I Have choſen theſe words for this time, A Pſalm, and of praiſe, is a fit ſubject for this occaſion, ſuch is this pſalm; It begins and ends with praiſe, ending as beginning, and with the ſame words, O give thanks unto the Lord, for he is good: for his mercy endureth for ever, (ver. 1. 29.) There, are we called on, and invited to the Duty; but here in the Text, we are in the duty, in the practice of it, This is the day which the Lord hath made: we will rejoyce, and be glad in it, &c.

This Pſalm hath not the Author in its Title, yet may we probably conclude it Davids. A general conſent of Writers, ancient, and modern, is for it. The matter alſo of the Pſalm leads to it, being, much the ſame with the ſecond Pſalm, that being, as this, of Davids and Chriſts Kingdom, both firſt oppoſed and after eſtabliſhed, notwithſtanding all to the contrary, Why do the Heathen rage, and the People imagine a vain thing, the Kings of the Earth ſet themſelves, and the Rulers take Councell together, against the Lord and againſt his anointed. Yet have I ſet my King upon my holy hill of Sion (Pſa. 2. 1, 2, 6.) where note, that that Pſalm hath alſo no title as this here; yet is that declared to be Davids by the Teſtimony of the holy Ghoſt (Acts 4. 25, 26, 27.) Who, by the mouth of thy Servant David, haſt ſaid, why did the Heathen rage, &c. Nor is this our Pſalm, as to the matter of it, to be Apropriated unto David: for here we find Jeſus Chriſt, of whom are, principally, the words which are next foregoing in the Text (v. 22, 23.) The ſtone which the Builders refuſed, is become he head stone of the corner. This is the Lords doing: it tis marvelous in our eyes. Which are applied unto Chr iſt (Acts 4. 11, 10.) So alſo are theſe words in the Text, Bleſſed is he that cometh in the name of the Lord, (v. 26. with Math. 21. 9.)

David was here the tipe, and what is to be ſaid of David, muſt be principally referred unto Chriſt the Antitipe, the ſame matter, being here (as in many other Pſalms) common to both.

And whereas David is ſaid to be A tipe of Jeſus Chriſt; it is intended, Principally, as he was a King, he a tipe of Chriſts Kingly office, as were others of his other offices, propheticall and Prieſtly. Therefore, and for other reaſons, is Chriſt, as a King, called by the very name of David, Ezech. 34. 23, 24. I will ſet up one Shepheard over them, and he ſhall feed them, even my Servant David; he ſhall feed them, and he ſhall be their Shepheard, and I the Lord will be their God, and my Servant David a Prince amongst them, I the Lord have ſpoken it. Therefore muſt this Pſalm be underſtood of David and of Chriſt, as to the Kingly power and Government, veſted in them; therefore is this Pſalm, in that, yet neerer to the preſent occaſion.

And yet more particularly; theſe words ſeem to point to that very period of time, when David firſt entred on his Kingdom in peace, freed from thoſe diſturbances, till then, given him, as it was alſo with Jeſus Chriſt; of either of them, it might be ſaid, that he was A ſtone which the builders refuſed: being after made the head ſtone of the corner. (v. 22. 23.) unto this, this tryumphant day in the Text doth particularly referr, This is the day, &c.

In all which you may already ſee how ſutable this Text is to the preſent occaſion. It is Davids, in the Hiſtory; Chriſts in the prophecy, (ſo muſt it, then, have been) and it will be found ours in the Application.

I ſhall not at preſent inſiſt on the opening of the words, only as to that here, where the Lord is ſaid to make this day: This is the day which the Lord hath made, &c.

All dayes are the Lords, and made by him. Times, as things, are from him, but ſome dayes are his▪ more eſpecially, having his ſtamp, and being owned by himſelf as his, above others of this kind were thoſe.

1. Which had his appointment, in his word, by ſpeciall command; as the Sabbath; alſo other dayes mentioned and obſerved under the Leviticall Prieſthood, called alſo Sabbaths, and his Sabbaths.

2. There are dayes alſo of the Lords making which are ſo made by the wayes and works of his Providence, made by the voice of his Providence, as were thoſe other, by expreſs appointment in his word written.

Such are (1) dayes of the Humiliation (private or publick) in them is Gods voice heard. The Lords voice crieth unto the City, and the man of wiſdom ſhall ſee thy name: Hear the Rod, and who hath appointed it. (Mich. 6. 9.) Do we ſee a rod, croſs diſpenſations from the Lord, then, and in that, is the Lords voice heard and what then ſpeaks that voice unto us, & In that day did the Lord God of Hoſts call to weeping and to mourning, &c. (Iſ. 22. 12.) That is a day then, and thereby, made by the Lord for Humiliation, for Weeping, and for mourning, &c.

In like manner (2) when the Lord doth ſpeak good to his people (to ſome in their private, or to mauy, or all, in publick concernments) thereby is there a day of the Lords making, a day of thankſgiving, ſuch as is this which we now celebrate.

Theſe are dayes of the Lords making, 1. Becauſe they are from him, and by that his voice of Providence called for, and appointed to us for dayes of praiſe. The day is made by him, when the good given in the day is by him and from him. 2. A day of praiſe is then of the Lords making more eſpecially, when the Lord not only gives good in it, but that is done in ſuch a manner, and with ſuch eminent Manifeſtations of his goodneſs, and glory, that it cannot but be owned his, and from his hand, and his only. The right hand of the Lord doth valiantly, the right hand of the Lord is exalted: the right hand of the Lord doth valiantly.) [v. 15. 16.] For the Stone which the builders refuſed: is become the head stone of the corner. [v. 22.] which muſt be acknowledged the Lords doing, and marvellous in our eyes. [v. 23.] thereupon it follows, This is the day which the Lord hath made. v. 24. And this is this, above others, a day of the Lords making.

