ANASTASIS BRITANNICA & HIBERNICA, GREAT BRITAIN and IRELAND'S Resurrection. Or the happy Turn upon his Majesty's happy MESSAGE and happy RETURN. The first Part upon occasion of the Thanksgiving, May 24. 1660. which was for his Majesty's gracious Message from beyond Seas to the two Houses, delivered upon 2 Sam. 19.14. And he bowed the heart of all the men of Judah, even as the heart of one man, so that they sent this word to the King, Return thou, and all thy servants. The second Part upon occasion of the Thanksgiving, June 28. 1660. for His Majesty's safe Return to His Kingdoms, delivered on Verse 15. So the King returned, and came to Jordan, and Judah came to Gilgal to go to meet the King to conduct the King over Jordan. By JOHN BRADSHAW Pastor of Etchingham in Sussex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. ss. Iliad. Omnis autem Rex ut de Theodosio Chrysostomus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isa. 47.9. But these two things shall come to thee in one day, loss of Children and Widowhood, etc. Rex enim reipublicae est quasi maritus, & respublica de mortuo est quasi vidua. A Lapid. in loc. e Cyrillo. London, Printed for John Rothwel at the Bear and Fountain in Cheapside in Goldsmith's Row, Anno, 1660. VIRO VERE ΕΝΔΟΞΟΤΑ'ΤΩ DOMINO GEORGIO STRODE EQUITI AURATO, JUSTITIAE PIETATISQUE CULTORI ASSIDUO, FILIO ECCLESIAE GENUINO, PRUDENTI FELICIQUE LIBERORUM PARENTI, DIGNITATIS REGIAE, ECCLESIAE ORTHODOXAE, PATRIAE TAM FELICITATIS QUAM INCOLUMITATIS ASSERTORI STRENUO FORTIQUE PROPUGNATORI, QUI FIDELITATIS REGI DEBITAE ET FORTITUDINIS CICATRICES IMPRESSAS ETIAMDUM GERIT, USQUE AD ARAS GESTURUS, PATRONO SUO BENIGNO ET BENEFICO SAECULI EXEUNTIS FERREI ET RENASCENTIS AUREI GAUDIUM CONGRATULATUR, BONORUM OMNIUM SUMMITATEM IN SUMMO BONO COMPRECATUR, CONCIONESQUE HAS EUCHARISTICAS, I. B. CLERICUS. D.D.D. THE EPISTLE TO THE Reader. GOod Reader, Pilati ille Simia & Antichristi aemulu●, qui se non ita pridem exaltavit supra num'n terrestre, a subditis su●s non judicandum, sed honorandum. Quis enim judex regum n●si qui rex regum. I shall request thee, if a stranger to me, not to stumble at my name. Truth it is, I have never written my name but with some degree of sadness, ever since One, that bore the same, but none of my kindred, nor of my Principles, hath cast a sad blur upon it. But this is some comfort, that though one Judas was a Traitor, yet the other Judas, who was not Iscariot, was a loyal Disciple. Dionysius the Sicilian Tyrant, was odious to posterity for his brutish Cruelty; yet was not the Logic of another Dionysius, the less rational, nor the Areopagite, Paul's hearer and convert less Christians; nor another Dionysius Bishop of Corinth, so eminent for Learning and Holiness, the less acceptable, or the more suspicious, because a Dionysius. Good carriage and honest Principles perfume and season bad names: but bad names cannot canker good Manners. We may, and must help our ill Manners, but we cannot help our ill names; the Surname descending by birth of the flesh, and the Christian name by birth of the Spirit, and both before we know any thing of either. And if one person amongst 500 that are Cognomines, shall be guilty of some odious or audacious Crime, if any will argue for guilt upon all for his sake, he makes himself guilty of a Sophism in Voce, called Homonymia. Nor shall I grant mine to be bad, but only abused by one that had a share in it, but then he abused but his own share, and not mine. Osporco the Roman, when he was made Bishop of Rome, supposing his name to be somewhat homely, caused himself to be called Sergius, from which time (as a Writer says) the Popes still changed their names at their entrance into the Sea. I would many years since have changed mine, not so much for the sound, but the reason aforesaid, only three things letted. 1. The danger I might have incurred in the late times. 2. The censorious temper of too many, who would have voiced it a mere humour. 3. I find that anciently, especially in holy Writ, names were changed, not by the parties themselves, but by others; and those either Angels or Kings. Thus Abraham, and Sarah, and Israel were alterations, at least additions by Angels. This also seemed usual with the Chaldean Monarches, 2 Kin. 24.17. Or such as were great under them, Daniel 1.7. Thus did Pharaoh, King of Egypt, call Joseph, Zaphneth Paaneah Gen. 41.45. And now before I take my leave, I shall declare in as few words as I can, what reasons there were that swayed me to the King's side, contrary to the earnest persuasions, and importunate solicitations of many men, who deserved well of me, and some of them generally wellbeloved in the Country, contrary afterwards to all hopes of Peace and Safety, much more of advantage or advancement. And besides those obvious arguments, which are in every man's way (if they will but open their eyes to see them) drawn from Scripture-Precepts, both of the old and new Testament. The Example of the best men in Scripture histories adhering to their Kings, and the worst making a defection from them; David's tenderness of touching Saul, though appointed of God for his immediate Successor; the express and known Laws, and Statutes of our Realm, which require all Loyalty, Duty and Obedience? The Oaths of Allegiance, and I think of Supremacy also taken by me twice, if not thrice in one University, and as often again in the other, and twice at least besides upon other Occasions, besides all these obvious, and more general inducements, there were four more, which did exceedingly prevail with me. 1. The King's Moderation, Charity, Clemency, Candour, and Earnest thirst after Peace, and his desire to give satisfaction, even in things very hard and unreasonable to be desired of him, appearing in his Remonstrances and Answers. 2. The Power of the sword being by their seeming humble petitioning for it of him therein granted to be his, I thought it worthy of a worse name than violence by force to wring it out of his hand. 3. Whereas I had learned from my Parents, Teachers, and such as were ancient, when I was young, that it was a foul Blur to any Family to be false to the Crown. (the expression then much used) I after also found it was a main Argument Protestants had against the Jesuited Romanists, viz. Seditious Practices against Princes. And whereas that Argument seemed in this case to be null, because it was observed, that the most powerful Preachers, the most zealous Professors, the most exact Reformers, did adhere to the contrary Part, and that many persons slack in Religion, and lose in manners did side with the King; To this I still answered: 1. That the King had many truly godly with him, that did not show so to all, and the other party, many seemingly godly, which yet were not so. 2. That the King had also a considerable number of Professors and Wellwishers to a thorough Reformation, and the contrary party a considerable number of lewd debauched men, void of Religion. 3. That of those many which seemed religious, and friends of Reformation, there were two sorts, some that discovered themselves to be persons, either far gone, or falling into Schism, and these were to me no stumbling block at all, because their way is not the way of Christ: For I know such as made no conscience of making a breach in the Church, would make no bones to make a breach in the State, and that having rebelled against Christ in that great Law of love, they would probably not regard the Law of Allegiance to their King, would afterwards, did in the face of the Sun. But for the other sort of godly men and Well-willers to true Religion, I looked upon them, many of them, as men merely galled and surprised, verily believing, that as they did abhor separation from the ordinances, so they never desired, but did abhor the destruction of the King, and his family, only they went on in the War at first upon the old score of bringing the King to his Parliament, etc. and yet taking up of Arms against the King upon any occasion, is flatly against the Judgement and the old printed Protestation of Nonconformists, that lived in the days of Queen Elizabeth, and King James of blessed Memory, who were absolutely against any taking up Arms against the King; and sure such as lately have done so, cannot tell how to open their mouths against those men. But I must not make the Porch too large for the house. My aim in short, is, (though a weak and unworthy instrument) to do my duty as formerly in suffering, so now by acting within mine own Sphere towards the service of the King, the Peace of the Kingdom, the honour of the Church, and the glory of God. To whom be glory for ever, Amen. Thine more than his own, J. B. July 17. 1660. AT THE THANKSGIVING. MAY 24. 1660. 