THE KING'S TOWER, And TRIUMPHANT ARCH OF LONDON.  
A Sermon preached at PAUL'S Cross, August. 5. 1622.  
By SAMVEL PURCHAS, Bachelor of Divinity, and Parson of Saint martin's Ludgate, in London.  
LONDON Printed by W. STANSBY, and are to be sold by Henry Fetherstone. 1623.   

THE KING'S TOWER, AND Triumphant Arch of LONDON.  
Turris salutum Regis sui.  2. Sam. 22.51. 
He is the Tower of salvation for his King.  
THis day 
a Luc. 4.21  (said our Saviour of another prophecy) is this Scripture fulfilled in your ears. 
b 2. Reg. 7.9.  This day is a day of good tidings, and we hold our peace (said the Lepers.) Not so you, who, being silent, speak; and your Liveries seem to proclaim some great deliverance. 
c Luc. 19.9.  Salvation seems this day come to your house: nay, the House and Tower of salvation came this day to the King, then in the House of Traitors: and we are here assembled in his house, to praise him, who was not only a Tower of salvation to his King, but of confusion to his enemies. 
d Vers. 27. b. c.  With the pure, thou wilt show thyself pure, & cum perverso perverteris, vers. 27. As the Tower of Siloam 
e Luc. 13.4.  upon those eighteen Inhabitants of Jerusalem, or the Wall of Aphek 
f 1. Reg. 20.30.  on the Aramites: so did this Tower fall on the Traitors, & 
* Sallust. Cat.  incendium ruinâ extinxit, and buried them, and their fire, fetched from Hell, in the ruins.  

The many profits of festival institutions and solemnities.  This day is the two-and-twentieth Anniversarie of that deliverance from Gowries' conspiracy. Whereof we observe the festivall-solemnitie, that the time itself may be a Text, to quicken our Memory; Memory may awaken Consideration; Consideration may excite Admiration; Admiration might incite Thankfulness; Thankfulness may swell into extaticall jubilees of joys 
g Deut. 16.11, 14. Neh. 8.9. , Te Deum's, Hallelujahs, in the best habit of our Bodies and Souls, to be a glimpse and taste of Heaven itself. This is the true nature of a feast, to be a representative Heaven: as Saint Bernard; Nihil ita propriè in terris repraesentat coelestis habitationis statum, sicut alacritas laudantium Deum. A feast is the layman's History, the Witness of Times, Light of Truth, Life of Memory, Mistress of Life: whereby our Fides hath a kind of vides, our hopes have cheerful tastes of happiness, and (like David) from the passed, 
1. Sam. 17.37.  argues to future Deliverances. Love, thus feasted, feasts again; entertaining GOD, with praises; his King, with more observance and allegiance; fellow-subjects, with mutual duties; and the needy, with charitable beneficence; 
Esth. 5.22.  which was always wont to be an invited Guest at feasts, and principal ingredient of thankfulness.  
Such feasts, GOD and good Governors appointed in the Law; as those of Moses declare, with the addition of Temporary, in 
h 2. Sam. 6.19.  David's fetching home the Ark, Salomon's 
i 1. Reg. 8.65.  consecrating the Temple: or Anniversarie, as 
k Esth. 9.17.  Mordecai's lots, and Maccabees 
l 1. Macc. 4.56.  dedication. joy made David 
m 2 Sam. 6.14.  not go, but dance before the Ark: and his tongue here speaks not Sentences, but tuneth Songs, 
n Vers. 1. b. c.  verba carminis hujus. Wherein, if joyful thankfulness hath made us to lift up our simpler, to a more festival, and oratorian, style, let no 
o 2. Sam. 6.21.  Michol scoff. (It is before the Lord, therefore will I play before the Lord) nor impute it to self-conceited arrogance, or King-pleasing flattery; that, Felony; this, Treason; both, in this place, also Sacrilege. It 
p Exod. 3.5.  is holy ground, where we must put off such shoes.  

Herod. l. 1.  If the son of Croesus, a Heathen, being dumb, spoke, to obtain the delivery of a King; shall not dumb Zacharie 
q Luc. 1.68.  open his mouth, with a Benedictus, for delivery obtained? Ordinary words for ordinary things, actions and times: the highest are due for the highest, and for him that is 
r Eccles. 5.8.  higher than the highest, even ordinance (if we had it) to resound the Tower of salvations for his KING. Open 
s Psal. 51.15.  thou my lips, O Lord, and my mouth shall show and sing thy praise. And while 
t Psal. 45.1.  I speak of the things, which I have made touching the King, let my tongue be the pen of a ready Writer.  
These words are the close, and passionate Epiphonema of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or triumphant song of David, in this place, and again, in the eighteenth Psalm, repeated, to show the necessity of his thankfulness for full deliverance from Saul 
u Vers. 1. b. c.  and all his enemies: wherein he hath strained his invention to so high a note, that the bests Poets (my best Reason, being judge) come not near his descriptions of Perils, of Majesty, of magnificent delivery, victory, triumph: but in a small plot, what needs a long survey? At once he speaketh all in this clause, HE IS A TOWER OF SALVATION FOR HIS KING; a Thesis applied to the Hypothesis, David and his seed for ever, in the words following.  
The words of our Text are, in the original, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  three; in the English, six; Tower of salvation for his King; which yield so many steps (like those 
u 1. Reg. 10.19.  of Salomon's throne) to our consideration. For [HE IS] in the beginning is not expressed, and yet is the expressure of the Text; is invisible, and withal the life and soul of the whole. Once; [HE IS] is set upon the Throne, and dwells in light 
y 1. Tim. 6.16.  inaccessible, as the Lord on the top 
z Gen. 28.13.  of Jacob's ladder: it is enough for Angels, and Men, Ministers, and Hearers, to ascend and descend the six steps; which are, first, Deliverance, Omnimodam salutem, (Trem.) or magnificans, in the vulgar: secondly, not salutem, but salutes; magnificans salutes: good Divinity, whatsoever be the Grammarnicetie. He is magnificent in his deliveries, multiplieth salvations, and maketh them as many, as great. The word must exceed rule, (Pluralia rarò Pubes atque salus) if it express his superexceeding salvations, which doth not deliver alone, but exalt; as a King, which to his pardon addeth new Charters of Honours, Lands, Offices. Or else, against such an Enemy, such a World, such a Hell of Enemies, little and few deliverances were not deliverance: it requires magnificans salutes, magnificent, munificent salvations, as our vulgar English readeth, Great prosperity giveth he, not great deliverance alone. Thirdly, this also is not enough, he gives not, He is the salvation, in his superessential essence (or salvations in the plurality of persons, as 2. Sam. 7.23. Dij iverunt ad redimendum; a mystery of the Trinity salvation in the abstract. But (fourthly) because our eyes cannot look on such supersubsisting perfection immediately, therefore (as he, 
Herodot.  which got a Kingdom by seeing the Sun first, looked not to the East, but to a high tower in the West, which his rising beams first saluted: so) for the heavenly Kingdom, is this abstract made concrete to us, in the metaphor of a Tower, Turris salutum: in this resemblance may we see the salvation of God (qui scrutatur majestatem, opprimetur à gloria) which otherwise would dazzle and blind our prying, staring eyes.  
And though GOD be a Tower to all, yet (five) most of all, to the Flower of all, To his, his peculiar. And, lastly, that the King may be a Treasury and Tower of salvation to others, He, who is good to all, is a Tower of salvation to the Tower of all his, the King. Turris salutum Regis sui, He is a Tower of salvation for his King. Above this Tower is only the cross, immensity, and eternity: Super Imperatorem non est nisi Deus, qui fecit Imperatorem. Quantus Deus, qui deos facit?  
Thus for the ascent of our Text. The latitude of it (latum mandatum tuum nimis, 
c Psal. 119.96.  saith the Psalmist) is from Jerusalem to London, from David, to all Kings, yea, from Zion to the world's end; First and literally to David and his seed: the whole history of David, in the two books of Samuel, and the first of Chronicles, this Psalm, twice repeated, with others, are Commentaries of the Text, for his person: as the rest of the Bible-historie, for his feed. We should pour water into the Sea, and abuse your patience, to expatiate at large in this sense. Secondly, this is true in mystical David, our King, that is, Christ, and his seed, all Christians; who, together with him, are not the seeds, 
d Gal. 3.16 10.15.1. Ep. 2.15.21 1. Cor. 12.12.  as many, but the seed, as one; one Vine, one Temple, one new Man, one Christ. And in this sense we will first handle it ascending-wise, and after that, come to a third application, descending this Scala coeli, to Kings, the David's of their Countries, especially Christian Kings, the Heads of the Tribes of Israel, His Kings, over His People, most especially This King over This People, whom the GOD of jacob long preserve, The defender of the Faith. This indeed is most proper to the day: and therefore in the other sense (fertile enough for many Sermons) we will be more sparing, then otherwise we would; in the little Map of this Text, beholding our Catholic Commons, and Christian Immunities, the rather to incite us to observe the Royal Prerogative in the last place, for which the Text was chosen, Verbum dici, in die suo.  
First, He is a tower of salvation, that is, giveth great deliterance to us all, as to his Kings. JESUS giveth jeshugnoth, that is, is named Saviour, 
e Mat. 1.21  because he saveth his people (his Kings) from their sins. For God is the entity and immensity of Goodness, Greatness, Blessedness: which in fellowship with him, we enjoy; 
f Ps. 36.9.  In thy light, shall we see light; 
g Ps. 16.11.  in thy presence is fullness of joy, etc. 
h Isa. 59.2.  But your inquities (saith Isayah) have separated between you and your God, and your sins have hid his face from you. Neither can any separate our sins (these Separaters of us from God;) every Creature owing all it is, hath, can, to the Creator, 
i Ro. 11.36. Reu. 4.11.  in whom, by whom, and for whom, it is, and was created: And therefore he which had made man 
k Gen. 1.27  after God's Image, made himself after man's Image, to free us from that Image of the 
l Eph. 4.22.  old man, and 
m Reu. 12.9  old Serpent, which sin had portrayed in our souls and body throughout. 
n 2. Cor. 5.21.  He was made sin for us, that we might be made the righteousness of God in him.  
In sin are four things; the fault, 
o 1. joh. 3.4  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
p 1. Cor. 15.59.  The strength of sin is the Law, thereby broken, and taking hold of the forfeiture; Secondly, Reatus, the guilt, which is a Latitat, Outlawrie, Wit of Rebellion, an Arrest out of all Courts, which our own consciences will and shall execute. The third is macula, whereby the Sinner, as a selfe-prisoner under the arrest of Conscience, is cast in Irons, and further polluted and entangled in the cords and corruption of his own sin, the old remaining and new Actions and Indictments, as new sores breaking out, are entered against him every day: The fourth is Poena, the final punishment and curse, 
q Mat. 25.41.  Ite maledicti. O the miseries of that Sinner, easeless, endless, remediless, where he shall ever be dying, and his death never be dead. How sweet were salvation to such an apprehension? and how sweet is he, that prevents the apprehension with deliverance? Blessed 
r Ps. 32.1, 2  is the man, whose wickedness (culpa) is forgiven, and whose sin (reatus) is covered; which hath a Supersedeas from Suit, from Arrests, a Protection. Yea, blessed is the man, to whom the Lord doth not impute iniquity (gives a pardon, quoad poenam) and in whose spirit there is no guile; the macula is emaculata, and he is now in another predicament; 
s Ps. 119.1.  Beati immaculati in via.  
The deliverance from sin delivereth from Hell, Death, the Devil, and all Actions and Suits betwixt God and the Soul; delivereth 
t Col. 1.13.  from the power of darkness, and translateth into the Kingdom of his dear Son, the Saviour 
u Mat. 1.21  of his people from their sins: who now, remoto prohibente, doth secondly, exaltare, adds new Privileges, and becomes a second Adam, the Author, by Regeneration, of a new life to us, not only giving great deliverance to his King, 
x Reu. 1.5.  washing us in his blood from our sins, and by his death, crucifying this death in us, that sin may neither be imputed to us, nor reign in us, but adding great prosperity, by his Spirit and the virtue of his Resurrection animating, actuating, and formalizing us into one Mystical Body with himself, renewing us into a new Creature, and transforming us, by his Word and Spirit, into the image and likeness of himself: that as by carnal generation, 
2. Co. 3. ult.  we have received humane nature and corruption, which is the putting on of the old man, from the first Adam: 
Rom. 5. ult.  so by spiritual Regeneration, from the second, we may put on the new man, and be made (as Peter 
y 2. Pet. 1.4.  calleth it) partakers of the Divine Nature; that we may not live (saith 
z Gal. 2.20.  Saint Paul) but he may live in us; whereby we are 
a Eph. 5.30  flesh of his flesh, and bone of his bone; and because he lives, we shall live also, a life begun in grace, and growing into endless glory; when our vile bodies shall be made like the Firmament, 
Dan. 12. Ph. 3. ult.  shine as the Stars, like the Sun in his brightness, yea, like the Son of Righteousness himself, shallbe made like his own glorious body, and with their reunited spirits, in eternal society of Saints and Angels, shall enjoy 
b Ps. 16.11.  fullness of joy at his right hand, and pleasures for evermore.  