The point on the whole ſhall be.

Doct. That thoſe dayes made by the Lord, for good unto his People, are to be of them particularly obſerved.

I ſhall reduce this into parts.

That the Lord doth many times make dayes, in which he will give good unto his People.

That it is our duty to improve ſuch opportunities.

In the firſt, is Gods work: this is the day which the Lord hath made, in the other, is our work, we will rejoyce and be glad in it.

I ſhall begin with Gods work.

2. Doct. That the Lord doth many times make dayes in which he giveth good to his People.

There is none of you which hear me this day, who in your own experiences cannot but witneſs to this truth. But I am, at preſent, for this, in a more publick conſideration, ſo doth the 〈◊〉 require it, and in the proof of this doctrine, I ſhall confine my ſelf unto the Lords dealing, with thoſe two, hinted at in my Text, David the tipe, and Chriſt the Antitipe, to both whom theſe words particularly referr; and what will be ſaid of theſe, will fall into our preſent work ſo naturally, that little application will be therein neceſſary.

I ſhall ſpeak firſt of David, of whom are theſe words (as to the letter) that he was a ſtone which the builders refuſed, and after made the head ſtone of the corner. (v. 22.) concerning which it might well be ſaid, This is the Lords doing, it is marvellous in our eyes.

David, although he were not that stone (which is properly underſtood of Chriſt) yet was he a ſtone refuſed by the builders. &c.

A ſtone, in the Scripture ſence, and as here intended, ſignifieth Government, principality. Soveraignty. A King is in this ſence a ſtone, ſo we find it in the bleſſing of Joſeph, that from him ſhould be the Shepheard, the ſtone of Iſraell (Gen. 49. 24.) Intending the Kingdom of the ten tribes, and beginning in the houſe of Jeroboam, of the tribe of Ephraim. For on that ſin of Reuben Jacobs firſt born, deſiling his Fathers bed, was the birthright and principality, given, from him, unto Joſeph, or to Ephraim his Son. (1 Chr. 5. 1, 2.) And in that ſence, is Chriſt alſo called, a stone cut out without hands, ſmiting and breaking the Image in peices, (Dan. 2. 34.) after expounded; a Kingdom which ſhould break in pieces and conſume all thoſe Kingdoms, and it ſelf for ever (v. 44. 45.) and where a King is called a ſtone; in that, is intended, a foundation ſtone: ſo is it ſaid of Chriſts Kingdom, Behold, I lay in Zion, for a foundation, a ſtone, a tried ſtone, a precious co ••• r ſtone, a ſure foundation, &c. (Iſ. 28. 16,) A King is therefore a ſtone, a foundation ſtone, the baſis and foundation of a Peoples happineſs.

And how David (this ſtone) was firſt refuſed, and after made the head ſtone of the corner, is worthy our conſideration, in the ſeverall ſteps and degrees of it; wherein we ſhall find a parallel and lively Portraicture of our gracious Soveraign, whoſe day is thus celebrated of us, and on the ſame occaſion, as was that day of Davids.

Firſt, David you know had been anointed King, and, by the Lord, appointed the Shepheard and ſtone of Iſrael; that notwithſtanding that his right (which was well enough underſtood) he was refuſed and oppoſed by Saul; and by the people, and the chief of them (here called builders) they joyning with Saul againſt him. Alſo after the death of Saul, David found oppoſition from Iſhboſheth Sauls Son, who ſucceeded him, although he were farr ſhort of his Fathers reſolution, and parts for Government, being a weak Prince, and governed rather then governing; eaſily checkt by his great ones; eſpecially Abner, Generall of his Army, by whom, whilſt he ſtood by him, he was ſupported, but was ſoon caſt down when forſaken of him, (2. Sam. 2. 8. (3. 8. 9. 10. 11.) And what David ſuffered in all this, eſpecially under Saul, is evident, he being perſecuted, purſued, preſcribed, declared againſt, and at length, enforced to flee his Country into forreign parts to a People of a ſtrange Language and Worſhip, with other his diſtreſſes in that kind, of which I need not ſpeak, nor make farther application.

That, not withſtanding ſuch his ſufferings, yet was not David forſaken, for firſt, even then, when at loweſt, he had the hearts of many who followed him in all his troubles, ſo as that, even then, he was not altogether inconſiderable (1. Chr. 12. 1, to the 23.) but after, when the Lord had indeed prepared the hearts of his People, and that they were generally bowed to him, how great then was the confluence to him, from all parts of his Kingdom? and that, when he was yet at a great diſtance and farr off; they then inviting, and preſſing his return to his own Country and people, (1. Chr. 12. 23. to the end.)

I know not why in this parallel I ſhould omit the Circumſtance of time when David made this his entrance in to his power. It was long after his having been anointed King by Samuel, he had at firſt, his right of title to the Government, but had not untill now, poſſeſſion of it. And his right conſidered, he might, in his very firſt entrance, have written the 12th. year of his Reign (ſuppoſing him to have been about 18. when he was anointed by Samuel) as ſome have it, although that others (whom I reverence) add more to his years; but as to Davids age when he was actually brought in, it is clear, that he was then about Thirty years old. (2. Sam. 5, 4.) An age, that carrieth in it an Omen for good, for ſo was Joſetph when he ſtood before Pharoah, and was made Governour of Egypt [Gen. 41. 46.] And of Jeſus Chriſt alſo, it is ſaid, that he began to be about thirty years of age when he did firſt put himſelf forth into the World in his baptiſme (Luke 3. 23.) Nor have we reaſon to debarr our ſelves of our hopes of his Majeſty (among thoſe) he beginning to be now about 30. years of age, the 29th. of this Month giving the entrance thereunto, as doth this Month to his happy Government over us.

