A SERMON PREACHED AT THE collegiate Church of S. Peter in Westminster, on the 27. of March, being the day OF HIS majesty's INAUGURATION.  
By Thomas Fuller, B.D.  
LONDON, Printed for John Williams, at the sign of the crown in Saint Paul's churchyard, 1643.   

A SERMON PREACHED at the Collegiate Church of S. PETER in WESTMINSTER, on the 27. of March, being the day of his majesty's Inauguration.  2. SAM. 19.30. 
Yea: let him take All, forasmuch as my Lord the KING is come again in peace unto his own House.  
IT is as natural for malicious men to backbite, as for dogs to bite, or serpents to sting; see this in Ziba, who raised a false report on his master Mephibosheth, and accused him to David (when he departed from Jerusalem) of no less than high Treason, as if in David's absence he affected the Kingdom for himself: Well was Ziba studied in the Art of slandering, to charge home, and draw his arrow to the head; for in heinous accusations, when the wound is cured, the very scar will kill, and though the innocence of the party accused may chance to clear the main debt, yet the arrearages of the suspicion will be enough to undo him: But I wonder not at Ziba's accusing Mephibosheth, I wonder at David's believing Ziba, at the first information, of a single witness, and him a servant against his master, without further proof, as hearing both parties, to proceed to censure and fine Mephibosheth with the loss of his lands, was a piece of unjust justice, wherein David cannot be excused, much less defended. All that can be said for him is this, That not David, but David's distractions passed this sentence, so that being in fear and fright, and flight, it can scarce be accounted his deliberate Act: once he said in his haste, All men are liars, and now being on the spur in his speed, he believes Mephibosheth was a Traitor.  
2. But it pleased God's providence that in this chapter the tide was turned, and David returned to Jerusalem, where Mephibosheth meeting him, was admitted to speak in his own behalf, and makes a plain and pithy narration of the matter: Innocence hath so clear a complexion, that she needs no painting, and a good cause consisting in matter of fact, when it is plainly told, is sufficiently pleaded: He shows how that violenta detentio withheld him from attending on David, being no lack of his loyalty, but the lameness of his legs, which might and should have been helped, had not Ziba hindered it on purpose, in refusing to saddle his ass; And thus having wronged his master at home, he then traduced him abroad, transferring his own guile, to make it become the others' guiltiness: Soon did David perceive his error, and to make amends did order, That the lands should be held in Copartnership betwixt them; Mephibosheth have one moiety, and Ziba the other; Why speakest thou any more of thy matters? I have said it, Thou and Ziba divide the lands.  
3. This did not satisfy Mephibosheth, not because it was too little, but because it was too much; he now needs nothing, seeing his sovereign is returned in safety: and therefore desires that Ziba may have All, according to David's former appointment; Yea, let him take All. This he did partly perchance to assert the Honour of David: It should never be said, that David said any thing, and it was not done; what grants he made, Mephibosheth would make good, though with the loss of his lands: It bears no proportion to the greatness of Princes, nor stands with the stateliness of States, to say and unsay, do and undo, order and disorder again, whose first resolutions are presumed to be grounded on so good reason, they shall need no revocation. But chiefly he did it to show the Hyperbole of his happiness, and Transcendency of his joy, conceived at David's safe return; joy which swelled up him in full measure, pressed down, shaken together, and running over. Yet lest the least drop of so precious a liquour as this was (being the spirits of loyalty distilled) should be spilled on the ground, let us gather it up with our best attention, and pour it in our hearts to practise it, as it flows from the Text, Yea, let him take All, &c.  
4. The words contain a large Grant, and a just consideration moving thereunto; The large Grant, let him Take All: wherein observe the Granter, Mephibosheth: The Grantee, Ziba: and the thing Granted, All. (i. e.) house and lands and rents, and profits, and emoluments, and obventions, & hereditaments, with the appendants and the appurtenances thereunto belonging. What the wariness of modern men deviseth in many words, and all twisted together (few enough to hold in this litigious age, wherein a span of land cannot be conveyed in less than a span of parchment,) see All these words summed up in this one word All in my Text, let him take All. Secondly, Here is the consideration of the Granter, which consisteth not in any money paid, or service performed by the Grantee, but only in respect of a general good, which God had bestowed on David, and in him on all Israel, Forasmuch as my Lord the King is come in Peace to his own House.  
