A SERMON Preached at Christ-Church, DUBLIN, Before both Houses of PARLIAMENT, May, the 29 th'. 1661. Being the Anniversary of his Majesty King CHARLES the Second, his most memorable and happy Restauration. By the right Reverend Father in God, John Lord Bishop of ELPNIN. DUBLIN, Printed by William Bladen, Anno Domini 1661. Thursday, May 30. 1661.: By the House of Lords. ORdered that the Bishop of Elphin shall have the thanks of this House for his Sermon yesterday, and that the Speaker do give him the thanks of this House, and that the Bishop of Elphin be desired to Print his Sermon. Copia vera. John Keating, Deput, Cler. Parl. 30. May 1661. By the House of Commons. ORdered that Cap. Trevor Lloyd, and Cap. Henry nichols, do from this House return thanks unto the right Reverend Father in God, the Lord Bishop of Elphin, for his Sermon Preached at Christ-Church the 29. instant, being the day of his Majesty's birth, and return unto his Kingdom of England, and to desire his Lordship, that the same may be Printed and Published. Copia vera. Exam. p●r Philip Fernely Cler. Parl. Errat: Pag. 28. l. 14. pro operation, l. apparition. 2. Sam. CHAP. 19 v. 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. THe People of Israel, even in the infancy of their Monarchy, and before the Tribes had unhappily stooped to a divided Sceptre, had yet the hard fate, (like these later Kingdoms) to be withdrawn from their due obedience to their natural Prince into a most horrid and unnatural Rebellion, and under the splendid notion of Reformation, to serve the basest ends of lust and ambition. Absolom, whose aspiring thoughts had swelled his hopes to the expectation of a Kingdom, gins to quarrel David's justice, and flatteringly bemoanes the people in the want of the executive part of it, that although their matters were never so importunate of justice, yet there was none deputed by the King to hear them. 2. Sam. 15.3. The way to mount himself upon the sweling wave of popular affection, he thought, was not directly, and at first, to tax the King of want of justice in himself, but his Ministers, the want of able Ministers, to distribute that justice which the King could not but necessarily bestow; of which having once possessed the people, they think none fit to remedy the evil, than he that first found out the malady, and therefore are ready to join with Absolom, in his ambitious option. O that He were made judge in the Land, that every man that hath any Suit, or Cause, might come unto him, and he would do him justice. 2. Sam. 15.4. 'T'ad been the sly practice of aspiring spirits, secretly to bespatter his integrity, whose office they cover, and to wound the Prince through the sides of his Ministers, and 'tis the jealous madness of the people many times to believe that justice will be done rather by any, than by him, whom God has (next unto himself) principally entrusted with the distribution of it. David (indeed) was a Prince, who had so large an interest in the affections of his people, that had Absolom struck point blank, either at the office, actions, or person of the King, the people would have been startled, as having their ears unaccustomed to any obloquys against the Lords Anointed; he finds fault therefore first, with want only of persons deputed to hear them, and when once their ears are bored open, though but to collatteral aspersions, they will at length be made tame, and obedient to more virulent invectives. Absolom having thus planted a jealousy in the people, of the want of Ministers under the King to execute justice, doth at length, (falling from his first pretences, though not first aim) labour to six them in this persuasion, that the King himself was no friend unto justice, and so consequently unfit to rule them. To such a prodigious height of wickedness, do the small beginnings of Rebellious evils grow. The people could not want justice, as long as they had Darvid to judge them: * Sal. de Guber. Dei Lib. 7. qui regit hocipso quod regit judicat, says Salvian, he that reigneth, even in that he reigneth, judgeth: and indeed while David reigued in Jerusalem, we hear of no clamours of the people echoed forth for want of justice, till Absoloms' flattery, awakens their jealousies, and then like peccant persons pursued only by their own guilt, they startle at each shadow, and false appearance. But as soon as David is driven from Jerusalem, the Metropolis of the Kingdom, and dispowerd (as to the execution of his Regal authority there,) they soon find the want of that justice which before was but absent in a dream. The actions and concerns of Princes should be tenderly dealt with, and 'tis dangerous to afford an open ear to any lessenings, either of their Persons, Actions, or Office; for by such ways disloyalty insensibly steals into the heart, which does but too frequently break forth into open Rebellion in the hand. For those, which at the first followed Absolom, went out in their simplicity saith the text, 2. Sam. 15.11. simplicicorde, with a simple heart, they were men of a good meaning, little dreaming then of engaging against the person and life of their King: they marched forth (at most, as 'tis probable) but as intentional Petitioners for a public distributive justice: I, but when once the sword is unsheathed, and that the people have in a personal (though perhaps not cordial) compliance, bidden open defiance to that sacred power which they should have religiously obeyed, they will rather by iterated acts of Rebellion seem to justify their first defection, than by a timely repentance, acknowledge their guilt; so procreative is sin, of sin, that to justily the first, they necessarily involve themselves in more. Absolom having thus by sly insinuations, and specious pretences, stolen the hearts of the People, and under the covert of Religion, 2. Sam. 15.7.8. the pious payment of a vow in Hebron, gained an opportunity to assemble his confederates, (as the foulest actions are many times masked with the fairest pretences, and 't'as been the hard fate of Religion, to be but too common a cloak for Rebellion,) he then gins to take off the vizard, and plainly discover, that 'tis not so much David's want of Justice, as Absolom's want of the Kingship, is the religious cause now to be contended for, and therefore Achitophel, who was his Mouth, as well as Oracle, delivers Absolom's old sense, but in a new, and plainer dialect. I will smite the King only, and bring back all the people unto thee. 2. Sam. 17.2.3. Had the ground of