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Britannia Rediviva, Or A GRATVLATORY SERMON

For His MAJESTIES ſafe Ar­rivall and happy Restitution to the exerciſe of His Royall GOVERNMENT.

Preached, at the deſire of the Ma­gistrats and Councell of ABERDENE, on the XIX of June, which they had de­ſigned to be a day of Solemne Rejoy­cing within the City, for the Mercy above mentioned,

By JOHN MENZEIS, Profeſſor of Divinity: and Prea­cher of the Goſpell in ABERDENE.

Pſal. 118. This is the day which the LORD hath made: Wee will rejoyce and be glad in it.

TERTULL. ad Scapulam. Colimus IMPERATOREM ſic quomodo et nobis licet, et ipſi expedit, ut hominem a DEO ſecundum, et quicquid est a DEO conſecu­tum, et ſolo DEO minorem. Hoc et ipſe volet. Sic omnibus major eſt, dum ſolo vero DEO minor est.

ABERDENE, Printed by James Brown, Ann. 1660.

Unto The Right Honourable, JOHN JAFFRAY L. Provoſt.bailies.Patrick Moir , • Gilbert Gray , • Alexander Alexander , and • Gilbert Molyſone  , • Thomas Mercer Dean of Gild. , and • Thomas Mitchell Theſaurer: And to the reſt of the Honourable COUN­CELL of the City of Aberdene.

Right Honourable,

UPon your call and invitation, this Sermon was preached, and now your command hath drawen it to the preſſe. I cannot but obſerve a Divine over-ruling Providence, that thongI have been often ſolicited, to publiſh other Papers, both caſuiſtique and Polemique, yet my firſt appearance in print, (if ever there ſhall be a next,) moſt needs be on ſuch a Royall Theame. I ac­count it my mercy, that the Lord hath honoured me, not only by the vocall delivery of this enſuing diſcourſe, to excite our hearers unto, but now alſo by the printing thereof, to be (though the meaneſt, yet) among the standing Remembrancers, of theſe two great duties, to which the LORD is ſignally calling theſe Nations, viz. Thankfulnes to the Moſt High God, for the late wounderfull deliverance of Britaine & Ireland; and (which is the root of the former) genuin Christian Loyal­ty to our GRACIOUS SOVERAIGN, whom the Lord hath with an out­ſtretched arme repoſſeſſed with his due rights.

Loyaltie was the glory of the Primitive Chriſtians, Confeſſours & Martyrs, both under the heathen Perſecutions in the firſt three centuries, & afterwards under Hereticall Emperors: as CONSTAN­TIUS, VALENS, VALENTINIAN the younger, Arrians: ANASTA­SIUS, an ETYCHIAN: HERACLIUS, a Monothelite: yea under JULIAN himſelf who from Chriſtianity did ſhamefully apostatiſe, to groſſe Heatheniſme. Did not the body of JULIANS Army conſist of Chriſtians? did they not in evidence hereof, inſtantly vpon the death of IULIAN, proclaime IOVINIAN, a zealous Christian, EMPEROUR? When IOVINIAN, fearing leſt the Army had been ledvened with Heatheniſm, declyned the Empyre, proteſting that he would not be an Emperour to Heathens; Did they not all with one voice, (as witneſſeth SOCRATES hiſt. Eccleſ. lib. 3. cap. 19. & Theod. hiſt. Eccleſ. lib. 4. cap. 1.) profeſſe themſelves Chriſtians, ſome from the dayes of CONSTANTINE, Others from the dayes of CONSTANTIUS? Lo a Chriſtian Army, which retained their allegeance under the worſt of Princes, under that Heatheniſh Apoſtate IULIAN, whom NAZIANZEN Orat. 1. adverſus IULIAN. affirmes to have been more pernicious, in his Contrivances againſt the Church, then either DIOCLESIAN, or MAXIMINUS. In the Army of VALENS an Arrian Empe­rour and bloudy Perſecutour wer not many of his commanders both ſound in the faith and precious godly men, as Terentius, Trajanus Arintheus & Victor; who not only publickly profeſſed the trueth; but alſo with ſuch humble freedom as became Loyall Subjects, did re­preſent to the Emperour (as is recorded by Theod. hiſt. Eccl. lib. 4. capp. 28. 29. ) his hereſis and oppoſition to a fundamentall trueth ofGul. Bar­clayus lib. de poteſt. pa­pe, cap. 7. the Gospel? yet, as one ſayes, In tam Religioſa libertate, manus abſtinuerunt, nec ultra admonitionem proceſſit indignatio. They abſtained from all violence, and contained themſelves within the bounds of Loyall freedom of admonition. Did not Valentinian the younger, who alſo was Arrian, acknowledge that Ambroſe had ſuch influence upon his Army, that if he would have given a word to the Souldiers, they would have ſeiſed on the Emperour, and laid him faſt: Hence Ambroſe LIB. 5. epiſt. 33. to Marcellina his ſiſter, brings in the Emperour speaking thus, Si vobis juſſerit AMBROSIUS vinctum me tradetis. But precious Ambroſe was acted by another spirit. Of the heroïck Loyalty of the more ancient Chriſtians under the heathen perſecutions, even then when the Lord had ſo exceedingly encreaſed their numbers, that they wanted not ſtrength to have repulſed the injuries which they ſuſtained from Heathens; Is not TERTULL. a speaking witnes, Apologet. cap. 37. Vel una nox &c. In one night (ſaies he) we could avenge our ſelves, if it were lawfull with us to recompence evill with evill, Si malum malo diſpungi penes nos licerer: ſed abſit, ut aut igni humano vindicetur divina ſecta, aut doleat pati, in quo probatur &c.

Theſe and other pregnant inſtances of primitive Loyaltie, we left upon record ſundry years ages, in our publick Divinity Lectures in the famous Colledge of this City, founded by the Moſt Noble Lord, the Earle MARISCHALL; cheriſhed by the Honourable Councell of this Burgh; authoriſed by that Moſt Illuſtrious MONARCH, K. IAMES the VI. And further endowed and united with the Old Col­ledge into one CAROLINE UNIVERSITY, by K. CHARLES the FIRST, of ever Glorious Memorie. To theſes now onlie I adde the testimony of judicious CALVINE, (though it were eaſy to muſter up an Army, of testimonies, from Reformed Divines, yeelding a most harmonious Echo, to the Loyaltie of theſe Ancient Worthies. ) in his Commentarie on Rom. 13. upon theſe words v. 3. Rulers, are not a terrour, unto good works; but to the evill: wilt thou then not be afraid of the power? do that which is good. On which, lear­ned Calvine commenteth thus. Hic de vero, et quaſi nativo Magi­ſtratus officio loquitur; a quo tametſi non raro degenerant, qui Principatum tenent: nihil-ominus deferenda eſt illis Obedientia, quae Prinicpib 'debetur. Nam ſi malus Princeps, flagellum eſt ad punienda populi delicta, illud fieri noſtro vitio cogitemus; quod eximia Dei benedictio nobis vertatur in maledictionem, ideoq, non deſinamus bonam Dei ordinationem revereri: and again, u­pon theſe words, v. 5. Wherefore yee muſt needs be ſubject, not only for wrath, but alſo for conſcience ſake. Ergo (ſaieth Calvin) etiamſi exarmatus eſſet Magiſtratus, quem impunè laceſſere & contem­nere liceret; nihilo magis eſſet id tentandum, quam ſi poenam ſtatim imminere cerneremus.

O how diſſonant to the primitive Loyaltie of Chriſtians is the uſur­pation, of the Biſhop of Rome? who spared not to rob Leo Iſaurus of a part of the Empyre; Henrie the IV. of Germany, of the whole; Childerick of the Kingdom of France: not to mention the horrid murder of the two Henries, the III. and IV.Of Pope Sixtus the V. his ap­probatiō of the murder of Henry the III. Of the Ieſuits approba­tion of, & acceſſiō to the murder of both the Henries, ſee, beſide others, Burrhill pro Tortura Torti cont. Became. 18. §. 3. p. 188. 189. of France; the many treaſonable contrivan­ses againſt Queen Elizabeth; the Powder-plet againſt K. James &c.

Neither are theſe only the practiſes of Pa­piſts, but are alſo founded upon their doctrinall principles, as may appeare by theſe foure.

TheFour Jeſui­siſh princi­ples. Firſt is, That men in Church-orders to to whom they appropriat the title of Clerici, cannot be puniſhed by any Politique Magiſtrate, though they keep not the Civill Laws. So ex­preſly Bell. lib. 1. de Clericis cap. 28. prop. 3. Yea a little after, he ſpares not to ſay, That their Clergiemen, are exempted by the Pope, a ſubjectione Principm ſaecularium, from ſubjection to ſecular Princes. How can theſe men be good ſubjects, who do not acknowledge themſelves ſubjects at all?

Their Second Principle is, That what is revealed by confeſſion to their Prieſts, though it were a conſpiracy, againſt the life of the KING, or ſafety of the Kingdome; yet they ought not to diſcover it. Val de ſac. So commonlie their Schoolmen, in their debates, De ſigillo confeſſio­nis,poen. diſp. 7. as Valentia, Valques, Suares, Lugo &c. Hence Garnet the Ie­ſuitsq. 13. pun. 4. ſuperiour in England, who ſuffered, for his acceſſion to the Pow­der-plot,Vaſ. in 3. p. q. 93. art. 4. dub. could pretend no other excuſe, for con­cealing10. Suar. in 3. p. Tom. 4. diſp. that treaſonable deſigne, but becauſe, at33. ſect 1. n. 2. Lug. de ſacr. he alleadged, (though the contrary was made outpoen. disp. 23 ſect. 4. in the proceſſe,) it was revealed to him only by confeſſion. And this is one of the grounds upon which Suarez, made bold to condemue the Oath of Allegeance. ten­dered to K. James as ſacrilegious,**Suar. l. 6. de defen­ſione fidei Catholicae cont. An­glicanſecterrores c. 3. n. 8. & 9. becauſe it required the diſcovery of Conspiracies, though onely revealed under their imaginary ſeale of Confeſſion. I know Suarez in end, to wipe off, if poſſible, the odium of this pernicious doctrine, yeelds that Conspiraces revealed by confeſſiō, may be diſcovered. But its with theſe CautionsSuar. loc. cit. n. 11. 12 1 That the perſon guilty, be neither directly nor indirectly diſcovered. 2. That it be done in favours of a Catholique, (that is a Popiſh) & pious Prince. Then Proteſtant Princes whom they hold for heretique's, are to expect no ſuch favour; yea nor popiſh Princes, whom they upon any prejudie, ſhall judge not to be pious. And 3. That they be ſo far from diſcovering the guily perſon on perſons, that they be not ſo much as expoſed to a Morall or probable hazard of being diſcovered by fur­ther enquiries. Is not this on the mat­ter, to retra­ctat his for mer ſeem­ing conceſ­ſion?Nay rather they will expoſe both the King & kingdom to certain ruine. Whether this doctrin be conſiſtent with the ſecurity of the State, let the WORLD, but specially proteſtant Princes, judge.

