A sermon preached in the Cathedral Church at Winchester the xxix of May MDCLXXXI, being Trinity Sunday, and the day of His Majesties happy birth and restauration by Henry Anderson ... Anderson, Henry, b. 1651 or 2. 1681 Approx. 60 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A25359 Wing A3093 ESTC R16092 13617491 ocm 13617491 100784 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25359) Transcribed from: (Early English Books Online ; image set 100784) Images scanned from microfilm: (Early English books, 1641-1700 ; 832:22) A sermon preached in the Cathedral Church at Winchester the xxix of May MDCLXXXI, being Trinity Sunday, and the day of His Majesties happy birth and restauration by Henry Anderson ... Anderson, Henry, b. 1651 or 2. 35 p. Printed by J.M. for Joanna Brome ..., London : 1681. "Printed at the request of many who heard it." Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms LXXIII, 25 -- Sermons. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2007-02 Ali Jakobson Sampled and proofread 2007-02 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Preached in the Cathedral Church AT WINCHESTER , The xxix of May MDCLXXXI . Being Trinity Sunday , and the day of His MAJESTIES happy Birth and Restauration . By HENRY ANDERSON , M. A. Vicar of Kingsumborne in Hampshire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fear God : Honour the King. 1 Pet. 2. 17. Printed at the request of many who heard it . LONDON , Printed by J. M. for Joanna Brome , at the Sign of the Gun , at the West End of St Pauls , 1681. A SERMON Preached in the CATHEDRAL Church at Winchester , the xxix . of May , 1681. PSAL. 73. vers . 25. Whom have I in Heaven but thee ? And there is none upon Earth that I desire besides thee . COntentment is the universal Center to which all the thoughts , actions , and contrivances of Men tend ; the point to which they are all directed , is satisfaction . This is the great spring to all the various motions of mankind : and however distant and contrary their ways and courses , their inclinations and constitutions are ; yet here they all meet and concenter in this one reconciling object . Contentment and satisfaction is that which the Learned seeks to obtain , in his industrious quest after Knowledge . This jewel the Merchant seeks in his dangerous Voyages , the ambitious in his passionate pursuit of honour , the covetous in his unwearied heaping up of treasure , the wanton in his pleasing charms of beauty , the conquerour in his earnest desires of victory , and the Politician in his deep designs . But alas ! the misery of Man is , That he would find that in the variety of the Creatures , which is no where to be found but in the unity of the Creator , the Father , the Son , and the Holy Ghost . For absolute content dwells not here below . It is not in Granaries fill'd with plenty , in ambitious Haman's state and grandeur , in Sampson's lovely Dalilah's , in Nebuchadnezzar's Rule over the world ; it must arise from no other spring but God the Holy Trinity alone , who is the only principal of Being , and fountain of true content . And King David draws a right line to the immoveable Center , and directs the Soul to the true Zenith of happiness , God himself , Whom have I in Heaven but thee ? God alone is the purest truth , the chiefest good , and final end of intelligent Beings , which speaks the excellency of Christianity , in reference to the sublimity of its object , which is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Universe , or boundary of the world ; but God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence all goodness flows , the rest , repose and tranquility of all Creatures . Aristotle in his Metaphysicks , saith , That God is vivens , aeternus & optimus ; a living , eternal and transcendent Good. Plato in his Book de Legibus , saith , That God is bonus , & causa bonorum omnium , good ; and the cause of all good things . And Cicero contemplating God in the happy fruition of himself , saith , Ea est Dei vita quâ nihil beatius , nihil omnino bonis omnibus affluentius cogitari potest ; nihil enim agit , nullis occupationibus est implicatus , nulla opera molitur , suâ potentiâ & virtute gaudet , habet exploratum sore se semper tum maximis tum in aeternis voluptatibus : i. e. Such is the life of God , than which nothing is more happy , nothing in the world can be thought to abound with more good things ; he is implicated in no business , he undergoeth no labour , but enjoyeth his own power and virtue , and knows certainly that he shall be always in transcendent pleasures . God is the Haven of Eternal Felicity , where till we arrive in our Spirits , we are mazed in endless wandrings , tortur'd on the rack of self-vexation , our desires know no Shore or bottom . And there is no man but feels his soul too big for terrestrial things , too noble to glut it self with base corporeal pleasures , and the understanding too sublime a faculty to subject it self to a brutish appetite ; these things are never able to fill its vast capacities , but only the glorious Trinity , its Maker , and leaves no room for sorrow to creep in . For the heart of man is triangular , which the whole circle of the world cannot fill ( as Mathematicians say ) but all the corners will complain of emptiness for something else . Nothing can fill the heart of Man but God. Nothing can satisfie it but the Divinity it self . There is nothing can give rest to the soul , but only him that made it ; for the heart of Man is like the Needle of the Compass , it hath a natural trembling to the Pole , even the fruition of bliss . And then will the soul be pleased , when it lies down in the lap of Eternity , and the Triple Angle of mans heart satisfied , being united to God , the fountain of happiness , where the Angels sun themselves for ever : and the mystery of the sacred Trinity shall be in full revelation , and that inconceivable joy shall be open'd to you , which changes not as the Moon , eclipsed as the Sun , nor set as the Stars . Holy David having travested and coursed the whole world in his thoughts , for a resting place ( like Noah's Dove ) finds not amidst the swelling Tides of this world , whereon to stay his feet , returns back again to the Ark with this Olive-branch in his mouth , Non est mortale quod opto . He finds no sanctuary but in Heaven , no safe repose but in the Almighty , Whom have I in Heaven but thee ? And there is none upon Earth that I desire besides thee . The Royal Prophet seems to be now under the storms of grief and trouble , and placed as it were inter suspiria & lachrymas , between fighs and tears ; yet he Anchors his hopes upon Providence , and chearfully looks up to Heaven , fetching comfort from thence with a full assurance of Divine favour , and in all pressures or difficulties whatsoever ' takes himself to his Harp and plays this divine Anthem , Whom have I in Heaven but thee ? And there