the quarrel been only want of Justice in Darvid's Ministers, as was pretended, the design (me thinks) should not have been laid so close to the person of the King; But this was but pretended, the other (it seems) was originally intended by the grand contrivers of the Plot: and yet we find none of the people upon this early discovery, taking notice of the change, or returning unto their former obedience, upon alteration of the first ground of their engagement, but desperately, now prosecuting that interest, which at first they abhorringly disowned: so dangerous are the beginnings of sin, which being once tacitly admitted, hurry men on into the perpetration of those crimes, which at first their consciences would have trembled to have thought on. The people thus engaged, run headlong on to the Battle, and as Solomon speaks of the sinners, their feet run to evil, and they make haste to shed blood, Prov. 1 16. Israel and Absolom pitch in the Land of * 2 Sam. 17.26.27. Gilead, and David and his men in Mahanaim, and both engage in the wood of Ephraim, where he, who is the great God of Battles and of recompenses, gives a speedy issue to their undertake, for the people of Israel were slain before the Servants of David, 2. Sam. 18.7. Success in a bad cause, is sometimes the worst of punishments: had Israel prospered in that Rebellion, and had had the unhappy fate to have worsted their King, that success (in their sense,) would have legitimated the cause, and their prosperity (as judging by the event * prosperum ac faelix scelus virtus vocatur, Senec. Tragad. ) would have made them baptise that a righteous cause, which in itself was horrid, damnable, abominable. And indeed had they prospered in that first encounter, 'tis probable they had not so soon (if ever) repent of the sin: but almighty God giving so sudden a check to their unjust proceed, that early rebuke awakened their consciences, and let them see the sin in the punishment, which not only put a stop to the growth of so dangerous an evil, but also moved them to return to their former obedience, which they manifested in their resolution of bringing the King back to Jerusalem, from whence his just fears, occasioned by so general a defection of his people, had most unhappily driven him, and all the people were at strife throughout all the Tribes of Israel, saying, the King saved us out of the hands of our enemies, and he delivered us out of the hand of the Philistines, and now he is fled out of the Land for Absolom. And Absolom whom we anointed over us, is dead in battle: Now therefore why speak ye not a word of bringing the King back? Ver. 9.10. In this great revolution, and eminent return of Loyalty, judah (it seems) was backward, and therefore David kindly invites them to the exercise of that obedience, which not only the ready example of the other Tribes, but also the consciousness of their former guilt, might have prompted them to have performed, Ye are my brethren, ye are my bones and my flesh, wherefore then are ye the last to bring back the King? Ver. 12. which gracious message melts them into this sweet and happy compliance, 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. Which words contain a Narration of the effect of King David's proffer of peace to a revolted, but now returning People, namely, the invitation of their King to the repossession of his Royal Crown and Dignity. In which likewise, these particulars offer themselves to consideration. 1. The person working, Herald 2. The persons wrought upon, the men of Judah. 3. The operation or effect, he bowed the heart of the men of Judah. 4. The extent, & generality of this operation & effect, it did not only work upon some, and not work upon others, but upon all, he bowed the heart of all the men of Judah. 5. You have the consent, unity, and harmony, which appears in this generality of operation & effect, as the heart of one man, not diversities of operations, making some obedient, and others more stubborn and rebellious, like the Sun, which whilst it softens the wax, yet hardens the clay, but as if the benign aspect had created new hearts, new tempers and dispositions, He bowed the heart of all the men of Judah, even as the heart of one man. And lastly, you have a farther consequent, or effect of this bowing of their hearts, in that meslage of return unto the King, so that they sent this word unto the King, Return. Now for as much as causa causae, est causa causati, the cause of the cause, namely of the inferior cause, is the cause of the effect, namely, of that which flows from the inferior cause, David was the cause of their message of return, in that he was the the cause by his first message of bowing of their hearts, for had he not sent unto the Elders of judah, saying, why are ye the last to bring the King back to his house? Ver. 11. he had not bowed their hearts, and if he had not bowed their hearts, they had not said, return: but being before them in the proffers of Peace, it saddainly melts them into their wont loyalty and obedience, so that they sent this word unto the King, return thou. And that they might fully manifest their love to their fellow-Subjects, as well as loyalty to their Prince, they invite them too, to a participation of his joy, who had formerly shared with him in suffering, return thou and all thy servants, and he bowed the etc. Of these in their several orders, and first of the first, the person bowing, He, and he bowed; He, that is, Sadock, say some; or he, that is, Amasa, say others; or he, that is, David; says a third; and so say most, and indeed so (almost) say all, inclinavit ad se per suum benignum mandatum, says Lyra, referring to David, and * Hoc potest intelligi de David quod ipse per ea quae misit dici viris Judae per Sadock & Abiathar sacerdotes inclinavit illos totaliter, Tostat, in loc. Tostatus to the same purpose that it is to be understood of David, bowing their hearts by that message sent by the high Priests. But the Chalde paraphrase, as leaving it indifferent, reads only, inclinatum est cor omnium virorum, that the heart of all the men of judah was inclined to their King, but who inclined, who bowed them, says not, but sure, if we peruse seriously the story, we shall find plainly and evidently, that 'twas David, though not without the instrumentality of Sadock & Amasa. The person then working this great change in the men of judah (next under God) is David, and no marvel that he should have so powerful an influence over their hearts to turn