Their third Principle is, That the Pope, by his illimited authority, can abſolve ſubjects frō their obedience due to Princes, &ak voide all oaths of allegeance how ſolemnly ſo ever they be taken. This Sua­rez holds out to be the received doctrine of the Church of Rome, in his ſorecited treatiſe, de Defenſione fidei Catholicae, adverſus Anglicanae ſectae errores; (which he wrote againſt K. JAMES the Sixt,〈◊〉Phoenix, for learning, at well as for other Royall endowments, a­mong the Princes of his age) in which**Spalat. O­ſtenſ error. Suarez ii, c. 3. n. 58. cals this book of Suarz, librum pe­ſtiferū, ſe­ditionm Magiſtrū, rebellionū buccinam. the Ieſuits grand ſcope, (as ſeems) is to teach ſubjects principles of ſedition and rebellion againſt Princes when they ar not ſubſervient to the Popes intereſt Hence l. . c. 22. he undertaks to prove this Poſition; Reges Chriſtianos non ſo­lum quoad perſonas, ſed etiā quoad regiam poteſtaem, i. non ſo­lum ut homines ſed etiam ut Reges Chriſtianos poteſtati Pontifi­cis ſubjici. The Engliſh of it is, That Kings not only as to their Per­ons, but alſo as to their Royall Authority; not only as men, but alſo as Chriſtian Kings are ſubject to the Popes juriſdiction. Behold, the Ieſuite with one blow degrading all the Monarchs of Europe & re­ducing them to the Order of Subjects. Neither is this the private opi­nion, of this on Ieſuite, for he declares §. 2. of that ſame cap. that this his aſſertion, communi Catholicorum conſenſu recepta eſt is recei­ved by common conſent of his pretended Catholicks. But here he reſts not. In the next cap which is the 23. he layes down this poſition as the received doctrine of their Fathers, Pontificem Summum poteſtate coeroiva in Reges u••poſſe, uſquead depoſitionem, That is, That the Pope may exerciſe his cercive power over kings even to the depo­ſing of them. Yea this they have made an Article of their Faith, in their fourth Lateran Councell,**Concil. Later. . cap. 3. Si Dominus temporalis requiſitus et monitus ab Eccleſi, terram ſuam purgare negle­xeriab haeretica foeitate ſig­nificetur, hoc ſummo Pontifici ut ex tunc vaſallos ab ejus fidelitate denun­ciet abſolutos, et terram exponat ca­tholicis occupandam qui eam ſine ul­la contradictione poſſideant. I know Spalat. lib. 6. de repub. Eccl. cap. 10. n. 96 et ſeqq. labours to prove, That al­beit theſe Later ā canons wer exhibited by the Pope to the Councell, yet no ſentence or definition paſt on them. But what ever be of this, our charge bolds ad hominem againſt Bell. and the reſt of that tribe: for they hold theſe Canons, as the authen­tique decrees of a Generall Councell. under Innocent the Third. Suarez his drift through all his fixth book, is to dispute againt the giving or keeping of the O••h of allegeance to proteſtant Princes. Yea cap. 4. of that book §. 18. hee is not afrayed to affirme, That the pope may not onlyepoſe kings, but alſo take their lives; & that its law full to any private perſon commiſſionated by the Pope to kill the KING. Si Papa (ſaieth he] Regem deponat, ab illis tan­tum poterit expelli, et interfici, quibus ipſe (Papa) id cōmiſerit, That is, If the Pope depoſe the King he can only be ex­pſd and killed by theſe whom the Pope commiſſionats for that effect. Spalat. in o­ſtenſ. errorum Suarez ii, cap. 6. n. 27. is ſo astoniſhed at theſe hellſh tenets, orco digna, as his phraſe is, that he breaks forth into theſe words, Mihi dum haec lego, oculi ſtupent, dum haec tranſcribo manus contremiſcit: his eyes failed him and hads trembled &c.

I only adde a fourth of their Principles, (though they who tooke pleaſure to rake this dunghill, could eaſily fill a volume with ſuch ſtuffe from their writtings) which Cardinall Bellarm. delyvers, lib 5. de Romano Pontifice, cap. 7. Rat. 3. Non licere Chriſtianis tolerare Regem haereticum, ſi is conetur ſubditos in ſuam haereſin pertra­here. That its not lawfull for ſubjects, to tolerat an Hereticall King, if he labour to draw his ſubjects to his hereſie. It not this to blew a Trumpet for rebellion? becauſe of theſe and ſuch like Popiſh principles, our gravest Divines, among the reſt learned Davenant, in his book intituled, Determinationes quarundam Quaeſtionum Theologi­carum quaeſt. 17have most deſervedly concluded,eſuiticos Pontifi­cios non poſſe eſſe bonos ſubditos, That Ieſuited Papiſts can never be good ſubjects; and worthy Maſter Baxter in his Key for Catho­licks, part. 1. cap. 48. ſpares not to ſay, That Kings are not Kings, where the Pope is folly Pope. What neede we more? It not Our Most Seren PRINCE of glorious memory K. Iames the VI. a Wit­neſſe beyond exception, Who in his Royall Apologifor the oath of Al­legeance, pagg. 279. and 280. inter opera Regia after a recitall of twelve of Bellarmin's poſitions destructive to Royaltie, ſuch as ThatO impudēt and prodi­gious tenets Kings, are rather ſervants then Lords: that they are ſubject not onely to Popes, but alſo to Biſhops & Presbyters, yea & to Dea­cons: That Emperours, muſt not take it ill, to drink, not only after the Biſhop, but alſo after the Presbyter. That Eccleſiaſtick perſos, are as far above Princes, as the ſoul in dignity is beyond the body: That the function and authority of Kings, is not im­mediatly of God or of Divine right: That Kings may be depo­ſed by their ſubjects: That Popes have depoſed Emperours, but never did an Emperour depoſe a Pope &c. Who, I ſay, after a large recitall of theſe and other of the Ieſuits pernicious tenets, moſt judiciouſly concludeth. Non magis opponi Chriſtum Beliali, aut lucem tenebris, aut Coelum Inferno, quam Roberti Bellarmini, de Regibus opinio, Divinis Oraculis adverſatur, That is, That the Devill is no more oppoſite to Chriſt, nor light to darkneſſe, nor hell to Heaven, then the Ieſuite Bellarmine's opinion of Kings is re­pugnant to the divine Oracles of holy Scripture.

But Alas! What ſhall I ſay? Is it not to be lamented, if it were poſſible with tears of bloud? That ſo much advantage ſhould have been given to the Ieſuited party for recrimination, to retort a charge of diſloy­al••••

A GRATULATORY SERMON for His Majesties ſafe ARRIVALL and happy reſtitution to the Exerciſe of His Royall Government.

Verſ. 20.

Thou which hast ſhewed me great and ſore troubles, ſhalt quicken me again, and ſhalt bring me up again from the depths of the earth.

Verſ. 21.

Thou ſhalt increaſe my greatneſſe, and comfort men every ſide.

Verſ. 22.

I will alſo praiſe thee with the pſaltery, even thy truth O my GOD, unto thee will I ſing with the harp, O th••Holy One of Iſrael.

IN the words read, (leaving to preface upon theThe text di­vided. Pſalme in generall) we have theſe three things. Firſt, A Great and a gracious King, David, the Royall Pſalmiſt and ſweet finger of Iſrael, ex­preſſing his ſenſe of the deep troubles under which hehad groaned. Thou hast ſhewed me great and ſre troubles. II. The ſame David from a well grounded perſwaſion of faith, promiing to him­ſelf, from the Lord, as ſignall mercies, for the future, as his for­mer afflictions had been bitter. Thou ſhalt quicken me again, and bring me up again from the depths of the earth. Thou ſhalt increaſe my greatnes, and comfort me on every ſide. Wee have him III. as one who well knew how to improve both rods and deliverances, ſo­lemnly engaging to be forthcoming for the Lords praiſe, I willThe first branch ſub­divided. alſo praiſe thee with the Pſalterieven thy truth O my GOD. &c.

I returne, intending by a few ſhort hints to paſſe through the words. In the firſt branch David, holds out 1. The principall Author of all his ſad exerciſes: not Saul, not Doeg, not Abſolom, (in time of whoſe unnaturall conſpiracy this pſalme is thought2 to have been penned) But Thou O Lord, (ſayes he,) Thou O holieAnguſtias multas et malas, Tre­mell. Mag­nas & ma­las, Pagnin et Mont. One of Iſrael, 2. He gives a touch of the bitterneſſe of his exer­ciſes, he cals them, great and ſore troubles, that is, depth diſtreſſes. But 3. we have faihs undervaluing proſpect of all theſe evils. Senſe had called them great & ſore troubles; but faith in a manner correcting ſenſe, ſayes, Thou haſt ſuè••ed me great & ſore troubles fe­ciſti ut experirer, Iun. et Tremell. But they acknowledge according to the hebrew, its Feciſti ut viderem, & hence Pagnin. Ostendiſti, Thou haſt made me to ſee or ſhewed me, as if David had ſaid, albeit ſenſe do aggravate my afflictions, as great & ſore troubles; yet faith gives me another eſtimat of them. Its but a tranſient view & ſhew of trouble, which I have had, Thou who hast ſhew­ed me great & ſore trouble. The words of this branch are ſo plain, that they need not further explication, then what hath been inſi­nuated in the diviſion, Therefore I proceed to ſome doctrines.