2 SAM. 19.14. And he bowed the heart of all the men of Judah, even as the heart of one man, so that they sent this word to the King, Return thou and all thy servants. THis day is a day of Thanksgiving, and such a day as deserves a day of Thanksgiving, that after so many improper counterfeit days, in which every honest, just and intelligent heart had more cause to make them days of mourning, we have now a true real and royal day of praise: the very thought of them and mention is enough to smut this true rejoicing day. And yet as Physicians make use of poisons to cure distempers, and Jeweller's Foils to set off Diamonds, and Limners Shadows to set off beauty, so perhaps those days will serve to illustrate this day. Those days were often kept for the dishonour that was done the King and his true friends, and for the prosperity of his enemies; this day is kept most for the King, and for all true Patriots, and for Parliaments in a right true constitution. Those days were kept in the behalf of violent usurpation; this in the behalf of just legal possession: Those days were kept in the behalf of something soaring alo●● upon Iod●● his wings of divine success by divine permission; this day is kept in the behalf of true subjection and loyalty, soaring upon the eagle's wings of Law and Religion. Those days were kept upon the shedding of blood; the blood of men, and so ours from the first Adam; the blood of Christians, and so ours again from the second Adam, the blood of our own Countrymen, and so ours by humane association; the blood of conscientious and loyal Patriots, and so ours by Sympathy and true affection: This day is kept, and deserves annually for ever to be kept for restoring the King to his own, and their people to their own in restoring him, and all this without one drop of blood. This Victoria incruenta, bloodless victory, bringing more honour to the King, than all the bloody victories ever brought to others. Those days were by armed violence, upon pain of a fruitless ruin obtruded, enforced on us; this day is willingly, nay cheerfully, nay thankfully embraced by us, and we hearty thank God this day for this Thanksgiving day. And to conclude this Preface, and not to stand too long at the door; when we kept those, our hearts and consciences forced us to balk the particularities, only to give thanks for general Mercies, because finding the way laid out for us too foul and impossible, we made bold to leap over into the open Common; but the particularities and specialties of this, are such, as if we should go out of the road, we should deserve to be sued by the whole Nation upon an action of high Trespass. O the unspeakable goodness of God to an ungrateful, stiffnecked, selfwilled, proud, divided, back-sliding people! Ungrateful, as despisers of bounty; Stiffnecked, as despisers of Instruction; Proud, as Contemners of lawful Authority; Divided, as Contemners of Peace, Unity and Charity. After all our Thanksgiving days, by which God hath been rather provoked than honoured; in which God hath been rather mocked, than praised, as some did manage them. God hath given us a day indeed; which to stumble at, would not be tenderness, but rather guilt of conscience; and this Text I have read to you, sets before you in Text-Capital Letters, the true matter and occasion of this Festival; and I desire my heart may indite a good matter, whilst I speak of this matter; and speak of things touching the King, and that my tongue may be as the Pen of a ready Writer. This verse in the Buxtorf Hebrew Bible is the fifteenth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He, that is, David, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King by his gracious message, by Letter or Declaration, bowed, that is, so wrought upon the hearts of the men of Judah, that all of them, probably the Elders or Representatives, every one, Nemine contradicente: As one man, no man dissenting. Sent to the King, over the water, the flood Jordan; Return thou; we humbly submit to thy Kingly power, we are your Majesty's loyal Subjects, return back to your Kingly office, and all thy servants; we exempt none, every one with thee is welcome for thy sake. Come with all thy Retinue, and with all the honour that possibly can be. How clear and full is the Parable betwixt the history of the Text, and the History of the day! as if these things mentioned in the Text, had been in some sort Types or Shadows (which yet they were not) of those things we see this day. Yea, here is every thing in the Text that we rejoice for in the day. We rejoice in a King, and here is a King in the Text; He, that is, King David; We rejoice in the King's prevalency, and here is David's prevalency, he bowed or inclined: we rejoice in such a prevalency as is without compulsion, without force or blood, and so it is here, He bowed the hearts. We rejoice in the Subjects hearty subjection, and in the people's hearts to their King; and here is the people's hearts, He bowed the hearts of the men of Judah. We rejoice to see Allegiance and Loyalty bound close together in Unity, and here you read, He bowed their hearts as one man's. We rejoice that after so long a distance there is now an intercourse; here is the same, they sent to the King; We rejoice that there is not only an intercourse, but a fair correspondency, nor that only, but an humble and hearty invitation, a clear and full reconciliation, a ready and cheerful subjection and submission, Return thou and all thy servants with thee, so it is here. So that I cannot divide my Text, but I must also dissect the day. The distribution of the first must needs be the description of the second. To me there seems in both a fourfold complication of a wonder and a blessing, of something very strange, and something very good. 1. Misi & vici as strange as vidi & vici. Here is a bare message conquering: a blessed kind of Conquest, and a strange kind of Conquest; there is the complication of both together in the happy and strange operation of the King's Message or Letter. The second Complication of wonder and goodness is in the hearts bowed: the hearts of all men are by nature stiff, since the fall: The Jews are especially noted for hardness of heart, and after Apostasy from God, or Defections from a King, men's hearts are still harder, yet the men's hearts were bowed, yea the men of Judah's hearts, yea, after defections from David. The third strange, but happy fold or complication is of diversity and unity; the men of Judah were several and many, and yet their heart was one, their principles, their apprehensions, and no doubt their affections were divers, and perhaps contrary, but now on a sudden upon this message, though perhaps some might come with clashing thoughts, all are bowed, all resolved one way. The fourth Complication is of an humble invitation after a stubborn defection, and sometime a seeming impossible reconciliation, Return thou and all thy, etc. I may make but two general parts. 1. THe people's conversion to their King, and he bowed, etc. 2. The King's reversion to his people, Return thou, etc. Both these are set out by the cause: of the conversion, the cause is the King's Message to the people; the cause of the reversion is the people's message to the King. And here first we see how like the King's Method in converting his Subjects, is to Gods in converting sinners. I speak here of a resemblance only, and that at a great distance. For Creatures resemble not God to use the distinction of Petrus de Aliaco in essendo & in perfectione quidditativa, but in repraesentando & ratione repraesentativa; or as Bonaventure distinguishes, it is not similitudo aequiparantiae, but imitationis. Lib. de Gratia, & lib. arbit. c. 7. As therefore in divine grace Austin distinguisheth betwixt operating and co-operating grace: Deus saith he, co-operando perficit quod operando incipit. And betwixt preventing and subsequent Grace, Dei (saith the same Father) gratia nolentem praevenit ut velit, Enchir. c. 32. volentem subsequitur ne frustra velit. Prosp. epugr. 45. And as there is a distinction of gratia ducens & concomitans, gratia excitans & adjuvans, which makes Ber. say, Conatus nostri & cassi sunt si non adjuventur, & nulli si non excitentur. In like manner we may say, De gratia & li● arbit. but in a lower sphere, King David by his preventing, leading, exciting, operating grace (for we do ascribe to King's Grace and favour) doth begin the work of political conversion and reconciliation. He strikes the first stroke towards the fastening the King and people together. Yet not working as God doth by any supernatural power over the will, by any inward infusions, but extrinsically as man works upon man by moral persuasion. Only as Kings are called Gods because they are like God in Supremacy, as higher than others; in power, as stronger than others; Gods in honour, as more noble than others; so herein they are like God, who loves us before we love him, and woes us before we seek to him, 1 Pet. 2.17. giving before we ask, yielding to us before we seek to him. Thus doth King David in the Text; he first sends to them, before they send to him, and woes them to send to him, before they send to him to come to them. He is not only first in dignity, but first in benignity: His is not only precedency in Honour, but precedency in kindness. And what King David doth in the Text, King Charles the Second doth in the day. The first open and visible tender is his. He prevents his Subjects with gracious tenders of Peace and Love. He knows that Amor is magnum satellitium, and that timeri oportet Caesarem, sed plus diligi. He that said Agree with thy enemy quickly in the gate, hath taught his Majesty to begin timously the work of pacification, and to be first at the gate for entrance before others could be ready to open them. And as he imitates God the Father in an antecedent love, so God the Son in an antecedent Call. He stands at the door, and knocks. He must needs be a very Sot, or an envious man that will not say, that the King's Wisdom, Favour and Goodness is much to be honoured, therefore let his Majesty have his due honour, but according to his religious and selfdenying desires, let God be chief magnified in all this. A magnetical touch from him is the first and principal cause of the King and the Parliaments mutual and sweet attractions of, and tendency towards one another. It is the God of love and peace that hath made love and peace to abound betwixt King and Subjects. It is the Lords doing, and is marvellous in our eyes. Abigail was a very prudent woman, and to be commended highly for her prudence; and David wanted not for language to do it, yet he chose to ascribe all principally to God. 1 Sam. 25.32. Blessed be the Lord God of Israel, which hath sent thee this day to meet me. God by an occult hand and a still voice sends us upon many errands, and we perceive it not. What is certainly true of all men, is most signally and emphatically true of Kings. Prov. 21.1. The King's heart is in the hand of the Lord, as the rivers of