5. In prosecuting which parts, I could desire that my discourse might have been open and champion to proceed in an even and continued style, but my Text is encumbered with so many difficulties, that my Sermon must rise and fall into hills and dales of Objections and Answers, which Answers, as so many fruitful valleys, shall afford us plentiful store of profitable observations.  
6. Object. The first hill which we are to climb is an objection, if not within the walls, yet surely in the suburbs of my Text. Why? (may some say) methinks David doth Mephibosheth justice but by halves; For when his Innocence so plainly appeared, the slanderer should have been soundly punished: Thou and Ziba divide the land: He should rather have divided Ziba's head from his shoulders; Or of all the land, leave him only one Tree, wherein he should be justly executed, as a landmark to forewarn all deceitful servants how they tread on so unwarrantable ways. What hope was there he would hereafter prove faithful to his Prince, that was false to his master? Yea, this was contrary to the fundamental laws of David's family, Psal. 101.5. Who so privily slandereth his neighbour him will I cut off: Whereas Ziba here was so far from being cut off, that he was both freely forgiven, & fairly rewarded, for the malicious disservice he had done his master.  
7. Resp. I answer, we must consider that Ziba was a considerable man in his tribe of Benjamin, and probably might make a great impression on the people: Besides, great was his experience, being an old Courtier of Saul's, greater the alliance to him, and dependence on him, having fifteen sons and twenty servants, (All now officiously attending on King David at his return, as it is in the seventeenth verse of this chapter.) Greatest of all was his will and skill to do mischief, and therefore no wonder if David was unwilling to offend him. Secondly, consider David was at this time in the nonage, (not to say Infancy) of his new-recovered kingdom. Wary physicians will not give strong purges to little children, and David thought it no wisdom at this time, on these Terms, as matters stood with him, to be severe in his proceedings; but rather by all endearments to tie and oblige the affections of his people the faster unto him. We may see this in the matter of Shimei, which immediately concerned David himself; Yea when by Abishai he was urged and pressed to punish him, Shall not Shimei be put to death for this, because he hath cursed the Lord's anointed? Yet David's policy was so far above his revenge, that he not only flatly rejected the motion, but also sharply reproved the mover, What have I to do with you ye sons of Zerviah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do I not know that I am this day King over Israel? He would not have the conduits run blood on the day of his new Coronation, nor would he have the first page in the second Edition of his sovereignty written in red letters, but rather sought (by all acts of grace) to gain the good will of his Subjects. Hence we observe,  
8. Magistrates sometimes are fain to permit what they cannot conveniently punish for the present. Thus sometimes chirurgeons leave their ulcers unlaunched, either because they are not ripe, or because perchance they have not all their necessary instruments about them. And indeed, if Statists perceive, that from the present removing of an inconvenience, a greater mischief will inevitably follow, 'twere madness to undo a state for the present, for fear it will be undone hereafter. Perchance the wisdom of our Parliament may suffer in the censures of such, who fathom mysteries of state by their own shallow capacities, for seeming to suffer Sectaries and schismatics to share and divide in God's service with the Mephibosheths, the quiet and peaceable children of our Church: And indeed such Sectaries take a great share to themselves, having taken away all the Common Prayer out of most places, and under pretence to abolish superstition, have almost banished decency out of God's Church: But no doubt the Sages of our State want not will, but wait a time when with more conveniency, and less disturbance (though slowly, surely) they will restrain such turbulent spirits with David in my Text, who was rather contented, than well pleased, to pass by Ziba for the present.  
9 Object. Yea, but (may some say) this speech of Mephibosheth cannot be allowed either in piety or policy: For if he speak true, than he was a fool; and if he spoke false, than he was a flatterer. If he spoke true, than he was a fool; for what wise man would at once give away all that he hath. Charity may impart her branches, but she must not part with her root: The wisdom of our grand Charter hath provided, That no offender (though for an heinous fault) should be so heavily amerced, but always salvo suo sibi contenemento; What favour is afforded to malefactors, Charity surely should give to its self, as not thereby to prejudice and impair her own livelihood: I commend the well bounded and well grounded bounty of Zacheus, Luke 19.8. Behold, Lord, half of my goods I give to the poor: But with Mephibosheth to give All his goods, and that not to the poor, but to a cozening cheating servant, was an action of madness. How would he do hereafter to subsist? Did he expect hereafter to be miraculously fed with Manna dropped into his mouth? Or in his old age would he turn Court almsman, and live on the bounty of others? And grant he could shift for himself, yet what should Micah his son do, and his future posterity? If he spoke false, than he was a flatterer; and said it only to sooth David, when he meant no such matter: But Court-holy-water never quenched any thirsty soul. Flatterers are the worst of tame beasts, which tickle Princes even to their utter destruction.  