Doct. 1Doct. 1. Great ones and good ones may be exerciſed with great and ſore troubles. David, was both a great Prince and a good man; yet was he exerciſed with great and ſore troubles. Ye will finde the truth of this, if ye reade the Hiſtory of Sals perſecution, and of Abſolems uſurpation, ithe books of Samuell. Was not Joſeph an eminent Worthy? yet was he alſo exerciſed with great and ſore troubles, The archers ſorely grieved him, ſhot at him, and woun­ded him GEN. 49. 23. He was thrown into a pit, ſold to Iſhmae­lits, after caſt into a dungeon, and laid in the irons in a ſtrange Land. But what ſpeak I of David or of Joſeph? Was there ever ſo great an One as our LORD CHRIST, the Son of the Higheſt? or ſo good an One, The holy and juſt One. Yet behold and ſeeif ever there was any ſorrow like to His ſorrow!

The 1. rea­ſon of the Doctrine. A firſt reaſon of the point may be this, Great and haynousins, bring on great and ſore afflictions; I never knew any rationall creature afflicted, but were ſinners, either formally or by impu­tation. I add this caution, becauſe of Our Lord Jeſus who never knew ſin, II. Cor. 5. 21. as to His own Perſon, He was conſcious to himſelf of no wickedneſſe, nor ever was guile found in his mouth, I. Pet. 2. 22. yet one ſpared not to ſay, (I pray miſtake not the word,) that He was the greateſt of ſinners, namely by imputation: becauſe all the ſins of the Elect were imputed to Him and char­ged on Him, Iſai. 53. 6. He laid on him the iniquities of us all. Do­minus fecit occurrere inum ARR. MONT. he made all our iniqui­ties to meete on Him, as ſo many violent ſtreames of water mee­ting3 in one channell, and this imputed guiltineſſe of the Elect, was the ground of His unſpeakable ſufferings; But alas, All theeſt of Mankinde beſide our LORD, are inherently ſinfull, even this holy Prince David, ſo much renowned for his holines, had his owne ſpots, and theſe very foule. Indeed if I ſhould ſay, that the greateſt ſufferers, are alwayes the greateſt ſinners; I ſhould ſin againſt the generation of the righteous; for the Lord ſomtimes af­flicts his owne, more for the tryall of their graces, then for the puniſhment of their tranſgreſſions, as is clear in the caſe of Job; Yet it is ſin which renders us ſubjects capable of affliction: So that Eliphaz word holds true, IOB. 5. 6. Affliction ſprings not out of the duſt. Sin is the bitter root on which affliction grows.

Reaſon ſe cond of the Doctrine.A ſecond reaſon, The Lord exerciſes ſome of the ſons of men with great and ſore troubles, to fiand prepare them for emi­nent truſt and ſervices; This was the deſigne of God in exerci­ſing Joſeph with theſe many and bitter afflictions, even to pre­pare him, for the great truſt he was to put upon him; for He had appointed him to be a Prince and Governour next to Pharaoch, in that mighty kingdom of Egypt. Wherfore GEN. 50. 20. As for you, ſaid he, to his brethren) yee thought evill against me, but God meant it unto good. Before the LORD ſet David upon the Throne, He would have him ſchooled by the croſſe, hunted like a Partridge, and chaſed from Nation to Nation; Thus the LORD fitted him for the truſt to which hee was deſigned. Hence yefinde him reſolving in Pſal. 101. when he comes to his Govern­ment, to cloath himſelf with the zale of God for cleanſing, both Court and Nation of evill doers, A ſweet fruit of a ſanctified affliction. I deſire confidently to beleeve, that this hath been the deſigns of God, in theſe great and ſore troubles, wherewith Hee hath been pleaſed to exerciſe our GRACIOUS SOVERAIGN, to fit him for the Government, and to prepare him to be an emi­nent inſtrument of His Glory, in advancing the Reformed and Proteſtant Religion, both at home and abroad. And ſurlie a ſan­ctified affliction is a ſpeciall meane of God, to fit men, either for Civill or Eccleſiaſtick capacities. Schola crucis, ſchla lucis; The ſchoole of the croſſe is a ſchool of light & inſtruction; Yea is it not ſaid of our LORD〈…〉〈 in non-Latin alphabet 〉Heb. 5. 8. 〈…〉〈 in non-Latin alphabet 〉He learned by what he ſuffered

Reaſō third of the Doct.Take onely a hint of a third reaſon. If great ones & good ones were exempted frō croſſes, alas would they not be ready to4 ſay, Its good being here. But our Lord lookes upon an Imperiall Crown on earth as too low a Portion for a Saint. Therefore the Lord is pleaſed to mixe water among their wyne, that they may look & pant after that Crown of righteouſnes and Glory, that fadeth not away. The Lord had provided a better portiō for Da­vid, then the Crown of Iſrael. I truſt alſo for our LATE SOVE­RAIGN of ever bleſſed Memory, though bloudy hands did rob him of his life & of an earthly Crown, yet could they not rob him of that incorruptible Crown of Glory; Nay by that horrid & inhumane parricide they did haſten him, to the poſſeſſiō therof. I verily beleeve, It was the lively expectation of, and earneſt brea­things of his moſt precious ſoul after that Crown of Righteouſ­neſſe, which did ſo ſtrengthen him to poſſeſſe his ſoul with ſuch admirable, heroick, and invincible patience, under ſo long〈…〉〈 in non-Latin alphabet 〉, ſupra mo••in ſublimi­tate vulg. lat. Secundū excellentiam in excellentiam, ARR. MONT. mire ſupra modum Eraſ. In incredibilem modum, Aug. in Pſalm. 93. per ſupergreſſū inſuper. Tertull. in Scorp. cap. 13. Gloriexcellenter excellentis. Beza. a tract of ſuch barbarous and unheard of cruelties. According to that, II. Cor. 4. 17. 18. Our light affliction (ſo faith cals ſharpeſt afflictions, when it eyes that hoped for Glory) which is but for a moment, worketh for us a far more exceeding and eternall weight of glo­ry, While wee looke not at the things which are ſeen; but at the things which are not ſeen: for the things which are ſeen, are temporall, but the things which are not ſeen are eternall. Whom would not the lively hope of this glory, animat to undergoe any trials with patience?

Uſe firſt of Doct.I onely point at two words of vſe: and the firſt is, Dear People, take heed yee provoke not the Lord. If He ſpare neither the greateſt nor the beſt of men, when they ſin againſt him how ſhall we eſcape? If He ſmite Cedars like David, with great and ſore troubles; ſhall ſhrubs like us expect impunitie? The Lord by the rodes, wherwith he exerciſes great Ones and good ones demonſtrates how hatfull ſin is to him in all perſons. Yea let Chriſt the Son of his love charge himſelf but with the treſpaſſes of other men, He ſhall not eſcape the Croſſe, Rom, 8. 32. He spared not his owne Son. Were this conſidered, and ſeriouſly beleeved: would wee dae to offend this ſin-revenging Majeſty of God? Surely when the Iudgements of God are on the land, (eſpecially when he ſmyts great Ones & good ones) The inhabitants ought to learne righteouſnes. Iſ. 26. 8.


Uſe ſecond of doctrin.But my ſecond word of uſe is, judge not hardly, I intreate you, of afflicted ones. The Lord may exerciſe a David, who was a dar­ling, with great and ſore troubles, yet the Lord had a deſigne of love in all Davids afflictions; and made it out ſo convincingly to Davids ſpirit, that he profeſſes to the praiſe of the Lords good­neſſe. Pſalm. 119. 71. It was good for him he was afflicted, and v. 57. That the Lord in faithfulnes had afflicted him. Luther was wont to ſay, Eccleſia eſt haeres crucis, and again, Omnis Chriſtianus eſt cru­cianus, and againe, I have not (ſaid he) a greater argument a­gainſt the Popes kingdom, Quam quod ſine cruce regnat, then that he reigns without a croſſe. The holy man was ſo far from look­ing upon outward proſperitie as a Marke of the Church, that he rather looked on it as a badge of Antichriſt. It hath pleaſed the Lord ſo to order, that our SOVERAIGN is come to his Crown by the croſſe. This ſhould be ſo far from ſtumbling us, that it ought rather to raiſe both our prayers to God for him, and our expectations of him, the higher. Our earneſt deſire to the Lord ought to be, that it may more and more appeare, that the Lord had a ſpeciall deſigne of love to him in all his ſufferings, to make him the more inſtrumentall for his own glory, & for the good of theſe Nations. What an hard beginning had illuſtrious QUEEN ELIZABETH? clapt up in the tower of London, carried frō pri­ſon to priſon, how oft was ſhe in fears, either to be brought forth to publick execution or to be ſecretly cut off? One day in her pri­ſon at Wood-stock, hearing a poor milk-maid ſinging chearfully: O, ſaid ſhe, that my lot were exchanged with the condition of that poor milk-maid! Yea her ſufferings were ſuch, that as one ſayes, ſhe well deſerved the tittle of Elizabeth the confeſſor, yet af­terwards, what a glorious Princeſſe did the Lord make her? What an eminent inſtrument was ſhe for the eſtablishment & propaga­tion of the Goſpel, both at home and abroad? with what a long and proſperous reigne did the Lord bleſſe her? ſo that the event did anſwere to that word, where with oft ſhe propheticallie ſo­laced her ſelf, in time of her afflictions: Flebile Principium, melior fortuna ſequetur. Reverend Mr. Clark in her life ſayes of her Her very afflictions through Gods goodnes did her ſo much good, that it is hard to ſay, whether ſhe wer more happy in having a Crown ſo ſoon, or in having it no ſooner, till affliction had firſt laid in her a low and therfore ſure foundation of humilitie, for highnes to be afterwards built upon, by which means ſhe was ripned for the future rule & ſoveraignty. 6Let our prayers to the Lord to day be, that the late ſufferings of his MAJESTY who now reigns, may have the like bleſſed iſſue. And for a door of hope, we have his conſtant adherence to the Pro­teſtant Religion, in midſt of ſo many temptations, and that moſt Chriſtian Proclamation againſt profannes and debauchrie emitted ſhortly after his ſolemn reception in the city, which deſerves to be printed in letters of gold. Such gracious beginnings are very pro­miſing.

