unto them, It is too much for you to go up to Jerusalem; Behold thy gods, O Israel, which brought thee up out of the land of Egypt: and so on. You may see more of this in the Histories of his Successors, recorded in the Books of the Kings and Chronicles. But on the contrary, such as are lawful and pious Princes, are Preservers, Promoters, and (if need require) Reformers of Religion; yea, and countenancers of the most sincere Professors of it. Such were all the godly Kings of Judah: Such a one was Asa, 1 Kings 15.11, 12, 13, 14, 15. And Asa did that which was right in the eyes of the Lord, as did David his Father. And he took away the Sodomites out of the Land, and removed all the Idols that his Father had made. And also Maacha his Mother, even her he removed from being Queen, because she had made an Idol in a Grove, and Asa destroyed her Idol, etc. 'Tis true, his reformation was not a through reformation, but yet he was a great Reformer; and so was his Son and Successor Jehosaphat, 1 Kings 22.41, 42, 43. He walked in all the ways of Asa his Father, he turned not aside from it, doing that which was right in the eyes of the Lord, etc. Such a one was Hezekiah, he did not content himself with the Reformation of his Predecessors, but he carried it on to a higher degree of perfection. He did not only break the Images, but he also removed the High places, as you may see, 2 Kings 18.3, 4. And so we find, that Solomon's accession to the Throne made much for the advantage of Religion, and the Professors of it. For immediately upon his coming to it, he built the Temple, and did very much beautify and adorn the Worship and Service of God. Now the Use and Application of this point is twofold: and, 1. Use 1 The first is a Use of Reproof, for such amongst us (if any such there be) who do not rejoice, but grieve at the accession of our Sovereign Lord King CHARLES the second to Rule and Government. If I thought there were any such present, I would enlarge upon this Use: but I hope better things of you all, and therefore I forbear, lest I should this day sadden the heart of any, who will otherwise rejoice. 2. Use 2 I shall therefore come to the second Use, a Use of Exhortation, to exhort and stir you up to the observation of the solemnity of this day with all possible joy and cordial rejoicing. And I beseech you, let us all this day rejoice with exceeding great joy and rejoicing. Now to quicken and raise your hearts to a rejoicing suitable to the solemnity of this day, consider, you have as good cause of rejoicing at the Solemnity of this day, as they had who were present at the Proclamation and Inauguration of Solomon: Seeing the Prince, whose Proclamation-Solemnities you are this day to observe, may be in some measure (and that without flattery) compared with Solomon, at whose Proclamation this people so greatly rejoiced: For, as Solomon was, so he is, 1. A lawful; and 2. A hopeful Prince. I say, he is, 1. A Legitimate and a lawful Prince. He is not a spurious Mushrume selfcreated Prince: but a Prince by lineal succession and inherent birthright, being lineally descended by the Father of glorious memory, from James of blessed memory, the 6. of Scotland, but the first of Great Britain, France and Ireland; and by the Mother, from that great and worthy Hero of his age, Henry the 4. of France. So that our King is, on both sides, the Son of Nobles. And when it is so, Solomon tells you, the Land is blessed, Eccles. 10.17. And as he is a Noble, so he is a lawful Prince too. The clearness of his Title is such, that to argue the lawfulness of it, would but darken and eclipse it. You may as well question the shining of the Sun at noon, as the lawfulness of his Title. 2. He is as a lawful, so a hopeful Prince. A Prince by whose accession to rule and government we are, 1. At present freed from our fears and dangers of being haressed by the attempts of every aspiring, ambitious Adonijah, to make himself King. We need not now to fear the aspiring ambition either of a Cromwell or a Lambert. Nor need we now fear of being kept in bondage and slavery by an inconsiderable part of a Parliament, or a Fanatic Committee of safety under the notion of a free State, or Commonwealth. 2. We have grounds of hope that his accession to Rule and Government will be a means, in time, to free us, 1. From our unsupportable burdens of Excise and monthly Taxes. 2. From our soul-destroying and damning universal toleration. 3. We have ground to hope that his accession to actual rule and government, will be a means of much good both to ourselves and the whole Nation. There is now hopes, 1. That we shall enjoy a settled Government, our ancient Government of King, Lords and Commons: the best form of Government that the wisdom of man could ever yet contrive, to prevent Tyranny on the one hand, and Annarchy and Confusion on the other. 2. That we may recover and enjoy a firm and lasting peace. Not only a peace within ourselves, but a peace with the Nations, which are round about us. Such a peace as Israel enjoyed all the days of Solomon, who had peace on all sides round about him, so that Israel and Judah dwelled safely, every man under his vine, and under his figtree, from Dan even to Beersheba. As you may see 1 King. 4.24, 25. 3. That we may again enjoy an equal distribution of law and Justice. We need not now to fear of being outlawed for refusing to perjure ourselves by subscribing an Engagement, or taking an Oath of abjuration, contrary to our former Oaths of allegiance and supremacy, or solemn league and covenant. 4. That we may again enjoy freedom of Trade both at home and abroad; and thereby recover our exhausted and of late misspent treasure. If any thing in the world be a means to revive Trade in the Nation, his Majesty's accession to Government will be the means to do it. 5. That we may recover our wont honour and renown, in foreign parts and Countries. England hath been as renowned a Nation as any in the world, both for Courage, Policy, and Piety. But the strange actings of some men in our late revolutions, and changes hath made us the contempt, scorn, and hatred of the whole world. It hath made most men believe that we have lost both our piety, policy, and courage too. But now by the Restitution of his Majesty it will appear to all the world, that there are some men both of piety, policy, and courage left among us, so that by this means we may recover our honour again. 