A SERMON Preached in the Collegiate Church OF 〈◊〉 PETER in WESTMINSTER, On Wednesday May 29 th'. 1661. Being the Anniversary of his Majesty's most joyful Restitution to the Crown of England.  
By PETER HEYLYN, D. D. Chaplain in Ordinary to his Majesty, and one of the Prebendaries of that Church.  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 unto the King, Return thou and all thy servants.  August. de Civit. Dei. lib. 1. cap. 7. 
●●squis non videt, caecus: quisquis videt nec laudat, ingratus: quisquis laudanti reluctatur, insanus est.  
LONDON: ●●inted by E. C. for A. Seile over against St. Dunstan's Church in Fleetstreet. M.DC.LXI.   

To the READER.  
THis Sermon gods not to the Press for want of Hearers, for seldom hath been seen a more numerous Auditory than was assembled in this Church at the Preaching of it. Nor doth it go into the world to seek for Readers; who should not be solicited to the loss both of time and patience, if nothing more than ordinary did present it to them, and perhaps not that. Some Guests are commonly best pleased when they are least courted, and think themselves most welcome when they are not looked for. And yet the Master of the feast in our Saviour's Parable, when the invited Guests neglected or refused to come, sent forth his Servants into all the streets and lanes of the City, to bring in all that could be found, whether good or bad, till he had filled his Table, and made up his company▪ And 'twas a wedding dinner too, which our Saviour speaks of. A feast prepared for celebrating the most joyful Marriage betwixt Christ and his Church; or (as this was) betwixt a Mighty Prince, and a loving People. But so it is in all great Meetings of this nature, that many come not to the feast, though they are expected; and many come not time enough to enter when the Bridegroom doth; some cannot reach to that which is set before them, and others have received no invitation to attend the Nuptials. Who notwithstanding would not easily be contented with the fragments of it, though they should possibly amount to as many baskets full, as the first provision. And therefore▪ that the honest desires of some, and even the curiosity of others, may not rest unsatisfied, it is now served in cold but whole; with grace before it, and grace after it, lest otherwise there might be some defect in the entertainment. Nothing remains, but that the Guests fall to, and much good may it do them.  
Westminster, june 8▪ 1661.   

PSALM XXXI. ver. 21.  Versio Septuagint. Interpret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio Vulgaris. Benedictus Dominus, quoniam mirificavit misericordiam suam mihi in Civitate munita. Versio Sancti Hieron. Benedictus Dominus, quoniam mirabilem fecit misericordiam suam mihi, in Civitate munita. Versio Tremelii. Benedictus sit jehova; quia mirificam reddit benignitatem suam erga me, ut in Civitate munita collocans me. The Old English Translation. Thanks be to the Lord: for he hath showed me marvellous great kindness in a strong City. The New English Translation. Blessed be the Lord: for he hath showed me his marvellous kindness, in a strong City.  

A SERMON Preached at the Collegiate Church OF St PETER in WESTMINSTER, On Wednesday May 29 th'. 1661.  PSALM XXXI. 21. Blessed be the Lord, for he hath showed me his marvellous kindness, in a strong City. 
1. SERMO opportunus est optimus. It is affirmed by Solomon, amongst his Proverbs, 
a Prov. 15. 23  that a word spoken in due season, is like to apples of gold in pictures of silver; that is to say, as pleasing to the ear and understanding of judicious men, as Jewels made like apples of gold in nets of silver, are in the eyes of curious and magnificent persons. And of this nature is the Text now read unto you, accommodated to the time, to the present Solemnity. A Text of Thankfulness, and a Time of Thankfulness: A Time of great deliverance, and a Text of great deliverance. And as the Text, such also is the Psalm out of which it is taken; A Psalm of Consolation, and a Text of Comfort; a Psalm of Confidence, and a Text of Confidence. A Psalm of Confidence, In te Domine speravi, In thee, O Lord, do I put my trust, so it begins. A Psalm of Consolation, Viriliter agite, Be of good courage, and you shall be strengthened in the Lord, with which words it ends. From the beginning to the end, it speaks Gods infinite mercies unto his Anointed, and in him to us. As for the form, it is like many of the rest, Plaints mixed with Prayers, things present mingled with things past; the sad remembrance of his former troubles, endeared and sweetened by the consideration of some marvellous mercies which God had showed unto him after all his troubles. But what this kindness was, how great, how marvellous; how David blessed the name of God for so great a mercy, and what we are to do upon the sense and apprehension of the like felicity; we shall the better see, if you shall please to join with me in humble and hearty Prayer to Almighty God, etc. Our Father which art in Heaven, etc.  
2. Victori Psalmus David. The Title of this Psalm (as St. Hierom reads it) makes it to be composed in memory of some great deliverance, which God, the giver of all victory had marvellously wrought for his servant David. But what particular deliverance it was, which is herein celebrated, hath been made a question. Lyra, a natural jew by birth, affirms upon the credit and authority of Rabbi Solomon, that David framed this Psalm, existens in persecutione Saulis; when he was under those calamities which were forced upon him by the house of Saul; or rather, On the sense and remembrance of them, as from the composition of the Psalm may be easily gathered. Theodoret, an old Greek writer, thinks rather, that it was composed by the Royal Penman, Cum ab Absolome persecutionem pateretur, when he was outed of his Kingdom by the arts of Absalon. Which difference, how great so ever it appears, may be soon agreed. For, even the Treason of Achitophel, and the Rebellion of Absolom, were cherished and fomented by some Grandees of the house of Saul, as we may be clearly evidenced by some passages of the Sacred Story, in which it is affirmed, that Shimei who threw stones at him, and reviled him for a man of blood, when he was forced to quit Jerusalem to the party of Absolom; was of the family or kindred of the house of Saul; And Sheba who revived the War, 
2 Sam. 20. 1.  and blew the Trumpet of Sedition, when all the people were returning to their old obedience, is plainly said to be a man of the Tribe of Benjamin, 
2 Sam. 16. 5.  (which was Saul's own Tribe) and generally believed to be of Saul's kindred also, who could not easily lay aside their hopes of the Crown of Israel, till all Saul's sons were hanged in Gibeah before the Lord, of which the Scripture speaks in the second of Samuel, chap. 22. So that we may declare in favour of the first opinion, that the great kindness, so much magnified by the Royal Psalmist, relates to his deliverance from the house of Saul, when he was settled in jerusalem, and reigned in peace and glory over all the Tribes. In which estate he sung this Benedictus to the Lord his God, that is to say, Benedictus Dominus, Blessed be the Lord, for he hath showed me his marvellous kindness in a strong City.  
3. The Text itself contains in it these two general Parts, God's Mercy, David's Thankfulness; God's mercy unto David in that great deliverance, and David's thankfulness unto God for so great a Mercy. In the first General, God's Mercy, we have these particulars; The Subject of it first, and that was David, David the King, the Lord's Anointed, one chosen by the Lord out of all his Family, to be the blessing of his Tribe, and the Prince of his People; Mirificavit mihi, He hath showed to me. 2ly The condition & extent thereof, as being not only called a kindness, a great kindness too, in our old Translation; but, misericordia mirabilis, a marvellous great kindness; a kindness which had very much of a Miracle in it. 3 lie; The Author, or the Donor of it, Misericordia sua; His kindness, or the Lord's own kindness. And lastly, On what Theatre, or Stage, this marvellous kindness of the Lord was acted, in Civitate munita, in a strong City. Over all which, I mean to draw so thin a veil, that under it we may behold the face of our own affairs, but helped by some reflections from the Glass of Scripture, and some comparisons of the Copy with the old Original. In the next General, David's Thankfulness, we shall observe the Retribution which he made to the Lord his God for such multiplied mercies, whether it were expressed in his words, or actions. And then the duties of the Day will come in of course, as the Conclusion followeth on the Premises in a well-formed Syllogism. I begin therefore with the first General, God's mercy unto David in that great deliverance, and therein first of all with the Subject of it, David the King, the Lord's Anointed, the Author of this Psalm, and the argument of it.  