waters, he turneth it whither soever he will. God hath a special hand on the heart of a King, as he hath a special hand in the erecting a King, and a special hand in saving a King, which is not done by the multitude of an host, Psalm 33.16. and therefore by the Lord of hosts, so also in guiding of a King. He turns it as the rivers of waters; that is, he draws a Channel for it. So that it shall go such a way, and yet go by its own natural inclination too. A similitude, which to my thoughts, doth to the life set out to us God's Providence, and overruling hand concurring with the freedom of our Wills, and activity of our minds and spirits, For the waters runs in a declining trench, the weight and the fluid humidity carries it on, but a previous hand prepares the trench. So here. Well, Blessed be that immortal and wise Engineer in heaven that thus guided the King's heart to bow his Subjects hearts; and next, Blessed be the King's prudence and innate goodness, who hath saved the shedding of so much Christian blood, as else had been shed, had it not thus been prevented. And let us imitate these two Princes in their imitation: Let us strive to be first in offices of love, mercy and peace. The feet of some of the King's enemies were swift to shed blood, Prov. 1.16. Their feet did run to evil, and did make haste to shed blood. The King that doth truly patrizare for his royal Father, did not desire war or bloodshed, but was the most earnest suitor for peace to his own Subjects that ever was. I say the King, his feet are swift to save shedding of blood. Let us learn to be swift to save and deliver our Neighbours and brethren; let us be quick to offices of Justice, and offices of mercy. Let our feet to do good be as Hinds feet, Hab. 3.19. We often read in Scripture of a Nunc ergo; Now therefore, that is now presently, speedily, 1 Sam. 6.7. Nunc ergo arripite, as the vulgar Latin. Venite, Gen. 11.3. Faciamus lateres, go to, let us make brick. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psalm 95. Oh come let us worship. Beda renders it Festinate. See what haste Abraham made in the way and work of hospitality. Gen. 18. v. 6. Abraham hasted to the Tent to Sarah, there was haste expressed in his motion: make ready quickly three measures of meals, there was haste in his command. And again Abraham runs to the heard, there was haste in expedition, and the young man hasted to dress it: there was haste in the preparation. And David sends word to the men of Judah, why are ye the last to bring back the King to his house? Pudeat esse postremos, let us not be last in offices of piety, offices of mercy, of hospitality, much less in offices of duty, fidelity, allegiance, loyalty. In these let us both take and give example. PART 1. WE come now to the first Complication of a wonder and a blessing, and that is, a victorious message sent from King David to his subjects the men of Judah. A message full of grace, as taking no notice of their defection from him. A message full of love and compliance, as seeking reunion and reconciliation with them. There were eight ingredients that made this overture so effectual. 1. It was but a message, it was not an army to invade and to enforce; and yet sure David that was so beloved of God, that his very name signified beloved, could not be so ill beloved of men, but he might either for love, or money, or both have obtained a sufficient force amongst the Gileadites, yea perhaps amongst the Ammonites. He that was not only more safely but more kindly entertained on the other side of the water, amongst strangers of another tribe: He that had such gifts and presents sent him, for the sustenance of himself and his people with him, could not he have obtained an armed power? But he makes use rather of words than of swords, and to send out his declaration than to shoot out his arrows, or make provision of Ammunition. He chooseth rather dul●ia verba than dura verbera. And this was one ingredient, which puts me in mind of that speech of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sick minds, whether sick of grief, or anger, or hate, or fear, are often cured by words. Sure he that brought this message was a good man, and came with good tidings, and deserved of the men of Judah a good reward. 2. As it was no worse than a message, so it was a gracious message, not thundering out revenge and destruction; He might have sent a message of terror, and he that brought it might have been the messenger of death, and have entered the Sanedrim with his rend, as 2 Sam. 1.2. The Amalekite came to David. But it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good tidings. It was not like Rehoboam's harsh answer, my little finger shall be thicker than my father's loins, and I will make your yoke heavier, and I have rods in brine for you, I will whip you with snakes or scorpions, every stripe shall be a sting too. He considered not, that to make himself so thick and heavy was the way, not only to be quickly out of breath, both he and his family, but to catch a fall; He should rather have harkened to grey then green heads, who could have told him, that acerbitas imperii brevitate saepe compensatur. But David was much wiser in his message than Rehoboam in his answer: For the return to his message was [Return thou and all etc.] the return to Rehoboam's was quite contrary, but no way justifiable, what portion have we in David? to your tents, O Israel; an undutiful answer bespeaking an ungodly and unrighteous rebellion. 3. It was not only a gracious message, as free from indignation, but also a loving message, as free from contestation, scarce an expostulation, but such a one as covers kindness. q. d. I hope you will not be the last in loyalty that are first in Consanguinity. 4. It was a message from a King, not from a fellow-subject, and who knows not that majesty carries efficacy? For where the word of a King is, there is power. The words of him that is the anointed must needs, like oil, sink into the hearts of the people, if they be not harder than an adamant. Yea if hard, yet it prevails, Erasmus says a King's word is like lightning, it melts not wax, but melts and dissolves the steel. 5. Their own King, their own liege Lord, not a foreigner, though in a foreign country; not a stranger, though exiled from his own home. Thus is He pater patriae, and shall not the words of a Father prevail? Thus is he a terrestrial God (I have said ye are gods) and shall not his word as well carry a semblable efficacy, as well as his person carry a semblable majesty? 6. Their innocent and blameless King, of whom it might have been said, as it was after of his Antitype, but not so infallibly and absolutely, Why? What evil hath he done? what colour had Absalon for the snatching the sword by violence out of the hand of David? If the Militia was truly David's, why doth Absalm by violence and fraud wrest and wring it from him? And if it was Absaloms', how then was David King, except he voluntarily quitted his power, and left himself only a naked Title. 7. Their afflicted King; the Message of an innocent Prince must needs carry a great stroke, but much more if under affliction. We often read of the best Princes that they have been some part of their reign, either in the beginning, o● in the end thereof much afflicted. And besides Princes, many other renowned persons, Cosmo de Medicis, who next after his father Johannes, was the foundation of a great and renowned family, was the most honourable and famous Commonwealth's man that ever had been in any memory before his time for Authority, Wisdom, Justice, Riches, Liberality and Magnificence; the first part of his life was full of troubles, he was exiled and frequently in danger of death, but after lived and governed most happily: He was happy in his son Petrus de Medicis, and in his Grandchild Laurentius de Medicis: And I hope a branch of that family will flourish for ever. The greater the person, the greater the affliction, and the greater that is, the more should their words move affection. 8. Their injured King, injured by Absalon his natural son; injured by the men of Judah, his Political sons; injured by his chief Counsellor, Achitophel; basely used by Shimei; yea injured after many acts of Grace and favour, after great deliverances wrought for the people: Ver. 9 And all the people were at strife throughout all the Tribes of Israel, saying, the King saved us out of the hand of our enemies, and he delivored us out of the hand of the Philistines, and now he is fled out of the land for Absalon, etc. These eight ingredients mixed together in the King's message, the body of the people being before well prepared by consideration, wrought very effectually to the removing of any Scirrhus from the hearts of the men of Judah, and to make them so soft and tender, as to bow and yield to this healing touch of the King's hand in his message. Application. And have I not all this while been speaking of things pertaining to our King and Country? I shall only crave this clemency of you, that whilst I make up the parallel, which I shall do as briefly as I can: you would not either imagine that I disparage you, as if your minds were so dull, as that you had not done it already, or that I flatter the King, in whose presence, as I do not now speak, so neither do I speak besides Truth, or beyond sobriety; nor would I have you to imagine, that I detract from, or neglect in my speech the Worthies assembled in this most honourable, free and happy Parliament, which shall be as famous to posterity for this wise, just, pious, loyal work of inviting home the King with so much love and duty, as the Bran of another Parliament hath been, and will be to all ages infamous for destroying the gracious Father, and expulsing the hopeful Son. I call them Bran, because they had been often sifted, and the worst was still left in the sive. I pray you also let us bless God, as we go along, for that it is the work of the day, as the parallel is work for the day: Verbum sapientibus, a little to the intelligent is enough. And blessed be God for the King's Message, that it was no worse than a Message. Had the King's heart been set upon revenge, he would have sent in another strain. Let us not flatter ourselves, or undervalue this favour. The peace of those two great Nations full South of us, might have begotten War against us; nor would the Swordmen of two such rich and populous Nations have been willing to receive a Quietus est, or to sit down as Reformadoes, when so just a cause, and such good booties, and so well beloved a paymaster had given encouragement, 2. A gracious message, Blessed be our gracious God, and blessed of God be our gracious King. For he declares he neither desires the blood, nor damage of his people: that he is ready to pardon, nay, to remove the reproaches of them that have been reproachers. 