them, when he had so just a tide & authority over their persons to rule them: being their King, First, by God's particular designation, 1. Sam. 16. Secondly, by the joint choice of the men of judah, testified by their anointing him King in Hebron, 2. Sam. 2. and then by all Israel, 2. Sam. 5. But neither the sense of their still-due and oweing obedience, can so bind them, nor the remembrance of past benefits, (for he saved them out of the hands of their enemies, 2. Sam. 19.9.) so engage them, but that they strengthened the hands of an usurper against their lawful Prince, so that he was constrained to flee out of the Land for Absolom, till the return of providence so improved his condition, that he was solemnly invited to that place, from whence by their defection he was made exile. And although God gave him an eminent and seasonable victory over his enemies, so that he crushes that Cockatrice of Rebellion in the very shell, and might by a vigorous prosecution of that victory, have made their future obedience the fruit of his sword, and founded an afterloyalty in the price of their blood, yet chooses rather sweetly to invite them to their duty, than compel them, to draw them with * Hos. 11.4. bands of love, than with armies of violence, that so they may be said to be active in their loyalty, not to suffer it. Kings you know, are frequently dignisyed with the title of * Exo. 22.26 Psal. 82.1.6. Joh. 10.34. Gods in Scripture, not only because they are unto their respective people, as Moses was unto Aaron, * Exod 4. lo●o Dei, instead of God, but also because they ought to imitate that God whose Majesty in their office they so much personate and represent. Now goodness, mercy and kindness, being properties wherein the divine Majesty delights most to show itself; Kings the more they exercise of these, the more clearly do they evidence their similitude, and likeness to that God, whose place they bear, and whose greatness they represent. God you may see in holy writ, frequently inviting his people upon their several defections to return: so he does Israel, Isai. 31.6. Jeremiah 3. Ver. 12.13, 14. Turn ye unto him from whom the children of Israel have deeply revolted, so he does to judah, jerem. Hosea 12.6. Jo●lz. 12.13 18.11. Return ye now every one from his evil way: and though he be the party wronged, and highly injured, yet first speaks of peace, and proffers reconciliation, inviting them to turn to him by repentance and obedience, that so he may return to them in the exercise of mercy and loving kindness. And thus King David in this story, though the party wronged, highly injured, driven from his Palace and Royal Throne, by a Rebellion of his own people, yet as imitating that God, whose vicegerent he was, does himself make the first overtures and proffers of peace, moving them to invite him to a return, that so the reestablishment of him in his Throne might be an act of their own revived loyalty, not the effect of the sword as the scourge of their former disloyalty and disobedience. Whatsoever things were written aforetime, Rom. 15.4. (says S. Paul.) were written for our learning: and surely then, if God being loesa Majestas, the Majesty highly injured, and provoked yet first proffers peace, and David though a King, and as grossly injured, as ungratefully deserted by his Subjects, yet in imitation of that merciful God, first proffers reconciliation, we ought to follow the great exemplar of God and the King, and to be forward in our proffers of peace and love. The wisdom, says S. james, which is from above is first pure, and then peaceable, jam. 3.17. abhorring contentions, and full of peace and love, so that there is not a greater sign of pure and spiritual wisdom, than hearty desires, and earnest endeavours of peace: and therefore the author of the Hebrews bids us follow peace with all men, Heb. 12.14. and S. Peter, to seek peace and ensue it, 1. Pet. 3.11. and 'tis not ill writing after such copies, nor unsafe to tread in those paths, which God himself has walked in before us: to be forward in proffers of peace, to those that have wronged us and been our enemies causeless, this is Princelike, this Saintlike, Nay, this is Godlike too, for so the Almighty to his backsliding People, and so King David here to his revolted Subjects; which is the next particular, the Persons wrought upon, the men of Judah. David was of the Tribe of Judah, and therefore it is that he calls the men of Judah, his brethren, his bones and his flesh, Ver. 12. and that they style themselves near of kin unto the King, Ver. 42. but nearness of relation with some sort of men, is no obligation to loyalty; for not only they, that had eaten of his bread, but they also that were his near kindred, his brethren, his bones, and his flesh, lift up their heels against him: and surely it must needs wound the soul of a good Prince, and add much grief to the pressure of his sorrows, when not only the remoter sort of his Subjects, but even those, which either nature, or his own bounty had made nearer unto him, shall seek his ruin, and attempt his life. This made Caesar yield himself a willing Sacrifice, when he saw Brutus in the Conspiracy: and therefore David aggravates his own misery, and the deplorableness of his condition, by the perfidiousness of his friends, Psal. 55.14. If it had been an enemy, than I could have borne it: that is, with more ease, and less dolour, but it was my familiar friend; this made it more insupportable; such calamities, as these, stick closest, and wound deepest, and continue longest, and are most siguall: and therefore when the Prophet is interrogated, what were those wounds his hands, Zech. 13.6. he replies, Ver. 7. those wherewith I was wounded in the house of my friends: and the Spouse in the Canticles seems to equal David's complaint, pugnaverunt contra me filij Matris meae, my Mother's children fought against me. And indeed when men for any secular, any by-ends or interest, act contrary to those near ties of relation; as their actions degenerate into the greatest violences: so their former love into the greatest hatred. For love, as it has a ready power of doing good, so likewise of doing hurt; which (me thinks) the Gentiles seemed well to represent, when they painted Apollo (by which they meant the Sun as the Hieroglyphic of love and beneficence,) holding in one hand an Harp, and in the other a quiver of arrows; (ubi amor ibi dolour,) showing, that where harmony and love have been, there may be the greatest hatred