4. Expertâ morbi molestiâ, evidentior fit jucunditas Sanitatis, as St. Austin hath it. None can so rightly estimate the benefit of a perfect health, as he who hath been long oppressed with a languishing sickness. Contraries set together, do most perfectly illustrate and express each other. If therefore we would know, how great God's kindness was to David in the time of his Glories, we must a little look upon him in his fall, in his lowest fortunes, his wander in the vale of misery, or rather, in the Valley of the shadow of Death, as his own words are. A misery which fell upon him when he least looked for it, when he conceived himself most happy, and on the steps of his Ascendent to the Throne of Israel; 
1 Sam. 16. 13.  Anointed privately by Samuel in his Father's House, and by that art designed for the next King of the House of jacob: Of great esteem amongst the people, 
1 Sam. 17. 24.  for taking up their quarrel against Goliath, when all men else fell off, and refused the combat; Amongst the Priests, as men that had some secret notice of the designation, or otherwise, beheld him as a man replenished with the Spirit of God; Amongst the Courtiers as a Prince of the Royal Family, in being married unto Mich●l his Master's Daughter; 
1 Sam. 28. 28.  Amongst the Military men for his singular valour made known in many fortunate skirmishes against the Philistims, 
1 Sam. 18. 27.  two hundred of whose foreskins he brought back with him for a sign of his Victory; And, finally, amongst the Damosels or Ladies of Israel, for his personal gallantry, who playing on their Musical Instruments, did use to answer one another, saying, That Saul had slain his Thousands, 
1 Sam. 18.  and David his Ten Thousands.  
5. But, Eminentis fortunae comes est invidia, said the Court-Historian. This general applause and those public honours, made him a fit subject for as great an envy; and drew upon him the displeasure of that mighty Tyrant, who looked not only on him as his Rival in pursuit of glory, but a competitor with the Princes of the house of Kish for the Regal Diadem. And being once possessed with these fears and jealousies, he thinks of nothing but to bring him to a swift destruction; 
1 Sam. 19  and to that end incenseth all his servants to conspire against him, 
1 Sam. 19 1.  reproves his daughter for not betraying her husband to his rage and fury, and darts a Javelin at his own son jonathan for daring to affect the man whom his father hated. 
1 Sam. 20. 33.  No safety being to be found for David in or near the Court, he must be take himself to places more remote and private; and in his flight obtains both Arms and Victuals from Abimelech, 
1 Sam. 21. 6, 9  being at that time the High Priest of the jewish Nation. For which small courtesy Abimelech himself, and more than fourscore of the Priests, such as did wear a linen Ephod, as the Text informs us, were miserably slaughtered by the hands of Doeg a malicious Sycophant; 
1 Sam. 22. 18, etc.  their City sacked, their Wives and Children smitten with the edge of the Sword; their Sheep, their Oxen, and their Asses, together with the rest of their goods and substance, 
1  given over for a prey to their Barbarous Enemies. Poor David in the mean time had retired to Akish the King of Gath, 
1 Sam. 21. 10.  and consequently the old Enemy of his native Country, where he could promise to himself no great hopes of safety, considering those many sorrows and that foul dishonour he had wrought unto them in the death of their Champion.  
6. I should both tyre myself and afflict your patience, if I should lead him back again to the land of judah, follow him there in all his wander, from thence wait upon him to the Court of Moab, where he was forced to leave his Parents, that he might save them from the fury of the present Army. 
1 Sam. 22. 3.  And he might rather choose to leave them in that Country then in any other, by reason of his Descent from Ruth, a Moabitish woman, as the Scripture tells us; and therefore like to find some favour amongst those of her kindred. But look upon him where we will, either in the cave of Adullam, the wilderness of Ziph, the Deserts of Mahum, or the Rocks and Mountains of Engeddi, (Inter Serpentes aprosque avid●sque Leones), 
1 Sam. 23.  and we shall find him no where safe from the hand of his Enemies as long as he continued in the Realm of Israel. 
1 Sam. 23. 20.  The Keylites, whom he had redeemed from the power of the Philistims, resolved to have betrayed him to the malice of Saul, had he not been forewarned by God of their ill intentions. The men of Ziph, more savage than the wild Beasts in all those Deserts, had entertained the like design, but were as happily prevented as the treacherous Keylites. Nabal the churl, whose flocks had been protected by him from all Thiefs and Robbers refused to gratify him with some part of that superfluity which was provided for his Sheerers. 
1 Sam. 25. 11.  And though his Brethren, 
1 Sam. 22. 1.  and some few of his next Relations had repaired unto him; yet, generally, his friends and kindred look upon him as a man forlorn, whom they could neither privately supply without manifest danger, nor openly relieve without certain ruin.  
7. And yet he was not so deserted, 
1 Sam. 27. 2.  but, 
1 Sam. 22. 2.  that some companies resorted to him from all parts of the Realm, either to mend their own condition, or to sweeten his. Not altogether men of such desperate fortunes as Nabal the old churl reported, and perhaps believed. Some of them, questionless, might be persons no less eminent both for place and quality, as for their good affections to him; though generally they were (as the Scripture telleth us) either is debt or discontent, or some great distress; that is to say, such as were either discontented with the Tyranny of the present Government, or were indebted to some cruel and unmerciful creditors, from whom they could expect no favour, and as little Justice; or, in a word, were otherwise distressed upon some suspicion, that they were wedded to the Interest of the son of jess. The taking of these few Volunteers for a guard to his person, is publicly declared to be the Levying of a War against the King; 
1 Sam. 29. 8.  and all the Forces of the Realm must be forthwith armed to suppress those men, who were not able to withstand the twelfth part of a Tribe. 
1 Sam. 27. 2.  This drives him once again to the Court of Akish, where he found better entertainment than he did before, because he came accompanied with a Train of courageous followers; from whom the Barbarous King assured himself of no mean assistance in his next Wars against his Neighbours, without excepting those of the house of Israel.  
8. But now the Tide begins to turn, and a strong flood of mercies of flow in upon him. As there is no deep Valley, but near some high Mountain; so, near unto this Vale of Misery was a Hill of Mercy, and we shall see him climb the top of it without any great difficulty. Akish beholds him as a person so depressed and injured by the power of Saul, that no reconciliation could be made between them; and thereupon bestows upon him the strong Town of Ziglag, to serve for him and his adherents as a City of Refuge, 
1 Sam. 27. 6.  to which his party might resort upon all occasions. And for his better welcome thither, the news of Saul's uncomfortable, but unpitied death, is swiftly posted to him on the wing of Fame; which opened the first passage to him for the Crown of Israel. For now there daily came unto him many men of note and merit, whose names are on record in the Book of Chronicles, affirmed there to be mighty men, 
1 Chr. 12. 1, etc.  experienced in the use of Arms, Captains of Hundreds and of Thousands, and such as seemed to carry Victory in their very countenances. 
