The righteous ruler a sermon preached at St Maries in Cambridge, June 28, 1660 / by John Spencer, B.D., fellow of Corpus Christi Colledge in Cambridge.

The Righteous Ruler. A Sermon preached at S^t. Maries in Cambridge, Iune 28. 1660. being ap∣pointed a day of Publick Thanksgiving for His MAJESTIES restauration to His Kingdoms.

PROV. 29. 2.

When the Righteous are in authority, the people rejoice; but when the Wicked bear rule, the people mourn.

GOds government of the World is full of Riddles and Mysteries; the Temple out of which the Angels (the Ministers of Divine Provi∣dence) proceed,* 1.1 is said to be full of smoak,* 1.2 Rev. 15. 8. and we never find the eyes of our Understand∣ings to ake & smart so much, as when long detained in this smoakie Temple, we are never more confound∣ed and humbled into a sense of our own shortness, then when long entertaining our thoughts about the mysteries of Divine Providence.

Now Providence is thus mysterious especially (as the Wise man notes) because of the strange chec∣quer-work therein,* 1.3 the wonderful vicissitudes,* 1.4 and mix∣tures of happy and adverse occurrences. A thing fre∣quently

noted in Scripture. Dan. 2. 21. He changeth times and seasons, he removeth Kings and setteth up Kings. 1 Sam. 2. 7. The Lord maketh poor and maketh rich, he bringeth low and lifteth up. Eccl. 7. 14. In the day of prosperitie rejoice, in the day of adversitie consider; God hath set the one over against the other. Job 12. 23. He increaseth the Nations, and destroyeth them: He enlar∣geth the Nations, and straitneth them again: and in the Text we find him sometimes setting up a righteous, and anon a wicked Ruler; the people sometimes rejoicing, sometimes mourning.

That method which God observed in making of the World, he sometimes observeth in governing of it; he permits things to run first into a kind of Chaos and confusion,* 1.5 that so his Saints (like the Morning-starrs) may sing praises to God, when they see his Wisdom and Power issuing all things at last into excellent order, beauty, and composure. Moreover, the holy God doth by this variety of Providence (adverse and prosperous) most wisely keep alive a quick and vigorous sense of himself in the minds of men: for we shall always find that a constant tenour of felicity,* 1.6 an undisturbed enjoy∣ment of the World doth choke and smother the innate notions of a Deity in the minds of men; and on the other side, a perpetual indigence and constant night of affliction starves them. Men may lose their taste, rel∣lish and sense of God (as they do of their meat) both by too much fulness and satiety in a long continued pro∣sperity, and by too long fasting in a tedious course of misery. Pharaoh (while his Sun was not overcast) cries out Exod. 5. 2. Who is the Lord, that I should fear him? and (on the other side) the Heathen, when he saw ver∣tue baffled and worsted, breaks out,

Sollicitor nullos esse putare Deos.* 1.7

Therefore wise Agur prays for a mixt state Prov. 30. 8, 9. with good reason, lest he be full and forget God, and lest he be poor and so blaspheme him.

To come nearer to the Text: It presents us with the bright and dark side of this pillar of divine Provi∣dence, whereby God guides his people through the Wilderness of the World. I shall especially determine my discourse unto the first words of the Text, wherein we may note two things,

• 1 A case supposed, when (or, if) the righteous be in authority.
• 2 The Wise mans observation, or judgement there∣on, the people rejoice.

I begin with the first. The case proposed, when the righteous are in authority, God and Religion justifie and abet Rule, Soveraignty, and Authority in the World: God doth by his setting up such to rule; and Religion doth, in that we see here, that righteous men (called thereto) do not decline it. God never intended that the Magi∣strates Sword should be turned into a plough-share: No government so opposite as Civil and Spiritual (too of∣ten) in the administration, but none that so sweetly agree in their institution and original. Order (which the Magistrate preserves) God is the God of, 1 Cor. 14. 33. and Law (by which he proceeds) is but reason im∣proved, (which grace doth not destroy but suppose.)

More particularly, God justifies Rule and Soveraign∣tie two ways,

• by his Word,
• by his Wonderful Providence.

First by his Word: The Gospel doth very sparingly [ 1]

meddle with State matters, but when it doth, it enga∣geth to obedience, by as obliging principles as it doth to Religion; even a principle of Conscience, Rom. 13. 5. We must be subject for Conscience sake: (not barely for safeties sake) and a principle of the highest fear, Rom. 13. 2. They that resist (the powers) receive to themselves damnation: a doctrine taught the world (in the type) long before by that fire and earth-opening which de∣stroyed the opposers of lawful authority. Num. 16. 33, 34. High and honourable are the Titles given to Kings and Rulers in sacred Scripture of which I shall note but these two peculiar: 1 That of the Lords anointed so often (as a glory) about the heads of Princes in sa∣cred Writ: and it is observable, that this title is given to the meanest among the order of Kings, (even a Hea∣then Cyrus. Isa. 45. 1. Cyrus mine anointed) when it is never given expresly to the high-priest, though anoin∣ted too, and that with a most sacred and costly oint∣ment kept in the Temple, and to be used onely at his Consecration; nor yet to Prophets, though anointed too, as well as Kings.

2 Another Title given to Kings, is that of Gods, Psal. 82. 6. I have said ye are Gods, and Exod. 22. 28. A title never given to any but to men in civil Power and Authority, representing God in their persons (as a Judge doth a King) and in their power; a King may (as God doth) abrogate and establish Laws (as the exigences of State and Councel may direct) which the Church (having not dominium fidei) cannot do.

[ 2] Secondly, God justifies and abets Rule and Autho∣rity by his providences. A Traitour the Latine phrase doth most elegantly stile one that is reus laesae Majesta∣tis, one guilty of hurt Majesty; now because after so

many treasons, I cannot but rationally conceive Maje∣sty to be greatly hurt, and the reverence due to lawful Authority too much impaired in the breasts of many men, I shall therefore the more largely discourse on this argument; [the several providences whereby God hath eminently appeared from heaven to justifie and second his Vice-roys upon earth.]

1 By those eminent judgements by which he hath gene∣rally [ 1] branded the opposers of lawful Authority. These three sins, high ingratitude, oppression, and rebellion, very seldom have their dooms adjourned to another world, because they so much thwart Gods government of this. None of all those persons guilty of rebellion in Scripture, went to their Graves in peace, Achitophel, Absalom,* 1.8 Sheba, Abner, Abiathar, Ioab, Athaliah, Zim∣ri, Adoniah: we shall seldom find any men (like blind∣ed Sampson) endeavoring to pull down the pillars upon which Gods house stands, (for such are Kings) but they themselves (like him) perished in the ruine. The Heathen Historian observed, that there was hardly one of Caesars murtherers (though a heathen Prince) that survived the wickedness three years, all dying violent deaths, some by shipwrack, some in battle, some by the hand of justice, others by their own, and that very sword which they had first prophaned by his bloud. In∣stances of this kind all Stories are full of: It was a truth known to a proverb in Solomons time,* 1.9 Prov. 24. 21, 22. My son, fear thou the Lord and the King, and meddle not with them that are given to change, for their calamity shall arise suddenly, and who knoweth the ruine of them both.* 1.10 Treason is a sin for which God allowed no san∣ctuary under the law; Ioab was taken from the horns of the altar and slain while under the guilt of this sin.

We must know that God's justice is an attribute that he is very jealous of,* 1.11 his own son shall die to declare it to the world, and therefore no wonder that he is so severe against those who lift up their hands against the Magistrate who is the Minister of his justice in the world.* 1.12

[ 2] Secondly, God abets authority and rule, by that aw and reverence to it so deeply implanted by him in the minds of men. The great power of God seen in giving law and bounds to the raging waves by so inconsiderable a means, as an heap of little sands, falleth under frequent notice and observance: but why do not we as much ob∣serve the lusts of men kept within their bounds by a little gilded dust, (a weak man armed with power and authority from God)? these are compared to the raging sea, Psal. 65. 7. Thou stillest the noise of the sea, the rage of their waves, and the tumult of the people. How strange is it to see a Magistrate sometimes drive away evil with his eye (as Solomon speaks,)* 1.13 killing and crushing wicked∣ness (though armed and daring) like the Basilisk, with a look, his bare presence! much of God is observable in it. It is God who restrains popular insolencies by an implanted reverence to authority, it is he which keeps this beast, the multitude, from knowing its own strength, and so from attempting to cast its rider. This David ac∣cordingly acknowledged, Psal. 144. 2. It is God who subdueth the people under me.

[ 3] Thirdly, God abets Kings and Governours by those strange preservations vouchsafed by him to their persons. There goes another kinde of life-guard about a King then men generally are aware of: God hath this as his especial title, Psal. 144. 10. The God that sheweth sal∣vation unto Kings; and he tells one of his Governours,

Hag. 2. 23. I have set thee as a signet upon my right hand.* 1.14 The hearts of Kings, but much more the times of Kings are in Gods hands:* 1.15 Caesarem vehis & fortunam ejus, was a speech that had more sense in it, then the heathen Prince that spake it was aware.* 1.16 Kings are sub∣ject to more then ordinary dangers, and therefore have a more then ordinary power concerned in their pro∣tection. Many an Assassine hath found himself daunted with the raies of Majesty, and deterred (by an unex∣pected reverence possessing him) from his intended vil∣lany, and hath found cause to say to his Prince as La∣ban to Iacob, Gen. 31. 29. It is in the power of my hand to do you hurt, but God hath spoken to me, saying, speak not to Iacob neither good nor bad: the instances of po∣pish Princes falling by the hands of Assassinates are ma∣ny, but great deliverances hath God vouchsafed to Pro∣testant Kings, not above one being to be instanced in suffering any personal violence by a private hand. Hence the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 given to Kings by the Ancients, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, S. Chrys. A King doth not fall like common men, a prodigie in nature commonly gives us notice of his death.

Fourthly, God justifies rule and authority, by giving [ 4] so often publick spirits to men in publick places. A pub∣lick place may well enough suit an ambitious spirit, but a publick spirit is the seal of authority, it is Gods spe∣cial gift. Men are indeed naturally desirous to be at the top of the tree of fortune (as it is called) not that they might be more fruitfull, and do more good, but that they might be nearer the sun, and more out of the reach of the hand of violence; But a publick spirit, it is (I had almost said) donum miraculosum given as a seal to authority, and we shall finde the highest instances of

it, in persons eminently called by God to some publick trust,* 1.17 in Moses praying God rather to blot him out of his book then not to pardon his people, Exod. 32. 32. and in David,* 1.18 against me and my fathers house let thine hand be, and not against these sheep, 2 Sam. 24. 27. and the Apostle charactereth a lawfull Magistrate by this spi∣rit,* 1.19 Rom. 13. 4. He is the Minister of God for good to thee. It is God who gives Magistrates to consider, non traditam sibi populi servitutem sed tutelam.

It is noted of Augustus Cesar, that when once he was possest of the Empire, all his former arts of wic∣kedness, fraud and tyranny (the low stratagems of a particular, narrow spirit) he wholly discarded, and ad∣dicted himself intirely to the love, defence, and ad∣vancement of the commonwealth of Rome, and like Saul,* 1.20 when called to the government was turned into another man: ut satis constaret (saith one) divino quo∣dam munere, mutatum & formatum tantum principem Men that are intended but for a narrow place and sphere (like the snail in its little house) turn out horns (not arms) to every body else.