That I may proceed in this parallel: Davids return to his People, was with generall acclamations. Bleſſed is he that cometh in the name of the Lord: So here (v. 26.) taking this in the letter to be of David; ſuch a Prince could not but be a bleſſing to his People; ſo as they had good cauſe to bleſs him, and God for him: He came to them in the name of the Lord, Saul did not ſo come to them, he came not with a bleſſing to the People, his reign was with confuſion and with blood, even of the very high Prieſt himſelf, alſo of other the Prieſts, cruelly murdered by him, on a charge of complyance with David (1. Sam. 22. 9. to the end) no wonder therefore, if it ſhould be ſaid of Saul (whether perſonally intended of him, or of ſome ſuch other) That God gave him to be a King in his anger, and took him away in his wrath. [Hoſ. 13. 11.] Which Scripture, ſome have enlarged againſt Kings, in general, and againſt Kingly Government, as if that had been a form of Government, not from God, whereas David was a King, given by God: He came in the name of the Lord, and was given a bleſſing unto his People. God choſe David his Servant, and took him from the Sheep folds, from following of the ewes great with young: He brought him to feed Jacob his People and Iſrael his inheritance. So he fed them according to the integrity of his heart, and guided them by the skilfullneſs of his hands, (Pſalm 78. 70. 71. 72.) A good King is given in mercy; and there is wrath to that People from whom he is kept, or removed: As on the contrary, it is the mercy of that People, from whom ſuch a Prince, as Saul, is removed, and to whom a David is given, whereunto, that ſpoken in another caſe, may be applied, Thou profane wicked Prince of Iſrael, whoſe day is come, when iniquity ſhall have an end. Thus ſaith the Lord God, remove the Diadem, and take off the crown: this ſhall not be the ſame: exalt him that is low, and abaſe him that is high. I will overturn, overturn, overturn it, and it ſhall be no more, untill he come whoſe it is, and I will give it him. Ezek. 21. 25, 26, 27.)

And great cauſe had the People to hope well of David, and to promiſe themſelves a bleſſing in him, as coming to them in the name of the Lord, conſidering

1. In what might have been obſerved of his great piety, and conſtant holding on in the truth of his profeſſion, Notwithſtanding many Temptations: This is to our caſe, this day, very eminently, and give me leave to change the perſon a little, from David, to his ſacred Majeſty our Soveraign, on whom we look in all this, more eſpecially. Might not his ſufferings have been, in this, his Temptation? (Many have fallen therein.) Or might not hopes of being reſtored to his Kingdoms, by thoſe abroad, have wrought him to a compliance, nothing being then from his own at home, hopefully viſible towards his return? Or was there not danger in the very abiding among, and converſe with Idolaters [which was neceſſarily enforced,] beſides ſtrong endeavours, purpoſely uſed, to withdraw him, from the truth of his profeſſion? How greivous this was to David, above any thing beſide, of all his ſufferings, we may remember, and that there was nothing whereof he ſo complained as of this very thing; curſed be they [ſaith he] before the Lord: For they have driven me out this day from abiding in the inheritance of the Lord, ſaying, go ſerve other Gods. [1. Sam. 26. 19.] The driuing him into thoſe ſtreights was (as to the Temptation) to ſay go ſerve other Gods. But David did not ſo; and his Majeſties return is with the ſame Spirit, he was not overcome, but confirmed in the truth, by what he had ſuffred.

2ly. Thoſe, Davids ſuffrings, were a better fitting him for Government. It was an inducement to the People for receiving Henry the 4th. of France, with hopes of much good by him, in that he was a Prince of great ſufferings. So doth God, by ſufferings, fit his, for great things, and for good to themſelves, and others. Thus was David kept back, many years, from what he had been appointed unto, So Joſeph, [Pſalm 105. 17, 18, 19, 20, 21, 22.] So Jeſus Chriſt alſo, he was made perfect through ſuffrings [Heb. 2. 10.] So alſo Gods Children, for whom a Kingdom is preſerved, they are to be thereunto fitted and perfected for it by ſufferings.

Nor was the hopes of the People, diſappointed in what they might expect of happineſs, in Da •• ds Government, for a Prince he was, of rich endowments, and in the very entrance of his Government, they had experience of his clemency. (Clemency is a Princely qualification) Davids ſufferings, and perſonall injuries▪ were, by him, ſoon forgiven, and forgotten; and all paſſed over, as it were, by generall Act of Oblivion, and that given by him not demanded of him. Thus was it to the generality of his People who had formerly ſo oppoſed him. But particularly, ſee his clemency to Shimei, who ſo unworthily behaved himſelf to David in his low condition. He curſed David; he caſt ſtones at him and his followers, he reviled him very falſely, and ſcandalouſly, calling him a man of blood, and charging him with all the blood ſpilt in his Government: [2. Sam. 16. 5, 6, 7, 8.] and have not the footſteps of the Lords anointed, his late Majeſty, (and even all his royall family) been ſo reproached, unto ſuch there is a Scripture curſe, where they may expect from the Lord, [Pſa. 89. 50, 51.] but as to David, he paſſeth all that over. For when in his return over Jordan, Shimei had met him, with the firſt, and begg'd pardon for his faults. It was, eaſily, and readily, granted, and that, by an Oath, confirmed to him. [2 Sam. 19. 16, 18, 19, 20.] Of ſuch Shimei's. There have been many; who may well repoſe on his Majeſties gracious Declaration; notwithſtanding that there be Sons of Zerviah, who may repine, and interpoſe, as did Abiſhai the Son of Zerviah, who ſaid, ſhall not Shimei be put to death for this, becauſe he curſed the Lords anointed? [2 Sam. 19. 21. Such may pick us, and object words, and actions, ſo, and, then, ſaid and done againſt his Majeſty, but they may expect his Majeſties return thereunto, as was Davids in that caſe; 〈◊〉 have I to do with you ye Sons of Serviah, that you ſhould this day be Adverſaries unto me: ſhall there any man be put to death this day in Iſrael: for do not I kuow that I am this day a King over Iſrael [v. 22.] Clemency became him a King, and then beſt, when firſt entring on his Kingdom.

