A Sacred panegyric, OR A SERMON OF thanksgiving, Preached to the two Houses of Parliament, His Excellency the Earl of Essex, the Lord Major, Court of Aldermen, and Common council o● the City of LONDON, the Reverend Assembly of Divines, and Commissioners from the Church of Scotland.  
Upon occasion of their Solemn Feasting, to testify their thankfulness to God, and union and concord one with another, after so many designs to divide them, and thereby ruin the kingdom, January 18. 1643.  
By Stephen Martial, B. D. Minister of God's Word at Finching-field in Essex.  
Published by Order of the Lords and Commons.  
Psalm 133. 1.  
Behold, how good and how pleasant it is for Brethren to dwell together in unity.  
Psalm 144. 15, Happy is that People that is in such a case: Yea, happy is that People, whose God is the Lord.  
London, Printed for Stephen Bowtell, and are to be sold at his Shop at the sign of the Bible in Popes-head-alley. 1644.   

TO THE ●●IGHT honourable he Lords and Commons Assembled ●n Parliament; His Excellency the Earl of Essex, with the rest of the Noble and Worthy Commanders: The Right Honourable the Lord Major, the Court of Aldermen, and Common council of the City of London: The Reverend Assembly of Divines: The Honourable and Reverend Commissioners from the Church of SCOTLAND.  
THis work was too high for me, but as it's now done by so weak an hand, is too low, for so many judicious eyes with any favourable respect to look down to: But 〈◊〉 own Children, though less beautiful, we can behold with ●●ve; and even stoop to take them by the hand, that we may hold and lead them, that cannot go or stand by themselves: ●●ch a weakling is this, that is now before you, the defects ●●d weaknesses whereof, I acknowledge are mine, but the ●●rth is God's, and yours; to him I humbly present it, for 〈◊〉 blessing; and to you, for your acceptance and help, that may better go abroad; whilst all shall know, that it is ●●rs more than mine, and therefore to be disposed of rather by you, then by myself. By your Command, (for so I interpret all your requests to me) it was Preached, and is now Published; and this with the more boldness, because with some confidence, that it will pass the better without others censure, because it hath already passed your scrutiny with allowance and acceptance. But whatever the lot of it in that kind shall be, it will be abundant satisfaction to me, if the main end be attained by it, which by you and me was intended in it; viz: the help of ourselves and all, the more to adore the infinite wisdom, and power, and goodness of our God, who can make light to shine out of darkness; discords intended 
2 Cor. 4. 6.  by enemies, to make up our more harmonious consent, and divisions of tongues that scatter the builders of Babel, 
Gen. 11. Acts 2.  to help up the more compact building of his Church. He once turned the day of his people's griefs and fears to the 
Ester 8. ult. 9 1.  quite contrary, so that they had then joy and gladness, a Feast, and a good day, insomuch that many of the people of the Land became Jews for the fear of the Jews fell upon them. Now he that hath wrought for us the like turn of things, be pleased in mercy to work a greater turn in all our enemy's hearts, that so now and ever, our Lord Jesus may appear to be the wonderful Counsellor, the mighty God, the everlasting Father, whilst thus, the Prince of his people's Peace: So prayeth,  
His and Your most Unworthy Servant. STEPHEN Martial.   


THE PREFACE to the Sermon.  
RIght Honourable and Beloved in the Lord, this day is a day purposely set apart for feasting; and it is like one of the Lord's feasts, 
Lev. 23. 2.  where you have a feast and a holy Convocation: And you are first met here to feast your 
Esa. 25. 6.  souls with the fat things of God's house, with a feast of fat things full of marrow, and wine on the lees well refined: and afterward to feast your bodies, with the fat things of the land, and the sea, both plenty and dainty. But if you please you may first feast your eyes; do but behold the face of this Assembly, I dare say it will be one of the excellentest feasts that ever your eyes were refreshed with: Here in this Assembly you may first see the two Houses of Parliament, the Honourable Lords and Commons, after thus many years wrestling with extreme difficulties, in their endeavouring to preserve an undone kingdom, and to purge and reform a back-sliding and a polluted Church, you may behold them still not only preserved from so many treacherous designs, secret treasons, and open violences, but as resolved as ever cheerfully to go on with this great work, which God hath put into their hands. Here you may also see his Excellency (my most honoured Lord) the general of all our forces by land; and near him that other noble Lord, the Commander of our forces by Sea; and with them abundance of noble and resolute Commanders all of them with their faces like unto Lions, who after, so many terrible battles, and abundance of difficulties, and charging in the face of so many thousand deaths, are all of them still preserved, and not a hair of their heads fallen to the ground. Here also you may behold the Representative body of the City of London, the Lord Mayor, the Court of Aldermen, the Common council, the Militia, and in them the face and affection of this glorious City; This City, which under God hath hitherto had the honour of being the greatest means of the salvation of the whole kingdom; and after the expense of millions of treasure, and thousands of their lives, still as faithful and resolute to live and die in the cause of God as ever heretofore. Here you may likewise see a Reverend Assembly of grave and learned Divines, who daily wait upon the Angel in the Mount, to receive from him the lively Oracles, and the pattern of God's house, to present unto you. All these are of our own Nation; and with them you may see the Honourable, reverend, and learned Commissioners of the Church of Scotland; and in them behold the wisdom and affection of their whole Church and Nation, willing to live and die with us. All these you may behold in one view; and which is more, you may behold them all of one heart, and one mind, after so many plots and conspiracies to divide them one from another, and thereby to ruin them all: And which is yet more, you may see them all met together this day on purpose, both to praise God for this union, and to rejoice in it, and to hold it out to all the world, and thereby to testify, that as one man they will live and die together in this common cause of God, of our Lord Jesus Christ his Church, and these three kingdoms. O beloved! how beautiful is the face of this Assembly? Verily I may say of it, as it was said of Solomon's throne, That the like was not to be seen in any other Nation; I question where ever the like Assembly was seen this thousand years upon the face of the earth: Me thinks I may call this Assembly The host of 
Gen. 32. 2.  God; I could call this place Mahanaim; and I believe there are many in the Assembly who could say as old Jacob did, when he had seen his son Joseph's face, Let me now die, because I have seen this Assembly, and that it is yet thus with our unworthy England: and for my own part, I profess I am almost like the Queen of Sheba, when she had seen the Court of Solomon, that she had no spirit left in her, and could presently send you away, and command all of you not to weep to day, nor to mourn, but to go home, and eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared; I should in the joy of my heart say this presently, but that I have first some banqueting stuff for your souls, such as God hath brought to my hand, to set before you for your inward refreshing; the ground whereof you shall find, if you please to turn to the first of the Chronicles the twelfth chapped▪ and the three last verses.   