It is seldome seen that God so far owns an Usurper as to vouchsafe this seal of authority,* 1.21 a truly publick spirit. It is seldome that he gives him a heart to use his power really to the peoples good; some good things he may sometimes do to compound with the people, but nothing out of a publick spirit and a real fatherly affection. Men naturally seek their own, and love to be at ease:* 1.22 Cain spake his own sense, and of most wicked men, Gen. 4. 9. Am I my brothers keeper! Am∣bitious spirits (like flame) the higher they rise, the more they are contracted into the narrow point of self by the constringency of ambient fears, jealousies and distrusts.

It is Gods highest owning of a person in power, when he makes him like Mordecai, Esth. 10, 3. a per∣son seeking cordially the wealth of his people and speaking peace to them:* 1.23 when (contrary to his natural tem∣per) like Solomon,* 1.24 he gives him largeness of heart, in which there may be room for more then himself, when he gives him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a free,* 1.25 or (as the word imports) a royal, a princely spirit.

Fifthly, God seals to Authority and Sovereignty [ 5] by that extraordinary direction and assistance which he often gives his substitutes in the administration of their office, which is sometimes very strange. It is the speech of Solomon, Prov. 16. 10. A divine speech is in the lips of a King, his mouth transgresseth not in judgement. (Deo nimirum,* 1.26 cujus vices gerit, ejus sententiam moderante.) The intimacy between God and a good King is greater, then men think of: God hath made Princes in judica∣ture (as it were) his own oracles to the people: In∣fallibility is more annexed to the chair of Moses, then to the chair of Peter: supposing the Prince be not wanting to himself (by conversing with Gods law and mans) he is most likely to have God of his councel. A King sometimes sees per emissionem radiorum, by an unexpected emission of those beams of light and wis∣dome, whereby he scatters the mists of fraud and imposture cast before his eyes to procure wickedness indemnity.

There were three ways especially by which God of old bore witness to a person, and justified his bearing rule and authority over a people. 1. (as was ob∣served) by giving him a publick spirit suitable to his publick place. 2. by moving the hearts of people, to own and obey the person so set up by God, 1 Sam. 10.

26. 2 Sam. 19. 14. 1 King. 12. 20. 1 Chron. 29. 23, 24. Psalm 144. 2. 3. By giving him an understand∣ing heart a spirit of wisdome, Deut. 34. 9. 2 Sam. 14. 17. 1 Sam. 10. 16. 1 King. 4. 29. Great was the as∣sistance God gave to his substitutes of old in judge∣ment.* 1.27 Grotius telleth us, he that diligently reads over the old Testament, Plures reperturus est Principes Pro∣phetas, quàm Prophetas sacerdotes: shall finde more Kings who were Prophets, then Prophets that were Priests, that so they might be the better fitted for the discharge of their weighty office: and no question, God is more assistant to Kings under the Gospel, to teach them what they shall do, then we are aware: He judgeth amongst the Gods in an especial manner (judicio insito) as Iehoshaphat told his judges, 2 Chron. 19. 6. Ye judge for the Lord, who is with you in judgement.

[ 6] Sixthly, God justifies Authority and Magistracy by his strange continuance thereof so long in the world against all opposition made against it. Great bandying there hath been against government at all times, by the sons of Belial; opposition against the eminency of Magistracy,* 1.28 (the spirit within us lusteth to envy) against the restraint thereof, Jude v. 8. Some despise dominion, not onely Governours but Government it self is a bur∣den to them; Government is stiled the ordinance of God, those that are above other ordinances, are above this most of all.

There are three inward and three outward guards which God (in mercy) hath vouchsafed the world to keep sin out of it:* 1.29 the three inward are, the common principles of nature (some remaining characters of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 antiently written upon the tables of our hearts.) 2. the dictates of Gods holy Spirit, and silent

whispers of that. 3. the checks of an enlightened con∣science: the three outward are, the sacred Scripture, the Ministry with the spiritual, and Magistracy with the ci∣vil sword; now men fight with all these guards, smo∣ther the light of nature, grieve the spirit, harden their consciences, reject the Scriptures, despise prophesyings, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the word is) lay aside and null (what they are able) Magistrates and Dominions:* 1.30 but now, as we argue that the Scripture, the light of nature, the Ministry, the checks of conscience, are of Gods own appointing, and owned by him, in that all the malice of men and devils could never quite remove, null, and abolish them, so we may conclude, Magistracy sealed to,* 1.31 by heaven, in that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) men without law could never quit themselves thereof. Many people have thrown off Governors, but never any could throw off Government, no sooner have they cut off one head but another comes up in the room thereof: Govern∣ment and Magistracy is a bush of thorns that pricks and tortures wicked men, and it hath been often on fire, and had long ere this been consumed, but (as we have reason to believe) God is in it, his mighty power is engaged in its defence: This God owns: Psal. 75. 3. The earth and all the inhabitants are dissolved, but I bear up the pillars of it.

Seventhly, God hath attested unto Sovereignty, by [ 7] suffering none of his servants in Scripture, few or none in story to be guilty of wilfull opposing of lawfull au∣thority, or usurping the place of their lawfull Governour. We finde many a wicked man guilty of this sin, of opposing the Magistrate, (mentioned in the first par∣ticular) many of deposing, as Ieroboam (in part) A∣thaliah, Zimri, Herod, and others: but no good man in

Scripture guilty of either. And few or none shall we meet with in story, guilty of this sin; Tertullian apo∣logizing for Christians among other things alledgeth this in their defence, that among all the Assassins of Emperours, nunquam inveniri potuerunt Christiani:* 1.32 and Salmasius observes that not till much beneath the times of Austine occurs there any mention of any private Christian in all Ecclesiastick history, qui Regi suo manus cruentas attulcrit, vel qui armis contra Regem pugnarit: and a late writer hath inlarged the observation, telling us that in the succession of about six ages,* 1.33 no man of any learning and reputation attempted any thing against the interest or honour of Princes, ex∣cepting Lucifer Calaritanus who spake rude and un∣beseeming words against Constantius the Arrian Empe∣rour; but to impeach the credit of his practise, He is noted by S. Ambrose for a person that separated him∣self from the communion of the Church: but as reve∣rence to other divine commands wore off in time (as the power that exalteth it self above all that is called God obtained in the world) so to this among the rest (of obedience to lawfull authority.) Gods olives and vines decline the Magistrates place, whiles brambles scratch every one that would get above them. None so easie to drive as Christs sheep; they are the swine of the world, that are hard to drive, men of strong lusts and proud spirits which create Magistrates the greatest trouble. They are filthy dreamers who despise domi∣nion, Jude, v. 8.

[ 8] Eighthly, God abets authority by that special bles∣sing which he generally vouchsafeth upon the due exe∣cution of justice by men in power and Sovereignty. It is seldome seen that private revenge (though the mat∣ter

of it might be just and deserved) hath been happy and successfull,* 1.34 whereas generally vindicta publica, the punishment inflicted by a Magistrate (in vindication of injured innocence) hath succeeded happily. Com∣monly private revenges take off one enemy, and invite many: but publick revenge executed by the rules of justice procures Gods especial blessing upon a person or nation, Jer. 22. 3. Thus saith the Lord, Execute judge∣ment and righteousness,* 1.35 and deliver the oppressed, and I will bless you, &c. Prov. 21. 3. God in the first ages of the world did govern it, and administer justice often∣times immediately by his own hand, and punished ma∣ny a person (as we reade) with death for the violati∣on of his laws, whereas now God hath committed (as all spiritual judgement to his son, so) all civil judge∣ment to the Magistrate, and therefore Gad hath a spe∣cial blessing pronounced upon him for executing the justice of the Lord, Deut. 33. 21. and in him every righteous magistrate.

These eight particulars laid together will evidence God to be a very great abettour and justifier of rule and Sovereignty in the world.

We learn hence two things. 1. The unjustness of that charge so often drawn up against Religion, as if an enemy to government, a patron of State-disturbance. When ever there have been state troubles, atheists cry out Tantum relligio potuit, &c. religious persons have been alway thought the Iona's in the ship, when there hath been a storm in the state, Eliah esteemed a trou∣bler of Israel, 1 Kings 18. The apostles, Acts 24. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Acts 17. 6. those which turnd the world up side down. so Esth. 3. 8. Some conceive this was the reason why Cyrus gave command, so punctually to build the

Temple but threescore cubits broad, and threescore cubits high, even a politick jealousie of the strength thereof, as occasion might serve. The heathens used to re∣proach the Gospel upon this account, as may be collect∣ed probably from 1 Pet. 2. 14, 15. Submit your selves unto Governours, as unto them who are sent of God, &c. For so is the will of God, that in well-doing you may put to silence the ignorance of foolishmen, whose mouths upon neglect of this duty, were like an open Sepulchre to bury the good name of Christianity and the professors of it. So 1 Tim. 6. 1. And we read in history of a pil∣lar set up with this inscription, Nomini Christianorum deleto qui Rempublicam evertebant. Polititians have been always jealous of pretenders to Religion, lest it should be used like the holy Ephod to hide a Sword in. Erasmus when he saw the stirs and commotions in Germany occasioned thereupon, to the grief of all good men,* 1.36 thus exprest himself, Annon haec mea fuit vox ad primum gustum libellorum Lutheri, res redibit ad seditio∣nem? and one well notes that however the Rulers of this World have been very jealous of the strength of the Church, and very careful to keep that under hat∣ches, yet they have suffered Babylon to be built in its full strength, though Romes profest principles lead to removal of Magistracy and State commotions.

Now these jealousies and reproaches might be occa∣sioned two ways, 1 By the spiritual pride of professors, thinking that the Gospel jubilee freed all servants from obedience to Masters, and Subjects from obedience to Princes, especially if in the state of Gentilism; an opi∣nion which the Devil (no doubt) leavened the minds of men withall,* 1.37 (as a learned man speaks) Ut inde in odium vocaret Christianam religionem apud Ethnicos, quasi or∣dinis

perturbatricem, to bring Christianity into disgrace, as if a disturber of the peace and order of a Nation. 2 From the (misapprehended) honour of appearing in Religions defence: deluded people apprehend they may fight for Religion, and cannot die (they thinke) with greater assurance of honour here, and heaven hereafter, then,* 1.38 when they fall like Zechariah between the Temple and the Altar. People like the Turks will receive this Jewish practice of opposing Moses and Aaron into fa∣vour, when Polititians have once christned it with the name of Zeal for Religion and Liberty.

But Religion may say (as Elizabeth) God hath rolled away my reproach, for howsoever politick pretenders to Religion (that stand by the Altar but to warm their own hands) have upon every slight ground opposed lawful Authority, and thrown dirt in the face of Go∣vernours, yet the doctrine of the Gospel warrants no such thing. The Pulpit was never intended to be a Circle, in which to raise up the evil spirits of sedition, and state commotions. No Religion in the doctrine of it, so greatly secures the power of Kings, and the peace of States, as the Christian doth. We are bidden by the Gospel to be obedient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2. 18. to the crookedst and frowardst Masters God sets over us, so that Religion can never be pretended against Loyalty.

And therefore when I take a sad review of the evil of our late disturbances, I take not so much notice of the loss of King, Liberty, Property, Parliaments, Bloud, (though very great) as of the impairing so far the credit of Religion, in the violences offered to the person of His sacred Majesty, and that by persons so highly pre∣tending to it. I am sorry the Papists seem to have now

a 30^th of Ianuary to return us for a 5^th of November.

