A thanksgiving sermon. For the blessed restauration of his sacred Majesty Charles the II.: Preach'd at Upton before Sir Richard Samwel, knight, May 29. 1660. By William Towers Batchelor in Divinity; eighteen years titular prebendary of Peterburgh; sixteen, titular parson of Barnake. Now (by the friendly favor of Mr. Reynolds) continued curate at Upton in the diocess of Peterburgh. With a short apostrophe to the King.

Psalm the XXI.

The Title of the Psalm, * 1.1 and the former part of the first verse.

To the Chief Musitian. A Psalm of David. * 1.2

The King shall joy in thy strength, O Lord. * 1.3

IT is a Thanks-giving day, and a rejoy∣cing Text; what the Title does covertly, (whose cover we shall pull off anon) the Text does, in open vew, Rejoice.

'Tis a Thanks-giving for the integrity, and Successe of the General, in preparing the way before the face of the Lord our King, to bring him in; to make the King happy in a loyal and obedi∣ent people; to render the people blessed, in a lawful and Religious King; A Lawful one these three waies: 1. By the law of Nature; The Kingdome is his, and the King is our birth-right; besides, that he is our Legal King, by the most fundamental Law; he is our Natural King too, by the loins out of which he came. 2. By the law of the Land; that declares him our Sovereigne, and us his Sub∣jects as our supreme; Not at all subjects to our fellow sub∣jects, unlesse under him, not, by the usurpation of one, a wrong OR. or more of them, a wrong and mis-na∣med Parliament (a Juncto rather) but, to those set over us by his authority; by him, and for him; For him, not, in a pretence, but really. 3. By the Law of God; 'tis by him Kings Reign; * 1.4 and for him (not only for wrath but for conscience, Rom. 13.5. for conscience to him) that we obey.

We are to blesse God for the General; The General

meanes the King; and the King meanes God.

The Text. (in the latter part of it) meets with all three, Strength with the General; the King with the King; and, Thy strength, and, O Lord, with God.

Give we honor to whom honour is due; * 1.5 to each, theirs; & in their right subordination; to the General, for the good of the King; to the King, for the benefit of three King∣domes; to the Tri-Une God, for his blessing upon all: to the General, & to the King, as instruments; (to the General as a lesse principal instrument than the King; and yet as a more prinipal instrument than all the world besides; & yet, as the most principal instrument, to help us to that Musical word, the King, which makes our very eyes to dance, and our very hearts to leap) to the King, as the most principal instrument of all, more immediately deri∣ving blessings upon all; to God as the Author, the Guider, the Finisher, the All in All.

In the General, have we due esteems of, and bear we deserved respects to the inferior instruments under him, his Officers, and Soldiers: All the stars are fine shining things, and shed good influences every one of them; If there chance to be a few Mutineering stars in the Firma∣ment, whose malignancy threatens danger, yet their dis∣cord will be composed, and their very Ominousnesse become fortunate, by a conjunction with stars of a kinder temper; else, there is, yet, one remedy left; they must be disdanded, fallen stars; every Officer and Soldier must have his share of praise, as well as of pay; but the Morning star, * 1.6 (of whom we bespeak the day, Phosphore, red∣de diem) is the gayest, the luckyest, and lovelyest of them all; The General, who brings in the King, is that Star; The King is that Day; the light and chearfulnesse of our faces, * 1.7 as well as the breath and life of our Nostrils, of our Souls; That Morning-star must not be courted beyond the Sun; the Sun shines brighter far than he; the Sun, we see, shines upon him; and the Sun, we fore-see, (as glorious as his rayes already are) will make him shine brighter yet: * 1.8 Tis that Sun, which must rule the day, which that star ushers in; the King must be known to out-shine

the General; and the Generals Lustre must be acknowledg∣ed the Greater, for stooping down to his: And lastly, * 1.9 The Father of lights must be infinitely honoured above the Sun; God above the King.

