Two sermons preached at the Cathedral Church of Norwich the one upon the 3d of May being Wednesday in Rogation week, the other upon the 29th day of May being the solemnization of His Majesties birth and restauration / by William Smith, D.D., Preb. Smith, William, b. 1615 or 16. 1677 Approx. 61 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60613 Wing S4284 ESTC R23652 07869712 ocm 07869712 40199

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Early English books online. (EEBO-TCP ; phase 1, no. A60613) Transcribed from: (Early English Books Online ; image set 40199) Images scanned from microfilm: (Early English books, 1641-1700 ; 1213:11) Two sermons preached at the Cathedral Church of Norwich the one upon the 3d of May being Wednesday in Rogation week, the other upon the 29th day of May being the solemnization of His Majesties birth and restauration / by William Smith, D.D., Preb. Smith, William, b. 1615 or 16. 37 p. Printed by J.M. for Walter Kettilby, London : 1677. "Published at the desire of the chief magistrates of the city of Norwich." Reproduction of original in the Cambridge University Library.

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eng Bible. -- N.T. -- Thessalonians, 1st, V, 17 -- Sermons. Bible. -- O.T. -- Psalms II, 6 -- Sermons. Sermons, English -- 17th century. 2005-04 Assigned for keying and markup 2005-05 Keyed and coded from ProQuest page images 2005-08 Sampled and proofread 2005-08 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

TWO SERMONS Preached at the Cathedral Church OF NORWICH.

The one upon the 3d of May, being Wedneſday in Rogation Week.

The other upon the 29th of May, being the Solemnization of His Majeſties Birth and Reſtauration.

Publiſhed at the deſire of the Chief Magiſtrates of the City of Norwich.

By William Smith, D. D. Preb.

LONDON, Printed by J. M. for Walter Kettilby at the Sign of the Biſhops-head in S. Pauls Church-yard. 1677.

Imprimatur,

Auguſt 18. 1676. G. Jane. 〈1 page duplicate〉
1 Theſſ. 5. 17. Pray without ceaſing.

IF becauſe there appear ſome remarks of ancient Solemnity upon this time, and becauſe the eſtabliſhed Liturgy doth oblige us to a religious regard to it, any man ſhould inquire after the reaſon and intention of both, the queſtion will be eaſily ſolved, if he do but heed the name and appellation of it, as it is commonly called the Rogation-week, or the Week of Prayers, that is, a time choſen and ſeparated by the Churches Wiſdom and Authority for Faſting and Prayers, the more ſolemnly to implore the mercy of God upon the World at a ſeaſon, when commonly the rage of Epidemic diſeaſes takes its beginning, the fruits of the Earth are in greateſt danger to miſcarry, and Wars are then ordinarily commenced, and Campagnes opened. Now this pious cuſtom was ſo early an off-ſpring of Primitive Devotion, that it was made a Conſtitution of the Church from a conſiderable Antiquity, and hath been ever ſince obſerved in moſt places of the Chriſtian World, and particularly in all the Lutheran Churches ever ſince the Reformation, to this very day.

But how pious and reaſonable, how ancient and univerſal ſoever the obſervation hath been, yet the demoliſhers of our Rites and Order, have ſo prevailed with the people, that there's ſcarcely one of a hundred, that underſtands their duty in it, nor one of a thouſand that have conſcionably and duely practiſed and performed it.

And yet I don't deſpair, but that ſome pious perſons here before me, may be ſo affected with this ſhort account of their duty therein, that they may in ſome measure anſwer the intention of this ancient Eſtabliſhment, and the Command of this preſent Church to obſerve it.

Which that they may the better do, I have endeavoured to accommodate them with a ſuitable ſubject for their encouragement and direction, and that from the words now propounded. Pray without ceaſing, or continually.

Which words offer theſe two occaſions of diſcourſe. 1. What is meant by continually praying, and how far the command of God lays upon us on that account. 2. The reaſonableneſs of obſerving that command ſo repreſented, by ſeveral inſtances of advantages to engage us to the conſtant practice and performance of it.

1. What is meant by praying without ceaſing or continually?

And for the true underſtanding of this according to the ſeveral ways of ſpeaking, which the beſt Interpreters have uſed, it ſignifies ſuch an habitual frame and continued ſtate of mind, whereby we may and do ſo often perform the duty of prayer as is conſiſtent with the discharge of other duties of Religion, and our neceſſary attendance upon the common buſineſs and affairs of the world in our lawful imployments, and that may reaſonably comply with our natural infirmities as men. And in this we ought to have reſpect both to the private and publick performance of the Duty.

And then by praying continually as to the firſt I underſtand the well management of our Devotions, as to thoſe which we call private Prayers. Whether they be thoſe of the Cloſet, which our Saviour mentions (Mat. 6.) or thoſe between married perſons, which a great Divine of our Church ſuppoſed the Apoſtle to have intimated as a duty, 1 Cor. 7. 5. or whether thoſe of the family, where every ſupreme in it is a kind of Prieſt to God, to order the periods and circumſtances of Gods ſervice in his own houſe. And that man that hath given rules to himſelf for the ordinary performance of thoſe ſeveral offices, ſuch as a wiſe Guide of Souls may approve, and the practice of other holy perſons have exemplified, may be believed to have performed the duty of praying without ceaſing, ſo far as concerns his private Devotion.

But then ſecondly, by the performance of the duty of praying continually as to the Publick Prayers, I mean a conſtant attendance upon them in all ſuch appointed periods, which the Governors of every Chriſtian Church muſt be ſuppoſed to have determined to be performed in ſome publick place ſet apart and conſecrated to that ſervice of God; whether they be in ſome certain ſeasons of the year, as this week of Rogation is one, or in ſo many days in the week, as by the frequent ſucceſſions of the Lords day and other Feſtivals, and Faſts, or in ſo many divided portions of the day; and in all other contingent occaſions of Chriſtians aſſembling together for the ſervice of God.

Which Periods being ſo ſet apart for God, and appointed for our duty, do ſo indiſpenſably oblige the Conſciences of men, that no man can make a wilful omiſſion of them (eſpecially if it be habitual) but he may be interpreted to have ſo far departed from God, and thrown himſelf off from his protection and bleſſing. And becauſe I ſee the neglect of this duty to be ſo univerſal, (and amongſt them particularly that otherwiſe pretend themſelves to be a praying people to a greater degree than others) I deſire but once to know from any of them what they can object againſt the obligation that I have affirmed to lay upon their Conſciences, ſo as may ſolve their omiſſion to a conſiſtency with any real ſenſe of Religion, or the fear of God.