3. Which sufficiently makes good the third thing, that it is message of love and comfort, declaring a readiness, not only to pardon, but to bestow, not only to forgive, but to give. 4. It was a King's message, and whatever of late years hath been acted or spoken in a tendency to eclipse the dignity of that high office, yet the Scriptures, the Laws and customs of all Nations have ever been to honour it with the highest degree of humane honour. To speak of regal dignity deserves a day and a Text by itself. This is enough to show why this message should be so sovereign in operation, they are next to God, and I will only mention that of Tertullian: Reges in solius Dei potestate sunt: a quo sunt secundi, post quem Primi, ante omnes & super omnes Deos & homines. 5. Our own King's message, True indeed; driven out by means of a subtle, traitorous Absalon, a political son, yet a politic rebel, and so forced to be as a stranger to his own people, and to go over Jordan for succour and safety. 6. Our blameless King, and yet (to take in the two last) our afflicted injured King. I would speak much upon this part, and my heart would indite with more life and affection then yet it hath done: and oh that I had leave from his Majesty to limb out his and His Father's sufferings. But his very goodness seems to take me off, who in his letter to the noble General wishes that the memory of what is passed may be buried in the world, and who hearty seeks the reconciliation of all. PART II. I Therefore come in a few words to the second Complication. Here are hearts bowed, and the hearts of such as had been, if not active against David, yet not active for him, and however the hearts of the latter sort might be and were flexible, yet no doubt the other were more stubborn. Observe. 1 Obser. That even stubborn hearts, when before prepared and wakened by consideration, may at last be bowed. v. 9 they were startled and began to consider what they had done in setting up Absalon, and now when the message comes, it sets them right, this warm message, proceeding from an heart in which was kindled love and piety, thawed their hearts, and made them begin to be more gentle. Application. Appli. And here perhaps is not so full or clear a compliance betwixt the history of the Text, and the history of the day. For as for the worthies of this Parliament, I look on them as such, whose hearts before the message were internally bowed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in outward expression and declarative till the message came. At least there were hearty good wishes, this I believe no man can doubt of well, this day is by their order. And blessed be the Lord for their choice to that great work, and their meeting upon their choice, & their good enacting upon their assembling, and their loyal reception of the King's message, and their dutiful and grateful return made to his Majesty: and let us keep the day joyfully, but yet inoffensively. The King, being both a temperate and religious person, would have all that love him rejoice inoffensively and in the fear of God; and the true Christian way of rejoicing is with some cost upon external expressions of joy, to bestow a fit proportion upon the poor, that they may rejoice with us, that are interessed with us in the same blessings. Observe. Secondly, Observe. 2 How the injuries offered to a gracious, loving and pious Prince by his own people, works strongly upon men's hearts, when seriously considered. 1. The injuries of others cannot but somewhat affect us. A man would be loath to see a Turk wronged. Though man be fallen, and through his fall becomes injurious to men, by being first injurious to God, & though men are often injurious themselves, either through passion or covetousness, yet they love not to see others to be injured by others, but will ordinarily either whisper or exclaim against it. 2. But Secondly offered to a person of quality and desert, especially to a King is very intolerable in the thoughts of men, if men. Yea suppose he were flagellum Dei, as many tyrants we read of in Scripture were; yet they had honourable titles given them, to show they were to be exempted from contempt, and consequently from all other indignities and injuries: who more wicked than Nabuchadnezzar metamorphosed, at least degraded by a divine hand down to bruitishnes, deposed by God and none but God, not only from his throne, but his very reason, yet is he called more than once the servant of God, Jer. 25.9. Jer. 27.6. which title is given him not from his piety, but from his dignity, not from his grace, but from his office. One asks the question how David in those hot countries should be so cold, when old that no could keep him warm, 1 Kin. 1.1. Several reasons are given by authors, as because he was borne of ancient parents or lost much blood in the wars, but Lyranus from Rabbi Solomon says it was for cutting off the skirt of saul's garment. But we need not seek any farther for a reason, than the Scripture leads us to, which was old age; and for the other his heart smote him, he was troubled in conscience for what he had done, and if David was troubled in mind for cutting off but a skirt, how would his conscience have terrified him, if he had cut off his life. 3. But than thirdly who can with patience see injuries offered to a gracious and religious King, gracious towards men, and religious towards God? It was enough not only, to bow, but to break the heart of the men of Judah to think that David, who had been their Deliverer, should want a Deliverer, and he that saved them so often from flying and exile, should now flee, and become an Exile, that the sweet Singer of Israel should be a sad Mourner out of Israel. That he who by his sweet touch upon the harp was able to drive away the Devil from Saul, should himself be driven away by the devil of rebellion. It could not but pierce their hearts to think, that so noble a Champion as slew Goliath, the glory and confidence of the Philistines, and in cutting off his head, did quite cut in pieces, or break their body, should being the head, be divided from the body of his people by an Absalon, the sword indeed of God's wrath against him and them. That he that was so good natured, as to bewail the death of Saul, 2 Sam. 1.12. his implacable adversary, and the death of Absalon his traitorous son should not be sooner thought on, nor find so much good nature amongst his own people, as to be sooner sought to for a return, yea, yet more, so religious, as he was, even one of the most excellent and glorious instruments of God, in penning a part of the holy Scripture. In so much, that along in the Title of his Psalms it is Mismor le David, a Psalm to David, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily and primarily is used, & the LXX. still render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To show they were not Psalms of David tanquam aucloris, but tanquam Scriptoris, and that they were dictated to him by the Holy Ghost. That a man so acquainted with God, that he was one of the most special Receptacles of the spirits in-breathing, should not find a Receptacle to breath in within his own territories. Application. I can think no other, but that the sufferings of Charles the First of glorious memory, and the sufferings of Charles the Second, our present muniment and ornament next under God and Christ, have made a deep impression upon the hearts of all that are men. But let us still acknowledge to the glory of our good God, that as the bowing of hearts is the impression, and both his Majesties and his royal Father's sufferings are the seal, so the divine hand is that chief which hath both set to, and so set home the seal, that the impression is made so deep upon all men's hearts. And seeing it is so, that the * I call him the greatest of Martyrs, because others suffer only in defence of Religion, he in defence both of Religion and moral Justice, and humane society. greatest of Martyrs, the first that ever reigned over us of that name, is not only out of the reach of his enemy's malice, but out of the reach of his friend's gratitude, who can as little now do any thing for him, as the other can do against him. The Lord give to all men that spirit of ingenuity, that besides what allegiance and love they pay our dear Sovereign for his own sake, they would also pay that to him, which could they reach him, they would think due to his glorious Father. It being all the reason in the world, that he who so justly and happily inherits his Father's Throne, should also receive his Father's debts owing to him. I come to the third Complication of Diversity and Unity, Many men, and yet unanimous. They were all as one man, because not one dissented. After the bowing and melting of nearts, follows knitting and sothering of hearts. And considering what way they had stood under, it was a wonder: considering what good produced, it was a