1 Chr. 12. 22.  And they came thither in such numbers as they made up a great Host like the Host of God, (as the Scripture calls it) that is to say, a puissant and mighty Army, fit for the undertaking of the noblest actions. By whose encouragement, but chiefly at the instigation of the men of judah, who had repaired to Ziglag, amongst the rest; he goes up to Hebron, 
2 Sam. 2. 1, 4.  the Principal City of that Tribe, having first taken Gods direction & commission with him. There he is cheerfully received, and anointed King, King only over judah, his own native Tribe, the rest of Israel still adhering to the house of Saul. For, Abner Captain of Saul's Host, and one as near to him in blood, as in place and power, had gained so far upon the Military men, 
1 Sam. 14. 50.  that they agreed to set the Crown upon the head of Ishbosheth, 
2 Sam. 2. 8, 9  the eldest of Saul's Sons which survived his Father: And this he did, not on design to divide the Kingdom, to break it into two, and set up Sceptre against Sceptre, as jeroboam and on the death of Solomon; but, with a purpose to compel the men of judah by force of Arms to cast off David, to unite themselves to the rest of Israel, and all together to be subject to a Prince of the house of Saul. A Prince indeed of no great parts, affirmed to be a person of a dull and unactive spirit, more given to ease and pleasures, then to deeds of Arms, & magis extra vitia quam cum virtutibus, in the words of Tacitus: but fit enough to bear the Title of a King, whilst Abner and the Soldiers managed all affairs as to them seems best.  
9 This brings new troubles upon David, though they held not long. A breach is made between the new King, and that great Commander; Who being impatient of rebuke, and nettled with some words which escaped his Master, 
2 Sam. 3. 8.  resolves upon delivering the whose Kingdom to the hands of David: to which end he maintains a Treaty with him, and concludes the business. But, before all things could be settled, the Titulary King is murdered by the two sons of Rimmon, 
2 Sam. 4. 2.  both of them Captains in his Army, both  
Natives of the Tribe of Benjamin (his Father's Tribe) and possibly both of them of some kindred and relation to him. This puts an end unto the war; the west of Israel seconding the Tribe of judah, and altogether calling upon David to accept the Government. To which end they anoint him the third time, and own him by that Sacred Ceremony for their Sovereign Prince. And such as Prince as must have somewhat in him of the Priest, and the Prophet also. For, Rex est mixta persona cum Sacerdote, as our Lawyers tells us, and capable on that account of the Sacred Unction (if some of our Masters of the Ceremonies have not been mistaken). But so it was, that those of Benjamin could not so easily forget their late pretensions to the Crown of Israel, which they had held successively under two great Princes, and therefore came not up to Hebron with the rest of the Tribes, to confer the Kingdom upon David, but to obtain it for themselves (as josephus telleth us). 
Antiq. jud. lib. 7. cap. 2.  A secret not to be concealed from David a discerning Prince, and one that was well studied in his own concernments. Who therefore to cut off their hopes, and prevent their practices, resolves to get into his hands the strong City of Zion. Which standing in a corner of the Tribe of Benjamin, might serve for a sufficient bridle to hold them in, if they should practise any thing against his quiet for the time to come. And being afterward enlarged at the charge of David, by taking in the City of Salim, and building all from Millo inward (as the Scripture telleth us) he caused it to be called Jerusalem, peopled it with such Families as he might confide in, and made it from thenceforth the chief seat of his Royal Residence. Never till now was David settled in the Kingdom, and now he grows considerable in the eyes of all foreign Princes, who court him, and send presents to him, and try all means imaginable to obtain his favour.  
10. And thus the Sceptre promised to the Tribe of judah is put into the hands of David the Son of jesse, one of the chief Princes of that Tribe. And all this done at such a time, when they had all the reason in the world to fear the contrary. The Government having passed through many Tribes, from Moses of the race of Levi, to joshua the Son of Nun of the seed of Ephraim, and so from one Tribe to another, until it came to Saul of the stock of Benjamin. And this may seem to have been done for these reasons chiefly: First, That the Tribe of judah might not claim the Kingdom otherwise then by God's donation, as possibly they might have done, if they had entered on the Government, upon the death of Moses, by any Military Vote, or Popular election, or in relation to that Primogeniture, which was vested in them by the last Will and Testament of their Father jacob. And 2ly, It was so done, that the people being sensible of the inconveniences of the former Government, the miseries which they had endured in the times of Anarchy, and the extremities which they had been reduced to, in the Reign of Saul; might with a greater cheerfulness embrace a Prince of the Royal Family, whom God had so miraculously preserved, and commended to them.  
11. And it may seem to have been kept so long from David, for two Reasons also: First, that he being trained up in the School of experience, and hammered on the Anvil of Affliction, might be the better qualified for managing all affairs of State, then if he had been educated in the pride and pleasures of a Princes Court. And, Secondly, it was so disposed of, that, being to be married to the Realm of Israel; he might more passionately long to enjoy his Spouse, then if she had cast herself into his embraces at the first making of the Contract. And this was done according to the custom of the jewish Nation, who use to place some fitting and convenient interval, betwixt the Espousal and the Wedding, for which St. Austin gives this reason, 
August. in Confess. lib. 8. cap. 2.  Ne vilem habeat maritus datam, quam non suspiravit sponsus dilatam; for fear (saith he) lest otherwise the Bridegroom might despise her in the first fruition, for whom he had not longed with some vehement passion. But being longed for, and long looked for, they are met at last, to the full comfort of both parties, the pleasure of Almighty God, and the joy of the Nation.  
12. Such was God's kindness unto David, expressed in his marvellous preservation, when he was compassed round about with invincible dangers; his exaltation to the Throne, from keeping sheep, to be the Shepherd of his people; and therefore not a kindness, a great kindness, only; but, misericordia mirabilis (in St. Hieroms reading) a marvellous great kindness, as my Text assures me. For, what particular is there in all this kindness which is not marvellous, mirabile in oculis nostris, as marvellous in our eyes as it was in his? And not a marvellous kindness only; but, miserecordia mirifica, a kindness which wrought wonders, as Tremelius reads it. What can it else be thought, but a singular miracle that God should for so many years preserve this poor fugitive Prince, both from the treachery of his friends, and the power of his enemies; that he should find more favour in the Land of Moab, than he durst hope for in the place of his birth and breeding; that men from all parts of the Kingdom should resort unto him, when he had neither Town of War to secure their persons, nor any stock of money and provisions to maintain their Families; That Akish and the men of Gath, should lay aside their animosities against him for the death of Goliath, and put into his hands a piece of such strength and consequence, as might enable him to create unto them a far greater mischief?  
13. And was it not as great a miracle, if it were not greater, that Saul should come to such a miserable and calamitous end, without engaging David in a ruinous and destructive War, against those men which were designed to be his Subjects? That God should so incline the hearts of the men of judah, as to accept him for their King, and thereby to involve themselves in a tedious War; when all the rest of the Tribes adhered still to Abner, and the Sons of Saul: That God was pleased to make to use of any of David's party for the destruction of Saul's house, but acted that great work by Abner and the Sons of 〈◊〉,  
being the Kings near kinsmen and his chief Commanders: That all the Tribes of Israel should unite together to set and Crown upon his head, whom they had formerly pursued from one place to another, till they had forced him to take Sanctuary in a foreign Nation: That all this should be done without noise or trouble; more than the noise of joyful shouts and acclamations, and the short trouble of an easy, though a martial, progress: That there should be so few men killed on either side, between the death of Saul, and the Crowning of David; and, that God should put into his hands the strong, Fort of Zion, which neither Saul, nor any of the Judges, nor joshua himself, nor Gideon, nor jeptha, Duo Fulmina belli, the veriest Thunderbolts of War, had before attempted.  