Doctrine ſecond.But I proceed to this ſecond doctrine, from the firſt branch of the text, Its a good ſigne of a ſanctified affliction, when the hand of God is principallie and religiouſlie eyed in the rod. David had inſtruments and theſe moſt wicked to have looked after; as furious Saul, bloody Deg, unnaturall ambitious and treacherous Abſolom, that fox Achitophel, that barking dog Shimei &c. But he looks above all theſe, THOƲ, ſaies he, who haſt ſhewed me great & ſore troubles. What a THOU is this? look to v. 22. the laſt of my text, THOƲ O my God, THOƲ O holy One of Iſrael, he eyes God principally in all. Jobs carriage is very remarkable as to this, Iob. 1. 21. Job does not charge Caldeans, nor Sabeans, nor the Devill with his calami­ties, though they wer moſt wickedly inſtrumentall in them. He does not ſay, the Lord gave, but the Devil & his inſtrumēts have taken away: Nay as he acknowledges the Lord to be the giver, ſo alſo he eyes the hand of his Soveraign providence in taking away. The Lord, ſaies he, gave, & the Lord hath taken away, bleſſed be the name of the Lord. As remarkable is that of Joſeph Gen. 45. 3. 4. 5. When he had revealed himſelf to his brethren, ſaying, I am Joſeph whom ye ſold into Egypt. They wer ſo troubled, and as the margine varies it, terrified at his preſence, through the con­ſcience of their treſpaſſe againſt him, that they could not ſpeak, nor I beleeve well look to him: But behold holy and precious Joſeph his carriage, Come neare, ſaid he, my brethren, & be not grie­ved, for God did ſend me before you to preſerve life. He looks more to the overuling hand of providence, then to them, in that won­derfull diſpenſation. Ye know alſo Davids mortified & heroick carriage, in the matter of Shimei, II. Sam. 16. 10. When Abiſhai would have executed juſtice on him, the King would not ſuffer him, For, ſaid he, God hath ſaid to Shimei, curſe David. The religious eying of the hand of providence in the diſpenſation made Da­vid ſo moderate in executing juſt vengeance on ſuch a Traitour.

Ʋſe. Let the uſe of the poynt be for tryall. There have been very7 ſad rods theſe late years upon this land, upon our Kings, upon our Nobles, upon our Cities; who have not had a ſhare in the ſtroak? Would ye know if the ſanctified uſe be obtained, either of theſe common national rods, as each of us have been concer­ned in them, or of particular and perſonall exerciſes? look if yee have learned purely to eye the hand of divine providence in af­flicting diſpenſations; THOƲ haſt ſhewede great & ſore troubles, ſaid this Royal Pſalmiſt. When the afflicting hand of God is pure­lie eyed, the ſoul will firſt humble it ſelf genuinly, & ſubmiſſive­lie under his mighty hand. I. Pet. 5. 6. It will ſecondly be very ſtu­dious of a ſaving diſcovery of the ſin, which hath provoked him, Job 34. 31. 32. The ear thirdly will be opened to diſciplin. Job 36. 8. 9, 10. There will be a liſtning to the voyce of the rod: the duties will be obſerved to which the Lord calls, O that this may be BRITAINES mercie! O but that is a dreadfull ſcripture, Iſai 42. 24. 25. Who gavJacob for a spoyle, and Iſrael to the robbers? did not the Lord against wh•••we have ſinned? for they would not walk in his wayes, neither were they obedient unto his law. Therefore he hath poured upon him the furie of his anger, and the ſtrength of battel, and itath ſet him on fire round about, yet he knew it not and it burned him, yet he laid is not to heart. The Lord keep theſe lands from ſuch a ſpirituall lethargie. I cloſe the poynt with this word, A ſanctified remembrance of the afflictionsnder which we have lately been, eying principally in them the hand of divine Providence, and and our own treſpaſſes, which have provoked the Lord againſts, were a notable ballaſt to our ſpirits, in ſuch a day of rejoicing, for ſo fignall a delyverance. The day wherin the Lord brought Iſrael out of Egypt, was ſure a joyfull day to the people of God; yet the Lord, in the anniverſarie commemoration of it, would have them to eat the paſſeover, which as it did cmemorat their deliverance, ſo alſo their bondage & affliction in Egypt. Hence the Jewiſh rituals tell us, that at the diſtribution of the paſchall bread, they uſed theſe words, This is the bread of affliction, which our fathers ſuffered in Egypt. A ſanctified remembrance of Gods affli­cting Hand, is very uſefull, for tempering ſpirits, in a day of de­lyverance.

Doctrine Third.A Third doctrine ſhall be this, It is but a tranſient view of affli­ction which the Lord gives to his own. The word of the text is very remarkable as to this, Th••haſt SEWED me great & ſore troubles David had been under very ſharp troubles, if ſenſe may be judge:8 but faith corrects ſenſe. Its but a ſhew, but a view of trouble, which I have had, ſayes beleeving David I ſhall cleare the poynt by a few reaſons. Reaſon 1As firſt, The ſting is taken out of the afflictions of beleevers; hence they ſpeak in ſcripture of their evils, rather as ſeeming evils, then reall, II. Cor. 6. 9. 10. 11. As dying, yet behold we live: as chastned, and not killed, as ſorrowfull, yet alwayes rejoy­eing: as poor, yet making many rich; as having nothing, yet poſſeſſing all things. He puts, as one ſaies, a tanquā, an as, upon all his & the people of God their afflictions, as if they were more in ſeem­ing, then in realiie. Reaſon 2Secondly, As the ſting is taken away, ſo the Lord ſweetneth rods to beleevers, by his own gracious pre­ſence. Hee is with them in fire and water, Iſai 43. 2. The refreſh­ing influence of his gracious preſence made ſome, call their pri­ſon, an Orchard of delights, and others to ſing at the stake. Hence ſaid one, Tua praſentia Domine, Laurentio ipſam craticulāulcem fe­cit. Thy gracious preſence O Lord, made the burning gridiron ſweet to Laurence, when he was roſted alive upon it. Reaſon 3And thirdly, (not to adde more reaſons) the afflictions of Saints in tyme, are, as was ſaid of Julians perſecution. but a paſſing clond. What were all the hardſhips which David met with from Saul, after he was peaceably ſetled on the thron, but as the remembrance of a ſhew upon a ſtage? When Abſoloms conſpiracie was diſcuſſed, what was the remembrance thereof, but like a dream when it paſt? Vſe. Is there not here unſpeakable comfort to the people of God? Its but a tranſient view of afflictions they have here in time, when they are up in glory, cloathed with robs of immortality, with palmes in their hands, what will the remembrance of the afflicti­ons of tyme be to them, but as a dream when its gone? Now my earneſt deſire to the Lord is, that all the bitter tryals, with which the Royall familie have been hitherto exerciſed, may bee ſwallowed up, with ſuch a bleſſed and ſanctified proſperity for the future, that all their former ſufferings may be as a dream whē its paſt, as a ſhew upon a ſtage, when its withdrawn. And this for the 1. branch of the text, Thou haſt ſhewed me great & ſore troubles.

The ſecond branch of the text. I come to the ſecond branch, wherin faith promiſes a glori­ous out-gate to David from all his troubles. Thou ſhalt quicken me againe, and ſhalt bring me up againe, from the deepths of the earth. As if he had ſaid, I am like a man dead and buried; I am laid in theexplication of the ſecōd branch. deepths of the earth. In abyſſis ſayes Tremell. In voraginibuserra, ſays Pagnin. Swallowed up in the g••s of the earth. I am civilly dead9 and buried, laid by as a broken veſſell in the thoughts of the people, wherof can be no more uſe. So ſpoke ſenſe: O but ſayes Faith, there ſhall be a reſurrection. Thou O Lord wilt returne and quicken me, yea Thou wilt bring me up from the depths of the earth. Though I be low, yet thou wilt exalt me. This was much; yet Da­vids faith reſts not here, it goes on, Thou ſhalt increaſe my greatnes; multiplicabis magnitudinem meam ſayes Montanus, thou ſhalt mul­tiplie my greatnes, thou ſhalt make my ſtate, grandour & dignity more eminent then ever, and far beyond my predeceſſors, and ſo indeed it was. And yet more, ſayes he, Thou ſhalt comfort me on every ſyde, circuibis, conſolaberis me, ſo Montan. thou ſhalt compaſſe me & comfort me, that is, thou ſhalt ſurround me with comfort: as my afflictions have abounded, ſo ſhall my comforts. Thus yee have a ſhort explication of this branch, I only give two ſhort doctrines from it that I may paſſe thorow the text.

Doctrine firſt.Doct. first. Its a very dark clod, through which faith will not ſee an out-gate. Its deep trouble indeed, wherin faith will not ſee a vi­ſion of peace. David now was under great & ſore trouble, yet be­hold what his faith ſayes; Thou ſhalt quicken me againe, and bring me up from the depths of the earth, thou ſhalt encreaſe my greatnes, and comfort me on every ſyde. Reaſon firſt.A Firſt reaſon may be, Faith is the evidence of things not ſeen, Hb. 11. 1. when ſense ſaies, It will not be when rea­ſon ſaies, It cannot be, then faith ſaies, It ſhall be; I ſee it, ſaies faith, Though I ſit in darknes, the Lord ſhall be a light unto me, Micah, 7. 8. Yea it realizes things abſent, Trem. reades theſe prophecies of faith in my text, in the preſent. Pagnin in the pret. imperfect. Vivificabas, facibas aſcendere, multiplicabas, conſolabaris. Faith aſſures the heart as much of promiſed mercies, as if they were already enjoyed. Reaſō ſecōd.Secondly, When faith acteth upon a promiſe, it contemneth all difficulties. I ſee, ſayes faith, theſe and the other difficulties in the way, but faithfull is he who hath promiſed; the mouth of the Lord hath ſpoken, & he will performe. Reaſō third.Thirdly, Faith ſaileth in a room ſea. It improveth infinite Omnipotencie, the almighty power of God. Rom. 4. 20. 21. Abraham ſtaggered not at the promiſe, through unbeliefe being fully perſwaded that what he had promiſed, he was able to perform. Hence it is ſaid, All things are poſſible to him that believeth Mark 9. 23.

Vſe. Dear people ſtudy the cleanly exerciſe of this precious grace of faith; it will prove a brave ſupporter in a day of ſtrait: when ſenſe and reaſon are miſerable comforters, and ready to ſay, there10 is no help for thee in God, now thou art fallen and ſhall never riſe againe: then faith will prophecie good things as in my text; Yet God will quicken me againe, and bring me up from the depths of thearth. O happy they! who know by experience, what this jewel•••faith is. Surely I know nothing, which could have upheld, either our late gracious SOVERAIGN, or his MAJESTY who now is, under their incomparable ſufferings, but this heavenly grace of faith. The juſt lives by faith, Hab. 2. 4. faith maketh the beleeving ſufferer, more then Conqueror.