is none upon Earth that I desire besides thee , The words being Musical , I shall follow the Allegory , and in it observe these Two generals , viz. The disposition of parts , and the opposition of the notes on both . The disposition of parts are Aspiratum and Lene , high and low . First , High in a rational expostulation , Whom have I in Heaven but thee ? Secondly , Low in a positive determination , And there is none upon Earth I desire besides thee . In the expostulation there are these notes in a divine Climax . First , Quem in Coelis ? Whom have I in Heaven ? Secondly , Quem praeter te ? Whom have I besides thee ? Thirdly , Quis mihi ? Who is for me ? First , Quem in coelis , Whom have I in Heaven ? The Holy Trinity is the Ocean of all true felicity ; the comfort , the joy and bliss of Souls . How should we long after thee , and the fruition of that happiness , which thou hast laid up for those that fear thee ! In that most glorious state these operations are most specially recommended , and spoken of by the Scriptures , viz. Vision , Dilection , and Fruition . They shall be possessed with such a sweet trinity of sight , love , and joy ; that the soul will confess , being in an ecstasie of wonder and amazement , that it could not believe those things which now it sees with its eyes , in that it can look no way but it beholds unspeakable glory . And the Soul solacing it self with infinite content , cryes out , Here will I dwell and abide for ever * . Now whilst others lay up treasures on Earth , in Heaven is my Exchequer . Our souls will be irregular like the Planets in their Epicycles ; and whilst we are in the sphere of flesh , and cloathed with mortality , sailing in the Sea of this world , there will be winds to create storms : but in Heaven there is a perpetual calm ; no tempest in it ; the Soul will joy in Gods Everlasting rest . And this is the divine elevation of David's spirit , Whom have I in Heaven but thee ? It is the glory and honour of the soul , to be originally from Heaven . How suitable , and how natural is it for the rational soul which comes down from Heaven to look thither , and tend towards the source and fountain of its Being ! Os homini sublime dedit , coelúmque tueri jussit — How hard a thing is it to keep the flame from pointing upwards ? And with what unwearied diligence do the Rivulets seek out the main Ocean ? Such an eager pursuit , such strong propensions ▪ ( nay far stronger ) may be justly expected in the soul towards Heaven , seeking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things above ; To seek there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an habitation not made with hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eternal in the Heavens , in as much as the end is incomparably greater , and the Agent more noble and active : for God hath made us for himself , and unquiet is Man's heart until it attains him ; it longs for , and thirsts after the living God , Whom have I in Heaven but thee ? Secondly , Quem praeter te ? Whom have I besides thee ? Say thou , O Lord , unto my soul , I am thy Salvation , and it is enough to bless and raise me above the Icy hills of worldly joys . For the blessed Trinity is a Christian's portion , he is truly possest of nothing but the Deity , Whom have I besides thee ? How glorious art thou in Heaven above ! and what infinite happiness is there provided for me in thee ! One day in thy Courts , O Lord , is better than a thousand elsewhere in the Palaces of sinful pleasures , or Tabernacles of wickedness . How then may I , or can I take full content or delight in any thing that is here below ? For I envy not this globe of Earth , nor sumptuous habitations of the ungodly : because all delicious enjoyments in this life without thee , will but make a Paradise without a Tree of Life . King David weighed them in the ballance of the Sanctuary , and did not only find them very light , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing to spiritual comfort * . Whom have I besides thee ? Thou , O God dost far surpass all the contents of Israel , as light doth pitched darkness , thou art the very joy of my heart , and my portion for ever . Thirdly , Quis mihi ? Who is for me ? Who pleads my cause in Heaven ? not any Saint or Angel , nor yet the Holy Virgin ; but thou , O Lord. And do not some doat on Images with the Romanists , and others on Imaginations with Factionists ; who fall into the heat of contention , the fire of Schism . How few are in the right way of Gods prescriptions ? which is Jehovah Elohenu , Jehovah Echad , the Lord our God is one Lord ; the Father Lord , the Son Lord , the Holy Ghost Lord. And what the transcript or copy of the world could not , the Sacred pages and volumes of Holy Writ have discover'd of the Deity ; the Co-eternity of the Son of God with the Father , the procession of the Holy Ghost from both , the Unity of the Three in One uncreated Essence ; For there are three that bear record in Heaven , ( saith St. John ) the Father , the Word and the Holy Ghost , and these three are one . Thou art my Creator , my Redeemer and my Comforter , which makes the question past all question , and needs no further disputation , I have none in Heaven but thee . The desire of this Celestial place and state , causeth the Royal Prophet to despise all transitory flashes and sparks of earthly pleasures , which is the second part , viz. Low in a positive determination , And there is none upon Earth that I desire besides thee . The Princes and Monarchs of the world , who are retinued with all the Equipage of greatness , and strange variety of delights ; being liberally and abundantly provided for ; Silver , Gold , and Jewels are their's , and all Creatures in the Earth , and the Air , and Water are pressed for their service : yet all these enjoyments are nothing without thee , None upon Earth I desire besides thee . Et tecum non , the the negation is personal , no man for his favour , no Creature for its excellency that I desire in the least comparison of thee . For the treasures of this world are but gilded Thorns and concealed Miseries ; and yet how many Shrines and Altars are there erected in mens hearts to this great Idol of the world ? Most scarce acknowledge any other God but this Golden Calf , to which they pay their servile devotions . And when thoughts stream towards wealth , Rivers are but draughts enough for them . Quod naturae satis est , homini non est , as Seneca , that grave Moralist , speaks of Alexander , who had swallowed up Darius and the Indies , and yet in those flouds did thirst , and in that surfeit was hungry . If the Earth were a Center of Diamonds , and did the Heavens shower down Pearls into Diana's lap ; and could we enjoy the Land with its Minerals of Gold , and the Sea with the greatness of its treasure , sending Ships to Tarshish , and fetching Spices from the East in the Navy of Hiram ; all these things