I can look upon my County as an Epitome of the King∣dome (seated in the midst, and heart of it.) I can honour the King in every Petty-Constable, one in a Parish; (be the common Soldier he) in every High-Constable one in a Hundred; (be the Captain over fifties, and over hun∣dreds he) in a Sheriff one in shire; (be the Lord Gene∣ral he) in a resembled Parliament too, a faint image of both Houses of them, Peers, Knights, and Burgesses; (be the Lords, Knights, and Gentry, Commissioners for the whole Shire they) I can honour all these, because of the King for whom they serve; I can honour the King above all these, somwhat of whose face I can see, (when he pleaseth to stamp his likenesse upon them) in every of these; and (that I may honour the King faithful∣ly, and unprejudicially, to the King himself) I can ho∣nour God above the King; That God whose image of power, whose inscription of Sovereignty, the King bears above all; and can say, (referring all these strenghs, and preparations of strength and all the advantage hop't for by them, to the gift of God) as one King hath said in Scripture, and another King in his heart, before me, the King (and the kingdome too) shall joy in thy strength, O Lord.

See we if we can discover all, or most of these and some particulars depending upon these, out of the first part of the Text, the title of the Psalme, which is equally the word of God, as the Psalm after it.

A Psalm (look we upon the title of it, and the several interpretations of that Title; upon the contents of it; or upon the former part of the first verse; for our Text reach∣eth no further) every way apposite both to the occasion, and to our hopes.

Method I must be forc'd to transgresse, either in order to the blessings received, or in order to the Text; in an or∣derly enumeration of blessings, we ought to begin with

Actual, rather then with hop't for blessings; and amongst the actual, with the first which we receive; but my Text prompts me to another course, to begin with the Church, and with blessings hop't for to that; that, which is first in Nature considerable in the Text, is, that the Psalm hath a Title; and in that first considerable (as also, in the whole Title,) I shall find occasion to espy out a Church, and may hope to be excuseable, not only as I am a Church-man, but as I am a Christian, to begin with that: Have a little patience with me, and anon I shall pay you all, in setting those blessings before you, which concerne your civil capacity, as you are men and subjects, as well as those which relate to your Religious condition, as you are Christians, and Disciples; the meanest of your selves have skill enough to love gold better thau silver; give me leave to have as much judgement, in preferring the Soul of man above his body, and to begin with the more than golden blessings of that.

First the Psalm hath a Title; and that Title is the word of God; as sure as the Psalm after it, or any part of the Bible, before it, and behind it: If so, the close af∣ter the Epistles, as well as the entrance upon the Psalms, is the word of God too: If so, Timothy was the first Bishop (not of one parish amongst them, but) of the whole Church of the Ephesians; and Titus was ordained the first Bishop of the Church of the Cretians; First, each of them, in regard to seconds and thirds, &c. which were to suc∣ceed them, to follow after them: and, if so, the Church of England ought still to have (as she alwaies hath had ever since she was a Church) Bishops presiding in it, in conformity to the word of God; ought to have them in the Church, even for the good of the state also; for, I fear I may say it, he is no discerning Christian States-man who does not fore-see, that if the Church, with the State be not delivered out of confusion (if God, and the King be not both provided for) the State will, by the displea∣sure and wrath of God, relaps into it; be it the care of every of us, in our places and callings, to reconcile God

to us all; tha'ts the surest way of perpetuating the re∣consiliation, of quenching the heart-burnings amongst our selves.

But this, though it be a truth consequential out of the Text, is not so visibly, and immediately the truth of the Prophet David, as of the Apostle Paul.