Yet muſt not mercy ſhut out Juſtice, Juſtice without Clemency is but butchery, and clemency, without Juſtice, is very cruelty; Joab, (another of the Sons of Serviah) had foully murthered Abner and Amaſa, this blood, required Juſtice; and what David could not do in this, while the Sons of Serviah were too hard for him [2 Sam. 3. 39.] He after recommends, to his Son Solomon, to ſee executed [1 Kings 2. 5.]

I know that David is hardly cenſured in this. And, ſome have objected to his Majeſty, that inquiſition now made in the entrance into the Kingdom, of the blood of his royall Father. I find it therefore ncceſſary, by what I hear of this, that ſomething be ſpoken of it. It was no brand, but a commendation, of Amaziah King of Judah, That, as ſoon as the Kingdom was confirmed in his hands, he ſlew his Servants which had ſlain the King his Father. It is added, but the Children of the murderers he ſlew not, according unto that which was written in the book of the Law of Moſes, wherein the Lord commanded, ſaying, the Fathers ſhall not be put to death for the Children, nor the Children be put to death for the Fathers, but every one ſhall be put to death for his own ſin. [2 Kings 14. 5, 6.] He did according to the Law of Moſes, in ſparing the children of the Murderers, and he did according to the Law of Moſes, in not ſparing the Murderers themſelves. Ye ſhall take no ſatisfaction for the life of a Murderer, which is guilty of death, but he ſhall be ſurely put to death, ſo you ſhall not pollute the Land wherein you are, for blood it defileth the Land, and the Land cannot be cleanſed of the blood that is ſhed therein, but by the blood of him that ſhed it, defile not therefore the Land which ye ſhall inhabit, wherein I dwell, for I the Lord dwell among the Children of Iſrael [Numb. 31. 31, 33, 34.] And in this caſe of blood, it was provided, that though the murderer ſhould flee, for refuge, to the very altar, yet ſhould he not find protection there. [Exod. 21. 14.] So fared it with Joab, he being ſlain, even at the very altar [1 Kings 2. 28, 29, 34.] Solomon, concluding in that act of juſtice, the waſhing away the guilt of blood from his Throne, and the ſettlement of his houſe, and of his People in peace, which had not been otherwiſe, [v. 31. 32, 33.] therefore, this his Majeſties inquiſition of blood, and of the murderers of his royal Father, is his Juſtice, and what God will require of him, and of his People, if, in that, Juſtice be not ſatisfied, and for which the People hath ſo long & ſo much ſuffered, yet, ſee his Majeſties Moderation, even in this; not, as Amaziah, ſeeking the blood of all who were in that Guilt, but ſome of them onely; and referring himſelf, in that alſo, to his Parliament to do therein, as to them ſhall be judged fitting: That as, by a pretended Parliament, that royall blood was ſhed, ſo, by a juſt Parliament, the blood ſhould be expiated, and the People, in that juſtice, cleared by their full repreſentative.

Hitherto hath been ſpoken of David, in his ſuffrings, and of the great things, by the Lord done for him, in bringing him out of all his troubles: alſo of the comfort which his people had in him, their King, thus brought home to them: and of his being, by them, received with Acclamations. Bleſſed is he that cometh in the name of the Lord.

5. Now follows the concluſion, on the whole: that, all being duely conſidered, it muſt needs be ſaid, that This is the Lords doing: and that it is marvellous in our eyes.

1. It is the Lords doing, it is intended, Davids Vindication: and, therein, is his innocency cleared, it now appearing, how little he deſerved thoſe his injurious ſuffrings, ſeeing God himſelf, now, and thus, appears for him. This is the Lords doing.

2. It ſhews that the work was carried on, by the Lord himſelf, alone, without Davids interpoſing, and without outward probable means, and beyond Mans expectation. David might, indeed, have made uſe of force, he wanted it not, having then, with him, a very conſiderable force [1 Chr. 12. 20, 21, 22.] But he waves all that, and waits Gods way, and time, and caſts himſelf altogether upon hls People. I need not in this make application.

But, that this was the Lords doing (I ſpeak it now as to our ſelves) is very apparent.

1. In the Lords timeing our work for us; each ſtep in our proceedings here towards it, was, as if it had been, by a common, and joynt correſpondence, of the three Kingdoms. A concurrence, indeed, there was, but (which was the ſtrangeneſs of it) without any correſpondence, which muſt conclude it to have been from God.

2. That all this was carried on, and that throughout, without blood. This cannot, to any who ſhall duely conſider it, but appear little leſs then a very Miracle.