6. That we may now enjoy the liberty of our persons. We need not now to fear of being imprisoned for mere pretended crimes and imaginary plots, and designs against the State. There's hopes now that no man's person shall be attached, or imprisoned, but in a legal way. 7. Lastly. (Which is more than all) There is now hopes that we may see a through reformation of things amiss in our religion; and from henceforth enjoy the Gospel, Gospel-worship and ordinances in their full power and purity and so (in due time) through the blessing of God, see an end of all our separations and Church divisions. And all this we may hope for upon the accession of the King's Majesty to actual Rule and Government, if we consider, 1. The various & even miraculous providences of God towards him. 2. If we consider his Majesty in respect of his personal qualifications for rule and Government. I begin with the first. 1. The providence of God in afflicting of him, in suffering him to be Exiled out of his native Country and Dominions: to be persecuted, and enforced to fly from one Country to another, by the Tyranny of his Enemies at home; by the falsehood and treachery of pretended friends abroad. The providence of God in this kind, I know, hath been made use of as an Argument, that God had no delight or pleasure in him. But, Brethren, for my part, I cannot but look upon it as an Argument that God hath designed him to be an Instrument of much good to us. And I cannot but think, that God's design in afflicting of him, was to humble and to fit him for Rule and Government. And indeed, God usually takes this course with such as he hath designed, to be Instruments of much good to his Church and People. This very course he took with Joseph, Gen. 37.27, etc. with Moses, Exod. 2.15. with David: He suffered him by the Tyranny of Saul, to be driven out from the Inheritance of the Lord, 1 Sam. 26.19. Thus God dealt with them, to fit them for Rule and Government; and we have reason to think that God took this course with His Majesty to the same end. And, no doubt, he is the better fitted for Rule and Government by his Sufferings. It is not imaginable, that one who hath so long groaned under tyranny, should become a Tyrant; that one who hath so long felt the smart of injustice, should be unjust to others. 2. Again, there is hopes of all this good by his accession to Rule and Government, if you consider, the wonderful providence of God over him, in the preservation of his person, and in delivering him out of the hands of all his Enemies. His dangers have been great, and his deliverances have been eminent, both at Worcester and elsewhere. In this respect God hath wrought well-nigh as wonderfully for him, as he did for Moses, Joseph, or David: And this, to me, is another Argument, that God hath designed him to be an Instrument of much good to these Nations, and to his Church and people in them. And that there is hope, will further appear, if you consider: 3. The wonderful providence of God, in making way for his Restitution to Rule and Government. And in this respect, the providence of God hath been wonderful, even to astonishment. 1. In plucking down Richard, by his nearest Relations, and the same hands that set him up; by which means they opened an effeectual door for their own ruin, and for His Majesty's peaceable Restitution. 2. In blasting and infatuating the Counsels of his implacable enemies of every kind; so as to cause them to dash one against another, and to throw themselves down by their own hands. 3. In stirring up the Spirit of the deservedly Renowned General MONCK, with his faithful Army, to disown, and declare against the Council of Turkish-Christian-Janisaries, and their Committee of Safety. Both which, by the special providence of God, he quickly scattered as dust before the wind. First by sitting still, and afterwards by a peaceable and prudent march to London. 4. In raising a spirit of courage in the generality of the people, throughout this Nation, to declare for the admission of the secluded Members, and the calling of a free Parliament, both which, with the blessing of God upon the General's prudent management of affairs, we have seen effected. 5. In putting it into the hearts of this present Parliament, ( to their duty and allegiance) to restore his sacred Majesty; & in turning about the hearts of all the Commanders, both by sea and land to receive his most Royal Majesty again into his Dominions. In all which the wonderful power and providence of God hath signally appeared. So that we may say of our Sovereigne's Restitution what David said of our Saviors Exaltation. Psal. 118.22, 23. The stone which the Builders refused is become the head stone of the corner; This is the Lord's doing, and it is marvellous in our eyes. And upon this ground we have reason to hope for much approaching good to these Nations by the accession of his most excellent Majesty to the exercise of Rule and Government. 