ENGLAND's Royal Stone At the Head of the Corner, Through the wonderful Working of ALMIGHTY GOD.
Set forth in A SERMON Preached in the Cathedral Church at Glouceſter, the 28th day of June, Being a day of publick and ſolemn Thankſgiving for His Majeſties HAPPY RESTAURATION.
By Joh. Nelme, M. A. and Paſtor of S. Michaels in the ſaid City.
Rejoyce not againſt me, O mine enemy: when I fall, I ſhall ariſe; when I ſit in darkneſs, the Lord ſhall be a light unto m•.
I will bear the indignation of the Lord, becauſe I have ſinned againſt him, until he plead my cauſe, and execute judgem•nt for me: he will bring me forth to the light, and I ſhall behold his righteouſneſs
LONDON: Printed by Ja. Cottrel, for Henry Fletcher, at the ſign of the three Gilt Cups in S. Pauls Church-yard. 1660.
THis Sermon, in the hearing, was ſo acceptable to the Generality of that City (for which you ſerve in Parliament, with your worthy Colleague, James Stephens Eſq one of the Aldermen of the ſaid City) that it is really extorted from me, into the publique View. Their importunity ſhews their affection to the Subject Matter thereof, (I ſuppoſe) rather then to the Manner of its compoſure and handling, as being altogether too low for ſuch a Subject, in this day of Englands Liberty, by Gods Bleſsing reſtored to the Right Keeper thereof, his most ſacred Majesty. But however it be, ſuch as it is, I humbly crave your patronage thereof. England hath ſcarce been England for many years, till the day of His Majeſties happy Reſtauration, wherein you were, under God ▪ ſo inſtrumental, even to the hazard of all, that you cannot but rejoyce in the pooreſt Memorials of its accompliſhment in ſo peaceable a manner. This Mercy is the Subject of this Sermon: Wherein ſo much of God was ſeen, that you muſt pardon me, if I allowed no time to ſpeak to the Honour of thoſe Humane (but never to be forgotten) Inſtruments, who put their Hands to this Work. It was a Day wherein GOD was to be glorified, and not Man. It is our work to improve it to his honour, who, in mercy to the Kingdom, ſet his Excellencie, your ſelf, with many other worthy Patriots, on, and proſpered you and them in the prudent managing of this Noble Undertaking. I am ſure, when we conſider our former Bondage, eſpecially in reſpect of our conſcience, which by reaſon of the power that was over us, we could hardly keep ſafe to our ſelves, without the violation of our outward peace, and hazarding ▪ all that was near and dear to us; we cannot but acknowledge the mighty and merciful hand of God, in this remarkable turn of his Providence; praiſing and bleſsing his Name, that we are Reſtored to the liberty of owning our own thoughts, and to the opportunity of endeavouring a reformation in a Legal, and not a Tumultuary way; and the freedom of crying Hallelujah's for, and Hoſanna's to his Majeſties happy Return to his People. Which is, and ſhall be, the constant practice of
I will praiſe thee: for thou haſt heard me, and art become my ſalvation.
The ſtone, which the builders refuſed, is become the head ſtone of the Corner.
This is the Lords doing: it is marvelous in our eyes.
This is the day which the Lord hath made; we will rejoyce and be glad in it.
Save now, I beſeech thee, O Lord: O Lord, I beſeech thee, ſend now proſperity.
ALong Text is not always unmeet for a ſhort Diſcourſe, eſpecially, when the VVords, Matter, and Occaſion, do meet in one. Such a Text ▪ of Scripture hath the Almighty fitted us with at this time. For the ſuitableneſs of the Words, with the Occaſion of our preſent meeting, I have no need to make an Apologie: Every one that hears them, can tell2 that they ſound well enough to our purpoſe. But whether I may not miſ-apply them, will be a doubt: becauſe ſome of them are applied by holy men of God (and ſuch as ſpake by inſpiration too) unto a better King, and a better Kingdom, then this days Feſtival doth bring unto our mindes, viz. Meſſiah the Prince ▪ King Jeſus, and his ſpiritual Kingdom upon earth. Our Saviour himſelf applies ſome of theſe words to the Jews rejection of Him from reigning over them, and to his wonderful exaltation to the Kingdom notwithſtanding: and that in a prophetical way, beforeMat. 21. 42 it came to paſs. Saint Peter applied it to the ſame purpoſe; but in an hiſtorical way, after the buſineſs was done and over. This is the ſtone which was ſet at nought ofAct. 4. 11. you builders, which is become the head of the Corner. And to this Hiſtory the ſame Apoſtle doth allude, when he calls Chriſt the livingſtone, that was diſallow'd indeed of men, but1 Pet. 2. 4. choſen of God, and pretious. But to ſolve all doubts and ſuſpitions of our miſapplication of theſe words to the buſineſs of this day, you muſt know, that it is no unuſual thing, in the Scriptures of the New Teſtament, to accommodate ſeveral paſſages of the Old Teſtament, unto events that fell out in the new, eſpecially in the perſon of Chriſt, in whom many of thoſe things were acted and done over again in one reſpect, which were long before done in the perſons of others, in another reſpect. This is the Caſe here. VVhat fell out Chriſto Domino, unto Chriſt the Lord, in reſpect of his ſpiritual Kingdom, was acted long before, in Chriſto Domini, the Anointed of the Lord, King David, in reſpect of his temporal Kingdom: and now that it hath in the ſame reſpect been acted over again, in another of the Lords anointed Ones, King Charles; I cannot but look on this Pſalm, as a Pſalm for the day, and on the words read, as the fitteſt ſubject to be ſpoken to, on this ſolemn Occaſion.