I hope they don't imagine the perſonal faults of them that adminiſter, or the different manner of the adminiſtration of thoſe Offices (as with ſuch Rites and Circumſtances which they perhaps diſlike (becauſe they will) and God hath not forbidden them, while the ſubſtantial Worſhip is preſerved entire) can acquit them for their groſs diſobedience to God and man, and the intolerable prejudice they make and encourage againſt the Governors, the Eſtabliſhment, and the obedient Sons of the conſtituted Church, with which they are bound to hold Communion in ſuch publick Offices.

Now that man that ſhall religiouſly and conſtantly observe all ſuch determin'd and commanded Periods, for the Service of God in publick, may be ſaid to perform all that's obligatory in the Command of God for praying without ceaſing, or continually in this ſecond reſpect. And I think I may affirm, that the Apoſtle did principally intend this kind of praying continually, by the command in my Text: and my reaſon is, becauſe I find the ſame, and the like expreſſion to be neceſſarily ſo interpreted, in other places of Scripture.

Thus when it's ſaid, that Hannah went not out of the Temple, but ſerved God with faſtings and prayers night and day (Luke 2. 37.) the meaning is, that ſhe never failed to diſcharge her duty there, at all the appointed ſeaſons of the Jewiſh Church. And when the Apoſtles, after Chriſts Reſurrection, were ſaid to be continually in the Temple, bleſſing and praiſing God (Luk. ult. ult.) as it may be obſerved what veneration they had to the ſeparated place the Temple, of which their ( 〈 in non-Latin alphabet 〉 ) upper Room was a part; ſo their being continually there, muſt mean that they made attendance to their Offices at all ſet hours, probably at thoſe which were then in cuſtom among the Jews, that is, at every third hour of the day. And of this practice we have ſeveral footſteps in the ſtory of their Acts: and ſo Peter and John went up to the Temple at the hour of prayer, being the ninth hour (our three a clock) Act. 3. 1. Which cuſtom was afterward in ſome reſemblance continued in the Church, of which S. Cyprian makes mention in his Diſcourſe upon the Lords Prayer.

And when in thoſe appointed ſeaſons they carefully made their attendancies, they might be ſaid (in the moſt reaſonable ſenſe) to have prayed continually, as to the publick performance of the Duty.

Thus I have diſcharged my ſelf of the firſt occaſion of my Diſcouſe from the word continually, or without ceasing. The next that I am to addreſs to, is, to ſhew the reaſonableneſs of our making ſuch a conſtant attendance upon all the Offices of Prayer, to which we have either piouſly obliged our ſelves in private, or are commanded to by Authority in Publick, by ſeveral inſtances of incomparable advantages by it.

And the firſt inſtance is, That a continual attendance upon ſuch Offices, is a continued payment of that Homage we owe to God, as he is the great Creator, Governor, 〈1 page duplicate〉 〈1 page duplicate〉 and Preſerver of the World, and an imply'd owning him to be the Soveraign Lord of all his Creatures, to order them, and diſpoſe of them as he ſhall pleaſe: And thereby we do daily make an acknowledged dependance upon his Providence for all we have, and all we are: actually profeſſing to Gods honour, that in him we live, move, and have our being (Acts 17.) and that from him deſcends every good and perfect gift (Jam. 1.)

Whereas an habitual omiſſion of ſuch Duties, amongſt all the evils of their neglect, may be recounted a kind of dethroning God from his ſupreme Dominion, and be interpreted a diſclaiming his univerſal Soveraignty over his created World, and indeed no ſmall degree of practical Atheiſm, highly criminal, and diſhonourable to him.

And for ought I know, the Epicureans who would believe the beautiful Model of the World to be the effect of nothing but the caſual confluence of Atoms, to exclude the neceſſity of believing the Being of a God; And the Stoicks, who would make all Events to be no otherwiſe governed, but by the neceſſary hits and connexion of ſecond Cauſes, which they called Fate, to exclude a Providence: I ſay I know not, but thoſe Philoſophers might as juſtly be acquitted for the Errours of their Speculative, as the neglecters and deſpiſers of Prayers may be excuſed from doing God as great a diſhonour by their practical Atheiſm.

And therefore I cannot but wonder, that any man that ſeriouſly believes that there is either a God, or a Providence, ſhould not make addreſſes to the Majeſty of his Perſon for the acknowledgment of his Soveraignty, and the devouteſt applications to his love and goodneſs for their own ſafety and protection, by the daily tender of their Prayers and Supplications at all ſeaſons both publick and private.

2. The ſecond inſtance of the reaſonableneſs of ſuch a conſtant attendance upon Gods Service in prayer is, becauſe as it profeſſeth a belief of, ſo it makes and gives a continued uſe and improvement to, that very conſiderable part of our Redemption, the never-ceaſing Interceſſion of Chriſt, who now ſits at Gods right hand, attending the tender of mens Petitions, and as a Prieſt for ever to be daily offering up to God, as the private addreſſes of his Servants, ſo alſo the conjoyned Supplications of devout Aſſemblies.

But when thoſe Offices are neglected, we do as much as in us lies to fruſtrate that grand Expedient of all our ſpiritual and temporal bleſſings; and may interpretatively be ſaid, to put ſuch an undervalue upon it, as to be thought guilty of treading under foot the Son of God, of counting the Blood of the Covenant a profane thing, and of doing deſpight to the Spirit of Grace (Heb. 10. 29.) All which three terrible expreſſions of Guilt, and danger, do clearly refer to their ſinful cuſtom of forſaking Aſſemblies (v. 25.)

3. The third inſtance of the advantage of our conſtant attendance upon Prayers publickly and privately is, that thereby we are continually upon our guard againſt thoſe Armies of Temptations that march about us, under the Conduct of the Devil and the World, which are continually invading and aſſaulting our innocency; and that thereby we are continually countermining the ſecret Plots and Stratagems of our own deceitful Luſts, which are always warring againſt our Souls.

And this I offer not only as Prayers are the means of Grace in general, but as they are really effective of a proper defence againſt the temptations to every ſin in particular and in its kind. How hardly can that tongue be conquered to comply with the common modes of oaths and curſings, blaſphemies, and rants againſt God and Goodneſs, that was juſt now tinctured with words of holy applications to God in religious offices? Or how can thoſe feet be ſwift to ſhed blood, or be travelling to the places of villany and debauchery, that were juſt before treading the Courts of Gods houſe, or helped us to yield our bodies to the proſtrate poſtures of ſolemn Aſſemblies? Or can the thoughts of that man be readily ingaged in the purſuit of any ſinful deſigns or ſatiſfactions, who juſt before had hallowed his mind with religious intentions, and ſanctified his heart with the holy offices of Prayer?

