1. The Histori­call sense. Though Christ were before David in dignity, yet was David before Christ in time in his sufferings, we will ever give Christ the priority of honor, yet without injury to Christ take David first in order, for the Historical sense.

1. And order willeth us to begin with his Rejection by men, David was a stone which the builders refused. Called a stone (say some) because he killed Goliah with a stone. The man he was whom God had designed for government, anointed by his Prophet, confirmed by his promise; yet de­spised and refused, thrown away as good for nothing, and that by the builders, Saul and his Courtiers. An hard time he had of it, he met with hard terms, course usage, driven in­to straights, put to his shifts, and that for many years toge­ther. Saul persued him with deadly hatred, and would suffer him to rest no where, 1 Sam. 26.21. 1 Sam. 26.19. but dogs him in the wilderness, hunts him as a Partridge on the mountains, drives him out of his kingdome from among the inheritance of the Lord, saying, Go serve other Gods. Forced he was to live amongst the idolatrous heathen, thus thrust into temptation, either to lose his life at home, or change his religion abroad to the loss of his Soul. 2 Sam. 3.6. He was refused by Abner a great Com­mander Ishbosheths General, who made himself strong for the house of Saul. What was done for Ishbosheth, was the un­doing of David, purposed to keep him out of the kingdom. 1 Sam. 23.16. The men of Keilah refused him, and would have betrayed him, that he might fall into the hands of Saul. The misery of great ones was seldome unattended by treachery, they [Page 9]might sooner finde an whole tribe of disloyalists, then one person that were faithful. The Ziphites refused him, 1 Sam. 23.19. and discovered him to Saul, Doth not David hide himself with us in the strong holds of the wood, &c. The woods were willing to cover him, but there were men found ready to lay him open to destruction. Thus was David refused on all hands, made contemptible as a stone which we tread upon, spurn away as good for nothing, in repute a triobular, a mere gregaring, held unfit to supply the place of a man. He was the stone which the builders refused.

2. You have now heard of his rejection, have a little pa­tience, and you shall hear of his exaltation, The same is become the head of the corner.

Even he that was debased, despised, and rejected of men, is notwithstanding all that exalted by God, whom they thrust to the threshold, the Lord placed on the throne, made him the head or chief of his people, like a corner stone that joyned all together, or a bottom stone that sustained the whole weight of the building, and bare up the body poli­tick. Calvin. Har. Hoc in Davide actum est, This was done in David. When his enemies had done what they could to undoe him, all would not do, In fumum abiit, their work vanished into smoke, and David sits enthroned among the people of God. The Chaldee expoundeth it of David, The builders despised the young man, which among the sons of Jesse was worthy to be made King and ruler. At the first he was Ejectus in exilium, driven into banishment, at the last, Evectus ad dignitatem, lifted up to dignity, or constituted King. Moller. in Psalm 118. 2 Sam. 5.3. So Moller of David. All the Elders of Israel came to the King to Hebron, and King David made a league with them in Hebron before the Lord: and they anointed David King over Israel.

Power may do much, might overcometh right, the strongest sword hath often cut asunder the most just title. Policy may do more, there was more danger in Achitophels brain then in Absaloms power. Malice is held unmatch­able if armed with power, yet hath that been over-reached by subtilty. There is more done by the hand then the ham­mer [Page 10]with which it worketh. Where all these can do no­thing, treachery hath prevailed; an army in aray may meet that restistance which hidden fraud never feeleth of. Yet could neither power, nor policy, nor malice, nor treachery hinder David from his kingdom. How vain is it for man to strive against God! Nimrod is permitted to build a Tower, Psal. 2.1. Non imple­verunt quod volverunt. August. tom. 8. Enarr. in Psal. 2. it proves but a Babel. Why do the heathen rage, and the people imagine a vain thing? Their purposes came to no purpose, their will was good, but their hands were weak. Were it not better for men to be quiet, then to storm them selves into a frensie, or swell till they break? All build­ings against God are upon a sandy foundation, which the next gust of his dispeasure levelleth with the earth. Gamaliel told the Jews, Acts 5.39. that if the work were of God, they could not overthrow it. The providential works of the Highest are so firmly cemented, that the whole power of the creature is not able to dissolve them. Let the man whom God will raise be confident, let his enemies keep off their hands, which they lift not up but to their own destruction.