And will he neglect, in a miserable Wardship, his Sons and Heirs No; 
c 1. Tim. 4.8  Godliness hath the promises of this life, and that which is to come. Our Text saith, magnificans salutes, he giveth great deliverance and great prosperity both; great prosperity, in body and soul both; and both in this life, and that which is to come both. And 
d Rom. 8.32  He that hath given us his own Son, how shall he, but with him (the Heir of all things) give us all things? all which we can see, or hear, or conceive, nay more than all these 
e 1. Cor. 2.9.  hath God prepared for them, that love him. He is DEUS ad salutes (saith David) which he expoundeth by 
f Ps. 68.18.  leading captivity captive, receiving gifts for men, and loading us with benefits, even to a Selah, a note above Ela, the highest tune of our Song, of our conceit. So (jon. 2.9.) jeshugnathah, salvations of the Lord, which the Grammarians observe, cum duobus signis foemininis, Tau & He, ad augendum sensum, salus & salus. Even as they note also on the word, Ashre (blessed) that it is both abstract and plural, to show the perfection of beatitudes, which God giveth, which is, secretis malis omnibus cumulata bonorum complectio: such is jeshugnoth here, a deliverance from all evils, and secondly, an exaltation to all good. He is Magnificans salutes; his name, in both, is wonderful; wonderful great, wonderful many are his salvations. We 
g Eph. 2.19.  were strangers and foreigners; he hath made us by his salvations, free of the heavenly Jerusalem, Citizens with the Saints, yea, and of the household of GOD; his Domestics and Servants in ordinary; which the Queen of Sheba applauded in Salomon's servants, 
h 1. Re. 10.8  Blessed are thy men, that stand in thy presence, and hear thy wisdom. 
i Mat. 12.42  But a greater, than Solomon, is here; and here, in his presence are you assembled, to hear his wisdom to salvation. But of servants, some are Slaves, and Tenants in villainage: he hath exalted us above the name of servants; 
k Job. 15.15  henceforth (saith he) I will call you friends. Friends in Alliance and Consanguinity, are more than friends: but, saith he, of such, 
l Mat 12.49  Lo here my Brother, my Sister, my Mother: lo here, even they, which hear his word and do it. Yea, but Amor descendit: true; in us, it is weak in the ascending and collateral lines: but here is also a descent; 
m Heb. 2.13  Lo here am I, and the children, which thou hast given me. Children! sweet pledges; other selves! but yet one is the Heir, and Gavell-kind-tenure weakeneth the greatest Inheritance. Not so here, all the Heirs, all have all, and are haeredes ex ass: the Inheritance is a transcendent beyond the Predicaments of substance & quantity too, and therefore indivisible, 
n Col. 1.12.  the Inheritance of the Saints in light, which, as the light is communicable, without diminution, as well to millions of millions, as to two or three beholders. Son and 
o Rom. 1.17  heir of God, coheir with Christ! is there a sweeter name? yea, the love of women is proverbial; the Wife in the bosom sometimes gets a Monopoly, and this interceding Moon eclipseth the Sun's light to his dearest Progeny: Be it so, yet this also is ours; he 
p Host 2.19  hath espoused us to him for ever. How doth he himself sing his Amoretti, if not Epithalamion, his loves, in that Song of Songs? how did he put on our nature, in his Incarnation, to woe us? and put it off (as it were) in his Passion, to win us? Yea, the devil's 
q job. 2.4.  skin for skin, and Wife for life, lieth not here; he hath made us of ʳ his flesh and bone, and one with himself, in mystical unity; and, in more than miraculous charity, hath not cut off the member for the head, but hath permitted, committed, the head to die for the members: 
s Rom. 4.25  he died for our sins, he rose again for our justification: he 
t Psal. 68.18.  ascended to give gifts unto us; and 
u Heb 1.3.  is set down at the right hand of GOD, to make intercession for us sinners, to take possession, for us mortals, 
x joh. 14.2.  in his father's house, where are many mansions, that 
y joh. 17.24.  whereas he is, we may be also.  
The third observation is, that he is not only a Saviour in deliverance, and prosperity, but Salus, salvation. Of the judges it is said, 
z Neh. 9.27.  Dedisti eis saluatores. Obadiah saith of Ministers, by whom ye believe, 
* Obad. verse. 21. 1. Cor. 3.5.  Ascendent saluatores: and they were men of Belial, which denied this to the King, 
1. Sam. 10.27.  How shall this man save us? and we are bid 
b Act. 2.40.  save ourselves, Act. 2. These save as Instruments, but originally 
c Psal 3.9.  Salvation is the Lords, as essentially as Deity, 
d Isa. 43.11  I, even I, am the LORD, and beside me there is no Saviour. He is Salutare, 
e Psal. 95.1  Inbilemus Deo salutari nostro, the sun of salvation; yea, in another extent, he is salus, 
f Psal. 27.1  He is my light, and my salvation. 
g Psal. 35.3  Say unto my soul, I am thy salvation. He is (as Tremellius readeth it) omnimoda salus; aliis, dimensa; huic, immensa salus; Others save imperfectly, as This salvation, saviour, pleaseth to impart; sometimes, and some persons, in some measure, in some manner, and soon are at some end of their saving: yea, the King here needeth a Tower of salvation for himself. But He is Salvation itself, infinitely perfect, perfectly infinite, totus, tota salus, the Alpha & Omega, spring and sea, centre and circumference of salvation. 
h Col. 1.19.  In him it pleased the Father, that all fullness should dwell, even 
i Col. 2.9.  the fullness of the Godhead bodily: 
k Act. 4.12  Neither is there salvation in any other. The Virgin, whom some salute Saluatrix, beginneth her Magnificat, with GOD, my saviour: he is magnificans salutes, he is magnifica salus. Factus 
l Psal. 118.14, 21.  est mihi in salutem, saith David twice in the 118. Psalm; most properly, for 
m job. 1.14  Verbum caro factum est, The Word, which is supersubsisting salvation, was made flesh, did assume into personal subsistence the humane nature, and, factus est in salutem, is become salvation, by coming in the flesh. And thus this inaccessible abstract is made a sensible concrete, a treasury of salvation, his manhood being the cistern, into which the waters 
n Isa. 12.3.  of salvation ever flow, and overflow from the immense fountain of the Deity, and by the Word and Spirit, are, as by the conduits, from that cistern, conveyed to our Faith▪ and we out 
o job. 1.16.  of his fullness receive grace for grace who is salus and salus, salvation and salvation, 
p Psal. 84.11.  grace and glory. JESUS is this jeshugnoth, Physician and Physic too, our Redeemer and Saviour; yea, our salvation and redemption, the price which was paid for us; 
q Isa. 53.5.  in his stripes we are healed, there is liberatio; and 
r Phil. 1.21  to me to live is Christ: 
s Gal. 2.20.  I live not, but he liveth in me; There is grace, the first part of exaltation: And 
t Reu. 21.22.  the Lamb is the Temple, Sun, and light of that City: and all the sealed and saved, innumerable numbers, cry 
u Reu. 7.10  Salvation to our God, which sitteth upon the throne, and unto the Lamb; this is the second part of exaltation, our superexaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Dedit se in meritum, dahit se in proemium; 
Bern.  He gave himself to buy us, he will give himself to crown us. Nothing else could save from infinite evil of sin, and therefore 
x 2. Cor. 5.21.  he was made sin for us, to save his people from their sins; was betrayed to his enemies, to deliver us from ours, & 
y Phil. 2.7.  exinanivit se (or as Tertullian readeth it, exhausit, as Beza, ex Omni, seipsum ad nihil redegit) to exalt us: and is therefore exalted, that he may be 
z 1. Cor. 1.  made unto us wisdom, righteousness, justification, redemption: Once; he is 
a Col. 3.  all in all; which Saint Paul makes the state of salvation, That God shall be All in All. O 
c Ephes. 3.18.  the height, 
b 1. Cor. 15.  the breadth, the depth, the length, O the love, the salvation of Christ, that passeth knowledge! but, oh the height, the breadth, the depth, the length, the sin of man, that passeth knowledge! some so careless, as to neglect it, as the carnal worldling; and some so wilfully wicked, that they reject it, as the obdurate sinner; and some so given to Numeration, Addition, Multiplication, and Division, of and among Saviour's, and Saviouresses, that this salvation is not an abstract, but a distract; they make a subtraction and fraction (almost, a cipher) of it. And 
* Plaut & Ter. Adelph  ipsa si cubiat Salus seruare prorsus non potest hanc familiam, may be said of them, 
d jon. 2.8.  which observe lying vanities, and forsake their own mercy. For 
e jon. 2.9.  Salvation is the Lords, and salvation itself, 
f Mat. 23.37.  O Jerusalem, Jerusalem, how oft would I, and ye would not? no more, than a Tower of salvation saveth stragglers.  
The fourth observation, Turris salutum. 
g Prou. 9.1  Wisdom hath built her house, and hewn her seven Pillars. Nay, wisdom was built a house, and in the incarnation assumed humanity, the Temple of Deity, so called 
h job. 2.21.  by himself. Tower and Temple, both Metaphors designing him, that is both strong, and holy; the seven Pillars are 
i Reu. 5.6.  septem lumina, septem cornua, seven spirits, 
k job. 3.34.  the spirit not by measure.  
Man is a sensitive creature, 
The manifold use of Scripture metaphors.  and hath nothing in intellectu, quod non prius in sensu: and therefore GOD (as the Parent, that lispeth to teach the Infant) stoopeth to our infirmities, as in the Sacraments, (which are visible words) so in the figures and mystical allegories of the Law, 
l Gal. 4.24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
m 1. Cor. 10.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and in the parables, and metaphors of the Gospel, spiritual things are put in sensible habits, that we may see (at least) 
n Exod. 33.23.  his hinder parts, and may 
o Psal. 34.8.  taste, how sweet the Lord is, that 
p Gal. 3.1.  Christ may be evidently set forth, and (as it were) among us crucified, and we may at once 
q 1. joh. 1.1  both hear, and see, and handle the Word of life. To sensual Man, nothing more sensible and palyne, nothing more piercing and powerful, nothing more pleasing and insinuating, nothing more settling and memorable, nothing more accommodate to common use, then heavenly things in borrowed liveries of metaphorical speech, whereby we may find monitors and instructers in and from all our affairs; and not at Church alone but in our houses; yea, our houses and Churches themselves may preach edification, as that word, as this text are witnesses. For our houses are (say some) our Castles; I am sure, Castles and Towers are houses, spacious and specious houses 
r Dan. 4.30  for the honour of the King, and for the house of the Kingdom. This migdol is 
s Psal. 18.50.  magdil, magnificans, a magnificent house, such he hath built the World, a public house, and common hall to all mankind naturally; where heaven is the roof; the various clouds, 
* Seneca de luxu Rom.  versatilia laquearia; the Sun, the day light; the Moon and Stars, night-lamps; the several regions, several rooms; 
* Psalm. 104.3.  the beams of his chambers are laid in the waters; the earth, the floor; the sea, a mote; the surface of the earth, an embroidered carpet; the fruits, provision; rivers, woods, sands, deserts, and other partition of Countries, partition-walls; winds, raynes, meteors, wildbeasts, and creatures, are game for body and mind; the tamer beasts, fishes, fowls, natural slaves, and household-servants; the world's riches are lauta supellex, our household furniture. He hath made Thee also an house, a magnificent house, and 
t job. 4. 1●.  we dwell in houses of clay, but materiam superavit opus. This body is a natural 
* See of this the author's Pilgrim, c. 5, 6, 7.  house to the soul: the arms, and legs, as out houses; the belly, breast, and head, as three courts of this goodly Palace; the belly or lower court, as offices; the breast, as the hall, great-chamber, presence, chapel, where the heart receives and performs her services; the head or third court is a natural Tower of this Palace, mounted on a Mount, another City in this City of Man, a Capitol at least, a Senate-house, or councel-chamber, a Microcosm, of the Microcosm, a Heaven to this little Earth, and abridgement both of the greater and less Worlds. This house is 
u Luc. 139.14.  fearfully and wonderfully made, where every Room is animated, living, moving, and both room to receive, and officer to act and perform all things; seeth those that come to see it; heareth the hearers, and speaketh to the speakers.  