14. And yet the kindness was the greater, and the more miraculous, considering that it was extended to spiritual mercies, and not confined to temporal preservations, and external benefits. For notwithstanding the horrid murder of Abimelech, the terrible massacre of so many Priests, and the unmerciful sacking of the City of Nob; Abiathar the next Highpriest, and many others doubtless, of that Sacred Order, joined themselves unto him. Abiathar was too great a person, and too well beloved, not to bring some attendants with him; and, who more like to bear him company then the Priests and Levites? Not so much out of care to preserve themselves, as to do service unto him whom the Lord had chosen. By means whereof, not only he; but, all his followers, were instructed in the things of God: and thereby kept from-being any way infected with those gross Idolatries, which were predominant in Moab and the Court of Gath. Than which there could be nothing more conducible to his future advancement, or which could more endear him to the jewish Nation; when they came once to be assured, that neither flatteries could entice him, nor great threats affright him, nor hope of promised aid allure him, from standing fast to the Religion of his Fathers, to the Law of Moses. And more than so, 
1 Sam. 23 6.  Abiathar brought along with him the sacred Ephod, by which the Highpriest used to consult with God, and to inquire his will and pleasure in all difficult cases. The want whereof, necessitated the unhappy Tyrant to have recourse for counsel to the Witch of Endor, as if he had been forced upon that desperate resolution in the ancient Poet, (Flectere si nequeo superos, Acheronta movebo) that since he could not move the Gods, he would try the Devil.  
15. Nor was all this a kindness only, or a great kindness, 
☞  as the old Translation, and misericordia mirabilis, a marvellous great kindness, in the eyes of all men; but, it was misericordia sua, the Lords own kindness, & factum Domini, the Lords own doing; to which, no humane prudence could pretend a title. This David understood, none better. And therefore attributes his safety and deliverance to the Lord alone, Ipse sit licèt magna unique cura & industria usus, 
Muscul. in Psal. 31.  (as Musculus hath night-well observed), though he himself had used all possible industry and care▪ for his own preservation. He had his agents and intelligeneers in the Court of Saul, to give him notice of the secret purposes of his mortal enemy; He entertained Abiathar in a place both of trust and nearness, that by his means he might maintain a correspondence with the rest of that Order. And when necessity compelled him to engage in battle, he sent out joab, (a man of most undaunted courage) to encounter Abner, with whom he was competitor for the Palm of victory. More providence and care could no man use then David did; and yet, he calleth it, misericordiam Domini, only God's mercy, and his marvellous kindness, by which he was preserved in the day of trouble.  
16. And so indeed it was; merely Gods mercy, and his marvellous great kindness, by which he was preserved in the days of Saul, and raised to the Throne of Israel on the death of Ishbosheth. For what could David have effected with all his diligence, had not God secretly forewarned him of those dangers which were near at hand; or what advantage could Abiathars discoveries have procured unto him, had not God sent the spirit of infatuation amongst the Princes of Saul's house; supplanted their designs, and turned their wisdom into foolishness? Or, what could joab with all his valour have achieved against so many enemies, had not God broken them in pieces, had not God thrown amongst them such a Ball of discord, such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as made them turn their Swords upon one another. In which dissension the Royal Nothing is dispatched on his bed of ease, and dispossessed at once both of Crown and Life, before he had served out his Indentures in the Trade of Government; which also must be factum Domini, the Lord's doing only, as to the ordering, permitting, and disposing of it; though Abner and the sons of Ri●mon had their own vile ends. For, who but God could turn his own Sword upon him, and so infatuate the Counsels of his chief Commanders, as to contrive the ruins of their nearest kinsman, by whose sole power they stood, and might have longer stood (in all apparent probability) in their former greatness.  
17. 
Psal. 127. 1.  Except the Lord doth keep the City (saith the Royal Psalmist) the watchman watcheth but in vain. Except the Lord doth build the house, their labour is but lost that build it. What then? Shall then the Workman play, 
Origen. in Rome▪ cap. 9  and the Watchman sleep? Not so, saith Origen, ●mpendant ipsi, quantum in se est, laboris et sollicitudinis, etc. Let them continue their endeavours in the name of God, and let the Watchman watch, and the Workman labour. Though God be all, and that our safety is from him, and from him alone; yet, he hath told us, that the lazy person shall not eat; and, the careless person shall not prosper: It is the hand of the diligent which maketh rich; and he becometh poor that dealeth with a slack hand, (faith the wiseman Solomon). God in the ordering and disposing of humane affairs, is like the Pilot in a Ship; It is the Pilot only which doth steer and guide the Vessel, and bringeth it safe into the Haven; yet, it is expected that every several Mariner do discharge his duty, and yield obedience to the whistle of the Boatswain.  
18. But on the other side, it is not therefore to be thought, that we may warrantably entitle either our industry, or strength, or wisdom to the rights of God. The wisdom of the wise (saith Paul) is it not foolishness with the Lord? What Man is there (saith David) that can save himself by his much strength; Yea, or by taking thought (saith the Son of David) can add one cubit to his stature. Man purposeth, but God disposeth: And, when we have most spent our spirits, and consumed our bodies in the well ordering of our fortunes; yet, it is all in vain, and fruitless, and of no effect except the Lord, even our own God, doth give us his blessing. Ascribe we therefore to the Lord, the glory of his own exploits; and let us not presume to say in any of our prosperous actions, that, This my own right hand hath done, or my wit effected. Though David did as much as care and wisdom could perform for his own security; yet he refers it all to God, and reckons it His mercy only, and his marvellous kindness whereby he was preserved from danger, made Master of Jerusalem, and settled, after all his troubles, in so strong a City.  
19 In a strong City. That's the next. In civitate munita, In a fenced City, saith the Latin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a City walled and ditched about, as the Greek Text reads it. In civitate robusta & firmata, A City strong in men, and as strongly fortified, in St. Hierom's Gloss. Only Tremelius, with some notable difference from all men else, doth translate it thus: Benedictus Dominus, Blessed be the Lord for she hath showed his marvellous kindness to me in as great a measure, ut in civitate munita collocans me, as if he had enclosed and kept me safe in a Town of War, as if I had been billeted and strongly garrisoned in a Fort and City. 'tis true indeed, God's mercy is the surest Hold, to which we may commit our safety; the strongest Castle of defence, to which we may intrust our persons. A fortress against all our foes; an Antidote against all Plagues; a Remedy against all Diseases. He that is so defended, need no other Arms. 
Horat.  Non eget Mauri jaoulis, nec arcu; Not shield, nor bow, nor poisoned arrows. God's mercy is all kind of weapons to him, both for annoyance and defence. No armour is so sure of proof, but it may be broken; nor Town so strong, but may be taken; nor walls so high and close, to keep our contagion. Put if God's mercy doth protect us, and his power defend us; if we be compassed round about with his deliverance, as with a wall; we will not be afraid through war, and poverty, and sickness, do conspire against us. For we are sure that then we are in such a City, which neither enemy can force, nor want of trade impoverish, nor disease infect. Deus meus & omnia. Let God be mine, and I am strong enough against all the world, against all violence, against all practices, against all misfortunes. I could enlarge myself on this general Topick as to the moral of my Text, but that I am to keep myself to the literal sense, to the strong City herein meant by the Royal Psalmist.  
20. And if I keep myself to the literal sense, we must inquire what City is here meant by David. And we shall find upon a very short inquiry, that it was either Ziglag, Hebron, or Jerusalem, and the last most likely. St. Austin, and St. Hierome, so resolve for certain, with whom the Moderns do agree, as to that particular; all telling us, That God declared his marvellous mercies unto David, by settling his affairs, in Civitate jerusalem, in the strong City of Jerusalem, in the Fort of Zion. For there he found an end of his former sorrows, thither he brought the Ark, to that place he removed the Trabernacle, and there did he fix his Royal Palace, with the Courts of justice, and thereby drew unto it, by degrees, all the wealth of the Kingdom; and there he reigned in greater glory and renown, than any of the Kings and Princes which were round about him.  