2. The Prophe­tical sense. These words which are expounded Historically of Da­vid, are meant Prophetically of Christ. He was the stone which the builders refused, yet became the head of the corner.

That this is so, [...], &c. Chrysost. 3. in Psal. 117. In Matt. Homil. 69. is manifest to every one, saith St. Chry­sostome. He calls himself the stone, and the masters in Israel the builders; so the same Author. What was done in Da­vid, was but a preamble and figure of Christ. I shall not need to tell you that Interpreters, both ancient and modern, are in here, in with Christ, and for him. In the Text we have Christ himself alledging the words of the Psalmist for himself, we need no more witnesses. He that was typified by many other things, is found also under the Metaphor of a stone. 1 Cor. 10.4.The rock was Christ. Not the natural and signifying, but spiritual and signified. Christ the substance was shadowed by it. Isai. 28.16. Behold, I lay in Sion for a foundation, a stone, a tried stone, a pretious corner stone, &c. Not hay, or stuble, such combustible matter; not clay, or earth, such crumbling stuffe; nor wood, which may rot; but a stone, [Page 11]firm and durable; no common or ordinary stone; but a pre­tious or sumptuous stone, more worth then the world. Were my intent to follow the Metaphor in relation to a building, it were easy to shew the firmness, fitness, fastness, the apt­ness to bear the weight laid upon it, the durability and sta­bility of this precious stone; but it shall suffice me to follow the Method of my Text, which mindeth us of the rejection and exaltation of this stone.

1. Christ was refused by the builders. John 11.50.Caiaphas the high Priest, the Priests and Elders, the great Sanedrim or Senate, who took the care both of Church and State, of the service of God, and safety of men, they all refused him, and stirred up the people to do the like. It is expedient for us that one man should die for the people. That was Caiaphas his opi­nion, who spake the sense of the great Politicians, it is for the publike profit, let him die whatsoever he be, though ne­ver so just, or innocent. Unum pro cunctis dabi­tur caput. Virg. One head shall go for many, said the Poet. If it be for the turn, Christ himself shall be turn­ed to death. Luke 19.14. Stat pro ra­tione volun­tas. We will not have this man reign over us. They say not why, they give no reason for it, their will was their Law, and by the Law of their wills they refused him, then which nothing is more illegal or tyrannical. John 18.38, 39, 40. When Pilate had professed openly that he found no fault in him, and asked them if they would have him released, they cryed all again, saying, not this man, but Barabbas. Now Barab­bas was a robber. What rejection could be with more scorn and contempt, then to prefer a robber before him, the ring­leader of cruel sedition Grotius in John 18. (so Grotius expounds the word [...]) before him that was Heir of all? Act. 3.14, 15. But ye denied the holy One, and the just, and desired a murderer to be granted unto you, and killed the Prince of life. The head they rejected, not from headship onely, but from all use, they did not onely deny him the chief place, but allowed him no place, not so much as to live in the world. B. Andrews. It is rightly observed by a most learned and godly Bishop of ours, that it is not Im­probaverunt, they disliked, but Reprobaverunt, they rejected as a reprobate, and indeed they could not use a reprobate worse. Matth. 27.20. But the chief Priests and Elders perswaded the mul­titude [Page 12]that they should ask Barabbas, and destroy Jesus. It was a custom among them to have a prisoner delivered unto them at the feast, the choice of the man was left to the peo­ple, who must be wrought to serve the turn, and such verti­ginous spirits are soon wheeled about by their great masters, their concurrence conducing to colour the business, to take off much from the great ones, by the intervention of their votes which carried it, and cast our Savior to destruction. [...]; Chrys. in Matth. 21. Homil. 69. The question is moved by St. Chrysostome, How did they reject him? To which his answer is, by saying that he was not of God, that he seduced the people, that he was a Sama­rian, and had a devil. That is the way of the slily wicked, first to accuse, though never so falsly, to render the person odious, then to close up all by an out-cry against him, Luke 23.21. John 19.15. Crucifie him, crucifie him. Away with him, away with him, crucifie him. You have now heard the rejection of Christ, he was the stone which they refused.