10. Resp. I answer, He was neither fool nor flatterer, but an affectionate Subject, and at the present, in a mighty passion of gladness: But first we must know, that it behooved Mephibosheth to do something extraordinary; and in his expressions to exceed the size and standard of common language; were it only to unstain his credit from the suspicion of disloyalty Ziba had cast upon him. Secondly, Mephibosheth was confident and well assured, that whatsoever David did for the present, yet hereafter, when sufficiently informed of Mephibosheth's innocence, he would make not only competent, but plentiful provision for him. But lastly and chiefly we must know, that these words of Mephibosheth were spoken in a great passion of joy, and passionate speeches must always sue in chancery, and plead to have the equity of a candid and charitable construction allowed them: Let us not therefore be overrigid, in examining his words when we knew his meaning, that he was affected with an unmanageable joy at David's safe return: Rather hence let us learn.  
11. Speeches spoken in passion must not be strercht so far as they may be strained, but have a favourable interpretation; for such is the very nature of passion, that it can scarce do any thing but it must overdo. Seest thou then the soul of a man shaking with fear, or soaring with joy, or burning in anger, or drowning in grief, meet his words with a charitable acception of them, and defalk the extravagancies of his expressions: The wring of the nose bringeth forth blood saith wise Agur, Prov. 30.33. And he who shall press and wrack and torture speeches spoken in passion, may make a bloody construction thereof; besides, beyond, against the intent of him that spoke it: But let us content ourselves, that we know their meaning, and not prosecute, (much less persecute) their words too far, as here in my Text, we know the mind of Mephibosheth was to show, That he was soundly, sincerely, and from the ground, of his heart glad, when he said, Yea, let him take All, forasmuch as, &c.  
12. Come we now to the consideration of the Grant, Forasmuch as my Lord the King is come in peace unto his own house. Behold in the words a confluence of many joys together. First, The King; there is matter of gladness for all Subjects in general. Secondly, My Lord the King, Mephibosheth was David's servant in Ordinary; or rather his extraordinary favourite, and this made his joy to be greater. Thirdly, Is come again, is come back, is returned, and therefore more welcome after long wanting: The interposing of the night renders the arising of the sun more desired: Prince's presence after some absence more precious. Fourthly, To his own house. Why? were not all the houses in Israel David's houses? Are not Kings always at home, whilst in their kingdom? True, all the houses in Israel were David's own, not by his private use, but Paramount sovereignty over them, whereas his Palace in Jerusalem was peculiarly his own, by his particular possession thereof, and proper residence therein. Fifthly and lastly, Come in Peace; in Peace, which is the substance of all earthly blessings, and the shadow of heavenly happiness.  
13. Obj. Yea, but may some say, Mephibosheth doth not measure out David's happiness to the best advantage, nor doth he give the true Emphasis to his honour, for David returned with victory. Had he not gotten a glorious conquest under the conduct of Joab, in the forest of Ephraim over all his enemies? 20000 slain by the sword, more devoured with the wood, the rest routed, their Captain killed, and and all with a loss so little on David's side, that none at all is mentioned; But Mephibosheth takes no notice of David's Trophies and Triumphs, but either out of envy, or ignorance, or both, concealing his conquests, huddles all up under the name of Peace, Forasmuch as my Lord the King is come to his own house in Peace.  
14. I answer, Mephibosheth therefore suppresseth victory, & mentioneth Peace only, because victories are not valuable in themselves, but in order and rendency, as they conduce to the attaining of Peace. Excellently doth the Apostle argue the distance and dignity of men above women, from the end and intent of their creation, 1 Corin. 11.9. Neither was the man created for the woman, but the woman for the man: so Peace was never made for victory, but victory for Peace; as all means, even by Indentures drawn by nature, are bound Apprentices to serve the End their master. Let not therefore the maid grow so proud as to strive for equipage, much less for priority with her Mistress, victory doth the work for Peace, and therefore Peace alone is mentioned by Mephibosheth.  