1 Chron. 12. 38, 39, 40. All these came with a perfect heart to Hebron, to make David King over all Israel; and all the rest also of Israel were of one heart to make David King: And there they were with David three days, eating and drinking for their brethren had prepared for them. Moreover, they that were nigh them, even unto Issachar, and Zebulun, and Naphtali, brought bread on asses, and on 
Especially these la●t ●●o●●s.  camels and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and sheep abundantly; for there was joyin Israel. 
I Laboured to find out a Text, which might every way be suitable to the occasion of this our present 
Sui●● 〈…〉 sse of the T●xt t● the occa●i●n. P●●. 25. 11.  meeting, because a word spoken in season is like apples of gold in pictures of silver; a Sermon suited to the circumstance of time, place, persons, and occasion, is not only more acceptable, but more useful: And truly I think the Lord hath brought to hand one of the most parallel portions in the whole Bible; for if you please but to look into it, and into the whole Chapter upon which this depends, you shall find, First, they were doing the same thing, that is, rejoicing abundantly: Secondly, expressing their joy the same way, in feasting, eating, and drinking: Thirdly, you shall find the same manner of persons, that is, the heads of all their Tribes, the Nobles, the Commons, the soldiery, the Ministry; you shall find them, fourthly, met on the like occasion, because their hearts were united in one, and that in the way to obtain a blessed peace to a kingdom, which had been long wasted with a civil war: Fifthly, you shall find also, that the persons who met here, were the same which had adhered to the right side, to the cause which God did own & bless; and sixthly, who the longer their wars continued grew stronger & stronger, & their enemies grew weaker and weaker; you shall find all these met upon the same occasion, upon a business of the highest consequence, all of them feasting; and seventhly, at the charge of their brethren, in whose precincts their solemn meeting was. Look but into the chapter, and you'll see all these; look but into this Assembly, and you may behold them all in this Church. But it may be you will say, We want a David, to make the parallel full; we want a David to be with us, a King who might concur with us, and we with him in the same business; I confess indeed, that in the literal sense God hath not yet made us so blessed, the sons of Belial have stolen away both his majesty's Person, and affection from us, but even that is the thing which we contend for, that we might recover him out of their hands; the expense of all our treasure, and all our blood hath been to that end that he might have the wicked removed from his throne, that as another David, he might rule over us in 
2 Sam. 23. 3. 4.  the fear of God, that he might be as the light of the morning when the Sun ariseth, even a morning without clouds: And as we have in our Covenant solemnly sworn (so much as in us lies) to preserve and maintain his person and authority, in the defence of liberty and Religion, so if God have any delight in him, and to do us good by him, he will in the end incline his heart unto such Counsels, that he shall come home, and make this parallel full, and even be the light of our Israel, and the breath of our nostrils: But in the mean time, we do not want a David to suit this David in the Text, we have here the true David, of whom that David was in this very thing a Type, that is, the Lord Jesus Christ, whom we are endeavouring to set upon his throne, that he might be Lord and King in his Israel, over his Church, amongst us: And as David's person, and kingdom, were but types of our Lord Christ and his kingdom; so this great joy and unanimity of heart, which met in all these at David's Coronation in Hebron, was but a type of that rejoicing and gladness of heart, which should be among the Nations, when there should be the like concurrence of the Nobles, and Commons, and Princes, and Ministers, and Citizens, with one heart, to set up the Lord Christ, to be Lord and King over them: All Learned Men know this to be true, and therefore by this time I believe, you see that my Text is most suitable to our Meeting, and withal the scope of it so plain before you, that I need not spend any more time in the clearing of it, but shall hasten to some matter of Instruction; Because (though I conceive your Feast for your bodies will be long) I would not willingly make the Sermon so long, as to have it tedious to you; and before I come to the main Lesson which I shall insist upon, I would entreat you to 
Some general Observations out of this whole Chapter.  look a little back into the whole Chapter, where you will find David's case, and our present condition, in many things to be exceedingly alike, and in it find much to encourage and comfort you in your saddest exigence; be pleased when you are at home to read over this Chapter seriously, & you will find such observations as these: First, That David when he was persecuted by Saul unjustly, did not only take up arms for his own defence, but many 
verse. 1. to 23.  of the choicest men of the Tribes did join with him, and adventure their lives in his defence; yea, and his Adherents increased, till his Army grew to be like an Host of God; and all this while King Saul was alive, and David but a private man, and one that had sworn Allegiance to him:  
You will in this Chapter find also, that although David 
17, 18, 19, 20, &c.  and his adherents in the defence of his innocent righteous Cause, were oftentimes brought very low, to a dead low ebb, yet in the end, God brought all about again; and David's party grew stronger and stronger, and their malignant Enemies grew weaker and weaker.  
You will find also in this Chapter, That such as did adhere to David in his low condition, (when the Lord had tried and humbled them all) found to their comfort in the end, that they were no losers by it; They afterwards being made his Worthies, his Counsellors, and Princes. 
Compare the first part of this Chapter, with 2 Sam. 23. 8. ad finem.   
And this, That in the end God opened the eyes of many of those who were most malignant and opposite, not only to see the righteousness of David's Cause, but their hearts came cordially to join with him.  
And this also, that among all the Nobles, & Princes, & 
Verse 29. Verse 32.  Rulers, and Leaders; the more godly, the more wise, the more cordial any were to David's Cause, the greater power they had, and the more their brethren were at their command.  
This also you will find, that no cost, danger pains or difficulties, 
Ver. 15. 20. &c.  were ever stuck at by them whose hearts were rightly affected to David's Cause. 
This Chapter compared with 2 Sam. 23.   
And this also you may observe, That God gave to David's helpers such courage and strength, that oftentimes ten of them could chase a thousand & an hundred put ten thousand to flight.  