2. If you consider him in himself (I mean his most excellent Majesty) without the least respect to these signal and (in a manner) miraculous providences of God towards him; you shall find him in all respects a very hopeful Prince, every way as hopeful as any that hath hitherto swayed the imperial Sceptre of these Dominions. And this you shall find evidently to appear, if you please to lay aside all prejudice, and look upon him with a judicious and impartial eye; indeed if you look upon him under that shape and representation wherein our late Usurpers have from time to time exposed him to public view, you cannot but think him the unfittest person in the world to wear the Imperial Crown of these Realms. But I hope you have attained to more grace and wisdom than to believe what his persecuting enemies, by Jesuitical example and inspiration, have reported of him, who have done by him as the Papists of old did by John hus. They have (as it were) clothed him in a coat of painted Devils: nay, have represented him in the shape of an incarnate Devil, thereby to make him odious to his subjects, & (if it could have been) to have rendered his restitution to his just rights impossible. But blessed be the Lord who hath cursed this devilish policy! and hath restored him to his Right. And now that you may know him to be a hopeful Prince, I shall at present give you a true, but short, representation of him. And this I shall do not to curry favour, but to satisfy your doubts, and quiet your fears concerning his Majesty, whose excellent endowments I am fully persuaded, do far transcend what my tongue or pen can express of him. So that when I have said all, I would have you to conceive him to be far more eminent than I can represent him unto you. However, for your satisfaction, give me leave (as in a glass) to give you as it were a dark & shady resemblance of him. And herein I shall speak as in the presence of God and therefore utter nothing, but what I am fully persuaded is most true and real. But to come to the business, if you view him well with an unprejudiced eye, you shall find him to be, 1. A Prince most eminently stout and valiant; of the truth of this he gave an undeniable proof at Worcester, his enemies themselves being Judges. His most capital enemy Oliver, than General against him, at a public festival entertainment in London upon the occasion of his victory over his Majesty's Army, there gave this testimony of him. Which together with the unconquerableness of his spirit under all his (sufficiently great) sufferings, is an evident demonstration of the more than ordinary stoutness of his spirit, to that of Solomon. Pro. 18.14. The spirit of a man will sustain his infirmity. And (indeed) had not his spirit been like himself, great, it had been impossible for him to have borne up under afflictions of so great a weight. And this is the first qualification or princely virtue that you may find him endowed with. And this is so necessary a qualification for a Prince, that without it he can neither oppose his Enemies, protect his Subjects, or execute impartial justice upon Offenders. 2. If you view him with an unprejudiced eye, you shall find him to be a very wise and prudent Prince: a Prince, who is neither a Child in age, nor in understanding. He is not like Rehoboam, who at 40 years of age was but a very Baby, both in respect of wisdom and experience, as plainly appeared by his rejecting the wise and prudent Counsels of his Father's old and experienced Councillors; and by embracing the violent and heady advice of his own raw and (as to State-affairs) unexperienced Play-mates and Companions: By which his Childish folly and indiscretion (through the just judgement of God upon him) he occasioned the Revolt of the ten Tribes from him, as you may see, 1 Kings 12.8, 13, 14, 15, 16, etc. But he forsook the counsel of the old men, which they had given him: and consulted with the young men that were grown up with him, and which stood before him.— And the King answered them roughly, and spoke to them after the counsel of the young men, saying, my Father made your yoke heavy, and I will add to your yoke, etc. So when all Israel saw, that the King hearkened not unto them, the People answered the King, saying, What portion have we in David? etc. and in respect of this his imprudence he was said to be young and tenderhearted, 2 Chron. 13.7. although he had at that time completed the 41. year of his age, as appears in 2 Chron. 12.13.— for Rehoboam was 41 years old when he began to reign. But, blessed be God, our Prince may more fitly be compared unto Solomon, who, though much younger in years than Rehoboam, is yet many years elder in wisdom and experience; which Princely virtue, together with his right to these Dominions, he hath, through the grace and mercy of God, derived from his Grandfather James, the first of Great Britain, the Solomon of his Age; and from his late Majesty, his no less wise and prudent Father. Now, that he is a Prince of eminent wisdom and prudence, may as easily be demonstrated, as that there is light and heat in the body of the Sun. And indeed it is evident, beyond all doubt. 1. By his choosing rather to get accession to his Throne by the lawful, dutiful, and loyal endeavours of his most pious and prudent Subjects, than by the forcible assistance of Foreigners and Strangers. It may be, some may think, this latter had been his best and wisest course: Seeing, by the aid of such he might have made himself more great and absolute, than he can expect to do, by his coming in upon the loyal and affectionate endeavours of his own Subjects. But, that such may see their own imprudence, I would have them to consider, 1. That his attempting to come in by such a means as this, would have been very hazardous and uncertain, and so by consequence, imprudent. Had strangers endeavoured his Restitution by force of Arms, it is probable that many (if not the most of those who have been active to bring him in, would have been merely passive in it, if not active to keep him out. Besides, his settlement, by this means, would not have been so sure and lasting as now: a Prince's greatest security lying in the affections of his Subjects. That Prince who gains the hearts of his Subjects procures himself a firmer settlement by far, than he doth who only conquers their bodies by the force and violence of strangers, and keeps them in subjection only by armed Guards and Soldiers. 2. That his coming in by this means would (at least) have endangered the utter destruction, if not the irrecoverable loss of his Dominions. 