Doctrine ſecond,But I come to the ſecond and maine doctrine at which I drive It is not unuſuall with our Lord to raiſe theſe eminently, whom he hath laid once very low. How low was David brought under Sauls per­ſecution, when he was forced to flee among heathens; and once had no other way to ſave his life, but by feigning himſelf mad? How low was he brought by Abſolem, when he is put to flee bare-footed from Ieruſalem; when a dog like Shimei durſt come and throw ſtones at him? yet after all this, the Lord did honour him exceedingly, and as my text ſpeaketh, The Lord did increaſe his greatnes and comfort him on every ſyde. I give but another in­ſtance. How low was Iob brought? ſtript of all his eſtate, & be­reaved of all his children in one day: moreover ſmitten with loathſom diſeaſes in his perſon, the arrows of God, in the meane while, drinking up his ſpirit: yea, and under ſuch temptations, that as he ſpeaketh cap. 7. 15. he was ready to choyſe ſtrang­ling & death rather then life, yet as you reade, c. 42. 10. 12. The Lordurnedask the captivity of Iob, & his latter end was more prosperonshen the firſt; at firſt, he had 7000 ſheep cap. 1. v. 3. at laſt, be had 14000 cap. 43. v. 12. at firſt, he had 3000 camels, cap. 1. v. 3. at liſt, he had 6000 cap. 42. v. 12. and ſo the ſpirit of God goes on cap. 42. doubling his eſtate in his latter dayes, beyond what it was before.

For reaſons take theſe few hints, The Lords does ſo,Reaſon firſt.Firſt, to ſhew his Almighty power that he can help at a dead lift; even when creatures are laid in the depths of the earth. Reaſō ſecōd.Secondly, to manifeſt his faithfulnes, that he is a God who keepeth promiſe. Providence may ſeem to croſſe promiſes for a ſeaſon; yet the Lord is ever myndfull of his promiſe, and therefore in end will ſuffer nothing to fall to the ground of all the good word which he hath ſpoken. Reaſō third.Thirdly, To engage thoſe whom he thus ſignal­ly exalteth, to tune up a ſong of praiſe to him, Pſalm 40, 2. The11 Lord brought me up out of an horrible pit, and out of the myrie clay, and ſet my feet upon a rock and eſtabliſhed my goings. Now what was the reſult of his deliverance, is ſubjoined v. 3. He put a new ſong in my mouth, even praiſe to our God. Reaſon 4And Fourthly, to engage them to be zealous for him and his intereſts. Sure it becomes them,•••whom the Lord hath done great things, to ſay, Quid retribuam Demino? What ſhall I render to the Lord, Pſalm 116. 12.

Vſe. The poynt might afford many uſes, ſpecially for the conſola­tion and ſtrengthening of the hands of afflicted ones; but theſe I forebeare to day. Only this one; We have to remember to day, to the Lords praiſe, as ſignall a providence in exalting Our SO­VERAIN Lord the KINGS MAIESTY, to the throne of his ROYALL FATHER of eternall memory, as either David, or any Prince mentioned in ſacred or prophane hiſtory, did ever meet with. If ye conſider firſt the low and lamentable condition, to which his Sacred MAJESTY was brought, theſe diverſe yearsbygone. Secondly, The manifold attempts with great and potent Armies for his deliverance, all which were blaſted. Thirdly, The unexpectednes of this revolution: ſurely, When the Lord turned our captivity we were as thoſe who dreamed, Pſalm 126. 1. Fourthly, the poynt of tyme, when the Lord appeared, namely, when our confuſions wer like to be greater, & our yoke heavier then ever. So that at evening tyme (as Zch. ſpeaketh c. 14. 7. ) when all were fearing mid-night darknes, The Lord hath made light to ariſe. And Fifthly, which is no leſſe admirable then any of the former, that ſo great a change, ſhould be carried on without blood. There have been many ſtrange changes in Britaine within theſe twenty years, but ſurely none like to this, wherin the gracious hand of divine providence hath ſo ſignally appeared. Verily we may ſing and ſay with our Royall Pſalmiſt, Pſal. 118. 22. 23. 24. The ſtone which the builders refuſed, is become the head of the corner. This is the Lords doing, it is marvellous in our eyes. This is the day which the Lord hath made, we will be glad and rejoyce in it.

Now that I may cloſe this doctrine, and withall the ſecondThree hope­full deſires. branch of the text, there are three things which from my heart I both wiſh and hope from the Lord, to his MAJESTIE: & they ought to be all our deſires and hope, in his behalfe. The first is, that the promiſe of my text may be fulfilled in him, viz. That the Lord would increaſe his greatnes and confort him on every ſide; that he may be the moſt glorious, renowned & trulie bleſſed KING, that12 ever Britaine injoyed. I wiſh, that Patriarchall Bleſſing to him which Jacoh Propheticallie pronounced upon Ioſeph Gen. 49. 25. 26. The Bleſſings of heaven above, The Bleſſings of the depth that lyes under, The Bleſſings of the breasts and of the womb, Bleſſings, beyond all the bleſſings of his progenitors, unto the utmoſt bound of the everlaſting hils, be upon the head of our Ioſeph, upon the Sacred head of our Gra­cious SOVERAIGN, whom the Lord hath ſeparated to rule everTERTUL. Apolog c. 30. Deniqueſine monito­re, quia de pectore ora­mus, (Note here, that from this phraſe, ſine Monitore quia de pe­ctore, ſome learned men have obſerved, that CHRISTIAN'S in Tertul­lians time, did not wholly tye themſelves, to ſtinted liturgicall formes in prayer,) precantes ſuus ſemper pro omnibus Imperatori­bus, vitam illis prolixam, Imperium ſecurum, domum tutam, exerci­tus fortes, Senatum fidelem, populum probum, orbem quietum, que­cunque hominis et CAESARIS vota ſunt. his people in theſe Nations. Bleſſed be he in his Royall Perſon, In his Counſels and Government, in his Allyes abroad, in his Sub­jects of all ranks at home, in his Parliaments, Armies, Navies, Nobilitie, Gentrie, Borroughs, Miniſters of the Goſpell &c. Let him be bleſt Bonis Throni et Scabelli, Poliet Soli: both with Bleſ­ſings of the throne and of the footſtool, with an eminent mea­ſure, both of Saving graces, and Kingly graces with length of dayes, a flouriſhing Crown, with Loyal ſubjects, with a thriving Goſpell & Church, with pure & ſpirituall ordinances through­out his Dominions. Thus ſhall the promiſe of the text be accom­pliſhed, His greatneſſe ſhall be increaſed, & he comforted on every ſide.

My ſecond wiſh, (which alſo I hope) is, that with David in my Text, He may look on the Lord, as the God of all his mercies, and firſt Fountain of them. DAVID doth not attribute theſe great things, which here he expects, either to Joabs gallantry or Hu­ſhai's policy; though both wer greatly inſtrumentall in this deli­verāce of David, & in overturning this cōſpiracy of Abſolom; But he looks above all unto God, as the firſt Spring, the firſt wheel, the firſt Mover: THOU O Lord (ſaid he) ſhalt quicken me againe, THOU ſhalt raiſe me up, THOU ſhalt inereaſe my greatnes THOU ſhalt cōfort me on every ſide. GOD was all in all to him. IT is far frō my purpoſe, to undervalue the atchievments of Inſtruments, or to derogate in the leaſt, from the high reſpect, that is due to them. Succeeding Generations will bleſſe that truely Noble, Valorous and Loyall GENERALL MONCK: Whom God13 hath chiefly honoured, as an Inſtrument in the work; Neither ſhould Huſhas's be forgotten, who by counſel have been aſſiſting; I hope theſe who have been moſt inſtrumentall, have learned Chriſt better, then to offend, that I ſay, The Lord ſhould be loo­ked to, as the firſt Authour of all. Nay, themſelves muſt, & will acknowledge, all their inſtrumentality to be of Him. O ſo ſig­nally as the Lords hand hath appeared, therefore let Him above all be looked to: and this will help, through his bleſſing, to the ſanctified improvment of theſe late mercies.

But my third deſire, (which I likwiſe waite and hope for) is That OUR SOVERAIGN like another DAVID, may be Zealous for God, and the precious intereſts of the Goſpell. O how zealous was David for the Lord, pſal. 69. 9. The zeale of thy Houſe, ſaid he, hath eaten me up. O what zeale witneſſed he in dancing be­fore the Ark, when he brought it up to mount Zion,? II. Sam. 6. 14. 15. and II. Sam. 7. What, ſaid he, ſhall I dwell in Cedar, and the Ark of God abide in Courtains? And thereupon reſolveth to build a Temple to the Lord. Rich preparations made he for the Work, as may be ſeen, I. Chron. chapters 28. 29. Yea, & would alſo have accompliſhed it, if the Lord had not ſtopt him, and told him by the mouth of Nathan, That he would have theHieron. in Titum. c. 1. Epiſcopino­verint, ſe cōſuetudine magis, quam dispoſitionis dominica ve­ritate, Preſ­biteris eſſe majores. Temple built by a Solomon. The Lord was ſo well pleaſed with Davids purpoſe, That II. Sam. 7. 11. and 16. he promiſes to build David an houſe, and to establiſh his Throne for ever. The Lord honours thoſe who honour him, I. Sam. 2. 30. The ſureſt way Princes can take for eſtabliſhment of their Throns, is to be zea­lous for, and tender of the Intereſts of JESUS CHRIST, his Truth, his Ordinances, his Servants and People. Wee have there­fore to day, earneſtly to pray, That OUR GRACIOUS SOVERAIGN may be a zealous Defender of the Proteſtant CAUSE, and Ordinances of Chriſt in their purity, That Prelacy, ſuperſtition, & Ordinances which at not of Divine inſtitution, may not creep in into the Worſhip of GOD within our Church. Whittak. ad ratione••10. Campiani. Si preces pro mortuis damnare & Epiſcopo presbiterum aequa­re, ſit hareticum, nihil Catholicum eſſe poteſt. Cum AERIO Hieronymꝰ de preſ­biteris omnino ſenfit. illos cuim jure divine Epiſcopis aquales eſſe statuit.