and confusion. The other Tribes were (it seems) already become sensible of their sin, and had made public manifestation of their forward inclinations to their Prince's Restauration; only judah, which had the nearest relation, and strongest obligation, is most backward; which backwardness meets with a just check, Ver. 11. why are ye the last to bring back the King unto his house? judah was the first that solemnly owned David for their King, and testified that acknowledgement by anointing him in Hebron, 2. Sam. 2. But now they are most backward in restoring him to those rights, to which they themselves were primarily instrumental to give him title. The reason of this backwardness in the Tribe of judah is variously conjectured: some think it was because Absolom's men had still a guard in the Fort of Zion, and therefore they durst not call the King back, least by an unseasonable discovery of their affections, they might incense the rebellious party, and so, provoking their enemy's rage, might hasten their own ruin: others apprehend the cause of this backwardness to be only the consciousness of their own guilt, and fear of the King's future revenge: but for this, you may see David passing an Act of Oblivion in his first overture of Peace, not calling them Rebels, or using any reproachful or reviling speeches, but mildly, my brethren, my bones and my flesh. And truly I am apt to believe, that the consciousness of their own guilt was the greatest obstacle: they thought they had sinned beyond the King's mercy, and so durst not trust him: and indeed when men once apprehend themselves past pardon, they grow desperate, and labour to maintain and justify their former wickedness by continued acts of violence. judah of all the Tribes had the nearest relation to the King, and the Inhabitants of Jerusalem the greatest benefit by his presence, and personal abode among them, and therefore to be the first countenancers of the Rebellion, must needs be an aggravation of their sin above that of others: but as there is no sin so great, but God's mercy can forgive, so there is no offence so eminent, but the clemency of a good Prince can pass by, which is plainly evidenced in David, for Iudah's offence had aggravation from their nearness of relation to the King, from their ingratitude for great benefits received by the King, but none of these are mentioned, only proposals of peace and love, which makes that Tribe overlook all difficulties, and so mollifies their obdurate hearts, that they are presently melted into an happy compliance with their Prince, testified by the unanimous inclination of all their hearts unto him, which is the next particular, the operation or effect, he bowed. Where the word of a King is, there is power: says the Preacher, Eccl. 8.4. and surely 'tis from that Majesty that God has stamped upon them, as the largest and livelyest images and representations of himself, that their words are so operative, so powerful: David, when he was but in election to be King, and before the Crown of judah, or Israel, had kissed his sacred temples, is yet said to have stayed his Servants with his words when they would have cut off Saul in the Cave, 1. Sam. 24.7. Confregit viros, so the vulgar Latin renders the word, he broke them with his words, and the word in the original signifies as much; to break, or to divide: and if his words were so powerful, when only the private unction had marked him out to be God's, much more powerful surely must they be when he was known by all Israel to be their King, and actually instated in the Throne of Sovereignty, to which that Royal Character and sacred signature had formerly given him title. The Latin translations generally read, inclinavit, he inclined the heart of all the men of judah, and that inclination implies a bend of the mind, or heart, the people began to lean to their King, and their bowels to yearn upon the sufferings of their Prince, and indeed where God's power goes along, there can be no resistance, there was an ero in ore tuo, to David here, as formerly to Moses, Exod. 4.12. and so the voice of the King is the voice of God, and then, well may it bow, and incline, and subdue all before it, for the voice of the Lord is powerful, saith the Psalmist, Psalm 29.4. or, mighty in operation, and so is the voice of the King too, for whatsoever he commandeth them they do, said he who written the King was strongest, 1. Ezdr. 4.3. which is true here, for the King does no sooner intimate his desire, but they yield a ready and willing obedience, verbum Regis ornatum est potestate, and indeed, the power was such, that it was not to be resisted, which is plain in the event, for they sent this word unto the King, return thou &c and it will not be unworthy of our observation, as we pass along, if we take notice of the part here specified, upon which this power had its principal operation & effect, the Text tells us 'tis the heart, he bowed the heart of all the men of judah. King's may govern the bodies of their Subjects, and by their proper power subdue them, nevertheless their hearts may be as rebellious, as obstinate, as ever; but David's is a more Noble victory than so, the Captives he takes are not the bodies, but the hearts of his People, Tertullian said most true, inde potestas unde & spiritus, for such operations as these flow from no less a fountain than that of the Deity, and so that of S. Paul's, Rom. 13. is true in this sense likewise, the powers that be, are ordained of God, and 'tis plain this was of God, when Godlike it bowed and inclined the heart: so that David's Throne now finds a surer foundation than ever, being (in some similitude and proportion) like that of David's Lord, and God's own Christ, seated in the hearts of his people. Many can bestow upon their Prince the outward formalities of the cap and the knee, the voice and the tongue, bow before him, or say, God save the King, but all this while there is a nolumus hune regnare, in their hearts, they would not have the King Reign over them; perhaps worse; they would (had they power) destroy him! whereas their Loyalty should be inward, as well as outward, true and fincere, in the heart, and affections, as well as in the tongue, and outward actions. For as we should give our hearts, first unto God, in entire love and obedience: so next unto the King; the first is expressed, the second often employed: my son, give me thine heart, Prov. 23.26. De Civitate Dei, Liber 15. Cap. 7. This is in which S. * Augustine observes was wanting in Cain's Sacrifice, dans Deo aliquid suum, sibi au tem seipsum, giving to God somewhat that was his, but giving his heart, himself, unto himself: so do too many, give something of theirs unto God, something perhaps unto the Ring, but give their hearts to themselves, to their lusts and rebellious corruptions, nothing of it either to God or the Ring: whereas, (I say) they should give their hearts to God first, and next unto the King: mistake not the expression, I mean, in being really within what they are seemingly without; curse not the King, no not in thy thought, says the Preacher, Eccl. ●0. 