What saies David himselfe, when he prophecies of the Christian Church? Instead of thy Fathers, * 1.10 shall be thy chil∣dren, whom thou maist make Princes in all the Earth; in all of it; Geneva's selfe not excepted, but by it self; (England as little as any part of the world, if we look upon the in∣tire, full, untumultuary consent, both of Church and of State too) S. Hierom's note upon it is the more con∣siderable, because he is a mistakenly pretended father a∣gainst Episcopacy; These Fathers, saith he, were the Pro∣phets, these Children the Apostles: Nunc, quia Apostoli a munde recesserunt, habes, pro his, Episcopos Filios; sunt & hi Patris tui, quia ab ipsis Regeris; He tells, and he com∣forts the Church, (I would none in a contrary Anti-Ec∣clesiastical, as well as Anti-Episcoparian way, would more disconsolate her, then St. Hierome did!) that now since the Apostles are gone to heaven, She hath their Sons, the Bishops in the midst of her; These, saith he, are to her in stead of Fathers, because by these she is, and ought to be governed.

But this, though it be David's, is not David's in our Text, either in Title orin verse, 'Tis David's in effect there too; in both of them.

The Greek Title is, A Psalm of David: David was the King: He is expresly so called in the verse: Kings shall be thy nursing Fathers, Isa. 49.23. 'Tis a prophecy of the Government of the Christian Church by Kings; not only legal Kings are, but Evangelical Kings shall be thy nursing Fathers; The King hath two Sons, Church and State, The Church is his first-born: as 'tis the priviledg of Fathers to convey down Titles to their Heirs. so, 'tis their indulgence, to take care how to preserve those Titles.

Though we have not the Church, directly in the Greek Title of the Psalme, yet we have the Kings person there, David. Such a King, a Charles, we have heard of, and wept for, a long time; a King in Title at least: He, who was, before but a King of hearts, is now owned a King of England, a real King; the Pulpits ring of him, as well as the bells ring for him; and we dare now professe our selves, what the most of us have alwaies been, his loyal Subjects.

This suits with the day, the day is set apart for the King if not also by the King; and we will no more scruple (as formerly we have done) to observe a day, since it is for the honour of the King, out of a fear, least we keep the day without the Kings consent, since we are sure we have his consent, (and more than that God's too, and more then that, God's command) that we honour the King, as we fear God, 1 Pet. 2.17.

See we Doway's Title next, and the interpretation of that Title! if these will help us forward! The Title, a A Psalm of David. Unto the end; The interpretation, it pertains principally to Christ; partly to godly and vi∣ctorious Kings. Deo principatum; the King, & that Church, which he owns and defends, not unto themselves, but to his Name give all the honour; Him, in the collect for de∣fence against enemies, they acknowledge the only giver of all victory; him they worship more than success; & more, because of successe; and not the lesse without successe:

And for that godly Epithet, all his loyal subjects (who dare inquire after, believe, and utter truth) may in his name (since his own humility will not do it) Challenge the Christian world to match him, if they can, with ano∣ther Prince so knowingly, and devoutly holy as he: I should be glad to see such a second Phenix! but I despair.

Will Doway's contents advance us one step more? they are praise to God, for Christs exaltation after his passion. Christ signifies, King; The King hath had his passion, in be∣ing twelve years a forceably, not owned King, and halfe twelve more, a suffering Prince; A deliverance out of all these, is, If any thing, an exaltation; for which

this is the day of Praise and Thanks-giving unto God.

There is more yet in this day than so; * 1.11 will Ludolfus's contents help us to find it out? A Psalm; of the glory of Christ, in the overthrow of his enemies. Christ, I told you, is King; the King is Christ's Vicegerent; His (the Kings) glory is great in thy (in Christ's) sal∣vation, Honour and Majesty hast thou laid upon him, (the King) in 5. v. of this Psalm; The honour of the most glorious victory, His enemies being not twice slain, not dead in their sins; not once slain, not dead at all, but so mercifully overcome, that they may have leisure and Grace to repent of their multiforme and broody sin, their rebellion against God and the King, and be recon∣ciled to the service and favour of both; No conquest like that, which, instead of killing an enemy, makes him a friend.