But blessed be God who put it into the heart of the Parliament to begin their work at the removal of this stain and blot from Religion, not suffering the bloud of a Prince to lie any longer (like aquafortis) upon Reli∣gions credit to corode and eat thereinto. We finde their practice justified by the holy Ghost, who having told us of King Iehoash being murdered by his servants, out of hand tells us who they were that did it, 2 Chron. 24. 26. to wit, none of the professours of the true Re∣ligion, none of the Israelites but Zabad the Ammonite, and Iehozabad the Moabite, that so the honour of Reli∣gion might not suffer for a moment in the breast of the Reader, and thus our Senatours tell the World (as soon as God favours them with an opportunity) that it was not Law but Violence, not Religion but Pretences, not the Nation but a Faction that attempted so unparallell'd a wickedness.

[ 2] Secondly, This doctrine may serve to give a check to all traiterous attempts against Majesty and Authority. There is a threefold treason that falls here under chal∣lenge, that of the heart, of the tongue, and of the hand.

1 That of the heart, of which those were guilty Jude v. 8. who despise dominions, and those men of Be∣lial, 1 Sam. 10. 21. who despised Saul in their hearts. Owl-ey'd creatures that can see nothing in a King but flesh & bloud and a little state, (like children that can see nothing in the rainbow but onely a few fine colours.) Oh methinks those words, by me Kings reign, Prov. 8. should strike reverence and religion into every Atheist against those whom the Scripture stiles Gods among men. Let us not think slightly of a King, when God

hath enjoined reverence to himself and him both in a breath in the Old Testament, Prov. 24. 21. in the New, 1 Pet. 2. 17. Fear God, honour the King: The murder of common and ordinary men, we observe that God makes use of the very birds and beasts to discover, but a very thought that impeacheth Majesty, that doth (not cut off, but) soil the skirt of a King, the Scripture tells us a bird of the air shall discover it. Eccl. 10. 20. God at one time or other suffers this sower leaven to breath forth in words or actions to the persons ruine.

2 This may give a check to the treason of the tongue, to those who speak evill of dignities, Jude v. 8. when a King hath given a title of honour to a person, all the Subjects must own it and honour him accord∣ingly; how much more when God hath given such eminent titles to Kings, should we look upon our selves as bound so to do?* 1.39 Scripture stiles it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an accusation of blasphemie when evil language is used against these Gods upon earth, Jud. v. 8. So 1 King. 21. 13. he blasphemed God and the King: No reason is there (as some have done) to reckon those titles of Highness,* 1.40 Majesty, and Lordship, given to men in power and place, inter soloecismos & barbarismos aulicos, a∣mongst Court soloecisms and barbarisms, which the Scripture useth, Psal. 21. 5. The (Kings) glory is great in thy salvation, Honour and Majesty hast thou laid upon him. The Jews have a wise proverb, Migrandum est ex eo loco in quo Rex non timetur, we must go out of that place speedily where the King is not reverenced: for we shall generally finde scorn and contempt thrown upon Kings and men in authority either a sad forerun∣ner of some heavy judgement upon the people, or else of the removal of the power it self so scorned: and there∣fore

these two things, Job. 12. 21. Gods pouring con∣tempt upon Princes,* 1.41 and weakning of their strength and power are joined together, and we have seen in our times one of them a constant fore-runer of the other: Fear, a power is more safe under, then contempt.

[ 3] 3 This doctrine checks the treason of the hand most of all: whether it be the hand of Zimri (that of a pri∣vate person) or the hand of Joab (that of a multitude in a way of force under one Captain.)* 1.42* 1.43

1 Then let no private hand be lifted up to violate Majesty,* 1.44 so abetted by heaven. Christianity disowns all consecrated daggers. In heathen Writers indeed, nothing of more familiar occurrence then Panegyricks in commendation of the assertors of publick liberty (as they stiled them) by the assassinating of a Ruler, when the people once pleased to vote him a Tyrant; a thing easily pardonable in them, being able (by the dim light of nature) to discover no more in a King then a head of gold, supported by the clayie toes of popular election and acceptance: but Scripture shews a higher Charter then so, whereby Kings hold their Crowns, Prov. 8, 15. by me Kings reign: Herein is a considerable difference between Christianity and Gentilism; in Gentilism there was sometimes a high measure of honour and respect given to the person of a particular Emperour, eviden∣ced in swearing by his Genius, in Martials stiling his Law Edictum Domini Dei nostri, in canonizing of him when dead, &c. but little or none gave they to his Office, as appears in the liberty (mentioned) to violate his person, when judged an Encroacher upon the pub∣lick liberty. On the other side, Christianity alots a less (though a truer) honour for the Magistrates person, but then reflects a higher upon his office; stiling it

Gods Ordinance, Rom. 13. 2. His throne, Gods throne, Rev. 12. 3. Himself Gods Minister, Rom. 13. 4. the ju∣stice He executes Gods justice, Deut. 33. 21. It hath re∣spect first to his office, then to his person, which is therefore sacred and inviolable, (as that piece of Brass is, upon which the Kings Image is stampt,* 1.45 and as the bread in the Sacrament, being dedicated to a holy and pecu∣liar service, is thereby secured from that irreverend and profane handling that common bread is exposed unto:) Hence we shall finde the King of heaven upon the vio∣lation of his Image in a King, punish a person or people as guilty laesae Majestatis: The Prophet tells Lachish, that she was the beginning of sin to the daughter of Sion, Mic. 1. 13. Iunius conceives the Holy-Ghost saith so because that place were guilty. [perfidae illius conspirati∣onis contra Regem Amasiam factae] of that perfidious conspiracy against King Amasiah (there slain.)* 1.46

2 Let no hand of Ioab (no joint force of people in a way of open War) resist the powers thus ordained of God.* 1.47 Rebellion is as the sin of Witchcraft, 1 Sam. 15. 23. in this particular especially, that it raiseth such evil spi∣rits in a Nation, which when there is no more work for them to do, tear those in pieces which raised them; it being not seldom observed, that Souldiers raised in a Civil War, turn their Arms (at last) upon those who first occasioned their wearing of a Sword. The taking Arms to redress some evils in the government of a Na∣tion, proves generally but as the cutting off of the hand to get rid of a cut finger.

So much be spoken to the case the Wise man sup∣poseth, I come now to the second part of the Text. [ 2] The Wisemans judgement or observation thereon, the people (in such a state) rejoice: Which words may be taken in a two-fold sense,

1 So as to denote morem populi, the fashion and cu∣stom of a people in such a case, they use to rejoice, when the wicked perish there is shouting, Prov. 11. 10. no prayers for their continuance, no tears for their loss; but when the righteous bear rule, they use to rejoice.

2 The words may be taken so as to denote officium populi, the duty of a people in such a case; It is to ex∣press a joyful sense of the great blessing vouchsafed to them:

[ 1] First, the words may be taken so as to denote morem populi, the custom of the people in such a case: They use to rejoice; and truly very great matter of joy a people have who sit under the shadow of a righteous, religious Prince, upon several considerations:

1 Under a religious Prince a Nation generally in∣joies the impartial execution of Law and administration of Iustice.* 1.48 A Prince represents the person of God, and a righteous Prince his nature, which is to do justly to all men, Prov. 21. 15. It is a joy to the just to do judge∣ment. Every man is now likely to become pupillus sub legum tutela; It will be found a certain truth, that bad men may occasion good laws,* 1.49 wise men must make them, but good men must execute them. A Kings greatness sets him above the fear of men, and his good∣ness above their favour: he is therefore like good bloud which always runs to the wounded part (relieves the op∣pressed) he speaks in the language of the Kingly Prophet, Psal. 75. 2.* 1.50 When I receive the Congregation, I will judge uprightly:* 1.51 whereas wicked Magistrates are like bad humours in the body which take to the corrupted part and promote the inflammation. A bad Gover∣nour is well compared, in Jothams parable, to the bram∣ble which stands in the Kings high-way, not to shelter

the sheep, but to pull its fleece from off its back. Now this is a thing which makes a people rejoice, the due ob∣servation of Laws, which are the sinews of peace, as mo∣ney of war.

2 A righteous Prince doth a Nation much good by his very presence therein: Little do men understand how great a blessing the very presence of a good King is to a people whom God looks upon as an universale in repraesentando, as the peoples representative not only in his office, but in his person, and the people as holy in him their head, Jer. 5. 1.* 1.52 Run too and fro through the streets of Hierusalem, if you can find a man that executeth judgement,* 1.53 and I will pardon it. So 2 Chron 32. 25. the wrath of the Lord came not upon Hierusalem in the days of Hezekiah: Commonly when the night of af∣fliction and misery is drawing on upon a Nation, God laies a good Prince to sleep, Isa. 57. 1. a place which Grotius understands of good King Josiah: an interpre∣tation rendred probable by 2 Chron. 34. 28.

3 He is a very great blessing to a Nation by the pow∣erfulness of his example, whatsoever a King doth, gene∣rally pleaseth the people,* 1.54 2 Sam. 3. 36. I have set thee as a seal upon my hand, saith God to a good Ruler, and such is every good King,* 1.55 Gods seal; and men are com∣monly turned as clay to this seal, (as Iob speaks, c. 38. 12.) except very much hardened in their sins. Law commands men out of wickedness, but a good Kings example shames them out of it.* 1.56 Kings are stiled Nur∣sing fathers, and Queens Nursing mothers, and (as chil∣dren do) so do a people in their manners shew the constitution, and report the good or bad temper of those their publick Nurses: the example of common men makes vice a fashion, of Kings, a law; a poor mans wis∣dom

shall shall be despised, Eccles 9. 16. when a great mans vice and folly shall be applauded.

Fourthly, By the successfulness of his counsels, He is great matter of joy to a people generally. That Prince is most likely to be attended with success who makes use of this wisdome,* 1.57 not to promote his own unwar∣rantable designes, but to discover other mens: It is a maxime in law, When a state is in preservation of law, nothing can hurt it. And it is a proverb in Scripture, Prov. 10. 9. He that walketh uprightly walketh surely. The instances of unfortunate and righteous Princes are very few.

Reason of state indeed seldome makes use of that to∣pick ab honesto, for it is generally thought that religion makes a Prince a lamb,* 1.58 and then he is next door to de∣vouring; that cases of conscience were not written for a Prince to read. That a Prince who is to be faber for∣tunae suae, must use crooked instruments as well as strait; turn aside to counsels, which nice Casuists possibly will not justifie. But we shall finde God blasting such do∣ctrine as this by his Providences frequently; a Mounte-bank may sometime remove a fit, but it is the Physician must cure the disease: and thus sometimes, the wily stratagems of unrighteous politicians (those slight heal∣ers) may remove a fit of a distemper the body poli∣tick groans under,* 1.59 but it returns afterward with greater violence, it is righteousness onely is the Physician to cure it. Righteousness may possibly lose a throw or two, but it constantly wins the game; Not I, but the Lord saith to a wily politician King Shallum, Jerem. 22. 15. Shalt thou reign because thou closest thy self in cedar? (because thou managest affairs of state politick∣ly) did not thy father eat and drink and do justice, and

judgement, and then it was well with him? He judged the cause of the poor and needy and then it was well with him?

That policy and cunning do not carry it, and that the game goes not always to him that can best cog the die, appears both in nations and particular men. See it in nations. The Asiaticks more quick and acute generally then the Europeans anciently, were conquered by the Grecians: The Grecians by the Sara∣cens, The Athenians by the Spartans, The Egyptians by the Persians, many nations by the Turks, and yet the latter the more dull and unpolitick people: see it in particular persons, who more acute then Machiavel, and who more unfortunate in his counsel to Caesar Bor∣gia? Clement the seventh, a politick person but not successfull; Achithophel, drowned in his own depth. It is a thing which Scripture often tells us of,* 1.60 Gods blasting the unrighteous counsels of Polititians.* 1.61 It is one of Gods characters,* 1.62 Isai. 44. 25.* 1.63 That he turneth the wisemen backward and maketh their knowledge foolish, Job 12. 17. He leadeth counsellours away spoiled, and maketh judges fools. It is a truth of everlasting faithfulness, that can never be brought about (safely) by bad means, which could not be by good. Besides, righteousness brings suc∣cess to counsels, because politicians generally hunt coun∣ter and never think to finde a Prince walking in the broad rode of justice and honesty,* 1.64 and so he walks un∣discerned. Again, Love and Honour are the Magi∣strates Iachin and Boaz, his main strength and establish∣ment, which by an unalterable law of heaven are in∣tailed onely upon virtue and righteousness.