3. Above all, it is an evident demonſtration of Gods hand in this work, both as to David, and as unto us; that the hearts generally, of all, were prepared, every where, and, as it were, at once, in this great work; ſurely, this muſt be from the Lord, and the doing of it, his alone, in whoſe hand, only, are the hearts of the Sons of Men. It is ſaid. That the Kings heart is in the hand of the Lord, as the rivers of waters, he turneth it witherſoever he will, [Pro. 21. 1.] No man can command, or change the courſe of tides, but God can do it, and who, but he, can order the hearts of men? as he hath done it in the King, ſo is it from him, that it is done in the People, the hearts of both being, by him, thus turned to each other. That Reformation by Hezechiah was done in 16. dayes. It was ſoon done, for all hearts were made willing to it: which is therefore ſaid to be from the Lord. And that God had prepared the People. For the thing was done ſuddainly. [1 Chr. 29. 17. 35, 36.] This is our very caſe this day: being, in this day of the Lord, made a willing People [Pſal. 110.] So, that we may conclude, concerning it, as here, that this is the Lords doing, his, and his only.

2. Therefore, it is marvellous in our eyes, which now followeth [v, 23.] Who would have believed that one caſt out, ſo as was David, ſhould in the condition he then was, be, on a ſuddain, ſo raiſed, and that to the higheſt pitch of all Imaginable glory? for, but a little, before he had been in very great diſtreſſe, at Zicklag [1 Sam. 30. 6.] at that time alſo, were the People of Iſrael in great confuſions, by reaſon of the Philiſtins, then prevailing over them, ſo was it then with David, and ſuch was the condition, and State of affairs, at home, when David was brought in: therefore, all things conſidered, it could not but have been marvellous in the eyes of all that beheld it.

And, if the confuſions, of England, and of the three Kingdoms, be conſidered, in this our day▪ (I dare be bold to ſay it) the like cannot, in any time, or hiſtory, be ever paralell'd. For (to ſpeak nothing of the ſtrange confuſions in the foregoing years ſince the year 1648.) we find, in this very year, in which we now are, even, but in the compaſs of theſe paſt twelve months (taking in this, in which we now are, one of them) we ſhall find (I ſay) within theſe twelve months, ten Fundamentall changes.

1. That violent diſſolving of the Parliament, in Aprill. 1659. Called the Protectors Parliament, 2. An Army-Government thereupon, 3. The Armies recalling, in May after, that, now called the Rump-Parliament, 4. That Parliaments laying aſide the Protector, in June next after, 5. The breaking up in October, of that Parliament ſo lately recalled, 6. The bringing them back again in December, 7. The again excluding them, ſoon after, by the coming in of the ſecluded Members, 8. The ſecluded Members diſſolving themſelves in Aprill, 1660. 9. The meeting of the preſent Parliament, which may be Juſtly called the happy Parliament, 10. The reſettlement of the three Kingdoms, on the baſis of their ancient Government in his, ſacred Majeſty, by whom is all happineſs and peace promiſed to his People. Who could expect ſo much good from ſo much evil? who could look for order from confuſions? and from overturnings of Foundations one after, and upon another, to find ſuch a ſettlement, as at this day, it cannot but be acknowledged, with aſtoniſhment, to be The Lords doing, and it is ſurely, marvellous in our eyes.

Let therefore the day, of ſuch great things, and of ſo many, and publick mercies, be precious, and valued of us, as was that day of Davids, with his People, This is the day which the Lord hath made: Let us rejoyce and be glad in it. Thus, of theſe words, as to David, of whom the words have been, in the Letter, conſidered.

I ſhall now look on the words, as they paſs from David the Tipe, unto Chriſt the Antitipe.

Chriſt is indeed he who is herein principally concerned, to him are thoſe words particularly applied, that, He is that ſtone which the builders refuſed, and now made the head stone of the corner, &c. (22. 23.) He himſelf ſpeaks ſo of himſelf, pointing to this very Scripture, in that parable of the husband mens, not receiving but refuſing, and ſlaying him, the Son ſent by the Lord of the Vineyard to them. (Math. 21. 42.) Of him, alſo, is that ſpoken by the Apoſtle Peter (Acts 4. 10. 11. (1 Pet. 2. 6, 7, 8.) and Paul (Eph. 2. 20.) the following words alſo (v. 26.) Bleſſed is he that cometh in the name of the Lord, are applied to him, and yet more particularly.

1. That Jeſus Ghriſt was that stone, refuſed by builders, is evident: That he is now made the chief stone of the corner, who knoweth not? and who could but ſtand amazed at that great work, to ſee one ſo diſpiſed of men, caſt off, and caſt out, and to be dead, and three dayes buried, and yet, after all this, raiſed again, and exalted above all, Angels and Men, and all being made ſubject unto him, the Emphaſis, of all is laid here, that he having been ſo low, is now raiſed, and exalted above all. Him, ſaith, Aplc. being delivered by the determinate Counſel and foreknowledg of God, ye have taken, and by wicked hands have crucified and ſlain: Whom God hath raiſed up. [Acts. 2. 23, 24.] This Jeſus hath God raiſed up (v. 32.) That ſame Jeſus, whom ye have crucified, hath God made both Lord and Chriſt, [v. 36.] We ſee Jeſus who was made a little lower then the Angels, for the ſuffrings of death, crowned with glory and honour. [Heb. 2. 9,] He made himſelf of no reputation, and took upon him the form of a Servant, and was made in the likeneſs of Men, and being found in faſhion as a Man, he humbled himſelf, and became obedient unto death, even the death of the Croſs: Wherefore God alſo hath highly axalted him, and given him a name which is above every name, that at the name of Jeſus every knee ſhould bow, of things in Heaven, and things in Earth, and things under the Earth, and that every tongue ſhould confeſs, that Jeſus Chriſt is Lord, to the glory of God the Father. [Phil. 2. 7, 8, 9, 10, 11.] In all which you ſee him who was the ſtone ſo refuſed by the builders, to become now the head ſtone of the corner, and that this is the Lords doing, and marvellous in our eyes.