Blessing, a Mercy. And to speak but as it is, there is no sothering without melting, nor will men's hearts be easily joined in unity, that are not first melted by humility. As Pride is the cause of Contention, and Separation and Division, so Humility is the cause of union and conjunction. And thus I have an opportunity to make a transition from the cause of the King to the cause of the Church. But I doubt whether there can be any transition, sigh the cause is the very same, or at least so nearly connext that either the fall or rise of the one, must be the fall or rise of the other. Unity, whether in Church or State, is, in my eye, the most glorious and happy thing that is upon earth. This makes the Psalmist cry out. Psalm 133.1. Quam bonum & jucundum! good and pleasant. Many things are good that are not at present very delightsome, as fasting, weeping, mortification, self-denial, suffering. And many things are pleasant which are not good, as many things pleasing to the flesh which please not God, but Unity is both: so greatly good, and so greatly comely, that the Psal mist cannot express it; How good! this was the praise of the primitive Christians. Acts 4.32. The multitude were of one heart, and one mind. Vnus communis Christus, & unus communis Sumptus, as Ambrose saith. Origen observes out of 1 Cor. 9.24. That though in an earthly race all run, and only one of all obtains the prize; yet in the heavenly race, all that run, obtain: and yet these are in the Protasis called One. Origen in Hom. There is none so fit to bear rule as they to whom God hath given both ability and faculty to make peace with a desire to do it. Moses that did keep rule betwixt the two Hebrews, did afterwards bear rule over the Hebrews. Blessed is that land like to be, whose King is a Peacemaker, that hath much practised it in foreign Kingdoms and States, whose delight is to bow men's hearts to unity. Who so fit to be a Moses in Israel? and who so fit to govern the Church, as they that are true Shepherds and not wolves, and keep the flock from being scattered, and torn in pieces, or use endeavours so to do? There is so near a Tie betwixt ens & unum, that when any thing loses its unity, it hazards it entity, especially then when much of the being is aggregative, and consists in the closing of severals into one. And were it so that Christians had the true love of God in their hearts, there would be a far greater union of hearts one with another than there is. And this is that, Tit. 144. that excellent Writer Raymundes de Sabunde doth clearly demonstrate: For love (saith he) changes the will into that which is chief beloved. And if that be some one thing which is common to all, and beloved of all, than all those loves are united in one. And so there would be perfect unity amongst men, and no man would have his own will, but Gods Will. But when every man loves his own will primarily, he than seeks that chief, opposes what opposes it. When men meet not in the common love of God, but love themselves firstly and chief, they oppose all that stand in their light, and hence come strifes, and wars, and animosities. And so says Solomon, from Pride comes Contention. But if all men's hearts were bowed, they would sweetly close and clasp together, as trees bowed, meet together and make one Arbour. Oh how glorious were Christianity, if the hearts of Christians were as the heart of one man! If we had all, not only the same Confession, as indeed we have in the Apostles Creed, as to pure Fundamentals, but the same Catechism, the same form of Worship, and Rule of Discipline, and all set free both From homely rudeness in one extreme, and vain superstition in the other: sure I am, it was ecumenical Unity of all persons and all ages our Saviour prayed for to continue in his Church. 1. There is a fourfold Unity, say the Schools: The first and greatest is, that which denies all divisibility, and so nothing divisible is one. And thus the divine nature is only one 2. Is the Unity of composition, when several things are compounded together: as water and earth make one lump, soul and body make one man, and this may be divided and severed. 3. Unity of Aggregation; as many things meeting together in one: so many grains of wheat, or any other grain makes one heap. Many people in one House make one Company; in one Church, make one Congregation. 4. Is Unity of Conformity, and this is threefold: 1. Unity of Nature and Species, and so all individuals of the same Species are one. So Plato, Socrates, Peter, Paul, James, John, are all one. 2. Of Will, to will and wish the same things. 3. Of Action and operation, to join in the same work: as when many Soldiers join in fight, many Labourers in reaping, etc. The first Christ prayed not for, which is impossible to be in any Creature, nor properly for the second. For the third he did, that we may be, as in Heaven we perfectly shall be, one collected body. The fourth, he chief aimed at, in the two last branches of it, that we might will and wish, judge and speak the same things. And would Christ pray for any thing that is not glorious and excellent? What Nation is it that can subsist without this? What Army can conquer without it? This we shall find perfectly observed by the Saints Triumphant in Glory, and it should be sought by Saints Militant in the way to Glory. The fourth fold or complication of a wonder and a mercy, is their invitation, implying both submission and a desire of reconciliation: It was strange, but well they did so, yea, the most probable way of their felicity. The King's return was very probably the return of their settlement in peace and all prosperity. This word, Return, implies, 1. Their sense of his absence. 2. Their desire of his presence. 3. The security given of his safety and honour upon his Return. For no doubt, the most bloody and treacherous enemies he had, desired his presence, not to deliver him, but to destroy him. So that this Message, was as much as to say, Return and fear not, Return and welcome; yea, thou and all thy servants. But 1. Here is his absence employed, and the occasion worthy our enquiry; What! David gone from his people? Little do wicked people consider, and as little able are any to express, how great their folly, and how abominable their practice is, who drive and keep away a gracious, just and loving Prince? Is not this to quench out the light of Isra l? 2 Sam. 21.17. To drive the Sun out of our Horizon, and to draw upon ourselves darkness and confusion? Ever since we have been without our King, we have been but in the dark, neither knowing where we are, or where to be. How have we stumbled and fallen over every new Government laid before us! Is not he called the breath of our Nostrils? Lam. 4. and what have we been all this time, such especially whose hearts are with the King, but as so many dead men, out souls being as it were sequestered from our bodies, whilst our King was driven from his Kingdoms? 2. Here is his presence desired: Return thou, we desire to see you upon your Throne, and in your Presence-Chamber; we will see your Palaces, and Royal Mansions shall be ready prepared and furnished for you. 3. Here is his safety and Honour provided: not only safely, but honourably, cheerfully, joyfully received and welcomed home again. And this is that, which when we considered the strength of the enemy, and the success of their Forces, and the continual blasts of all undertake for the King, we thought, in the sight of flesh and blood to be impossible, at least improbable; but when we considered the Piety, Charity, Humility, Meekness, Clemency, and the frequent Prayers, Tears of the late good King, and how many ungrateful injuries, base affronts and cruel usages were offered to him, we hoped then that so many prayers and tears would not be unheard, and so may injuries would not be passed by; and the rather, because his Son, our gracious King, was esteemed of sober intelligent men, as a Son treading his Father's steps: Only here was the mistake, in the manner, we thought God would cut the way of the Kings Return by the sword; but our gracious God hath done it in a fare more happy, glorious way, than we did imagine and could conceive. The King is sent for, and all his servants, a true sign of their love who sent to the King to Return, that they loved his servants: For, if I love the King, I cannot hate, persecute, or seek the destruction of such as I believe, have been true and faithful servants to him. Yea, God hath granted the King his own in his own way, and according to his own and his Father's desires: that is, with love, and without bloodshed. And, though I never yet was at his Majesty's Closet-door, nor ever saw his Royal Face; yet I do verily believe, and am fully persuaded, it hath been his constant and ardent prayer for many years together, that God would restore him to his own again without the shedding of blood, and that God would bow the hearts of his Subjects to him. And, we may now say with joyful hearts, as it is, Psalm 21.1— 7. The King shall joy in thy strength, O Lord, and in thy salvation how greatly shall he rejoice! Thou hast given him his hearts desire, and hast not withholden the requests of his lips, etc. Yea, it now appears that God did file up the prayers, and bottle up the tears shed in Carisbrook-Castle, and in other places by that King of Martyrs and most precious of Saints, whom my tongue could hardly ever mention without tears: and who is he that will not now give thanks? Surely, an evil spirit from the Lord hath their hearts in Fee-simple, that will not be removed by the sweet Music of this Day; For it may be said of almost the whole body of the Nation, as it is, Esay 9.3, 4. They joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. For thou hast broken the yoke of his burden, and the staff of his shoulder, the Rod of his oppressor as in the day of Midian. The joy of