Yet am I not of the judgement, That Princes rights to their Crownes, depends upon their erthodoxie in judgement;14 I cordially ſubſcrive to the pure Primitive Loyalitie of ancient Chriſtians,See Confeſſ. of Faith, c. 23, art. 4. who retained their allegiance, under Heathen & Arri­an Emperours; under Infidell & Heretick Princes, aſwell as un­der theſe who wer ſound & orthodox in their judgements: for as AUGUST. ſaid, Qui regnare dedit CONSTANTINO Chriſtians, ipſe dedit Apostatae IƲLIANO. Hee who gave the Imperiall Crowne to CONSTANTINE a Chriſtian, gave it alſo to IƲ­LIAN the Apoſtate: But bleſſed be the Lord, we have not an Heathen Prince: wee have not an Arrian Prince: we have not a Popiſh Prince: but a PRINCE, Who hath conſtantly adhered to the Proteſtant Religion, in the furnace of affliction, notwith­ſtandingDefenſor almae qui fidei clues, Ʋnius idem tu fidei, Dei Ʋnius, uniuſqueChriſti Semper er••, es, eriprofeſſor. O perge (pergens tu perages) manu Forti, & ſecundis uſquelaboribus Rem Chriſtianam promovere, Romuleo gravis Antichriſto. Decachordon concinens liberatio­nem Britannicam Autore. T. G. he was compaſſed with as many temptations, as ever any Prince was aſ­ſaulted with. We have a PRINCE Who by his Royall Authority, hath confirmed to us the Proteſtant Religion in its purity: without the mixture of theſe humane in­ventions. This is a Mercy for which we ar to magnifie the Lord to day, that we have ſuch a PRINCE under whom wee may enjoy the Ordinances of Chriſt in their Purity: And though it were otherwiſe, (which God forbid) yet Loyalty is ſtill our duty as ſubjects; But let us be earneſt with the Lord by prayer; That our GRACIOƲS SOVERAIGN may be kept in the way of truth, that he may be a zealous Defender thereof and of the Ordinances of IESUS CHRIST in their purity, according to their firſt Inſtitution; This will make Him an Eminent BLESSING to his people: and his people truely blest in him, and will give ſtrong ground of confidence of fulfilling the Promiſe in my Text; That God will increaſe his greatneſſe, and comfort him on every ſide.

I come to the third and laſt branch of the Text, in verſ. 22. Wherein David ſolemnly engages to bee forthcoming to theThe third branch of the Text. Lords praiſe. I alſo will praiſe thee, &c. Yee have heard David expreſſing his ſenſe of his afflictions; yee heard how his Faith & hope did prophecie of an Out-gat; Now yee have Davids heart; enflamed with love to God, upon the confidence of this hoped for deliverance, engaging to tune up a Song of praiſe, yea anti­dating a ſong of Thanks-giving. The words are exceeding ſweet, but time will not permit me to inſiſt on them. I intend onely15 after I have runne thorow them, by a few explicatory hints, to propoſe one doctrine from them.

There are five obſervable words in the verſ. Which we wouldFive obſer­vable words in it. notice THE FIRST, I will alſo praiſe thee, as if he had ſaid, I have prayed and poured out my ſoul, by ſupplication before thee; And Faith hath brought me in a gracious returne of Prayer: That there ſhall be a comfortable Out-gat therfore I ALSO will praiſe thee. Prayer is a very fruitfufull duty. Its the womb, if I may ſo ſpeak, wherein the Praiſes of God are conceived. Would yee have your Praiſes accepted to day? let them not be disjoy­ned from Prayer. Its ſweet when theſe two, Prayer and Praiſe, go together. I ALSO will praiſe thee The ſecond word is, Even thy truth, that is, Thy true and faithfull Promiſe. O ſo precious as Promiſes are to them who improve them, and eſpecially to thoſe, who by a beleeving improvement, find them made good! Such will magnifie promiſes indeed, even thy truth. But then thirdly, O my GOD, Its ſweet, when faith in a dark houre, can plead its intereſt in God. David was under great and ſore trouble, yet Faith pleads its intereſt. Hee is my God. I will not ſay, but faith in an houre of temptation may be ſore ſhaken. Saves not David himſelf, Pſal. 31. 22. I ſaid in my haſte, I am cutt off and I. Sam. 27. 1. I ſhall now periſh one day by the hand of SAUL. But theſe wer onely ſwooning fits of faith: his faith recovered ſtrength again,

The fourth word is, I will praiſe thee with the Pſaltery, I will ſing praiſe to thee with the harp. IT was the cuſtome of old in the Jewiſh Church, to make uſe of theſe and other Muſicall Inſtruments in the Worſhip of God, as appears almoſt everie-where in this book of the Pſal­mes,Of the forme of theſe Instruments, ſee Ioſeph. lib. 7. Antiq. IUD. cap. 10. POLYD. VERGIL de inventoribus re­rum, lib. 1. cap. 15. HOSPIN. de Tem­lis, lib. 2. cap. 23. Engliſh annot. on I. Chron. 13. 8. Alſo the epiſt, to Dar­danus, de Muſicis inſtrumentis, among Hieroms works. and from I. Chron. 13. 8. Though Procopius Gazaeus cited by HOSPINIAN de templis, lib. 2. cap. 23. ſpares not to ſay, Cultum hunc non a Deo traditum, ſed a Davide excogitatum fuiſſe. That this Worſhip was an humane invention of Davids, not a Divine Inſtitution. Too bold an affertion, and very reflexive u­pon ſo holy a Prophet as wa our Roy­all Pſalmiſt.

QUEST. Whether organicall Muſick may bee vſed in the Goſpel­Church?But if any ask, whether it be law­full to mak uſe of organical Muſick in16Juſtin Mar. queſt 107. a­fter he had moved this queſtion; cur cantu e­tiānum uta­tur Eccleſiae Chriſtiana〈…〉〈 in non-Latin alphabet 〉. he an­ſwers,〈…〉〈 in non-Latin alphabet 〉, &c. Hoc eſt, In­terprete IOANNE LANGIO, ſimplici­ter canere inſipientibus non convenit; ſed inſtrumentis inanimatis et crotalis cum ſaltatione canere; quo circa in Eccleſiis non uſ•••carminum,〈…〉〈 in non-Latin alphabet 〉, per ejus generis inſtrumenta & alia inſi­pientibus congruentia receptueſt. Sed ſimplex Cantio in iis manet 〈…〉〈 in non-Latin alphabet 〉. the Worſhip of God now under the Goſpell? ITS long agoe an­ſwered by an Ancient Author in theſe queſtions ad Orthodoxos, which ar attributed to Iustin Martyr. QUAEST. 107. where he ſaies, That the Ancient Chriſtian Church abandoned that Pedagogicall custome: as rather beſeeming Children and the infant-state of the Church: then the Church under the Gospel, & retained onely vocall ſinging. Which ſaies HOSPINIAN. ibid, was doubtles done by theſe Worthies, according to the paterne of the Apo­ſtolick Church. Chryſoſt, on Pſal. 150. 〈…〉〈 in non-Latin alphabet 〉. &c.CHRYSOST, on pſal. 150. ſaies, That this Inſtrumental Mu­ſick was permitted to the Iews,〈…〉〈 in non-Latin alphabet 〉, becauſe of their weakneſſe. And makes onely this Mo­rall improvment thereof for us under the Goſpel: As (ſaid he,) The Iews prai­ſed God with all Inſtruments of Muſick: ſo Chriſtians are cōmanded to praiſe with all the members of their bodies, with eyes, eares tongue, hands &c. The like Morall application is made there­of by his diſciple Iſidor. Peleuſ. lib. 1. Epiſt. 457. and lib. 2. Epiſt. 176. Hee puts the Jewiſh inſtrumentall muſick by harp and pſaltery in the ſame rank with their ſacrifices; which al acknowledge to have been typicall. His wordsIſidor. Peleuſ. lib. 2. Epiſtl. 176. 〈…〉〈 in non-Latin alphabet 〉. as tendered by BILLIUS in latine, are thoſe; Quum (ſaies he) Divinū Nu­men victimas & cruores ob puerilitatem in qua tum homines verſabantar tolera­rit; Quid miraris quod eam quoquequa per Cytharam & Pſalterium celebratur muſicam tolerarit? The meaning is, Seing the Lord permitted to the Jews their bloudy ſacrifices be­cauſe of the infancy of the Church-ſtate in thoſe dayes; Why ſhouldeſt thou wonder that he permitted to them alſo the uſe of Inſtrumentall Muſick by harp and pſaltery? Auguſt. is very frequent in drawing that Jewiſh cuſtome to anagogicall allu­ſions, in his Enarrations on the Pſalmes; particularly on Pſalme17 57. and 68. which to him are 56. and 67. Yea the Papiſts great Annaliſt Caſar Barronius ad annum Chriſti, 60. pag. 666. a. 37. is conſtrained to acknowledge, partly becauſe of that forecited teſtimony of Juſtin Martyr, partly becauſe of another, which he cites out of Auguſtine, on Pſal. 32. to us pſal. 33. That Orga­nicall Muſick had no place in the Church either in Juſtin Martyr or Auguſtin's dayes. I like well Barronius own phraſe, ab eccleſie modulatione fuiſſe proſcriptam; That this Inſtrumentall Muſick was baniſhed out of the Church religious Melodie. The teſtimo­ny of Auguſtine cited by Barronius is this. Nonne id egit institutiin nomine Christi vigiliarum iſtarum, ut ex isto loco cytharae pelleren­tur? But Auguſtine hath as expreſſe a teſtimony a little after, which I thought good to adde; Nemo (ſaies he) ſe convertat ad ergana theatrica, quod ei jubetur in ſe habet, ſicut alibi dicitur. In me Deus vota tua, quae reddam, laudationes tibi. That is, Let no man be­take himſelf to theatricall organs, thou haſt within thy ſelf, O man, what God requires of thee, according to that which is elſ­where ſaid, Thy vwes are upon me O God, I will reder praiſesntthee, pſal. 56. 12. But what need I more? ſeing Bellarm. lib. 1. de honis operibus, cap. 17. Confeſſes; That Organicall Muſick got firſt entrie into the Chriſtian Church onely in the dayes of Pope Vi­talian, ann. Chriſti, 660. according to Platina: or, ſaies hee, if wee will credit Almoynus, lib. 4. de geſtis Francorum, not untill the days of Lodovicus Pius 820 years after our Lords Incarnation. Nota ſecun­do (ſays Ca­jetā in 2. 2. q 91. in art. 1. et 2.) quod tempore D. Thoma eccle••a non ute­batur orga­nis. And, which is yet more, Aquinas in ſecunda ſeundae quaſt. 91. art. 2. ſpareth not to ſay; That the Chriſtian Church maktnot uſe of Pſalters, harps or ſuch like inſtruments in praiſing the Lord, leſt ſhe ſhould ſeem to Judaize. And Cajetan commenting on that place of Thomas obſerves, That the Church did not uſe Organi­call Muſick in the dayes of Aquinas. That doctrine of Aqui­nas, and Cajetan's obſerve thereupon netles exceedingly the la­ter and more ſuperſtitious ſchoolmen. But the more ſober ſort of papiſts themſelves: as Eraſmus, Cajtan, Lindanus and o­thers, have lamented the prophanation of the worſhip of God, by their Organicall & Theatricall Muſick, as ſerving more to ticklevidi ego (ſait es Hoſp. U. S.) aliquoties magna cum admiratiōe, plurims eemplis exe­untes, quam­primū dul­cis Organ­rum ſonus ceſſaſſet: tā­tam devotio­nem in ani­mis homini••̄ concitarat. the ſenſes with carnall delight, then to edifie the ſoul: In ſo much that Suarez. the Jeſuite, a violent defender of this ſuperſtition in his ſecond tom. de virtute et ſatu religionis lib. 4. cap. 8. confeſſeth, That it is not uſed in the Popes Chappell, Quia non tam gravis ju­dicatur, becauſe it ſavours not of ſuch gravity. If it ſavour not18 gravity, why uſe they it in their Cathedral Churches? why is it at all permitted in the Worſhip of God, under the Goſpell? I can commend no better paterne, to Chriſtians under the Goſpell, then the example of Chriſt and his Apoſtles, I find them ſinging Hymns and Pſalmes Math. 26. 30. Acts 16. 25. and recommen­ding vocall praiſes to Chriſtians. That place is remarkable and appoſite to the work of the day, Eph. 5. 18. 19. Be not drunk with wyue wherein there is exceſſe (a head diſtempered with wine is more fit to ſacrifice to Bacchus, then to praiſe the moſt High God) But be filled with the Spirit. (ſure they have need of rich ſupplies and influences of the Spirit, who would be about this heavenly〈…〉〈 in non-Latin alphabet 〉. In­terpreters do varie in expounding theſe three words. But generally they agree, that by them the Apoſtle understandeth all manner of spirituall ſongs, whether Euchariſtick, Didaſcalique, Prophe­tique, Threnetique, &c. ſee Gomar & Bodius on the place. and Angelicall duty of praiſe) Then he addeth, Speaking to your ſelves in Pſalmes and Hymns and spirituall ſongs, ſinging and making melody in your hearts to the Lord. A parallel exhortation to this, Col. 3. 16. Neither is that unlike, Jam. 5. 13. Is any man afflicted among you, let him pray. Is any man merry let him ſing ſongs. But no where doeth Chriſt or his Apo­ſtles, in the Goſpell, commend Organi­call Muſick. Ancient Chriſtians, aboun­ded in vocall praiſes, as witneſſeth Ter­tull. Apologet. cap. 2. & 39. Hierom. in his epiſt. 4. to Ruſticus, In epiſt. 17. toHierom. in Epiſt. 17. under the names of Paula and Euſtochium to Marcella; In Christi villula tota ruſticitas, et extra Pſalmos ſilentium eſt, quocunquete verte­ris arator ſtivam teneus Allelujah decan­t••. Sudas meſſor pſalmis ſo avocat. et curva attendens vitem faloe vinitor, aliquid Davidicum canit. Heo ſunt in hac Provincia carmina: he ut vulgo di­citur amatoricantiones: hic pastorum ſibilus. Much ſinging here, but no word of Organ, Harp or Pſaltery. Marcella. Auguſt. in his Confeſſions, lib. 9. cap. 6. et 7. lib. 10. cap. 33. When Plinse the Second, was giving an ac­count to the Emperour Trajan of the ex­erciſes of Chriſtians, he tells, they had Ante-lucanos coetus, ad canendum Chriſto et Dee: They did meet betymes in the morning, preventing the riſing of the Sun, to ſing praiſes to the Lord and to his Chriſt. But no where find we them making uſe of Organicall Muſick in the Church and Worſhip of God.