For the whole Pſalm is nothing elſe, but a ſacred Anthem, Hymn, or Song of praiſe, compoſed (as Interpreters agree) by King David himſelf, and delivered to the3 Singers, to be ſung in the publick worſhip of God, on ſome ſolemn Feſtival. Which Feſtival is ſuppoſed to be occaſioned by David's full ſettlement and eſtabliſhment in the Kingdom of Iſrael and Judah, to which he had been foreanointed of God, and from which he had been kept by force ſeven years and ſix months, and in which he was twice diſturbed by the in-roads of the Philiſtins, ſo ſoon as ever the reſt of the Tribes were joyned unto him. Well, the whole Kingdom over Iſrael, as well as Judah, was now confirmed unto David; the Philiſtins quaſhed, the Ark about to be brought home. David bethinks himſelf of returning thanks to God, in the publick Congregation. For which he compoſed this Anthem or Song of Praiſe, to bleſs rhe Lord for his many deliverances of him, and for the full ſettlement of him at the laſt, in the Kingdom whereunto he had fore-deſigned him. At this time, and on this occaſion, Mollerus and Muſculus ſuppoſe this Pſalm to be compoſed, and made uſe of. Calvin is not ſo punctual in the time, but ſaith, Whatſoever time it was compoſed, this was Davids drift in it. Having through many oppoſitions gotten full poſſeſſion of the Kingdom, he calls upon all the people to give thanks unto God for it.
The Pſalm is digeſted into ſeveral parts: the King, People and Prieſts each bearing a part therein; the greateſt part falling to the Kings ſhare.
Firſt, we have the KingaaVerſ. 1, 2, 3, 4. calling upon the People and Prieſts, and all that feared the Lord, to the publick acknowledgement of the Lords ſingular mercy; and making a narrative of the ſingular goodneſs and mercy of God to him, inbbVerſ. 5, 6, 7. hearing his prayers, being on his ſide, and taking part with his friends: all which he mingleth andVerſ. 6, 7, 14, 17. purſueth with ſingular expreſſions of his abundant confidence in the Lord, and of the large experience he now had, how good a thing it was to truſt in God, rather thenVerſ. 8, 9. in man or Princes; and of the ſtrong aſſurance he now hadVer. 10, 11, 12. (through Gods help) of vanquiſhing all his Enemies. At4 length you have him calling upon the prieſts (whoſe OfficeVer ▪ 19, 20. it was) to open to him the gates of Gods Sanctuary, that he might go in, and praiſe the Lord.
At length, he comes in the text to make a ſhort Apoſtrophe21. to God himſelf, repeating his reſolution to praiſe him; together with a general and particular account of that his reſolution.
General: Becauſe he had heard him, and was become his ſalvation.
Particular: Becauſe the ſtone which the builders refuſed,22. was now become the head ſtone of the corner.
Thus far goes the Kings part. Now comes in the peoples part, that of the whole Chorus, (as it were) conſiſting
1. In their acknowledgement of the hand of God in23. this Providence, and their admiration at the ſtrangeneſs of it. This is the Lords doing, it is marvelous in our eyes.
2. In their joyful Acclamation to the happineſs of that24. days Feſtival. This is the day which the Lord hath made.
3. In their acceptation of the Kings Royal invitation to that Dayes Duty. We will rejoyce, and be glad in it.
4. In their humble, hearty, and ſeaſonable ſupplications25. for the proſperity of the King and Kingdom. Save now, I beſeech thee, O Lord: O Lord, I beſeech thee, ſend now proſperity.
And then, behind our Text, follows the Prieſts part,Verſ. 26. praying for a bleſſing upon the King, welcoming him into the Tabernacle, ſaying, Bleſſed is he that cometh in the Name of the Lord; and upon the people, bleſſing them out of the Houſe of the Lord; acknowledging that, it wasVerſ. 27. the Lord, that had ſhewn them light; and inviting them to keep the Feſtival with joy and thanks unto God, to bind the ſacrifices with cords to the horns of the altar (according to the uſe of Gods ancient people, in their publick ſolemnities.)
5All this ſeems to be concluded with a return of thePiiſſimus Rex, Pſalmum concludit. Muſc. Kings part: conſiſting of
A ſolemn repetition of his former reſolution: Thou art my God, and I will praiſe thee; thou art my God, I will exalt thee.
And a ſolemn repetition of his former invitation to them all, to give thanks unto the Lord with him: O give thanks unto the Lord: for he is good: for his mercy endureth for ever.
The whole Pſalm is contrived, as if it had been to be ſung in a ſolemn proceſſion to the Tabernacle on that ſolemn day, the ſingers going before, and the players on inſtruments following after. (As it was at the like ſolemnity a little after, at the bringing home of the Ark from Obed-Edom's Houſe: for which proceſſional uſe, the 86th PſalmPſal. 86. 25 was penned, wherein we read of ſuch an order obſerved.) However it was, the words we have cull'd out of the Pſalm for the ſubject of this preſent diſcourſe, are this day again fulfilled in our ears. Our Gracious Soveraign (for his part) being, after a long and tedious exile, reſtored to his people, and his people to him; as he hath reſolved to render the tribute of praiſe and thankſgiving to Almighty God in his own perſon this day, for his happy reſtauration: ſo he hath by his Royal Proclamation required all his Subjects of England and Wales to joyn with him in this Duty. And Subjects (for their part) never more joyfully conſented to a duty of that nature, then I think and hope they do, over all the Kingdom this day. Whilſt the King ſaith, I will praiſe thee: for thou haſt heard me, and art become my Salvation; methinks, I hear all the people, like men aſtoniſhed at the wonderfulneſs of the mercy, crying out, This is the Lords doing, and it is marvelous in our eyes: and (like men over-joyed) making loud acclamations to the happineſs of this days Feſtival; gladly running to the Duty, whereunto they have this Royal Invitation, ready to give out their Hoſanna, their well-wiſhes and prayers for the King and Kingdom, upon this happy revolution of affairs6 into that hopeful poſture, wherein now they ſtand.
I begin firſt with the Kings part, his pious reſolution to praiſe God; with the general and particular account of that his reſolution.
And firſt, of the account in General, which he gives of this reſolution, verſe 21.
In which words we have the pattern of an afflicted King, and a praying King; a delivered King, and a praiſe-returning King. David is the pattern for all this.