15. Resp. Secondly, I answer, If David's conquests had achieved against the Edomites, Amonites, or Amorites, or Moabites, or Midianites, or Syrians, or Sidonians, or Egyptians, or Philistines, or any foreign foe, Mephibosheth no doubt would have made mention thereof to the purpose: But David was thus unhappy in his very happiness, That this victory was gotten over his own Subjects. The ribs of Jacob did grate, one against the other, and in that gavel-uncivil war many worthy men lost their lives unworthily. Whose lives there prodigally spent, had they been thriftily expended in a foreign design, had been sufficient to have purchased David another kingdom: Say not that such as were slain were none of David's Subjects, but traitors and Rebels, which did oppose their Prince and resist their sovereign. For here we must know that they were David's Subjects, first de jure, they ought to have been his Subjects; and a joint, though out of joint, is a joint still, though dislocated out of its proper place. Secondly, some of them were David's Subjects de facto, Two hundred men went out of Jerusalem to Hebron (chapt. 15.11.) in their simplicity, and they knew not anything, only their innocence was practised upon by the policy of Absolom. Thirdly and lastly, they were all presumed his Subjects de futuro, when their eyes were opened, and they saw their own errors, they would either return of themselves, or be easily reduced to their former obedience: Wisely therefore did Mephibosheth wave the mention of victory, which very word would have been a sad remembrancer to call to David's mind the loss of his Subjects; and rather folds up all under the notion of Peace, as a cover (if less gaudy, surely more pleasing) Forasmuch as my Lord the King is come in peace to his own house.  
16. Pious Princes can take no delight in victories over their own Subjects. For when they cast up their Audits, they shall find themselves losers in their very gaining. Nor can they properly be said to have won the day, which at the best is but a twilight, being benighted with a mixture of much sorrow and sadness. For Kings being the Parents of their Country, must needs grieve at the destruction of their children. Who knows the love of a Parent, but a Parent? Maidens are incompetent Judges of mother's affections. How doth the affectionate Father when he beats his child, first feel the blows struck through himself? I dare boldly say, that in that unhappy Aceldama, wherein the person of our sovereign was present, A sword did pierce through his own heart, in the same sense as it is said of the Virgin Mary, Luke 2.35. For though (Thanks be to God) divine providence did cover his head in the day of battle, as it were miraculously commanding the bullets, which flew about, and respected no persons, not to touch his Anointed; yet notwithstanding his soul was shot through with grief to behold a field spread with his Subjects corpses, that scarce any passage, but either through rivulets of blood, or over bridges of bodies. And had he got as great a victory as David got in the forest of Ephraim, yet surely he would have preferred Peace far before it. Well did Mephibosheth know David's diet, who to please his palate, makes mention only of Peace, and suppresseth victory, Forasmuch as my Lord the King is come to his own house in peace.  
17. But the main of Doctrine is this, All loyal Subjects ought to be glad when their sovereign is returned in peace. The sweetest music of this Doctrine is in the close thereof, in peace; for nothing is more woeful than war. The lacedaemonians were wont to make their servants drunk, and then to show them to their children, that they then beholding their frantic fits and Apish behaviour, once seeing might ever shun that beastly vice. Our sins have made this land, which formerly was our faithful servant, drunk with blood: I hope our children, seeing the miserable fruits and effects thereof, will grow so wise and wary by their father's follies, as for ever to take heed how they engage themselves in such a civil war again. But why do I compare war to drunkenness? which far better may be resembled to the Devil himself, seeing all those symptoms that appeared in the possessed man, Mark 19 show themselves too evidently in all places where war comes: And wheresoever he catcheth him, he teareth him, and he foameth and gnasheth with his teeth, and pineth away.— And oft times it hath cast him into the fire, and oft times into the water to destroy him. Wheresoever war seizeth on City, Castle, Town, or Village he teareth it, making both breaches in the houses with batteries and fractions in men's hearts with divisions, till the place pine away, having all the marrow and moisture of the wealth thereof wasted and consumed, oft times casting it into the fire, burning beautiful buildings to ashes, and oft times into the water, drowning fruitful meadows with wilful inundations. Yea, if these times long continue, one of these two mischiefs will inevitably come to pass: Either (which is most probable) both sides being so equally poised, will do as the twelve Combatants in the field of strong men, 2 Sam. 2.16. thrust their swords in each other, and so fall down both together; or if one party prove victorious, it will purchase the conquest at so dear a price as the destruction of the kingdom, which will be done before. And what is said, Matth. 24.22. of the siege of Jerusalem, is as true of our miserable times, And except those days were shortened, there should no flesh be saved: Would to God I could as truly add the words that follow, But for the Elects sake those days shall be shortened. However in my Doctrine there remains an eternal truth, that all loyal Subjects ought to be glad when their sovereign returneth in peace.  