'Tis unquestionable, that he could not have conquered without the hazard of the total devastation of the 3 Kingdoms. Besides, he might have been in danger of being dethroned, by those Foreigners themselves, when they once conquered his own Subjects. We are not without instances of the like practices of Strangers in former Ages, who (when they have conquered their enemies) to set up themselves, did not stick to depose those very Princes that called them in to their assistance. And indeed he could expect no other from his Popish Allies, without making shipwreck of that Faith whereof he is the Defender, and reconciling himself to the Church of Rome, the Mother of Harlots: it being a received Maxim and Principle amongst Papists, That Faith is not to be observed and kept with Heretics. Besides, if (as it might have done) the Conquest had fallen to the side of his Opposers; his Restitution would have proved (if not impossible, yet) infinitely more difficult, than it hath now appeared to be. 3. That a Prince's greatness and happiness, doth not so much consist in the absoluteness of his power, as in the affections of his Subjects, and in their cheerful and willing submission to his Person and Authority. Now though foreign force may over-awe, yet it cannot gain the hearts of Subjects, though it may force them to submit to the power of their Prince, it will never cause them cheerfully to obey their Prince. And therefore this our Prince, in choosing to be restored by his Subjects, rather than by foreign force, hath chosen the best way of accession to his Throne, and thereby showed himself a wise and prudent Prince. 2. He hath discovered his eminent wisdom and prudence, by his choosing the Recovery of his Right by a gracious composure of things with his truly loyal and faithful Subjects, who in the late unhappy differences adhered both to King and Parliament, rather than to attempt the regaining of it by the forcible help and aid of such as style themselves The Royal party. Doubtless, he wanted not some, who (like Rehoboams young and heady Councillors) gave him advice to take this course. And it must be confessed that some attempts have been made to this end: but having found by constant experience, that all endeavours this way have proved abortive and unsuccessful, by reason of the indiscretion of some, and the treachery of others; he hath at last rejected all Counsels tending to force and violence, and wisely resolved upon a contrary course. And this in a juncture of time, when he had the greatest hopes of assistance, not only from Allies and Friends abroad, but also from his most loyal and dutiful Subjects at home; wherein he hath exactly trodden in the steps of his truly Heroic and prudent Grandfather, Henry the 4. King of France and Navarre; who, after he had fought many Battles, and obtained as many signal Victories, chose to obtain the possession of his Crown of France by treaty and capitulation, rather than to endeavour the recovery of it by making use of further force and violence. And in this respect also he hath showed himself to be every way as wise, as Rehoboam, by his contrary practice, discovered himself to be weak and foolish. 3. By casting himself upon his Parliament in order to his own and the settlement of his Dominions. By which Act he hath in a manner told them that he is willing to be, or do, what his best and wisest Subjects shall think best and most honourable for him, in order to the settlement of his Dominions in safety, peace & honour; and by this also he hath showed himself a truly wise and prudent Prince; for by this means he hath, and will, engage the hearts of his conscientious Subjects to become his servants for ever. As Rehoboam would certainly have done, had he put in execution the Counsel of the old experienced men. 1 Kings. 12.7. Constant experience showeth us that Princes gain more by complying than they do by contesting with their Subjects. That by gratifying them in smaller, they win upon them in greater matters: this Solomon's old experienced Counsellors did very well understand, and therefore advised Rehoboam to comply with his Subjects and to abate something of the rigour of his father's Government. And this also was well understood by Queen Elizabeth, the wonder both of her age and sex for masculine wisdom and valour who (by gratifying her Subjects just demands in Parliament) became, in a manner the sole and absolute Mistress both of her Subjects hearts, hands, and purses. And this was it which made her so formidable to her Enemies, and so great a comfort and support to her Allies and friends. Let no man therefore think our Prince imprudent in casting himself upon his Parliament for terms of settlement: it being the most prudential course in the world to make him both a great and happy Prince. 4. He hath showed himself a wise and prudent Prince, in resolving upon the reformation, and settlement of the Church by consent of Parliament, according to the advice of a select Assembly of pious and learned Divines. Which indeed is the most proper and most prudential means in the world, to discover and reform those damnable Heresies, and to make up those Church-destroying divisions that are crept in amongst us. Who are more likely to discover the mind of God, and to find out ways and means of reconciling differences and divisions amongst Brethren, than godly and learned Divines, whose whole work and business it is to study the mind and will of God? Besides, this is that means that God himself hath appointed for the curing of these evils, as Acts 15. doth appear, where we find the Apostles and Elders did assemble themselves in a Synod to this very end. Now by all this it appears, that our Prince is a wise and prudent, and so by consequence, a hopeful Prince. 5. If your view him well with an impartial eye, you shall find him to be an exceeding Patient and long-fuffering Prince; a virtue so necessary, that without it a Prince cannot manage the affairs of his Kingdom. And in this Princely virtue also he far outshines (if not all, yet) the most of his Predecessors, his most Royal Father only excepted. And no wonder, seeing he hath been from his Youth accustomed to the yoke, and enured to affliction. Now his eminency in this Princely virtue doth evidently appear, 1. In bearing his great and extraordinary afflictions and the persecutions of his enemies, and unkindnesses of his pretended friends in foreign parts. 