These, & many more such things as these (which would be very profitable for our meditation, in these our distressed times) you may find in reading this Chapter; but I am resolved to confine myself to two Observations; the one shall be from that, which was the matter of their joy at this time; the other from the manner of expressing their joy; The matter of their joy, you have in these words, that they were of one heart, and one mind, to set David to be their King; The manner of expressing their joy was this, they were eating, and drinking, and feasting, at the cost of all the Tribes in whose precincts their meeting was; Those of Zebulon, and Napthali, and Issachar, did in abundance expend their Oxen, and sheep, and Wine, and oil, and all the delicates, to refresh their Brethren; for the Army was I think no less than two or three hundred thousand of them, who upon this occasion were come together: from these two, I shall endeavour to handle these two Lessons. The first is,  
That it is the greatest matter and cause of joy that can be to any People, to find a concurrence of Nobles, and Commons, 
Obs. 1. The main Doctrine. No greater matter of joy to any people, then to find a concurrence of hearts, to set up David to be their King.  and soldiers, and Citizens, and Divines, to set up David for their King; such an union and concurrence is a matter of the greatest joy in all the World. Secondly,  
That this joy springing from such a concurrence to set up David to be their King, may very lawfully, and comely be expressed in feasting, eating, and drinking.  
I begin with the first of these, That it is a matter of the greatest joy in all the World, that can be to any people, to find 
2.  such a concurrence as there was in this Chapter, to set up David to be their King: Where first we must inquire, what is here intended by setting up David to be their King: Know therefore (beloved) that David is to be considered two ways, he stands in a twofold relation, even in this his Coronation: The first is typical; the second is political; typical, and so David is Christ: political, and so 
Explained in two Branches.  David is intended by God to be the pattern of a good King, the pattern and the Copy that all true Kings should write after; and both these are so plain, I dare say I might give you twenty several places of Scripture for proof of both the branches: First, David was a type of Christ; Christ is ordinarily called David; you will not find any one person (who 
Ezek. 34. 23: 37: 24. Esay 9 67: 55. 3: Ier. 30 9: Psal 8. 9:  was a type of Christ) by whose name Christ is expressly called in his kingly office, but only David▪ I will give them David their King; upon the throne of David he shall sit: so David in the typical relation is Christ. Then in the political relation, the Lord in tended him the pattern of a good King, and therefore you shall find that all the Kings that for four or five hundred years did succeed in Israel and Judah, when the Lord came to give any one their testimony, who they were, how near they came to the Standard, this is the rule by which he judged of them; Such an one walked in the way of David; 
1 King 14 8: 2 King. 14. 3: 16, 2: 18, 3; 22, 2: 15, 3, 11: 2 Ch, 28, 29. 2: 34 2.  such an one did that which was right in God's sight as David; such an one did well; but not with such a heart as David; such an one walked not in the ways of David; such an one's heart was not like unto David's: so that David was in all intended by God to be the pattern o● a good King  
Now this first Lesson thus opened. I must therefore divide into two branches: the first is, That there can be no greater matter of joy and rejoicing to any people in the world, then to find a concurrence of 

First David is Christ, and hence,  
The greatest j●y to any Na●ion, to find such a concurrence to set up the kingdom of C●●ist.   heart in the Nobles, and Princes, and soldiers, and Ministers, and the heads of their Tribes, to set up the Lord Jesus Christ to be the King of the Church among them: that shall be the first. The second is this, That there can be no greater joy to a nation for aniething that concerns this present life, then to find concurrence of hearts in these Nobles, and those that are named in the chapter to set up a David; that it, to have the Prince that should rule over them like into David. In these two things God willing) I shall spend the most of this time, the other part of the Text I shall only point at.  
For the first, That to find such a concurrence to set up the Lord Christ to be King; is a matter of the greatest joy and rejoicing 
Proved by the type.  in the world: You may see it first, in the 〈◊〉: Secondly, in God's promise: Thirdly, in the Church●s performance. First, you shall see it in the Type, in David bringing up the 
2 Sam. 8 12 ad finem:  ark 2 Sam. 6. 12, first, he called all his Parliament together and the Convocation of the Ministers also, and there they consulted to go and bring up the ark of God from Kiriath-jearim (which ark of God was a Type of the Lord Jesus Christ) they all agree to bring it up to set it in his own place, in a better state then formerly it had been, for the glory of it, and the welfare of the Church: Now when they concurred in this action, you shall find that David and all the house of Israel played before the Lord on all manner of instrument, on Harps and Psalteries, on Timbrels and on Cornets and on cymbals, with shouting and sound of Trumpets, and the King himself being clothed with a linne Ephod danced with all his might, and gloried in his dancing, though we know Michal his wife despiled him for it, as if he had played the fool; and all this because they so well agreed in bringing the ark, and setting it up in his place, in the Tabernacle that David had pitched for it, which was nothing in effect, but the setting up the Lord Jesus Christ, both God and man, to be acknowledged as Lord and King in the midst of the Church. So likewise when Solomon had builded the Temple, in 1 King. 8. when the ark was to be set upon the Table in the 
1 King 8:  holy of holiest, which was properly the type of setting the Lord Jesus Christ upon the throne of majesty on high, at the right hand of God, and so to be Lord and Ruler over the Church. when there was a concurrence of the Princes and Nobles, who joined with him to do this, there was such a holy feast made, that Solomon for his share spent twenty thousand Oxen, and a matter of an hundred and twenty thousand sheep in sacrifices: and after all this holy feasting upon sacrifices, he and all Israel with him held a feast, from the entering in of Hamath unto the river of Egypt before the Lord, seven days, and seven days, even fourteen days; and than all the people departed home to their houses, joyful and glad of heart for all this goodness of the Lord Jehovah, in giving them the Lord Jesus Christ to reign over them. See this likewise promised that it should and aught to be so: and for this though I might 