can't satiate the desires of the Soul , but are miserable fruitions without the glorious Trinity . Then when others lay up on Earth , Heaven shall be my treasure . For the favour of a Prince is but a pleasing snare without thee , and therefore non est in terris , there is none upon Earth I desire besides thee . The world is a Theatre of sorrow , a warfare and a bondage , all are prisoners , some in golden Chains , others in Iron ; some slaves to poverty , others to riches ; some to honour , others to meanness : And all these are interwoven with mixt varieties , as pain and grief , pleasure and sadness ; so that the greatest happiness that the world can afford , is not able to fill the unlimited desires of the heart , but God only . For the world ( the Fools Paradise ) is full of Vipers , the obscure print of unsound joys , a dream'd sweetness , and a very Ocean of gall ; and so there is nothing on Earth that I desire besides thee . Mundo utamur , use we may , but not adore the Creature ; we may look upon this fair picture as the work of the Almighty , but not esteem it for a Deity or a God , like the foolish Egyptians , or those Persians that gave veneration only to the lustre of their Jewels . The Christian account ( as to Divine Arithmetick * ) is cast up for another world , to be a Denizen of the New Jerusalem , an Heir of Eden , a Peer of Paradise , a Pearl of Vertue , a Star of Glory . Although we are Sojourners here , however we are Municipes Coeli , Freemen of Heaven , and have the priviledge to be called and own'd by God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fellow-Citizens of the Saints . A Christian is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that lives in the confines of Heaven ; so that whilst he is here on Earth , he wants but the courteous hand of Death to put him into possession of that above ‖ . Heaven then is my home , the Creator my Father , the Judge my Advocate , the Spirit my Consolation ; therefore there is nothing on Earth that I desire besides thee . The opposition of Notes on both ( being the Second General ) now appears . First , In primacy of order , King David is the glass in which we may behold Christian practice . In his thoughts Heaven takes the precedency of Earth , Whom have I in Heaven but thee , O Lord ? This is his first care to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdom of God , here is the primum mobile that moves his heart , his will , and his affections , Heaven : then the desire on Earth follows after ; and it is honour enough for this vile Earth to wait upon Heaven . Let us not now chaffer Heaven for Earth ( as sottish Indians truck away Ore for glass ) and for the gaudy nothing of this life , hazard our immortal souls to everlasting flames , and for the toyes and vanities of this world lose an Eternal Kingdom , and for a glorious mortality bid adieu to Heaven , which ought to have the precedency in our heart and affection . Open our eyes , O Lord , that we may see those glorious rayes that stream from the Divinity , and so beautiful an object will be enough to draw and attract our hearts unto thee , echoing forth the Anthem of the Text , Whom have I in Heaven but thee ? And there is none upon Earth that I desire besides thee . Secondly , Take it in the sense of the verbs , habeo & desideravi ; habeo in Coelis , I have in Heaven , desideravi in terris , I desire on Earth . Here we tire our selves with a restless fancy , still wandering through the Creation , but never finding any satisfaction ; but in Heaven there are all things that may delight us , and solace the faculties of our Soul. For God is a plenitude of light to the understanding , a multitude of peace to the will , Eternal joy and consolation to the memory . And in Heaven all our desires shall be satisfied with fruition , and those exellencies will always supply new and fresh desires to the soul , which in the beatifical vision shall enlarge into that vast and infinite satisfaction , that it shall be lost in the enjoyment and most happily plunged in that fruition which we shall never fully understand , but be still more and more happy in having pleasures so great as to transcend our knowledge . How glorious is that Sun that sets not ! and how clear is that day that is not chased by the darkness of the night ! Heaven is that resplendent residence , and of this bliss there is such a fullness that our heads are too thick to understand it , or if we were able to understand it , yet our hearts are too narrow to give it entrance ; or if our hearts could hold it , yet our tongues are too stammering to express and utter it * . For the glory of the invisible heavens out-strips humane capacity , and out-goes our invention ; it is such , as eye hath not seen , ear heard , nor yet enter'd into the heart of man to conceive , what the Almighty , the great Being of Beings , hath prepar'd in Heaven for those that fear him . And though some vessels contain more than others , yet all shall be full , there shall be no vacuity or want in any . Lastly , Take it in the diversity of the prepositions , cùm & praeter , nothing with , nothing besides thee O Lord ! Heap up all the riches of the world into one pile , till they reach the Stars , and charm all the delights of the world into one Circle , and enjoy them freely ; yet there is a desire in man , which looks above them , for whom have I in Heaven but thee ? And there is nothing on Earth that I desire besides thee . The organ of a Christian Ear is not for Earth , its musick is mixt with too many discords , 't is Heaven it aims at , the Angels with whom it would consort , and the melody of the superiour powers that yields the most absolute concord . This is the Psaltery that King David sings to , and is the true Ela of a Christian ; Whom have I in Heaven but Thee ? and there is nothing on Earth I desire besides Thee . How miserable are they then , whose Pleasures only divert them from God their Maker ; and have no other Apology for their Neglect of Heaven , than what Sin can make ; that court the World , and for a fading Embrace exchange a Diadem of Bliss , a Crown of Glory ? And here let us raise our Thoughts from Earth to Heaven , because the Glorious Trinity is a fairer Object for Contemplation : For in the Glass of the Trinity , we may behold all Felicity ; it will be Joy to Man's Soul , Health to his Body , Beauty to his Eyes , Musick to his Ears , Honey to his Mouth , Perfume to his Nostrils , whole Happiness to every Part. Therefore , let us no longer doat upon this Mole-hill of Earth , or prize its artificial complexioned Pleasures , Structures of Cedar and Vermilion , Garments and Embroideries of Aholiab , Tables of Delicacies , Couches of Ease and Ivory ; all Things here below are but Bracteata Foelicitas , Copper leav'd with Gold. If we do but behold the Pavement of Heaven stuck with Stars , as so many sparkling Diamonds ; How despicable and mean is the