harvest is for what labour hath brought in, the joy of dividing the spoil, i● for what hazard and victory hath brought in; But our joy is for a strange Providence, and an incomparable blessing obtained without pains or hazard. A blessing dropped down from Heaven into our laps and bosoms. And now what shall we render to the Lord for all his benefits! Salvation belongeth to the Lord, Psam 3.8. and his blessing is upon his people. The King cried to the Lord with his voice, verse 4. and he heard him out of his holy Hill, and thou only makest him and us to dwell in safety. Do thou, O Lord, Psalm 4.8. bless the righteous, with favour do thou compass him as with a friest. O let the wickedness of the wicked come to an end, 〈…〉 but establish the just. Thou hast maintained the King's right and his cause, thou sattest in the Throne judging right. verse 9 Thou hast been a Refuge for the oppressed, a Refuge in times of trouble, he that knows thy name will put his trust in thee, verse 10. Psalm 144.9. for thou Lord hast not forsaken him that sought thee. And for this new mercy, will we sing a new song to thee, yea, to thee will we sing praises. Thou alone givest salvation to Kings: Thou didst deliver Charles the second, thy servant from the hurtful sword. Thou didst preserve him here at home all along those sharp Wars against his Royal Father; and when he was forced to fly into foreign parts for safety, Psalm 11.1. as a bird flees to the Mountains, the wicked bending their bow, and making ready their arrow on the string, thou hast kept him safe in a strange land. Blessed be thy holy Name, that when he was called home unto his Northern Kingdom, that neither the malice or filthy lucre of any evil persons made a prey of him, Psalm 21.3. but that thou didst prevent him with the blessings of goodness; thou didst set a Crown of pure Gold upon his head. And when his straits forced him into his Native Kingdom, thou didst preserve him in those sharp and dangerous encounters at Worcester, and when after that he was hunted as a Partridge in the Mountains, Psalm 27.5. and was forced into the Woods and Wilderness; in the time of trouble thou didst hid him in thy Pavilion, in the secret of thy Tabernacle didst thou hid him, and didst set him up upon a Rock. And now is his head lifted up above his enemies round about him: therefore will we offer up in thy Tabernacles sacrifices of joy. The Lord was the King's strength and his shield, Psalm 28. his heart trusted in him, and he is helped. Therefore his heart greatly rejoiceth, and with his song will he praise thee, the saving strength of his anointed. For thine anger endureth but a moment, Psalm 30. in thy favour is life, sorrow hath endured for a night, but joy is now come in the morning, and thou hast turned his mourning into dancing, thou hast put off his sackcloth, and girded him with gladness. Great were his dangers and straits indeed, Psalm 31. Psalm 31.13. but thou hast not shut him up in the hand of the enemy, but hast set his feet in a large room. We have heard the slander of many, fear was on every side whilst they took counsel together against him, they devised to take away his life: But he trusted in the Lord, and said, my times are in thy hand, Psalm 55.18. Psalm 64.1. etc. He hath delivered his soul in peace from the Battle that was against him: The Lord hide him from the secret Counsel of the wicked, and from the insurrection of the workers of iniquity; Thou, O Lord, which didst show him great and sore troubles, Psalm 71.20. hast quickened him again, thou hast increased his greatness and comforted him on every side. Thou didst seem indeed to cast off, and to abhor, Psalm 89.38. and to be wroth with thine anointed; thou didst profane his Crown by casting it to the ground: thou hast broken down all his hedges, thou didst bring his strong Holds to ruin. But thou hast given him the shield of thy salvation, Psalm 18.35. and thy right Hand hath holden him up, and thy gentleness hath made him great. Praised be God. AT THE THANKSGIVING. JUNE 28. 1660. 2 SAM. 19.15. So the King returned, and came to Jordan; and Judah came to Gilgal, to go to meet the King, to conduct the King over Jordan. EVery day indeed is, or should be a Thanksgiving day. Psal. 145.2. Mirum est quod Deum homo non semper laudat, cum omnis creatura ad Deum laudandum semper cum invitat. Every day will I bless thee. Greg. saith, That it is strange man should not be almost always praising God, when the Creatures are always inviting him to praise God. Physicians observe, that a man hath as many parts or members in his body as there are days in the year, that no day should pass without praise to our Maker. But then we must distinguish, that every day is a day for Thanksgiving, but not a day of Thanksgiving. For if every day were a day of Thanksgiving, there could be no appointed selected days: of which selected days we have lately enjoyed one, and now God hath called us to another, and it is like the other, a good day, and a day of much gladness. Yea this day is even as that day, and much more abundant. For that day was kept upon the coming of the King's Message, this day upon the coming of the King's person. That for an happy settlement hoped, this for an happy settlement begun. That for the bowing of the people's hearts to his Majesty's return, this for the bowing the people's knees to his Majesty's presence. That lastly for the Kings and people meeting by Letters and Message, this for their meeting in presence and reality. That Thanksgiving was kept for the people's invitation made to the King to return, this Thanksgiving is for the King's return upon his invitation. So the King returned and and came to Jordan, and Judah came to Gilgal, Parts. &c, 1. Or thus, 1 King David his Regress, Returned 2. His progress, To Jordan. 3. The people's Egress, They went out to Gilgal. 4. The congress, which was their end, viz. To meet the King to conduct Him Kings david's return, so the King returned. 2. His Retirement, the stay thought fit to be made in the way for a little time, and came to Jordan, i. e. he stayed a little time on the other side jordan. 3. The honour of his return, and Judah came to meet the King. 4. The safety of his Return, and judah came to meet him to conduct him over jordan. 5. The place of judah's meeting, and that at Gilgal, a place of greatest receipt on this side jordan, and nearest to jordan, the place so called from Gods rolling away the reproach of Egypt from Israel. Obs. 1. Here first we learn the wisdom and piety of David. and what should be in all good Princes, which is in an amicable and peaceable way to close with their people submitting to them, although they have gone astray formerly from their duty. Yea, though they had the power of revenge in their hand, and could probably even by dint of sword cut their way home, David might, had he gone this way to work, have stayed from returning, till he knew he had power enough with him to overturn and overtop the strength of judah, but, as he saith in the Psalms, he was for peace, and that is a far better way, than the way of war, either for Prince or People. I think Cicero spoke both truly and nobly, when he said, Nihil hoc cive, nihil hoc homine tetrius, si aut civis aut home habendus est, qui bellum civile concupiscit. Nothing is more fowl and hideous, than that inhabitant of a Nation, or that man (if it be fitting to term him either an inhabitant or a man) that doth lust & wish for a civil war. Se malle unum servare civem, quam mille hostes occidere. This was the good temper of Antonius Pius the Roman Emperor, who used to say as Scipio, he had rather save alive one true subject, than destroy a thousand of his enemies. David chose rather to return in peace, than return with war. When Neptune and Minerva both contended about dignity, Neptune said he invented water, a most useful Element: Minerva that she invented the Olive, a most fruitful tree, and the Emblem of fertility, and of peace, and she carried it from Neptune. There may be, I doubt not, many just causes of war in the world, but there is no greater calamity can be imagined than a civil war: And I doubt whether there can be any just cause alleged of such a broil. The gates of Cities were formerly the Courts of Justice, Genesis 34.20. Deut. 22.24. Amos 5.10. Nicetas amongst others, giveth this reason, civitatis populus esset pacificus, in quam discordes ingredi non liceret. And some think, that the cause why God would have the Israelites choose a King of their own native Country, Deut. 17.15. and not a stranger, was, that there might be a more firm peace betwixt King and people upon their (if I may so term it) consanguinity. It is witty, that of Lyranus, who gives the reason why Exod. 15.17. In Elim the people had by providence offered to them twelve wells of water; Dantur fontes secundum numerum 12. trib. etc. Mendoz. and he says, it was answerable to the twelve Tribes, & sic qualibet Tribus habuit fontem per se, every Tribe had his own well, that there might be no falling out, as if God had no less in his providence taken care to quench the fire of discord, than the heat of thirst. Lib. 4. Antiqu●cap. That of josephus also is not to be slighted, who gives this the cause why Exod. 16.16. God would have the people to gather every man an omer, and no more, because if men had been left to gather as much as they would, the weakest would have wanted, and so there would have been some scuffling and discord about the Mannah. Our Saviour, Mat. 24 7. gives this as a sign of the world's ensuing destruction, that kingdom should rise up against kingdom, and Nation against Nation: and no doubt it is a sign of a Nations destruction, when one party and power thereof shall rise up against another. Applica. 