But as the Fox deals with the Badger, defiling his newbuilt house, and making him to forsake it: so hath the Devil breathed his venom, and left his filthy, Foxie, Harpie-excrements in us, that now it is become 
x Luc. 11.21.  the Palace of the strong man armed: but a stronger than he, hath come, and become a Tower of salvation, and, by taking the infirmities, repaired the ruins and breaches of this house, caused by the fall, and rebuilt it on himself for the habitation of God by the Spirit. 
* Eph. 2. ult.  He made himself a Tower, to make us a Temple, and 
y 1. Pet. 2.5.  spiritual house of living stones, to offer sacrifices to God, acceptable by jesus Christ: and he made himself a Temple, to make us Towers, 
z Matt. 16.18.  against which the gates of a contrary Tower (the force and Forts) of Hell should not prevail. And though some part of this Tower must have a fall, yet is it for an everlasting reparation, and 
a 2. Cor. 5.1.  we know (saith Saint Paul) that if our earthly house of this Tabernacle be dissolved, we have a building of God, a house not made with hands, eternal in the Heavens. A house now, nay, not a house of precious Matter, but of Earth; nor that as God made it, but as we have marred it, 
Martial.  Ours (said male dum recitas, incipit esse tuus) no, not worthy the name of a house, but a Tabernacle, and that (not which may, but) which must be dissolved, is always in dissolution: We have a building of God a house, not made with hands, eternal in the Heavens: for a Tabernacle, a building; for ours, a building of God; for earthly, Heavenly; for this in dissolution, an eternal house: and this is the supernatural house of glory. Of this natural house in the creation (to omit that common Hall of the world) of the diabolical, in the fall, spiritual in grace, supernatural in glory, and of that divine house, or Tower of salvation, which Christ made, and was made, for us, that symbolical house of Salomon's Temple, and Moses Tabernacle did give instructions, as also of that supercelestial house, 
b Hebr. 9.24.  into which, that is, into the true heavens Christ, our high Priest, is entered through the veil of his flesh, to appear in the presence of God for us, and to be an everlasting House and Temple, a super-supercelestiall house to us. These three Courts of the Tabernacle represented, 
The curtains of the Tabernacle drawn, and her mysteries unveiled.  the first, Nature, which must be mortified and cleansed, as the Laver, and Altar signified; the second Court, the new man, or state of grace; in that, was, in this is the golden Lamp of Faith, the shew-bread-table of charity; and the golden Altar of perfume before the veil, the hope of the Saints, now saving and entering into that, 
c Hebr. 6.19, 20.  which is within the veil, whither the forerunner is for us entered, even jesus, not into the Holies made with hands, the figures of the true, but into heaven itself: where 
d Num. 17.8.  Aaron's rod, blossoming from a dry stick, sheweth the 
e Ezech. 37.10.  resurrection of these dry bones; 
f Hebr. 9.4, 5.  the pot of lasting Manna, food of eternity; the Cherubin, angelical society; the 
g Exod. 32.16.  Tables, written by God's finger, perfect sanctity; the Oracle, fullness of illumination. None, but Priests, might enter the former; none, but the high Priest, this, to show, that none but 
h Reu. 1.6.  Kings and Priests to God are in actual state of grace; none, but Christ, is ordinarily yet admitted to fullness 
* Reu. 6.10.  of glory. This natural house is magnificent; yea, when it is diabolical, it is called a Palace; when spiritual, a Temple for God; when celestial, a building of God. Of God was that symbolical; with God is the supercelestial; and that divine, in the Incarnation, and now super-supercelestiall in Glorification, is with God, and is God. All magnificent houses! When God himself is the house and building, it must needs be beyond all names of magnificence: and so we have it here, He is the Tower of salvation.  
Harken you that love buildings; here is a house readie-built, to be sold, to be given: 
i Pro. 17.16.  Wherefore is there a price in the hand of the fool, to buy wisdom, and he hath no heart, to buy, to build, to edify himself? How many build themselves out of doors? and how many are spewed out of their own houses, queasy with want of fire, as the Master is with store of smoke? How many are racked and rend, with racked rents? How many fashion mongers are afraid for the fashion, or are grieved to see their houses cut in fashion, when themselves could not? But this house is of best fashion, easiest price, hath all commodities of a house; yea, exceeds a House, it is a Tower; exceeds a Tower, it is a Tower of salvation; exceeds salvation, it is of salvations, of royal salvations. A Tower is a House of Houses: (Pauperum tabernas, 
Horace.  said the Poet, Regumque turres:) it is not only a house for habitation, but royal for the King, and therefore is, or aught to be, spacious for circuit, specious for beauty, stately for situation, strong with fortification, rich with provision, armed with munition, guarded with soldiers, mounted with bulwarks, towered with turrets, battailed for out-looking artillery, enclosed with ditches, pleasant with walks and gardens, terrible with vaults and prisons, commodious with mints and work houses. Once, Nature and Art in Towers conspire to procreate those double Twins, Offence and defence, pleasure and profit, riches and strength, or (as the Text, magnificans salutes) magnificence and safety. The Tower of this City is famous in most of these, but could not be a Tower of safety to the King, when Wat Tiler, with a rabblement of Rascals, imposed what they list; 
Tho. Walsing. hist. Angl. Ric. 2.  and from the King. and his Tower, fetched the Archbishop (than Chancellor) even from the Altar, and the Treasurer, with others, and cut off their heads. So it may be with this Tower, but not so with the Tower of his King: He is a Tower of salvations for his King, mounted on a Hil 
k Exod. 19.13. Heb. 12.20. , (no beast may come near) whose Matter is immaterial Simplicity, whose Space is Immensity, whose Ditch is immutability, whose Wall is Omnipotence, whose Situation is Eternity, whose Architecture is Wisdom, whose Warders are Selfe-sufficience, whose Munition is Perfection, whose Provision is Providence, whose Beauty is Glory; Ordnance, his Word; Battlements, Omniscience, Turrets, Blessedness; Bulwarks, justice; Mints, Mercy; Windows, Light of his Countenance; Gates, Grace; Walks, Love; Garden, joy; and is not without his 
l Isa. 30.33.  Tophet, his Prison-vault; But what should I say more▪ he is more than can be told by telling, or described by description: his all is I. ●. M, and every of these, 
Exod. 3.14.  are all of these. What will he not give to that man, to that King, to whom he gives himself, to be 〈◊〉 of salvation for his King?  
And thus are we come to the fifth step [for his.] for there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Eph. 2.12  without Christ, without hope, without God, in the World: they are his, but he is not theirs, their God, their Salvation, their Tower; but 
o Heb. 12.29.  a consuming fire, and they 
p Isa. 47.14  as stubble. All things are his; First, his creatures; 
q Reu. 4.11  for his wills sake they are and were created: Secondly, His, by conservation, preserved by his goodness; 
r Act. 17.28  In him, we live, move, and have our being. Thirdly, his, by disposition; 
s Mat. 20.15.  may he not do with his own, what he will: the sudden 
* job 34.38.35.  lightnings say to him, Lo, we are here. Fourthly, his, in final reference, 
t Ro. 11.36.  all things are of him, and for him. Fiftly, Christ hath other tenors, and kinds of right; as first, of Gift; Secondly, of Purchase; Thirdly, of Descent; all are borne in his Manor. Fourthly, of Conquest; he hath triumphed over 
u 2. Cor. 4.4  the God of the World. Fiftly, of Subjection, in Christians, which profess his Name in the Word and sacraments, are his in external proferson, are his Proper, his Servants, Freemen, Friends, Kindred, Children, Heirs, Spouse, Members. All things are his in all they have; but (saith Saint Gregory) Ipse, 
Greg. in Ez. b. 8.  sibi semper similis, dissimiliter tangit dissimilia. The Elements are his, in their imperfect existence; torpid things, in being; vegetables, in growing; sensitives, in sense; Man, in reason, was his, till he did insanire cum ratione, and became, by sin, the devil's slave; not only dust now, but, by a fire from Hell, consumed into the ashes of himself. 
Eph. 1.  But ex massa corrupta, he hath elected some to be his, his peculiar, his Saints, his Kings, elected, predestinated, adopted, called, justified, sanctified in his Son, who is naturally and eternally his, and we, in, by, and for him: and none, but the Spouse, may sing, 
x Cant. 6.3.  I am my Welbeloueds, and my well-beloved is mine, nor 
y Reu. 4.11.  the new Song, Apoc. 4. nor 
z Reu. 7.10.  the Song of salvation, Apoc. 7. but they, that are sealed, and have 
a 2. Tim. 2.9.  thi● Seal, The Lord knoweth who are his: which is all one with this, A Tower of salvation to his.  
Sixtly, His what? his King: so before; so our Text. 
b Rom. 9.6, 7.  They are not all Israel, which are of Israel, nor all the seed of Abraham, children. 
c 2. Tim. 2.20.  In a great house, are vessels of honour and dishonour. Our Grandees have their Yeomanrie and Gentry to serve them, both free: our Ancestors, also Villains, as other Slaves. But this King is 
d Reu. 19.16  a King of Kings, all his Subjects are Kings, yea, and Priests too, in spiritual sense. 
e Joh. 8.35.  The servant abideth not in the house always, but Free men, and Kings do: howsoever, even there 
f 1. Cor. 15.41.  one star differeth from another in glory. His service is perfect freedom, and Christian Loyalty is perfect Royalty. 
g Mal. 1.14  I am a great KING saith the Lord of Hosts: and no marvel; for the least of his faithful servants are Kings of no less, than three whole Worlds. Three whole Worlds are the right and Royalty of every right and Loyal Christian, who (which the Pope doth proudly) may challenge a Triple (invisible) Crown. Listen, poor Artificers, to this Gospel, to these good tidings, hear, believe, obey, the Gospel, and live, yea, and reign; enjoy a threefold Kingdom, all beyond names of time, and one also beyond all space of place. Awaken, you rich men, which listen after great purchases; which make others poor; yea, which make yourselves poor, to make yourselves rich, which live poor, to die rich, and buy some patch of the World, 
Nihil avaro Se vilius.  with making yourselves patches, and the vilest things, that you, and the World have. Be no Pedlars, be Royal Merchants; three Kingdoms, three Worlds! give me a Chapman. And lest out of your own use and guiltiness ye suspect me of fraud, see the proof and goodness of them. The first of these is this Universe; a large Kingdom, to which Great Alexander's would have been but a petie-petie principality, not enough for a Peer of this Kingdom.  
Off with thy Harpies-hands and fancie-frenzies, Anabaptist, we remove not the Land ma●…es, nor confound Proprieties. Down with thy Magnifico-mouse-births, 
Ennius.  sententious Mountebank, wordie Paradoxical Stoic, Simia quam similis, turpissima bestia nobis? Quid dignum tanto feret hic promissor hiatu? He, and he only, is rich, free, wise, a King: where's his evidence? he hath dreamt of that, which is indeed the Inheritance of grace, not nature, and therefore ours, because Christ. 
h Heb. 1.2.  the heir of all things, is ours: and therefore not ours in subverting Propriety, because 
i Mat. 5.17  Christ came not to destroy the Law, but to fulfil it: and where were, Thou shalt not steal, if all had propriety in all?  
All things are yours (saith S. Paul) and you, Christ's, and Christ, GOD'S: Invert the Order, and see your Pedigree and right; All things are GOD'S: 
k 1. Cor. 3.22.23.  and 
l joh. 3.35.  The Father hath loved the Son, and given him all things. 
m joh. 3.16  God so loved the World, that he gave his Son, and 
n Rom. 8.32  with him, all things, as appurtenances to the freehold. 
o Isai. 9.6.  To us a Son is given, and 
p joh. 1.12.  to as many, as receive him, he giveth power to be the Sons of GOD (and therefore heirs, coheirs) even, as many as believe in his Name.  