2. His exaltation followeth, The same is become the head of the corner.

Whom they marred, God made; whom they depressed, he advanced; whom they killed, he raised; whom they vili­fied, he glorified. Post repro­bationem as­sumptus, & sublimatus in consumma­tionem. Ter­tull. advers. Jud. cap. 14. 1 Pet. 2.4. After his refusal he was assumed to ho­nor, and lifted up to the highest perfection. Disallowed in­deed of men, but chosen of God, and pretious. Their repro­bate, but his elect. They threw him away as a peble, but God esteemed him above pearls. He indeed was the pearl of great price, though undervalued by men of corrupt mindes. They thought him unfit for any place in the building, but God giveth him the best place, maketh him the head of the corner. He is the foundation of the building, though the builders refused him, Ephes. 2.20. [...], which with some is An­gularis imus, the bottom-stone, upon which all is built; with others Angularis summus, the top-stone by which all were fastned. Christ was both, the foundation of the whole building. 1 Cor. 3.11. For other foundation can no man lay, then that is laid, which is Jesus Christ. Ut duos pa­rietes. i.e. po­pulum ut­rumque con­societ. Hier. in Matth. 21.The coupling or fastning of the whole building together, that he might joyn two walls to­gether, that is, either people, both Jews and Gentiles. This [Page 13]the ancients concur in, and in their judgement those words of the Apostle are for it, Ephes. 2.14. For he is our peace, who hath made both one. He brake down the partition, made the union. The Jews and Gentiles were divided, not in Nation onely, but in Religion, in Rites, Laws, Ordinances, and for them by animosities and enmities, by contempt and hatred each of other, these Christ removed by dying for both, by com­municating to both the same word and spirit, that they which are at the utmost distance and defiance, are by the same faith knit together in Jesus Christ. Act. 2.36.Therefore let all the house of Israel know assuredly that God hath made the same Jesus, whom ye crucified, both Lord and Christ. The object of your contempt is now in the greatest honor; he whose name you did execrate, hath now a name above all names; he whom you contumeliously abused, God hath crowned with Glory; you brought him to the grave, but he is risen from the dead, Rom. 1.4. and thereby declared to be the Son of God, with power according to the spirit of holiness; the same Christ whom you hanged upon the cross, now sitteth on the right hand of God. Herein appeared the power and wisdom, or the powerful wisdom of God, which over­wrought all the malice of Christs enemies, and in despite of them hath made, or advanced the stone by them refused the head of the corner, the fundamental, and principal of all.

3. The Analo­gical sense. Having taken into consideration the Historical sense as meant of David, the Prophetical sense as pertaining to Christ, give me leave to say something of the Analogical sense in reference to Kings.