He was an afflicted King. Some would have this expreſſed in the Text: I will praiſe thee: for thou haſt afflicted me. The Original word will bear both Interpretations;〈…〉〈 in non-Latin alphabet 〉 Thou haſt afflicted me, or, Thou haſt anſwered me. But however, his afflicted condition is implyed enough in the news we have in the Text of the return which God had made unto his prayers.
Again, He was a praying King. Thou haſt heard me, or thou haſt anſwered me. It ſhould ſeem then, that he had been calling and crying unto the Lord.
Yet thirdly, He was a delivered King. Thou art become my ſalvation.
And laſt of all, He was a praiſe-returning King. Therefore I will praiſe thee.
From all this, I ſhall point out unto you three things of ſpecial and ſeaſonable remark, which I ſhall lay down as the ground-work of all that I have to ſay from this Verſe, and them that follow in the Text, on this ſolemn occaſion.
The Firſt is,
7David was a man after Gods own heart, a King for Gods turn, (if I may ſo ſpeak) called to the Kingdom by God himſelf, by his eſpecial appointment and deſignation. But yet he muſt taſte of the bitter cup of affliction, before he came there; and many a ſharp ſhower he muſt undergo, before he could wear the Crown which God had deſigned for him. God trained him up for the Royal Dignity in the School of Afflictions, and ſuch afflictions too, as one would have thought might ſet him beyond a poſſibility of ever recovering the Crown of Iſrael and Judah. He lived a long while in Exile, skulking now here, now there, for his ſafety. Sometime we hear of him in the woods;1 Sam. 23. 15, 25. now in the Wilderneſs of Ziph, then in the Wilderneſs of Maon; as ſoon again we hear of him in a Cave. One1 Sam. 24. 1 1 Sam. 21. 12, 13. while we have him in a Diſguiſe (and a ſtrange one too) for fear of being known, and taken for what (indeed) he was. Another while, we have him ſerving in the wars of1 Sam. 27. a forraign Prince, and beholding to him for his ſubſiſtence, till the Lords of the Country ſuſpected him, and would by1 Sam. 29. no means ſuffer his tarriance among them. In this Exile of his, he was under a temptation to go and ſerve other1 Sam. 26. 19. gods. At leaſtwiſe, the Court-Politicians hoped, by the poſſibility of ſuch a revolt, to keep him out from ever returning more. And when, upon the death of Saul, he was crowned King of Judah in Hebron; yet the reſt of the Tribes had no portion in him; Iſhboſheth and Abner kept him out: and at length, when, by a ſtrange contexture of Providences, all Iſrael was brought under his Juriſdiction, the Philiſtins invaded his Territories. And many diſquiets he had, before all was firmly ſettled to him. And when all was as firm as the general conſent of the people could make it, his own Son roſe up in Rebellion againſt him:2 Sam. 15. and after him, Sheba the Son of Bichri blew a Trumpet of2 Sam. 20. ſedition, to draw away his people from him. Though he were a King to Gods minde, as much as ever any; yet he was ttained up in, and inured to afflictions, both before he came to, and after that he enjoyed the Crown.
8I minde you of this point the rather, for two Uſes I would have to be made thereof.
Firſt, That no man ſhould think ſo highly of himſelf, becauſe of his Earthly Dignities, above others, as if he were therefore exempted from the afflicting hand of God. Princes, they are but Men, though they be Men in Honour,Pſal. 82. 6. and Gods (in a manner) ſtanding in the place of Gods Vicegerents upon the earth. And though they be above the reach of earthly Judicatures; yet there is an HigherEccleſ. 5. 8. then they, who can, in what way beſt pleaſeth him, take them to task, pouring out ſtrange contempts upon them,Job 12. 21. and their Families, when they prove diſobedient to him. Again, as they are common Bleſſings to their people, the Fathers of their Country; ſo God knows how to puniſh a ſinful Land, by deveſting them of their lawful Princes, and ſuffering Tyrants and Uſurpers to rule over them. Yea,Hoſ. 12. 11. God thinks fit ſometimes to train up Princes to their Crowns, in the School of Adverſity, that they might not forget the Lord, but remember that they hold all they have of him, and that all the ſhields of the earth belong unto God, to place or diſplace them at pleaſure; and that Crowns and Scepters are wholly at his diſpoſe: and that he might tye them in a ſtricter bond of ſubjection to himſelf, whilſt he denieth them, or holds from them a while, the Prerogative of ruling over others. No man then can be ſo high, as to plead an exemption from Gods afflicting hand.
Secondly, that no man preſume to enter into Gods Judgement-ſeat, and paſs their Verdict upon the Kings and Princes of the earth, as accurſed, and hated, and rejected of God, becauſe of the ſad afflictions which do ſometimes befall them and their families. It is enough for a Shemei, when the Rebellion of Abſalom took place, to go•Sam. 16 7, 8. out, and curſe David. But let none of Shemei's language come out of our mouths, to vaunt it over the Lords anointed Ones, in their afflictions. The Scripture ſaith, Bleſſed are they, O Lord, whom thou chaſteneſt. And ſhall we call them accurſed becauſe they are chaſtiſed? God forbid! 9And yet (the more is the pity) we have not wanted in our times, men as inconſiderate as this comes to (to ſay no worſe) to make this unchriſtian uſe of the ſufferings of our preſent Soveraign, and His Royal Father of glorious Memory, as if the Family of the Stuarts were accurſed of God, and caſt out, and forſaken, as much as ever Saul's was. And all this, upon deſign to harden people in their diſloyalty to their King, and Uſurpations over their fellow-ſubjects. But all this, happy Experience now tells us, was a judging before the time. David (you ſee) might be an afflicted King, and yet a King after Gods own heart.
The ſecond Note obſervable from the words, is this.