Stateliest Palace of the greatest Monarch ? If the Hangings be so precious , What must we think of the Room ? If the Frontispiece be so Glorious , What are those better Parts yet unseen ? Magnum & Mirabile sub tanta Majestate . O think then what Treasures , what Riches , what Excellences are in those Courts above , where the Gates of the New-Jerusalem is beyond the Orient Majesty of Pearl , and Streets more splendid than pure Gold ; where there is no need of the clear Light of the Moon , nor the bright Beams of the Sun ! What Ineffable Glory is in God , the Light of those Heavenly Tabernacles ? Consider but the Eternal Joyes of that Place , and how heartless and dying is the best of worldly Pleasures ? Nay , were the whole World turned into a Seraglio of Delight , and every Region into an Arabia ; could every Field become a Paradise , and every Object that we meet with , bring with it a Magazine of Pleasure ; had we all the Enjoyments this Life could triumph in ; yet without God , we should find them dismal Fruitions . Heaven doth as far surmount all these things , as the Celestial Sphere doth this Earthly Globe . And so the Proposition is made good , That Heaven is a fairer Object than Earth for our Contemplation , even the Glorious and Eternal Majesty of the Holy Trinity , that is enshrin'd in an Unity of Essence . And Pythagoras , that Old Samian Philosopher , made Unity the Original of all Things , and the Cause of all Good in the World. And the Fathers under the Allegorical Vail of that Unity , discover an undivided Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if That and God were so inseparably link't together , that the Thought of Man could not possibly part them asunder . 'T is a pious Exhortation that St Paul gives the Ephesians to holy Concord * , and Unity of Spirit ; and lays it down with a triple Argument , ( knowing that a three-fold Cord is not easily broken ) and admits of no Separation at all , unless they would seem to dissolve their Religion : There is one Lord , whom Christians obey , and therefore no Distraction by Service ; There is one Faith , whereby they believe , and therefore no division by Creeds ; there is one baptism whereby they get entrance into the Church , and therefore no distinction by initiative grace : and these three are more peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Trinity of Unities , wherein God by the Ministry of the Holy Apostle appears to his Church as it were in the Shape of three Angels . Silence now ye warbling Birds , Consorts of the world be still , and hear the Harmony of the Royal Prophet sung in an admirable Air , tune the Instruments of your hearts unto it , Thou art my Portion , thou art my Riches . I love the beauty of thine House , which is no other than thine own Essence , and the sole aim of my desire is the place of thy Glory . The Diadems and honours of this world are of a short standing , and nothing comparable to that Royalty which is everlasting , and to that Kingdom which knows no end . This world is an Ark wherein are clean and unclean Beasts ; a Park where Goats and Sheep live together ; a Net where good and bad Fish are found : But in Heaven , nothing that is impure or imperfect can have entry there : In that fair place Solomon's wisdom will appear folly , his knowledge ignorance ; Absolom's beauty shall be there deformity ; Samson's strength shall pass there for feebleness , and the Riches of all the Kings of the Earth shall be there as Poverty . The longest term of life in our Fore-fathers will appear a death , for in Heaven it is in triumph above the reach of dull mortality . A man may enjoy the light of the Sun , and walk in its glittering rayes , and now and then give a glance upon it , though we cannot keep our eye fix'd upon its globe to behold its glory ; we may behold its beams refracted through a cloud ; but we may lose our sight by gazing on it in its naked beauty , for according to an Axion in Philosophy , Excellens objectum laedit sensum . Pliny prying into the Mountain Vesuvius , to discover the fiery irruptions of Natures Kiln , procured his death by his too bold attempts into the mysteries of Nature . Surely it cannot but be dangerous to be too inquisitive into the mysteries of the Trinity , which ought rather to be religiously ador'd than curiously search'd into ; it requires rather Faith to believe than Reason to comprehend and judge : for where there is a Curtain drawn , if we are so bold to lift it up , we may justly be struck with blindness , even in those things which before were exposed to our view . It is enough that God makes us of his Court , though not of his Council . That we may be free , though not to rifle his Cabinet , yet to sit at his Table , no matter whether on the right hand , or left in his Kingdom . Why should we strive with danger , what we may be ignorant of with safety ? In such things admiration is better Piety , than apprehension . Nothing breeds more Atheists among us than this ( the first spawn of Sin ) Curiosity , which plucks still at the forbidden Tree . The Arminians will find a reason in us of Gods Decrees . The Socinians also will have a reason of his Mysteries , except they see they will not believe . Our sight now doth disperse and lose it self in the immensity of the extent , for who hath beheld it that he might demonstrate it ? Not the Angels for they cover their faces ; much less we that dwell in Houses of Clay , and have that ignorance and guiltiness those glorious Seraphims are freed from , Isa . 6. 2. that cryed one to another , and said , Holy , holy , holy . One of the Ancients glosses finely upon it , unum Jehovam celebrant repetendo unum & idem ( Sanctus ) trinum agnoscunt ter repetendo quod uni tribuerunt . A Trinity they acknowledge in that Blessed Unity of the Godhead , whilst they repeat thrice , Holy , holy , holy ; three in one , and all three but one God. Therefore let us not furnish our heads only with speculations , but laying up Divine things within our hearts , and drawing them out into our lives in order to practice , worship the Trinity in Unity , and Unity in Trinity . The Deity is the ground of our Adoration ; and as it is necessary for every one to be established in this truth , that there is a God , so likewise that there is but * one God , and not a plurality , as the blind Idolatrous Heathen imagine . We ought then to make God the object of our highest admiration , and of our greatest love , to offer Sacrifices of Prayers and Praises to him , in all our ways to acknowledge him , and chearfully do what he commands ; to trust in him , and depend upon him : for our life is lent us for no other end but to be mindful of Eternity , and cast up our eyes to Heaven , our future happiness . Anaxagoras being askt wherefore man was made ? replyed , To behold the Heavens . For not a ‖ Star sparkles there , but is a Preacher and Herald to the Majesty of its Maker . Empedocles