The building being of stone, the materials firm and solid, which the Text in a borrowed sense speaketh it to be, Kings and Princes go along with the resemblance, being a part of the Political edifice, a principal part, of the foundation amongst us, our Lawyers telling us that Monarchy, or go­vernment by Kings, is one of the fundamental Laws of this Nation, it will not be denied but they may be taken in by proportion or likeness. Sure we are that in the holy Scrip­tures we finde them such, and though our translation turn­eth it, The chief of all the people, yet the Original hath it, [Page 14] Pinneth cal-hagnam, the corners of all the People, the sup­porters of the Common-wealth, and the most eminent of all. Num. 24.17. Balaam prophesying of the Star that should come out of Jacob, and the Scepter that should arise out of Israel, saith, that he should smite the corners of Moab, where our margent hath it, the Princes of Moab. Princes are called the stay of the tribes. Isai. 19.13. The Hebrew is Pinneth the corner of the tribes. The old Latine turneth it Angulum populorum, the corner of the people. To be understood of Princes as the firmament and ornament of the Common-wealth. We have found them corners, we may finde them Heads or Chiefs also by their usual appellation, Num. 1.16. Heads of the thousands of Israel. The Elders of Israel said unto Jeptha, that they came unto him that he might be their head. Judg. 11.17.Lerosch, which the Seventy turn [...], for a Prince. Hosh. 1.11. Then shall the chil­dren of Judah, and the children of Israel be gathered together, and appoint themselves one head. The Thargum reads, They shall appoint themselves one Prince of the house of David. Let the place be meant of Christ, yet is Christ as King called the head, which is to my purpose: Kings and Princes are called heads not only for their eminent place or power; but for the great profit they should bring unto the people, by ordering and governing them in a way most conducing for their good; which is of import against the Acephalists, the men of an headless way, and the Polycephalists, which are for many heads, both being monstrous and unnatural.

Kings being found to be Corner-stones and heads, in re­ference to the publike State, or Government, we may pro­ceed to their Rejection and Exaltation, which are the parts of the Instance. Here I might shew how this hath been ve­rified in other Nations, as amongst the Macedonians, Epi­rots, Danes, and in later times among the Turks; but this time calling for it, I shall onely run the parallel in our present Soveraign Lord King Charles the Second, as a stone refused by man, yet exalted by God, and made the head of the corner.

His rejection is first offered unto us, The stone which the builders refused.

By builders or architects here we are not forced to under­stand them to whom the government was legally commit­ted, not the Archi-gubernists, but meer Archimagoes, which by crafty and cruel devices took upon them the govern­ment, which snatched the reigns into their hands, and for­ced to themselves the Title of the Trustees of the Nation, who under pretence of keeping, utterly ruined the liberties of the People, who in stead of holding forth a Scepter of safety, held over their heads a Sword of terror. By these our true and lawful King was refused, or reprobated, (as the word in the Text hath it) used most basely and unwor­thily, as the refuse, recrement, or retriment, that I say not, as the excrement of men. Here he was to three Kingdoms, lawful heir, and apparent, yet not suffered to enjoy one of them, not a corner in any one, not to rule, but not to live in any one of his Dominions, but driven as a miserable exile to shift as well as he could in the wide world. After the fight at Worcester there was a thousand pounds promised to any that could bring him into the hands of his enemies, that the price of his head, as we have cause enough to think. When he had found shelter among the Low-Dutch, he was soon driven from thence by those here, which had the bet­ter of that nation by sea. His next remove was into France, where having found an umbrello with his allies and royal relatives, he was upon compact to be removed from thence as soon as the men here had closed with that Monarch, and driven to hunt abroad for another covert, which for a small time he found amongst the Protestant Princes in high Germany, where he met not onely with civil usage, but re­markable honor. VVhen our workmen had concluded a peace with France and the Low-countries, and a war begun with Spain, he was by that King taken into protection, which sounds much to his honor with all true-hearted Ca­rolists, under that wing he remained till of late. Here have been two or three Parliaments (so called) which made it their first work to renounce his interest, and you are not ignorant that some (who called themselves a Parliament) abjured him, and decreed that he should be abjured and ut­terly [Page 16]renounced by all others. What our most gratious King suffered in all the time of his absence, what dangers he was in, in what straights, with what temptations as­saulted, with what difficulties he wrastled, is not easily conceived, nor can by me be delivered, yet let me think enough to have been said to warrant the applying of these words to him, Lapidem qu [...]m reprobaverunt adificantes, The stone which the builders refused.