Further, that holy duty daily performed, will fortifie us againſt the daily incurſions of temptations, by keeping alive in us to the laſt, that grand preſervative of our innocency, our natural, and our acquired habit of religious modeſty, and by accommodating our paſsions (the common ſeat of moſt ſins) to Religion and Vertue. Is any man afflicted (or ſad?) let him pray, ſaith the Apostle, (Jam. 5.) that is, the conſtant attendance on that duty will alleviate the burden of a ſorrowful and discontented mind? Is any man merry? let him ſing Pſalms: that is, let him gratifie the preſent pleaſantneſs of his Soul in ſuch Aſſemblies, where the praiſes of God are managed with the ſweet accents of muſical harmonies, to prevent the exceſſes of ſenſual joys, and the ſordid mirth of ſinful ſocieties. Can any man complain that his own natural conſtitution, or the untowardneſs of the inſtruments of his affairs, or the common unworthy carriage of other men to him, do daily tempt him to exceſſes of impatience, frowardneſs, and periodick fits of anger? let him here ſeek and attempt his remedy, and by experience he ſhall find, that his frequent ingagement in religious offices will allay thoſe ſtorms, and reduce his temper to the quietneſs and ſweet eaſineſs of a Lamb or Dove. Laſtly, Is any man ſurpriz'd with the ruling paſſion of a ſenſual love? let him imitate the example of that wiſe and excellent Virgin, of whom I have read, that ſhe commanded her fond Amoriſt to reſpite his addreſſes to her, till he and her ſelf had compleated forty days in Faſting and Prayer, by which religious expedient ſhe cured his folly, and preſerved her own innocency.

4. The fourth Inſtance of advantage by our conſtant attendance upon God in Prayer, is, becauſe that duty is the common Scene and opportunity for the exerciſe and improvement of all ſpiritual Graces; which as they were attained by the uſe of means, ſo are they maintained and improved by the conſtant practices of vertue, and the ſervices of our God: And as the exerciſe of every particular duty improves its proper Grace, ſo does the duty of Prayer imploy and improve them all.

Firſt as to Faith, every period in our Devotions is an act of that Faith by which a juſt man is ſaid to live to God, and to all the purpoſes of a religious Converſation. Then as to Hope, our conſtant Prayers feed it, and confirm it, and make the expectation of a future bliſs lively and prevailing. There we are exerciſing and acting the precious Grace of Humility, making our ſelves duſt and aſhes in the apprehenſion of our ſelves towards God, and are tempering our hearts for all kinds of ſubmiſſion and condeſcenſion to men.

Here the Virgin ties on her girdle of Chaſtity, and the married pair are every day renewing their firſt betroth, and faſtning the knot of their promiſed love and fidelity to one another. Here the Subject does daily profeſs his Loyalty upon his knees, and guards the Crown and engageth his Faith for his Princes ſafety. Here we diſcipline all our inclinations to malice and revenge; here we forgive every treſpaſs, and are ſoftening our Souls for admiſsion of terms of peace and reconciliation with all the World. In a word, our conſtant attendance on that duty will every day more and more be raiſing our hearts up to a pitch of heavenly Converſation with God and Angels, and preparing us to be fit Companions of that bleſſed Society above, when God ſhall pleaſe to call us to it.

5. The fifth Inſtance of advantage which makes our conſtant attendance upon all religious offices highly reasonable, is, becauſe it will make our time, our precious time, more accountable to God and our ſelves, by adjuſting it into fit portions for the ſervice of God. For if men were as curious of conſidering what accounts muſt be made of all the Talents with which they are intruſted, in order to the ſecuring their future Bliſs, they would begin to think that that of Time, which God hath put in our power, and left to our choice, for the good or bad imployment of it, were as conſiderable as any.

And if they would recount the mercy of enjoying Time, or foreſee the conflicts of a dying Soul, when he is lamenting the loſs of it, they would be as adviſable in this point, as in any other concern of Religion. Now no propoſal can be offered to a mind truly pious, whereby a man may better ſecure his time for a fair account with God, than by apportioning a conſiderable part of it in attendance upon the offices of Prayer, in the periods choſen or appointed for it. At which ſeaſons we ſhould no more wilfully take a liberty to withdraw our ſelves from our duty, whether when our Cloſets or our Families, or when the ſet hours of Prayers at Gods Houſe call for it, than we would lay our Conſciences waſte, by committing an enormous act of ſin.

And as ſuch a courſe of ſpending time will make that Talent of our lives happily accountable to God, ſo will an habituation of our ſelves to perform our duty at ſuch appointed ſeaſons, make our time eaſie and acceptable to our ſelves: (it's idleneſs and ſin that makes time a burden, and our lives uneaſie) and we ſhould with the ſame pleaſure think of thoſe periods of Prayers, as we do entertain the ſeaſons of our natural refreſhments of meat and ſleep, and as delightfully recount the hours of the day by them, as by any artificial diviſion of time: and make us go as cheerfully to our devotions, when the Bell tolls, as when it rings us to our meals, or ſounds a retreat to our labours, or as when the ſetting Sun tells the wearied Traveller that his journey is at an end.

6. The ſixth and laſt Inſtance, by which it will appear that the conſtant attendance upon the offices of Prayer, muſt needs be reaſonable, is, becauſe it will be a conſiderable part of the diſcharge of the command of God upon us, to ſhew mercy, and to do good to thoſe that need our help and relief.

For amongſt the various capacities of doing good that God hath put in our power, one is, that we can ſuccour and relieve the infelicities of the World, by the Charity of our Prayers. By them we can get bread at Gods hand for the diſtreſſed, as well as give it with our own. By them we can reach the ſorrows of the Widow, and the heavily afflicted, and paſs through the Walls and Bars of Priſons, to ſupport and comfort the mourning Captive. By them we can fight for the Prince and the Church, when both in danger. By theſe we can clear the infectious Air in raging Peſtilences, and water the dry Furrows when parched with drought, and fortifie our Peace when threatned with the Alarms of War: with all other the inſtances of doing good that hold proportion with theſe.