Thou haſt heard me, and thou art become my ſalvation, (ſaid King David:) He aſcribed his inſtauration and eſtabliſhment in the Kingdom, neither to his wiſdom and policy, nor to his proweſs and valour; and yet he was a man good at both: He confeſſeth himſelf ſolely beholding to God for this Deliverance. This (indeed) was Davids conſtant wont ſo to do: as appeareth not onely in the Text, and the Pſalm before us, but alſo in other Pſalms. Still he expreſſeth himſelf as beholding to God for all that he had, and all that was in any kinde worth taking notice of, in him. He calls him his Strength, Rock, Fortreſs, his Deliverer,Pſa. 18. 12. the Horn of his ſalvation, and his High Tower. His Wonderful Eſcapes he attributes to God. By thee I have29. V. 33. run through a troop, and by my God have I leaped over a wall. He was a man that was light of foot. One pair of heels was of more uſe to him, then two pair of hands (as our Engliſh Proverb goes.) Now this ſwiftneſs of foot in him, he attributes to God. He was a ſtout man; but it was God that taught his hands to war, that a bow of ſteel was broken34.10 by his arms. God delivered him from the ſtrivings of the43. people; avenged him, and ſubdued the people under him. Of47. the like import are many paſſages in the next Pſalm ſave two. David reckoned it all upon Gods ſcore, that was toPſa. 21. 1, 2. ſeqq. his advantage, in the ſubjection of the hearts of all Iſrael to him, and in the ſettlement of him in the dominion overthem.
And this is the conſtant Language of good Kings, whoever elſe be the inſtruments, or whatever elſe be the means of bringing them to their Crowns. The Queen of Sheba's1 Kin. 10. 9 Language to Solomon, was, The Lord thy God delighted in thee, to ſet thee on the throne of Iſrael: And Solomon himſelf was not a whit behind her in this acknowledgement;2 Chro. 1. 8 Thou, O God, hast ſhewed great mercy unto David my father, and haſt made me to reign in his ſtead. Yea, Cyrus the King2 Chro 36. ult. of Perſia, had as much Religion as this came to: The kingdoms of the earth hath the Lord God of heaven given me. None but ſuch a one as the proud Aſſyrian, will dare toIſai. 10. 13. ſay, By the ſtrength of my hand I have done this, or that; and by my wiſdom, for I am prudent. The proud Ax boaſtead it ſelf againſt him that hewed with it; and the preſumptuous Saw againſt him that ſhook it. Nebuchadnezzar took too much upon him, when he vaunted on thatDan. 4. 30. manner, Is not this great Babylon that I have built, by the might of my power, and for the honour of my Majeſty? Not a word was there of his being beholding to God in all that ſpeech: But God preſently taught him by ſad experience, that he was wholly beholding to him for his Kingdom; and that it was in his hand both to give it to him, and to take it from him. It was a cloſe rebuke which God once gave unto the Prince of Tyrus for his ſacrilegious pride: his heart was lifted up, and he ſaid of himſelf, that he was a god, and ſate in the ſeat of God: But God ſaid he would make him know that he was a man: for he would bring ſtrangers, even the terrible of the Nations upon him, with drawn ſwords againſt him: And them (ſaith God in an holy Sarcaſm) Wilt thou yet ſay before him thatEzek 28. 9.11 ſlayeth thee, I am God? But thou ſhalt be a man, and no God in the hand of him that ſlayeth thee. And leſt he ſhould miſtake himſelf, as if he had ſet himſelf in that glorious ſtate, for which the Princes of Tyrus were famous in the world, as being like a tree planted in the garden of God, wanting nothing that Nature or Art could furniſh himV. 14. withal ▪ God tells him plainly, I have ſet thee ſo. Though he were, for his Royal Dignity, a glorious Creature, yet was he ſo by Gods Creation, and not his own. God keeps this to himſelf as his Royal Prerogative; By me KingsProv. 8. 15. reign, and Princes decree juſtice: They could neither have,Joh. 19. 11. nor exerciſe any power ▪ were it not given them from above. It is to God (really) that even Kings and Princes, as great as they are in the earth, are beholding for their deliverances, ſettlements and eſtabliſhments in their Kingdoms.
Much might be learnt from hence, that I cannot now inſiſt on. The Kings and Princes of the earth might be adviſed from hence to be ſo wiſe, as to own, honour and ſerve this their Deliverer ▪ Setler and Eſtabliſher; to keep their Kingdoms for God ▪ and lay out all their power to keep their Kingdoms in ſubjection to God ▪ to execute judgement and juſtice according to the will of God; to devote themſelves, their power, their lives, their all, to the magnifying or making his Name great in their Kingdoms, who hath been their Saviour, Settler and Eſtabliſher in ſo great power under him, over their people. Davids reſolution (in the 101 Pſalm) when he came to the Crown, is a moſt excellent pattern for all the Kings and Princes of the earth in this reſpect. Read the Pſalm throughout.
But I need not dwell upon this, being abundantly prevented by the thankful Expreſſions of our Soveraign to God for his happy reſtauration, attributing his Deliverances and Return to, and ſettlement in his Kingdom ſolely to him; and his pious Reſolutions and Profeſſions to ſtudy to ſerve and honour that God, who hath heard his Prayers, and is become his ſalvation: VVhich leads12 me to the third Note obſervable from the words, viz. That
Let David be the pattern. He was a praying, and a praiſe-returning King. I will praiſe thee, for thou haſt heard me. He had been praying (it ſhould ſeem) and crying to God, and now he was reſolved upon prayſing him. In the time of his Exile, Prayer was the work that he devoted himſelf to. Praiſe was the work that he vowed to perform whenever God ſhould ſet him at liberty. Therefore in his Exile, he prayeth, Hold not thy peace, O God ofPal. 109. 1, 2, 3, 4. my praiſe: This was his practiſe, whilſt the mouth of the wicked, and the mouth of the deceitful were opened againſt him, and they ſpake againſt him with a lying tongue; whilſt they compaſſed him about with words of hatred, and fought againſt him without a cauſe; whilſt for his love to them, they were adverſaries to him, he gave himſelf unto prayer. But now that God had heard his prayer, and all ſucceeded to his hearts content, you have his mouth filled with thankſgivings, calling all the people to joyn with him in offering up theſe Euchariſti•••Devotions to the God of his mercies. Though a King, yet he did not count theſe pieces of piety too lowe for him.