The Christian hath the Universe, but in an Universal tenure: 
Seneca de Benef. l. 7. c. 4.  which he enjoyeth thus; his mind by contemplation; his conscience, in liberty; his body, in lawful use of what God sends, q sanctified by the Word and Prayer; his heart, with contentedness, supplying all defects, and fixing itself on God, which is ours, whatsoever else be wanting, by whose only will and providence, other things are wanting, and which gives himself, before he take away any thing, and takes away other things, that he might make us capable of himself. This is Manna of all tastes, we need not 
r Exo. 36.3  the fleshpots of Egypt: this is generous Wine, what care I, if I have no troubled Ale? this is delightsome light, which having viewed I cannot, I care not much for base Objects. Christian liberty frees not from duties, to do what we list, but gives a lust to do our duties, and like the Sun, shines through Air and Water, without corrupting them, and, as the soul, fills the bodily members, not consuming, but consummating, and perfecting them: it addeth Sanctity, dissolveth not Propriety. Once, God is the Tower of his King, and the World is the Towrehill, 
Psal. 16.5. & 119.57.  Court, or Liberties: and if he be our portion, needs must it: whereas the ungodly, because he hath not God, hath a Humane and Civil, not a Spiritual, right, and his conscience is polluted in the use of that, which he calleth his own: like Cain, 
s Gen. 4.12.  a Vagabond in his own ground. 
t Tit. 1.15.  To the impure all things are impure.  
The second World, whereof this Tower of salvation makes thee King, is thyself, less in quantity, than the former, but greater in value: for that was made with his Word, 
u Ps. 33.9.  Dixit, & facta sunt omnia, but The Word himself was made a man for man, & dixit multa, & gessit mira (saith Saint Bernard) & pertulit dura, 
Bern. de. dil. Deo.  that he might re-give us ourselves. And if a man be not sui compos, what can the World benefit him? any otherwise, than the great Inheritance of a Fool, Madman, or Infant? which, being sui impotes, are, with all that they have, at other's disposition: or what right hath he, more than a slave, whose all is his Lords? Others are Infants, Fools, Mad, and Slaves to the Devil, the World, the Flesh; the true Christian is Lord of himself, though he be a Slave, and is both King, and Kingdom too in this Microcosm. The Regions & Climates of this World, are his bodily members; the Subjects, every particle of body, and faculty of mind, every action, and passion; the Freedom is the will freed; the Law is God's Word; Reason is the Court; Conscience, judge; the Affections, Sheriff and justicers, to put in execution; the external Senses, Officers; Commonsence, Clerk; Phantasie, Cryer; Memory, Register; the Court continual in selfe-sessions. And were it not for this selfe-authoritie, whereby a man commandeth himself, and doth good or bad willingly, there were neither Virtue nor Vice: in which respect, the Slave, being 
x 1. Co. 7.22  the Lord's Freeman, willingly, and for conscience, is subject to do and suffer his Superiors will, 
y Eph. 6.7.  as serving the Lord, and not man. And he, that is thus King of himself, is Lord of Fortune, (
* Cic. Parad  suis ea cuique fingitur moribus;) of Death, (it is but like 
z 1. Sam. 17.51.  Goliahs' Sword, his own Executioner, and killeth the remainder of death in us:) of the Devil, 
a Heb. 2.14  who hath the power of death; of the World, whereof he is God, that his Concubine; and of our Lusts, the Bawds: the Traitors being exiled and executed, the Devil and the World have no power. Thus that Noble Army of Martyrs did what they might, and when, by God's countermand, they might not do, they suffered; and by willing suffering, tormented their Torments, and conquered their Conquerors. O Noble Army of Martyrs! their names written in a second red, shining brighter every day: the other in the dust, that I descend no lower. In all these things, the Philosopher's talk, walk, stalk it, like a King in a Play, but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they called 
b Act. 17.18  Saint Paul, and mocked at the Mysteries of this State, which they knew not.  
And how then could they know that third Kingdom and World, merely supernatural, and supermundane? it is not for Athenian Owls, but Heavenly Eagles to face that Sun, and fly in such light. The Reversion is here made sure by Faith, and Christ, leaving his pledge with us, his Spirit, is gone thither with our pledge, and in our nature hath taken possession. Of which, having said somewhat before, here we cannot say much: save only, that it is beyond what we can say or think, a World of Worlds; in substance, not subject to alteration, corruption, passion, motion; in quantity, 
c job. 14.2.  many dwelling places, 
d Re. 21.16.  the walls twelve thousand furlongs; in quality, a Paradise, fair, shining, delightsome; the 
e Ibid. v. 18.  streets of pure Gold, shining like unto clear Glass; a mere transcendent, where all are Kings of all these three Worlds; and the King of Kings shall dwell with them, and be all in all unto them.  
Thus you see a threefold Kingdom of a threefold World, in a threefold tenure, beyond all, which Littleton conceived: a cosmopoliticall, of the universe, a microcosmical, of thyself; a heavenly, of the world to come; all having this right, He is the Tower of salvation to his King. And now are we come to the sixth step of the Throne, but may not sit down: Solomon is coming, and we must descend, to make way for him: lest if we stay any longer in this height, with Peter, in the transfiguration, 
f Luc. 9.33  we say, we know not what. Let us consider our mortality, and God's providence, in setting a political King over us, that we may learn this duty, lest we lose that dignity. A good Servant will prove a good Master, and a good Subject is thereby the more capable of that threefold World and Kingdom.  
AS we ascended therefore before, we will now descend, that our method may teach subjection: even of Christ himself it is said, 
g Luc. 2.51  Descendit cum eyes, & erat subditus.) Descent is the humble mother of Obedience, as chose, Rebellion is called Insurrection. here than we first are at that, which is first and supreme, King: The second step in our descent is that, which in Kings themselves ascends, and is first, His: the third is that which in buildings is supreme, a Tower: the fourth is that which in his is supreme, Salvation: the fifth is the profound Vault or Tower under ground, which undermineth all underminers, and vaultworkers, a great Tower of great deliverance: the sixth, a supreme Turrer of altitude and exaltation, great prosperity. All supreme, and pleading for the King's supremacy; supreme office; a King: supreme Kingdom, to be his, his subject, and his King over his people: supreme salvation, and supreme Tower, supreme profundity, and supreme altitude for his King. If the Pope could out of these three words gather as much for his supremacy, he had a fairer colour for his triple Crown: but that is from the triple-headed Cerberus, and the triple gates of Hell, the Devil, World, Flesh, against which this Tower of salvation is erected for his King.  
The King is first in every division, and here in ours. HE IS, appertaineth to the King of Kings: 
1. Sam.  he is the Crown; the head that weareth it, is the head of the Tribes, the King. 
h 1. Cor. 12.26.  If one member be honoured (if the head be crowned) let all the members rejoice with it, that this 
i Psalms, 133.2.  precious ointment of salvation upon the Head, may run down to the beard (the Court and City) yea, the skirts of his clothing (his remotest subjects:) Exceeding glad shall we be of his salvation.  
A King is a sacred name, not to be taken in vain (intrate, 
Heracl.  nam hic Dij sunt; 
k Psal. 82.6  Ego dixi, Dij estis) it requireth ample both observance and observation. First, our Text saith, King, not Kings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is spoken not of Kings, as many, but of the King, as one: not now in the former Catholic sense to be considered, nor to be construed to a later Cacolike, where the Pope is concurring with Kings, and, at least, in spiritualibus (the least part of his care) supreme over Kings. Thus to assume, is to presume, and GOD, the Tower of salvation for his King, will be a Tower of desolation for Anti-kings, not his, but the Devils, who is 
l job 41.34  Rex filiorum superbiae. It is contrary to the definition of a King; Potestas Regia (saith Zeno) quae nulli obnoxia; 
Zen. ap. D. Laert.  to the nature of a head (as he is called, vers. 44.) A body with diverse heads is a Monster: an Amphisboena is a Serpent, a monstrous Serpent; Geryon, a monstrous Giant; Cerberus, a Hell-dogge. The seed of the Serpent, hellishly, giantly, serpently monstrous, is a manyheaded body. A King is the Sun in his Sphere, Sol, quia solus: Two Suns are prodigious and portentous: one is but a meteor, and soon disparent. Our Henry the second, who would see his son crowned in his life; Edward and Richard the second, which must see their seconds first, (secundi illi, parum secundi;) can testify this. But our King is singular; singular indeed, one, and one alone, which alone post orbem conditum hath enjoyed all this triple Kingdom and present Sovereignty, in natural and quiet possession. One God, one truth, one King in one Kingdom.  
Secondly, a King is masculine, which the Grammarians call the more worthy gender. It was a miracle of Divine providence, that we can attribute so much to a Woman's memory: She was singular, and her mind masculine, 
m Ruth 3.11.  Mulier virtutis, & 
n Prou. 31.10.  Fortis, as Prou. 31. It would disgrace her, to say, she was a fourth Grace, (
* Horat.  Choros ducit Venus) or a tenth Muse, for Arts: She was Israel's 
o jud. 4.4.  Deborah, for the spirit of counsel, and 
p Ib. v. 21.  jael, for the spirit of fortitude, fastening to the ground the head of Sisera, grounding and confounding all temporal Enemies and Rebels: yea, as more than jael, like another Hercules, she prevailed against the thee-crowned Cerberus, and was 
q jud. 9.53  the woman, who slew Abimelech, who will needs be Father and King too (as the name importeth) Prince and Pastor of Pastors, and Princes; 
r jud. 9.15.  that bramble, which before devoured the Cedars of Lebanon, and with his bellowing Bulls affrighted all Christian Kings and Emperors: Many 
s Psal. 22.12.  bulls have compassed me: strong bulls of Bashan have beset me round. Pius the fifth, and Gregory the thirteenth sent their bulls, fire-breathing indeed (as it is in the Fable of Hercules) but this is not a Fable, that the Bulls and Brambles prevailed not with all their fire against this Tower. God was Turris salutum Reginae suae: and when 
t jud. 9.53.  Abimelech would have fired the Tower, Glorious Elizabeth was the Woman, which threw a piece of a millstone on his head, (of that millstone, Reu. 18.21.) and broke his skull, and ever since, we see him fallen, struggling, and setting his Armour-bearers awork, in purpose of revenge, in event, frustrate: and who knoweth how soon? (whether, even now?) other of the 
u Reu. 17.12.  ten horns which had given their Kingdoms to the Beast, and became her Armour-bearers, shall hate the Whore, and dispatch Abimelech, which never before had received so orderly, so glorious, and irrecoverable a wound, as this, by a Woman? Our eyes saw her, in crosses and conquests, another David; in peace, and building the Temple, Solomon; in provident justice, jehoshaphat; in Reformation, Hezechiah; in restoring the Law, hidden in a strange Tongue, and lost in the Temple, (in the Schools, and Scholies) josias; and when 
x 1. Macc. 1.56.  Antiochus had burnt the Law (Antichrist, the translated Scriptures) she was a judas Macchabaeus, to restore it, and dedicate the Temple: in all these, all of them; in length of a glorious Reign, more than any of them; in Sea-exploits, O quam te memorem Virgo? she tamed the invincible Armada in eighty eight; Dux foemina facti; not she, but 
y 1. Cor. 15.10.  the grace of GOD: Tibi militat aether. God was then a Tower of salvation indeed (against those Sea-Towres, 
Claudian.  and Castles) for his Queen; 
z Psal. 18.14.  He shot his Ordnance, and disappointed and dispatched them. She was the Queen 
a 1. Reg. 101.  of the South, which visited heavenly Solomon, learned his Truth, offered her Gold, and rarities to the Temples service, and reformation of the Church. Her Drake, first of any General, encompassed the Globe; and her Cavendish was the last, that happily performed it. Her days (said Astronomers) yielded a new Star, 
Camden. Elizab.  which began in November, exceeded jupiter, and at last ascendendo disparere coepit; the Emblem of herself, her exceeding glorious Reign, which began in November, and about the same time of the year, with the other, also ascended to a higher Kingdom. If that be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is a miracle; a Virgin, a Mother, a Virgin-mother she was, of a numerous Issue of innumerable Subjects, so esteeming, so esteemed; of her needy neighbours; of her Country's peace, Religion, Arts, Arms, Plantations, Commerce; a Mother of a Man, not a Manchild, but a Man in ripest maturity, whom her heart conceived (but concealed, till due time of birth) her just Heir, that neither she nor we, might be distracted with conceit of a rising Sun: nay She, our Sun, set, and we were not at a set, had no night, no evening, and, which is more, no morning, but a 
b Psal. 19.5  Sun that had rejoiced, as a Giant to run his course, first appeared unto us in our Zenith, and began to shine in midday-brightnesse. His Majesty succeeded to all, which in her was hereditary, and (lest you should think I have exceeded in a digression) in other things many exceeded. Her memory is crowned with those funeral Cypresses, which how did his presence turn into festival Laurels? So we thought then, when our hearts, eyes, ears, tongues, strove to exceed each other in expectations, acclamations, ecstasies, 
c Psal. 12.6.1.  We were as they that dream. Yea (as the Disciples, 
d Luc. 24.41.  which believed not for joy) we were so rapt with this sudden resurrection, as it were, of our happiness, which we so much, so long feared; would die with her, and be buried in her Grave, that (like the Woman in the Gospel) 
e joh. 16.21.  We remembered no more the anguish, for joy, that a Man was borne into the World: and lest we should be over-ioyed (like those Disciples, which 
* Luc. 24.41.  believed not for joy) God seasoned it with his Rod, and exacted tears to attend her Funeral. And let us take heed, that a worse pestilence, the spirit of ingratitude, have not possessed some, which at first liked their Manna, but since (I know not how) it hath grown 
f Exod. 16.20.  full of worms, with the keeping, or rather they are full of worms, with the continuance of their Manna to them, (which still is the same) and 
g Num. 11.5.  long for Leeks and Onions: as 
h joh. 3.20  they, that evil do, are weary of the Sun, and say, when will it be night? Once, thou hast still thy peace, and therefore canst not hold thy peace, murmurer; thou hast still thy Religion, but art irreligious; hast still thy plenty, and surfettest of fullness; hast still thy Learning, and 
i Act. 26.24  Learning makes thee mad; hast still thine Arms, if thou hast such lust to use them, God grant the Stage be never nearer. Canst thou tell what thou wouldst have, thou diseased male-contented mind? the want of sickness is a wanton sickness. Those things, which God gave by Queen ELIZABETH, he hath confirmed, and made more mature, settled, masculine, by King JAMES: and if the epidemical diseases of the times, or if thine own sins make some alteration, 
S. T. M. hist. Ric. 3.  be not thou effeminate and querulous: and, for me, let Shaw's reward befall me, if I speak it with Shaw's mind, and let this place be witness. And yet is 
k Gen. 9.22  Cham worse than he, which scoffeth at his Father's nakedness; and he worse than Cham, that being drunk himself, laugheth at his Father.  