2 By God's promise that it should be so. Esay 9 3: 6 7,  name many Scriptures, I will satisfy myself with two: the one is in the ninth of Esay and the beginning of it, The Lord there spoke of a very sad affliction which the church should lie under, very uncomfortable times they should live in, but yet he saith that there should be joy, they should joy before him like the joy in harvest, and as men rejoice who divide a spoil. You all know that soldiers when they are sacking a rich Town, every one filling not only their Knapsacks, but loading their horses and wagons with rich spoil: and countrymen when they have gathered-in all their harvest, if ever they are merry it is then: Now the Lord promiseth such a joy to his afflicted Church, which should be like the joy of harvest, and the dividing the the spoil, upon what occasion was that think you? You shall find at the 6. verse▪ or unto us a Child is borne, to us a Son is given, on whose shoulders the Government shall be laid, who shall be set upon the Throne of David his Father, to order and rule it; that is, the Lord Jesus Christ shall be exalted to be their King, and then shall the People joy before him, like the joy in harvest, so likewise in the 9 of Zachary ver. 9 rejoice greatly O Daughters of Zion, shout for joy O Daughter of Jerusalem; what is the matter? Behold thy 
Zach, 9, 9:  King cometh to thee, and if you mark it, when Christ first came to them in that place, he came poor and meek, riding upon an ass, yea, to be hanged upon the cross to be crucified; but yet afterward 
Math, 21; 5:  it follows, that his Dominion should be from Sea to Sea, and from the River to the end of the Earth; This entertaining of Christ their King, should make them rejoice greatly, and shout for joy. See also one or two evidences for the performance of it, what infinite 
By experiences showing it both being so; Acts 8, 8,  joy there hath been at the setting of Christ on his throne: In Act. 8: when the City of Samaria (which before had been besotted with superstition and Idolatry, and all kind of beastliness of that kind) upon Philip's preaching Jesus Christ among them, had submitted to him, and received him for Lord and King it is said, there was great joy throughout the City; but especially out of the book of Revelation. I could give you many evidences, 
Rev, 4. per t●t: 7, 9, &c. 11, 15, 15▪ 3:  be pleased to turn to one only, Chapter 19 from the first verse to the eight, where you will find a panegyric celebrated with great joy, by a great multitude of people, a great voice from the throne calling upon them; to praising and rejoicing; and all this great multitude cried Halelujah, Salvation, glory and honour unto the Lord our God, let us rejoice and be glad; and again they said Halelujah, and again & again Halelujah making it the foot of the Song; what was the occasions whereby the Lamb was to be married, and his wife had made herself ready, the new Jerusalem was coming down from Heaven; Jew and Gentile to be made one Church: Antichrist the Beast and false-prophet to be destroyed, and Christ Jesus to be gladly received as Lord and King: For the Lord God omnipotent reigneth.  
But to make it yet more plain, you know that joy is, acquiescentia 
Ladovecns vives.  voluntatis in bono sibi congruenti, a pleasure or delight from some good thing we possess or certainly expect, which breeds satisfaction in the will and pleasure in the sensitive soul, upon the delating the heart in the breast, when the object and faculty-suits one another, as the Cup and Cover; which while it is only comtemplated or meditated upon; is after a sort made perfect, and accordingly the soul united unto it; or while expected upon strong and unerring grounds, the soul comtortably and cheerfully works for the accomplishment of our desire; but when it's possessed the good really present and united to us, when we have it face to face, than is the heart satisfied indeed. 
●●m 12, 12,  Now I shall fhew you (God willing that the setting up of Jesus Christ after their manner, is the most excellent, suitable, congruous good that which will and may most satisfy and dilate the heart of any thing else whatever.  
And to this I shall demonstrate these two things:  
First, that the setting up of Christ to be King is the greatest, the most desirable good that ever can betide any Nation.  
Secondly, that the Concurrence of the Nobles and Commons, and soldiers, and Ministers, and Citizens to this work, their concurrence I say in this work, is the most glorious, the most aimiable, the most desirable means of attaining this great good that any soul can wish; and if both these be manifested, that the one is the greatest, and the other the most desirable means to attain it; where these two things meet there must needs be matter of great joy.  
For proof of the first, I desire you but to compare it with all those things which make any Nation happy in their Prince or 
Because Chris●s government is the greatest g●oa t● any Nations being  Government, and I doubt not but you will see, that the sitting up of Christ to be King doth infinitely go beyond them all; And in this comparison I will confine myself to four things.  
The glory and honour that cometh to that Nation, where Christ is set up to be their Lord and King; the glory that thereby 
The greatest hon●ur to a people:  by comes to a Nation, you know is the thing w●ich maketh a people rejoice in their King, when their King is an Ornament to them: The kingdoms and Princes who lived round about Solomon; accounted it no dishonour to them, to be Solomon's Tributaries and Servants; because he was such an accomplished excellent man: Hyram the wealthy King of Tyrus wrote a Letter to him, wherein he calls himself his Servant and saith, because the Lord loved his People, he set up thee to be King over them. To 
2 Crom, 2, 11:  have a King who is such a glory to a Nation, that (when any of the People shall be named in any foreign place) the strangers shall say; O they are happy in their Prince. Or as the Queen of Sheba or 〈◊〉 and his People, Happy are thy men, happy are these thy subjects 
2 Chron, 9, 7, 8▪  and Servants, which 〈…〉 continually before thee because God loven Israel to establesh him for ever, therefore made he thee King over them; this is a glory to a Nation.  
Now think I beseech you, whether there can be any glory like to this to have the son of God; the second person in the Trinity made man, now exalted to the Throne of Majesties on high, to whom the Angels and Archangels, and all the most of Heaven do stoop, and all the Creatures did bow the knee before him, whether (I say) can there be any glory to a people like unto this, to have this Lord Christ set up to be their King?  
2. Consider the advantage that cometh to a State and people governed 
2 Bringing all advantages to his oubjects, 2 Sam; ●●, 24,  by him, the infinite gain and happiness of all his Subjects under him, David bid them all weep for Saul, because he clothed them all in scariet; with other delights and put Ornaments of gold upon them, they might grow rich under him. But let me tell you, it is only the Lord Jesus Christ and his Government that maketh a Nation or a People furnished with an all-sufficiency of all things, As  
First, in the things of this life; Christ hath all things delivered into 
1 For this present life:  his hands, the Father hath given them all up unto him, and H●e giveth them to whom he pleaseth, and his Kingdom hath the promise of this life as well as that which is to come.  