1. Without murmuring. 2. Without fainting. In respect of murmuring, (for any thing I have heard) he was like David, dumh, and opened not his mouth, because he knew his suffering was the Lords doing, Psal. 39.9. And he was so far from fainting under them, that he rather gathered strength and courage, by being accustomed to the bearing of them. 2. This princely virtue appears eminently in him, by his waiting upon God in his greatest straits, with hope and confidence of his goodness and mercy, to bring about his Restitution to Rule and Government in his own way and time. In which respect it seems he had taken up the Church's resolution. Mic. 7.9, 10. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause and execute judgement for me: he will bring me forth to the light, and I shall behold his righteousness. 3. This princely virtue shines forth apparently in him, by his declining the use of unlawful means, and by his resolution (in a way of dependence upon God) to persist in the use of all lawful means to recover his right. Had he been impatient he would have cast off the use of all means like that impious and impatient King we read of, 2 King. 6.33. Behold, this evil is of the Lord, what should I wait for the Lord any longer? Or else he would have turned aside to the use of sinful & unlawful means, had he not been a patiented Prince, he would have been in danger of changing his religion in hopes to gain his earthly Crowns, though by so doing he had lost an Eternal Crown. 4. That he is a long suffering Prince, appeareth also, 1. In that he hath not been provoked and moved to Acts of revenge, by all those wrongs and injuries that have been done him. If reports be true, when some of those. English Soldiers that were in direct opposition against him, were taken by the Spaniard, and put into his hand, to be disposed of as he thought good; instead of revenging himself upon them, he fed and clothed them. 2. In that he still retains his princely and paternal affections to his Subjects, notwithstanding all the provocations wherewith he hath been provoked. 4. If again you look upon him with an unprejudiced eye, you shall find him to be a very sober and moderate Prince. And that, 1. In his passions. 2. In his affections. The moderation of his passions appears by his endeavours to allay and moderate the passions of some, who stile themselves the King's (or Royal) party. The moderation of his affections appears; by casting himself upon the Parliament, without making any the least demand of having his own power or greatness enlarged or augmented. 5. If you look upon him with an impartial eye, you shall find him to be a selfdenying Prince, as evidently appears, by his referring the settlement of things to the Parliament. 2. By his resolution to be advised by the Parliament in all things which do concern both Church and Sat Affairs. 3. By his willingness to part with his Lands and Revenues (if the Parliament shall think fit) in order to the settlement of these Nations in peace and tranquillity. 6. If you look upon him with an impartial eye, you shall find him to be a Gracious, merciful, and compassionate Prince, which princely virtues do eminently appear in him, 1. By his readiness to pardon his worst of Enemies, who are not resolved to persist in their enmity against him, excepting such as the Parliament shall think fit to exempt from pardon. In which respect he hath showed himself to be a follower of David, (that man who was one after Gods own heart) who granted an act of Grace to Shimei, who cursed, and threw stones at him, when he fled from Jerusalem for fear of Absalon, as you may see by comparing 2 Sam. 16.5, 6, 7, 8. with 2 Sam. 19.18, 19, 20, 21, 22, 23. 2. By declaring his readiness to grant a General pardon to all parties amongst us; as well knowing, that the best of us (yea, that such as would be thought his best friends) do, in some respect or other, stand in need of it. 3. By his professed readiness to allow a liberty to men of tender consciences, to such as are truly so. 4. By his declared Resolution, to extend his princely love and favour to all his deserving Subjects, of what party soever, without putting the least distinction or difference between them. 7. And lastly, if you look upon him with an unprejudiced eye, you shall find him probably to be a truly pious and religious Prince; I say; probably to be so, and this is the greatest assurance that we can have of any man's piety and religior, in the world, 1 Pet. 5.12. By Silvanus a faithful Brother (as I suppose.) Now that he is so, is very probable. 1. By his adhering to the true Protestant Religion, notwithstanding, 1. The injurious dealing of professed Protestants, both with his Royal Father and himself. 2. The many kindnesses of Papists heaped upon him, together with their strong temptations to corrupt and seduce him. Beloved, these things considered, we may be confident of his piety upon the account of his adhering to the Protestant Religion; for some who do not only profess themselves to be Protestants, but to be the most refined and reform Protestants in the world, have, by those not to be paralleled injuries they have done him, given him the justest occasion that could be given, to renounce the Protestant Religion: As namely, 1. By their impudent and abhorred murder of his Father, under a pretence of Law and Justice; a thing never before done by any professing themselves Protestant's. 2. Their banishing him out of his own Dominions into Holland, from thence into France, and then into Flanders, amongst the most rigid and zealous sort of Papists: by which acts they did, as it were, bid him to go, and to be a Papist. As David complained that Saul did in effect, bid him to go and serve other gods, 1 Sam. 26.19. 