1. Blessed be God therefore, and praised be his holy name, that our King is returned, and so returned, i. e. without any more trouble or difference returned in peace, yea, returned with peace, bringing with him affections of peace; yea, commands of peace. The dove is come back into the ark with the Olive branch of peace, but the ravenous vulture or raven, the bird of the prey, we hope is quite flown, and never shall return again. We hope the waters are now well abated from off the face of the earth, and that the overflowing scourge of usurpation and Tyranny is driven back, and oh that the Lord would be pleased to set the bow in the clouds, that he would give us some token for good that we shall be overrun no more. And to me there doth appear a very glorious rainbow, which Christ the Sun of Righteousness casts by the beams of the holy Gospel, upon the following showers of his own word, men's hearts every where being elevated beyond their ordinary pitch, and setting forth the Magnalia Dei beyond ordinary expression. 2. Let us also make our return, let us return to our former Laws, by observing them, to our former good customs by using them; to our former obedience and all allegiance by continuing in them, but let us not return with the dog to the vomit, lest as such, we be turned out of the door of heaven, for without shall be dogs. We come now to King David's retirement or stay by the way, and that was at Jordan; Part 2 And perhaps that might be partly as hearing of the preparations that judah made to meet him and conduct him over jordan; partly peradventure to stay for Amasa's coming with his forces to guard him to his royal palace in jerusalem. Learn we hence, Obser. 1 that it is the wisdom of Princes to set themselves in the way of their people's love and devoir. It is no ambition or vainglory in the least degree in them to prepare themselves to receive expressions of love, and duty, and gladness from their Subjects, then especially when they see their people bend upon it, and their waving of it would seem rather a reservation of anger, or a purpose of revenge than a self-denial. It is not to be supposed that David stayed on the other side, to see if jordan would be driven back, and a way cut thorough the water for his passage: As for joshua, no doubt David might have had a Convoy there to have conducted him over jordan, but he liked much better to have a Convoy of his own native Subjects, whose faces no doubt he thirsted to see. Obser. 2 That as King David was before hand with his Subjects in a message of peace, for he sends first, so is he before hand in his return in peace, for he comes first to jordan, before judah comes to Gilgal. The motion of the King being like the Primum mobile, which being above the orbs, moves them with its motion. King David moves forward first towards the men of judah, and then the men of judah move forward toward King David. That Nation is like to be a blessed and happy Nation, where the Prince and Princes are most forward to peace, and most forward to piety. Regis ad exemplum totus componitur orbis, Ps. 148. The Psalmist makes a catholic motion to all the creatures to praise God. Well, but what creatures must lead the way? The high and most honourable creatures must first move: amongst animate creatures he names angels, they are thrones and dignities, v. 2. praise him all ye angels, and what after? Men. And what men first? Prince's first, and then all people, v. 11. Kings of the earth and all people. Thus is it in the other rank of creatures which are without life. First sun and moon, and then the middle region, v. 3. and 4. and then lower than that, the earth, and then lower than that, the deeps, v. 7. Indeed no house joined so near to the temple as the King's house, to show that as they are nearest God in dignity, they should be nearest God in sanctity. Yea, to come nearer to our instance here, the first in offices of kindness and love. More ready to bless then curse. Deut. 27.12.13. what tribes were the blessing tribes? such as descended from the free woman, the other from the servants mostly, Mendoz to show that the work of blessng is most suitable to the most noble and ingenuous, and the work of cursing to the meanest. Ambrose tells us, the master Bee is larger than the rest, but he never stings, so ready is true majesty to clemency. Application. There is no difficulty to draw this to our present occasion. The Text and day falling in together almost in every part; We have a King in both, and here is a water betwixt the King and his people, the King in the Text stayed beyond the water for the conduct of Judah, and the King in the day stayed beyond the water for the conduct of his people in the navy, yea stayed for a time upon the water, till Amasah and the rest came to meet him; He sets himself both inoffensively and prudently, yea lovingly in the way of his people's joyful reception of him. As he was first in the message, so was he first in the motion towards a meeting. Our business and duty is to bless God for the least stir, and the very first procedures towards an happy closing. It is some matter of joy to the mother, when the child gins but to stir in the womb, though the full rejoicing is not till the child be borne. These day-breakes and dawnings of settlement were praiseworthy in the Kings coming to the seaside, expecting a loyal and an honourable waftage over, in his setting forward to us; and blessed be God that our hopes were not stifled in the womb, but that there was a passage on forward; and to lay that forth, I must pass on in my Text to the third general part, the men of Judah's Egress, and Judah came to Cilgal, etc. Judah came to Gilgal: that is, Part 3. either the most of the people, or the best of the people which are before called the men of Judah; that is, the Nobility and Gentry of Judah with many of the chief Citizens of Jerusalem, and that nothing may be wanting to the remarkable fullness of the parallel, these were they that dwelled in the Southeast of Palestine, which was the seat of Judah, and the place of Jerusalem, the chief Metropolis of the whole Land; happily there might be some out of other tribes or counties, but the main body that appeared in the meeting of David, was of personages inhabiting the Southeast, at least there were more Southestern men than of any one quarter. The very explication of this saves me the labour of application afterwards; I hope there is but few so ignorant of the coasts, as that I should need to spread a map before them. Nay, yet more, I shall before I have done, find out a Gilgal in our Southeast borders; for that City in Jewry was so called of the Lord, because he had there rolled away the reproach of Egypt, Josh. 5.9. And that reproach of Egypt was twofold, one that they had been slaves there, and bondmen, and therefore it was called the house of bondage; the other, that they had not been circumcised in the wilderness, and herein were become like to Egyptians uncircumcised; now both these reproaches were ●owled away, the former by their coming into Canaan, the latter by being circumcised, the former is implicitly laid down and to be under stood, the latter is expressly set out to be read. And truly wheresoever it was near the seacoasts, that this late great appearance of English subjects met there liege Lord, it may well be called a Gilgal, as it puts us into possession of one prevailedge, and puts us in hope of another corresponding to the two former. For first I hope, the reproach of our worse than Egyptians slavery, is rolled a way, whose misery was almost like Canaan's curse, a servant, of servants shall he be, we were subjects unto subjects, yea to very servants, that having got up, tyrannised to some purpose. Yea, whereas for the sakes of a few the land lay under the reproach of base disloyalty and treachery to the King, I trust that is rolled a way in this meeting; and as for the other, I hope every one will do their part that it may be done away, that we may not be looked upon any longer as on an unbaptized nation in any part of it, which I look upon as a reproach to us. Now for observation, this coming of Judah to Gilgal, teaches us first. Observe. 1 That when we have begun a work of righteousness or piety, we should go on forward with it. It was not enough for them to send a dutiful message to their King to encourage him to a return, but it was their duty to encourage him and assist him in his return. It is one thing to say you may come if you please; another thing to promise him all honourable assistance at his coming, many begin well, but are quickly at a stan, d Gen. 28. The angels upon jacob's ladder were always ascending or descending, none standing still: Bern. sic necesse est spiritum nostrum aut proficere, aut deficere. Christ chose to do good works on the Sabbath; to show, that though we should rest from secular works on the Sabbath day, yet never should rest from doing good, 1 Cor. 13.8. Charity never fails: Duties likewise of humanity and humility should never fail. Observe. 2 That Subjects must be ready to show all due regard, and to give all good encouragement to their injured and offended Princes. King David had been much injured and provoked by a considerable party in Judah. They could not therefore in common civility or common policy do less than go to meet their King; nay doubtless, what they did was to express their love and hearty alacrity in receiving home their exiled Prince. But of this afterwards. They chose Gilgal as their general rendezvouse to put themselves into a fit Posture to meet the King. Observe. 