Now what can acquit any man to God or man, that underſtands his indiſpenſable obligation of doing all the good he can, and can believe what God hath promiſed and done, to aſſure him of the ſucceſs of his Prayers; I ſay how can any man acquit himſelf to God and man, that ſhall refuſe any offices, or neglect any of thoſe opportunities, when Prayers are to be put up to God for either the common or the particular bleſſings of them that need them?

I wiſh the Conſciences of men that have any deſigns for Religion (and they are infinitely unreaſonable that have none) were ſufficiently informed, and ſeriouſly affected in this caſe: our Aſſemblies would not be ſo thin, nor ſo unconcerned, when we are every day crying out for mercy, and pleading for bleſſings.

Now it is in this laſt Inſtance of advantage by our conſtant attendance to this duty, that we are at this time eſpecially concerned: and therefore as upon this ground the ancient Churches took their juſt plea, for the firſt eſtabliſhing a Week of Prayers, and why our Church have continued the obligation to obſerve it, ſo I ſhall there only fix my Application.

And then I ſay, That if ever there were an Age that called for this kind of Charity, and might lay claim to the benefit of a Week of Rogations, and all other the conſtantly performed offices of prayers for the good of Mankind, as neceſſary; it is now certainly the moſt proper time: the ſad face, and deplorable ſtate of the Chriſtian World, every where do now require it, now implore it.

And firſt the deeply afflictied Aſiatic and Grecian Churches, the firſt Plantations of Chriſt and his Apoſtles, that have ſo long groaned under the heavy oppreſſions of him that bids defiance to the Chriſtian name, lays claim to the Charity of your Prayers. But thoſe Barbarians late approaches and ſucceſſes muſt alarm your pity, if you can but conſider the Hungarian and Polonian calamities.

But if theſe diſtant accents of ſorrow cannot reach your hearts, yet let the near and loud Cry of thoſe neighbouring Countries, that are haraſſed and undone by the conflicting Legions of ſo many Princes now engaged in War, awaken you to your moſt compaſſionate Prayers.

Let us have a care, that thoſe poor ruined Countries may not take up Jeruſalems Lamentation againſt us, O all ye that not only paſs, but live by us, have ye no regard? (Lam. 1.) O that God ſhould lay it to your charge, as he did once to his people by his Prophet Amos, (Chap. 6.) That we lye upon the beds of Ivory, and ſtretch our ſelves upon our Couches, &c. that we are drinking wine in bowls, immerſt in all ſenſual pleaſures, and are not grieved for the afflictions of Joſeph, nor charitably concerned for their calamities. O to your prayers, and let your earneſt ſupplications put a ſtop to the flames of Gods raging diſpleaſure againſt them, leſt for our ingratitude and uncompaſſion, God ſhould change the ſad Scene, and afterwards make them Spectators of our ruines, that are ſuch uncharitable beholders of their miſeries.

But if the diſtant Alarms of Foreign Calamities cannot awaken us from our lethargic unconcernedneſs, yet ſure there is ſomething at home, that may more nearly affect us, and that may implore the charity of our daily Devotions.

And if there were nothing but the common miſeries of Mankind among us, ſuch as uſually and univerſally follow Nations in their beſt peace and proſperity, yet no pious and conſiderate mind could want a ſufficient ſubject matter for ſuch offices of his Charity: Let us but conſider how many poor Priſoners are now ſorrowing in their ſtrait confinements, how many of our brethren are roaring in torments, languiſhing in diſeaſes, pinched with penury, ſtrugling with difficulties to live, and in a thouſand caſes of diſtreſs, are crying for help in the bitterneſs of their Souls. And can we think there's never a tear, never a petition due? Do theſe need no ſhare in a time of Prayer, no concern in the offices of our daily Devotions?

But beſides this, cannot a wiſe and pious heart, as things are at preſent, find any thing elſe, that begs the charity of his Prayers? Is there no caſe, wherein we ſtand in need of the counſel and the aid, the care and protection of a merciful God? For though God hath bleſſed us above any people of the World, under the happy Government of a gracious Prince, who hath wiſely provided for our peace and plenty, when all the World beſides are toſſed up and down in miſerable circumſtances, yet are there no juſt fears, no real dangers ſet before us, for which it is needful to implore the mercy of a good God to prevent the approaches of many likely enſuing troubles? Yes certainly, no Nation in proſperous circumstances could ever offer a proſpect of more to a conſidering mind.

Who can but ſuggeſt to himſelf thoughts of danger to the State, when he ſhall behold ſo conſiderable a part of the people to be ſo malicious to their Rulers of every kind, ſo ſeditiouſly diſpoſed againſt all juſt Rules of Government, ſo wretchedly intractable to all Laws for ſubjection and obedience, ſo unfaithful to all the Sacred obligations of Oaths, and tyes of Conſcience, and moreover ſo univerſally immoral and vicious, that we look like a people preparing our ſelves for our own ruine, if God prevent it not? The Charity of your Prayers is here ſeaſonable, if you have any deſign of doing good to your ſelves and Country.

As to the Church, the poor Church of England, the Mirror and Miracle of the Chriſtian World, a Church that never refuſed the exacteſt tryal from the Scriptures, right Reaſon, and the beſt Rules of Catholiciſm from the pureſt Antiquity; A Church that never had an enemy, but the man was diſtinguiſhable by ſome remarks of ignorance, ill humor, or of driving on ſome baſe deſign; A Church that hath always ſtood an unſhaken Bulwark againſt the ſtrongeſt invaſions of her enemies of every ſide, ſhe now needs your Prayers, and the eſpecial protection of a merciful God. Her miſery is, that ſhe hath a long time layn between two Mill-ſtones, but they are now grinding her to powder, as the great Archbiſhop and Martyr forewarn'd his late Majeſty of bleſſed Memory. She hath been hitherto hurrican'd with violent tempeſts on every ſide, but now ſhe is whirlwinded with their combin'd blaſts; and muſt expect all the evils, that enmity and treachery, faction and prophaneneſs can bring upon her.

Where's your Prayers, your addreſſes for help? Are you not rather promoting your animoſities, quarrelling with circumſtances, picquering the Government, making ſtories of the infirmities of your Superiours, purſuing your baſe luſts and intereſts, when you ſhould be on your knees, begging, and pleading, and crying for mercy? Can any think that we are in Jehoſaphats caſe, that we know not what to do, and ſhall not our eyes be upon our God, who is ſufficient to help us, if we ſeek him? Are we with the Apoſtles in a ſinking ſhip, and ſhall we not with them lift up our voices, and ſay, Lord, ſave us or we periſh? Which if we ſhall daily and heartily do in our never-ceaſing offices of Prayer to our merciful God, and ſhall withal repent and amend our evil lives, I doubt not, but that yet God will recover us from our dangers, and reſtore us to our ſafety. Or to uſe the words of the Prophet (Hoſ. 6. with which I ſhall conclude) Though he hath hitherto torn us, he will yet heal us; though he hath hitherto ſmitten us, he will yet bind us up: Which God grant for Jeſus ſake.