So that if Gold, or Silver, or Wealth, or ease. or pleasure, or liberty, or any of these things be good for them the Subjects of Christ must needs enjoy it from their beloved King: but these are scarce worth the naming; The Glory of Christ's Government to his People stands in this, that the maketh their souls their best part, their spiritual-part, their 
2 And above all for their souls here and for ever.  eternal part; he maketh their souls I say, infinitely happy in being a King over them, which no other Government reacheth to, no not in any degree, further than it is in subordination to Christ, and endeth in him; but now where Christ is set up to be King, he giveth his Subjects such things as these:  
The pardon and forgiveness of all their sins; the blood of Jesus 
John 1▪ 7▪ Rev▪ 1. 5, Esa, 60: 21: Rom. 8: 14: 15▪ 16: 17: Heb. 2: 12.  Christ their King, wherein they are all washed cleanseth them from all their sins, so that not a man of them shall ever be called to an account before God for any thing they have done against him, He maketh all of them righteous, the Lord saith to him, thy people shall be all righteous He doth adopt them all to be His children; all His subjects are His children, yea coheirs; yea they are all His brethren, they may all enjoy communion with his Father, and with himself, and with his holy 
1 John 1, 3 Rev, 1, 6, 5, 10: Rev, 22. 5: 1 John, 5: 14:  Spirit; all his kingdom is his Court, all his subjects his Courtiers, they may all as his Favourites stand before him, and see his face, they may all present their supplications to him for themselves and others, with assurance to be heard and answered in all things according to his will: in one word, he is such a King who maketh all his Subjects to be Kings; there is not one of all those where he is set up to be Lord and King over; but he maketh them all to be Kings and Priests to God his Father: It is in fierce, in beginning and degree here in this world, but afterwards shall to all eternity be manifested and made good of them all in the highest heavens; where when they have overcome, they shall fit 
Re, 3. 21,  down with him on his throne, as he hath sat down upon his father's Throne. Now (brethren) so far as the soul is more excellent than the body, so far as heaven is above earth, as grace is above gold, and silver, or dross, as eternity is above a moment, so much more excellent are the advantages that Christ Jesus giveth to his subjects, than any that can be received from any other Prince in the world: now the happiness of the soul is so excellent, and so desirable to all men, that you know, that the very heathen by the light of nature did account this the greatest happiness of all to any state, to have Religion 
Socrates, Plato, Plutarch, Cicero. etc: Minor Zalincus Solon nu●●● &c. Cicero li: 1. quin Tuscul; et de natura deorum lib: 1, Plutarch adversus colorem:  on set up, which was for their soul's happiness as they conceived. It is observable, that you can hardly meet with one Philosopher, or any one lawgiver among all the Heathen, who did not make Religion (which was for the worship of their gods, and the welfare of their souls) to be the prime work of all: yea, so sacred a thing it was among them, that cul●us deorum, the worship of their gods, was the principal care and charge of their Princes, who therefore were their chief Priests: and that so universally, as Tully saith there is no Nation so barbarous but you will find Religion chiefly regarded: and Plutarch writing to an Atheist, tells him that possibly he may find some Cities without learning and some without wealth, and some without a well framed Government, but should never find any without Temples, Altars, the worship of their gods, and consequently of the care of their soul's welfare. True it is indeed, these poor blind wretches groped after the welfare of their souls to no purpose, because they knew not God: but worshipped devils instead of God: but yet thus much we learn from it, that in their judgements which c●n procure the eternal happiness of man's immortal soul, is the greatest gain the greatest advantage of all other; and therefore because the setting up of Jesus Christ to be Lord & 
3 Safety from enemies.  King, is all-sufficient for this▪ what greater good can come to any people.  
A third privilege of Christ's being set up as King, is the safety of his people; let a Prince be never so wise, so good & loving to his subjects; let them be never so happy in him, yet if they want power to defend his kingdom from violence of other States, both he and they may soon prove miserable; as we see in all the flourishing Empires of the World in times past, another Prince hath violently come and spoiled all: But now where the Lord Christ is set up to be a King: I need not in this Assembly tell you what strength they have, Salvation is prepared 
Esay 26. Zach: 2: 5: John 19, 11: Mat: 28. Psal, 68, 1:  for walls and Bulwarks, he himself is a wall of fire round about, so that no enemies shall dare come nigh to them; there enemies have none of them any power but what Christ himself hath given them. All power is his both in heaven and in the earth, if he speak but the word all his enemies are overthrown, let God arise (speaking of Christ) Psal. 68 let God arise, and his enemies shall be scattered, they fly as the dust before the wind, as the wax before the fire, as stubble before the flame, so do his enemies fall if Christ will but appear against them. In one word, by him were all things Created, by him they are upheld, and subject, and all things disposed of according to his pleasure; and therefore under his shadow, under his 
Col: 1 16: 17: 4 Perpe●●ity of all their happiness:  protection they may quietly rest, and none can hurt them.  
And lastly add one more, that this King lives for ever, and reigns for ever; make him once a King over a people, and he will ever be a King; They who are once his Subjects, will ever be his subjects; yea, and while they are under his government, his government shall grow more glorious, more vict●●ious; of the increase of his Government and Peace, there shall be no end; be shall sit upon the Throne of David his Father, to order it, and establish it; the Lord hath spoken it, and it must be so. 
2 Concurrence of the weal of a people to set up Christ, the most excellent and desirable means. 1 As such a concurrence is a sign of God's love to that people:   
I hope this is now clear, that the setting up of Christ to be Lord and King, is the greatest happiness that can beside any Nation.  
The second is, that such a concurrence to find Princes, Nobles, captains, &c. (for all these are in my Text▪) to find the heads of all the Tribes thus concurring to do it, is the most glorious, amiable and desirable means for effecting this work, which to make plain, I beseech you to consider it two ways  
First, look upon it, as it is signum, what this concurrence holdeth forth as its a sign.  
Secondly, as causa look upon in that which it worketh for the effecting of it.  
First, as it is a sign, and so it expresseth, first the greatest love and favour of God to that people; never did the Lord from Heaven express to any Nation, a greater token of his owning that Nation and People, than when he maketh such a concurrence in their Princes, and Nobles. and Leaders, to set up the Lord Christ to be their King; of God in the prophecy of Jeremiah and Zephaniah, that he would them one heart and one way, all of them should agree in one to serve him & subject to him with one consent.  