likewise being demanded why he desired to live in this world ? Answered , only to Contemplate Heaven . Christianity is a kind of Religious Astronomy the Contemplation and study of Heaven . No Geometry or measuring the Earth in the Christian Mathematicks , unless it be that our Souls might more easily take footing in Heaven . And as Philosophy describing Lines drawn from the Center of the Earth , may go to the Circumference of the Heavens ; so , according to our Comportment in these short Moments , ( wherein are compriz'd the Lines of Life ▪ which we are to live on Earth ) shall be the definitive Sentence of an Eternal Abode . Our true Happiness depends upon our well Management of our Time here ; and it highly concerns us , to fore-see what will be our future State : For in this Life we sow those Seeds , whose Fruits either of Misery or Happiness , we shall gather in another World , and reap them in Eternity . Let the Serious Consideration how short our time is on Earth , enforce upon us a Care of Redeeming it , and use it not to the Maintenance of Wickedness and Vice , but the Promotion of true Religion and Vertue ; that our future State may be as happy , as it is sure to be lasting . There are but few that consider , that their Time here on Earth , is but a Prologue to an everlasting State. In this vast Eternity you must Live ; Why do you not let your Thoughts be more upon it ? Your Minds that love to count the days of this narrow Life , extend themselves unto Eternity , where there are no Limits at all . Tell the Torments of everlasting Fire , the aking Thoughts ( if you can ) of a burning Soul , that fryes in the Wrath of God to eternal Ages : Then number the Joys of Heaven , tell the Notes of that Celestial Quire , the Hymns of Praises that they sing ; and though thou hadst a Head as big as Archimedes , that could tell how many Atoms of Dust were in the Globe of the whole Earth ; yet all these were but as a single Atom , in comparison of those endless Joys or Sorrows . And it is an Oracle of infallible Truth , and a Promise that remains for ever to the Righteous ; * Your Joy shall remain , none shall take it from you . Therefore , Heaven is the most lovely , amiable , and most desireable Object . The Enjoyments of Riches , Honours , Kingdoms , Feastings with us in this World , are but short and transitory ; but in Heaven , there shall be an eternal Feast : The Jubilation of the Lamb shall be for ever , and shall be extended to the vast duration of Eternity . O my Soul , Why dost thou not aspire , and mount up to the Center and Light of Glory , to the Fountain of Beams and Brightness , from whence thou wast derived ? How happy shalt thou be , when thou shalt lay down corruptible Rags of Earth , and being delivered out of the Prison of this wretched Body , may'st be thought worthy to hear the sacred Songs of that Celestial Harmony , and the Praises of the King Eternal of that Glorious Empire ? How accomplished shall thy Honour and Glory be , when it shall come to thy turn to sing a gracious Hallelujah ? Join unto all this the Pleasure there is to live in the Company of Angels ; to enjoy the grateful Conversation of all those excellent and sublime Spirits , where Angelical Troops make ravishing Musick ; and to behold Armies of Saints , more bright than the Stars of Heaven ; to contemplate the Sanctity of the Patriarchs , the Hope of the Prophets , the Crown of Martyrs , the white and flowery Garland of Virgins And as for the Soveraign King , who keeps his Residence in the midst of that glorious People , What Tongue is able to speak His Praise ! O Israel ! Now how goodly are thy Tabernacles , how delightful thy Pavilions ! Gardens water'd with Floods and Fountains are not so flourishing , nor are the fruitful Vallies so abundant . Let us not then suffer our selves to be abused any longer , with the delusive Appearances of this World ; but fix our Eye on Heaven , because it is a fairer Object than Earth , for our Contemplation ; joining with the Royal Prophet , as it is in the Verge of the Text , Whom have I in Heaven but Thee ? All the Blessings that we do enjoy , are the sweet Influences of Heaven upon us , Spiritual or Temporal . First , Spiritual Blessings in Heavenly Places , arise from no other Spring , and are Irradiations of the Trinity , and the great Kindness of Heaven to Mankind , in relation to these Souls of ours . The Father , Son , and Holy Ghost have all done their parts for them : The Father gave His only Son , the Son gave Himself , left his Glory , and endured the bitter Death of the Cross , meerly to keep our Souls from perishing . The Holy Ghost is become ( as it were ) our Attendant , waits upon us with continual Offers of his Grace , to enable us to do that which may preserve them . These things all the Persons work equally and inseparably , in respect of the Cause and Effect ; for what One doth , All do : yet in congruity , we attribute a distinct Act in regard of the Order and Object . In Order the original of Action is ascribed to the Father , Joh. 5. 17 , 19. The Nature and Manner of Working , to the Son , Joh. 1. 3. Heb. 12. The Efficacy and Power , to the Holy Ghost , 1 Cor. 11. 12. ( 1. ) The Father Creates , Gen. 1. 1. ( 2. ) The Son Redeems , Gal. 3. 1● . ( 3. ) The Holy Ghost Illuminates , 2 Pet. 1 ▪ 21. The Father is to be adored , as altogether of Himself . The Son to be glorified , as that Consubstantial Word . The Holy Ghost to be magnified , as that Co-essential Spirit , eternally proceeding from Both. The Three Persons in the Trinity is the Object of our Faith , and we daily own it in our Creed . ( 1. ) We believe in God the Father , who made the World. ( 2. ) In God the Son , who redeem'd all Mankind . ( 3. ) In God the Holy Ghost , who sanctifies all the Elect People of God. A Unity of Essence , and a Trinity of Order ; Ordo originis , though not Regiminis ; Co-ordinativus , though not Subordinativus ; of Priority , though not Superiority ; a First , a Second , and a Third , though not a higher , lower , and lowest ; for the Lord our God is one * Lord ; the Godhead or Essence of God , is one undivided . Parmenides ( who followed Pythagoras ) is brought in by Plato , Philosophizing on that old Axiom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One , and Many ; and determined thus , That God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. one Divine Essence ; He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Immutable Being ; He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Eternal Being . This Plato discourseth in his Philebus at large , shewing how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One , was Many , and Many , One. And it is not only good Philosophy , but sound Divinity , the Godhead considered diversly ; for the manner of Being , is Three Persons in One Essence ; the Father , the Son , and the Holy Ghost , 1 John 5. 