Pſal. 2. 6. Yet have I ſet my King upon my holy Hill of Sion.

WE appear this day before the moſt high and holy God, to expreſs our thankfulneſs to him; as for the Birth, ſo for the Reſtauration of our gracious King. And to recount with all joy and gratitude the concurrence of all thoſe mercies we then received, and now enjoy, by the incomparable bleſſing of that happy day in both reſpects.

As we celebrate it as the day of his Birth, we may remember that it had a remark upon it, of an Hactenus Anglorum nulli (as it was the Motto of the Medals diſperſed upon that day by his Royal Father) that is, No Engliſh Prince was ever ſo born before, with ſo undoubted a Title to the three united Kingdoms, and many conſiderable Provinces abroad, annexed to the Imperial Crown of Great Britain.

And as we celebrate it as a day of his Reſtauration, I may ſay it was with another, and a greater Hactenus, an Hactenus Regum nulli, that is, No King was ever ſo preſerved and reſtored, no Nation ſo unexpectedly and marvellouſly delivered.

Heaven ſignified the mercy of his Birth with the appearance of a Star at noon; but at the day of his Restauration, he brought, as it were, the Sun it ſelf to us, with the ſame joy as it appears to the poor Hyperboreans after a ſix months night, or as when it hath newly diſpelled a dark and furious ſtorm.

So that if we conſider the day as the Anniverſary of his Birth, then we commemorate the mercy of Gods bleſſing us with a King, whoſe unqueſtionable Title (by ſuch a clear Succeſſion from all that ever pretended an intereſt before, and which no Prince in Europe can parallel) hath removed and ſilenced all poſſible pretenſions of diſpute; the fatal occaſion of ſhedding ſo much Engliſh blood through many former generations; and from which calamity we ſhould never have been ſecured, if the Government had ſtill ſtood upon the uncertain foot of the late Uſurpations. A mercy big enough alone to perpetuate a day of thankfulneſs to all generations.

Or if we conſider this day with reſpect to his Majeſties Reſtitution, then we cannot but with the greateſt joy remember the incomparable miſeries from which the Church and State can thence date their renowned deliverance. I ſay, if we conſider the bleſſing of the day in either reſpect, it can want no title to claim the fulleſt manifeſtations of our thankfulneſs to God, that for thoſe great ends, he was pelaſed to ſet his King upon his holy Hill of Sion.

That this Pſalm was Prophetical and Typical of Chriſt, Expoſitors do eaſily agree to it; and that the literal ſenſe concerned David upon his peaceable reſettlement in his Kingdom after all his troubles, and pen'd on that occaſion, no doubt is offered. And that it may be reductively applied to any other caſe, that holds resemblance with that of Davids, (which I think none ever did ſo much as that of his Majeſties) will be univerſally acknowledged allowable and pious.

Therefore principally deſigning this laſt uſe of it, I ſhall offer from the words of my Text four Heads of Diſcourſe, which will adminiſter ſo many Reaſons for this days Solemnity. 1. The Original of all Eſtabliſhment in Government, Ego poſui, I have ſet, &c. 2. The Quality of the Government here particularly eſtabliſhed, Regem, A King. 3. The Extent of that Government, Vpon my holy Hill of Sion. 4. The Difficulty of the Eſtabliſhment, yet, Yet have I ſet, &c.

1. The Original of all Eſtabliſhments in Government, Ego poſui, I have ſet. It's Gods own Ordination by which Kings are inveſted with Power and Authority to rule and govern, (Prov. 8. 15.) A Prerogative which no Creature muſt preſume to take from him, upon any pretence whatſoever, without a manifeſt violation of his Right and Honour.

And of this Divine Priviledge Chriſtianity was ſo tender, that when the Powers were at the worſt they could be, they were ſtill acknowledged to be ordained of God, (Rom. 13. 1.)

And on that account our great Lord in his perſon paid them all that honour and ſubmiſsion that ever had been before their due. And what copy our Saviour ſet, his Apoſtles exemplified in all their Practices and in all their Doctrines: which the firſt and pureſt Ages conſtantly followed, without the leaſt interruption of their Loyalty, upon the greateſt provations to do the contrary.

But beſides a Conſtitution that's general and in common with all Authorities from the Ego poſui, I have ſet, we have here a meum Regum, a my King; a term of near relation and propriety given eſpecially to Kings that are advanced or reſtored to their Thrones, by methods of eſpecial favour, or that are ſet up for remarkable inſtances of ſome extraordinary merciful Providence to the World.

And thus was David made a My King by the pregnant inſtances of Gods peculiar favour to, and marvellous deliverance of him; as the Sacred Hiſtory of his Life may eaſily inform us, if we had time to enumerate the particular obſervations of it.

Now if any King might lay claim to a parallel Title to that happy appellation, our gracious Soveraign may do it: his caſe being as near a reſemblance to Davids, in ſeveral circumſtances of his preſervation, as ever any Prince could pretend to, as will appear in my following Diſcourſe.

Now when it thus happens, that God ſets a Meum Regem, a My King over a People, they are to conſider, that beſides all the obligations of duty from the general Commandment, beſides all the engagements of gratitude from the common mercies of being governed, there is a further additional obligation upon them, that over and above the performance of the ordinary acts of Loyalty, may challenge a tenderer and more curious regard and care to preſerve his Perſon, Honour, Peace, and Plenty. And this to be done, not only when men are pleaſed and humoured, or when no fears and jealouſies can poſſibly be ſuggeſted, or when no complaints can be found againſt evil Counſellors, corrupt Miniſters of State, and of the abuſes of ſuch a Princes Court (for which if Subject may diſpenſe their Loyalty at pleaſure, then all the Rebellions of the World are juſtifiable, and God hath made his own Repreſentatives the moſt unfortunate of Mankind) but this tender care muſt alſo be allowed Kings, when their Subjects judge themſelves to lye under any real inconveniencies of Government: which they muſt ſtudy no otherwiſe to avoid, but by ſupplicating the mercy of a good God, and by humbling themselves for their own ſins, by which (as it generally falls out) God was juſtly provoked, to lay ſuch afflictions upon them: and not by taking a preſent revenge upon their Princes Authority or juſt Rights, by reproaches, baſe inſinuations, and bold affronts.