20. and the word in the original signifies any disrespect, or disesteem, and where the vice is forbidden, the contrary virtue is commanded, all blessing, respect, esteem, love, loyalty, in our thoughts, in our hearts, unto the Ring; that's required of all, as here done by all; which is the next particular, the generality of the operation, and effect: All the men of Judah, and he bowed the heart of all the men of Judah. All the men of Judah. judah of all the Tribes was the last that paid the tender of their duty and obedience: but being wrought upon, by those kind messages and endearing sweetnelfes of the Ring, their conversion becomes more full, more universal, than the rest of the Tribes; 'tis of all the men of judah. Nullus mansit qui non inclinaretur, not one dissenting Brother among them. Sheba the Son of Bichri may blow a trumpet of sedition, and being angry at the departure of the Sceptre from the house of Saul and Tribe of Benjamin, may, to gratify his own spleen, engage the People in a new Rebellion, though it cost him his head, but the men of judah cleave unto their King, 2. Sam. 20.2. So that (me thinks) this Tribe is like that Son in the Parable, Mat. 21.28. who being commanded by his Father to go and work in the Vineyard, said he would not, but afterwards repent, and went. Those whom the spirit of God, and the prudence and mildeness of reprovers have wrought to a true sight of their sins, commonly prove most zealous, and constant in the exercise of the contrary graces: a converted sinner is usually most punctual, and intense in the acts of devotion, and a reclaimed Subject in the acts of loyalty and obedience: and good reason; for such must make amends (as I may say) for their former deviations, and justify to the world the sincerity of their conversion by future acts of severe obedience to those Laws, to which they had been formerly rebellious. See what restitution is proffered by Zacheus? Luke 19.8. (Behold Lord the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him four fold.) What love manifested by Mary Magdalen? Mark 16.1. she who had sinned by unlawful embraces, you may find kissing the feet of our Saviour washing them with her tears, Luke 23.56. and wiping them with the hairs of her head; her love is stronger than death, and follows Christ to the grave with prepared spices and ointments; John 20.1. her love prevents the day, and is more early than it at the Sepulchre: Oh, let us not then despise those that have sinned, but if they repent, forgive them; God does so, and the King does so; neither let us unworthily cast any man's former sin in his teeth, or revile him for doing ill heretofore, when as he does well now; but rather by all acts of kindness, and sweetness, encourage his present obedience, without any unhandsome reflections upon his former disloyalty. To this purpose let us lay aside all marks, and names of difference and distinction; this his sacred Majesty was pleased, as well to desire as command, in his gracious Declaration, Dated from Breda, April 14. 1660. Alas, we have enemies enough, both to our Religion & interest, at home, and abroad; let us not then by weakening ourselves, give the enemy an advantage against us; which certainly we shall do, if we splitt again into factions, and revive any thing of our old animosities: but let us all endeavour to walk by one and the same Rule, to mind the same things: the glory of God, the peace and settlement of the Church, the honour of his Majesty, the interest of the true Protestant Religion, and the right of every honest, and innocent person in the Land: and let us do this, not in word, and in tongue only, but in deed, and in truth: in this, let us cry One and All; be as unanimous in this, as judah for David's return, let our hearts be as the heart of one man, which is the next particular, the consent, unity, and harmony, which appears in this generality of operation and effect, quasi viri unius, as the heart of one man. When the spirit of God descended upon the Multitude of believers, Acts, 4.32. 'tis said they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one heart and of one soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some Copies add,) and there was no difference among them; the holy spirit of unity knit their hearts in the unity of faith and affections: and when the pacific message of the King, as the spirit of an earthly and delegated Deity, was sent to his rebellious Subjects; the sweet influence thereof, fell upon their hearts, not only, as the small rain upon the tender herb, but as the showers upon the grass; Deut. 32.2. and not only softened the hard, and reduced the obstinate, but also joined the heterogeneal, and united disunited hearts, in the one point of love and obedience, and that tanquam viri unius, as the heart of one man. Whilst the People continued in their Rebellion, they could not but suffer, under many a sharp throw and pang of conscience, which oftentimes like that hand writing upon the wall before Belshazzar, Dan. 5.5. changed their very countenances, and loosened their joints, their midnight-thoughts startling their black souls with the frightful remembrance of their guilt; and the operation of their sin, (like Hector unto Aeneas, In somnis ecce ante oculos moestissimus Hector visus adesse mihi)— left such a damp and horror upon their spirits, as was equal to that of those visions of the night, recorded, job. 4.13.14. Stung with these sharp apprehensions, both of sin, and punishment, they were many times ready to have cried out with that Jailor, Acts, 16.30. What must we do to be saved? but those better motions were suddenly expelled; in some, by desperate thoughts, (like those of Cain,) that their sin was greater than could be forgiven: in others, by pleasing reflections upon their new purchased wealth, they had bought much Land, (no matter though it were with the price of blood,) and