This point is much ſtrengthned by the former: For if even they are, and muſt be beholding to God for their deliverances, ſettlements and eſtabliſhments in their Kingdoms; then it is but fit, that even they ſhould wait upon God in their duties, praying to him for the mercies they want, and praiſing him for thoſe which they have recovered by the prevalency of importunate prayers to the God of their ſalvation, and calling upon all their Subjects to joyn with them in ſo doing. This was not onely King Davids practiſe, but the practiſe of all the good Kings of Judah; as may be ſeen in the examples of Jehoſhaphat and2 Chro. 20 2 Chro 29 Hezekiah.
13All that I ſhall learn you from hence, is,
Firſt, to acquaint you, that it is good news to a people, when the Kings, whom the Lord hath ſet over them, are praying, and praiſe-returning Kings.
It is (you ſee) the Character and practiſe of Gods Davids, ſuch as are Kings after Gods own heart, to pay theſe juſt tributes to the Divine Majeſty, to whom they are beholding for their Crowns and Scepters.
It is not onely a good example of piety in them, for others to walk by; but it is a practiſe that promiſeth much of happineſs not onely to their royal perſons, but to their Kingdoms too. A praying King will have the better of2Chro. 33. 13. it firſt or laſt. Manaſſeh (you know) loſt his Kingdom; but Manaſſeh recovered it again by true humiliation, and unfeigned prayer to God. And David by his prayers did not onely do himſelf good, but the Kingdom too. He outprayed2 Sam. 15. 31. Abſalom's conſpiracy, and Achitophel's policy, and the Confuſions that befel his Kingdom by their means. He prayed away the three years famine that fell upon his2 Sam. 21. 1 Land becauſe of the Gibeonites whom Saul had ſlain, contrary to the League that Joſhua had entred into with them. He prayed a ſtop to the peſtilence, that raged among his2 Sam. 24. 17. people.
A praying King is, as pious to himſelf, ſo profitable to2 King. 19. 19, 35. all his Subjects. Hezekiah prayed 185000 Aſſyrians dead in one night. Jehoſhaphat had a victory over the Moabites,2 Chro. 20. 6, 22. Ammonites, and them of Mount Seir, brought in upon the wings of his prayers. They are marvellous things that praying Kings may do with God. I mind you not of this for nothing, (Beloved:) For I do it to aggravate the mercy of this day, that God hath ſet a King of Prayers over us; not onely paſſively ſo, as one whoſe happineſs and reſtauration hath been the ſubject of the prayers of Gods people for many years; but alſo actively ſo, as one, who, in his exile, is famed by ſuch as knew his Converſation, for frequent and conſtant converſe with God in this duty: which I muſt needs ſay is a promiſing Omen of a great deal of happineſs to our Land in his return.
14And now, that the tribute of praiſe is, by his Majeſties Proclamation, to be returned to God for this mercy this day, not onely by himſelf, but by all his people;
This may ſerve (in the ſecond place) to teach you the juſtifiableneſs, and the needfulneſs of this Duty. His Majeſty doth but write after Davids Copy in it, and the Copy of the good Kings of Judah. And we do but keep up the ancient cuſtome of the Church and people of God in ſo doing. Our Precedents for this practiſe are unqueſtionably authentick.
Further yet, it is good reaſon We ſhould be praiſing God: For God hath heard Ʋs, and is become Our ſalvation. As He hath granted the deſires of the Kings heart, and the requeſt of the Kings lips; ſo hath he granted the deſires of his peoples hearts, and the requeſts of his peoples lips. I dare ſay, whole Armies of Prayers have by Gods people (though not ſo publickly as might be wiſhed, through the iniquitie of the times) been diſpatched from earth to heaven, about this very mercy that we are making mention of before the Lord this day. And if it becomes His Majeſty to ſecond the Returns of His prayers, with returns of praiſe; it ſurely behoves Ʋs to ſecond the returns of Our prayers for him, with returns of praiſes for him.
Beſides, this is no other then a Goſpel-Duty. We are commanded to make Thankſgivings to God for Kings, and1 Tim. 2. 1. all in authority, as well as to make Supplications and interceſſions for them. Much more muſt we make thankſgivings for them, when they are beſtowed on us by way of return to our ſupplications, and interceſſions for them. God, the King of kings hath enjoyned us hereunto, as well as his Vicegerent upon earth. It is Gods commandment as well as the Kings commandment, that we are called to obey this day.
And (for further ſatisfaction) conſider; It is a wellgrounded and every way a well-warranted Duty, which a Chriſtian may go about without doubting. Here be no ſnares in it, to entangle the conſciences of men: ſome15 ſuch as we have had ere now, when the throne of iniquity was up, and miſchief eſtabliſhed by a Law, and Englands miſeries were by a Law, to be reputed and taken for Englands mercies; and through the inſolence of proſpering iniquity, men were forced to miſerable ſhifts, to preſerve their peace. There is nothing of a puzzling nature here. The Mercy that we have before us, is a plain mercy: may it be but a ſanctified mercy, I ſhall venture to prefer it before any temporal mercy, that England ever yet received.
For (which is another argument to quicken you to this days Duty) conſider, God is become our Salvation, in becoming Salvation to our King. It is a ſalvation of common concernment, this. For in delivering him from the plots and conſpiracies that were laid againſt his Perſon and Crowns, and ſettling him in the throne over us, he hath
Firſt, ſaved us from all the miſchiefs that did, and muſt of neceſſity accompany an enforced change of Government. From the miſchiefs of Anarchy, Ʋſurpation, Democracy, and (which is worſt of all) of the Arbitrary power of the Sword.
Secondly, by this means God hath ſaved unto us our right to the beſt of Governments, the Honour and Freedom of our Parliaments; which can never be preſerved but by the Union of the Royal Head to that Honourable Body.