This made David so ravished in his spirit, when there was such a 
Ier, 33. 35: Zep. 3 9: 1 Chron, 29, 10:  union and unanimity in his Princes and Nobles, to join with in preparing for the Temple; Who am I Lord? and what i● my people that we should be able to offer thus willingly after this sort? now therefore O Lord, we thank and bless thy glorious Name for it: and argues it there, as one of the greatest pledges of God's accepting them, that there should be such a concurrence in such a work.  
Secondly, it's also the greatest sign that can be of a people's love to Christ, and of the greatest glory which they can possibly put upon him 
1 Their▪ love to Christ, Esay 49. 7, 60, 3, 10 11, 55 5. 2, 2:  to be such a willing people to set him up upon his Throne. This was promised as the great glory of Christ's Kingdom, that Kings and Princes should bring his Children upon their shoulders; that they should bring their own glory, and lay it and then sceptres at his feet; be nursing Fathers unto his Church; that whole Nations should flow in unto him: and certainly its the greatest expression they can make, and the greatest glory which the Lord can receive from poor men to have the Heads of a people thus oind to set up Christ upon his Throne: It was much more glorious to David to be crowned after this manner, then to have conquerred them by his Sword, and for Solomon to have all the Kings about him to offer themselves, to be his Servants out of that inward reverence and love they bore unto him, then to have subdued them as Joshua did the Kings of Canaan: and even so is it here, it's a great exaltation of Christ's glory to find whole States thus willing to submit unto him.  
Thus it doth it as signum. 2 Book upon it ut causa, as it works towards 
2 As a cause working it, Psa 17 2 27.  the effecting of it: Nothing which men can do carries such an energy as this joint consent doth, and that 3. several ways.  
First such a public concurrence of all these, is a marvellous engagement of that people to adhere to the Lord without sliding back.  
When David had sworn unto the Lord to find out a place for the Lord, an habitation for the mighty God of Jacob, he would give no sleep to his eyes, nor slumber to his eye lids, until he had done what he could to effect it. So when they have sworn a Covenant, and their Princes and Rulers, and all of them join together with such an unanimous consent, it averreth & holdeth out to the world their full and unchanged resolution to spend, and to be spent, and to do all that ever they are able for the promoting of this work; Now this engaging of a Nation to the Lord is an infinite means of effecting it, and ingaeth the Lord to swore to them, as he did to David in the like 
Psal. 132. 11.  case.  
Secondly, this concurrence in the Princes and Leaders of the 
2  people is a marvelous means to draw all the people on as one man without any opposition, when they that are their Leaders do thus go before them, there is a notable example in this Text of the Tirbe of Issachar. v. 32. of the rest of the tribes it's said how many there came; of some Tribes 10 thousand, of some 20. thousand, of some 40. thousand but of the Tribe of Issachar, it is not said how many came, but only 200. that were the Leaders and Lords of that Tribe with perfect heart, and the Text addeth, all their brethren were at their command, all the whole Tribe; If the Tribe of Issachar were 40. 50. 100 thousand, set but the 200. Leaders right, and they carry all the rest right infallibly whether they will or no: And you all know by experience the infinite power Leaders have to carry the people to any thing, be it good or evil; Jeroboam and his Princes may lead the people to worship golden calves, Joash and his 
1 Kings 12. 28. 2 Chron. 23. 28.  Princes may draw the people to forsake God; And again Jehosaphat, Hezechiel, Josiah, and their Princes and Rulers may draw the people of the Lord into a Covenant to serve the Lord. That is the second way to effect it, by leading the people to submit unto Christ also.  
Thirdly, this unity and concurrence of heart and spirit, doth infinitely daunt and damp the spirit of their Enemies who would hinder the work, neither is any thing such a terror to those that would destroy and hinder the setting up of Christ, as to see an unity and concurrence of heart and hand of those that are the prime Leading men to carry on the work: This is notably set forth in the book of Nehemiah, when Tobias and Sanballat, and the rest of them had tried all their wits to divide and scare them, 
Nehemiah 6.  and yet saw, they went on with the work, that they would build, though they built with the sword in one hand and a trowel in the other, and though they wrought both night and day, and that some slept whilst others waked, and on they would go the Rulers and Heads being the forwardest of all, when the enemy saw that, the Text saith, they were extremely cast down, because they saw the work was wrought by the hand of God: So that enemies fail in their spirits, when they see without changing the Nobles and Leaders are resolvedly set to carry on this work, That Christ shall be set up for Lord and King.  
And thus Beloved I have cleared the first Branch of this observation: That the greatest joy that can be to any people is to see such a concurrence of heart, to have the Lord Christ set up for Lord & King.  
For the Application of it I shall insist only upon two things.  