2. As the injuries done him by seduced Protestants have been many, which might have caused him to distaste the Protestant Religion; so the kindnesses heaped upon him by Papists, have been great. And it is not to be doubted but they have made use of both, as inducements to persuade him to forsake the protestant and to embrace the Popish Religion. You may be sure they have sufficiently aggravated the miscarriages of those among us who murdered his most Royal father, etc. charging that, and all other injuries done him, upon the Parliament and their whole Party (though the most of them did detest it from their hearts, endeavouring to prevent it, and do bewail it to this day) nay, they have not been wanting to suggest unto him, that the principles of Protestants do allow and encourage Subjects to murder and depose their King. This and much more, doubtless, they have suggested to him, that (if possible) they might work in him an abhorrency both of Protestants and of the protestant Religion. Whilst, no doubt, on the other hand, they have, upon all occasions, represented to him the Papists in his Dominions under the notion of his most Loyal Subjects, not sticking to tell him how much they have suffered (especially in Ireland) for their Loyalty to his late Majesty, (though the world knows they were in open rebellion against him before the war broke forth in England) that they might at once gain his affections both to his popish Subjects, and their Religion. And truly these things considered, together with his abode among Papists and his [then] dependence upon them for supply of personal wants, and their large promises of restoring him to his just Rights and Authority. It is even a miracle that the temptation had not prevailed upon him: for my own part, I question whether the best of us would have held constant to our Religion, had we been under the like temptation. Nay, when I consider, upon how slight temptations (seemingly) the best amongst us have changed both their principles and practice in Religion; I even conclude, that if any of us had been in his Majesty's condition, and if his temptations had been ours, we should not have stood so firm and unshaken as he hath done. Now, Brethren, it is either policy or piety that hath preserved and kept him. But, 1. It cannot be imagined, that he hath been preserved merely by policy. Nay, (in appearance) it had been his best policy to have changed his Religion; seeing, by so doing he would certainly have obtained all possible assistance, both from Popish Princes abroad, and from his Popish Subjects at home: so that I conclude, it is not policy that hath preserved him; and therefore, 2. It must be piety and grace in the heart, which hath enabled him (in the midst of these temptations) to adhere unto the Protestant Religion, both in profession and practice; and that even in those Countries where the Protestant Religion is not allowed. And this is the first ground upon which I conclude him to be a pious Prince. 2. That he is a pious Prince is further probable, by his desire (whilst he was in Scotland) to be dealt plainly with, in respect of his own personal sins, and the sins of his Family, which he apprehended were the cause the hand of God was so heavy upon him, that he might be humbled for them. In which respect he seemed to imitate Job, that great example and pattern of patience, who, in his affliction, begged of God, that he would make him to know his transgression and his sin, Job 13.23. 3. That he is probably a pious Prince, is further evident, by his meek and humble behaviour towards Mr. Douglas (both in the time of hearing and after) who, in his Coronation-Sermon, dealt both boldly and plainly with him, in laying open his own, and the sins of his Family. Though this Reverend man (Nathan-like, as appears by his Sermon since printed) made use of his ministerial Authority to reprove him; he shown not the least displeasure against him, either in the time of preaching, or after; but by his behaviour seemed to say, as David did, Psal. 141.5. Let the Righteous smite me, it shall be a kindness, etc. And by this also he hath manifested himself to be both a prudent and a pious Prince. 4. IT is further probable that he is a pious Prince, by his professed detestation and abhorrency of profainness and impiety; his loathing of those things, he doth upon all occasions discover, by reproving men for drunkenness, swearing, and all such like profane and impious practices. And now, Brethren, having spoken him a pious Prince, I have expressed the best, the all that can be said, to make it manifest to you, that he is a hopeful Prince, a Prince, by whose accession to the Throne, we may well hope for much approaching good both to our Church and State. And therefore let us this day, yea, all our days, rejoice with an exceeding great rejoicing. But here, I beseech you, let it not this day, or at any other time, express our joy for his Restitution to Rule and Government in any way displeasing to God, or dishonourable to His most sacred Majesty. I beseech you, let not any of us dare to do it, so as to debauch ourselves by drinking his health, either upon our knees or otherwise. This practice, though so much used amongst us, doth better befit heathens, than professed Christians. Nay, it is a brutish practice, against which even Heathens themselves have thought fit to enact and make Decrees, as you may see, Esther 1.8. And the drinking was according to the Law, none did compel, etc. Now in the custom of drinking Healths, it is imposed upon every man, that he drink the same quantity and measure that others do. Besides, to be upon our knees drinking, is a Ceremony fit to be observed in an act of worship to Bacchus, than in our rejoicing at the Proclamation of a Prince so truly pious and Christian. So that it is not only displeasing to God, but dishonourable to his Majesty: who therefore cannot but dislike the debauchery of those who allow themselves in the practice of it; seeing by so doing they represent him to the world in the shape of a sensual Bacchus, and not (as indeed he is) a truly noble and religious Prince, who eats in due season for strength and not for drunkenness. Let us then for ever banish this Bacchanalian custom from this and all other such like days of Solemnity, and let us leave it to those whose King is a child, and whose Princes eat in the morning, and