And if in ſuch caſes the Conſtitution of the Nation allows tenders of a more ſolemn advice and counſel, let it be always done with the greateſt love and tendereſt regard to his Honour and Safety; and not with a drawn Sword in the one hand, and a Petition in the other, as putting it to a Princes choice, either to fight or bargain for his ſecurity, or meanly to ſubmit to every imperious and unreaſonable Propoſal, ſo as to imbaſe or deſtroy his Soveraignty; for which in the end ſuch Counſellors, and the whole Nation with them, will find themſelves the greateſt Loſers, and of which this Kingdom hath had a ſad and a ſufficient inſtance, in the unworthy uſages of our late Majeſty of moſt bleſsed Memory.

The ſum is, Bleſs God that you have not only a King, but a My King, one whom he hath ſo eſpecially preſerved for, and miraculouſly reſtored to, you. This is the firſt Head of Diſcourſe, the Original of all Eſtabliſhments in Government.

2. The ſecond Head was a conſideration of the Quality of the eſtabliſhed Power, that God was pleaſed to ſet over them, and that was a King, he gave them the bleſſing of a Monarchy, a Vicegerency of Power and Government moſt like to God himſelf that gave it, (the 〈 in non-Latin alphabet 〉 the one God) and for which reaſon, with more congruity and decency he allows the Monarch the Credit and Honour of his own Name: I have made thee a God to this people, ſaith the Almighty to Moſes: And I have ſaid, that is, I have made you Gods, (Pſal. 82. 6.) A Government which God eſtabliſhed over the eſpecial part of Mankind his Church, under Chriſt his anointed King, as my Text propheſied, and David typified. A Government of which the holy Scripture only gives us an account in all its Hiſtories, and in all its directions to rule and to obey.

All other Authorities are mentioned but as Gods Creatures, (I Pet. 2. 23.) but the Monarch as himſelf, dignifying him with his own Name and the Miniſtration of his own Soveraign Authority, and grand inſtances of his Providence over the World.

But I ſhall advance the reaſon of this days Joy on that account, by offering to you two great advantages of Monarchical Government above all others. 1. It is more noble and honourable than any other form of Dominion, and renders a Nation more conſiderable and renowned in the eye of the World. It is freſh in our memories, that in the days of our Commonwealth (as they called it) we were a reproach to all our neighbouring Nations, a ſcorn and deriſion to them that were round about us. And when our Natives walkt in the ſtreets of Foreign Cities, (from whom before we had the Priviledge of a kind acceptance above any People in the World) the finger of ſcorn was lifted up againſt us; our name was Schellam, and our entertainment an exprobration of ſuch ſhameful practices, as by the example of which, the Turk might plead innocency, and the Salvages juſtifie their Barbariſms. 2. Monarchical Government, as it is more honourable, ſo moſt ſafe, becauſe, like a well fixed Centre of Power, it will terminate and combine all lines of intereſt in one point of Authority. And it appears to be ſo certain an Expedient of the ſafeſt Peace, that whenſoever a defection, or any contingency of State have laid deſigns for a multiplication of Supremes, nothing hath ſo infallibly confounded the Nations where they have happened. When Gods ancient people fell to a diviſion between two Kings, ten Tribes revolting to Jeroboam; then began that ſad Scene of troubles to that great people, which enjoyed Halcyon days of peace, when they were centred in one Solomon.

And we read of the vaſt Roman Empire, that when Conſtantine had divided his Kingdoms among three, (though his own Sons) the diviſion was occaſional of ſuch ruinous inconveniencies, that it gradually loſt its greatneſs, till it withered and leſsened to a name.

What was the State of our ancient Heptarchy, but a colliſion of inconſiſtent Powers, which kept the Nation in a continual ſtate of War, till a reſolution into one Monarchy ended the controverſie?

And laſtly, let us look a little back upon our late unparallel'd Confuſions, and you'l find, that the Contriyers of them could never have inſinuated themſelves into ſo many advantages for a War, had they not laid their ground upon a pretended Coordination of Power in the two Houſes with the King, or not found out two Supremacies in his Perſon, one in his Natural, another in his Politick capacity, pretending to fight for the one, where they actually purſued the deſtruction of the other.

Now if any Republican ſhould murmur, object, and ſay, That ſome Cities and Societies of Merchants have not only ſubſiſted, but flouriſhed under popular Governments. I anſwer, that ſuch Societies have always been moſt ſafe, when they have kept up the neareſt resemblances to Monarchy among themſelves; and that great State that pretends leaſt to it, may in time be either neceſſitated to chuſe a Monarch of their own, or admit him whom they at firſt threw off, or ſhrowd themſelves under the Protection of ſome other, or be ſwallowed up by one that can controul their Greatneſs.

Now bleſs God for the mercy of this Day, that made us Subjects of this happy Government; and that he hath put the Nation under the ſafe Authority of a fixed Monarch, who juſt before ſtood wavering upon the points of contending Swords for its Protection: and was continually hurried up and down by the violence of every tempeſt of War, that came from the ſeveral Quarters of different Intereſts. In thoſe days our Governors were all along they, that wore the longeſt Sword, and were the preſent moſt ſucceſsful Invaders, and every he, that had moſt ſtrength to bind our hands, rifle our Liberties, and deſpoil our Proprieties. That had it not been for the kind Theocracy of a gracious God, who ſhewed us Mercy in the midſt of Judgment, to keep us together by a moſt wiſe and unaccountable Providence, the whole Nation had ſeveral times run into one great riot of diſorder, every man had invaded every man with the moſt horrid acts of cruelty and ſavagery.

Therefore rejoyce, O Britain, that the Power that is now ſet over thee, is not any new Model of Government, no new Set of Militeers, no Table full of a packt Company that eat and govern in the ſame poſture; but a gracious Monarch, a King, who came to deliver thee out of the hands of thy Oppreſſors, the nerves of whoſe loyns ſhould ſtrengthen and uphold thee, not whoſe weight ſhould cruſh and oppreſs thee: whoſe Scepter might become a Croſier to thee, whoſe Crown a covering, and whoſe Throne a Mercy-ſeat.