18. Yea may some say, David deserved to be welcomed indeed, and at his return to be entertained with all possible expressions of gladness, for he brought true religion along with him, and settled God's service in the purity and preciseness thereof. But now adays all cry to have Peace, to have Peace, and care not to have truth together with it. Yea there be many silly Mephibosheths in our days that so adore Peace, that to attain it, they care not what they give away to the malignant Ziba's of our Kingdom. These say, Yea, let them take All, laws, and liberties, and privileges, and proprieties, and Parliaments, and Religion, and the gospel, and godliness, and God himself. So be it that the Lord our King may come to his house in Peace. But let us have peace and truth together, both or neither; for if Peace offer to come alone, we will do with it, as Ezechiah did with the brazen Serpent, even break it to pieces, and stamp it to powder, as the dangerous idol of ignorant people.  
11. I answer, God forbid, God forbid we should have peace, and not truth with it; but to speak plainly, I would to God men did talk less of truth and love it more, have it seldomer in their mouths, and oftener, yea always in their heads and hearts, to believe and practise it. Know then that the word truth is subject to much homonymy, and is taken in several senses according to the opinions, or rather humours of those that use it. Ask the Anabaptist what is truth, and he will tell you, Truth is the maintaining that the dominion over the creatures is founded in grace; and that wicked men, (whereby they mean all such whom they shall be pleased to account and call so) neither use the creatures right, nor have any right to use them, but may justly be dispossessed of them. It is truth that all goods should be common, that there should be no civil Magistrate, that there ought to be no wars but what they make themselves, for which they pretend inspiration; that children ought not to be baptised till they could give a reason of their faith, and that such as have been formerly, must be rebaptised again. Ask the Separatists what is Truth, and they will tell you, that the further from all ceremonies (though ancient and decent) the nearer to God, that it is against the liberty of a Christian to be pressed to the form of a set prayer, who ought only to be Voluntaries, and follow the dictate of the spirit, that the Ministers made in our Church are Antichristian, with many more. Ask the schismatics of these times what is Truth, and they will bring in abundance of their own opinions, which I spare at this time to recite; the rather, because when the wheel of their fancy is turned about, another spoke may chance to be vertical, being so fickle in their tenants, that what they account truth now, will perchance not be counted truth by them seven years hence.  
20. To come close to the answer, I say, that some of their pretended truths are flat falsities, and others mere fooleries: as it easily to prove in time and place convenient. Secondly, Grant some of them be truths, yet are they not of that importance and concernment, as to deserve to embroil a kingdom in blood to bring them in. David longed for the waters of the well of Bethlehem, 2 Sam. 23.17. but when it was brought him, he checked his own vanity, and would not drink it, because it was the blood of men that went in jeopardy of their lives. But with what heart as men, or conscience as Christians, can Sectaries seek to introduce their devices with such violence unto the Church, when they know full well that it will cost blood before it be settled, and if it ere be done, non erit tanti, it will not quit cost, being in themselves slight, matters of mean consequence. Thirdly, Grant them not only true, but important, if they be so desirous to have them introduced, the way most agreeable to Christian proceedings, is to have them fairly debated, freely disputed, fully decided, firmly determined by a still voice, and not that their new gospel should be given as the Law, with thundering and lightning of Cannon, fire and sword. Fourthly, be it affirmed for a certain truth, that formerly we had in our Churches all truths necessary to salvation. Of such as deny this, I ask Joseph's question to his Brethren, Is your father well, the old man, is he yet alive? So how fares the souls of their Sires, and the Ghosts of their grandfathers? are they yet alive? do they still survive in bliss, in happiness? Oh no, they are dead, dead in soul, dead in body, dead temporally, dead eternally, dead and damned, if so be we had not all truth necessary to salvation before this time. Yea, let these that cry most for the want of truth, show one rotten kernel in the whole Pomegranet, one false Article in all 39 Let them show where our Church is deficient in a necessary truth. But these men know wherein their strength lieth, and they had rather creep into houses, and lead away captive silly women laden with infirmities, then to meddle with men, and enter the lists to combat with the learned Doctors of the Church.  