21. Now Cities are accounted strong in two respects: first, in the strength of situation, or of art; and next in the multitudes and natural courage of the people: and in both these jerusalem, as it flourished in the time of David, might worthily be called a strong City, (as indeed it was) Civitas munitissima, as my Author hath it. For first, it was well situated and strongly fortified, three Towns in one of them seated on steep Hills, and all of them environed with high Walls, strong Bulwarks, and unpassable Ditches: But none to be compared with the City of Zion, which made the jebusites presume so far upon the strength of the place, that, in contempt of David's Forces, they manned their walls with none but their blind and lame, 
A●iq. Iud ic. 〈◊〉. 7. chap 3.  as josephus tells us▪ and then sent word, (whether with greater pride or folly, it is hard to say) that except he took away the blind and the lame, he could not come thither. Which was to tell him in effect, that those poor wretches were sufficient to make good the Fort against all his Army, and therefore must be first removed, before he could expect to be Master of it. Such confidence, saith he, they had in their Walls and Trenches, that they conceived them able, without further help to keep out the Enemy.  
22. But Walls, we see by this example, are but simple strengths, if there be any want of people, or in the people any want of courage to make good the place. The honour of a King consists not in the strength of Towns, and frequency of Garrisons; but in the multitude, and courage, and good affection of his Subjects. King's are then safest, when they trust rather to their Castles of bones, than their Castles of stones; according to the Aphorism of Sir Henry Savage, an old English Soldier. Lycurgus also seemed to be of the same opinion, when he prohibited the Spartans' to immure their City, or to use any of the Arts of Fortification. And in this sense lerusalem was strong; because it was as populous, and no less capacious, then either Nineveh, or Babylon, or Eckbatana, or any other Cities in the Eastern Countries. So populous, that at the siege thereof by Titus, there perished by the Sword and Famine of all sorts and sexes, 
loseph. de ●ello. jud. lib. 7. c. 17.  1100000. and above, as josephus telleth us. And so prodigiously capacious, that once the Highpriest (at the request of Cestius a Roman Precedent) numbering the people which came thither to observe the Passover, 
Id. ibid.  found them to be two millions and seven hundred thousand men (besides women and children) all sound and purified, and fitted by the Law for that Sacred Ceremony. A number numberless, and not indeed to be believed, were not josephus generally reckoned for a true Historian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the good Father, justin Martyr, hath assured us of him. And though these numberings of the people in that mighty City happened long after David's time; yet the City after David's time received small inlargements. Ten of the Tribes revolting on the death of Solomon, and never afterwards returning to the Kings of judah.  
23. As for the courage of the People, and Inhabitants of it, in the time of David; we may conceive it equal at the least, if it were not greater, then that of their posterity in the times succeeding. Which was so eminent, that he which reads the Story of their final ruin, when besieged by Titus, will find the Romans so put to it, that they never purchased any City at a dearer rate. And hereupon may say in the word of justin, Et tanta animorum virtus fuit, etc. That though they had just cause at all times to despair of safety; yet, for the most part, they presumed, and came off with safety, till God was pleased to give them over for a prey to the Sword of their Enemies.  
24. And yet there might be somewhat in it, which more assured David of his peace and happiness, than either the Courage of the people, or the Strength of the place; which was their good Affection and fidelity to him. And this appears plainly by their carriage towards him, when he was forced to give way to the Treason of Absolom. For, when he left them to the power of the Enemy, the people followed him in great numbers, to express their loyalty; and followed him in tears, to express their affection. So, as it cannot be affirmed, that either they betrayed, or forsook their King: but, that the King rather in a Royal pity did withdraw from them; left otherwise he might have brought some evil on the City, as the Text informs us. Lay all that hath been said, together, of the strength of this City, and we shall find, that David had good reason to extol God's Name for giving him possession of a place so strong, so populous, and so replenished with a loyal and courageous people.  
25. And thus I have run over all the parts of my Text, as they declare God's marvellous kindness unto David; so, that it can be no hard matter to remove the vail, and to behold the face of our own affairs, the mercies of this day, and the glories of it. A day in which we solemnize the memory of as great a kindness; a kindness as remarkable in respect of the Person, as marvellous in its own condition, no less peculiar to the Lord as the Author of it, and in a place as notable, our Principal City, our strongest City of descence. To which, by God's assistance, and your Christian Patience, I shall now proceed, and then descend unto the duties of the days, where we shall meet with David's thankfulness, and our own to boot.  
26. Et, De quo loquitur Propheta, vel populus fidelis? And in this place may be asked in the Eunuches words, Of whom here speaks the Prophet, either of himself, or of some other? Not of himself alone saith Cassianus, an old Christian Writer, but in behalf of all God's children, of his faithful servants. The Books of Psalms is so composed saith Athanasius, 
Athanas. in Epist. ad Mar. in Tom. 3.  that every man may read his own Story in them, and find therein his own particular concernments; and that as punctually, as if the purpose of the Psalm had been addressed and fitted only unto his occasions. Let it be so, and then, Who may not find the quality of our late afflictions, and our deliverance together in this present Psalm, and read the state of our affairs in the Story of David; and then draw down an easy and familiar parallel betwixt the Persons, and the mercies, and the places too? A parallel, right worthy of the pen of Plutarch, if any such were found amongst us; but, such as seems to have been done in part already, by laying before you David's troubles and his great deliverance. And therefore passing by those things which apply themselves, and those in which the Story of both Princes seems to make but one; we will observe the method which is used by Plutarch, in laying down the points in which they differ, or, those wherein one party seems to have pre-eminence above the other.  
27. First then, It may be truly said of our English David, as Commodus, not without vainglory, did affirm of himself, Quem Primum Sol & Principem & hominem vidit, that he was born a Prince, and that the Sun did never otherwise behold him then as Heir to a Kingdom. Which cannot be affirmed of David, nor of David's Ancestors; though all of them might live in expectation of obtaining that Sceptre, which had been promised to that Tribe, in the person of judah. And as his Birth was higher, so his Fall was lower, and his afflictions so much greater; and the more insupportable, because he was more tenderly bred, and less able to bear them. Nay, they were greater in themselves then the heavyest sorrows that ever fell upon David in the time of his troubles; who kept himself most commonly unto those retreats which his own Country did afford him, and when he was compelled to retire to Moab, or to sojourn in the Realm of Gath, neither Saul's malice, nor his power did pursue him there. But so it was not in the case of our Royal Exile; Driven out of all the Forts and Cities of his own Dominions, by the power of his Enemies; and, by their practices, not suffered to remain in France; nor to be entertained in Holland; compelled to shift from one Imperial City to another; from the Higher, to the Lower Germany; but, pursued in all, seldom nor never free from their trains and treacheries, who would not think themselves secure but in his destruction. Sic aquilam fugiunt trepidae Columbae; Never was Partridge flown at with a swifter wing by a well-trained Falcon, nor game more hotly followed, by the fiercest Hounds; than this poor Prince was chased by those mighty Hunters, those Nimrods', those Robusti Venatores, as the Scripture calls them: who had the building of that Babel which they raised amongst us. They had their cunning Lime-hounds to draw Dryfoot after him, and plied the chase with all the Kennil at his Heels, when the Hunt was up: not with a purpose to call off when they had breathed their Horses or tried their Dogs; but with a merciless retreat to hunt him down, and then to wash their cruel and accursed hands in his precious blood, as is accustomed in the fall of a Buck of Stagg.  