A righteous Prince is a very great matter of joy to a [ 5] people, by that largeness of heart, and publickness of spi∣rit, which constantly attends a religious Prince. Good

and righteous Masters are peculiarly stiled, 1 Tim. 6. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.65 (that is, as Grotius notes) They which take care of, or assist doing good to others by providing conveniences & necessaries for those under their charge. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying curā alicujus gerere, as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isa. 26. 2. is by the LXX intended to signifie a people that take care of truth. Lawfull authority is generally attended (as was noted) with a publick spirit,* 1.66 but goodness always; it is the natu∣ral product of religion, whose law is, Philip. 2. 4. Look not every man on his own things, but every man on the things of others: It makes a man owl-ey'd to his neigh∣bours faults, and eagle-ey'd to his necessities, Isa. 58. 7. Goodness delivers from those lusts and impurities, which shrivel, shrink and crumple the spirits of men and make them particular and selfish: As soon as ever the sun of righteousness shines in upon the soul, (like the flower) it opens, and expands it self in care for and love to our brother: a publick spirit is a natural and pregnant dis∣covery of God in a soul: it is the nature of heaven to be always imparting, but of the earth to be always re∣ceiving. Now what matter of joy is this to a people to have rulers whose large hearts ingage them, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13. 6. alway attending upon the good of their people?

[ 6] He is matter of great joy to a people by his care to advance religion and the Church of God: At the inau∣gurations of the Kings of Iuda the testimony was put into their hands,* 1.67 2 Kings 11. 12. to denote the Prince his being charged,* 1.68 with the care of Gods worship as well as the peoples safety:* 1.69 no such magna charta for a King to defend, as Scripture: Grotius well notes that the piety of good Kings (in Israel) is still intituled to

the reformations, and the wickedness of bad ones to the several abuses in the Church. The Heathens ac∣knowledged such a religious care well becoming a Prince in that form of prayer (mentioned in Tacitus) used by them for their Emperour,* 1.70 Ut Deus ipsi intelli∣gentem humani diviníque juris mentem daret. It is the duty of a King to favour religious persons: to say with David, Psal. 101. 6. Mine eyes shall be upon the faith∣full of the land. Such persons are indeed accounted (like Sampsons hair) but the excrements (the off∣scouring of a nation) but they are, in truth, (like that) the strength thereof,* 1.71 Zach. 12. 5. 2 Sam. 5. 12. It is the duty of Kings especially to contend for the faith:* 1.72 Er∣rours and heresies are the red Dragons teeth, whereby he devours souls, which when sown in a nation, too of∣ten up come armed men (wars and seditions) there being no such enmities as those which are founded in religious differences:) It is the King who is the Churches Guardian (lookt upon as alwayes under age) en∣gaged to preserve her portion sacred and entire, Church goods (like Manna) corrupt and breed worms while detained in the wilderness of sacrilegious invasion, but continuing sweet, and a monument of divine bounty, while kept in the Temple. Now by this his care of re∣ligion, a good Prince is an occasion of great joy to a people, procuring thereby so great a blessing from heaven upon them. Virtue (in many particular persons) hath not her portion paid her till arrived at full growth in heaven, but the histories of all times assure us of a temporal reward entailed upon religion and virtue when becoming (in any measure) national: the works of God herein abetting his word, Prov. 14. 34. Righ∣teousness exalteth a nation, but sin is a reproach to any

people,* 1.73 Jer. 18. 8. Hos. 14. 8. Nay the very shadow thereof hath proved (like Peters) healing to a state, as hath been noted in the Romane Empire. Deus osten∣dit in praeclaro Romanorum Imperio, quantum valerent virtutes civiles, etiam sine vera religione. August. E∣pist. 5. ad Marcel.

Thus we see how justifiable the custome of people is, to rejoyce when the righteous are in autho∣ritie.

Secondly, The words may be understood as deno∣ting the duty of a people in such an instance of divine favour as the bestowing of a righteous Ruler on them: An expression parallel hereunto occurs, Prov. 11. 10. When it goeth well with the righteous, the city rejoyceth: Commonly the generality of men rejoyce little at the happiness of good men, but they should rejoyce then, it is their sin if they do not: so here, the people do re∣joyce, that is, they should rejoyce, and express a grate∣full sense of the mercy vouchsafed them. A people should let the world see that the King hath their hearts; the heart of a nation being a throne to be reserved one∣ly for God and a good King to rule in: we are some∣times commanded to honour bad Princes, but never commanded to rejoyce in them.

Great is the honour God hath now done a nation, having given them a King who bears his own image three times over, once as he is a man, again as he is a Magistrate,* 1.74 and a third time as he is a righteous person: would we foretell the fate of a people,* 1.75 (foresee what mercies or judgements God hath in store) let us fix our eyes much upon these stars,* 1.76 the Rulers and Go∣vernours therein, and their dispositions and affections, Isa. 1. 26. I will restore thy judges as at the first, and

thy Counsellours as at the beginning, afterward thou shalt be called the City of righteousness, the faithful City. On the other side, No such signe of ruine to a people as bad Governours. God had a purpose of wrath against the Kingdome of Israel, and not one good King had they in the whole Catalogue.

The more the Jews sinned, the more God impaired the goodness and excellency of their government; Their government was (like that of man in innocen∣cy) a Theocracie, God being their Ruler, and immediate Law-giver: Provoked by their sins, he sets up Kings o∣ver them, allowed a power little less then absolute: then Dukes who were indeed ex gente Judaicâ but in subjecti∣on to some foreign power or other: Not yet reformed, they are governed by Rulers which were aliens, but yet in their own Land, and with a reservation of some power to themselves in Spirituals and Civils, afterward (they being deaf to the voice of this rod) the Scepter departs from Iuda, all form of civil politie is cancell'd, they scattered over the face of the earth, and left (like water in a vessel) to take shape, figure, law from that State or Nation Providence should dispose them in.

Two things we learn also from this branch of the Text.

First,* 1.77 That there are no such enemies to Prince or people as they, who (by any evil counsels) make a [ 1] breach upon a Princes righteousness. Such persons poy∣son a fountain. A Prince cannot sin at so cheap a rate as common men: seldom do such Counsellours go to their graves in peace, sometimes they are given up by Prince as a Sacrifice to popular fury to expiate their own guilt: sometimes he disgusts them himself. A King cannot endure continually to be reproacht and

put to the blush, by that wickedness which the sight of such persons renews the memory of; and therefore at last, hates (like Amnon) the sight of those by whom he hath lost the honour of a constant righteousness. See this truth justified in Haman, a wicked Counsellour to Ahasuerus, destroyed by him, Sejanus by Tiberius, Empson and Dudley, and Wolsey under the Henries, and many others occurring in history, burning their fingers at last, by holding the candle to a Prince, whilst walk∣ing in ways of darkness. Hence one well notes, Pri∣mum sibi ad ruinam gradum struit, qui non reveretur con∣scientiam Principis: The first step to ruine, is to bear no reverence to a Princes Conscience. Worthy there∣fore of a Courtiers remembrance is the counsel of So∣lomon, Prov. 28. 23. He that rebuketh a man, afterward shall finde more favour then he that flattereth with his lips.

Nothing procures a man greater favour with his Prince (that owns any degree of good Nature) then plain and righteous counsel seasonably,* 1.78 humbly, and constantly given, (this flows from Nature, compliance from Art) whereas wicked Counsellours are like bushes and thorns, which men run to in a storm, but cut up commonly in a calm.

[ 2] Secondly, Learn we hence what matter of joy the return of so good a Prince to his Crown and Kingdoms hath occasioned, who is thereby blest with Sphear large enough to display all his Royal Vertues in.

We come not now together to rejoice for a Victory gotten in a Civil War (the Romans allowed no Tri∣umphs for such victories.) The eye that is bloud-shot cannot bear the clear and pleasant light of the Sun; and truly I question not but many good men (since our late

unhappy differences) could not bear that light of joy and gladness which a victory might other∣wise occasion,* 1.79 while they had sanguinem civium, the bloud of fellow-brethren and Citizens (shed on both sides) so much in their eyes and thoughts: but surely nothing now can be pretended sufficient to inter∣rupt and disturb our joy, no harsh string to make our Musick ungrateful, except the not gratifying of some few private and particular interests.

When the foundations of the earth were laid, the Morning star sang for joy,* 1.80 Iob. 38. 7. all our founda∣tions of Government, Religion, Law, Parliaments, were out of Course; now that we see God laying them again, should we not express a joyful sense of the Mercy, and like good members of the body politick, rejoice in the welfare of the whole?

This is a duty God requires at such a time as this, Isa. 65. 18. be glad and rejoice for ever in that which I create, for behold I create Hierusalem a rejoicing, and her people a joy.* 1.81 Sure I am, if any part of the Nation have matter of joy, we in the University more; Universities and learned men most flourishing under Kings, but espe∣cially under righteous Kings: Its observable that when there was no King in Israel, Iudg. 17. 6. we read (v. 10.) of a Levite who served for ten shekels of silver by the year, a suit of apparel, and victuals. Pliny long ago noted it, that Arts flourish only under good Princes, as well knowing that they are learned men that must embalm their names, and make them liker to Gods, by procu∣ring them a kinde of immortality. Besides a just Prince knows Universities designe to instate him in the highest honour a Prince is capable of (To be Rex Viro∣rum.)

Ministers are stiled helpers of the peoples joy, 2 Cor. 1. 24. That I may accordingly discharge my duty this day in helping forward your joy, give me leave to retail the mercy and blessing of this day, and give you a view thereof in these five parcels and particulars.

[ 1] First, we have now great matter of joy, in that we have a fixed and established Ruler over us. We might be well assured that the Nation was sick before, by its shifting of sides so often, and never continuing long in one posture of Government; (an evil too big for any other Teacher to make men understand, but sad experience.)

Frequent shifting of Governours is the great punish∣ment of the sin of a people, Prov. 28. 2. For the trans∣gression of a Land, many are the Princes thereof: but by a man of understanding the (perishing) State thereof shall be prolonged: with this evil God punished the revolted Kingdom of Israel, which had as many Kings (within one) as the Kingdom of Iuda, and yet lasted not much above half the time thereof: with this judgement God avenged the bloud of his servants upon the Roman Em∣pire (even the frequent changing of Governours from Cesar to Constantine) by the murdering of them so fre∣quently.

This is a very great evil upon many accounts, for in such vicissitudes of Government, there will (of necessi∣ty) be fresh favourites, who are never wanting to make use of such troubled waters to heal their lame fortunes. In such vicissitudes people never learn the art of obedi∣ence,* 1.82 nor a Prince the art of Government, self-preserva∣tion being the mystery chiefly employs his study, in order whereto he is often prompted to several counsels ungrateful and disobliging: Laws (in such times) usu∣ally

lose their force, Rulers letting go these reins of Government when ready to be thrown out of the sad∣dle, to save themselves from a dangerous fall: God rains snares upon a Nation in such a condition, that be∣ing voic't up for Law to day, which shall be Treason to morrow: besides such times produce abundance of dis∣satisfied persons who heated by such violent motions and turns, catch fire at last, and endanger the peace of the Nation.