If we ascend from Grammar to Logic, a King is (thirdly) a name of relation: Rex sine regno, vacua qui regnat in aula, is but a name, and fuit, is mortuus est; imo habui, the beggar's theme. So Agag is called, 
1. Sam. 15.32.  when he had lost his Kingdom, and called for by the name of King, even, when he was to lose himself. Our King was a King, before ours; and of that Kingdom, whose nearness caused the worst remoteness. This backdoor in the North is closed, and that Temple of janus, so long open, is now shut faster, than ever; those bordering Harpies (monstrum, 
Virgil.  horrendum, inform) and their nests, and eyries of spoil, are gone; which but bordered on the confines of Humanity, and in humane shape, were ravenous beasts, to whom Theft and Murder were virtues. He gave, when he took, a Kingdom, the School of his youth in royal Arts, 
Virgil.  and now, Tros, Tyriusque illi nullo discrimine aguntur.  
Fourthly, a King is a name of differing quality, and quantity; and sometimes Rex is a diminutive in both: Rex sine regione, as the American Caciques and Weroances, the Reguli vaguli, nuduli of the Savages: and little better were the ancient Britons, when Caesar reckoned four, in a piece of Kent. Even in a Beehive, there is a King over those Cerea regna. But now the Hebrides, Orchades, and other dispersed Lands, the Scots, the Picts, the Welsh Triarchie, the Saxon and English Heptarchy, all these, before esteemed another World, are now one Kingdom, under one King. And Ireland, where sometime Treason had her Throne, with whom to rebel, was but to enter into action; 
Moresine hist. of Irel.  where Wars had made a Wilderness, and wilder Nature, Boggs and Marshes (how often drunk with the best English blood?) now submitteth to the same Sceptre in peace, and committeth herself to our Language, Discipline, Customs, Habitation. Yea, and how great a part of wide and wild America, is now-new-encompassed with this, with His Crown?  
And as in extension, so in intention, in the fifth place, Rex, a King, is a quale quantum, and in longitude reacheth to all parts (An nescis longas Regibus esse manus?) in latitude, to all causes; in altitude, to all persons; in profundity, to all solidity, excluding every unnatural vacuum of privileges, and pravileges, which may any way exempt the members from the head. One said, he was Rex Regum, 
Maximilian.  and meant of such as would do what they list; subjects so punctual, and lineal, that they leave the King but superficial. Herein also we have a real, a royal King, whose power attingit à fine usque ad finem fortiter, 
Sap. 2.  & disponit omnia suaviter; whose prerogative may not be exposed (it is a sacred mystery) to every 
m 1. Sam. 6.19.  Beth-shemit's eye, nor touched with 
n 2. Sam. 6.7.  Vzzahs' too too officious hand.  
Sixtly, a King is genus generalissimum, in proper and full sense, it is like the Oil, wherewith they are anointed, which is always uppermost, knoweth none undership, but to God, and abhorreth Secular, or Pontifical Superior; not as Herod, and others, who were Reges, sub Rege. Thus than the subject agreeth in highest strain, with his Majesty a King, singular, masculine, real, regal, absolute over his own, and independent of any over him. But all this may a Heathen King be, and yet not be His, excluded this Tower of salvation for his King; not so much advanced as to be as one of his people. To be his, and his King, is a double prerogative: such was David, such is Ours: though (I confess) that he, which is not his in eternal election, may be His King.  
HIS, first, institutione potestatis, as we say and pray, Thine is the Kingdom, and power, and glory: The powers, that be, 
o Rom. 13.1.  are ordained of God; not, as some blaspheme, a King is but a creature of man's creation. Yea, God's power, 
Reinolds.  as it shineth in all powers, so, most of all, Monarchy is the most vine and express Image of the Divine.  
Secondly, His King, he is, Constitutione personae. We have before freed ourselves from elective, conditional, or whatsoever is not absolute, in the just Quantum, and highest key of King: and have confined ourselves to men of David's rank, neither the People's King, nor the Peers King, nor the Priest's King, nor his own King, as Absalon; but His, God's King, holding of him potestatem juris, & jus potestatis. 
* Pro. 8.16.  Per me Reges regnant (saith Wisdom) and 
r Dan. 4.32  the most High (saith Daniel to and of Nabuchadnezzar, though a Heathen) ruleth in the Kingdom of men, and giveth it, to whomsoever he will. This Christus Dominus doth give to these Christi Domini their power; whether by humane election, or lot, or extraordinary vocation, or that which can be ascribed to none else, Natural descent. Where any enter by the window, and not by the lawful 
s joh. 10.9.  door, and have eaten 
t Gen. 3.6.  the forbidden fruit, by the Serpent's suggestion, for a 
u Psa. 82.6.  Dij estis, without an Ego dixi, making themselves devils, to make themselves gods; the Potestas is Gods, though the Potens & modus adipiscendi, are of 
x 2. Cor. 4.4  the God of this world: he is his (God) King, according to his will, manifested, not in Scripture, but in event, Qui efficit voluntatem suam, utique bonam, 
Aug. Enchirid.  per malorum hominum voluntatem malam: which can punish a King and People for sin, by a worse sinner, 
y Isa. 10.5.  the rod of his wrath, which, after he hath beaten his children, he can cast into the fire. Here then, we have, if any Nation, his King, whose challenge is from God, 
z Act. 17.24, 25.  the Lord and Giver of life, Sceptra per innumeros missa tuetur avos: the seed of David, of innumerable Kings; who, where others were hasty for him, had the patience to stay himself, and to suspend jus, till justa, his just birthright, till another's just death-rites.  
His King, Thirdly, singulari curâ, as the most special part of his goods; his peculiar Treasure, 
a jer. 22.24  his signet on his right hand; they 
b Zach. 2.8.  that touch this jewel, touch the Apple of his Eye, whereof he hath principal care above others, for others, against others, as, this day, appeared, The Tower of salvation for his King,  
His, fourthly, dispositione, not only disposing him to, but in the place: when he would exalt Saul to be King, 
c 1. Sa. 10.9  he gave him another heart; and when he would deject him, 
d 1. Sam. 16 14.  an evil spirit from the Lord, troubled him. 
e Pro. 21.1.  As the Rivers of water, so the King's heart is in the hand of the Lord, he turneth it whither-soever he will; by immission of good thoughts; by just permission of evil; as in Ahab, by 
f 1. Reg. 22.22.  the lying spirits in his prophets, which yet chose to believe, before Michajah. He sendeth a King 
g Acts 13.22.  after his own heart (as David) when the people are after his heart: but if the people 
h 1. Sam. 8.7  will not have God to be their King, even by their King he can punish them, as in Saul; or suffer them to bring mischief upon themselves, punishing sin with sin, as in 
i 1. Reg 12.30.  jeroboam; or denying a King altogether: Anarchie is the worst Tyranny; 
k jud. 17.6. & 18.1.  There was no King in Israel, is the preface of some miserable story, and sometime the end too, 
* 19.1.25.21.25.  as the Alpha and Omega of Mischief. A headless body is heedless, senseless, lifeless: propter peccata terrae, the King is oft changed. 
l Pro. 28.2.  Let them, that will have their King better, first amend themselves, and pray for the King: Haec sunt militiae nostrae, for he is His. And for our King, as he disposed him to us, and us to him, with such mutual content: so he hath filled his heart with 
m 1 Re. 3.9  wisdom and understanding to judge his people; for who else were able to judge this thy so great people, (saith Solomon;) which in our King, in the height of reason, appeared this day; when his Reasons wrought so powerfully on Gowry, that in the Act of Disloyalty, and the bloodiest part of Treason, he had 
n Act. 26.28  almost persuaded him to become a Christian, a Subject: and beyond all reason, and humane capacity, above, yea, against Art, to construe those words in the Letter, to bring to light the abstrusest work of Darkness, the Masterpiece of Treason, and Monster-prize of Satanical Stratagems, 
o Reu. 9.11.  King Abaddons' Tower of Desolation: but he was a Tower of salvation for his King, to reveal Mysteries, by which, to grind the Powlder-plot to powder, and to blow it up with a Terrile blow. A King, his King, 
p 1. Sam. 10 11.  among the Prophets; 
q Ps. 18.23.  This was the Lords doing, and was marvelous in our eyes.  
Fiftly, his King, subordinatione, his Lieutenant, his Steward: the people are his, 
r Exod. 19.5  his peculiar above all people, though all the Earth be his: he is their King, and hath set him over his kingdom to rule it. To him he is accountable, of whom he receiveth; under whom, he executeth power: that also limited by his Law, either in Commission, to command for God, as he is Custos utriusque Tabulae, or in permission of things, naturally indifferent, to be disposed by his wisdom, for the common good, and to lose their indifferency in use, upon his command, or prohibition. 
s 2. Cor. 10.8  His power is to edification, not to destruction, nor ought he to countermand the Law of his King, any more, than his Deputy, may his; a Petie-constable, the express command of the Lord Maior; or he, of the King: or the foot, or hand, the order of the head. Yet even in such cases, we are not to 
t Rom. 13.2.  resist the power, but must suffer, where we cannot do, the will of the King: and with 
u Act. 26.25  words, and behaviour of truth, and soberness, 
x Act. 5.29.  obey GOD, rather then man.  
This for instruction, as for the use of it, Blessed be God, that in the present state, we know nothing imposed upon the liberty of conscience, howsoever nicety proves scrupulous, or wantonness wilful.  