This of Chriſts glory, is the day here pointed at, this is the day, &c. Which his day, ſtrictly taken, is the day of his reſurrection, his firſt ſtep into glory from his humbled condition, that having been before diſpiſed, he was then exalted above all. Or, this his day may be taken in a greater Latitude, for all the degrees of his exaltation together; then is this the day, or of his glory begun in his reſurrection, and carried on to the fulneſs of glory, of which he is now poſſeſſed for evermore, in which is the ground of this joy here expreſſed by his People. This is the day which the Lord hath made, we will rejoyce and be glad in it.

You have hitherto heard of the Lords making, or the Lords work, in making this day for his People. You have ſeen it as to David, and as to Chriſt, and as to our ſelves in the application; that the Lord doth make a day wherein he will do, and give, good unto his People.

2. I now proceed to the next point herein obſervable; Our work in this day: We will rejoyce and be glad in it. The point being this. Doct.

That thoſe dayes by the Lord made, and Given to his People, are to be obſerved, and improved by them.

I will not ſpend time in proving it, it needs it not, nor will the time permit it: I ſhall rather ſpeak to the manner and practice of our duty herein, and herein I ſhall confine my ſelf to the Text, and to what, therein, we are directed.

Where we find three things propoſed to us, in way of duty, in this particular.

1. That we take notice of the Lords work. what it is, that he doth for us; So here (v. 24.) This is the day.

2. That we take notice of Gods work, ſo done for us, with thankfulneſs. We will rejoyce and be glad in it.

3. That we farther improve ſuch the Lords mercies to us by Prayer. Save, now I beſeech thee O Lord, &c. (v. 25.)

1. That we are to take notice of Gods work for his People: here is a day for it, and that day particularly pointed at, This is the day, &c. as to the manner of it.

1. This is by taking notice of Gods work, in particulars, not in the groſs or bulk of them only. A particular Enumeration and confeſſion of Sins becomes a day of Humiliation: ſo are mercies to be particularly remembred in a day of praiſe (Pſal. 111. 2. Pſ. 103, 1, to 6.)

2. We are not in this, not to paſs over the works of God lightly, but to inſiſt on them, in ſerious meditation, and in ſpeaking of them again, and again, as here (v. 15. 16.) but this I ſhall not dwell upon longer at preſent.

2. The next part of our duty, is our obſerving Gods works of good to us, and that with thankfulneſs: This is the day, &c. We will rejoyce and be glad in it. Our rejoycing muſt be in the Lord; and that cannot be, but in a thankfull acknowledgment of his mercies, to the praiſe of his name: where therefore it is ſaid, we will rejoyce in it (v. 24.) it is after, with praiſes unto God (v. 27. 28, 29.)

Let us ſee the practice and ground of this duty, by what may be obſerved of it in Davids day.

2. By what we find of the Lords goodneſs to us, in this our day, And 3. the ground of our joy, and rejoycing in this day, alſo, of our Lord Jeſus Chriſt.

1. As this day referrs to David, his day required ſuch thankfull acknowledgment, from him, and from his People. You have heard what the Lord has done for David, and in him, for his People; ſuch mercies required ſutable acknowledgments. See himſelf in the duty. I will praiſe thee, for thou bast heard me, and become my Salvation (v. 21.) Thou art my God, and I will praiſe thee, thou art my God, and I will exalt thee (v. 28.) He ſtirreth up others alſo in it. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. (v. 1. 29.) and thereunto he calls all the People. Let Iſrael now ſay, that his mercy endureth for ever (v. 2.) And the Prieſts. Let the Houſe of Aaron now ſay that his mercy endureth for ever, [v. 3.] God is the Lord who hath ſhewed us light; bind the Sacrifice with cords, even unto the Horns of the Altar [v. 27.] And all this is done in a publick manner, even in the Church, the publick place for Gods worſhip. Open to me the Gates of righteouſneſs, I will go into them, and I will praiſe the Lord, this is the gate of the Lord, into which the righteous ſhall enter, [v. 19. 20.] publick mercies muſt have publick acknowledgments, as you have ſeen in Davids day.

2. Our day alſo (this which now we celebrate) commands the like performances from us, our duty of praiſes to our God: I am ſure no people under the Sun have more cauſe for it, then have we in theſe three Kingdoms, after ſo many, and ſo great, and ſuch continued confuſions, to be thus, as at preſent, ſetled in peace, under his ſacred Majeſty. This ſurely is the Lords doing, and it is marvellous in our eyes it is a day which the Lord hath made, let us rejoyce and be glad in it.

Nor is the Lord to be praiſed in his works alone, but in thoſe, alſo, whom he makes his Inſtruments in thoſe his works, the Lord alloweth them their praiſe in this, yet ſo, as in reference to him in whoſe hands they are inſtruments, and that thoſe praiſes be not lodg'd with them, but that they paſſe from, and through them, unto him, who employed, and fitted them for the work, and carried them on in it.

1. Let me therefore (to the glory of God; and to the praiſe of his great name this Day) ſpeak unto thoſe, in the firſt place, who have been chief in this work; (I confine my ſelf herein, at preſent, to what is within our ſelves, in this Kingdom only) unto you the heads and leaders of the People, I ſhall ſay only, as in Deborahs tryumphant ſong of praiſe, My heart is toward the Governors of Iſrael that offred themſelves willingly among the People, bleſs ye the Lord (Judg. 5. 9.) You have herein your praiſe, and we have cauſe to bleſs you for what have been, by you, done for us; but bleſs ye the Lord. Let your praiſes be returned from you to him, by whom you have been ſo ſtirred up, and owned in this great work.