28. And as the dangers which accompanied our English David, were more transcendent in respect of his Sacred Person; so, were they far more grievous to him in respect of his party: whose tears he put into his bottles, whose stripes he bore on his own body, and whose calamities did more afflict his righteous Soul, than his own misfortunes. And, if we look upon his Party with an equal eye, we shall soon find them to have suffered more and far heavier pressures in his cause and quarrel, than all the Hebrew Nations did for the sake of David. We read indeed of 85. Priests slaughtered by the cruelty and command of Saul; But we may read of more than twenty times that number of our Regular Clergy; all the Bishops, Deans, and Dignitaries, and almost all the Heads of Houses imprisoned, plundered, sequestered, ejected; their wives and children miserably turned out of doors, some of them left for dead in the open streets. And why all this? but for adhering to his Majesty, and his Father's house, and to the Laws, and the Religion here established, and for no crime else. But then again, we do not read of any man of quality in the Tribes of Israel, condemned and executed, or otherwise deprived of Lands and Liberties, for his well wishing unto David. Amongst us, nothing was more common than the imprisoning of our choicest and most able Gentry, selling the Goods, confiscating the Lands, and calling those in question for their very lives, whose known fidelity was imputed to them for their only crime. For, now we had attained to that height of wretchedness, that Loyalty must pass for Treason, and Treason must be Unicum eorum crimen quivacabant crimine, as in the worst and most deplorable condition of the Roman Empire. And thereupon it was concluded in the School of Tyrannus, that they who were so prodigal of their Money, Arms and Victuals to another man, especially, to one marked out for ruin by their mighty Masters, should have no bread to feed their Families, or money to maintain themselves; or other Arms, but Prayers, and Tears, to save them from the violence of unjust Oppression, even from Death itself.  
29. Besides, it might be some alleviation unto David's followers, to suffer by the hands of a lawful King, a King set over them by God, by the Lord himself; whose Power they were not to resist, whose Person was too Sacred, and his Authority too transcendent to be called in question. But it must be a torment unexpressible to a generous spirit, to be trodden underfoot by an Adoni-bezek; to have their lives and Vineyards taken from them, at the will of an Ahab; to see the Bramble Reign as King over all the Trees our tallest Oaks felled down by a shrub of yesterday; and all the goodly Cedars of the Church, grubbed up, to make room for a stinking Elder.  
30. In the next place, as the calamities which fell upon our English David, and his faithful followers, were more in number and more grievous, than all those which had been suffered by the other; so was the kindness of the Lord more marvellous in his preservation, the hand of God more visible in his Restitution. And first, the kindness was more marvellous in his Preservation, because we do not find that David ever hazarded his own person in the day of Battle, but managed all his Wars with Abner, Absolom, and Sheba, by the hand of joab. Which gave him means and opportunity to provide for himself, though all his Forces had been routed, and their General taken. But our great Master put himself into the head of his Army, ventured his life for the Redemption of his people, charged and recharged through the thickest of his enemies, the first that came into the field, and the last that left it; and thereby gained the honour, though he lost the victory of the day. By what miraculous means he was preserved from death in that fatal Overthrow, and with what Loyal secrecy conveyed from one place to another, is not so clearly and distinctly known as the cause deserves; & therefore to be wished that it may publicly be declared by his Sacred Majesty; that God might have the glory of his own great Mercies, and all good men the honour of their brave fidelity. In the mean time, we may with piety believe, that he was either carried off by God on the wings of Angels, so that none could reach him; or else enveloped round about with a cloud of darkness, so that none could see him, 
Virgil. Aencid.  Cernere ne quis eum, ne quis contingere poss it, as Virgil telleth us of Aeneas in the last condition.  
31. And then again, the hand of God was far more visible in his Restitution. For, was it not a marvellous kindness, that God was pleased to preserve a strong party for him, which had not been infected with the errors and corruptions, which then reigned amongst us; that in a time of such a general defection from the rules of the Church, so many thousands should be found of all sorts and sexes, which had not bowed the knee to Baal, nor to the golden Calves of Dan and Bethel, nor the more guilded Calves that grazed and bleated upon these mountains of the Lord. And that far more should keep their hearts entire and loyal in those times of danger, when they could find no means to signify it by their tongues and hands. And this not only was a kindness, and a marvellous kindness; but, misericordia sua, the Lords kindness also, most properly to be called the work of God, who did both bow their Hearts, and advance their Hands, and use them both, for the facilitating of the King's Reduction.  
32. 
1 King. 18. 44.  In which conjuncture of affairs, a little cloud ariseth from the Northern Sea, after the heavens had been shut up for some years together. Which though it were no bigger than a man's hand in the first appearance, yet brought along with it such abundance of rain, as did not only comfort and refresh the afflicted Land, but forced our politic Ahabs, and their followers too, to take their Chariots and make haste away to some other place, before the storm should overtake them. And certainly this must needs be misericordia sua, as well God's mercy in itself, as to be reckoned for a mavellous mercy in the eyes of men. For neither the Party was so weak, nor the Cause so desperate, as to be broken by the coming of so small a power, as rather seemed to be a Guard to their General's person, then of sufficient force to oppose that Army, before which two great Kings were not able to stand. And then it is to be observed, that such as draw their Swords upon God's Anointed, use commonly to throw away the scabbards also; and find no way of doing better, but by doing worse. 
Tacit. Hist li. 2.  Nil medium inter summa &. praecipitia. No middle way for them to walk in, but either to bear up like Princes, or to die like Traitors. But it was otherwise in the case which we have before us. God so prevailing on the hearts of the men of war, that they became no less ready to receive their King, than his own party to invite him; And they which first engaged in the War against him, expulsed him hence, and voted him uncapable of the Regal Dignity, are now as zealous as the best to advance him to it. Nay, they contended eagerly with the rest of the Subjects (as once the men of Israel did with the men of judah) which of the two should show most zeal for his Restitution; and did not only send word to him that he should return, both he and his servants with him; but, some of them passed over the Flood, that they might bring him back unto his Country with the greater glory. Et certant ipsi secum, utrùm contumeliosius eum expulerint, an honorabilius revocaverint; as in the case of Alcibiades is observed by justin.  
33. But possibly our Gideon with such a handful of men, might not have been of power sufficient to effect the enterprise, if our great City had not openly appeared in favour of it, and thereby given encouragement to the rest of the Subjects, whose hearts stood firm unto the King. A treble City of three Towns together, but all of them united in one common name, as jerusalem was; and no less strong than that, in regard on the multitude; but stronger, in respect of the power and riches of the people of it. For here it was, in this strong City, the principal City of our Nation, the abstract or Epitome of all Britain (In Britanniarum compendio) as my Author calls it, that the design was most advanced, though not there contrived. And here it was in this strong City that this great miracle of mercy did receive accomplishment, by opening both their Gates, and Hearts, and Hands, to receive their Sovereign. Let them continue in that obedience to our Lord the King, & they shall wipe away the memory of their former Errors. Nay, our Posterity shall behold them with a cheerful gratitude, as the restorers and preservers of our common happiness, by giving good example to the rest of the Kingdom. For certainly the practice of great Cities, is exemplary, not only in their Morals; but, their Politics too. According to the motion of the Primum mobile, the lower Stars and Planets move in their several Spheres, and think it no disgrace to be sometimes retrograde, or in their motus trepidationis; when the first Orb begins to be irregular, or seems to be left destitute of those Intelligences which are said to move it.  
34. And therefore it concerns great Towns and populous Cities, upon whose actions all men's eyes are fixed and busied, to be a pattern of good works, of Loyalty, and of due obedience to the rest of the people. Faction, and Opposition to Authority, are two dangerous plagues, more fatal and destructive to the greatest Empire, than the Sword, Pestilence, or Famine. Which if they get into a City or a Town of note, Non ibi consistunt ubi caeperunt, 
Vellei. 〈◊〉 Hist. l. 2.  infect not there alone where they first broke out; but, as the nature of the Plague is observed to be, from thence it springs into the Villages adjoining, and in the end to all the quarters of the Kingdom. It cannot be denied, but that we found it to be so in the first revolt; but than it must be granted also, that the Tide never turned in the lesser Rivers, until the Thames had made a stand under London-Bridge. The noise of which great miracle (as it was no other) made all the waters clap their hands, and the floods rejoice, and even the Ocean to be proud of so rich a burden, as was committed to its trust by the heavenly Pilot.  