therefore they cannot, they will not come: but when God interposes his power, and brings home the Ring's gracious message, and proffer of peace, unto their hearts, they melt like ice before the Noonday Sun, and smoothly glide into the ancient Channel of their wont Loyalty and obedience. And as the King invited them to the performance of their duty, so they invite him to the repossession of his Royal Crown and Dignity, they sent this word unto the King, which is the next thing considerable, the happy consequent of this bowing of their hearts, which is the calling of the King home to the exercise of his Regal power and authority, which is the very sum of this Text, and the great business of this day, return thou. The People wearied with oppression and confusion, (which are the undoubted consequents of Rebellion; and convinced of their sin, by their happy unhappy success, and the no common death of the Usurper, call back their King: they sent this word unto the King, return thou. And sure I am, this was an happy message, both for King and People: by his return, both were freed from those dangers, and hardships, which were, (and always are) the most certain attendants of war. And indeed his long absence made his return more welcome, both to himself, and his Subjects▪ it made his Crown sit less weighty on his own head, and his Government less burdensome on the shoulders of his People. Some are taught to prise blessings best in the want oft hem. Would you understand the sweets of a soft bed and gentle repose? Prov. 7.16.17. of a morsel of bread, and a draught of wine? ask not the effeminate person, or rich glutton, such as deck their beds with cover of tapestry, with perfumes of Myrrh, Aloes, and Cinnamon, which * Amos 6.4. stretch themselves upon their Couches, and eat the Lambs out of the Flock, and Calves out of the midst of the stall; that * Luke 16.9. far sumptuously every day? but ask the labouring man, and weary traveller, the hungry, and the thirsty soul, and they'll tell you: for our joys are often heightened by our sorrows; and we had not been many times so happy, had we not been so miserable. The very afflictions of this life make Heaven itself more Heavenly, and in this sense too, 2. Cor. 4.17. work for us a far more exceeding and eternal weight of glory,. God is therefore pleased many times to let us taste the sweetness of one condition, in the bitterness of an other; and to change either when he thinks fit: for he who can turn the heart, can at his pleasure, likewise altar the condition. Look upon King David but four Chapters before this of my Text, and you shall see him fleeing from Jerusalem for fear of the Conspirators, 2. Sam. 15.14.30. weeping as he goes up the ascent of Mount Olivet, bare foot, and his head uncovered. At Bahurim, Shimei curses, 2. Sam. 16.5.6. and casts stones at him, and the heart of the men of Israel are generally after the Usurper, as you may read, 2. Sam. 15.13. Look upon him again, in this and the preceding Chapter, and you shall see his enemies defeated, the pursuers pursued, the Usurper hanged, Shimei begging pardon, and the hearts of the people after their King; inviteing him to that place, and exercise of that authority from both which they had so lately driven him. They sent this word unto the King, return thou, and as they manifested their Loyalty in this to the Ring, so, their kindness in the next to their fellow-Subjects. And all thy Servants, return thou and all thy Servants. Which is the last thing in the Text, of which very briefly. And truly this kindness is well measured out by the line of Justice; that they that shared with him in the sorrows of his exile, should likewise taste of the sweets of his return. This was according to S. Paul's pattern for better things, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aconglorification for a copassion, if we suffer with him, that we may be glorified together, Rom. 8.17. And the same Apostle tells the Philippians, Chap. 1.29. Unto you it is given in the behalf of Christ, not only to believe, but also to suffer for his sake. And surely to believe in Christ, is not only an honour, but also an advantage; but to suffer for Christ, is a transcendent mark of favour. And truly (next to our sufferings for Christ, and for Religion,) no suffering can be more honourable, than for Subjects to suffer for, and with their King: Heaven itself looks upon such with an auspicious eye, an eye of favour and regard. What wounds they receive in such a cause, are not brands, but marks of honour; a limb thus lost, is not a want, but an addition, and to be looked upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophyl. in Gal. 6.17 as Theophylact in an other case, as some Trophy, or Regal Ensign. Well then may they be invited to return with the King, who had thus hazarded their lives, and left all to follow the King: who had made good in their practice, what that Gittite professed unto David, 2. Sam. 15.21. In what place my Lord the King shall be, whether in death or life, even there also will thy servant be, who had a love to his Person, as well as a duty to his Office; 'tis fit that these, all these, should return: return thou and all thy Servants. And 'tis much you'll say, that they did not except some; some, as evil Counselors, or unjust in the late management of their respective offices, that so they might have put a better colour upon the face of their Rebellion; No, they are more ingenious in their repentance than so; they do not by any means labour to extenuate their sin, or to make loyalty a crime in others, when Rebellion is pardoned in themselves; but without any exceptions, return all, return thou and all thy Servants. And thus I have done with my Text, I shall beg your patience for a word or two of application, and so dismiss you. Origen, being to preach on that of the Psalmists, unto the wicked saith God, what hast thou to do to declare my Statutes? Psal. 50.16. wept over his Text instead of preaching: and truly I may well weep over this Text, instead of applying; for that's many times a passionate expression of joy, as well as of sorrow; and we may justly call up the most signal expressions, to evidence the greatness of our joys, since this day my Lord the King came again in peace unto his own house. I shall not lead your attention into the parallel and application, as I did into the story of the Text, through the many contrivances and managements of the Rebellion, and show you how our Sovereign became an exile from these Kingdoms, as David from Jerusalem; this were to rake in the dunghill, or to open Pandoras' box, and so infection might fly abroad. His sacred Majesty hath graciously buried all these in the Act of Pardon and Oblivion, and I shall not presume to unseal the Sepulchre: but shall begin my application of the story, with the Text. His Majesty having early notice of the summoning of a Parliament to convene in Westminster, April, 25. 