2. Blessed be God, we are now come to his Exaltation, The same is become the head of the corner.

After so long rejection, no appearance of help, not a spark of hope visible, his enemies triumphing, his friends at the dead lift, no reviver to sense, the strength of humane rea­son at a loss, this stone cast down is raised, our King re­stored, advanced to his native right, the inheritance of his royal Predecessors, to the height of honor, and what is more, enthroned in the hearts of his People, holding as strong residence in their affection, as presidence over the Nations. Not to speak of the way and means, the happy instruments, a small army from the North, the scattering of an opposite army without a stroke striking, the forward­ness of Englands Metropolis, the noble City of London, the suddain concurrence of the whole Nation in the several parts of it, and by the principal men, remonstrating, and declaring for a free Parliament, their countenancing and encouragement from the Lord General, such a Parliament called, assembled, and unanimously assenting and avow­ing to recal their King, the dispatch of their Proclamations to declare His Right, to protest their loyalty and subjection, to perswade all to entertain Him as their Soveraign, to the exceeding joy and super-abounding gladness of the Peo­ple, which hath rung through the Nation, mounted up in multiplied flames like the Stars in number, the air rent with acclamations, and all these persued with publike thankful­ness to God, every good heart being a prepared altar for such an offering. These considered, not felt with the hand, but poised in the ballance of a devout estimation, we can­not doubt of the convenience of the Textual instance to our [Page 17]gracious King, and dread Soveraign, the same stone which the builders refused, is become the head of the corner.

1. An Adscription to the worker, This is the Lords doing.

1. God is owned in it, and he hath owned his servants, whose prayers went up for a memorial unto him, who hath returned a gratious answer never to be forgotten. He hath signed their petitions with the broad Seal of his mercy, which must be engraven upon our hearts with the inde­leble characters of love and gratitude. [...]. Chrysost. in Psal. 117. That which was done was not by man, or men. What hands soever were in it, there was an hand above all which produced the blessed ef­fect. We exclude not the means, though God needs them not. Where the cooperation of second causes is allowed, the main work is attributed to the first cause. Let me be under­stood of what is truely and properly good; The Lord is of purer eyes then to behold that which is evil, and certain I am that he looketh not favorably on them that entitle him to it. This work was great and good, greatly good, such as became the great God to do, and with all willingness we acknowledge him the doer of it. Non huma­nis viribus, sed Dei po­tentia. Hiero. in loc. Psal. 44.3. Done it was, not by hu­mane force, but by Divine power, so St. Herome. They gat not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them. Their arms were not idle, nor their swords useless, we may well think that their hearts set their hands on work, yet there was something above all these; without [Page 18]the concurse whereof the victory had not been attained. Let us leave mens sins upon their own score, but give the Lord his due in all that is good. What good is done by man, be the instruments who you will, it is the Lord that by them doth the good that is done. This denieth not an acknowledgement to the hand by which the benefit is con­veyed; we may kiss the cup out of which we drink, but our thanks must be carried to another. The widow of Sa­repta's kindness was gratefully received by the Prophet, so was his entertainment by the Shunamite. All the help we re­ceive by the hands of others ought to reside with us, and be requited, if in our power. Let them wear the robe that won the fleece, let the Crown be ever set upon the right head, let God have the glory.