7. The Father is the First Person of the Trinity , having Foundation in none , of Personal Substance . ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not begotten to the Father . The Son is the Second Person in the Trinity , having Foundation of Personal Substance , of whom He is eternally begotten , Joh. 5. 26. ( 2 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Begotten to the Son. The Holy Ghost is the Third Person in the Trinity , having Foundation from the Father , and the Son ; from both which He especially proceedeth , Joh. 14. 26. ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Proceeding to the Holy Ghost . Here is a threefold Unity of Persons in One Nature , of Natures in One Person , of Natures and Persons in One Quality . In the First is one God. In the Second one Christ . In the Third one Spirit . All this Unity is but to usher in a single Deity . St Paul concludes all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One God , Ephes . 4. 6. And the Soul carrieth an Image of the Unity of the Godhead , and Trinity of Persons , in that there is one Soul with three Faculties , of Understanding , Will , and Memory . Let us all now lift up our Heart and Voice , and praise God , chanting forth the Anthem of the Seraphims , for the Redemption of the World by our Lord Jesus Christ , the Second Person of the Trinity ; concluding with St Basil's Liturgy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O God our God , who hast sent this Heavenly Bread , the Food of all the World , Our Lord Jesus Christ , to be to us a Saviour , a Redeemer . Therefore , with Angels and Arch-Angels , and all the Company of Heaven , we laud and magnifie thy Glorious Name , ever more praising Thee , and saying , Holy , holy , holy , Lord God of Hosts , Heaven and Earth are full of thy Glory . Secondly , As Spiritual , so Temporal Blessings are the Product of Heaven . This Day is a Signal Instance , and carries with it the Pomp of Blaze and Splendour , as it is the Anniversary of His Majesty's happy Birth and Nativity . And that Divine Providence that brought him this day into the world , hath led him by the hand of his visible goodness . Ever since he entered the porch of life , and walked upon the pavement of the Earth , He has had the Royal Charter of Heaven and enjoy'd the testimonies of God's special care , even a Writ of Protection , * Touch not mine Anointed , do my Prophet no harm . His life hath been a continued series of Divine Favour . The Adversary hath not been able to do him violence ; the Son of wickedness could not hurt him : but he hath smitten down his foes before his face , cloathed them with shame , and wounded them that hated him . The great Majesty of Heaven was a Helmet of Salvation unto him , a strong Tower of Defence against his cruel Enemies , Domestick and Foreign , at home and abroad . First , Cruel Enemies at home , who invested their Sword with the Authority of Law , and made themselves after the Image of a King , and usurp'd the Seat Royal , chang'd the Kingdom unto a State , and Monarchy into a Commonwealth . This was in the time of our late troubles and confusions , when Monarchy was shaken off , Religion and Property were lost , and Laws and Liberty were with no small violence invaded , ( being as in the days of Jeroboam * ) whoever would , were consecrated Priests of the high places . And when Souldiers turn'd Preachers , every act of Providence that seems to favour their Designs shall be the voice of God. Every opportunity to do mischief to such as they oppose , shall be interpreted a Command from Heaven to do it * . Curse ye Meroz was the Texts , Rapine and Plunder the Comment and the Use . Wars sounded as loud from the Pulpit as the Drum , as if it had been the task of the Heavens to Kill and slay , and for its Arms hung in the Zodiack , Man's Anatomy , to shew they were born with those that arose of the Dragon's Teeth in the Poet , Mutuis perire gladiis , to bleed to death on one another's Swords . And here I may lead your thoughts to the unnatural Civil War in our Brittish Isle ; and the sight of one Aceldama , one field of blood will raise up Mens careless thoughts to a due valuation and grateful apprehension of the comforts we enjoy under our most Gracions Sovereign . He that has escaped with him in Job to bring news of Rapine and Violence , can best tell us what it is to see a flourishing Land become a Sea of Blood ; because War playes Pliny's Cockatrice , annoying whatsoever it doth touch . He can tell us what it is to see the Horse in equal state with its rider , both of them weltering in their own gore ▪ He can shew us what it is to see the obedient Son run over his slain Father to escape the hands of his own Executioner . He can shew us what it is to see the burning of Cities , and the woful Inhabitants Martyr'd in the flames . He can complain to us ( as the Orator to the Athenians ) whatsoever they gain in their thrifty Peace , they are deprived of by those consuming Tumults . Many in this Nation have witness'd the Truth of it with their Eyes , and its Horrour with their Tears : O then pray for the Peace of Jerusalem that love her ; and consequently , for the Life and Prosperity of the Monarch of Great Britain , King Charles the Second , our dread Soveraign , the light of our Eyes and the * breath of our Nostrils ; who causes malignant vapours to vanish , and dispels those clouds of mischief by his Princely power that would turn Religion into Rebellion , and Faith into Faction , cry up priviledge to invade Regal Prerogative , and under the notion of the Preservers of our Peace , and Defenders of our Liberties , reach out their hand to turn the stream of Royalty , and subvert an excellent Monarchy into a Tyrannical Republick . The Fallacy having been put on the Kingdom , and Cheat acted once before , it will not easily prevail with men of sober and rational judgments , to renounce their Religion ( the best in the world ) or their Loyalty and obedience to the best of Kings , whose Princely Goodness is not more tender of the Imperial Crown and Dignity , than of the Peace and tranquillity of the Subject . The one as it regards Royal honour , the other the care of his people , to cause Religion happily to flourish , and Liberty , Laws and Property to be safe and inviolable , ( with the Blessings of Heaven ) notwithstanding the subtile insinuations and cunning Stratagems of the old enemies of Monarchy and the Church to throw us back into a relapse ; which reminds us of the late Rebellion , when men in Buff durst proclaim themselves the only Legal Authority of the Nation : and these like a mighty Torrent did drive all before them , with an unruly violence , brake down the banks of Ecclesiastical discipline , making no difference betwixt things Sacred and Common , swallowed up Churches with their Revenues , and laid desolate Sanctuaries of Piety and Religion . Here we may wail out an Epicedium , War and desolation , Poverty