Lastly, his King he is, retribution, who is the 
y Reu. 19.16  King of Kings: 
z Rome, 14.4  he standeth, or falleth to his own Master: who, if he be 
a Lu. 19.17  faithful in a little, and temporal Kingdom, can make him Ruler in a greater, and eternal. Otherwise, without thy doing wrong, He shall suffer right: 
b Eccles 5.8  He that is higher, than the Highest, regardeth: 
c Isa. 30.33.  Tophet is prepared of old, it is prepared for the King: 
d Wisd. 6.6.  Potentes potenter tormenta patientur. The head is not to be judged by the hands, much less, punished, or cut off; a thing unnatural, furious, monstrous; the offended people to dispose, or depose the King, is to make him subject to innumerable Kings, to make all Kings, and thererefore none; a thing unreasonable, and implying contradiction: the Supreme judge to be obnoxious to inferior Tribunals, were contrary to order; not Legal, not Regal, not Regular. To forget that we are his Subjects, if he have forgotten to be his, Gods, King, is contrary to all Religion, in the Law and Gospel. In the Law, 
e Eph. 6.2.  Honour thy Father, is the first Commandment, with promise, first of the second Table, and the clasp of both: nor may Cain's or Cham's Posterity reject it, because they were bad. 
f Ezech. 18.2.  The Father's sour Grapes must not thus edge the child's teeth. Nero, a tyrannical Father, and Pilate, a popular pleaser, in the Gospel, are obeyed, and commanded to be obeyed, by Christ himself, and his Apostles, to extremity of sufferings. 
g Rom. 13.1  The powers were of God, and from above, when the vessels, which contained them, could not contain themselves, 
h jam. 3.15  were earthly sensual, devilish, in their unjust profits, filthy pleasures, bloody persecutions. 
i Eccles. 10.20.  Curse not the King, no not in thy thought, though thou seemest to see a 
k Eccles. 10.16.  vae regno, cuius Rex est puer; except, with 
l 1. Reg. 2.9.46.  Shimei, thou wilt have thy curses written with thine own blood. 
m job 13.7.  Nunquid Deus indiget mendacio vestro, ut pro illo loquamini dolos? saith job; Needs God thy false Treason, to give right reason to the World? is this faith, to be perfidious, to make haste, and to see thyself righted? Is this hope, not to expect with patience? is this Charity, 
n 1. Cor. 13.7  to believe nothing? to hope nothing? to endure nothing? is this humility, to 
o Isa 14.14  make thyself equal to the highest? Correcter, Director, and in place of God himself, to the King? Even a busy Malapert Tongue is a strife, a string 
p Psal 11.2. & 57.4.  shooteth Arrows, and lifteth up a Sword against the King, to assault him in his Tower of salvation, which 
q Ps. 31 20.  will keep him safe from the strife of Tongues. But to write and preach, is to plant Ordnance against this Tower, and, with Giants, to fight against God, The Tower of salvation for his King.  
When 
* Hist. Ed. 2. T. de la More.  Adam of Hereford preached at Oxford, and took his Text 
r 2. Reg. 4.19.  Caput meum doleo, that the members might depose their Head, Edward the Second; 
T. Walsing.  and when the Necromantical Head spoke at Oxford, in the days of Richard the Second; Pedes elevabuntur super caput, as it soon after fell out; the Doctrine was one and the same, 
s 1. Tim. 4.1  a Doctrine of Devils, as well in the Pulpit, and mouth of a Bishop, as in the devil's own Necromantical Head and Dialect. And if any since, in that fertile field of the Lord, hath sown any such infoelix lolium, 
t Mat. 13.28.  it is the Enemies doing: for the Master had there sown, (and made it a Seminary of) good seed.  
And that Traitors are the Devil's Disciples, the usual appellation of Scripture maketh plain, calling them 
u 1. Sam. 10 27. 2. Sam. 20.1 2. Chron. 13.1.  the sons of Belial: and so accordingly Gowry, the Archtraitor, was a son of Belial, a Consulter with Necromancers, and daily wearer of Magical Characters; his Oracle deceiving him with loss of life, being wounded to the heart, without loss of blood, till those Characters were taken away 
x judg. 5.31  So let thine Enemy's perisho, O God, and be thou still a Tower for thy King.  
But this is yet the last Lesson, and highest form in the School of the Devil, to make Treason, Religion; Religion, sure not à religando, of fastening, but of religendo, of choosing again and again King and Religion too; à refigendo, of losing the strongest bonds, the Oath of God; the Devil's Religion, which under pretence of Unjustice, whispered Rebellion to our 
y Gen. 3.5.  Parents in Paradise. And a mark of Antichrist it remaineth, 
z 2. Thes. 2.4.  To oppose and exalt himself, above all, that is called GOD, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Kings and Emperors: of which, from Thomas Becket (sainted for this Quarrel) unto the Poulder-plot, we have Examples more then enough; though our Neighbour-Countries bleed more fresh, because He hath been the Tower of salvation for his Queen, and is for his King. I marvel not at Rome, a City founded in blood, hater of the name, expeller of the power of Kings, hatcher of so many King-hating Locusts, and lastly, of Jesuits, who have found distinctions (
a Reu. 2.24.  the deepness of Satan) to make it tolerable, nay lawful, nay commendable, nay meritorious of Heaven, to kill the Kings of the Earth. But is there any of ours, 
b 1. joh. 2.19.  that have gone out from us, and are not of us, whose intemperate zeal hath eaten God's House, and distempered to giddiness, and wheeled round from one extremity to another? I know not how, extremes have contrary affects, and yet often, like effects: like 
c jud. 15.4.  Samsons Foxes, they look opposite, but have a stinking fiery conjunction: such (if there be such) are these, which bow the crooked stick right, with another extreme of crookedness (as Plato told Diogenes, Alio fastu) whose Wildfire burneth in Water, 
Laert.  whose Hell-fire burneth and yet is darkness, such is the Treason of Religion, and Religion of Treason.  
I am weary of this subject, this hellbred 
d Gen. 3.15  seed of the Serpent: I will flee from them to a Tower of refuge; and, lo, here in my Text, A Tower of salvation. Salvation is invisible, and therefore hath made itself sensible in this Towre-resemblance. A Tower is most conspicuous; but having been before so long a Surveior, we must not now dwell on this Tower. Two things it importeth; the weakness of the strongest of men, and Gods ready presence, and saving defence. For the first, His King is a man: homo sum, 
Terent.  humani à me nihil alienum, is true of Kings: He needeth a house: the injurious elements would not know him from another man; a royal House, that he be not imprisoned at home: a strong House, a Castle, to defend him from enemies: a Tower, a magnificent House, for architecture, artifice, prospect, site, strength, capacity, provision, munition, and the rest. Yet what are all these against the invisible Enemies, against which his Tower must be a holy House, and Temple? Neither is there found among men scarce a house strong enough against men, even where Nature and Art have conspired: (what Castle so impregnable, but Iron or Gold hath taken?) but against Devils, and devilish men, God alone can be (such is man's frailty) a Tower of salvation; and he alone will be (such is God's goodness) nay, 
c Reu. 1.8.  Is, Was, and is to Come (no Verb is expressed, that all this may be expressed, 
f Exod. 3.14.  I AM is his Name) the Tower of salvation, the House, Palace, Castle, Tower, Temple, all in all for his King. This day, these six and fifty years, are witnesses. This Tower is with him, in him, over him, about him, wheresover He eateth, sleepeth, rideth, consulteth, in all things is immutably moving with him and for him.  
Salvation is a sweet Name, and this, the sweetest Salvation, even in the abstract: yea, superintellectuall salvation, not a quality, but supersubstantial, GOD himself; which being beyond speech, we will not lose ourselves, and your patience, to speak of. Only this, in the application; 
g Psal. 124 1.  If the Lord himself had not been a Tower of salvation to his King, when the Gowries, and their complices, this day, rose up against him, how was his escape possible? where honest Simplicity was closed in the trap of guile, where Nakedness was assaulted with armed violence, where one alone had so many doors made fast upon him, so many rooms betwixt him, and possibility of help, so many Traitors against one Innocent, that is, so many incarnate Devils against one Man. 
h 2. Chr. 20.12.  I know not what to do (said King jehoshaphat) but our eyes are toward thee: and David here, 
i 1. Sam. 22 5, 6, 7.  When the floods of Belial made me afraid, the cords of Hell compassed me; In my distress, I called upon the Lord, he bowed the Heavens, and came down (yea, the heart of one, set to kill him, to be his help) and bowed the necks of his enemies under him. And, 
k Psal. 73.25, 26.  Whom have I in Heaven, but thee? and there is none on earth, that I desire beside thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. 
l Mat. 3.9.  He raised of stones children to Abraham, and said unto him, 
m Gen. 15.1  Fear not, Abram, I am thy shield, and thine exceeding great reward. His shield then, which he upon his knees there acknowledged, and every Tuesday since, reviveth it in his weekly devotions; his reward since, on an other Tuesday-intended treachery, the supper superlative of treasons, when King and Kingdom had the neck on the block (
* Pro. 16.10.  Divinatio in labijs Regis) God gave his King, not only a divine spirit, with Daniel, 
n Dan. 5.14, 17.  to read the mystical writing, but to reverse it; to reverse it? yea, to invert it upon themselves, to recover us, before we were sick, and to bury them in their own vault. Turris salutum, he is a Tower of salvations, magnificans salutes, which we before observed out of a twofold translation, to be both privation and habit. Great deliverance, and great prosperity giveth he to his King.  
And first, for Deliverance; 
o Ps. 22.10.  I was cast upon thee from the womb, thou art my God from my mother's belly, saith David. Even before his deliverance thence, a Tower of deliverance was he to his King, stronger than the royal Palace, where the Queen at supper was assaulted, sclopeto in pectus intentato, 
Camden. hist. E.K.  her Secretary taken from her presence, and in the next room slain, crying, justitia, justitia; her Majesty made meanwhile a prisoner. Had not this Tower protected, how could that tenderness have escaped abortion? and our hopes had been dead before they were born. Following broils, in his minority, murdered his Father, imprisoned, deposed, chased away his Mother, exposed her friends to spoil, and in a little space consumed two Regent's or Protectors of his nearest blood, his Uncle, and Grandfather: and when all these Strong sunk under that weight, how could Weakness and Infancy escape, had not He given great deliverance? As himself, in the womb, escaped, who is our Head, so his Kingdom, then in the womb to him, and not come to the birth, hardly escaped abortion, Anno 1588. A great and divine deliverance (if ever any) when such a Fleet of so long and ample preparations, that it was surnamed Invincible, with such purposed Land-forces from the neighbour- Belgian shore, amidst such opportunities, as the League abroad, and our wants almost of Air and Water, and, till the enemy supplied, of fire, when those vasa iniquitatis bellantia were freighted with instruments of cruelty, 
Gen. 49.5.  and manned with a people, whose progenitors had given experience of unmanning, and almost unpeopling a World: where our goods, liberties, consciences, lives, all were in danger: then did 
p Ps. 68.1.  God arise, and his enemies were scattered. This Armada venit, vidit, Fugit: 
q Isa. 37.29  He put a hook in the nose, and a bridle in the lips of the land-army, and made 
r jud. 5.20.  the Stars in their courses fight against Sisera; the brute Elements, against that brutum fulmen of Rome, and designs of his adherents. They neither 
s Esa. 37.33, 34.  came into any City of this Kingdom, to shoot an Arrow, nor came before it with Shield, nor cast a bank against it: by the way that he came, nay, by wayless ways, did the Enemy return; nay, how few returned, to tell their own miseries? 
t Ibid. v 22  The Virgin, the daughter of Zion laughed, and in this place, in the greatest congregation, honoured the Tower of our salvation. I cannot forget the memorable Apophthegm of his Majesty; then sensible of that deliverance, that had the Enemy prevailed he could look for none other benefit from him, than what Polyphemus promised Ulysses, 
Camd.  scilicet, ut caeteris devoratis, postremus deglutirerur. Was not his Majesty delivered in all the manifold deliverances of Queen ELIZABETH, from bloody conspiracies? which, taking effect, could not but bring all things in those times, into combustion, and miserable confusion, and must have wounded him through her side. For what fidelity could be expected from Traitors? or right from them, whom Religion had made contrary to right, to Religion? The Italian and Spanish invasions of Ireland, the insurrections and costly rebellions of the Irish then, did in their event, as by the present calms, and quiet possession appeareth, proclaim great deliverance for his King. And is not be a Tower of salvation for his King, if we compare him with States and Fates abroad? The Turkish Moon twice eclipsed in a short space, and once put out in obscure darkness. Moscovia itself made a Moon, in manifold chances and changes. Poland in invading, invaded: Sweden, and Denmark in the North, and since, Italy and France in the South; Germany and Bohemia in the East, filled with wars, tumors and rumours of wars, whiles we 
u Psal. 32.7.  are compassed with Songs of deliverance. Step but over the Threshold, and see two great Henry's bleeding under the hands of base butchers, where were many helpers against one traitor; in the midst of his camp, one; in the midst of his best City, the other; both in the midst of their strength: and compare it with two Gowries, men of honourable birth and place (that I mention no other aid) having the King alone in their own house; secluded from all seeming possible help, and 
x Deut. 32.31.  let his enemies be judges, whether GOD himself gave not great deliverance to his King.  