Matter of joy then we have, in that His Majesties restauration silenceth all disputes amongst ambitious spirits, (who shall be greatest?) The Nation before, did (like Penelope) but texere & retexere in her Lords absence in foraign parts, but make and unmake Laws and Rulers: and there was little observable of England, but what Solomon notes of the locusts, Prov. 30. 27. The Locusts have no King over them, yet go they forth by bands; so, that we should (without our legal and setled King) go forth so by bands and armies as we did to the terrour of our Neighbour-Nations. But we hope that while our Lillies point to the North, they will labour and toyl no more, now that our hearts and prayers point toward His Majesty, God will bless us with that rest and consistency which all great bodies (especially Nations) naturally tend and move unto.

Secondly, We have matter of joy in that this setled Ruler is a King: The government of England now bears conformity to Gods government of the World, (it is administred by one.) When God promised to bless Abraham, he doth it thus, Gen. 17. 6. I will make Nations of thee, and Kings shall come out of thee: when he would bless Sarai, he doth it thus (v. 16.) I will bless her, and she shall be a mother of Nations, Kings of

people shall be of her; and when Ishmael, v. 20. Behold I have blest him, twelve Princes shall he beget: and he commanded his own people, Deut. 17. 14. (long before they came to Canaan to set a King over them) hence the Iewish Masters tell us three things were especially appointed them when they came to Canaan,* 1.83 to choose them a King, to build God a Temple, and to root out the Amalekites. The sin indeed of the Israelites was (as they confest) very great in asking of a King, because they quarrelled with that excellent form of Govern∣ment they were already under,* 1.84 in which God was their King, and Law and Justice administred immediately by himself, or by persons extraordinarily stird up and in∣spired by him; a Form of government which good men (when invited thereto) would never attempt to alter: and the rejection of this Form of administration will ap∣pear to be the sin of the people, (and not the bare asking of a King) upon a diligent comparing of Scri∣pture, 1 Sam. 12. 12. 1 Sam. 8. 7. 1 Sam. 10. 19. 1 Sam. 8. 20.

Much might be alledged in commendation of regal Government, but I shall add but this one consideration (as having so great affinity with the Text,) It is hard for a Ruler (in any other Government) to be more then ordinary righteous, and be matter of rejoycing to a peo∣ple, (above others) sine metu ostracismi▪ nor can the deserts of a Subject (under another Form) be high and eminent, but he is more feared then favoured, oftner ruined then rewarded (the envy of the fall of so eminent a person, proving dangerous to none, being divided amongst the Many that Rule and Command) and cer∣tainly it is a considerable commendation of Kingly ad∣ministration, that we can say of it, the Ruler may do

good offices with the fewest fears, and a Subject perform noble services with the highest hopes.

Sure I am this Nation of England is of a more noble and generous spirit then to sit contentedly under any other then a Royal shadow; this was ever our way of Government.* 1.85 Status Reip. Anglicanae, semper Regalis fuit & semper haereditarius (saith a learned Antiquary.) Iulius Cesar makes mention of the Principes Britanniae before the times of Christ:* 1.86 many changes have been in the persons, but none in the Government, till of late (as indeed we shall finde Monarchies in History lasting for many hundred years in a Nation, but Venice is the only instance of a Commonwealth, which hath continued a thousand years, and that too for some special rea∣sons.)

Upon this account we have matter of great joy, that we are now returned to our old Form of Government (the Nation was like a fish before, sick till it came thi∣ther where it was first spawn'd.) To those that think this no such matter of joy, I shall propound the que∣stion that Abimelech did to the men of Sichem, Iudg. 9. 2. Whether is it better for you that all the sons of Ie∣rubbael (which are threescore and ten persons) reign over you, or that one reign over you? remember also, that he is your bone and your flesh. This government (so highly abetting that unity which all things tend unto) hath been received with the greatest expressions of joy in Scripture, Num. 23. 21. 1 King. 1. 39. 2 King. 11. 14.

3 We have matter of very great joy in that we [ 3] have a righteous King to be our Ruler. Our Elder is now like those which stood about the throne, Rev. 4. 9. who were clothed in white garments and had crowns on their heads.

We have a King who is legally righteous: one born our King, invading no mans right, standing upon no mens skulls to be higher then his brethren; He sits upon the throne of his Fathers, upon a throne that the law makes his: when God would prescribe the laws of the King who should be over his own people, He first provides for the legality of his title, Deut. 17. 15. Thou shalt in any wise set him over thee, whom the Lord thy God shall choose.

Now this is matter of joy to a nation, because it rolls away one of the greatest reproaches from it (the ha∣ving of a fellow subject to usurp the throne of Ma∣jesty.) The nation before was under the curse of Cham, Gen. 9. 25. being a servant of servants:* 1.87 the Church of God in Captivity (Grace doth not take away sense of honour) thus characters of the misery of her Ca∣ptivity, Lament. 5. 8. Servants have ruled over us, the crown is fallen from our heads. It is a shame for a nation to sit under the shelter of a gourd which came up in a night of war and confusion: when a King is taken (like Saul) from among the stuff, (the common sort of people) Majesty loseth its reverence, 1 Sam. 10. 27. and a people their safety, Zach. 9. 6.

Then again, a small measure of charity will warrant us to stile his Majestie religiously righteous: For that may be said of him which can of no Prince in the world besides, that he hath had evils enough to discover and improve his virtues, and enemies (under freedome and malice too much) to report and greaten his vices, if he had been chargeable with any:* 1.88 His Majestie in his late Proclamation hath made a practical commentary on those words of Solomon, Prov. 14. 35. The Kings fa∣vour is toward a wise servant, but his wrath is against him

that causeth shame. Who observeth not his constancy in religion? All His injuries from enemies could not conquer his charity, all the difficulties He beheld be∣tween Himself and his throne, tire out his hope, nor yet any temptations from Rome, stagger his faith.

What a Christian spirit doth He discover in endea∣vouring so many ways the union of his people? the law of love, is once more, become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a roy∣all law, Jam. 2. 8. His Majesties declarations assure us that He would not have us (like lines) running all to one and the same centre, the King; yet never touching one another, in any hearty love and affection.

And certainly it is high time for us to think of joyn∣ing hearts and hands: We well agree in the main, re∣ligion and loyaltie, why should we fall out about mint and cummin? It hath alway been the Devils policy to set the people of God at variance about circumstances, how hot were the disputes and contentions in the A∣postles times about meats and drinks? how high the animosities in after ages about the time of the obser∣vation of Easter, the precedence of their Bishops, &c. and in our own times about matters which (in them∣selves considered) commend no man to God: The Devil hath alway endeavoured to choke the Church of God (like Adrian) with gnats and flies, disputes about matters of small moment in religion: oh how are we benighted that seem yet ignorant of Satans de∣vices! It was the infant state of the Church in which men were set at distance by circumstances. Words that stand in regimine in the Hebrew tongue, lose a letter or two and yet no breach is made in the sense: truly there is no thinking we shall stand long (peaceably) in re∣gimine, in government and order, if superiours and in∣feriors

be loth to part with some punctilio's and circum∣stances in their opinions and practises, which may be done without any breach made upon the sense of Creed or Scripture: The noble, large and ingenuous spirit of the Gospel will accept men every where (as God doth) Acts 10. 35. for righteousness and innocence sake. Ad∣mirable is that rule of the Apostle in matters of indif∣ferency, Rom. 14. 3. That the strong do not despise the weak, nor the weak judge and condemn the strong.

But to return; this consideration also is a matter of very great joy to a people, to sit under the wing of so virtuous a Prince: When Rulers and Kings rise up and worship the Lord, then sing O heavens, and be joyfull O earth, break forth into singing O mountains. Isa. 49. 7, 13. God hath not done thus to every nation: few virtuous men, but fewer virtuous Princes: many righ∣teous persons in sheep-skins and goat-skins, but few in Ermines.

And here give me leave to pause a little and to take notice of a considerable (because so rare a) circum∣stance, in the happiness of his late Majesty of blessed memory, even the transmitting to posterity so much of his wisdome and virtue (surviving in his issue.) A great part of that stock of honour, many an eminent Monarch hath died possest of, his unworthy son who succeeded him hath embezelled: Rehoboam the impru∣dent son of wise Solomon,* 1.89 Domitian of Vespasian, Com∣modus of Antoninus, Bassianus of Severus: Instances in this kinde are so familiar, that an historian notes, Ne∣minem propè magnorum virorum optimum & utilem fi∣lium reliquisse, denique aut sine liberis eos interiisse, aut filios habuisse,* 1.90 ut melius fuerit de rebus humanis sine poste∣ritate discedere: and that judicious Historian notes it as

one reason why the fame and memorie of that emi∣nent Prince, Iohn Duke of Saxony, continued not so fresh and precious after his death, as his virtue (disco∣vered in doing and suffering so much) did merit, quia filios reliquit sui dissimilimos, because He left sons which gave the world no assurance that they were his genuine off-spring: and Scripture notes it as one spe∣cial reason why Samuel was rejected of the Israelites, because his sons walked not in his ways, 1 Sam. 8. 5. But to proceed.

Fourthly, His Majesty is more then a Ruler, He is a [ 4] deliverer to us; from the several evils the nation groaned under, evils sufficient for a history: the nation seemed like that roll, Ezek. 2. 10. Written within and without with lamentations and mourning and wo. What invasi∣ons upon our rights civil and sacred did we long stand sad spectatours of? We have seen arms, the iron-mole that stained our religion, and eat out order and law: A∣stronomy shews us the Dragons Tayl placed as near as may be to Charles-wayn, and we beheld the Embleme too plainly expounded in our own nation; those which should have been the tayl and not the head (to use the Scripture phrase, Deut. 28. 13.) in∣vading the throne of Sovereignty; throwing down the stars (the Nobles and Senatours) to the ground, put∣ting dishonourable abatements into the fairest coats of arms: we beheld every common bird feathering its nest from the Eastridge feathers, (the unworthiest persons inriching themselves with the lands of Princes): we heard many Zeba's and Zalmunna's saying,* 1.91 Let us take to our selves the houses of God in possession.

Another greater evil then these mentioned, was this; Our Adversaries had taken away not onely our

happiness but our innocence,* 1.92 (that which Iob when all was gone, health, wealth, children, state, would not part withall till he died) the consent of the nation to his Majesties death, to the setting up of an Usuper, be∣ing so highly and boldly pretended to:* 1.93 The virgin daughter of our people could not be put to death, but first (like her in the story) she must be ravisht, (never till now did I see so much wisdome, in that character the holy Ghost gives the opposers of a lawfull King, Psal. 62. 4. They onely consult to cast him down from his excellency, they delight in lies.)

Well, his Majesty (under God) is become (in a hap∣py degree) a Deliverer to us from our many evils: now we understand the words of Solomon, Prov. 16. 15. The light of the Kings countenance is life, and his favour (nay his presence) is like a cloud of the latter rain. Our case had been wofull, if his Majesty when desired to return to his Kingdomes, should have returned us, the answer of Him in the Prophet, Isa. 3. 7. Make me not a ruler over this people, for Ierusalem is ruined, and Iu∣dah is fallen. Church and state are undone: So that now, great matter of joy we have but to recount the storms and tempests we have survived. When God bring∣eth thus back the captivity of his people, Jacob shall re∣joyce and Israel shall be glad, Psal. 53. 6.