and paleness , and Garments roll'd in bloud , hearing the woful groans of dying Men , and bitter lamentations of Children for their Parents . The Orphan blubbers his cheeks , and sighs with Elisha , O my Father , my Father . Now David breaths out an Elegy , and , O Absolom , Absolom ! my Son , my Son ! And Rachel likewise weeps , and will not be comforted , because they are not . These were the miseries this Kingdom groan'd under , after the Barbarous and horrid Murder of that Glorious Martyr King Charles the First , of ever Blessed Memory . And so it continued under the heavy yoke of an insolent Usurpation , till his Majesty's happy Restauration , actual Government , and Gracious Reign over us in Peace and quietness , security and freedom . These temporal enjoyments , we owe their happiness ( under God ) to the prudent Conduct of Regal Majesty . And here take this Thesis or Doctrine by way of affirmative position . If the Church be depriv'd of Kingly Majesty , she is as apt to be infected with home-bred Errours as Foreign injuries ; * for when there was no King in Israel , every man did what was right in his own eyes . We see then the Office of a King is attended with as much burthen as jurisdiction . He must encounter with Adversaries . For has the Holy Oyl been pour'd upon his head , and the Crown setled upon it by Divine Providence , which over-rules Nature ? He that has given him the Crown , gave the Sword also to secure and guard it : and as it was Judah's Prerogative to sway the Royal Scepter , so also to yield Protection ; for the King is Custos utriusque Tabulae , Defender of the Faith , and a Nursing Father to the Church . And the Princely Power , and Soveraign Authority ( with God's Blessing ) may still preserve the true and ancient constitution both of Church and State from Anarchy and Disorder , from Popish Superstition and Fanatical Faction . For the King has his Authority over us from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord sets up Kings , saith the Father : And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kings are from God , says the Heathen . Therefore I must be subject , purely out of Conscience , for the Lord's sake . The Religion of the Church of Rome ( like the Laws of Draco ) are written in Bloud , advanced by Policy , and propagated by Violence : whereas Christianity never used the Sword ( the Kingdom of Heaven is another kind of * warfare ) Christianity came attired into the world with the white of Meekness , Humility , and Patience . Christ the Prince of Peace , never pull'd the Crown from any Prince's head , but commands the payment of all Duties to Caesar , and acknowledgeth Pilate's power to be from above . Nor did any of his followers ever rebel against their Prince , usurp the State , or disturb the Government ; and though it was their unhappy fate at first to be accused as Factious and Seditious , yet none were better Subjects , nor testified their Allegiance more to Authority . St Paul in the days of Heathen Persecution and Tyranny lays down this Hypothesis , There is no Power but of God : the Powers that be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are ordained of God. If Religion be pretended , an Heathen must not be resisted . If Tyranny , 't is damnation to oppose a Nero. They that resist ‖ , shall receive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wrath and judgment of God , saith the Apostle . And the Church of England teaches no other Doctrine than what was taught by the Prophets and Apostles themselves , i. e ▪ Obedience and Submission to Kings and Governours . In the Prophecy of Obadiah , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saviours , or Deliverers . In Ezekiel's Language they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepheards , to Feed and Rule the People . In St Paul's they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God's Ministers ; nay Elohim , Gods * by Office and Deputation , to Govern the affairs of Men on Earth . The Apostles also charged those whom they imploy'd in setling of the Churches , to put them in mind to be subject to Principalities ‖ and Powers , and to Obey Magistrates . And St Peter's Exhortation is , Submit your selves to every Ordinance of Man for the Lords sake * , not only unto the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as supream , but unto Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being sent by him . Rebellion then is as the Sin of Witchcraft , and Disobedience as the Iniquity of Idolatry ‖ . For whosoever disobeys the Vice-Roy , affronts the Soveraign ; they fight against God , and attempt to cross the decrees of Heaven , and frustrate the Counsel of the Most High , who says , By me Kings * Reign . And it is the Assertion of Plato , That a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Good , which imprints on our minds a double instruction , to Fear God and Honour the King , 1 Pet. 2. 17. First to adorn the Christian Religion with Holiness and Piety of life . It is Religion that ennobles Man , erects his affections , and estates him in a happiness above nature ; alters his very being , and puts him in opposition to what he was before . Religion is the most effectual instrument to reform mens lives , and bring them into an hatred of their Vices , which all Moralists , especially the Pythagoreans , after all their Industry , despaired of . What Reports Diogenes , Laertius , and Valerius Maximus , make of Polemus , the Convert of Zeno , are but mean and low things , if compared with the Acts , and glorious Success of Christianity ; whose Vertue and Influence upon Men's Consciences , inables them to subdue Self , overcome their Vices , check the impetuous Force of their Passions , and withstand their own carnal and sensual Inclinations , the greatest and most noble Conquest . As the Lustre of Christianity was thus bright and glorious , in the Primitive Constitution ; so was the Honour of its Professors , that they were of such Piety and Integrity , that their Adversaries confess'd , that their Religion was their only Ruin. Let us therefore be so stedfast in our Religion , unshaken in our Faith , so constant in our Devotion , and holy and unspotted in our Lives , that Wisdom may be justified not only of her Children , but Enemies also : which lays the greatest Obligation on us , to live the most Holy and Religious Life towards God : For were we more Holy and Righteous in our Ways , and did we walk in Newness of Life , we should more convince the World of the Truth of our Religion . Holiness ( saith the Psalmist ) becomes ( O Lord ) thine House for * ever . No Garment becomes the Church so well , as the Garment of Holiness . It is Sanctity , that is the Churches Glory : It is the Ephod of Purity , that is the Churches Excellency . Our first Creation set before us , as Hieroglyphicks before the Aegyptians , whose very Shapes and Figures were Doctrinal ; and by a