Nor yet is this all neither, Ludolfus's title is the same with Doway's, but his interpretation comes, (as I hope, the King does) more home to us. A Psalm of David, Unto the end. That is, saith he to Christ, who is the end of the Law, of that Law, under which whoever were, were also under bondage. He goes on, It hath regard too unto the latter end, to the last time, in which these foretellings were to come to passe: The Psalm, saies he, declares what good the Father will do to the King, the Son of the King, to Christ the Son of God, Propter contantiam. This is that constant King, whom no wants of his own, no temptations from abroad, no un∣kindnesse from subjects, no allurements from forreigners, no offers of men, monyes, Kingdoms to boot, could either hire, or provoke out of his stedfast setlednesse in religion: None, that are so true to the Church of England as he is, will dare suspect him; for the rest, if they do cavil for fear the fixt King should change his Religion (and O! may they never cavil at him, even for this reason also, be∣cause he will not change his Religion! Alas! What a∣mends will they ever make to the King and Church, for

having really changed their own! None, but this, to return to that Religion, at which the King staies; These are those times in which is fulfilled the deliverance of King and people, Church and State, from the thraldome of that one Law of Arbitrarinesse, from the slavery of that other sword-Law; which I wonder, Those who have pra∣ctised it against the King and his leige people, have not abhorrd it for being cald by that Heathenish Idol-Name of Law Martial.

These are the general and publike blessings, which this day minds us of; But, may we not be induced to hope for some peculiar blessings, arising out of these, and will not the extent of the title bear us out?

Junius, and Tremelius's Title is the same with ours; ours is the very English of theirs; To the Chief Musitian. A Psalm of David. Will not this deliverance, which brings Melody to our hearts, restore Musick to our Churches too? No danger, (would men but rightly apprehend it) of too much cost in the house, and decency in the worship of God; No posture too humble in our penitentials; No Musick too lofty in our gratulations and Praises: Talk men what they will of the spirit, of an humble and grateful heart, yet I wish they could tell me, by what su∣rer token to judge of a proud heart, than by a covered head, and unbended knee: of a thanklesse heart then by a tongue, which saies that heart loaths Church Musick; I therefore wish it, because my selfe loathes to Judge so hardly of the dissenters, whose lowly reverence to God and sober conformity to the Church they live in, I so earnestly covet to witnesse and to extol; This Mu∣sick, of all the liberal Arts (saies B••etius, and Ʋenerable Bede) is the principal, because this alone hath the ho∣nour to enter into the Church of God; and very fit it is, at this time to be reduc't, on this day to be used too in the Churches, if we will harken to the judgement of the wisest Heathen, or see by the best light of Nature; The first, and loveliest office of Musick (tis Plutarch's in his book upon it) is, to imploy it in a tune-full ac∣knowledgement

of the blessings of God which blessings we, this day, celebrate; which thankfulnesse we, this day, pay; and I could heartily wish, we paid it, with some o∣ther Organs then those living ones of our body (even with livelesse, though not with breathlesse Organs) which body of ours is but a kind of instrument, a Corpus Organicum, and the Soul the Musitian that tunes it; Most certainly, Grace will not deprive God of any those honours which nature it selfe affords him, but much ra∣ther explain, and exalt, and adde unto them; If there∣fore we be not beastially in love with slovenlynesse and profanation; If we will not still seem to worship God in a more proud and sawcy manner then we dare to shew our respects to man (for, thus only to shew them, is to conceal them the more; and there is a kind of Harmony in a submisse behaviour, a kind of Ayres in a respectful deportment) so to worship God, as if some Heathen, should chance to come in amongst us, he would rather think we were abasing of God, we shall, then, all of us, with hands up to Haeven, and knees down to the ground, chearfully admit a chief Musitian, a Chanter, (as chear∣fully as him selfe sings) at least in the Chapple-Royal, and in every Cathederal; In some I hear, these glories are already restor'd to our now-Israel, which so long hath been an Egypt; could I see them too, and hear them themselves, as well as hear of them, * 1.12 I would exul∣tingly ask that question of Statius, Aspicis, ut Templis ali∣us Nitor?