Once more: God by this means hath ſaved us from the violence that was offered to our Laws and Liberties, and Properties. Before, men could ſcarce ſay what was Law. Our learned Lawyers were puzzled what to pronounce for Law. What men would have paſs for Law, they durſt not ſubſcribe. What was Law indeed, they durſt not utter. Who were the Keepers of our Liberties, none could tell: but the general out-cry, was, that they were kept from them, not for them. While ſome might do what they would, few could do what they ſhould. And ſuch Confuſion befel many Families, through the unjuſt and enforced alienation from them of what was properly their own, as is unſpeakable. From all theſe miſchiefs (we truſt)16 the Lord hath now deliver'd us in his Majeſties Return.
But not to ſtay upon theſe general Arguments, to quicken you to this duty, give me leave now to take up the particular account, which the Royal Pſalmodiſt (in the Text) gives of this Reſolution of his, and to ſee whether that will not fit our caſe too. I will praiſe thee: (ſaith he) for the ſtone, which the builders refuſed, is become the headſtone of the corner.
Which words are ſpoken proverbially, by way of alluſion to the practice of fooliſh builders: who, though they have a ſtone ready at hand, every way fitted for the moſt uſeful and eminent place in the building, do yet caſt it by among the rubbiſh, as uſeleſs and unſerviceable, and (it may be) mar all the building for want of that ſtone; until better builders come in place, and correct their folly, and ſet that very ſtone at the head of the corner, the chiefeſt place in the building. This is the alluſion.
The meaning of it, as applicable to King David, the Type, is briefly this. David was fitted of God every way to ſucceed Saul in the Kingdom; there was not ſuch a man again to be found, for Iſrael's turn, as David was. It was in love to Iſrael, that God had anointed David for this ſervice. He had ſquared and framed, and fitted him ſo, that there was not a fitter Stone to be found, in all the heap to make the chief-corner-ſtone of, in the building of Iſrael's Commonwealth, then he. But Saul, and his Counſellours, and the great men of Iſrael (who are here compared to Builders) would not ſo much as let him lie in the building, not ſuffer him to have any place of abode, in the Lords inheritance, but hunted him up and down, as a Partridge is hunted in the mountains; laid him utterly aſide, made him the Common Enemy. And, when, after Saul's death, David was crowned King in Hebron over Judah, the Elders of the reſt of the Tribes would not hear of his being King over them, no not they. Till at length, God takes the building in hand himſelf, and by his over-ruling providence, ſets this ſtone at the head of the corner, beyond17 all expectation, ſeats him in the throne of Iſrael and Judah both. Both the walls of this politick Structure now met in David, as the head-corner-ſtone, that kept them together.
The meaning of the words, as applicable unto King Chriſt, the Antitype, is briefly this: Jeſus was the Meſſiah that was to come, anointed of the Father, to be the Saviour of his People, the King and Head of the Church. Now the chief Prieſts and Elders of the Jews (who are compared to builders) inſtead of giving him that honour in the building, that he ought to have had, utterly laid him aſide: perſecuted him to the death, as unfit to live, thruſt him out of the world in a moſt ſhameful manner. But yet for all this, whether they would or no, God takes the building into his own hands; raiſes Jeſus up again from the dead, takes this pretious Stone out of the rubbiſh, and ſets it in the head of the Corner, even at his own right hand in heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not onely in this world, but alſo in that which is to come, &c.
The words are under conſideration at this time, as applicable to Davids Caſe (which is the prime import of the Pſalm) and they being thus briefly, but truly opened, your thoughts cannot but out-run my words, to the making a pertinent application thereof. They are urged by David, as an Argument of his reſolution to praiſe God. I ſhall urge this for the ſame end upon you, to quicken you to this days Duty. For which end, I beſeech you to conſider with me,
Firſt, Englands late Miſery by falling into the hands of fooliſh Builders; who took upon them to ſet faſt the Fabrick of our tottering State, that was ready to fall aſunder by the unhappy Diviſions that fell out between His late18 Majeſty, and his two Houſes of Parliament, (of which three Eſtates, the goodly Structure of the Engliſh Government is compoſed.) The two walls of the building unhappily fell from the chief-corner-ſtone, which before held them together; and then there was no likelihood but that all would tumble; except ſome skilful hands might interpoſe, to cement them together. This was hopefully endeavoured, until ſome buſie Sword-men, preſuming they could handle the State-Trowel, as well as the Martial Sword, took the matter in their own hands, and in ſtead of building, deſtroyed and pulled down to the ground that moſt excellent Structure, which our wiſe Anceſtors left framed and fitted to our hands, and beautified with all the Ornaments of a moſt flouriſhing Kingdom, and all the moſt deſirable Immunities of the freeſt People. They left ſcarce a Pillar ſtanding, that was any ways uſeful to ſupport it. And the ſtones of the beſt uſe and worth, they all flung out of the building. Onely one crackt piece of that politick Fabrick they left in being, which, by a ſtrange Synechdoche, ſtill retained the name of the whole: and theſe they made no further uſe of neither, then to pelt the Head of the Corner quite down withal. Which was done on that fatal day of the execrable Murther of the Lords Anointed; the ſaddeſt Day that ever England ſaw; it being an Act of the moſt abominableſt Treachery and Ʋnfaithfulneſs that ever the Sun beheld.
Well, this deſperate Turn being ſerved, our fooliſh builders in a while began to ſee a neceſſity of pulling down all that they had left ſtanding, and to enter upon freſh counſels of building all anew again. And here, to ſee our miſery ſo much the more, conſider,
Firſt, what a loſs we were at. After a tedious conteſt on pretence for King and Parliament, religion, laws and liberty, we had fairly ſought our ſelves out of all, having neither the one nor the other left unto us; But all ſwallowed up by the all-devouring ſword. There was only a name of religion left and owned by theſe dovourers. But it19 proved but a name in the iſſue. A form, a vizor of Godlineſs. But it was not thick enough to cover the covetouſneſs, pride, blaſphemy, ingratitude, wickedneſs, and treachery of thoſe in power, who went under that mask.