See Hoſpi­nian. U. S. Para 'in I. Cor. 14. 7. Gualier I. cor. 14. 7. 8.From all this, it appears, That our ſoundeſt Divines have traced the footſteps of Christ, his Apoſtles and of pure Antiquity, in diſ­allowing Organicall Muſick in the publick Worſhip of God, as ap­pertaining to the old Leviticall pedagogie.

But to cloſe the point, The beſt Inſtrument wherewith any198. Zepper de polit. Eccleſ. lib. 1. cap. 13. Mollerus praefat. ad comment .. in pſalmos. Muſ­culꝰ epiſt. dedicat. ante com­ment. in pſalmos. Rivet. in E­xod. c. 15. v. 21. Bodi••in Eph­cap. 5. verſ. 18. 19. &. c. 6. 18. Douglaſius tract. de Pſalmodia, part. 1. cap. 10. Beſide many more both Britiſh & forreign Divines. can praiſe the Lord, is a beleeving and ſpirit­ally inlarged heart, Making Melodie in your heart, Eph. 5. 18. Singing, with grace in your hearts to the Lord, Col. 3. 16. **Non vox ſed votū non chordula muſica ſedcor: Non clamans ſed amans, cantat in aure Dei. Hade this been wanting; all the Muſick which David made with Harp and Pſalterie, had not found ac­ceptance. I remember, Auguſtine in his Con­feſſions, makes mention of very lively impreſ­ſions, which he found on his ſpirit, in this pre­cious Ordinance of praiſing, in the Church. Quantum fleui (ſayes he lib. 9. Confeſſ. cap. 6 ) in hymnis et cantcis tuis. ſuavè ſonantis Ec­cleſiae tuae vocibus, commotus acr­ter? voces illae, influebant auribus meis, et eliquabatur veritas tua in cor meum, et ex ea aſtuabat af­fectus**AUGUST. lib. 10. Confeſſ. cap. 33. Quum mihi accidit ut me amplius cantꝰ quā res quae canitur moveat, poenaliter me pe••are confiteor. pietatis, currebant lachry­mae; et bene mihi erat cum iis. Which I Engliſh thus, how did I weepe at the hymns and ſongs, at the ſweet melodious voyces of thy Church? Theſe voyces, did influence my ears; and thy truth was melted and diſſolved into my heart: thereupon holy affe­ctions did boyle within me, & tears did run downe, O how well was it with me then? The experience of this melting of heart, which he had found in this divine Ordinance at his firſt Conver­ſion, kept him afterwards upon his feet, when he was under a temptation, to have altogether diſſallowed vocall praiſes; hence lib. 10. Confeſſ. cap. 33. Cum (ſaies he) reminiſcor lachrimas meas, quas fudi ad cantus Eccleſiae tuin primerdus recuperationis meae, magnam inſtituts hujus vtilitatem agnoſco. That is, When I call to minde the tears which I ſhed at the Praiſes of thy Church, about the time of my firſt recovery to the faith, I am made to acknow­ledge the exceeding advantage of this Ordinance. May not this reprove our ſpiritleſſe, lifleſſe and formall way in ſetting about this heavenly dutie of praiſing? Ah have we not oftentimes vocem in Choro & mentem in foro? Our voice in the duty, when our hearts are abroad, after a thouſand vanities. But I muſt reſtrain my ſelf; I am affrayed I have been to large on this fourth word, I will praiſe thee with the Pſalterie, unte thee will I ſing with the harp.

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I come therefore to the fifth and laſt word, namely the Com­pellation, which the Pſalmiſt giveth to God: O Thou HOLY ONE of Iſraell, &c. Where, what ever had been his afflictions ei­ther by Saull before his ſettlment in the kingdom, or afterwards by Abſelom, yet he vindicats the Lord and his holineſſe; O Thou HOLY ONE of Iſraell, As if he had ſaid, What ever have been my ſufferings & how wickedly ſoever men have carryed, yet Thou O Lord art HOLY in all thy wayes, and righteous in all thy judgements. ITS the Lords peculiar Title, to bee called either abſolutly The HOLY ONE, or with addition, as in my text, Iſraels HOLY ONE. He is holy 1. eſſentially; Holineſſe is but a ſuperve­nient quality in Men and Angels, but holineſſe is the Eſſence of God, every divine attribute is his Eſſence. He is 2. holy cauſally, All holineſſe in the creature ſprings from him as the Fountain. He is 3. holy exemplarlie, He is the Paterne and Rule of all true holineſſe, Be ye holy, as I am holy I. Pet. 1. 16. He is 4. holy obje­ctively, Hee ought to bee ſerved in holineſſe. He is 5. holy emi­mentlie, Exod. 15. 11. He is glorious in holines. Hee is ſo holy, that he cannot look on ſin, except with an vindictive eye, Hab. 1. 13. Sin never got a good look from God, nor ever ſhall: fitly ther­fore is he called, The HOLY ONE, & Iſraels HOLY ONE, be­cauſe he ſanctified all Iſraell, even the whol Nation federally, to be a Church to himſelf: therfore, Exod. 19. 6. they are called an Holy Nation, and among them he had many Jewels, Choiſe Ones, internally, inherently, and ſavingly ſactified; Among whom, David was an eminent one: well therefore was he ſtyled by Da­vid, The HOLY ONE of Iſraell.