[ 5] Fifthly and lastly, We have all the assurance we can ordinarily have that his Majesty shall prove a very happy and successfull Ruler to us, To omit many happy omens and prognosticks of his prosperous reign, as his edu∣cation amidst arms at home, and the observation of the policies of the greatest Kings of Europe abroad, the advantage of the wise counsels of a Royall Father con∣firmed by his own experience (and none like them.

Prov. 4. 2, 3, 4.) The assistance of two brothers so emi∣nent for their Wisdom, Valour, and Affection to him, (which, when so qualified, prove the best supporters of the Princes Arms) the strange Providences of God seen in preserving His Majestie through so many deaths and dangers,* 1.94 that general satisfaction and joy exprest upon his return, (most likely to be continued by His Majesties moderate Counsels) a thing very considera∣ble,* 1.95 for in the multitude of Subjects is the Kings honour, but in the affection of them is the Kings safety: a well disciplin'd, valiant, and experienc'd army, to omit, (I say) these, I shall take notice of five or six particulars which are as a token for good unto us,* 1.96 that His Maje∣sties reign shall prove a blessing to the Nation.

But before I propose them, I must premise thus much, that I lay them not down as pretending to a prophetick, or designing to gratifie a secure and supine spirit, (men are apt enough of themselves after storms and tossings to fall asleep; pillows need not be sown under their elbows) all Gods promises of temporal bles∣sings are but conditional, 1 Sam. 2. 30. Never any peo∣ple held their happiness by a fairer Charter then Hieru∣salem,* 1.97 but yet the plague of sin (after its being scraped with so many judgements) so far spread in Gods house, that it was at last so pulled down,* 1.98 that one stone was not left upon another: one sinner (but much more many) may destroy much good, the sins of Prince and people may be as a winde easily able to scatter this refreshing cloud, yet no bigger then a mans hand: but I propose these happy omens to let us see what engagement we have to thankfulness and prayer, (men use to pull cheerfully, when they perceive the thing coming, Dan. 9. 2.) be∣sides such mollifying considerations may serve to allay

any swellings and risings which an insensibleness of our present hopes may possibly occasion.

First then, A special token for good is this: It is Gods usual method to make those Princes most fortunate and hap∣py, whose first days he hath most exercised with crosses: No Princes in sacred Writ so eminent as Moses and Da∣vid, whose first days were cloudy and full of evils. Lewis the 12^th of France, Henry 7^h. of England and Queen Elizabeth were famous in their times for their justice, prudence and felicity, but withall not unac∣quainted with closses in their first days:* 1.99 Augustus Cesar was one of the best Emperours Rome had, which was (in a great measure) due to those five Civil Wars which exercised his vallour and prudence: we have never so great security the day will be fair and clear, as when the Sun riseth in clouds and mists, and at last scatters them and quits it self of them.

Nube solet pulsa, candidus ire dies.

Thus hath it been with Kings, those shine most brightly in History, whose risings were obscured with a cloud of crosses and adversities: Affliction in a Kings youth, doth fastum detrahere & nervos intendere: it makes him humble and vigilant, and so the fitter person for God to bless,* 1.100 and sucess to crown: Kings (like Saul) lose their armour and honour, whilst a constant felicity lulls them asleep: Gold gaineth; but dross loseth by the furnace, and thus a common servile spirit is broken, or made desperate by affliction, but the spirit of a King improves in Wisdom, Courage and Vertue: whereas it is often seen that Kings glorious in their rise, set in a cloud, and end their days ingloriously upon one account or other.

Now how great His Majesties sufferings have been,

would be (I know) an ungrateful office on such a day of rejoicing as this, sadly to recount: we could not know them without our bloud, nor hear them without our tears.

Secondly, That usual method God observes in bestow∣ing the greatest blessings upon his people, was exactly ob∣served in His Majesties restauration: for,

1 It was accomplisht without humane means and helps. His Majestie was not possest of his Kingdoms till his Friends had used their outmost power and policie to re∣store him, and his enemies their outmost malice and cunning to deprive him. We saw a formidable and successful army scattered without blow,

Et quamvis nullo maculatus sanguine miles,* 1.101 Quae potuit fecisse, timet.—

The King had been long called Nullus in that old Pro∣phetick verse (and such, in times of affliction, the eyes of people are usually much upon) and God did not re∣turn him till he was Nullus indeed, though in another sense (as the Devil will always be found a Lyar, even when he tells truth;) He was Nullus in the hopes of his Friends, Nullus as to any present assistances and powers of his own, Nullus in his enemies thoughts and esteem.

And then God reinvests him with power and ho∣nour; and thus he useth to bestow his blessings upon a people,* 1.102 Deut. 32. 36. The Lord shall repent himself concerning his servants,* 1.103 he will judge his people, when he seeth that their power is gone,* 1.104 and there is none left. Isa. 63. 5.* 1.105 I looked and there was none to help, therefore mine own arm brought salvation. Thus is England saved and His Majestie restored, alone by the arm of God made bare (devested of all humane assistance) now God doth

not use magno conatu nihil agere, when things come to us in a manner extraordinary, we naturally expect great matters.

[ 2] 2 His Majesties restauration was after a long night of misery and affliction upon the Nation: We had written Ichabod upon Church and State:* 1.106 I will shake the hea∣vens and the earth, and the sea, and the dry land, I will shake all Nations, and then the desire of all Nations shall come, (sore throws before the birth.) Thus God shook our heaven and our earth,* 1.107 (our Church and State) he shook all the three Nations,* 1.108 and then His Majestie (their true desire) is restored:* 1.109 Religion and peace (like Abrahams sacrifice) are usually intangled in a thicket,* 1.110 before they are laid upon Gods altar; commonly given in after many incumbrances and difficulties, the fore∣runners of them.

It is the speech of God concerning the husbandman, Isa. 28. 24, 25. Doth the husbandman plough all day to sow, doth he open and break the clods of his ground, when he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the princi∣pal wheat? Surely if the husbandman will do thus, God, after he hath suffered the ploughers to make long fur∣rows on the back of the Church (as the Psalmist speaks, Psal. 129. 3.) will at last cast in his precious seed.

[ 3] The afflictions of Prince and people, separated from each other, have been great enough to endear each to other: we have found that head and members, when parted, both bleed,* 1.111 and that ut Regi viribus opus est, ità & populo capite. Should I now dwell upon our Soveraigns crosses, I could justifie my self by the example of the Holy Ghost more largely relating the sufferings of Job (yet a Prince too) then Solomons greatness and splendour:* 1.112

but these the world is a witness to, as it is of an Eclipse of the Sun.

As for the Nation, never was that more eclipsed and fuller of darkness, then, when (like the Moon) in most direct opposition against our Sun (our lawful Sove∣reign.) Our Moses rod was no sooner vilely thrown to the ground (his power usurped by the populacy) but it became a serpent to sting and afflict us. Very guilty indeed the Nation hath formerly been of opposition against Kings. The Scotch History mentions about 50 of their Kings deposed or imprisoned, or falling by the hand of violence; and a learned Antiquary had (some years since) computed 30 several rebellions in England, since the Conquest. If any shall account the mention∣ing so known a matter a discovery of the nakedness of my mother Country, I shall acquit my self by the ex∣ample of Ezra and Nehemiah,* 1.113 confessing the sins of their people in the day of their return from the captivity, Ezra 9. 7. But I hope that experience will teach us now to value His Majestie, if not for his Vertue, for his Ne∣cessity: It is seldom the croud of men learn any thing by Aphorisms and politick Lectures,* 1.114 but stripes enter into fools, and (I hope) as the phrase is in Job, we shall remember the battle and do so no more.

Fourthly, His Majesty is greatly propense, humbly to [ 4] ascribe the honour of his restitution to the divine bounty and wisdom, in his publick declarations, and more private religious expressions. Cardinal Richelieu was pleased once (in a complement) to profess himself desirous to be a Peer of France, only ut sciret orbis, qualis & quantus est Ludovicus cujus radius & rivus est Richilius; and thus when a King shall own himself but as a monument of di∣vine bounty, and wisdom, and power▪ set up only to let

the world see what God can do. He is most likely to stand long and happy.

The Ancient Heathens upon any successful perfor∣mance,* 1.115 Plutarch tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they used to entitle Fortune and some good Genius thereunto, so to decline the envy of men and of their Gods too. But we shall find His Sacred Maje∣stie (we hope heartily) intituling God to all that he now enjoys: that so he may not be jealous of any retrench∣ment of his honour.

Whereas on the other side,* 1.116 we shall finde nothing so frequently blasted from heaven, as persons high and lofty in their own eys, too great to acknowledge God in any enjoyment. Is. 2. 12, 13. The day of the Lord of hosts,* 1.117 shall be upon all the Cedars of Lebanon that are high and lifted up,* 1.118 and upon all the Oaks of Bashan. See Iob 40. 12.* 1.119 Prov. 6. 17.* 1.120 Isa. 5. 15. Luk. 1. 52. God is most especially jealous of Pride in Princes: the many Kings of Assyria, Persia, Babylon, perishing by pre∣sumption and self assuming, are as a cloud of witnesses to abet this truth: this sin God did especially caveat against in the King over his own people, D. 17. 20. 2 Chr. 32. 25.

[ 5] Fifthly, Another good omen of His Majesties happy reign, is this, there meet most eminently in him, those two things which establish the throne, and they are Mercy and Truth: Prov. 20. 28. Mercy and Truth preserve the King, and his throne is established by Mercy. Hence David prays for the King thus,* 1.121 Psal. 61. 7. O prepare Mercy and Truth which may preserve him: Solomon especially recommends these two to his son Rehoboam, Prov. 3. 3, 4. Let not Mercy and Truth forsake thee so shalt thou finde fa∣vour, in the sight of God and man: (These two (be it spoken with reverence) uphold the throne of God

and therefore God especially upholds them, Psal. 25. 10. Psal. 108. 4.)

A Statesman would have said, that Policie and Power preserve the King: No, the Wise man (who best knew) tells us they are Mercy and Truth: and with good reason, for there are no two things so contrary to the end and to the continuance of government, as cruel∣ty and treachery: such a Prince as hath both these meet∣ing in him, hath lost the two cheif instruments of acti∣on, and they are amor & fides (love and trust) for no man can love that Prince who owns no mercie, nor trust him that regards not truth, and it will be hard to recount many cruel and treacherous Princes, happy and fortu∣nate.* 1.122 None ever counted it a Princes honour to rule over men as they do over beasts (meerly by fear,) and the experience of all times hath proved it not to be his policie: Semper metuet quem saeva pudebunt, was a poe∣tica licentia, which a wise Prince will never warrant him∣self in. If executions be few, they will be charged up∣on the merit of the persons;* 1.123 if frequent, upon the Prin∣ces disposition, then which nothing renders him more ungratefull, man being naturally a compassionate crea∣ture.

But it is not mercy alone, will establish a throne, there must be truth too,* 1.124 fidelity, open-heartedness, He must not be made up totus ex artibus. Princes which (like-Absalom) kiss all men alike, seldom succeed happily, because they occasion the disappointment of so many (which a man cannot so well bear as an expected injury.) Cruelty and Treachery have gotten many a Throne, but they have establisht none.

Now both these meet most eminently in our Sove∣reign: Mercy, though provoked more then ever Prince

was, he was not (in natali imperii) born like Esau, all over red with the bloud of those who had forfeited their lives to his justice; but his first and great (I may now add, frequentest) request to the Houses was, that the Act of Indemnity might be as speedily and as com∣prehensively drawn up as might be: His Majestie con∣tents himself with the submission of his adversaries:

Poenaeque genus vidisse precantes.