Conclude we upon the Title, with the note of that e∣minent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That great King-lover, and (in the Kings absence) that stout Church-defender, the Loyal and learned, the Holy and Judicious Dr. Hammond. This 21. Psalm was committed by David to the prefect of his Musick, to be sung by the Quire, in the assembly of the people, as a form of thanks-giving to God (a very set form) upon occasion of any victory, even an unbloody one. Upon the Kings recovery of his Rights and Preroga∣tives, to Rule the people, and ours of our Rights and

Priviledges, not only really, but, a vouchedly, unmolestedly to obey the King (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.13 as S. Basil in another case, It may be our pitch of honour to be stiled the servants of so worthy a Master) upon these, do we right to God and his Church too; serve we him as she hath appointed; and be this it selfe no small part of our joy and thanks-giving, that we may, all of us, praise thee again O God, we may acknowledge thee to be the Lord, we may praise and ac∣knowledg even as heretofore: Were there nothing else said in the defence of set formes, of Common Prayers, then what that late Martyr of Christ, and for his loyal people) the now-King's Royal Father, of dear and bles∣sed memory, hath wrote, that alone, were enough to prevail with any, in whom there is the least spark either of devotion, or unpassionate reason to return (upon the call, of the Church of England, and the counsel of the late nursing Father of it, who would nurse and feed it with his own blood, rather than forsake it) to their Almighty and most merciful Father, & to confess how much they have erred and strayed from his waies, by their disacquaintance with such wholsome and intelligible prayers.

Review we what we have gained out of the Title; hopes of the establishment of Bishops, in that there is a Title; a King, to be sure, out of the Greek Title; A Holy King in his sufferings; and a victorious, after them, out of Doway: A King constant to his Religion, by whom, and by which, his people are delivered out of bondage, in the Carthusian; A King under whom we do already injoy the true worship of God by set formes, in St. Hammond, and hope to injoy the Ornamental and decent worship too, with Musick and vestments, in the Church-Bible, and in that of Junius and Tremelius; A King, for whose re∣stauration (and in him, for our own) we owe to the King of Kings, to the great God, in Doway. If such an obscure title will afford us so much of Appositenesse, such a clear Text as this, the King shall joy in thy strength O Lord, will do it much more.

The King; we have him in the Text, &, we hope, in the Land too (patiently blessing God, that, what was but Hope in the Pulpit, is Fruition at the Presse) in his own Land; In which, and the Heir of which he was born; in which, this year he is, and of which these twelve years he hath been King.

Look we in the Land, and we have him; look we on the Text, and up to that God who Inspir'd it, and we have him, not from the Seas only, but from Heaven, The King O Lord.

The King first, so we read it; but, the Lord before him, so we must construe it, O Lord, the King shall joy in thy strength.

O Lord, the King! How sweet and orderly they sound! Deus & Rex! 'tis a Methodical and Scholarly Title, a Book, in some degree (but without any Blasphemy of com∣parison; nothing not Comparison it self so Odious as that) Holy, like that of Gods; a Book (next to God's and the King's, the Bible, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) fit to be in the hands eyes, and hearts of all Christian, Loyal and intel∣ligent Readers: The King; he is Our Lord; The Lord, Thy King, 1 Sam. 26.15. My Lord, the King. Dan. 1.10. He is the Lord of us All, both Thine and Mine; Rex & Ego, will befit the mouth and pen of Any the biggest man under the King; It wil become the door of his lips, and be a more suitable Motto over the Portal of his Buildings too; Ego & Rex meus must be laid aside by all sorts of Subjects, the lofty Cardinal, and the more lofty Fanatick who, with a Blood-Red Sword in his hand, sets himself higher above his King, than he with a Blushing red Hat upon his head durst ever attempt to do; 'Tis the Stile Of God, and for God alone, of him, for whom the King himself, King David, in the Grammer of my Text, saies, O Lord the King.