21. But it is further objected, David brought home a true Peace with him, which long lasted firm, (the shower of Ziba's rebellion being afterward quickly blown over.) But we have cause to suspect our Peace will not be a true Peace; and an open wound is better than a palliate cure. Would you have us put off our Armour to be killed in our clothes? and be surprised with war on a sudden, when it will be past our policy to prevent, or power to resist it.  
22. Answer, There must at last be a mutual confiding on both sides, so that they must count the honesty of others their only hostages. This the sooner it be done, the easier it is done. For who can conceive, that when both sides have suffered more wrongs they will sooner forgive, or when they have offered more wrongs be sooner forgiven. For our King's part, let us demand of his money what Christ asked of Caesar's coin; Whose image is this? Charls'? and what is the superscription? RELIGIO PROTESTANTIUM, LEGES ANGLIAE, LIBERTATES PARLIAMENTI, and he hath caused them to be cast both in silver and gold, in pieces of several sizes and proportions; as if thereby to show that he intends to make good his promise both to poor and rich, great and small, and we are bound to believe him. Nor less fair are the professions of the parliament on the other side, & no doubt but as really they intend them. But these matters belong not to us to meddle with, and as for all other politic objections against Peace, they pertain not to the Pulpit to answer. All that we desire to see, is the King remarried to the State; and we doubt not but as the bridegroom on the one side will be careful to have his portion paid, His Prerogative; So the bride's friends entrusted for her, will be sure to see her jointure settled,— the liberty of the Subject.  
23. Come we now briefly to apply our Text to the time. And we begin first with the King, as this day doth direct us, and truly he may be called so emphatically, for his goodness. We may observe in our Saviour, Mat. 11.7. that he spoke nothing in the praise of John Baptist, whilst the Disciples of John Baptist were in his presence, lest perchance he might have incurred the suspicion of flattery, to commend the Master before the servants: but the Text saith, as they departed Jesus began, &c. to speak largely in John's commendation. Seeing now the servants of our sovereign are generally gone hence to wait on their Lord, we may now boldly, without danger to make them puffed up with pride, or ourselves suspected for flattery, speak that in praise of their Master, which malice itself can not deny. Look above him, to his God, how is he pious? Look beneath to his Subjects, how is he pitiful? Look about him, how is he constant to his wife, careful for his children? Look near him, how is he good to his servants? Look far from him, how is he just to foreign Princes. We may see in our catalogue of Kings that we shall scarce find any, but besides the common jnfirmities attending on mankind, were branded with some remarkable eyesores. WILLIAM, a conqueror, but cruel. RUFUS, resolute, but sacrilegious. HENRY the first, learned, but unnatural to his Brother, STEVEN. stout, but an usurper. HENRY the second, wise, but wanton. RICHARD the first, undaunted, but undutiful to his parents. John, politic, but a great dissembler. HENRY the third, of great devotion, but of small depth. EDWARD the second, beautiful, but deboist. RICHARD the second, well natured, but ill mannered. HENRY the fourth, fortunate, but having a false title. HENRY the fifth, a victorious King, but formerly a riotous Prince. HENRY the sixth, saintlike, but very simple. EDWARD the fourth, fortunate, but perjured: to proceed no further. But let malice itself stain our sovereign with any notorious personal fault For to wish him wholly without fault, were in effect to wish him dead. Besides this, consider him as a King, & what favours hath he bestowed on his Subjects, and then, that his courtesies might not unravel or fret out, hath bound them with a strong border, and a rich fringe, a Triennial Parliament. When God brought again the captivity of Zion, then were we like unto them that dream, Psal. 126. The Jews would not believe their own happiness, it was so great, so sudden. But when we consider so many favours conferred upon us by our King in so few years, shipmoney condemned, Monopolies removed, star-chamber itself censured, High-commission leveled, other Courts regulated, offensive Canons declined, burdensome ceremonies to tender consciences proffered to be abolished, triennial Parliaments settled, and the present indefinitely prolonged, we have cause to suspect with ourselves, are we awake? Do we not dream? Do I speak? Do you hear? Is it light? Do we not deceive ourselves with fond fancies? or are not these bones too big to beg? too great to be granted? such as our Fathers never durst desire, nor grandfathers hope to receive. O no, it is so, it is sure, it is certain we are awake, we do not dream; if any thing be asleep, it is our ingratitude; which is so drowsy to return deserved thanks to God and the King for these great favours: And so much for the first, the King.  