2. When the Lord hath done his work, his great work, he hath determined, all ought to acquiesce in it. Yet let me have leave to think that in works of this kinde all have not resented his goodness, nor thankfully approved the opera­tion of his hands. The Critical humorists want not a black tooth to bite, nor a bitter tongue to inveigh against the best performances. Gods deliverance of Israel out of Egypt was not attested with thankfulness from the Egyptians, but persued by hatred to his people, so far were they from rest­ing in it, that they armed against it. When God had cho­sen Saul to be King, 1 Sam. 10.27. there were children of Belial, who said, How shall this man save us? and they despised him, and brought him no presents. Homines nequam, (so Tremellius and Junius turn it) men of perverse spirits, who dislike that with which all others are pleased, who adore no images, but those of their own imaginations, who arragate all to them­selves, but derogate from all others, even from them whom God will have honored. 1 King. 1.40. When Solomon was advanced to the kingdom, the people piped with pipes, and rejoyced with great joy, so that the earth rent with the sound of them. This was harsh musick in the eares of Adonijak and his followers, extremely disrelished, the bit they gaped for fell into anothers mouth, they were distasted because de­prived of their expected sweetness. Let the Lords doing [Page 19]be never so great, or glorious, male-contents, self-seekers, such as are sharp set upon their own emolument, full of hope to have their turns served in their own way, have still in them a contrary humor to the Lords doing. They which see the hand of the Lord in it, his right hand, and that reaching forth a rich blessing to his Church and people, are otherwise affected, they magnifie the Lord, their souls bless him for the benefit, Psal. 5.11. they rejoyce in it, and shout for joy. [...]. Chrysost. in Psal. 117. St. Chrysostome hath four words to express the joy of the people for the exaltation of the stone refused, to rejoyce, to leap for joy, to be affected with chearfulness, to entertain with delight or pleasure. These he would have spiritual, of the mind and heart. That is ever best, and without that all other joy is but froth and scum. Yet it may not be de­nied but the inward joy of the soul may have it out-lets, the full heart will finde a vent, it cannot forbear the discovery of it self. David danced before the Ark. Moses sung his thankfulness to the Lord. Psal. 68.25. The singers went before, the players on instruments followed after: amongst them were the damosels playing with timbrels. Where there is an impres­sion of a great work of God upon the som, a work of mer­cy, such expressions as disagree not from reason and reli­gion are imitable and commendable, in which pious men are not to be blamed if they seem to forget themselves in re­membring the great work of the Lord.

3. The Lord puts much honor upon them whom he ma­keth instruments of his peoples good, yet it concerns them to remember, Hoc factum à Domino, This was the Lords doing, and to tremble at the least defaulkment from his glory by assuming to themselves the least part of his due. He is very tender in point of honor, and will not endure his Crown upon the head of a creature; it is well that they may partake of his mercy, to cloud his Majesty is unsuffe­rable. Acts 12.23. Herod was smitten by on Angel, because he gave n [...]t God the glory: Epiphanius affirms it, that there were none of the Sect of the Herodians left in his time. Hath there been any time without such haughty spirits that from the love of self-excellence, have challenged the whole glory [Page 20]of their actions to themselves? Dan. 4.30. Is not this great Babylon, that I have built for the house of my kingdom, by the might of my power, and for the honor of my Majesty? Here is a voice of pride beyond the common stature of men, but he was un-man'd for it, and turned out to common with the beasts, the fittest company for such who lose God in the gaze of themselves. That of the Psalmist doth best become the thoughts and mouths of the servants of God, Psal. 115.1. Non nobis, quib non à nobis. Not unto us O Lord, not unto us, but unto thy name give glory. Not to us, because it was not of us. It was thy doing, not ours, it is enough for us to have the fruit and comfort, to thee onely, O Lord, be all the glory for ever.

2. I may not omit what the Text subjoyneth, to the ad­scription to the worker, the admiration of the work, It is marvellous in our eyes.

It was thy work, and our wonder. We have had factum a Domino, The Lords work, here factum mirabile, His won­derful work; Psal. 111.4. He hath made his wonderful works to be re­membred. Remembred they may be, comprehended they cannot be. Were they not transcendent to the bounds of reason, our knowledge would prevent admiration. We ad­mire: what we understand not: though something be seen, yet there is more then we can see. In Davids Exaltation after his rejection, in Christs, in our Kings, all wonderful, and appliable to all. But the business of this day, will licence me to look to the last, the Lords making our King that was refused, the Head and Ruler of His People. Rom. 11.33. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! [...]. Chrys. in Rom. 11. Hom. 19. That there was a depth he knew, how deep it was he knew not; The speach is of one admiring, not of him that knew all. We are not ignorant of what the Lord hath done, yet we are to seek in all that he hath done, and must make admiration our refuge, as his people did after a great deliverance, Num. 23.23. Quid operatus sit Deus? What hath the Lord wrought? If we fix our eyes upon the Sun in his brightness, they are dazeled, if we wade in the Ocean, our feet fail us; if we muse upon things too high for us, our [Page 21]thoughts are puzled. As creatures of the greatest sagacity sometimes lose the sent, and are at cold hunting: so the most sublimate wits are foundred in the great works of God.