The King indeed is the First word in our translation; but (that we may Give unto Cesar, the things which are Ce∣sars, and unto God the things which are Gods; and give to both in their right place; First, to God his, and then to Cesar his) in how many other translations read we God

fore the King! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek! Domine Rex in St. Hierome's! Jehovah Rex in the Protestants, Ju∣nius and Tremelius! and, Lord the King, in the Papists, the Colledge of Doway!

'Tis well done by all, in placing God before the King; but, of all best by the Elder, the Greek and St. Hierome, in setting God, and none but God, above the King; I wish that, forever hereafter, both the rest would Go and do like∣wise! that none of the former would unauthorizedly, join the People, nor any of the latter Ʋnconciliarily put the Pope in Commission with God, to sit upon the Honour, Power, and life of Kings, against Gospel and Law too! Sessions at home, and Conclaves abroad, have no such authority ei∣ther of these two waies, and therefore Can have none at all, but Imaginary and Ʋsurp'd! That neither of them would go about to make Treason duty, by an arrogant and lame, King and Country, and self-betraying distin∣ction, either with a Ʋniversis Minor, or with an Inordine ad Spiritualia.

To void the First.

As Knights and Burgesses are respectively, their represen∣tative Townes & Countries, So the King is the Represen∣tative All; He is, Legally the whole People; I am told so by the writing of an eminent Lawyer; the Author, and his book had this Eulogy from aright reverend person of that Function, which, now we are got into our wits again, is, as it ought to be, honoured by all, that God made the man to make this book, he did his work, and dyed; which I the more boldly, and, I hope, the more unenviedly recount now, be∣cause both are expired, the deserving Author, and his Loyal hearty Encomiast.

Livor post Fata Quiescit.* 1.14

If this be doubted for good Law, to make amends, I am sure it is sound Scripture, the King is as much our selves, as our own life makes us our selves; he is the very Breath of our Nostrils; * 1.15 Is it too much for the King to Re∣present the People! I tell you, (and I crave no pardon from any of those, who believe him to be, what he is,

God's Vice-Gerent) He represents more, even God him∣selfe.

To evacuate the latter, (and thereby the more strong∣ly, for the very Popery sake of it, to render the former an abomination) If this Inordine may passe for Authentick, how easily will Ambition and Covetousnesse be tempted to call, Every Temporal (The Crown of the King, and the wealth of the People) Interpretatively and by Reduction, Spiritual! When this is done, all Christendom, and all Temporals therein, (A Religious Mine, and a Spiritual Cole-Pit too) will be the Popes; The Land and the Sea too will be his; the Sea shall be Holy-Water, and all shall be Fish that comes to his Net: the Gold and Silver shall be Fish; and the Fish shall be Spiritual; When all this is done, he may (next, do as another Pope we read of, did before him) Throw away his fishing-Net, send the Di∣stinction to the Colledge from whence it came, call himself Christs Vicar, and every King his Curate to stand to his al∣lowance, and own himself Lord of Temporals in the ve∣ry Name of them, and Quatenus such.

Which of the two, (the unlucky distinction (the lame member of it) of some who call themselves Protestants, or of others amongst the Papists) is more repugnant to Scripture, or more mischeivous to man, 'tis hard to tell, so like they are the one to the other.

Non est tam similis Issae nec Ipsa, * 1.16

(The very Reformer is, in this, what he loaths to be, a Papist; the Papist's self is, This way (What no intreaties & disputes of ours can preswade him to be the right way) a (Reformer) and therefore would be hated with a perfect hatred, by all those who believe themselves bound by Either Table, by any one command of God, who either love their neighbour, or their very God.

The King, we have him, (God blesse him; be blessed by him; By us for him) from the Lord we know, O Lord the King; his helpe, and Our help (his helping of the King to us, and of us to the King; * 1.17 our help both by God and the King) stands in that Name.