Secondly, conſider what an advantage there was of ſettling all again, and ſetting up the old and beſt frame of Goverment on firm foundations; and yet how fooliſhly this advantage was not laid hold of, but ſlighted, neglected, and ſcorned. Our Royal Soverain, that now is, was a ſtone fitteſt to make the head of the Corner, of all that were to be found in the heap; as being, by the Law of God, and of this Nation, the undoubted heir of the Crown; and being endued by God with ſuch regal abilities, as are not every where to be parallel'd. But (alas!) our fooliſh builders would have none of him. And yet rather then not be building, they aſſayed to build without a foundation, ſetting up a linſey-woolſey Tent upon ſticks, ſirnamed a Parliament, and the ſupreme authority. But that was quickly weather-beaten, and fell aſunder of it ſelf.
A Fabrick ſomewhat like the old, was (at length) reſolved on. But him, whom God had fitted to be the head of the Corner, they would none of. And therefore, by a new deviſed Inſtrument, they clap in a piece of Iron, inſtead of the true-corner-ſtone. And now the Government was rather forcibly crampt, then orderly joyned together. This Iron-piece held it by force a while: But it ruſted at laſt, and all came down again.
And now our builders might have had him, whom God had fitted to be the head of the Corner; But they rejected him ſtill, and put in a piece of ſoft clay in the room thereof; and pull'd it out again as unſerviceable, almoſt as ſoon as they put it in.
And yet him, whom God had fitted to be the head of the Corner, they would none of. All the skilful and conſcientious workmen, that knew none would ſerve, but He, cryed ſhame upon theſe bungling builders. Yet ſo fooliſh20 were they, as to let none meddle with the work, but themſelves. And though they did they knew not what, yet they would not give over. Like beſotted builders, they fall to building without a foundation again, but yet with ſome of the old ſtones, that before they had laid aſide, wherewith they reared up the old tottered wall of Democracie, ſupporting it with a few ruſty ſwords; which withdrawing at their pleaſure, down it fell.
And yet he, whom God and the Laws had fitted to be the head of the Corner, would not ſerve their turn: And yet who nor what to have, they could not tell. At length they only tack'd a government together, for the preſent diſtreſs, with inſtruments part of Iron, and part of clay; ſome eaſie enough to be wrought to any mould, and ſome headſtrong enough to carry all by their own wills. This was ſuch a piece of botchery as every one condemned, and all cryed out of. And the people began to grow weary of their Taskers, or their Task-maſters rather, who would have pay too, though they proved ſuch ſorry builders. Whereupon ſome, who thought themſelves to be better builders of State, then ſword-men, outwitted them, outworked them, over-powred them, and rook the work out of their hands.
And now we were where we were twice before; in as bad a labyrinth as ever. For neither would theſe, after ſo many ſucceſleſs attempts in laying the foundation of a Democracie, accept of him whom God had fitted to be the head of the Corner, till God himſelf took the work in hand, and by an unexpected providence, ſent in a ſupply of better builders, only to undo what they had been doing, ſo to make way for that mercy, which we now injoy.
Thus you have heard a ſad allegorical harangue of Englands late miſery.
See we now in the ſecond place, what is Englands preſent mercy. It is ſo (Chriſtians) we are like men that dream, when we ſpeak of it, as not knowing well how it ſhould be ſo, though we know it is ſo. The stone, which theſe21 fooliſh builders have rejected all this while, is at the head of the Corner, at firm and full agreement with both the honourable Houſes of Parliament. He whom they thought not fit to have any pottion with us, is returned to the inheritance of the Lord. He whom they drave, as much as lay in them, upon temptations to embrace the abominations of Popery, (as being beholding to ſtrangers to the Reformed religion for his Ziklag or place of abode) is returned ſafe and ſound from ſuch pollutions, and confirmed againſt them. He, whoſe life hath been ſought after as was his Fathers; He, who was hunted from place to place, as unworthy to reſt any where, He is, verily he is at the head of the Corner. He, whoſe right it is, He, in whom alone, under God, we could look for an hopeful, and happy, and laſting ſettlement, He is at the head of the Corner. Not only King in Hebron, but King in Jeruſalem. Not only King at Scone, but King at Weſtminſter. All the tribes of England, Scotland, and Ireland are United in him. The whole frame of our Antient Government is reſettled, and the topſtone laid, and all the people crying, Grace, grace, unto it. This is the Lords doing, and it is marvellous in our eyes. This is the day which the Lord hath made, we will be glad and rejoyce therein, &c.
What muſt now be done (beloved) upon the income of ſuch a mercy? What! but reſolve to joyn with your King, and praiſe the Lord. Let Iſrael now ſay, that his mercy endureth for ever: let the Houſe of Aaron now ſay, that his mercy endureth for ever: let them now that fear the Lord ſay, that his mercy endureth for ever. Let every one of you now fall in with your parts in the praiſes of God for this days mercy. There be but four, and all in the Text. I ſhall but briefly touch upon them, and diſmiſs you.
The Firſt thing obſervable in the peoples part, is their acknowledgement of the hand of God in this providence, and their admiration at the ſtrangeneſs of it. This is the Lords doing, and it is marvellous in our eyes.
The Pſalmiſt brings the godly in, acknowledging this exaltation of David to the throne of Iſrael, to be the Lords doing. And ſo muſt you concerning the exaltation of22 Our David to the throne of England. Let all that fear the Lord ſay, This is the Lords doing, the ſinger of God is here. This can be no other then the hand of God. For though this was ſo deſirable a mercy; yet to humane reaſon, it was next to impoſſible not many months ago. Should one have propheſied of it, you would have ſaid with Nicodemus in another caſe; How can theſe things be? Powerful and fo•cible attempts to bring this mercy about, have been in vain. Our Armies by ſea & land, abroad and at home, were profeſſedly engaged in buil•ing ſome of the Babels of conf•ſion before mentione: a great part of the land were ſinfully engaged another way, for fear of loſing what they had unjuſtly gotten. And yet all theſe powers are over-powred, not by might not by power, but by the Spirit of the Lord. T•e very hearts of all men are ſtrangely ſubdued to this p•ovidence. Surely this is the Lords doing. And by good experience now we know, that the hearts of all men are in the h•nd of God, who can turn them whitherſoever he pleaſeth.