1660. and that the Lords were to be owned in that jurisdiction and authority, which did always belong unto them by birthright, and the fundamental Laws of the Land, he sent two letters by a person of honour and integrity, together with a general Declaration to all his Subjects of what degree or quality soever, to be first seasonably communicated to both Houses, and afterwards to the whole Kingdom: in which Letters and Declaration, you may see such meekness, such mercy and forgiveness, as might easily convince the world that he had a spirit suitable to that of David's: he sweetly minds them of his own, and the Kingdom's sufferings, and then calls for their duty and assistance. In his Declaration, lest fear of punishment, (to use his Majesties own words,) might engage any to a perseverance in guilt for the future, by opposing the happiness and quiet of their Country, in the restauration of King, Peers, and People, to their just, ancient, and fundamental right; He granted free and general Pardon to all, of what quality, condition, or degree whatsoever, that within forty days after publication thereof, should take hold of that his grace and favour (except such as the Parliament should except.) Such, who having washed their hands in the Sacred blood of his Royal Father, were not capable of Pardon. Nor could those Nobles and worthy Patriots find out a readyer way to expiate that horrid Crime, and avert those heavy judgements, which then threatened the Nation, than by an exemplarly execution of those unparalleled Regicides. These Letters and Declaration, sent to both Houses, being publicly read, produced the like effect, which that message of King David's did on the Tribe of judah, they bowed, they inclined the hearts of the People unto the King; and were, indeed, the first appearance of our long expected happiness, and the very foundation of all this our ensueing peace. For upon the reading of these Letters & Declaration, both Houses of Parliament, (the great representative of the Kingdom,) passed this Vote, (or to this effect, as near as I can remember,) that his Majesty CHARLES the Second, immediately upon the death of his Royal Father of blessed memory, as true and lawful Heir, was the undoubted King of these Kingdoms. See how God, who turns the heart, can change the condition. 'Tis not many years since, when each new Parliament produced a new Vote against the King; their chief work being, by all the Laws they could contrive, to disable him from claiming, and frighten the people from promoteing him unto the Crown: to this purpose the Usurper begot Parliaments, and upon them Ordinances, with which they quickened so fast, (sometimes to a superfetation;) that a second was hastily begotten, before the first was born. But now they freely, and without danger, Vote, and publicly own him their lawful and undoubted King, whom even now, had been Treason but to have named with honour. The day, wherein these gracious Letters and Declaration, were read in Parliament, was the first of this Month of May, in the year 1660. And truly this Month, aught to be unto us as Abib unto the Israelites, Exod. 12. the beginning of Months. Their deliverance from Egypt's bondage being not more signal, than this of ours, from the bondage of those cruel, bloody, and usurping Tyrants: Persons, of whom I may most truly say, as Gregory Nazianzen said of julian the Apostate, they had the defection of jeroboam, the cruelty of Ahab, the hardness of Pharaoh, and the sacrilege of Nabuchadnezzar, Orat●… adv. Julian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay, a complication of all impieties in one. The first day then of this Month was the birthday of our happiness; and each succeeding day, was the happy Parent of new joys. Dies diei eructat verbum, Psal. 19.2. Day unto day uttered speech, and night unto night showed knowledge. For not long after this public owning of the King, the Houses sent Commissioners to invite him home; being much more impatient of his stay, than others had been formerly fearful of his arrival; they sent, and they sent again, this word unto the King, return thou etc. And here again, you may behold a change indeed. Not many years since you might have seen your King, forced to disguise himself in the poor habit of a mean Servant, to escape the fury, and rage of his bloody, and rebellious Subjects; and in that disguise, to seek relief and shelter in foreign Countries, where their kindness was seldom longer lived than their advantage; and, when he was not aptly serviceable to their ends, they were no more charitable to his wants. They who were his own allies, bone of his bone, and flesh of his flesh, unkindly deserted him; and to comply with the Usurper, denied him the benefit of their air to breath in: so that like Noah's Dove, Isai. 61.3. he scarce found rest for the sole of his foot. Yet in the Crowd of all these temptations, nothing could stagger his faith, or make him swerve from the true Protestant Religion: and therefore God hath now given him beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Yea, * Psal. 21.2. God hath given him his hearts desire, and hath not denied him the request of his lips, and * Psal. 21.7. why? because the King trusted in the Lord, and through the mercy of the most highest, he did not miscarry, but upon the 25. or 26. day of this Month, his Majesty landed at Dover, and the 29. (this day, which we now celebrate,) he made his entrance into his renowned City of London, to the unexpressible joy, and satisfaction of all his good People. And surely, never was there a people so overwhelmed with joy, neither ever was there a people more expressive of their joy and loyal affections: conducting his Majesty, into that his Royal City in far greater splendour and triumph, than any one of his most victorious Predecessors, Kings of England, returned from their greatest Conquests. So that they that bragged of their signal Conquests, might have here beheld a Conquest indeed, a victory Royal, one like that of David's, fit for a King, so many thousand hearts taken