First, what infinite cause have all we that are here gathered together, to bless the Lord for this day, for this very day, and all these days wherein we now live: I confess Beloved, I discern there are 
use 1. Of thanksgiving: thus being our present condition.  very many with whom you shall never talk, but they are complaining of the miserableness of our days, oh the times are miserable! what glorious times had we three or four years, or five or seven years ago, for than they had trading, plenty, and ease, and every one could sit under his own vine, and his fig tree, no adversary nor evil occurrent, and now they hear of nothing but wars, and blood, and exhausting of treasure, and loss of their children and kindred, and plundering their goods everywhere, so that there is nothing but complaining amongst a world of people, as if our days were most miserable: Now Beloved, give me leave to speak my thoughts freely, I will set aside my Text, and the matter I am in hand with, and yet I will cofidently affirm, that our days now are better than they were seven years ago: Because it is better to see the Lord executing judgement, then to see men working wickedness, and to behold a people lie wallowing in their blood, rather than apostating from God, and embracing of Idolatry, and superstition, and banishing of the Lord Christ from amongst them: Set the work of this Text aside, and the days are not so miserable now, as they were then, but take this in, which I am handling, and I will here (in the wisest and greatest Auditory that any man in this Age hath preached unto) not fear to say, that since England was England, since any book was written concerning England, never was their that cause of joy and rejoicing as there is this very day in England: Was there ever a Parliament in England known, which laid the cause of Christ and Religion so to heart as this Parliament hath done; Did ever any Parliament till now with David, swore as in the 132. Psalm, That they will never give rest to their eyes, nor slumber to their eyelids, till they have found out a place to set the Ark of Christ upon, to set up Christ for their King, Did ever Parliament call such an Assembly of Divines and make them by solemn Vow, or Oath engage themselves to present nothing to them, but what should be (to their best understanding) the very will of the Lord God; was there ever Parliament and nobility, and Ministers, and Citizens, and so many ten thousands of all sorts in England till now, who did join in such a Covenant, yea, the two Nations together, that they will to their uttermost, endeavour the Reformation of Religion, in the purity of it, and preservation of it according to God's Word; Did ever (when heretofore England hath been engaged in war and blood) the City of London, the rest of the Tribes, the Godly Party throughout England, so willingly exhaust themselves, only that Christ might be set up, and willingly, saying every day to the Lord God, Lord take all, so Christ may be but King; Did ever any of you read it to be thus with England till now? My heart is towards the governors of England, which thus willingly offer themselves, and I cannot but tell you, that I think you should all do as David and the Nobles did, when they fetched up the Ark of God from Kiriath-Jearim: And I the father instance in it, because their case and ours were very like, for there the Ark had been in Captivity amongst the Philistines, and when it was brought out of Captivity▪ and placed at Kiriath-Jearim, ●it was but in Confinio Philisti●●●um, near the border of the Philistines, whither when God's people went to worship, they went in danger, they were sub●ect to the incursions of the Philistines, and therefore it is said, all Is●●el mourned after the Lord, that is, They could never go to Worship, but they went in fear of some mischief, but now when David and the Nobles join together, to bring up the Ark of God, and to set it in a fit place for the glory of it, they all danced and skipped for joy, and King David the most joyful dancer among them. Though Michal scoffed at him; and if this be to be vile (saith he) I will be more vile than thus: I will dance again before the Lord: Thus should we do. When Jehoiada the high Priest on a sudden brought out young King Joash, when the people thought they should have always lain under the Tyranny of Athalyah, and never seen a Prince more of David's race, when such an unexpected favour was bestowed upon them, how did they shout and joy? Thus should our souls do; Honourable and Beloved, had you ever more cause of joy? Verily, if there be any in this Assembly, that thinks not this a sufficient retribution and satisfaction for all his Twentieth Part, for all his Contributions, for all his Payments, and Hazards, if he think himself not well appayed to see the Lord doing all this, I say he is blind, I say his heart is not right with God, he hath no share in this present business: But to the rest of you, who know the glory and excellency of this work which the Lord God is doing amongst us, I beseech you rejoice in it, and go your ways, and eat the fat, and drink the sweet, praise the Lord for all the good he is doing to this our Israel, and now that the walls are setting up, do as they did in Nehemiah's days, when they had built them, they shouted and rejoiced, so that the noise was 
Nehem. 8. 20.  heard, I know not how many miles off: so let all England Cry, that our blood, our Armies, our Poverty, our Millions wherein we are engaged, are all abundantly repaid in this, That there is such a Concurrence to set up the Lord Christ upon his Throne, to be Lord and King over this our Israel.  
And then Secondly, Let me exhort you all, to go on in this Work, which you have set your hearts and hands unto; And 
2. Exhortation to Proceed on in this work.  wherein the Lord hath mercifully Carried you on thus far, and let me be bold first to speak to you, Right Honourable, the Lords and Commons of the Parliament of England, we have infinite cause all 
To the Parl.  of us, every day to bless God for your unwearied labours, that thus you stick to it night and day, and are not discouraged; But go on still, I beseech you, make England a happy Nation, and though many have deserted you, be not dismayed, I tell you their names shall be written in the Dust, when yours shall be written in letters of Gold, and the Generations to come shall say, That these Glorious walls of Jerusalem were built in a troublesome time, these foundations of God's house were laid, and the building reared up in times of Calamity, but blessed be God, for such Lords for such Commons, which would not be taken off; Carry on the work still, leave not a rag that belongs to Popery, lay not a bit of the Lords building with any thing that belongs to Antichrist, or Antichrists stuff, but away with all of it, root and branch, head and tail, throw it out of the kingdom, and resolve not to leave, till you can say, Now Christ is set upon his Throne, and England is subdued to him, and the Good Lord carry you on to do so. And you my right Honourable 
To his Excellence, and the rest of the Commanders.  and Excellent Lord, and the rest of the Noble Commanders that are engaged in this service, let me speak a word unto you, I acknowledge what cause England hath to bless God; I hope your hearts believe, how dear your labours are unto all that love God, and your unwearied pains, which you take, how they are presented at God's throne every day, go you on, Noble and Resolute Commanders, go on and fight the battles of the Lord Jesus Christ, for so I will not now fear to call them, for although indeed at the first, the enemy did so disguise their enterprises, that nothing clearly appeared, but only that you were compelled to take up arms for the defence of your Liberties, and to bring rebels and traitors to condign punishment, but now they have engaged all the Antichristian world so far, that all Christendom, except the Malignants in England, do now see, that the question in England is, whether Christ or Antichrist shall be Lord or King, all in the world, I say again, except our Malignants see it; the Protestants owning the one, and the Papists and Popish-affected the other, as their cause. Go on therefore courageously, never can you lay out your blood in such a quarrel, Christ shed all his blood to save you from hell, venture all yours to set up him upon his throne, that you may be made happy under him, that you may preserve your Liberties and laws, and preserve us out of the hands of them who would destroy all: And you likewise Reverend Fathers and 
To the Assembly of Divines.  brethren, you the Assembly of Divines, and the Reverend and honourable Commissioners of the Church of Scotland joined with them for the effecting of this work, go you on I beseech you, wait upon God, humble yourselves for former pollutions, endeavour to see the pattern of the Lord's house, that you may hold out the true description of the lamb's wife, that England may be in love with it, that you may have in due time the glory and praise of being Masierbuilders in this great work of God: And thou Right Honourable and well-beloved City of London of whom I utterly want 
To the city of London.  words when I would speak, go on, and be a pattern to all the Cities in the world, as thou art this day in expending all for thy Glorious King the Lord Christ, whom thou hast thus far owned, and whom thou lovest, the Lord hath given thee great weatlh and estate, grudge not still to lay it out in his cause, if he had took it an other way, thou wouldest have been contented, if fire had burnt it, if pestilence had wasted thy inhabitants, if famine or plunder, or any thing, thou wouldest have been contented; but now though there go pound after pound, and thousand after thousand, and Regiment after Regiment, when it is for the Lord Christ, and purity of Religion which the enemy would deprive thee of together with thy civil Liberties▪ never could it go so honourably, so nobly for his glory, and thy own comfort: go on therefore I beseech you all, and carry on the work, and for your encouragement remember and observe how the Lord your God goeth 
Encouragements thereunto.  before you, observe him in all his goings, how he watcheth over you every day, no weapon can prosper, that is forged against you, no tongue ariseth up in judgement against you, but the Lord condemns it, every one that pleads against you the Lord pleads against him, & though 
Esay 54. 17.  you lose many of your Noblest and wisest men, the Lord supplies all to you, if you had all the Intelligence in the world, I know not how you should have things discovered to you, so as the Lord hath discovered them, so that if you have rain one day, you have sunshine another, and sometimes both of them mingled together, And although as yet this day of our visitation is like that day in Zacharie, Neither dark nor light, but between them both, in the evening you shall have light abundantly, 
Zach. 14. 6, 7:  attend therefore upon the work, and resolve (the Lord assisting you) never to give over, till you have set up David▪ to be 
helps and means to effect this all: taken out of this Chap.  your King, that is, Christ upon his Throne and for your help in it, I will commend to you certain qualifications, which you shall find in this very Chapter, amongst them that came thus to set up David to be King.  