And thus I have diſcharged my ſelf of the ſecond Head of my Diſcourſe, and accent of thankfulneſs, and

3. I come to the third, the Extent of the Monarchs Government, it is upon Gods holy Hill of Sion, that is, over the Affairs that concerned Religion, as well as thoſe that reſpected the Civil Welfare of his Subjects. Thus Moſes had the diſpoſal of both the Trumpets to convocate Aſsemblies both of Eccleſiaſtick and Temporal concernment. Joaſh had the Teſtimony put into his hand, as well as the Crown ſet upon his head (2 Chron. 23. 11.) And as our Saviour, when he came to eſtabliſh his Religion, made no alteration (no not in the leaſt instance) of that practice in his Life or Doctrine; ſo that Power over Eccleſiaſtick Affairs and perſons, was allowed and continued to all the Roman Emperours as ſoon as they aſſumed the Chriſtian Profeſſion (as Socrates the Hiſtorian affirms.) And S. Auſtin aſſures us, that the Power of Kings extended not only to thoſe things (quae pertinent ad humanam ſocietatem, ſed quae pertinent ad divinam Religionem) which pertained to humane Society, but thoſe that concerned the divine Religion, (Lib. 3. contra Creſconium.)

But who knows not, that if a man would pretend to an accumulation of Authorities, he might be as luxuriant in the caſe of this Royal Right, as in any other that can be named, to the ſhame of both the Roman and Preſbyterian pretenſions.

Now in this capacity of Power the Church of England ownes and receives, ſwears and ſubmits it ſelf to the Soveraigns of theſe Nations. And it is the joy and bleſſing of the day, that his Majeſty was reſtored to the aſsumption of that Power over our Sion, as well as over our Jeruſalem. But that which advanceth our joy and gratitude is, that there never was a ſeaſon when a poor languiſhing Church more needed the aſsiſtance and power of ſuch a Regal Authority, not only to protect, but to deliver and reſtore her. And the mercy of her deliverance will appear by theſe ſeveral inſtances of her calamity at that time. 1. Rejoyce, O Daughter of Sion, for thy King, like another Zerobabel, came after the days of a long Captivity, to reſtore the Houſes of God, which were either miſerably ruined, or ſhamefully defaced, and daily aſſaulted, with a down with them, down with them even to the ground, to their priſtine beauty and order: and to repair in all places, what the enemy had done wickedly in the Sanctuaries, which before had laid ſo forlorn and deſpicably neglected, that they looked in moſt places, as if ſome Diocleſian or Apoſtate Julian had been attempting the ruine of Chriſtianity it ſelf. 2. God did then graciouſly ſend his King to our Sion, to patronize the caſe of his own afflicted Order that miniſter to his Service, which a long time had become the miſerable objects of popular fury: ſome of which they had murthered, others exiled to ſeek their bread in deſolate places, many they immured in naſty Priſons, innumerable they deprived of ſupport and livelihood, abetting every Abject to trample upon them, to ruffle and bait them with the moſt ignominious uſages. But then came the Meſſenger of God our gracious King, to bring the glad tidings of their reſtitution to their Places and Offices, Protection and Revenues, which the men in ſheeps clothing had devoured and rob'd from God, that their perſons might be cheap, and their offices contemptible. 3. God at that time ſeaſonably ſent his King to repair the breaches of our Sions Unity, which ſhe had ſo loſt, that ſhe then exceeded all parallels of confuſion. Here was Ephraim againſt Manaſſe, and Manaſſe againſt Ephraim, and both againſt Judah (Iſa. 9. 21.) Here was I of Paul, I of Apollos, and I of Cephas, (1 Cor. 1. 12.) That the Church became like the Epheſian Tumult, ſome were crying one thing, ſome another, till all our Aſsemblies were confounded (Act. 19. 32.) But to compleat our Sions miſery, ſhe was not only broken in pieces, but every divided Party was always diſſolving into leſſer ſubdiviſions. The univerſal Fate of all Schiſmatical ſeparations, as S. Auſtin particularly obſerves of the Donatiſts, that they were (in minutiſſimas partes conciſi) minced into the ſmalleſt particles of Faction. Laſtly, God ſent our King ſeaſonably then to Sion, to reſtore that faith to us, which we profeſs to have been that, which was once delivered to the Saints, and that dares only ſtand the tryal of all the acknowledged Rules of Catholiciſm. Which at the time of his Majeſties Reſtauration, was ſo confounded with all the erroneous Doctrines that ever before had born the name of Heresie, that had Quod vult Deus lived at that time, he might have ſpared S. Auſtins large enumeration, by having them all (and more) in his view, at one proſpect. The good old way, and all the ancient paths of Truth, were now grown up and laid common, and ſo many falſe Meteors were kindled up in every corner, that the poor people ſtood at a gaze what way to take, what light to follow.

Theſe be ſeveral inſtances of our Sions calamity and deliverance, and the reaſons of her preſent thankfulneſs. But now if any ungrateful perſon ſhould go about to leſſen our Joy, and reclaim and ſay, That the Expedient hath not throughly attained its end; yet he muſt confeſs, that God gave it as ſufficient to do its full work, and it certainly had done it, if our demerit of ſuch a mercy had not been too great, and our improvement of it too little.

And though becauſe the obſtinate Samaritans did diſturb the work, becauſe they might not build with us after their own faſhion, and by falſe accuſation obſtructed the full completion of the building, ſo that the old men began to cry and murmur, that it fell ſhort of the ſplendour of the former; yet as it is, there is no good man but may ſee enough, and enjoy enough, as gratefully to acknowledge the mercy of the deliverance, and the bleſſing of Gods ſetting his King our Soveraign upon his holy Hill of Sion.

And thus I am acquitted of the third Head of my Discourſe, the Extent of Regal Government, and ſo I am ingaged in the

4. Fourth and laſt, which is the conſideration of the greatneſs of the mercy of Davids reſettlement, from the grand difficulties of the attainment, Yet have I ſet, that is, in deſpite of the greateſt oppoſition and the ſtrongeſt improbabilities. For though the Heathen furiouſly raged, and the people imagined a vain thing, though the Kings and Rulers of the Earth oppoſed him with their power and counſel, that is, though his Son Abſolom and a conſiderable part of his Kingdom made a defection from him at home, and the Moabites, King of Zabah, the Syrians of Damaſcus, the Amalekites and Ammonites ſometimes oppoſed him abroad (2 Kings 8.) yet in contradiction to all theſe difficulties, and after all theſe dangers did God ſet him upon his holy Hill of Sion.