But what means did the Lord honour by using, where∣by to restore our King to us? His Kingdoms to him! strength; an Army; Conquest by that strong Army; Incruenta victoria the Best, the Noblest, the Royallest, the most Chistian, the most Heavenly, an unbloody Conquest; a Wise as well as Valiant Army, an Army whose Lookes did conquer; a strength which overcame wiithout a Stroake; so over∣come, as that the Miracle of the Ʋictory, the peaceable∣nesse of the War, does evidence and demonstrate no lesse then the Kind power of God to be the Conquerer; So that though we May look up to the Hills, to the strength, to the Hoast, From whence cometh our help, v. 1. yet we Must, in the very next verse look beyond them, to the Heavens, to the Name of God, to the Lord of Hoasts, In whom stand∣eth our help; In Man it was not the Sharpnesse of his Wit or Sword, but a very Rumor of him, in God it was not the utmost, the non-sicut of his Power and Love, but the ve∣ry Name of Him, which hath gotten for us, which hath Gotten to himselfe the victory. Nomini Tuo Gloriam Domine.

This is the sense of the Text, this is the story of the Times; And what can the result of all this be but Joy, the Joy of all? The King and the Kingdome, shall rejoice, The King is a Terme Relative, and it would continue to be a wise and happy Age, if we would all of us, be sober Arithmeticians, and as much count the prosperity of the King to be the welfare of the Nations, as to cal, (somewhat, we some times know not what) the successe of the King∣dome, the honour of the King; Most bodily afflictions will the more easily be born, and speedily remedied whilst the Head scapes the Blow, whereas a broken head endangers, and a cut-off-head dis-livens every Member with it; The King is not Himselfe, He is in some measure the Kingdome too; We are not Our selves, We are Slaves without the King; There is a Reciprocalnesse of affection, betwixt King and People; The only difference is, he hath loved us more than we have regarded him or our selves; His present joy is ours, as our past griefs have all along been his; Here is

joy, greater, sublimer than can be seen, unlesse by that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Fathers that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Homor calls him, that God which causes it; All our Bone-Fires and Bells have been but Dark and Dumb representations of it; our Drums and Trumpets, but still Musick, our Heralds at-Armes meer Pageantry, Pictures and Shadowes; our Ʋoices to the Eare, and our Languages to the Eye, our Pulpits and Presses but Extempore silences, and at best but Studious ones; our very Deliverance it selfe (till we look upon the face of the King) but a pleasant Dream; When the Lord turned again the Captivity of England, we were, * 1.18 (as those of Zion before us) Like them that Dream; When after the sighes of our hearts & the Options of our Souls, O That the salvation of Israel were come out of Zion) the Lord hath been pleased to bring back the captivity of his people, * 1.19 though Jacob does rejoice, and Israel is Glad, yet our joy is louder and brighter; more Harmonious and more Substantial, more Manly and Soully, more Strenuous and inward, than can be uttered.

Res severa est Ʋerum Gaudium. * 1.20

All the rest are but the Poast and Signe, the outward pearance; The Heart is the House where Joy Inns & dwels, Thou (O Lord) hast granted him (the King) his Hearts desire, as well as thou hast not with-holden the request of his Lips; and the desire of his heart; is the joy of us all, we Joy that he hath his desire, and his desire it is, that we should joy.

Notes

• * 1.1

  The Text.
• * 1.2

  The Title.
• * 1.3

  The Verse.
• * 1.4

  Prov. 8.1••.
• * 1.5

  Rom. 13.7.
• * 1.6

  Mart.
• * 1.7

  Lament. 4.20.
• * 1.8

  Gen. 1.16.
• * 1.9

  Jam. 1.17.
• * 1.10

  Psa. 45.16.
• * 1.11

  Carthusiensis
• * 1.12

  Sylv. 4.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Ovid.
• * 1.15

  Lam. 4.20.
• * 1.16

  Mart.
• * 1.17

  Psa. 121.2.
• * 1.18

  Psa. 126.1.
• * 1.19

  Psal. 14.7.
• * 1.20

  Senec.