O August, blessed be thou among months; famous for the flight, and fight with the Elements, of the Armada, Anno 1588. 
Gowries' conspir. Anno 1600  famous for this our secular jubilee, let thy fifth day be the quintessence of days; let it be written in Gold, that had near been written in Blood, as the Lady of days: and let this holy Act be acted in this holy Theatre, many anniverssaries. And thou Princess of the week, Tuesday, (as Ignatius calleth the Lordsday, Queen of days, and the birthday of the World) be thou happy for temporal deliverances, and not the day of Mars, or Mors any longer. 
y Psal. 1●8. 24.  This is the day which the Lord hath made, let us rejoice, and be glad in it. And thou, November, be Queen of months, and King too: still sing the memory of thy Queen; still ring the presence of thy King: let thy fifth be the fifth of fifts, and beyond Elixirs and quintessences, the first of all firsts, Quantum inter stellas argentea luna minores) yea, as the Sun, above both Moon and Stars; which was designed to the revolution of that horrid Chaos, when our Sun, Moon, and Morningstar; King, Queen, and Prince, our whole Firmament and Parliament of Stars, 
z 2. Sam. 21.17.  the light of Israel, and all our Israel's lights had with a Hellish damp, a terrible lightning and thunder from the belly of Hell, been at once extinct, had not that terrible blow made it not terrible by the Spirit of understanding in our King. It was not his natural Genius, nor ingenious Art, (how great soever;) it was the Tower of salvation, that had 
a 1. Sam. 17.37.  delivered him from the Lion and the Bear, and would now deliver from this Giant of treasons; that 
b Dan. 2.28  revealeth deep and secret things, and honoured the King, with great deliverance. He was a Tower of salvation for his King, and made him a Tower of salvation for his; that now God hath made us his, by that Divine instinct and revelation, above, against Reason, and Art (as himself confessed;) not his inheritance alone, but as the 
c Gen. 47.23.  Egyptians were Pharao's new purchase, so God in another kind, hath made us obliged for Life, Liberty, Religion, All, unto the King. For had not that Giantly progeny of the Earth, the sons of 
d Reu. 17.6  the Whore, drunken with blood of Saints, (Contemtrix Superum, saevaeque avidissima caedis which now in printed Books deny any Papist to have had a hand in it, 
In libr. impress. Lovanij, 1621.  the very forehead of impudence) blown up all, had not our Phoebus, with rays, more than humane, dispersed the mists of that Python, and opened Sphinx, that Monster's Riddle, penetrated the Labyrinthian Caverns of that Minotaur, cut that Gordian-knot, which Art could not unloose, and so blew up the terrible blow, and Blowers, and ground the Powder-plot to powder?  
To This, which no age, no deliverance (merely temporal) can parallel, I might add (to usher it) those of Watson and Cobham, and the rest; and (to follow it) his deliverances from his late sickness; from water, the ninth of january last; and other perils: wherein I might use the words of the Prophet, 
e Isa. 43.1.  Haec dicit Dominus, creans te, JAACOB, Meus es tu; when thou passest through the waters, I will be with thee, neither shall the flame kindle upon thee. Great deliverances giveth he to his King every day: for what extraordinary guard, circumspection, fear, force, retiredness, jealousies, executions? what within? without him? even in this last and worst age? when Treason hath filled Press and Pulpit, and rewards attend those, which not only neglect, contemn, resist, but murder Kings? a Theme, fit for the Pope's Holiness to make a Panegyric upon, which Xistus Quintus did for the Friar that murdered the French King, with as good devotion, as their solemn Procession was made for the French bloody Massacre! Foelix scelus virtus vocatur.  
But our GOD hath given, hath magnified salutes; hath given not stupendious deliveries alone, but jubilees of prosperity. Great prosperity giveth he to his King, in those deliveries; in delivering him from his Enemies; in delivering his Enemies to him; 
f Psal. 7.15  Inciderunt in foveam, quam fecerunt. The Gowries, this day, prevailed not, failed of, and died in their cursed attempt; and so of the rest. Escape, with victory and triumph too, is great prosperity. And great prosperity hath he given him in his own Royal person, in his Issue, in his Kingdoms. His personal prosperities, as I know not best (being 
g 1. Sam. 23.23.  the least of the thousands of juda) yet we all know so much, as I had rather praise God for them, who hath given such prosperities to his King, then displease men; some thinking I say too little; others backbiting, that I flatter. Once, Royal Ancestry, almost innumerable; a Reign, almost as long as his life; (how seldom equalled, since Britain had a King? which, O thou, his salvation, long and long continue●) his first being immediate Heir and Possessor of this present Monarchy; his more Subjects; more Alliance and Confederates, more Revenues, more complete Power, his Fame, further extended than any of his Predecessors, are a truth; but those external (called bona fortunae by the Philosopher) vix ea nostra voco. His bodily prosperities, in masculine Sex, in a strong constitution, a constant health, dum vires, annique sinebant, and that without Aesculapius his help; his abilities for exercises, disports, discourse, studies; promising (if our sins prevent not) the hopes of many years; these also are great prosperities, yet bodily. But the mind of a man is the man; and herein great (and almost more than great) prosperities giveth he to his King: liberal in the liberal Arts; (but these are rudimenta, non opera) beyond Plato's King, not a Philosopher alone, but a Divine; in both these then exercising a Kingdom, when, like Apollo in the midst of the Muses, the Schools of both Universities; yea, the Universities of both Kingdoms saw him present and Precedent: whom the lawyers have seen a King on the Tribunal in science and conscience of the law; the Star-chamber admiring the shining of a present Sun. For the Council-table, I am not worthy to gather the crumbs: and the Grooms will drive me from Parliament Sessions; I leave them to higher conceits. Yea, but he hath frailties too, may some say: I answer, it is frailty, to make such objection: for these 
h 2 Cor. 4.7.  treasures are in an earthen Vessel, such as must return (Serus ô redeas) to earth again: Soles occidere & redire possunt, This Sun must go down, these Gods 
i Psal. 82.7.  must die like men! I answer, herein this Solemnising is not solus: we see, and joy to see the Issue of his body, and his Issues Issue in both Sexes, hopeful and glorious; in which respect, we say, and pray without a figure, 
k Dan. 6.21  O King, live for ever, and reign for ever. 
l Psal. 128.3.  Let his Table be compassed with these Olive-branches, and their heads be crowned with Laurel.  
And now are we come to the great prosperities of his Realms: in which behold, first, that Trinity of England, Scotland, Ireland, made an Unity; Fecit eas in gentem unam▪ No foreign Enemy creeping in at the Irish window as before, or Irish Traitor starting into a Scottish covert; no borderer at the threshold, nor other leaping out of the Northern backside for France. We need no wall (as of old) against the Picts: the Ocean itself is our wall round about to guard us; stretcheth out his lovely arms and creeks, to enrich us; insinuateth his Sinus, bays, bosoms, and harbours, to embrace us; melteth himself in liquid loves, & mustereth waves, sands, tides, all his forces, as becometh the great Ditch of this Tower of salvation, for his King, and his Kingdoms.  
Scotland, 
Hist. H. 7. L.S. Alb.  according to Henry the Seuenth's Prophecy, is now come into England, and nearer the Sun, hath thawed those frozen, inveterate, hereritarie quarrels; cannot find Frontiers, or Marches; hath lost the Barbarism of Borderisme; hath washed her face from civil uncivil blood and filth; hath extinguished natural unnatural feuds; hath reform her unformed Rites; hath ordered her Clergy in Orders; hath allayed Laicke Distempers; hath Doctoral Seats, Episcopal Sees, Grave Counsellors, Gallant Courtiers; and hath gone over to Ireland, to plant there Civility: Whence all this? our Text answereth, Great prosperity giveth he to his King, and he, to that Kingdom.  
Ireland hath been an Ire-land, a Fire-land, whose Wildfire burned in their Bogs: in the Mists and Fogs of Idle-busie Spirits, wild untamed Inhabitants, who had gotten the Monopoly of Venom from all other Irish Creatures. But now she groweth every day English, and that Ire-land of Ireland, those Northern Hiberna, the Boyling-pot of the North (Omne malum ab Aquilone) hath boiled out her Kern froth, with Oneale and Tyrone morsels, & ecte nova rerum facies, there, there may London be seen, Derrie and Colrane, like 
m Gen. 29.16.  Rahell and Leah, London's Two Daughters; with twelve Towns, the issue of the twelve Companies, like 
n Gen. 30.3, 9  Bilhah, and Zilpah, to do them service, and bring forth loyal Posterity to jacob. Where she could spare no venom from her men; where the Earth itself grew queasy with crude humours, and the water sank into Boggy swoons, and trembling-quagmires, as amazed at the savage feritie of the Inhabitants, the Whirlpools, and Quicksands of our bravest blood, the curse of our gentlest Mothers; 
o Psal. 107.36.  There maketh he the hungry (the needier English) to dwell, and prepare Towns and Cities for Habitations, 
Ibi nunc Londonia cernes  
Moenia, surgentes gentes, mores, res, omnia Nostra.  Hence now, as Constantine, first Christian Emperor, from Northern Britain, and as now our Constantine from the North of Britain, so let hence, from the North of Ireland, flow Civility and Religion, to that whole Island. Let the Sun, as in the longest Summer days, rise out of the North, and our Northern London be a happy Mother of Language, Arts, Subjection, that the Irish Harp may forget Romish, and be tuned English, and 
p Ps. 96.1.  sing a new Song to God, who hath been a Tower of salvation to his King, and made him the Tower of these great hopes, and happiness to that Kingdom: and bless, O Lord, hereto his Majesty's present Designs with great prosperity.  
And if we ship ourselves from Ireland for England, and touch at Wales by the way, how doth it now after so long a time glory in the title of our glorious hope, a gracious Prince? how hath it enlarged her bowels of love and service, and sympathised with His Candid Mind, in silver Mines, the second of Metals correspondent to our second light and now first breaking forth to look upon the first of our hopes, our Happy Prince? For England, We lest can see things nearest, & wood for trees cannot by some be discerned. It is spacious, and wide, I will apply me to my present Auditory: I have the Map, the Centre, the Heart, at least the beauteous Face of England before me. That which the Face is to the Body; the Eye, to the Face, the Sight, to the Eye, that is London to England; and as the Spirits to the Eye, so should this holy place be to London.  
Hail, London, have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salve, 
q Ps. 122.7.  Peace be within thy walls, & prosperity within thy Palaces; O nimiùm foelix, bona si tua noris. Great prosperity giveth he to his King, and where should he bestow it; but in the Repositorium and Chamber of his Kingdom? 
r Ps. 122.5.  There hath he set the Thrones for judgement, the Thrones of the house of David. The Tower of thy King is in the East for thy safety; the Bower, and Palace of thy King is in the West, for light and Majesty: in the midst is thy Guild-hall, for justice: besides thee, is Westminster-hall, that bringeth the whole Kingdom to thee, and maketh thy Terms and Vacations, as another Thames, ebbing and flowing, (
s Reu. 17.1.15.  Many people are compared to many waters.) How many Gentlemen, and Noblemen walk with thee into the 
* S. Martin's Lane and all the Suburbs.  fields? How many Lawyers sit on thy Skirts and Suburbs? How many Countrymen, and men of many Countries, in thy Shops, and Markets, Keys, and Customhouse? How many Companies combined into one company, and now here one Congregation? How many Storehouses of Provision? How many Warehouses of Wealth? How many Hospitals for Poor? How many Hals for Rich? How many Temples for Devotion? to omit thy Gresham-colledge within thee, and that Chelsey-colledge in thy Borders, a Tower of Zion intended against the Tower of Babylon (and the Quarry of these our building stones, the very Place to our Arguments and these Meditations.) How hath London enlarged itself beyond the walls, the butts and bounds of Art? Beyond the Thames, the bounds of Nature? Beyond herself, as it were, sowing London's in the Fields and Villages, beautified by her retrying Palaces? Pars minima est ipsa puella sui. Thy Bridge is a multitude of Towers, whose Ambition seemeth to scorn so base a Foundation, as Earth, and with a Miracle of Art (like the Babylonian Pensile Gardens) not only joineth City and Borough, but is another City of Borough betwixt both; aspireth into the Air, domineereth over the water, and with a multitude of captived subject fires taketh revenge on that fire, which sometimes destroyed her Forest, that is, turned her Timber into Stone: which marrieth with a happy conjunction two Shires, and is the Semicircled Marriage-ring, with twenty Semicircled Arches embossed, and with so many Piles, as jewels, adorned. How hath the Water conspired with Art and Man's help, to make a new journey to London, and with a new River sweetened and cleansed thy Streets and Houses? 