Let the means be considered by which the Lord did this great work: that help came from whence it was least look­ed for; from a party not comparable to their adversaries in power; in such a juncture of time, when the pretended builders were past fear, being fleshed with fresh victory; the people past hope, looking for no better then to be de­voured by Publicans and Sinners; to which if we add the way in which it was done, without noise, without blood­shed, so many recovered without the loss of any, a strong army scattered without conflict; the wonderful provi­dence, power, wisdom, and mercy of God appeared in it, even to astonishment. That poor we, unworthy we should live to see our gracious King by them dispised, refused, cast off with insulting, recalled, restored, enthroned with ho­nor, prosecuted with abundant love, and redundant accla­mations of joy: To see the almost ruined Walls of our Na­tion; our good Laws repaired; our lost Liberty recovered; our Rights and Properties assured; and that which is more dearest, our withered Religion to flourish once again; to meet a gale of good hope to see the Church raised out of her grave, restored, not to life onely, but to health and beauty; this, this I say, is wonderful in our eyes, there is a [...] in it, a depth not to be fathomed by the plumb­line of our understanding, yet ever acknowledged with ad­miration, published with grateful confession, and though it cannot be throughly uttered, yet it shall never be smother­ed, but as a beacon upon an hill perpetually burning to the glory of our God. Here was a wonderful wonder, [...]. Chrys. in Mat. 21. Homil. 69. (as the Father hath it) This in our eyes, in the eyes of the recei­vers, not of the refusers: they look upon it with regret, we with love and joy.

Psal. 126.3.The Lord hath done great things for us, whereof we are glad. What shall we render unto the Lord? You know what the Prophet said concerning the Shunamite from [Page 22]whose hand he had received benefits, 2 King. 4.13. Behold, thou hast been careful for us with all this care; what is to be done for thee? VVe that have been so great receivers, cannot but be solli­citous of a return, unless incapable of gratitude. Nolo vos Ju­daico notari opprobrio, &c. Bern. tom. 1. super Cantic. Serm. 13. I would not have you branded with the reproach of the Jews, (saith Bernard) of whom the Scripture testifieth that they were unmindeful of the benefits of the Lord, and the wonders that he had sh [...]wed them. VVE cannot recompense, but we ought to recount; we cannot pay, but we ought to publish; Psal. 26.7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. He honoreth the giver that pub­lisheth his own receits, he begets a good opinion of his be­nefactor in others that tells abroad all the good that hath been done for him. New mercies call for renewed thank­fulness, Psal. 98.1. O sing unto the Lord a new song, for he hath done marvellous things. Gods works are never old whilest their memory is fresh with us. If we take new for excellent, exquisite, not vulgar, but such as may be sutable to that which he hath done for us, our words will be too low, let us therefore borrow of others what our poverty cannot supply. Let us borrow that Trisagium of the Seraphims, Isai. 6.3. Holy, holy, holy, is the Lord of hostes, the earth is full of his glory. That Doxology of the heavenly Militia; Luk. 2.14. Glory to God in the high­est, in earth peace, good will towards men. That Adoration of the four and twenty Elders, Revel. 4.11. Thou art worthy, O Lord, to receive glory, and honor, and power, &c. That Hallelujah of the heavenly Chorus, Revel. 19.1. Salvation, and glory, and honor, and power unto the Lord our God. Let our hearts warm the blessing, let our tongues declare the work, let the worker be hallowed in our lives, that our greatest care being to walk worthy of his bounty, it may please him to perpetu­ate his loving kindness towards us, through Jesus Christ our Lord; to whom with the Father and the Holy Ghost, be all honor, glory, praise and thanksgiving, now and ever. Amen.