35. For now the King prepares for his return to the Royal City, not with an Army to besiege it, to smite it with the edge of the sword, and to root out the jebusites, which were planted in it, as David did when he first brought Jerusalem under his command. Not so; but, as a Prince of peace, as the Son of David, to bring the glad tidings of salvation to all his Subjects, to put an end to all the miseries of his People, and to restore them to that peace and happiness, which they had forfeited by pride and wantonness, by disobedience to his Person, and distrust to his Promises; and, in a word, by doing more than is to be repeated, since it hath been pardoned. And to this City came the Tribes to receive their King; whether, in greater numbers, or with greedier eyes, or with more joyful hearts, it is hard to say. Of which, I shall speak little now, because more anon. This was the blessing of the day, and this conducts me next to the duties of it, which we shall take from David's Doctrine and example, Benedictus Dominus, Blessed be the Lord.  
36. Et quemodo dicit, Benedictus Dominus? Num illi opus est benedictione nostra? What means the Prophet (saith St. Hierom) by this form of speech? Hath the Lord need of us that we should bless him? No, but we say, with Vatablus, that it is an Hebraism, a garb of speech peculiar to the Hebrew Language; the meaning this, Dignus est omni laude Dominus, The Lord is worthy to be praised, His mighty Acts to be preserved in perpetual memory. What David's practice was, we need make no question; or, if we did, we have sufficient evidence for it in the Book of Psalms. Most of which were composed to no other purpose, but to extol God's name, and set forth his praises for all the blessings which he had bestowed upon him in his soul and body. Among which last, there was none more great, more marvellous, more fit to be ascribed to the Lord alone, than the preserving of his Person, the raising of him to his Throne, and the establishing of that Throne in so strong a City. And therefore, Benedictus Dominus, Let thanks be given unto the Lord, saith our old Translation.  
37. But more particularly we may behold the thankfulness of David, in his Works and Actions. We may behold it in his Works, if we consult that notable passage of josephus, where it is said, that David being delivered from his Wars and troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Antiq. judaic. lib. 7. chap. 10.  indicted Anthems, Psams, and Hymns in the praise of God; calling to mind those manifold and great occasions which might induce him to a pious and religious gratitude; and more than so, he procured many Instruments to be made for God's public service, Organs, and Psalteries, and Harps, and taught the Levites how to praise God's name upon them (saith the same josephus) not only on the Sabbath, but the other Festivals. For doing which, he had no precept from above, or any warrant that we read of, but his own authority, and that he thought it fit and decent.  
38. David, no question, knew as perfectly God's nature and the true nature of his service, as any other man whatsoever he was: Yet thought he not that either of them was profaned or made less edifying by the occasion of sweet Music & melodious Harmony. Which made him call so often upon all his people, not only to set forth God's praises in their Songs and Hymns, but to extol and celebrate his Name, with Trumpets and loud sounding Cymbals, with Psalteries and Harps, Stringed instruments, and Organs also; and that not in their houses only, but in the blessed Sanctuary, as appears plainly in the last of the Book of Psal. And he appointed also that the singers, and such as played upon the Musical instruments, in the performance of this service, should be clothed in white, or rather with a linen vesture over the rest of their garments, as it is said expressly in the 1 Chro. ch. 15. From whence (or from the linen ephod which was worn by the Priests) we have derived the Surplice now in use amongst us, and not from any garment used by the Priests of Isis, as some of the preciser sort have most idly fancied.  
39 But David was as excellent in paying his thankfulness to God in the acts of piety, as praising him with songs and hymns, and musical Instruments. The Ark of God which had been taken by the Philist ms in the time of Eli, and kept at Keriath-jearim all the Reign of Saul; is now brought back▪ and settled in Jerusalem by the care of David, who gave not only order for the doing of it, but saw it done and was himself a principal actor in that sacred Ceremony. He thought it no way misbecoming any earthly Majesty, to look to all such matters as concerned Religion and appertained unto the service of the most high God; Nor is there any thing which makes a King more esteemable in the eyes of his subjects, then to be active and industrious in the restoring of God's worship to its ancient purity. Ille diis proximus habetur, per quem deorum majestas vindicatur, are the words of an Heathen, yet such as may become the most sober Christian.  
40. Follow him yet a little further, and we shall see him putting the whole service of God into a better frame and order, than it had been formerly. To which end he appointed to the priests their several tunes, that every man might know the course of his ministration; and so distributed and disposed them under several heads, that all things might be acted by them without confusion. Which Heads or Rulers, or chief Captains, as the gospel calls them, being in number twenty fowr, besides the Highpriest, and his Sagan or the second Highpriest, twenty six in all, make up the just tale of our English Bishops. And in regard the Tribe of Levi had remained so faithful to him, and done and suffered so much for him, in the time of his troubles, he is resolved to make a retribution worthy of a Royal spirit. Some of them therefore he sets over the treasures of the house of God, that is to say, such treasures as were dedicated and laid up in the Holy Temple, or otherwise offered and designed for Religious uses. Others he made officers and judges in the Tribes of Israel, and that not only in all businesses of the Lord, in all sacred matters, but in the business of the King, even in civil concernments, as is expressed most plainly in the first of Chro. ch. 26. So far was David from conceiving, that sacred Orders were a super-sedeas to all civil prudence; and that he might not lawfully make use of the abilities of any of his Subjects, of what sort soever, as Counsellors, judges, Officers, or what else he pleased.  
41. Thus David did, and thus our David hath done also. He made it his first act to close the breaches in this Church, both in Doctrine and Discipline, and to restore the ancient government of Bishops, according to God's words and the primitive practice. He takes care that Divine service be officiated with as much solemnity, as in the best and happiest times of his predecessors, adorns his Chapel in a costly and magnificent manner, gathereth together the best voices in his whole dominions, and intermingleth them with Musical Instruments, which seem to carry a resemblance to that heavenly Harmony which some ascribe unto the Spheres. A form of service highly magnified by the primitive Christian, and such as gained exceedingly upon men's affections. St. Austin, when an Heathen or at best a Manichee found two temptations to invite him to the Christian Churches; that is to say, to hear the eloquence of St. Ambrose when he was in the Pulpit, and the Harmonious Melody which was made in the Quire. And it is hard to say, which of the two prevailed most towards his Conversion. The music of the Church so mollified his stony heart that it drew tears from his eyes (ut flevi ad cantus Ecclesiae tuae) 
Aug Conf. lib. 10. ch. 23.  and thereby made him apt for all such impressions of the Holy Spirit, as afterwards advanced him highly in the favour both of God and Men, Retained on this account, (as he after tells us) in all the Churches of those times, both Greek and Latin, Ut per oblectamenta aurium, 
Id. ibid.  in firmior assurgat animus in pietatis affectum; because it did compose men's thoughts, and calm their passions, and fit them to the serious and the grave performance of religious Offices: Which makes it seem the greater wonder, that any man, preferred and dignified in the Church of England, should in a Sermon preached, and printed, and exposed to sale; compare the heavenly music in Cathedral Churches to that confused medley of the Flute, 
Dan. 3. 5.  the Sackbut, and the Harp, the Psaltery, the Cornet, and the Dulcimer, which played before the Golden Image, advanced by Nebucadnezzar in the fields of Babylon. But he hath-long since smarted for his folly, and so let him go.  