3 Teaching us, not only to choose fit times, but also fit places for all worthy actions or good erterprises. The fittest places for Hearing, and the fittest for Praying, and the fittest for all civil actions. There is much choice and wisdom in all such things. Circumstances are very preservative of, or very destructive to Substantials. We come now to the fourth part, Part. 4 which is the end of their egress to Gilgal, and that is congressus, to meet the King, and to testify their readiness and joyfulness in their reception of his royal Person. And indeed this was not only a very splendid, but an happy, and not only an happy, but a fruitful meeting. And whilst I unfold it, and put you into a window to behold it, carry along in your thoughts the meeting of our King and his subject, and suppose that what is said of the one is spoken of the other: And in this one meeting I see seven very happy meetings, and very handsome Congresses. 1. A meeting of strength and Magnificence. 2. Of safety and Honour. 3. Of lawful Government and true Subjection. 4. Of Pardon and submission. 5. Of Mercy and Truth. 6. Righteousness and Peace. 7. Rejoicing and Praising. 1. Strength and Magnificence. You may imagine by what hath lately been at home, the strength that was at Gilgal when Judah the strongest Tribe was there; and sure, if they be clothed with soft Raiment that are in King's Houses, they would not offer to meet the King, as the Gibeonites did with old clouted shoes, or threadbare patched Coats; it is very probable there appeared at Gilgal the very bravery of Judah, therefore there was a meeting of strength and magnificence: strength in the multitude, and magnificence in the Attire and accoutrement. 2. Upon this, here is a meeting of safety and Honour. The King is safely received from the number and loyalty of his people, and he is honourably received from the number and quality of his people: so that as strength and magnificence, so safety and honour waited upon him. And this we are commanded to praise God for this day. For there was a time when he could not come for divers years into his own Kingdoms, but with danger to his life, and in fear to have his honour laid in the dust, Psal. 31.13. They took Counsel together against him, they devised to take away his life. But now (God be praised for it) he hath preserved his life from fear of the enemy, Psal. 64.1. God hath showed him the path of life, Psal. 16.11. He asked life of the Lord, and he gave it him, whilst he preserved his life in former years when dangers were round about him, Psalm 18.4. verse 5. Psalm 21.5. when the sorrows of death compassed him, and the floods of ungodly men made him afraid. In his distress he called on the Lord, and cried unto his God, and he heard his voice out of his Temple. His Glory is great in thy salvation (O Lord) Honour and Majesty hast thou laid upon him. 3. Meeting of lawful Government and loyal subjection. Absolom was no lawful Governor, and Judah, when they set him up, or did acknowledge him, were no loyal subjects, for the alliegance they did owe was to David, not to Absolom. For a people with activity, approbation and contrivance to set up a false power, cuts the very sinews of true Alliegiance, and such possibly a considerable part of Judah had been. But now, here is an happy meeting of recovered true Supremacy and true Allegiance. What before was lawless, is now not only lawful, but joyful, not only warrantable, but very righteous. And God be blessed, that our eyes have lately seen such a meeting, that true and faithful subjects, and a true and lawful Prince have met together. The fourth meeting, is of Pardon and submission. Both, though not expressed, yet to be supposed, who can otherwise than imagine but that the people did humbly submit themselves in this day of his power; and who can think other, but that the King who pardoned Shim●i, and granted him his life for his own life, granted also a pardon to the men or Judah, who had not done after the similitude of Shi●●'s transgression, who was pardoned for the time passed for what he had done, not for what he should after do, if he should offend again, and this only for his own life and Reign. Nor was it against David's oath made to Shimei, to give order to Solomon to put him to death: for no doubt David did know his disposition and principles, as one likely on the like occasion to be as impudent and insulting as ever; nor did David order Solomon directly to put him to death for that offence, for then Solomon had done it without any further delay, but Solomon did not, only confined him to the line, granting him a tether long enough. This leads me to the fifth meeting of Mercy and Truth which were here met together, that is, mercy and faithfulness. For, as God's mercies to David were sure, and therefore are called the sure Mercies of David, and in that sense Mercy and Truth now met: so David's mercies to his people and his enemies were sure mercies, and so they met again. 6. Righteousness and Peace met in this great meeting: for, as in Wars civil, especially all unrighteousness, cruelty, outrages do prevail, so that we may say, war and unrighteousness meet together, so Peace and Righteousness meet together. For, inter arma non solum silent leges, sed virtutes, but in peace, vigent leges, vigent virtutes: and we know that moral Virtues are concatenated, as Pindar in Olymp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As there is not only peace but a League amongst the Virtues, so this peace is confirmed by peace. Oh blessed is that meeting when King and people meet together in peace, especially after a time of distance, and a time of broils. Therefore in the seventh and last place, there was in this meeting a congress of rejoicing and praising God; and this I conjecture, though I find it not written, by what our eyes have lately seen, in which there was as much joy and praising God by sober and religious persons, as ever was seen upon any occasion. We read, 1 Chron. 12.40. there was joy in Israel when David was inaugurated King, and why not when he was restored; There was occasion, there was place for joy any blessing God. The end of this meering is our Text to conduct the King over Jordan: that is, to bring him with honour into his native Kingdom. No doubt, it was a welcome conduct to him to be brought in by them, whom he styles his Brethren, his bones, and his flesh. If he had had the conduct of all the valiantest men and most honourable personages of all the Nations round about, it could not have pleased the soul of David so well, as to have the men of Judah to fetch him home. Obser. 1 If a man's ways please the Lord, he will make his enemies to be at peace with him, and not that only, but will teach both friends and enemies to serve and honour him, Prov. 11.27. He that diligently seeks good, procures favour, yea, and procures honour, and service, and attendance, if God see it meet for him, Proverbs 14.28. In the multitude of people is the King's honour, how much more when they shall meet together purposely in multitudes to present honour to him, Prov. 21.21. He that followeth after Righteousness and mercy, findeth Life, Righteousness and Honour. David, no doubt, did set his heart to do works of remarkable righteousness and remarkable mercy, and he finds life, God preserves him in the midst of most urgent and imminent dangers, when his life was hunted and sought for, and when they laid snares privily, saying, who shall see us. Secondly, He finds Righteousness, which is Suum cuique tribuere, he hath his Own given him again, of which he was unrighteously deprived. Thirdly, He finds honour, to have as much given him as possibly could be given at so short warning. Righteousness found, seems to be the suitable reward of Righteousness done, and honour conferred, seems to be the reward of Alliance to mercy bestowed; and life seems to be the common reward of both. He follows righteousness, and finds life, and he follows mercy, and finds life, for life is defended by Justice, and saved by Mercy. Obser. 2 How ready good subjects should be to make a fitting compensation to their Kings and Princes for their injuries that have been offered to them. David was basely and unworthily forced to fly out of the land, now therefore they bring him back with honour. He was forced to slip away privately over Jordan; now they make for him an honourable conduct at his return. Nil ●am nisi vota supersunt. My Application of the Premises shall be supplication with Thanksgiving. The King's glory is great in thy salvation; (O Lord) Majesty and Honour hast thou laid upon him. Thou hast given him safety after danger, boldness after fear, joy after grief, gain after loss, establishment after exile, restitution after persecution, honour after dejection, test after perturbation, a Throne after a thorn, a Crown after a cross. He fled away over this Jordan with little more than his staff, and now he is become according to thy grant and his Right, the King in actual possession of more than two great Kingdoms. What shall we render unto thee for what thou hast done for him? Praise is comely, but it is too little; we can give nothing to thee, but what is thine own; but alas! what can such poor beggars as we are give thee; Blessed Lord, thou givest us the grace to beg, that thou mayest give us the grace we do beg. Now for Jesus his sake, grant to our gracious King, increase of all Grace, perseverance in all good, Wisdom in all difficulties, Courage in all his noble erterprises, Moderation in all prosperity, Patience in all adversity, Success in his undertake, Honour in his achievements, Joy in his Crown and dignity. Bless him (O Lord) with an obedient people, a learned, pious and painful Clergy, a religious and loving Gentry, a loyal and gracious Nobility, a just and courageous Magistracy, a wise and faithful Counsel. Bless the two royal Brethren, through thy Mercy here with us, and the two royal Sisters beyond the water. Let thy blessing rest upon this honourable and happy Parliament, and upon those wise Commanders and loyal Subjects that have been instrumental in this great work. Finally (O Lord) Bless his Majesty with a long life, and an happy Reign; and when he must no longer reign over us, let him for ever reign with Christ, Amen and Amen. FINIS.