The fears and jealousies of guilty minds (no question) represented His Majestie (as vapours do the rising Sun) of a bloudy colour and disposition; but he hath defeat∣ed not only the hopes but the fears of his adversaries, by shewing his greatness (as God whose Viceroy he is) even by pardoning and forgiving offences.* 1.125 And His Majesties whole demeanour assures us, that this clemen∣cie is virtus Personae,* 1.126 not virtus temporis only, and in observance of the old rule,

—mitissima sors est Regnorum sub Rege novo:

And as eminent is He for Truth,* 1.127 no King might (as Christ doth) write Teste meipso, with better confidence then He. Hear what that valiant Scotch Marquess said of him when ready to die, (and the words of dying, especially understanding men, I value next to the Scri∣pture) For His Majestie now living,* 1.128 I believe never people might be more happy in a King; his commands to me were most just, in nothing that he promiseth will he fail, he deals justly with all men.

I shall close this fifth particular, by superadding this one observation:* 1.129 It is Gods usual method to suppress and expel a power or people guiltie of such or such a vice, by persons eminent for the contrary vertue. Thus Salvian takes notice how God punisht the Spaniards

(a lascivious people) by the Vandals, a Nation eminent for their chastity and temperance; so the Persians (a luxurious and riotous generation) He overthrew by the Macedonians, eminent (at that time) for their abstinence and moderation in diet: and thus God now useth his Majesty to succeed and suppress persons lately in power highly challengeable for the want of Mercy and Truth: Mercy, we might be well assured they were never de∣signed to build Gods Temple, there was such a noise of fatal Axes continually heard in the Nation: Truth, breaking all the bands (like the possest man) of Oaths and Covenants wherewithall they had been bound: the character of England at that time we might finde in Isa. 59. 14. Iudgement was turned away backward, and Justice stood afar off, Truth was fallen in the streets, and Equity could not enter.

Sixthly, Another token for good is this, After great [ 6] distractions and confusions long in a nation, God usually sets upon the throne Princes eminent for success, wisdome and courage. When a nation is full of distraction and confusion, God generally takes one of these three courses with it. 1. He sometimes leavs it in confusi∣on, suffers the people to be without any settled form of government, and to hold up one another till he cor∣rects all, thus he dealt with the Israelites, Judges 21. 25. When there was no King in Israel, but every man was a law to himself. God sometimes deals by a na∣tion (as they did by the ship, Acts 27. 15.) cuts the cables and anchours that held it, and lets it drive. Or, 2. He sometimes sets a Tyrant over it, (as it is an hundred to one, but when the ill humours are in motion, they gather to an head at last.) Thus we read in the Iudges, he dealt with his own people. Or, 3. He raiseth up

some eminent person whom he qualifies with all Prince∣ly dispositions for so great a work as the healing of the breaches in a nation. Thus we finde him raising up Moses after the Egyptian oppression, Gideon after the Midianitish slavery, David after Sauls injustice, and Nehemiah and Zorobabel after the Babilonish captivity, to become healers to Israel. Thus Iulius, and Au∣gustus Cesar, in the Romane Empire were raised up by God to be repairers of the breaches in that govern∣ment under which Christ was to be born, and after∣ward Constantine as a shadow from the heat of the ten Persecutions, and Charles the great in the West, and Queen Elizabeth after many changes both in Church and State, and Henry the 7^th before her, happily curing the issue of bloud the nation had so long laboured under.

Great and many are the evils which England hath languished under these many years, now to use the word of Mordecai to Esther, Esther 4. 14. Who knows but his Majesty is come to the Kingdome for such a time as this. God hath taken all the forementioned courses with our discomposed nation; 1. We were left to the unconstant counsels, and giddy determinations of those who stiled themselves, Custodes libertatis, (it would pose a wise man, to tell who they were) some∣times this party,* 1.130 sometime another pretended to the title of the supreme authority of the nation. 2. Then he set over us, a person that like Adonijah got him cha∣riots and horsmen, and said, I will reign; but now we hope God hath set him over us, whom he will make a great blessing to this great people; when a nation hath been under many Rulers Solomon tells us, how the state thereof must be prolonged, Prov. 38. 2. even by the

advancement of a man of understanding, which we hope God (according to the method of his providence) hath now blest us withall, even a man who shall re∣store again the Kingdome to its ancient dignity and li∣berty, and the Church to its due honour and discipline.

If we now lay all these particulars together, we shall easily, I think, see, what great cause we have to shout and rejoyce and cry, God save the King.

I have hitherto indeavoured to be the helper of your joy, give me leave (in a few words) to be the directour of it, and so conclude. Let us take care that our joy be sea∣soned, with sobriety, with trembling and with religion.

With sobriety. This passion of joy doth very much [ 1] expose the soul to indecencies, and therefore the greater need of vigilance; let us not so dance before the ark, as to discover our nakedness, so as to allow our selves in any intemperate and unwarrantable transports.

It had been high indiscretion in Noah and his fami∣ly when in the ark, and perceiving the Dove approach∣ing with an alive branch, to have made such a noise and lumber, as should have frighted her away: We have seen the Dove and the olive-branch of mercy & peace, and settlement after so many tossings and tempests nearly approaching us, oh let us not fright them away by our revellings and debauches.* 1.131 He that is hardened in his wickedness after ten mercies, (for so give me leave to account this unum magnum) is little better then he that was hardened in it after ten judgements.

Let our joy be seasoned with trembling; this should [ 2] be the handmaid of all our joy, Psal. 2. 11. trembling, not out of distrust of God but our selves, not for fear God will not continue, but that we shall not deserve our happiness. God forbid, that the Tree of fortune (as

it is called) should be so fairly blown, that we might onely see how great hopes sin is able to blast. God hath threatened an unreformed people, that they should go out of one fire, and another should devour them, Ezek. 15. 7. and hath counselled England in Israel long ago, 1 Sam. 12. 24, 25. A bell sounds no longer then the tremor partium is continued, our ears now hear the joyfull sound of the restoring of King, Parliament, liberty, Church, & State, but this is likely to be continued no longer then there be a holy trembling about us, and a holy fear of forfeiting our mercies by our sins; A good memento Joshua gave the Israelites, Josh. 24. 20. If you forsake the Lord, then he will turn and do you hurt after he hath done you good.

[ 3] Let our joy be seasoned with devotion; expressing it self in these duties.

1. In a holy and devout admiration of the wisdome and counsel of God, in this happy issue of his Providences: He that should take but a superficial view of England, for these last years past, would be ready to conclude, a di∣vine Providence little concerned therein, that it was a land (contrary to what is said of Canaan, Deut. 11. 12) which God cared not for, and which the eyes of the Lord were never upon frō the beginning of each year to the end thereof.

But then, whoso deliberately observes victory favour∣ing now this party and anon the other, to encourage the prosecution of the war till God had punished both; the strange ballancings of parties for the safety of the whole, the removal of so many persons of power and interest without power and might, (like great Oaks pulled up by a hair) the strange state of the nation, being (like a ship on fire) perishing and sinking in it self, and even then a fear and a terrour to the nations round about: his Ma∣jesty

restored to his throne, when his enemies fea••••▪ and friends hopes were almost at an end; finally, the great ship of the State turned about with a very small helm, (by means much disproportioned) whoso is wise and will observe these things will be invited to believe a God wonderfull in counsel and excellent in working,* 1.132 to have interested himself in all the counter motions and seeming casualties we have stood specta∣tours of.

Our duty now is to admire the handy work of God, to come and behold the works of the Lord, and what de∣solations he hath made in the earth, Psal. 46. 8. We should not be a nation, seeing many things but observing them not, Isa. 42. 20. What one saith of parables, that they tend tum ad involucrum,* 1.133 tum illustrationem veri∣tatis (for the concealment of truth before, and for the illustration thereof, after they are unfolded) is true of the many contrary occurrences in the worid; they seem to obscure a divine Providence, (while in contest and mo∣tion) they occasion short spirited men to cry out, Te facimus Fortuna Deam, to conceit the world but a kinde of lottery, & that are no eyes in the wheels of Pro∣vidence, but in the happy issue and result of all, they greatly evidence and advance a divine superintendency; reason being warranted to conclude it excellent wis∣dome which could set so many crooked pieces into so comely a fabrick, issue so many discords in so sweet a close, and happy composure in the Church of God: God gets himself glory when he hath accomplished his whole work upon mount Sion, Isai. 10. 12.

Secondly, Let our devotion express it self in fervent [ 2] prayers for the Nation, and for his Majesty.

1. For the Nation, that seeing God hath now vouch∣safed▪

〈◊〉〈◊〉 one head, so we may have one heart. Pray we here especially for union amongst Ministers. It is a standing law of musick, The leading notes must alway be concord, Ministers are stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. 7. our leaders, if there be discord and variance amongst them it will sad∣ly influence the nation.

Now this blessing of peace and union, God onely (in whose hand mens hearts are) is impowred to be∣stow, Jer. 32. 38. I will give them one heart, and one minde: Philosophy tells us that compositio is opus homi∣nis, but mistio is opus naturae: Men may compound things of different nature (clay and iron and silver and gold, as in Nebuchadnezzars image) but to make a reall mistion, and incorporation between things, is the sole prerogative of nature: His Majesty (under God) hath compounded the people of the nation, and put us into better form and order,* 1.134 but God alone can miscere ani∣mas, give us one minde and spirit: books enough have been written for unity, Scripture calls aloud to us (in every Epistle almost) to avoid contentions, every one sees the evil of dividing, our adversaries have confest our differences but circumstantial, and such as call onely for a little mutual forbearance: and yet we stand at di∣stance, and our hearts (like stones) ready to fly fur∣ther off one from each other after our lying in the fire: This assures us that the publick fires are not likely to be quencht but by buckets taken out of the Church (the fervent prayers thereof.) This expedient the A∣postle (after his holy counsels) useth as his reserve, Rom. 15. 5. Now the God of patience and consolation grant you to be like minded, one toward another. To engage us to follow his example, let us consider they are our di∣visions which strengthen the hands of enemies and sad∣den

the hearts of Friends. Antoninus (an ingenuous heathen Emperour) amongst other consolations pro∣posed to himself to animate him against the fears of death,* 1.135 useth this as the chief:

remember (O my soul) that thou art then to go 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from men not of a minde with thy self.

For if any thing would invite one, (saith he) to honour this life with a wish, it would be this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if it were possible to live amongst men of the same opinion with ones self: Certainly this makes Christians so weary of the world to see the sons of one common mother fall out about circumstances, it is this which makes them so earnestly long to go to that place, where alone unity in the faith is to be attained, heaven:* 1.136 Ephes. 4. 13. the doors of the Temple alone are of olive tree, nothing but peace there: pray there∣fore that the Church may be able to lay a more just claim, to the title of the Kingdome of heaven, because of a greater measure of holiness and unity, obtaining therein.

Secondly, In prayers for his Majesty as we are en∣joyned, 1 Tim. 2. 1, 2. Psal. 72. 15. that God would vouchsafe him wisdome and understanding, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.137 a virtue peculiarly due to a Ruler, 1 King 3. 11. a prosperous reign, God owns it as his prerogative to fasten a Ruler as a nail in a sure place, Isa. 22. 23. let such a nail be never so well headed with policy,* 1.138 and pointed with power, God must be the Ma∣ster of the assemblies to fasten it, or else it will take but little hold.