Doct. from 3. branch.I have runne through the words of this verſe in an explicatory way, Time will not permit me to inſiſt on the particulars, take therefore this generall doctrine from the wholl. It is not only law­full, but alſo dutie, whou the Lord bestows ſignall mercies, on a perſon, or nation, to abound in praiſes to him. The Holy ONE of Iſrael, ſhould inhabite Iſraels praiſes. If David, upon the foreſight of a hoped for Deliverance, engaged ſo ſolemnly to bleſſe the Name of the Lord, how much more is it duty to praiſe him, when the Deliverance is already wrought. Wee have many precedents of the people of God in this: of Moſes and Miriam, Exod. 15. ofPrayſing the duty of the day. Deborah and Barak, Iudg. 5. of Anna I. Sam. 2. and many others. Surely theſe Lands have as much matter to bleſſe the Lord, as ever a people; if we had hearts to be about the duty aright, Af­ter21 that Athaliah, 2. King. 11. had cut off the Royall ſeed, and u­ſurped the Crowne of Judah, for the ſpace of ſeven years, one onely young child, upon the breaſts of the Nurſe, having tho­row the mercy of God, eſcaped the fury of that Bloodie Uſurper: When at length, by the means of Jehojada the High Prieſt, Joas is Crowned, and the uſurpng Queen, received the deſerved ſtroak of juſtice, its ſaid, v. 14. The whole Land rejoyced and Blew with Trumpets. How much more have theſe Lands cauſe to rejoyce in the Lord? who after ſuch a barbarous and unparalleled Regi­cide, after ſuch a labyrinth and maze of confuſions, which with­in theſe few dayes, to humane reaſon appeared inextricable: who, I ſay, after all this, is ſettling the government of the Na­tions, upon the ancient foundations: and hath reduced our Na­tive and Gracious SOVERAIGN to ſit upon the Throne of his ANCESTORS IT is promiſed as a great mercy, Jer. 30. 21. Their Nobles ſhall be of thēſelves, & their Governours ſhall proceed from the midſt of them. ITS a mercy, to have a native Prince, to rule over a people, and not strangers. They have not naturall affiction, who do not with it and rejoyce in it. Were not the fundamentals of Chriſtianity ſtrucken at, in time of theſe late Confuſions; and a ſtanding Miniſtry together with Gospel Ordinances like to be overturned? And is it not a mercy, ſo to have the Civill Govern­ment ſettled, as all intereſts, both ſacred and civill, may be ſecu­red? Who then can deny, but there is matter of rejoycing in the Lord? if we had hearts, to do it Chriſtianly. But we have cauſe to be jealous of our owne hearts, leſt the Lord be provoked, by our carnall deportment on ſuch a day. Its my earneſt exhortation to you, in the name of the LORD, (I have alſo warrant, to ſpeak it, in Our SOVERAIGNS name, from his MAJESTIES Late Declaration,) that ye neither offend GOD, nor diſhonour your SOVERAIGN, by debauching your ſelves to day. Dear People, be afraid to draw on wrath to day, on the Lands, or on your SOVERAIGN, there is ſuch a near relation betwixt Prince and People: that the one ſmarts often for the others ſin. As the Apoſtle ſayes Eph. 4. 26. Be angry, but ſin not: So I today. Rejoyce, but ſin not. Let forth your hearts, as much in rejoycing as you can, providing, yee guard againſt ſin: As there is no ſmall difficultie, ſo to be angry, as not to go beyond bounds; ſo I beleeve, it hath its owne difficultie, to get the heart rightly ordered in ſuch dayes of rejoycing; that we be not carnll, but holy & ſpirituall, in the22 performance of the duty. Wherefore, That your hearts may be the better ballaſted in Praiſing & Rejoycing, I deſire you to joyne with it, that other neceſſary duty of Praying.

Reaſōs why earneſt pray er ſhould be joyned with our praiſes. There be many Conſiderations to move us, to be much in hol­ding up the condition of our Gracious SOVERAIGN before the Lord by prayer. This is 1. A duty laid upon all ſubjects by the Apostle I. Tim. 2. 1. 2. I exhort, that Supplications, Prayers Interceſſions and Giving of Thanks; be made for all men, and par­ticularly, for Kings & for all that are in authority. Ancient Chri­ſtians were much in this duty, even under Heathen Princes, as wineſſeth Tertull. Apol cap. 39 Oramus pro Imperatoribus, pro Miniſtris corum & poteſtatibus, pro ſtatu ſaeculi, pro rerum quiet, pro mora finis. On this lait clauſe, pro mora finis: Tertull. him­ſelf cōmenteth, cap 32. (as is well obſerved by Pameliu) Dum ſaieth TERTULL. clauſulam ſaeculs precamr differri, Romanae diuturnitati favemus. Were they ſo eatneſt, for the continuance of the Roman Empyre, how much more ought we to plead with God for the perpetuity of the Brittiſh Empyre in his MAJES­TIES Royall line. 2. A ſpirit of Government, is a ſpeciall bleſſing from God; Therefore we ought to be much in praying for it. SOLOMON was a very hopfull Prince, to whom many Pro­miſes wre entailed; Yet O ſo earneſt as DAVID is in prayer, for a ſpirit of Government to him, Pſal 72. 1. Give the King thy judgements O God, and thy righteouſneſſe to the Kings ſon. 3. No men are compaſſed with greater temptations, then Princes and Great Ones And therefore, They have the more neede of Re­membrancers before the Thron of God. 4. Who can be ſuch In­ſtruments of publick good, as zealous & godly Princes? And therefore wee ought to be much in prayer for them. And the rather 5. Seing the Kings heart is in the hand of the Lord, as the ri­vers of water, Hee turneth it whetherſoever hee will, prov. 21. 1. A beleeving Supplicant can have more influence on the heart of a Prince, though many hundreth myles from Cour, then Courtiers, who are daylie admitted to his Preſence. When that wicked Haman was ſuggeſting bad counſell to that great King Aſuerus, againſt the people of God; Mordeeai's prayers defea­ted all Haman's contrivments: they influenced Ahaſuerus more then Haman's Court-ſollicitations. Beleeving ſupplicants have power with God, Iſai. 45. 11. Ask of me of things concerning my ſons, & concerning the works of my hands, command ye me, Bleſſed be23 God, he who heares Prayer, hath hearts of Princes, in his hand.

6. O what an unvaluable mercy is it, when Prince and Peo­ple, concurre harmoniouſly, each in there own ſphere, to main­taine and promove the publick intereſts of Ieſus Chriſt in the Nations? O how ſweet is it, when a Prince rules not only over the bodies, but alſo in the hearts of ſubjects? Divines obſerveRob. Abbolib. de ſuprema pote­ſtate Regia Praelect. 3. §. 2. Animae vocabulo requirere vi­detur Apoſolus, ut non corporie tantuns obſequium, ſed animae quequevoluntatem et affectum Principibus accommodemus. upon that word, Rom. 13. 1. Let every ſoul be ſubject to the higher powers: that ſubjects obedience to their Prince, ſhould be affe­ctionat and cordiall, from the Heart and Soule. Ought we not then be much at the Throne of grace; That the Lord would bleſſe Britaine & Ireland with theſe rich mercies, & that thoughts of diſloyaltie may be had in everlaſting abhor­rency by all his Majeſties ſubjects. Laſtlie, Hath not the Lord been pleading a very bitter and long Controverſie, with theſe Lands, & that in the view of the Nations round about? have we not then cauſe, to plead with MOSES, Pſal. 90. 〈◊〉15. 16. 17. That the LORD, would make us glad according to the dayes wherein he hath afflicted us, and the years, wherein wee have ſeen evill. That the Lord, would make his WORK, appeare unto his Servants: & his GLORY, unto their children, that the BEAUTIE, OF THE LORD OUR GOD, may be upon us. & that as Iſaiah Prophecieth, cap. 60. 18. Violence may no more be heard in our Land, nor waſting or deſtruction within our borders, but our walls may be called SALVATION, & our gates PRAISE. For theſe things the Lord will bee enquired by us, to do them for us. Ezekiel, 36. 37. O that a ſpirit of Prayer & Praiſe wer poured out on hearts to day Onely let me againe obteſt you in the Name of the Lord Jeſus, to beware of ranting, debauching and of what ever may indiſpoſe you to theſe two great duties of the day, Prayer & Praiſe.

I cloſe all with that word of Benajah, concerning King SOLO­MON,A Gratula­tory Conclu­ſion. I. King. 1. 36. 37. After that Adoijah had taken the Throne by uſurpation. Bathſheba and Nathan came unto David, who lay a dying, regrating the matter; Whereupon David commanded Nathan & Zadok to anoint King SOLOMON: for ſaid he, Solomō ſhall ſit on my throne: him have I appointed to be Rler over Iſrael and Iudah. Then ſaid Benajah the ſon of Iehojada, Amen. The Lord God of My Lord the King ſay ſtoo. As the Lord hath been with my Lord the King, ſo be he with SOLOMON; & make his Throne greater then the Throne of my Lord King David. So ſay I. As the Lord24 was with King David, ſo bee hee with our Gracious SOVE­RAIGN. The Lord make the Throne of KING CHARLES THE SECOND, greater then the Throne of either Da­vid or Solomon: greater then ever was the Throne of King CHARLES the I. or King JAMES the VI. then ever was the Throne of any Scotiſh, Engliſh, or Britiſh king. Let him be CA­ROLO MAGNO major, greater thē CHARLES the great. Now to Him who is able to do aboundantly above all that we can think, To the King Eternall, Immortall, Inviſible, the onely Wiſe GOD, be honour and glory for ever and ever, Amen.

Grata DEO ac REGI, nulliquelibentius unquam Responſura ſono, Britonum Gens accinat Amen. Et Reboaturis geminetur vocibus AMEN.
T. G. V. S.

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TextBritannia rediviva, or, a gratulatory sermon for his Majesties safe arrivall and happy restitution to the exercise of his royall government. Preached, at the desire of the magistrats and councell of Aberdene, on the XIX of June, which they had designed to be a day of solemne rejoycing within the city, for the mercy above mentioned, by John Menzeis, professor of divinity: and preacher of the gospell in Aberdene
AuthorMenzeis, John, 1624-1684..
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Bibliographic informationBritannia rediviva, or, a gratulatory sermon for his Majesties safe arrivall and happy restitution to the exercise of his royall government. Preached, at the desire of the magistrats and councell of Aberdene, on the XIX of June, which they had designed to be a day of solemne rejoycing within the city, for the mercy above mentioned, by John Menzeis, professor of divinity: and preacher of the gospell in Aberdene Menzeis, John, 1624-1684.. [8], 24 p. printed by James Brown,Aberdene :Ann. 1660.. (Reproduction of original in the Folger Shakespeare Library.)
  • Charles -- II, -- King of England, 1630-1685 -- Early works to 1800.
  • Sermons, English -- 17th century.

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