kind of Oratory , preach'd the Spectatours Duty . What else means the Image of God in the Soul , but that it might continually act and work according to the Pattern , viz. Godliness , after whose Likeness it was created according to Holiness and Perfection , which it brought down from Heaven ; that reflecting still upon the same Image , it might be holy as He is ‖ holy . For a Holy Life , and Christian Works , are the very way to the glorious Vision , and Fruition of the great God , in an everlasting blessed Life : * Therefore , Fear God , and honour the King , which is the best Christian Practice , and brings me to the next Gradation in our Discourse , viz. To crown our Zeal with Loyalty to the King ; for He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wears God's Image , and beautifies the World with Order and Government ; whereby so many Millions of Men do breath the Life of Peace and Comfort . For , Whither would the Fury of Mens Passions lead them , if they were not bounded with Authority , and subdu'd to an awful Subjection by the higher Powers ? Religion would quickly feel a heavy Destiny , and the World be drown'd in Blood , as it was once in Water . The Sword of Authority is put into the Hand of the King , by Almighty God. To the like Sense also , is that of Nestor to Agamemnon : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Jove lent thee thy Scepter and Jurisdiction . The King's Power is from God ; and for any private Person , or any Club of Subjects to wrest it out , is a double Usurpation . First , They invade God's Sovereignty , who saith , ‖ Vengeance is mine . Secondly , The Princes Prerogative , whose Office is to Protect and Punish : Rewards to Vertue and Merit , as well as Punishment to Sin and Vice , are dispensed : A * Terrour to evil doers ( saith the Text ) and a Praise to them that do well . Therefore , Honour the King. Secondly , As the Goodness of Heaven shines in the Preservation of our Royal Sovereign , from the Usurpation of cruel Enemies at Home ; so likewise , Divine Providence has guarded him from Foreign Attempts of unreasonabble Men Abroad ; and made the Plots and Conspiracies of these ( worse than Heathens ) of none Effect ; and deliver'd our King , and our Princes , our Nobles , and the Heads of our Tribes , the Governours of our Church , and Judges of our Land ; nay , the whole Commons of this Realm , from a fearful Destruction , that would have swallowed them up : For , when the Ax is laid to the Root of the Tree , to cut off Sovereignty , and destroy the Lord 's Anointed ; the rest of the People , who are the Branches , must expect lopping . The restless Emissaries of the Church of Rome , whe●her Priests , Jesuits , or Colledge of Cardinals , give daily Proof of their inveterate Malice against the King , the Government , and Protestant Religion ; thinking that New Massacres are the most effectual course , to stop the Cry of the Old ; and that the readiest way to silence their Adversaries , is to make them Instances of the Truth of the Accusation . If the Great God of Heaven ( who refrains the Spirits of Men that delight in Blood ) had not been gracious to our King and Kingdom , you had not this Day been Auditors , nor I Speaker of this Theme ; but all of us miserable Spectatours of the contrary : And the Pope's Triple Crown would have been set with many Red-Roses of great Triumphs in Protestant Blood. But Heaven hath preserved our Church from Ruin and Confusion , from the spreadings and prevailings of Errours , Heresies and Schisms , Superstition and Idolatry , which strive to oppress us , and to eclipse the Truth and Purity of Doctrine , which is our Churches Glory . Lastly , As Divine Providence and Goodness did this Day bring into the World our gracious Sovereign , and hath hitherto preserv'd Him from all Enemies , Domestick and Foreign : So the same special Grace and Favour of God , did this Day bring home and restore to us our King ; a Prince of so much Clemency and Mercy , that He is inferiour to none that sways a Scepter , or sits upon a Throne . His Restauration was wonderful , without any Effusion of Blood. The Voice of War is changed into Proclamations of Peace , the Clattering of Swords and Spears is turned into the sweet Melody of Harps , and the harsh Tones of Death into a Psalm of Thanksgiving . O Lord , thou art become gracious unto thy Land , and hast turn'd away the Captivity of Jacob : Praise therefore waits on Thee in Zion , and unto Thee shall the Vow be perform'd in Jerusalem . We celebrate the Memory of this thy Mercy , in restoring our King , and with Him the free Profession of true Religion and Worship . What doth God require now both from Prince and People , but the Acknowledgment of his Favour ? He that will not glorifie God , as the Father of Mercies ; in the Rigour of Justice , God may glorifie Himself in his eternal Ruin. If we prove not the Heralds of his Glory , Examples shall we be of his Just Indignation . All tasting Mercy , all should be Thankful ; and though all have not Frankincense , yet every one may have praise . Te Deum laudamus , we praise thee , O God ; our Souls do magnifie the Lord. We praise God in his Sanctuary , and in the Firmament of his Power , for his mighty Acts , and according to his excellent Greatness . Praise him with the Sound of the Trumpet , with Psaltery and Harp , with stringed Instruments and Organs ; shew your selves joyful before the Lord the King. Let every thing that hath Breath , praise the Lord. Let us now direct our Prayers and Supplications to the Glorious and Eternal Trinity , that all Blessings , Divine and Human , Spiritual and Temporal , like the precious Ointment of Aaron's , may be pour'd out on the Head of our Royal Sovereign , Length of Days on his Right Hand , on his Left Riches and Honour ; That his Reign may be Glorious , and his Regal Virtues after this Life crowned with Immortal Glory . And We , with the Residue of God's holy Church , may rise to that incomprehensible endless Felicity ; where the Blessings of the Trinity in Unity , and Unity in Trinity , will gloriously shine upon our Souls for evermore . Now , unto the King Eternal , Immortal , Invisible , and only Wise God , be ascribed all Honour and Glory , for ever and ever , AMEN . Notes, typically marginal, from the original text Notes for div A25359-e250 * Psal . 1. 32. 14. * Psal . 4 6. 1 Epist . 5. Ch. 7. ver . * Psal . 90. 12. ‖ 2 Cor. 5. 1. * Mens deficit , vox silet , non mea tantùm sed & Angelorum . St. Ambrose . * Ephes . 1 , 4 , 5. * Vnitas divinitatis Person arum pluralitate multiplex St. Austin . ‖ Psal . 8. vers . 3. * Joh. 16. ver . 22. * Deut. 6. 4. 1 Cor. 8. 6. * 1 Chron. 16. 22. * 1 Kings 13. 33. * Judg. 5. 23. * Lam. 4. 20. * Judg. 17. 6. * 2 Cor. 10. 4. ‖ Rom. 1● . 1 , 2. * Exod. 22. 28. ‖ Titus 3. 1. * 1 Pet. 2. 13. ‖ 1 Sam. 15. 23. * Prov. 8. 15. * Psal . 93. 5. ‖ 1 Pet. 1. 15. * Rom. 6. 22. ‖ Rom. 12 ▪ 19. * 1 Pet. 2. 14.