drown themselves in sensual delights and pleasures, as the Idolatrous and usurping Princes of Samaria did, as you may see Amos 6.1, 3, 4, 5, 6. Let us, I say, banish this wretched custom whereby the God of glory hath been so highly provoked, and thousands of precious souls have been eternally damned. And let us betake ourselves to such a way of rejoicing as may be pleasing to God, and grateful to his Majesty. And, 1. Let us express our joy in his Majesty's Restitution to his just rights both this day and all the days of our lives, by our putting up sincere, hearty, and importunate Prayers to God for him. Instead of being upon our knees drinking healths to him, let us often prostrate ourselves before the Throne of Grace to pour out ourselves to God for him. Thus the people here in my Text expressed their joy at King Solomon's Proclamation and Inauguration. They cried, God save the King, and doubtless they did it not for the present only, but every day of their lives. And indeed this is a duty that we are commanded to perform on the behalf of such as are lawful Rulers, whether they be Kings or others. And so to do, the Apostle tells you, is good and acceptable in the sight of Godour Saviour, 1 Tim. 2.1, 2, 3. Express we then our joy in his Majesty's Restitution, by beseeching the God of life, health and Grace, 1. To give and to bestow upon him both health of body and length of days: say we to God in his behalf, let the King live and let his soul be bound up in the bundle of life with thee. 2. That God would pour down upon him from day to day a greater portion of that Princely and governing spirit wherewith he hath already so plentifully endued him. 3. That he would cause his Crown to flourish upon his head, maugre all that malice and hatred wherewith Satan hath filled his enemy's hearts. 4. That he would give our Israel, both Church and State, peace and plenty, truth and prosperity, all his days. 5. That he would give him grace more and more to improve his authority for his glory and his Churches good: that so when he layeth down, together with his life, this transitory and earthly Crown, he may obtain that heavenly and immortal Crown, which God hath laid up, and will bestow upon all those who love the Lord Jesus, and long for his appearing. 2 Tim. 4.8. 2. Let us express our joy in his Majesty's Restitution, etc. By all outward expressions of it that are lawful and convenient. Let us eat the fat and drink the sweet. Let the Trumpets sound, the Bells ring, the Guns roar, the Drums rattle, The Bonfires flame, the people shout, so as if possible to make the very earth to rend with the very loud noises of their shouts and joyful acclamations: thus the text tells us the people here expressed their joy at Solomon's Praclamation to be King. 3. Let us express our joy in his Majesty's Restitution, etc. By yielding all cheerfulobedience and submission to his Majesty's person and just Authority all our days. And this let us resolve to do though it be improved by his sacred Majesty (as I doubt not but it will) for the enacting of laws to curb and restrain us in the practice of Sin, and in the satisfaction of our brutish and sensual lusts and pleasures. Let us not obey his Authority only whilst he commands those things that suit with our interests, lusts and humours: but also when he commands that which is good, though it be cross and contrary to our own wills and interests. So is the will of God that we should do, 13. Rom. 1, 2, 3, 4. 1 Pet. 2.13, 14. If we rejoice at his Majesty's Proclamation this day, and disobey his Authority another day, we shall but evidence ourselves to be Hypocrites, and make ourselves the more obnoxious to his wrath and justice. 4. Let us express our joy in His Majesty's Restitution, etc. By stopping our ears for ever against the bewitching temptations of such as are given to change. Let the smart of our sufferings under past changes, cause us to dread the least thought of making ourselves happy by tearing to pieces our ancient and best form of Government, and attempting to erect a new. Let us no more lend an ear to those Monsters of Treason and Tyranny, who had lately cheated us into slavery, under a pretence of liberty, and who had brought us into bondage unto their own wills and lusts, by promising to set us at liberty and make us free. Let the monstrous opinions and horrible confusions we have lately suffered under them, cause us to tremble at the mention of a Commonwealth Government, that hath begotten them. And now that we have recovered our Pilot, let us resolve never to cast (or suffer him to be cast) overboard again, lest we suffer shipshwrack for want of him. Let us resolve, according to the command of God, Pro. 24.21, 22. To fear God and the King, and not to meddle with those that are given to change. 5. Let us express our joy, etc. By blessing and praising that God, who by his power and providence hath so wonderfully brought it about for us. Certainly it hath not been brought about by humane policy, might, or power, but by the spirit and finger of God. Zech. 4.6. 'Tis true, Inments have been used, and as Instruments 'tis fit they should be honoured, and we should bless God for them. But who was it that raised up those instruments? was it not God? who (as the Apostle tells us, 1 Cor. 1.27, 28, 29.) hath chosen the foolish things of the world to confound the wise: and the weak things of the world to confound the things that are mighty, etc. that no flesh should glory in his presence. Again, tell me who gave them that wisdom and conrage whereby they have been enabled to effect what they have attempted? was it not God? doubtless it was. So that from first to last the whole work is his, and the whole glory and praise of it is due to him. Let us then this day, and all our days, express our joy in it, by giving God the glory of it. And in our rejoicings let us bless and praise the God of Heaven for this his unspeakable mercy to us, and unto these (almost) ruined Kingdoms. 