3. In praises to God for all that joy which he hath been the authour of,* 1.139 we should own God as the foun∣tain whence all the waters of consolation ••low unto us,* 1.140

Isa. 65. 18. I create Hierusalem a rejoycing and her people a joy. But in such a work as this (the restoring of a King to his throne) God challengeth the being owned as the sole authour and contriver of it; Psal. 144. 10. It is he that sheweth salvation unto Kings, Dan. 2. 19. He setteth up Kings and pulleth them down,* 1.141 Dan. 4. 25. Job 12. 18.* 1.142 It is especially noted as an eminent instance of divine power, that God looseth the bonds of Kings, and girdeth their loins with a girdle;* 1.143 the Chaldee paraphrast and the LXX seem to understand it of Gods bringing Kings brought low and captivated again to their royal throne, and his girding them again regali baltheo: a thing often noted in Scripture, as Gods peculiar work: And to assure us it is so, He sometimes sets up the meanest persons, and brings down the most mighty and power∣full Monarchs from their throne, 1 Sam. 2. 4, 5. Job 12. 15, 19. Luke 1. 52.

Let us therefore thankfully own God in this great work, and pay him the tribute of praise and honour, let our zeal vent it self in hearty praises to the God of our salvation, and not so much in speaking Satyrs against the authours of our late misery, it being hard to throw dirt at them, but some of it must light upon our Church and nation in whose bosome they were so long nourish∣ed. We may with Deborah, Judges 5. 9. say, our hearts are towards the wise leaders and captains, and counsellours, who were forward in the work, but we must bless the Lord

But I am sensible how far this loquacious passion of joy hath transported me; I shall end all with the words of the Psalmist, Psal. 72. 18, 19. Blessed be the Lord God of Israel who onely doth wondrous things, and blessed be his glorious name for ever, and let the whole earth be filled with his glory. Amen, and Amen.

FINIS.

Notes

• * 1.1

  Job 23. 9.
• * 1.2

  Psal. 77. 19.
• * 1.3

  Eccl. 8. 17.
• * 1.4

  Subtexta malis bona sunt, la∣chrimaeque se∣quuntur, vota.
• * 1.5

  Job 38. 7.
• * 1.6

  Vid. D. Iack∣son Atheism. sect. 1. c. 4.
• * 1.7

  Ovid.
• * 1.8

  Percussorum Cae•••••••• fere ne••••riennio∣quisquam su∣per vixit ne{que} suā morte de∣functus est, da∣mnati omnes, alius alio casu periit, pars na••fragio, prae∣lio, nonnulli semet eodem illo pugione quo Caesarem violarunt in∣teremerunt.
• * 1.9

  Sueton. in vitâ Jul. Cae∣sar. Vid. no∣tas Casaubon in locum.
• * 1.10

  Prov. 17. 11.
• * 1.11

  Acts 5. 36, 37.
• * 1.12

  Rom. 13. 4.
• * 1.13

  Prov. 20. 8.
• * 1.14

  Prov. 21. 1.
• * 1.15

  Psal. 31. 15.
• * 1.16

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theocr.
• * 1.17

  1 King. 3. 11.
• * 1.18

  v. 17.
• * 1.19

  Luke 22. 25.
• * 1.20

  Boeclerus diss. politi. in Caes. Aug.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot. & Polit. c. 10.
• * 1.22

  Judg. 9. 9.
• * 1.23

  Isa. 22. 21.
• * 1.24

  Psal. 51. 12.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX.
• * 1.26

  Iansen. in locum.
• * 1.27

  De Imper. summ. potest. c. 5. sect. 9.
• * 1.28

  Jam. 4. 25.
• * 1.29

  Rom. 2. 15.
• * 1.30

  Jude v. 8.
• * 1.31

  2 Pet. 3. 17.
• * 1.32

  Salmas. Def. Reg. c. 7.
• * 1.33

  Vid. Grot. de imper. sum. pot. c. 3. sect. 14.
• * 1.34

  Ultiones publi∣cae maxima ex parte prospere cedunt, at in vindictis pri∣vatis hoc mini∣mè tenet. Ve∣rul. Serm. fidel. c. 4.
• * 1.35

  Jer. 22. 15, 16.
• * 1.36

  Ep. ad Fratr. inferior Germ.
• * 1.37

  Daven. in Co∣loss. c. 3. v. 22.
• * 1.38

  Luke 11. 51.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Pet. 2. 10.
• * 1.40

  Buchanan in Praefat. libr. de jure regni.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Polit 5. c. 10.
• * 1.42

  2 King. 9. 31.
• * 1.43

  1 King. 1. 7.
• * 1.44

  1 Sam. 26. 9.
• * 1.45

  Reipsâ profe∣cto cernitur multos (in principem) conjurasse, qui∣bus vero feli∣citer cesserit, perpauci ad∣modum fue∣runt. Ma∣chiav. Princ. c. 19. In locum.
• * 1.46

  2 King. 14. 19.
• * 1.47

  Rom. 13. 1, 2.
• * 1.48

  Gen. 18. 25.
• * 1.49

  Optimus Ma∣gistratus prae∣stat optimae legi:
• * 1.50

  Joh. 29. 14, 15.
• * 1.51

  Judg. 9 5.
• * 1.52

  2 King. 22. 20
• * 1.53

  Ezek. 22. 30.
• * 1.54

  Josh. 24. 31.
• * 1.55

  Hag 2.
• * 1.56

  Isa. 49. 23.
• * 1.57

  Prov. 14. 8.
• * 1.58

  Sceptrorum vis tota perit si pendere justa incipit, ever∣titque arces respectus ho∣nesti: Liber∣tas scelerum est quae regna invisa tuetur. Lucan. lib. 8.
• * 1.59

  Jerem. 6. 14.
• * 1.60

  Psal 9. 16.
• * 1.61

  Job 12. 20.
• * 1.62

  Job 10. 3.
• * 1.63

  Isa. 19. 11.
• * 1.64

  Discimus ex∣perimento, fi∣dissimam Custodiam Principis, esse ipsius innocen∣tiam. Plin. ad Trajan.
• * 1.65

  not as we read (perta∣kers of the be∣nefit)
• * 1.66

  Nulla omni∣bus seculis re∣perta est, vel philosophia vel secta, vel reli∣gio, vel lex, vel disciplina, quae in tantum bonum commu∣nionis exulta∣rit, bonum ve∣ro individuale depressit, quan∣tum fides Chri∣stiana. Veru∣lam▪ de augm scient. l. 7 c 1. Rom 12. 4, 5.
• * 1.67

  Isa. 60. 10.
• * 1.68

  2 Chron. 34. 33.
• * 1.69

  2 Chron. 31. 4.
• * 1.70

  Sacra Scriptu∣ra religionis in melius muta••ae laudem, in pe∣jus, culpam, Re∣gibus assignat. De lmp. Sum. Potest. c. 8. sect. 2.
• * 1.71

  Act. 27. 31.
• * 1.72

  Job 22. 30.
• * 1.73

  Non callidita∣te aut robore, sed pietate ac religione, omnes gentes nationésque Romani supe∣rārunt. Tul. Orat. de A∣••isp.
• * 1.74

  2 Chron. 9. 8.
• * 1.75

  Psal. 109. 6.
• * 1.76

  Isa. 32. 1.
• * 1.77

  Use.
• * 1.78

  Quemadmo∣dum pessi∣mis Prin∣cipibus sine fi¦ne dominatio, i••à quamvis egregiis, mo∣dus libertatis placet, Tac. hist. l. 4.
• * 1.79

  Omnia in bel∣lis civilibus misera sed ni∣hil miserius quam ipsa vi∣ctoria. Tul.
• * 1.80

  Ps 5 28.
• * 1.81

  Sub Te spiri∣tum & patriā receperum stu∣dia, quae prio∣rum temporum immanitas ex∣iliis punichat, cum sibi vitio∣rum omnium Conscius Prin∣ceps, inimicas vitiis artes, non odio magis quam reveren∣tiâ relegaret. Plin. ad Tra∣jan. orat.
• * 1.82

  Res dura, & regni novitas me talia co∣gunt, moliri. Dido in Virg.
• * 1.83

  Sckickard. de jure Reg c. 1. Theor. 2.
• * 1.84

  Jud. 8. 22, 23.
• * 1.85

  De Bell. Gal. lib. 4. sect. 6.
• * 1.86

  Paucae Respub. aevum tulerunt (excipio par∣vas quasdam validiorum tuitione aut amicitiâ fir∣mas.) Sola Ve∣neta est quae aevum millena∣rium jactet. Lips. Monit. Polit. l. 2. c. 1.
• * 1.87

  〈…〉〈…〉 e∣rit en servili opi••icio, inido∣neus est (re∣gno) lex Ju∣daic. Schick. de jur. Reg. c. 1. Theor 3. Prov 19. 10.
• * 1.88

  Against viti∣ous persons.
• * 1.89

  Spartian in Sever.
• * 1.90

  Sleidan. lib. 9. 1597.
• * 1.91

  Psal. 83, 11, 12.
• * 1.92

  Job 27. 6.
• * 1.93

  Matt. 27. 24.
• * 1.94

  Firmissimum id Imperium quo obedien∣tes gaudent. Liv.
• * 1.95

  Prov. 14. 28.
• * 1.96

  Psal. 86. 17.
• * 1.97

  Levit. 14. 41, 45.
• * 1.98

  Eccles. 9. 18.
• * 1.99

  Vid. Suet in Vit. Aug. Caes.
• * 1.100

  1 Sam. 26. 16.
• * 1.101

  Psal. 76. 5.
• * 1.102

  See Isa. 60. 22.
• * 1.103

  Zach 4. 6.
• * 1.104

  Isa. 41. 18, 19, 20.
• * 1.105

  Hos. 1. 7.
• * 1.106

  Hag. 2. 7.
• * 1.107

  Dan 12. 1.
• * 1.108

  Ezek. 37. 11.
• * 1.109

  Dan. 9. 25.
• * 1.110

  Psal. 104. 3.
• * 1.111

  Sen de Clem.
• * 1.112

  Job. 29. 25.
• * 1.113

  Nehem. 9.
• * 1.114

  Job. 41. 8.
• * 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.116

  Vid. D. Ca∣saub. Orig. of temporal evils. p. 37, &c.
• * 1.117

  Isa. 23. 9.
• * 1.118

  Prov. 15. 25. 16. 5.
• * 1.119

  Dan. 4. 25.
• * 1.120

  Isa. 26. 5.
• * 1.121

  Isa. 16. 5.
• * 1.122

  1 King. 12. 7. Temperatus timor cohibet (populum) as∣siduus in vin∣dictam exci∣tat. Sen. de Clem.
• * 1.123

  Lucan. lib. 8.
• * 1.124

  Prov. 17. 7.
• * 1.125

  Num. 14. 17.
• * 1.126

  Novum impe∣rium inchoan∣tibus utilis est clementiae fa∣ma. Tacit. Hist. 4.
• * 1.127

  Joh. 8. 18.
• * 1.128

  Hist. Montr.
• * 1.129

  De Gub. Dei, l. 7.
• * 1.130

  1 King. 1. 5.
• * 1.131

  Deut. 12. 13, 14.
• * 1.132

  Isa. 28. 29.
• * 1.133

  Verulam de Aug. scien. lib. 2. c. 13.
• * 1.134

  Non opus est Concilio non syllogismis, ad s••dandas Lu∣theranorum turbas. Car∣nal. Conta∣ren. cited by Bs. H. N. D.
• * 1.135

  Lib. 9. 5, 3.
• * 1.136

  1 King. 6. 33.
• * 1.137

  Arist. Polit. 3.
• * 1.138

  Eccles. 12. 11.
• * 1.139

  Gen. 8. 20.
• * 1.140

  Exod 15. 26.
• * 1.141

  Psal. 21. 3.
• * 1.142

  Psal. 84. 39.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.