2. To you of the Army Officers, and Souldiers, is your praiſe alſo: I may ſay of you, as was ſaid of▪ Zebulun and Naphtali, in the before mentioned ſong of Deborah. Zebulun and Naphtali were a People that Jeoparded their lives unto the death in the high places of the field (Jud. 5. 18.) Bleſſed be God that it did not come, among you, unto that of death, or to the leaſt drop of blood, of any of you. It is a Miracle that it was ſo: yet did you put your lives in your hands in this great cauſe, and they were by you Jeoparded; nor would you have drawn back from the utmoſt of dangers, had it been neceſſary.

3. As to you of this City (both you in the chief Government and others) you have your praiſe alſo, and that very eminently, as you have been even above others, eminent in the work of this day, in which alſo you continue even unto this very day.

4. Nor ought you of the general Convention of Ireland, to be forgotten, but to be remembered with the firſt: for you have, in a time of trouble and great diſtractions, riſen from your ſeverall places, and ſet your ſelves here, for the quiet and ſettlement of this Kingdom: The happy fruits whereof we this day gather; by you, have our publick wants been ſupplied, in a time of preſſing neceſſities, to the great refreſhment of the People. You have ſtrengthned our hands here, and the hands of others elſewhere, who had been engaged in this cauſe with you, you have in your forward, and prudent zeal, ſtirred up Emulation (I will not ſay envy) in others, to the quickning and haſting this work to that perfection in which we ſee it at this day. And from you, and by your appointment, have we the day it ſelf, and therein this preſent opportunity for bleſſing the Lord, and rejoycing before him, in the great things, by him, thus done for his People. Where, therefore, hereafter mention ſhall be made of this general convention of Ireland, let this alſo be remembred concerning you, to your laſting praiſe in after Generations.

And let all of us together (as we have common cauſe) joyn, in one, in the praiſes of the Lord; from whom alone is all this good, this day derived to us. it is a day which the Lord himſelf hath made, for us; let us Rejoyce and be glad in it.

3. But more eſpecially, and above all, this day of the Lord, Jeſus, our Lord, and our King, the day of his Glory, is, withall joy, to be of his people remembred for evermore.

The glory of Jeſus Chriſt is the foundation of all our comforts, in his humble condition, and ſufferings he merited, Redemption and happineſſe for us, he purchaſed it for us, in his blood; but, the Application of all, and our reall poſſeſſion of that our happineſſe, is from him exalted: he is in his Kingly office, the Saviour, as in his Prieſthood; and from him, as our King, and not otherwiſe, have we what, as a Prieſt, he had prepared for us. The God of our Fathers (ſaid the Apoſtles) raiſed up Jeſus whom ye ſlew, and hanged on a tree: him hath God exalted, with his right hand to be a Prince and a Saviour for to give repentance to Iſrael, and forgiveneſſe of Sins, (Acts 5. 30, 31.) The firſt coming in of a Prince into his power, is with grace, and an act of oblivion: So in Chriſt our Prince, thus exalted, is now generall pardon held out, and given, and from him, as ſo, is repentance of forgivneſſe of Sins to be expected: In this, is the foundation (as was ſaid) of our joy and rejoycing, for ever. We declare unto you (ſaith the Apoſtle) Glad tidings, how that the promiſe which was made unto the Fathers, God hath fulfilled the ſame unto us their Children, in that he hath raiſed up Jeſus again. Be it known unto you therefore Men and Brethren, that through this man is preached unto you the forgivneſs of ſins, and by him all that believe, are justified from all things, from which ye could not be juſtified by the law of Moſes, (Acts 13. 32. 33. 38.)

Thus of Chriſts day, and of our duty of praiſe, in it. And thus of the ſecond part of our work, in this day, that duty of praiſe expected from us.

3. The laſt is prayer, prayer, as praiſe, is part of the work of this day. Thankſgiving makes way for Petition and, prayer Improveth praiſe; as here, Save, now I beſeech thee, O Lord, O Lord, I beſeech thee, ſend now proſperity. Bleſſed is he that cometh in the name of the Lord (v. 25, 26.) Where we find.

1. The Kings prayer for the People, as Solomon prayed for the People, (1 Kings 8. 12. &c.) So doth David here. Save now I beſeech thee, O Lord, O Lord, I beſeech thee, ſend now proſperity. Kings ought to pray for their People.