captive in one day. Exod. 7.12. This victory, like Aaron's * rod, has swallowed up all their victories, and like Pharaoh's Magicians they must now confess, digitus Dei est hic, * Exod. 8.19. this is the finger of God. And truly, I esteem it the greatest temporal happiness I ever yet enjoyed, that I was an eye-witness of that joy, though sometimes I could not well distinguish, whether the tears trickled faster from the eyes, or the acclamations echoed louder from the mouths of the People. Num. 23.21. The Lord their God was with them, and the shout of a King was among them. All former Crucifige's were now turned into the loudest Hosannas: and though tears trickled down, yet were they not lachrymae doloris, but lachrymae amoris, not tears of sorrow, but tears of love, so that I could not but take up that observation, which the Jews did of Jesus, when he wept over Lazarus: Ecce quomodo amabant eum, john 11.36. behold how they loved him. Sure I am, the spirit of God moved upon these waters. This day then (of us never to be forgotten) his Majesty entered upon the actual possession of his Royal Crown and dignity: this day he * 2 Sam. 19.30 came again in peace unto his own house; and and with him (as with David) all his Servants; many worthy Gentlemen, and Nobles; Duke of ORMOND. and among them, one, who (having some years under his Majesty governed this Kingdom,) lost his estate, and often hazarded his life, for the preservation of those whose falleness (to say no worse,) made him an exile, and themselves (but justly) slaves to an usurping power: Persons, who could sign Letters of renewing obedience to day, when as by excommunications denounced against him, & all that should adhere to him, they had councermanded it the day before; as if they intended to antedate their own apostasy, and let the world see, (which is strange) that their relapse, was more ancient than their repentance: of these things my eyes have been but too sad witnesses. As for those that have constantly adhered to his Majesty, and his interest, as they have already tasted of his Princely bounty and clemency, so I hope they shall of your just care. Consumetur nequitia peccatorum, let the wickedness of the wicked come to an end, but establish the just, Psal. 7.9. I remember it was the saying of that Noble person upon a public occasion (to which some here I believe can bear vvi●ness with me) that it was more honourable to suffer with the best of Princes, than to live gloriously with the worst of men. He verified this in his practice and constant adherence to his Master, and that without any sinister or by-ends, but merely conscience to God, and duty to his Prince And I bless God he is now returned again, returned an example of Loyalty and constancy to posterity. And (I hope I may speak as without suspicion of flattery, so likewise of offence,) this whole Nation may bless God too, I am sure this Church may, I am sure it does: and as we all bless God for, and joy in, his Majesty's return; so is our praise heightened, and our joys enlarged by his return with such Servants, return thou and all thy Servants. There remains one thing more, and that is a pious, cordial, and thankful remembrance of the most signal mercies of this day. A day, not to be passed over in silence; but a day to be celebrated with the greatest expressions of gratitude and joy we can imagine. Herodotus tells us, Herodotus Lib. 9 that the Persian Kings had always a standing officer with a memento for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And indeed, our own gratitude should be that standing officer, to put us frequently in mind of the great matters of this day; for the more ready performance whereof, let me exhort every one of you in those words of the Lord unto the Prophet. Ezek. 24.2. Son of man writ thee the name of the day, even of this same day. Our Sovereign Lord King CHARLES the Second, after twelve year's expulsion from his Kingdoms, returned to the possession of his Crown and Royal dignity this same day▪ A day, fit to be written, not only with a pen of Iron, or point of a Diamond, but with a Quill borrowed from the wing of some glorious Cherubin: God himself has writ it with a beam of the Sun, in such glorious and resplendent mercies, that he that runs may read it. Oh, let us write it too, writ it upon our hearts in the indelible Characters of pious and religious thankfulness. The Children that are yet unborn, and the generations which are yet to come, shall bless God for this day; this day, which was the restauration of our King, of our Church, of our Religion, of our Laws, of our Liberties, of all that we can call venerable, good, honourable, or sacred. This day has in it a double festival; 'tis the day of his Majesty's most happy Birth and Nativity, and 'tis the day of his Majesty's most happy restauration; very well expressed by the Act of Parliament for the perpetual Anniversary Thanksgiving on the 19 of May: the most memorable Birthday, not only of his Majesty, both as a Man and Prince, but also as an actual King, and of this, and other his Majesty's Kingdoms. I may say then with David, Psal. 116.12 this is the day which the Lord hath made. Assuredly it was his doing, and it is marvellous in all men's eves. Let every one then in a grateful acknowledgement of the blessings and mercies of this day, say with David, quid retribuam Domino? what shall I render unto the Lord for all his benefits towards me? Let us take the cup of Salvation, and call upon the name of the Lord, let us pay our vows unto the Lord, now in the presence of all his people: and let us all humbly implore the riches of God's mercy, who is the fountain of all our joys, that he would graciously continue the joys of this day unto us; that neither wenor our Posterity may ever behold the like sad confusions. To this end, let us pray, that God would continue his Majesty upon his Throne, the Church in her possessions, Religion in its purity, the People in obedience, and these three Kingdoms in a firm and durable peace. For the better effecting of all this, let us pray, pray, not from the lip only, but from the heart and spirit: Vivat Rex, let the King live, let him live long, let him live happy; and lastly, that the Soul of our Lord the King may be bound up in the bundle of life with the Lord his God, let us pray fervently, pray ardently, pray constantly, yea, pray as David danced before the * 1. Sam. 6.14 Ark, even with all our might. Domine salvum fac Regem. GOD SAVE THE KING. Amen. FINIS.