42. Our English David stays not here, but looks upon the services and the sufferings of the Regular Clergy; some of which he restoreth to their former fortunes, and raises others unto greater than they had before. All the Episcopal Sees, but one, are filled with Learned and Religious Prelates, of whom the tongue of envy, hatred, malice and uncharitableness can speak no reproach. And as the Sees are filled with Learned and Religious Prelates; so is it to be hoped that by the Piety of these times, those Prelates shall be reestablished in those Powers and Privileges, which the Iniquity of the last Times hath taken from them. Without which they must pass for Ciphers in the Church-Arithmetick, disabled from proceeding in the work of God; of less esteem amongst their friends, and a scorn to their adversaries. The State was never better served, then when the Messengers of Peace were the Ministers of it: when Kings asked Counsel of the Priests, and that the Priests were Counsellors, Officers, and Judges in their several times. Which David must needs know as well as any (being a Prince replenished with the Spirit of God) or else he had not called them to those employments which the Scripture speaks of.  
43. Thus hath the King performed his duty, we must next do ours; and pay our thankfulness to God on the knees of our hearts, for the advancement of our David to the Throne of his Fathers; and, thereby giving us such a fair and blessed Sunshine after a long Egyptian darkness, and so miraculous a calm upon the back of that most dreadful intermixture of Thunder and Lightning (the roaring of the Cannons, and the burning of Towns), which was never equalled in this Nation. Which as it ought to be our duty to the last day of our lives; so, more particularly of this day, which by the Piety of the State hath been set apart for the Celebration, for the commemorating, of that kindness, that marvellous great kindness which he hath showed to us, and to his Anointed, in the chief City of our Nation, the abstract or Epitome of the whole, as before was said. Such Festivals as these come not within the censure of our nicer spirits: Those which have quarrelled at the rest, the Festivals of Christ, and his Apostles, and his Virgin Mother; do yet allow of Feriae repentinae, & ex re nata institutae, as they please to phrase it: Such as are instituted and ordained upon new Emergencies. If any thing displease them in it, it is the settling of it by a Law to be made perpetual; to be a day of Thankfulness and Commemoration to succeeding Ages. Which being the adding of a new to the ancient Festivals, may spur on those which are in eminent place and power, to rejoin the old Festivals to the new, and cause them both to be observed with such Christian Piety, that all men laying aside their Trades and profane Employments, may diligently repair to their Parish Churches, to set forth God's most worthy praise, to hear his most holy Word, and to ask those things which be requisite and necessary both for the body and the Soul, according to the Laws and Statutes in that case provided. But, as for this particular day, it is to be observed as our Feast of Purim, in memory of our deliverance from the hands of Haman, and Haman's being hanged upon the Gallows of his own preparing, together with his ten sons (mark the number well) all executed by the Common Hangman on the same account. A day of praising God in our Public Churches, of Feasting and Rejoicing in our private Houses, of Joy and Triumphs in our Streets; A day to be observed with all due Solemnity, as being the Birthday of the King and the Kingdom too.  
44. And so it cannot choose but do, if we look back upon the miseries of the former Tyranny, as well in our Spiritual Concernments as our Civil Rights. And then reflect upon this Day as it was celebrated by all sorts of People at the King's Reduction. And first, if we take notice of the miseries of the times preceding in reference to Spiritual matters, we may observe our Public Liturgy disgraced, and at last discharged, to make way for the rash, seditious, and inconsiderate evaporations of those turbulent spirits, whose very Prayers, in fine, were turned into Sin: The Pulpits every where left open to all sorts of Mechanics; and either no Priests made at all, or, none but such as were of Ieroboam's making, Priests of the lowest of the People; abhorring Idols made a colour for committing Sacrilege, such Sacrileges too as seldom or never had been heard of amongst the Gentiles; Pictures and Images in Church-windows (retained for Ornaments till this day in the Lutheran Churches) defaced on purpose, for the ostentation of a swifter Zeal, than could keep company with Knowledge. But, in the mean time, such a worshipping of Imaginations advanced and countenanced as seemed no less destructive to all Christian Piety, than the worship of Images; and, in a word, all the exploded Heresies of the elder times revived, and justified, without reproach to them that did it; to the displeasure of Almighty God, the dishonour of the Church, the grief of all good men, and the shame of the Nation. Nor did we speed much better in our Civil Rights, in reference to that liberty and property, which seems peculiar in a manner to the English Subjects. Quocunque aspiceres, luctus gemitus que sonabant, in the Poet's language. No news in any of our Streets, but that of leading men into fresh captivity; nor Music to be heard in our private Houses, but the sighs, groans, and cries of afflicted people, who either suffered in themselves, or their friends and kindred. Our persons haled unto the prisons, and our heads to the block▪ our children born to bondage, and brought up to servitude, our goods taken from us, and exposed to sale; all our Lands either held in villainage; or, which was worse, ad voluntatem Domini, during the will and pleasure only of our mighty Landlords. Such a confusion in the City, such spoils and rapines in the Country, and such oppressions in all places under their command; that greater miseries never fell upon God's own people in those wretched times, in which there was no King in Israel.  
46. To put an end to which misfortunes, God brings the King unto his Throne, as upon this day; and brings him to his Throne after such a manner, as makes it seem all-miracle in the eyes of Christendom. When first, like Noah's Dove in the book of Genesis, he left the Ark of his retreat and preservation, that he might try whether the waters were assuaged from the face of the earth, he found no resting place for the soles of his feet; but when he took his second flight, and came next amongst us, and brought an Olive leaf in his mouth, to be a Pledge of Peace and Reconciliation betwixt him and his people, he made his coming most agreeable to those very men, who before most feared it. A coming so agreeable to all sorts of people, that never King was entertained with more signs of joy, or welcomed with a greater concourse of his faithful Subjects; all of them with Te Deum in their mouths, and the Magnificat in their hearts; old women being as busy at their Benedicite's, in their dark retreats, as Children were at Hosannas in the ways and fields. The mountains skip like Raws, and the little hills like young Sheep, as he passed along; the Trees bowed down their heads to salute their King; and the glad earth, rejoiced to become his footstool. But when he came within the view of the Royal City, Good God what infinite throngs of people did run out to see him? With what a gallant equipage did the Nobility and Gentry set forth to meet him. Never did England see itself so glorious as upon that day, nor old Rome so magnificent in her stateliest Triumphs, as our great City than appeared in the eyes of those, who flocked from all parts of the Kingdom in such infinite numbers, that London could no more be called the abstract or epitome of the Realm of England, but the Realm itself.  
47. Encouraged with which general Welcome, he hath received here (here in this Church, he hath received) his last Anointing, to the great joy of all his true and faithful Subjects; who once again repaired to our Capital City, but in greater multitudes, that by their quality, numbers, and external Gallantry, they might express their good affections, and add some new Lustre to the accustomed Pomp and Splendour of the Coronation. The Pomp and Splendour of which day, is not to be described by a readier pen than I am able to pretend to; nor to be equalled by any other in the times preceding, but only by the glorious day of the King's Reduction; of which we may affirm with the Court Historian, though with no such flattery, La●itiam illius diei, consursum totius civitatis, & 〈◊〉 pene inferenti●m coelo m●●is, etc. What pen is able to express the Triumphs of those two great days, when all the bravery of the Nation seemed to be poured into the City, and the whole City emptied into some few streets, the windows in those streets to be glazed with eyes, the houses in a manner to be tiled with men; and all the people in the streets, the windows and the house tops also, ingeminating and regeminating this most joyful acclamation, God save the King.  
48. For which great mercies, and the rest of this glorious day, let us sing our Benedictus also, to the Lord our God: Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up a mighty salvation for us in the house of his servant David. To which Immortal and Invisible God, the Almighty Father; and to the Honourable, true and only Son, the Lamb that sits upon the Throne; and to the Holy Ghost the Comforter; Let us ascribe, as we are bound, all Majesty, Might, Praise, Power, and Glory, from this time forth for ever more. And let all the people say, Amen.  
THE END.