Further, the Pſalmiſt brings in the godly admiring at this ſtrange providence. To ſee all things work ſo, to bring David in, a man that had been ſo hated, vilified, and oppoſed, this was ſtrange to them. And how can you but look on this return of our David, as moſt marvellous? conſidering,
Firſt, the unlikelyhood of the change in divers reſpects: as in reſpect of the force that was kept upon his ſubjects at home, ſo that the prudenteſt were fain to keep ſilence, ſcarce daring for many years to impart their affections and deſires to one another (there was ſuch treac•ery and unfaithfulneſs, and ſuch lurkings to ſup•lant the innocent without a cauſe, and to make them offenders for a word; as alſo in reſpect of the long time of his Majeſties exile. He was kept twelve vears out of his royal City; David but ſeven and an half out of•eruſalem. His cauſe lay ſtark dead in a mann•r,•s a forgotten buſineſs. There was ſcarce any life left in it. His return is as a reſurrection from the dead, a making of dead bones to live. Our David had no footing in the Kingdom he was by God deſigned unto: whereas Iſ•l's David was King in Hebron all that 7 years, & in a nearer23 capacity to recover the Kingdom over all Iſrael in time.
2. It is marvellous, in reſpect of the ſuddenneſs of it. It was but the other day, that ſome few intemperate men were about to abjure the royal line. But behold, how quickly is the ſeoene changed! Allegiance and Loyalty dates ſhew its face, when Treaſon and Re•ellion flees into corners.
3. It is marvelous in reſpect of the peaceableneſs of it: all this is done without the effuſion of blood: ſome may be ſpilt by the ſword of Juſtice; the land will be defiled with blood elſe. But we truſt our warfare is accompliſhed, that our ſwords are turning into plowſhares, and our ſpears into p•uning hooks. This muſt needs be the Lords doing, and it is marveious in our eyes.
The ſecond thing obſervable in the peoples part, is their acclamations to the happineſs of that dayes Feſtival. This is the day which the Lord hath made: God makes every day; But he makes•o•e dayes more notable then others, for his ſingular mercies in them: which onely is the meaning of this Expreſſion. That day of Davids Inſtauration, was ſuch a notable day in Iſrael. And on the like account ſurely the 29th day of May ſhould have a golden Character in our K•lendars for his Majesties happy Restauration. And this day ſhould be reckoned for a good day, becauſe of the Opportunity which the King and Kingdom have, joyntly to celebrate the Memorials thereof.
The thi•d thing obſervable in the peoples part, is, their hearty acceptation of the Kings Royal invitation to that days duty: We will rejoyce and be glad in it.
Days of thankſgi•ing for ſuch mercies as theſe, ſhould be days of rejoycing and gladneſs. When King Joaſh was reſtored to his Crown by means of his Aunt Jehoſheba, who had kept him from being murdered with the reſt of the Seed Royal, by Athalia, the text ſaith, All the people of the land rejoyced. 2 King. 11. 20.•t is on all hands agreed, that ſuch a time as this, is a time of joy and gladneſs. Onely let me beſeech you to ſee your rejoycing be with ſobriety, not breaking out into ſinful intemperance, to the diſhonor of him who hath wrought theſe things for you. Let your rejoycing be a rejoycing in the Lord: ſuch as becometh ſaints, who mind nothing more then the bringing honour to God, by the joy which they expreſs24 for mercies of any kind, which they receive from God. And, laſt of all, ſee that your joy and gladneſs for this dayes mercie, be ſeconded with Charity to the Poor: Make the bellies of the poor to rejoyce with you, that their loins may bleſs you, and that they may be able to call it a good day to them, as well as to their King, and thoſe of greater ability.
The laſt thing obſervable in the peoples part, is, their humble, hearty, and ſeaſonable ſupplications to God, for the proſperity of the King and Kingdom. Each man is brought in, making this his prayer: O Lord, I beſecch thee: there's the humility of it; and this repeated again: Save I beſeech thee, O Lord: O Lord, I beſeech thee, ſend proſperity: there's the heartineſs of it. The words may be rendered, I beſeech thee, ſave I beſeech thee, O Lord: O Lord, I beſeech thee, ſend proſperity I beſeech thee. The word which is here rendred now〈…〉〈 in non-Latin alphabet 〉 in the T. being ſometimes of the ſame force with the other, that is rendered I beſeech thee. But take it as it is here fitly rendered, Save now, proſper now: there's the ſeaſonableneſs of it. With ſuch humble, hearty and earneſt ſupplications for the King and Kingdom, let every one of us follow the Lord this day, and henceforwards. Let every one of us have his Hoſanna up this day, as well as his Hallelujah. In the〈…〉〈 in non-Latin alphabet 〉 moſt humble and earneſt manner, let us ply the throne of grace, for the continuance and improvement of this bleſſing to us. Now, now is the time to ſtrike in with God. Save now, I beſeech thee: O Lord, I beſeech thee, proſper now. We could not look that God ſhould anſwer our prayers in this kind before. The nation was ſet upon a wrong bottom. We could not look then that God ſhould hear us, ſo long as we were ſo much out of the way.
Now that the Lord ſettled the Kingdom upon Foundations of righteouſneſs again, we may more rationally expect better ſucceſs in our prayers for peace, and truth, and ſalvation to our King and Kingdom. And therefore Now, if ever, follow the Lord, with continual prayers for a bleſſing upon the King, Church, and State, that theſe proſperous beginnings, may have good proceedings, and an happy concluſion; that the hearts of none may be made ſad, but all may rejoyce in this days mercy. Now, if ever, ply the King of Heaven with your prayers, that this may be a laſting ſettlement, improved by his Majeſty, and the whole Kingdom, to the honour of Gods name, the ſecuring of the purity and power of Religion, and the happy concord and unity of all that fear the Lo•d•and to this, let all the people ſay,
Amen.
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Images scanned from microfilm: (Thomason Tracts ; 153:E1034[9])
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EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.