2. Here alſo, ye People pray for the King, and bleſs him in the name of the Lord: Bleſſed is he that cometh in the name of the Lord. We have bleſſed you out of the houſe of the Lord, (v. 26.) It is our duty to pray for the King. I exhort (ſaith the Apoſtle) That first of all, Supplications, Prayers, Interceſſions, and giving of thanks, be made for all men, for Kings, and for all that are in Authority, that we may lead a quiet and peaceable life, in all Godlineſs, and honeſty, for this is good and acceptable in the ſight of God our Saviour. (1 Tim. 2. 1, 2, 3.) It is, you ſee, an Exhortation earneſtly preſſed, and that, first of all, and as good and acceptable in the ſight of God and, what he expects from us in dnty, and, what will be well pleaſing him; and, what he will return to us, to our good: he, thereby, giving us, to lead a quiet, and peaceable life, in all godlineſs and honesty. I am perſwaded that the contrary (the not praying for the King, but againſt him, and the not bleſſing him, but curſing rather, hath been, in a great meaſure, the ground of our unquiet and troubleſome dayes hitherto, wherein alſo hath been ſo little of Godlineſſe, (although nothing more pretended) and, ſo little, even, of very common honeſty amongſt profeſſors, as in theſe our dayes. Let, therefore the exhortation of the Apoſtle prevail withus, for the practice of this duty, in our dayly prayers, for his Majeſty. That the Lord would bleſſe him, and make him a bleſſing unto his People; as here, Bleſſed is he that cometh in the name of the Lord. Thus was Jeſus Chriſt received by his People, when he entred Jeruſalem. Hoſanna to the Son of David, bleſſed is he that cometh in the name of the Lord [Math. 21. 8, 9, 15.] Then, did Chriſt enter Jeruſalem, as a King, which is implied, in his being called the Son of David; It being alſo expreſly ſaid, that this was done that it might be fulfilled which was ſpoken by the Propbet, ſaying. Tell ye the Daughter of Sion. Behold, thy King cometh to thee, meek, and ſitting upon an Aſs, and a Colt, the foal of an aſs, as it is, on that occaſion, obſerved by the Evangeliſt (Mat. 21. 4. 5.) And, where it is in St. Mathew, bleſſed is he that cometh in the name of the Lord; it is thus in S. Luke, bleſſed is the King that cometh in hte name of the Lord, Luke 19. 38.) And here is to be noted; that, where it is ſaid in the text, Save now O Lord, &c. That the word Save is, in the Original, the ſame with that Hoſanna, (that Acclamations of the People concerning Chriſt (as if ſaid, God ſave the King. It is alſo to be obſerved; that, as Jeſus Chriſt was, in his firſt coming, received with the Acclamations of the people in thoſe words; Bleſſed is he that cometh in the name of the Lord: So ſhall he be again received, even with t he ſame words, his ſecond coming; Then he ſhall, withall joy, be welcomed, and, that ſaidof him bleſſed is he that cometh in the name of the Lord. You find this, in our Lords own words ſpeaking of his, then leaving the World, and of his ſecond coming: Ye ſhall not (ſaith he) ſee me henceforth till ye ſhall ſay, bleſſed is he that cometh in the name of the Lord. That, till ye ſhall ſay bleſſed, &c. [as in St. Mathew] is thus rendered by St. Luke, untill the time come when ye ſhall ſay, bleſſed is he that cometh in the name of the Lord [Luke 13. 35.

3. Here are alſo prayers for the Church and its proſperity, v. 25. Save now, I beſeech thee, O Lord, O Lord, I beſeech thee, ſend now proſ • e • ity. Jeſus Chriſt our King, needs not our prayers. He is, in his glory, above our prayers; although Princes, in their greateſt glory, have need of them: Concerning them we may, and ought to ſay, ſave now I beſeech thee O Lord; But although Chriſt needs not [as I ſaid] our prayers, yet doth his Church, his Kingdom want them: and he himſelf commands our prayers for it. Thy Kingdom come, is one of thoſe petitions which he hath put into our Mouths for his Church [Math. 6. 10.] This is required of us, for his Church in generall, and particularly for Jeruſalem: That the Lord would build up his Church, and enlarge his Kingdom, in the calling of that his people. Pray for the peace of Jeruſalem, they ſhall proſper that love thee. Peace within thy walls, proſperity within thy Pallaces, for my Brethren and companions ſake, I will now ſay peace be within thee, becauſe of the houſe of the Lord our God I will ſeek thygood [Pſal. 122. 6. 7. 8. 9.] And, ſuch a praying frame of Spirit hath the Lord promiſed to give unto his, concerning that his People: I have ſet watchmen upon thy walls O Jeruſalem, which ſhall never hold their peace, day nor night, Ye that make mention of the Lord, keep not ſilence, and give him no reſt till he eſtabliſh, and make Jeruſalem a praiſe in the Earth (Iſ. 62. 6, 7.) I much fear we are wanting in this duty, let it not be ſo, ſay concerning Jeruſalem, as here. Save now I beſeecb thee O Lord, O Lord I beſeech the ſend now proſperity. Let our prayers, alſo, be for the ſuffering Churches in other Countreys: God hath made this day to be, to us, a day of praiſe and rejoycing; Bleſſed be his name, but it may be a day of ſadneſſe, with others, elſwhere. Let us, be ſenſible of their condition, as of our own, and, in our rejoycing, be mindfull of their ſorrow: Say of them, Save now I beſeech thee, O Lord, O Lord I beſeech the ſend now proſperity. As for the Church at home, and among our ſelves in theſe Kingdoms: Let our prayers be for them alſo. We ſee already in the work of the day, the happineſs of the State, and we have hope of the happineſſe of our Church, alſo, under his Majeſty whoſe piety hath been ſo eminently evidenced to the comfort and ſatisfaction of his people. We well know that much of the evil in the State, hath broaken in upon, and proceeded from, ſad diviſions and factions in the Church. Our happineſſe in the State, will be in union in the Church; and in the Lords making up the breaches there in: That will be our peace, and not otherwiſe. And now, even now, is the very time, even the very time for our prayers herein. Therefore, for our common happineſs in Church and State, in King, and People, let it be part of our work, in this our day of rejoycing, to be inſtant, alſo, in this duty of prayer, and again, and again, to ſay. Save now I beſeech thee, O Lord, O Lord I beſeech thee, ſend now proſperity. Bleſſed is he that cometh in the name of the Lord: We have bleſſed you out of the houſe of the Lord.