Midletons' River.  How are thy moorfield's, nor Moor, nor Fields any more, but pleasant Walks, and, in comparison of the former, a petty Paradise? Thy Smithfield, hath washed her sooty, muckie, filthy face, and is made lovely. Thine Exchange also hath multiplied. What shall I say? Inopem te, at least, 
Britain's Burse.  inopem me copia fecit. When wert thou so long together, delivered from the devouring Pestilence? Hast thou not so many Liveries, as the Livery of thy Freedom? So many Scarlets, as Banners and Ensigns of thy Power? The Diligence of Officers, Prudence of Counselors, Gravity of Aldermen, Hospitality of Magistrates, Magnificence of Pompes, Sanctity of Courts, to adorn thee? I could add thy varieties of Materials and Fashions of Attire, if thou didst not here by mis-fashion and deform thee: thy Buildings also now becoming (Towers indeed:) And, si Magister artis, ingenique largitor, Venture, I could number the numberless deaths whence thou livest, and (which herein is lawful) empanel a jewrie, not of Butchers but of Shambles, enough to astonish the whole Western World! thy Flesh-markets there (besides thy flesh in Markets, and other scattered places, not so conspicuous, with Fowls, Fish, Fruits, and other belly Provision) outvying any City, yea, many whole Kingdoms of the World. And if I would present a sensual stranger with a sensible rarity of London, not elsewhere to be paralleled, no not to be elsewhere credited, I would here begin. But here, 
Rom. 14.17.  it is time hereof to make an end. The Kingdom of God is not meat & drink. 
* 1. Cor. 6.13  Meats are for the Belly, and the Belly for Meats, but God shall destroy both it and them: though this require thankful acknowledgement to have thy fed beasts, except we be fed beasts. Milk and Honey, Oil, and Wine, are not the best gifts, not given always to the best. How many Men-shambles, Hell-shambles hath the Devil made, Yea, made the Belly a God, by Fleshshambles and full feeding? 
Ph. 3.  We will take Sanctuary in thy Churches? O thy Pulpits, O their Divinity! herein I am at amaze: both Universities, Court, and Country, all come to This place to pay their holy Tribute: and yet, hadst thou none but thine own store, since the Apostles days, thou art incomparable, a very None-such. I will not frown, I may not weep, and show myself humane in thy Divines plaints and complaints: it is a Festival, and we must rejoice. And, oh, that thy Paul might put on Festival Apparel, and rejoice too! his Brother Peter, in the West, may be more Royal, as Princeps Apostolorum, and chief of the twelve, and hath met with an Honourable Lord keeper, who hath sealed him a renewed Charter, and made him first (as first called) to begin the health of reparation. But Paul is 
t 1. Tim. 2.7  Doctor Gentium, and, I am sure, hath 
u 1. Cor. 15.10.  laboured more abundantly than they all. O Paul's, what shall I say for thee? Of thee, I may say, as Phranza, 
x Georg. Phranza Chron. l. 3. c. 17.  of Saint sophy, 
y S. Sophy's Church in Constantinople.  a terrestrial Heaven, a Cherubicall Chariot, another Firmament, beyond all names of Elegance (Manasses 
z Constant. Manasses ap. Pontan.  addeth) Which I think the very Seraphim do admire with veneration; thy spiritual part still, thy Divinity Lectures, thy Cross Sermons, (the Oil scarce sufficeth for thine Euening-Lampes, 
a These also much improved now by the present Deane & C●●ons, often labours therein. ) but now, alas, thy stones! But I forget myself, it is a Festival; be of good cheer, thou hast a King, which hath visited and pitied thy ruins, and is still loath to see thee in the dust: thou hast a Prelate, the Successor (post tot secula) of thy Founder, who grieveth to see Paul's Faith not to produce Works, and OUR FATHER'S conscience, behind the inscience of PATER NOSTER. Behold, now the stones themselves speak, and are at hand to promise thy Reparations at hand: and I hope, 
b Mat. 3 9  God is raising children to Abraham of these stones, who will thrust the stone out of their hearts, and bestow it on These walls.  
O London, which art rich at home, and needest none other World, than Britain, how hast thou extended thy Trade into all parts of Europe?  
Coeli & soli bonis omnibus donata, thou hast twice, with thy long Arms, embraced the whole Globe; art made delicate with Russian Furs; fed, when need is, with Corn from Dansk, and Poland; whom the Germans present with rare Artifices; Italians, with Silks, Stuffs, Velvets; the French and Spaniard, with Wines and Oil; the Belgians, with Wares for thy Peace, and Wars for thy superfluous blood; the Mountains of Norway, descend that thy houses may ascend; narve and the Easterlings are thy Calkers and Riggers for thy Ships; Iseland, Newfoundland, and the North-seas furnish thee with Fish; Turkey, with Carpets; Barbary and the Negroes, with Gold, and Creatures for thy pleasure: the Northwest hath opened her various passages to thee, and if Nature denied not, would give the thoroughfare: Greenland melteth her huge Whale-monsters, to do thee service: the Lands, which Nature had almost lost in the Ocean, are found out by thy Mariners: the Red Sea hath been awed, and the Turks afraid, lest thou shouldst stop up that mouth of Mahomet: the Mogoll's, Persian's, Moscouite's, large Dominions are thy thoroughfare, thy Staples: Thou hast strewed thy Factories alongst the East even to japan, and sown and reaped Wealth and Honour in the Ocean. How do the most remote parts send in their Commodities both for thy profit and pleasure? while, by the way, Saldania, Saint Augustine's, Saint Helena, and other places yield refreshing to thy Merchants and Mariners; Siam, sendeth the Lignum Aloes, Benjamin, rich Stones; Socodanna, Diamonds; China, Raw Silk, Porcelain, Taffeta, Velvets, Damask, Musk, Sewing-gold, Embroidered Hangings; Macassar, and Patania, Bezoar's; Baly, Slaves for thy Merchant's Indian uses; Timore, White-sanders and Wax, Banda, Nutmegs and Oil; the Molucca's, Cloves; japan, Dyes., Saltpetre, Silver; Guinnee, dying-wood, Oyster-trees, Guinny-pepper; Zocotora, Civet-cats, and Aloes; Arabian Red-Sea-Moha, Indian and Arabian Commodities; Cambaya, Cloth, Carpets, Quilts, Spikenard, Turbith, Cinnamon; Surat, Indicoe's Calicoes, Pintadoe's, Chadois, Sashes, Girdles, Cannakens, Treckanee, Senabafs, Aleias, Patolla's, Sellas, Greeneginger, Lignum Aloes, Suckets, Opium, Salarmoniacke, and abundance of Drugs; Balsora, Pearls; Zeilon, Cinnamon; jambe, great grained Pepper; as Priaman, Passaman, best Pepper, and Gold; the East of Africa, Gold and Ambergreese. These, with many more, conspire to make thee Great. Thou hast not, as of old, visited the New-world, but hast made (not Ireland alone, but) Bermudas frequent and populous; Virginia, to multiply in Towns and Hundreths; beside, New-England, Newfoundland, and other thy Plantations; O magnae spes altera Brittaniae. Virginia! I will repeat of thee, which I said before of thy Royal Godmother, which named thee Virginia, O quam te memorem virgo? thy lovely cheeks, alas, lately blushed with Virginian-English blood: but how soon? and thy blush being turned to indignation, thou shalt wash, hast washed thy feet in the blood of those native unnatural Traitors, and now becommest a pure English Virgin; a new other Britain, in that new other World: and let all English say and pray, GOD BLESS VIRGINIA.  
But whence this London-greatnesse? Great prosperities giveth he to his King, and his Cares, his Opportunities, his Charters, Commissions, Confederacies; his Peace, which he hath received from his Predecessor, and educated to maturity; his arts of ruling, his ruling of our Arts, whereby the Bees work luckily and Wasps and Drones are expelled; his Faith, whereof he is Defender, and which (as a Shield) hath defended him; his Prosperity, which GOD, magnificans salutes, hath given him, and he, to London, is the mean of all thy means: O Melibaee, Deus nobis haec otia fecit; his GOD, the Tower of his King, hath enclosed thee in the Towre-liberties. 
c Psal. 48.12.  Go about London, and tell her Towers, how many and great prosperities?) mark well her Bulwarks, and consider her Palaces.  
If any yet complain, are they not worse than those Murmurers who can find no fault with 
k Num. 11.5.6.  Manna, but because they have it, or good, in 
k Num. 11.5.6.  Leeks or Cucumbers, so admirable, but because they have a mind to quarrel? Want of sickness, (I said before) is a wanton sickness, and fullness breedeth surfeit: else would not the delicate Papist complain of persecution, if he did but think what 
l 2. Reg. 9.22.  his mother jezabel doth, where she may have 
m 1. Reg. 21.8.  ahab's Ring. Nor would we long for War, if we could but present to our imagination the misery of War; a very Hell upon Earth, and compendium of all mischiefs. Think what it is to see thy House fired; thy Goods seized; thy Servants fled, 
* Mater●nus, hist. Belg.  thy Wise ravished before thy face, and then hung up by the heel (modesty forbids the rest) thy Daughter crying to thee for help in one corner, while thy little Son is tossed on another's Pike, and the Sword at thine own throat, and that the least of thy sorrows. Dulce bellum inexpertis, were then too late a lesson, and the name of Peace would then be sweetest Music.  
Sin is the worst Treason against the State, 
n 1. Reg. 18.18.  the troubler of Israel, and this none of the least of sins, to be censorious of those whom God hath called Gods: especially now, where is so much cause of thankfulness, where, by our King, as Gods immediate instrument, we enjoy whatsoever might have been blown up, or shaken and lost by the Gunpowder Treason; which again I remember, as more than answer to all objections, though Hell have never enough. For us, 
Prou. 30. Tertul.  rather let us pray for the KING, Vitans prolixam, Imperium securum, Domum tutam, Exercitus fortes, Senatum fidelem, (I may add) Subditos gratos, non querulos, morigeros, non morosos: and that GOD will still and still be a Tower of salvation for his KING: and praise ye him for his salvation, for this salvation to his King, this Gowry- deliverance to his Anointed. Such mercies continue He to this our David, and to his Seed for evermore. Amen and Amen.  
FINIS.   

READER. I subscribe to my Sermon▪ It was loath to preface to another's Book: for such is this, of my old friend Master A. C. with whom I would no new strife, about that which before was public to another kind. His Love-spectacles made his eyes (admitted to my notes) to oversee, his hands to copy it and to procure others hands to present it to th●●e: an honour I never deigned to any Sermon of mine, how onerous soever to the Press otherwise. Who now also am in travel these twenty months of that which twenty years since and more, was conceived. The Parent dying, in stead of a juno Lucina, 
The Poets fain Bacchus a Traveller over the World, borne of jupiters' thigh, etc.  I have played the jupiter; and because my brain could not breed a Minerva, I have found in my heart, and hands, and every where, entertainment for the forming, growing, ripening of this Bouncing Bacchus (a traveller indeed with an Army of Travellers) which my travel with Travels and Travellers I mention to obtain thy help especially the midwifery of thy p●ayers▪ for the perfecting of so stupend●ous a bir●h (still sticking, and like to endure many month pressure in the passage) which then perhaps to such as will give him education, may in recompense gave a world of the World's rarities.  
Thine in the Lord. S. P.