24. Next to the King, comes my Lord the King, and this peculiarly concerns the Courtiers, and such Mephibosheths as eat bread at his table, who under God owe their being to his bounty, and whose states are not only made, but created by Him. These indeed of all other are bound most to rejoice at their sovereign's return, being obliged thereunto by a threefold tye; Loyalty to a sovereign, duty to a Master, and gratitude to a benefactor: except (as some fondly hold, that a letter sealed with three seals may lawfully be opened) any conceive that a threefold engagement may the easiest be declined.  
25. Next, we insist on his own house, wherein this City is particularly pointed at. For if London be the Jerusalem of our David, then certainly Westminster is his Zion, where he hath his constant habitation. Here is the principal Palace of his residence, the proper seat of his great council, the usual receipt of his Revenues, the common Courts of Justice, the ancient chair of his Enthroning, the royal ashes of his ancestors, the fruitful Nursery of his Children. You therefore the inhabitants of this City have most reason to rejoice.  
26. But alas! what have I done that I should not? or rather what have I to do that I cannot, having invited many guests now to a feast, and having no meat to set before you? I have called Courtiers and Citizens to rejoice, and still one thing is wanting, and that a main material one, the founder of all the rest, the King is not returned in Peace. Thus the sun is slipped out of our Firmament, and the Diamond dropped out of the ring of my Text. I pretended and promised to make an application thereof to the time, and must I now be like the foolish Builder in the Gospel, begin and cannot finish? Own house, that is the bottom of the Text, but this stands empty. My Lord the King, and that is the top of the Text; but he is far off: and the words which are the side-walls to join them together, he is come home in Peace. These alas cannot be erected: In this case there is but one remedy to help us, and that prescribed by our Saviour himself, Ioh. 16.23. Whatsoever ye ask the Father in my name, he will give you.  
27. Let us pray faithfully, pray fervently, pray constantly, pray continually. Let Preacher and People join their prayers together, that God would be pleased to build up the walls, and make up the breach in the application, that what cannot be told, may be foretold for a truth; and that our Text may be verified of Charles in prophecy, as by David in History. Excellently Saint Austin adviseth, that men should not be curious to inquire how original sin came into them, but careful to seek how to get it out. By the same similitude (though reversed) let us not be curious to know what made our King (who next to God I count our original good) to leave this City, or whether offences given or taken moved him to his departure; but let us bend our brains, & improve our best endeavours to bring him safely and speedily back again. How often herein have our pregnant hopes miscarried, even when they were to be delivered? Just as a man in a storm swimming through the sea to the shore, till the oars of his faint arms begin to fail him, is now come to catch land, when an unmerciful wave beats him as far back in an instant, as he can recover in an hour. Just so when our hopes of a happy peace have been ready to arrive, some envious unexpected obstacle hath started up, & hath set our hopes ten degrees backwards, as the shadow of the sun-dial of Ahaz. But let us not hereat be disheartened, but with blind Bartimeus, the more we are commanded by unhappy accidents to hold our peace, let us cry the louder in our prayers. The rather, because our King is already partly come, come in his offer to come, come in his tender to treat, come in his proffer of peace: And this very day being the beginning of the Treaty, I may say he set his first step forward; God guide his feet, and speed his pace. Oh let us thriftily husband the least mite of hopes that it may increase, and date our day from the first peeping of the morning star, before the sun be risen. In a word, desist from sinning, persist in praying, and then it may come to pass that this our Use may once be antedated, and this day's Sermon sent as a Harbinger before hand to provide a lodging in your hearts for your joy against the time, that my Lord our King shall return to his own house in peace.  
FINIS.