This was Davids Yet, and can we not celebrate as great an one for our gracious Charles? Yet certainly, and by far every way a greater; God brought him to his Throne through ſeverer difficulties, ſtronger oppoſition, and upon far leſſer hopes and probabilities. Who could believe that power leſs able to prevent the admiſſion of the Son, that was ſtrong enough to bring ſo great and ſo good a Monarch, as his Royal Father, to the Scaffold? Or can we think that thoſe men ſhould ever indulge the ſafety of the Branch, that had confidence and malice enough to deſtroy ſuch a Body and Stock of Royalty? But we may meaſure the difficulties and obſtacles of his Majeſties Reſtauration by theſe particular Rules of Obſervation. 1. God reſtored him when the poor deluded Vulgar had been unweariedly taught, that the War commenced againſt his Royal Father and his Houſe, was to be accounted The Cauſe of God, and that the Maſters of the Plot (the better to ſecure their deſign) had wrought a great part of the people to a belief, that there lay all obligations upon their Conſciences, to deſtroy every thing and perſon that ſtood a defence to his late Majeſty and his Family. And we all know, that thoſe men will be hardly perſwaded to change their mind, that have once made it their Religion to continue in their opinion. And whoſe life can be ſafe againſt him, who can think he does God good ſervice to murther him? 2. God reſtored him after his Enemies had had a considerable time (twelve years from the day of his Right) to ſettle themſelves in their Uſurpations, by trying all kinds and modes of Parliamenting, and by experimenting all Models of governing, and accomodating all their Tyrannies with ſuch ſoftning names, as might beſt court the people into an acceptance of them. And ſo ſometimes they were Keepers of their Liberty, at another time they were a Committee of Safety, and at laſt it was a Protectorſhip of their Priviledges. But in the mean time the poor baniſhed King was to be believed, firſt an Alien, and then an Enemy to their concerns; and by all poſſible Arts of Malice to be made odious and unacceptable to the Nation. 3. God then reſtored him, when he had never a Foreign Prince or State effectually to eſpouſe his Intereſt. And when the Uſurpers were grown ſo conſiderable, as to be courted and addreſſed to, by ſeveral neighbouring Princes: among which, if any one was ſuſpected to afford his exiled Majeſty any aid or favour, they found other Princes as conſiderable, to balance him againſt all attempts of ſuccour, though it were in contradiction to the Nations publick intereſt, and its common ſafety: ſo that it might be then ſaid of his Majeſty as his Example David ſaid of himſelf, that his very acquaintance were afraid of him, and conveighed themſelves from him, and that no man cared for his Soul. 4. Fourthly and laſtly, God then reſtored him, when he was at the loweſt hopes and expectations of any relief or help from his Loyal Friends at home. They had attempted to the laſt ſhift for his deliverance. They had moved every ſtone, and turned all poſſibilities, but their endeavours had been always baffled, and at laſt ſo perfectly defeated, that their perſons were expoſed to the watchful malice of their implacable enemies, to murther, baniſh, or impriſon them as they pleaſed. And their Fortunes either ſo altogether ruined, or miſerably haraſſed, that whereas before thoſe Loyal Souls had furniſhed his Majeſty with conſiderable ſums for his relief, they were now ſo diſabled and deſperately diſcouraged, that they either could not, or durſt not afford him a ſufficiency for his ordinary ſupport.

Theſe were the difficulties and obſtacles of his Majesties happy Reſtauration, than which in the proſpect of humane judgment, none could be imagined more obſtinate or inſuperable, or render his condition more hopeleſs and deſperate. But then God took the matter into his own hand, and himſelf (as he had done for David before) ſent down from on high to fetch him home (Pſal. 18. 16) He divided the waters of ſtrife on the one hand and on the other, to make way for his paſſage, and proclaimed to the World (to his own Honour and our Joy) that in defiance to all his Enemies power and greatneſs, malice and contrivements at home, in deſpite of all the compliances of his falſe friends abroad, and notwithſtanding all the incapacities and deſpondencies of them that loved him here at home, Yet have I ſet my King, my Charles, upon my holy Hill of Sion.

Having thus diſcourſed what conqueſt God made upon the obſtacles and difficulties of his Majeſties Reſtauration, and how he helped his Anointed with the wholsome ſtrength of his own right hand (Pſal. 20.) as we muſt firſt give to God the honour due to his own great Name, ſo alſo let us oblige our ſelves to the ſtricteſt regard to his Majeſties preſervation and ſafety, leſt we defame our preſent profeſſion of Gods eſpecial favour to him, by expoſing him to the ſame difficulties to preſerve his Throne, that he met with to attain it.

Hath God given him to us by the complicated Right of his Birth and Reſtauration, and ſhall not we preſerve him now we have him by the tendereſt Love and Loyalty we can poſſibly expreſs? Can any ingratitude be ſo great, any diſloyalty ſo enormous, as ſo to confront ſuch a great mercy of God, as muſt ſeem to reproach the very inſtances of its execution for his preſervation? Did God bring him home from an Exile, and ſhall we abet thoſe perſons and their contrivements, that tend directly to the carrying him back to the ſame unhappy ſtate? Did God allow him an Oak to cover him, and ſhall we turn it into a Croſs to crucifie him? Were men of a different perſwaſion made inſtrumental to his ſafety, and ſhall we that are of the ſame Communion with him, endanger it by our bold ſeparations and unſatiable deſires of change?

Eſpecially let us guard his Throne with the Militia of our devouteſt Prayers, whoſe keen earneſtneſs may wound his Enemies in the fifth rib every day. Let us pray that a Colony of Angels may garriſon his habitation, and a Wall of his Subjects Love, Faith, and Loyalty ſecure his Sacred Perſon from every Invaſion upon his Peace or Honour.

O let us beg for the longeſt thred of time that mortality is capable of, that may not only carry him to an ordinary old age, but may lengthen out his life to ſuch an unuſual duration, that it may pay us back again the many years his Exile loſt us. But above all, let us be ſure to ſecure his Throne with vertuous and religious lives. There is a kind of Treaſon in ſin: upon the account of which it was once threatned, that ye ſhall periſh ye and your King. And Ezra penitently acknowledged to God, That for our iniquities we and our King and Prieſts have been delivered up, &c. (Ezr. 8.) O let therefore the vertuous and exemplary lives of his Majeſties Friends cloath his Enemies with ſhame, baffle all their Pretenſions to better Manners, and perfectly ſilence their (for the moſt part unjuſt) declamations againſt the irregularities of the Loyal; that ſo every good Subject may think and teſtifie, that it is not enough to proclaim and ſay, but alſo to live

God ſave the King.
FINIS.