1. With our souls, and all that is within us. And let us awaken and stir up our souls so to do, as David did his upon another account, Psal. 103.1. Let us bless him with our souls, by loving, fearing, and admiring of him, and all his incomprehensible attributes, discovered in bringing about His Majesty's restitution. Let us also bless him, by our delighting our selus in him. Let us not express our joy, by taking our fill of delight in the creatures, but by delighting ourselves in God our Creator. And indeed, this is the best way wherein we can express our joy upon any account in the world. And such a way of expressing our joy, at the Proclamation of His Majesty, would at once evidence us to be the King's best Subjects, and God's best friends and servants. 2. Let us express our joy upon this account, in blessing and praising God with our tongues. Let us open our mouths, and let our lips show forth the glory of God this day, and all our days: God hath given us our tongues to this end, that with them we might show forth his praise. Letus then in our rejoicing this day be speaking of God, and of those glorious attributes of God, which he hath discovered in bringing about this work: This way David resolved to bless God, Psal. 26.7. & 145.5. and prophesied that other men should do so too, Psal. 145.6, 7. yea, that one generation should tell the works of God to another, that he might not lose the honour of them, Psal. 145.4. So the present generation should bless God for his mercy in the restitution of his Majesty, by transmitting it to posterity, that the generations to come may praise him for it. 3. Let us express our joy upon this account, by blessing God with our lives. Let our lives praise God every day that we have to live for his mercy to us, in the restitution of His Majesty this day to his just Rights. And let us thus bless God, 1. by endeavouring daily after a more thorough Reformation of ourselves and others, as much as in us lies. Now that God hath restored His Majesty, let us sit down and consider with ourselves what our personal sins are, whereby we did provoke God to suffer the worst of Tyrants to murder his Royal Father, and for so many years to banish his Majesty, & having discovered them, let us turn from them. Let us do it hearty and unfeignedly, so as never to turn to the commission of them more. O, let us resolve never to provoke this God more, who, notwithstanding our sinful provocations, hath delivered us from usurping Tyrants, and hath restored to us our most dread and rightful Sovereign. 2. By dedicating ourselves hearty, entirely and sincerely to the fear and service of God. Let the consideration foe the great things God hath done for us, cause us to fear the Lord and serve him with our whole heart all our days, according to that of Samuel, 1 Sam. 12.24. though we have hitherto served Satan, and our own lusts, let us from henceforth resolve to serve no Master but God. As you have yielded your members servants to uncleanness & to iniquity unto iniquity; ev en so now yield your members servants to righteousness unto holiness, according to that of the Apostle, Rom. 6.19. and both these things I earnestly beg of you. 1. For your own sakes. 2. For His Majesty's sake. Lest if you still do wickedly, you provoke the Lord to destroy both your King and yourselves. According to that of Samuel, 1 Sam. 12.25. But if ye shall still do wickedly, ye shall be consumed, both you and your King. 3. By doing what in us lies, in our several stations, to improve his Majesty's Authority, for the right and proper ends of Authority. Let us not any of us endeavour to improve it for by and base ends of our own: to scramble for Honours, Offices, and Preferments for ourselves, as others have done under the late Usurpers: But let us improve it, 1. For the suppressing of Superstition, Heresy, and profaneness. These are the things that have been the meritorious cause of all our sufferings: let us therefore improve his Majesty's Authority to suppress them. 2. For the effecting of a thorough Reformation, both in Church and State according to the Word of God, and the Laws of the land. And let us beg of God to put it into his Majesty's heart so to do. 3. For the propagation of the truth and power of Godliness that all within his Majesty's Dominions may know the truth and express the power of Godliness in their lives and conversations. 4. Let us bless God with our lives for this his mercy to us, in restoring his Majesty, by opening the doors of our hearts unto the Lord Jesus Christ, the King of glory, that he may erect his throne there, so as to reign over us all our days, according to that of David, Psal. 24.7, 8, 9, 10. Christ, as Mediator, guideth all the Affairs of the world. And it is he that hath restored his Majesty to his authority: now in a way of thankfulness unto him let us admit him into our hearts, that he may reign and rule over us by his word and spirit. Let us serve the King of Kings and Lord of Lords with fear, and rejoice with trembling. Let us kiss the son lest he be angry, and we perish from the way, as we are exhorted to do, Psal. 2.10, 11. 6. Let us (in the last place) express our joy in his Majesty's restitution by giving portions to such for whom nothing is provided. there's provision made for you Gentlemen of the Country, something suitable to your worth and quality. Let me desire you to express your rejoicing in this days solemnity, by giving something to the poor for whom nothing is provided. Let us do this day as the Jews of old did upon their Festival days of joy and rejoicing; what they did and were enjoined to do, you may see, Nehemiah. 8.10, 11, 12. Esther. 9.22. Now to conclude all, if you thus express your joy in the solemnity of this day, you shall not only be truly blessed in his Majesty; but his sacred Majesty shall be as truly happy in you. You shall not only live happily under his Government here; but you shall for ever live and reign with him in an Eternity of glory hereafter. Now to the only wise God who liveth and reigneth for ever, and doth what pleaseth him both in Heaven above and in the Earth beneath, be Glory, Honour and Immortality for ever and ever. AMEN. FINIS.