I shall name you six or seven of them, but I will insist only upon one of them.  
1. Look into the Chapter, and you shall find that they were many of them wisemen, that knew the times, and what belonged 
1 wisdom. vers. 32.  to every one of their duties labour for that, you have a Promise, That God will grant wisdom to those that seek it. Secoondly, They were skilful men every one of them, able to do that 
2 Skill. vers. 2. 33. 35, 36.  which belonged to his place: do not you undertake any thing but what God hath fitted you for. Thirdly, They were courageous men, their faces were like lions, they abhorred 
3 Courage. vers 8, 21:  any danger, when it was in David's cause; labour for such a spirit; say as Nehemiah did, should such a man as I fly, no not to save my life; fly when I am engaged for Christ. Fourthly, 
4 Love. vers. 18.  They had a Spirit of Love, infinite love to David, and his Cause, you shall find, when some of those that David most suspected, came unto him when he was at a very low ebb, he asked them whether they came friendly and heartily, they answered presently, thine we are, David, Peace be unto thee, &c. So say, thine we are, Lord Christ, thine we are, peace be to thy Cause; oh come with Love, that is the greatest means of all, it is the band of Perfection, and the only way to build up the Church of Christ: I will, saith Paul, 
1 Cor. 12, ule.  show you a more excellent way, and that is Love, a more excellent way then coming with interpretation of Tongues a more excellent way then prophesying, the most excellent of all others they came with infinite readiness of spirit, so ready, that no man should need 
readiness of mind. v. 24.  to call, go ye, and go ye, but let us go, every one striving which should be first. Another (which indeed was a great one) was singleness of heart, sincerity, no man driving any work or design of 
verse. 33. 38. 6. singleness of Heart.  his own; verily, the doing of that, the looking of self-ends hath been the way of them who have built up Antichrist's kingdom, but an abhorred thing among them that build up Christ's kingdom, they desire no other reward, but only to see Christ on his throne; set up that, and you give them Peace enough, Gold enough, Honour enough, you give them enough of all, so the work may be done, for which they are employed, all these are in that Chapter.  
But the greatest of all is that which I would more fully speak of, and commend unto you, even the Concord and unity of heart, and 
7. And above all, unity and Concord.  unity of mind, of Spirit, free from divisions and dissensions among themselves, so my Text saith, All these came with one heart, and one mind, and again, all of them with one perfect heart, to set up David to be their King: This I would commend to you, as the greatest means of all the rest, beloved, there is innumerable arguments for the persuading of you to it, it is the work of this day, you are this day met together to praise God for it, and therefore it will be very seasonable for me to commend it to you.  
1. This unity of heart, and concurrence of spirit to this work, is the beautifullest thing in all the world▪ behold how comely a thing it is for brethren to dwell together in unity, nothing more beautiful 
Psal. 133. 1.  than unity and concord in a good work: All that write of beauty, say, that Symotry is the best part of it, to have a sweet joining of spirits and hearts together to set up Christ's kingdom is the loveliest thing in the world.  
2ly, It is utile as well as jucundum, strong as well as lovely, it is 
The strongest and most effectual means.  the greatest means of safety in all the World to have union and concord among them that are engaged in Christ's cause, an Arch is the strongest building, and a circle the strongest Figure, because in both each part supports and strengthens one another in truth, it is the greatest means of safety to any weak people: It is well observed by one, that a few despised Jews when they are but of one 
Hester. 8. 11.  heart and one mind, resolved every man to stand close to other for their lives, they have strength enough against their enemies of 127 Provinces, that they dare not stir against them, yea it strikes terror into their enemies, when they see how resolutely and boldly they will stand out in it; so when the Lord's people, they that own Christ's Cause are, as Solomon saith, the Church of Christ is terrible like an army with Banners, with their Banners displayed and well ordered; there is no strength of enemies able to stand before them: and it is observed of France, that if it do not combat itself, all the world cannot conquer it: and Tacitus observed it long since, that the Romans had never conquered England, if their petty Princes had not been divided among themselves; and some Historians show, how that all the times, when England was conquered by the Romans, 
Dum pugnent singuli vincuntur universi.  Saxons, Normans, it was always caused by the divisions that were among themselves; O therefore I beseech you, since this unity and concord is such a strength, labour to be all of one heart, and all of one mind in this Work.  
And there are three things before your eyes, which may extremely whet up your spirits to it: the one is the practice of your adversaries; 
Motives to unity and concord. 1. First from the example of the enemy. Psal. 83. 6. 7. 26.  do but mark what combinations they make, The Tabernacles of Edom and the Ishmalites, of Moab and the Hagarens, Gebal and Ammon, and Amalech, the Philistines, and they that dwell at Tyre, Ashur joined with them, and the children of Lot, all of them in one; Look upon them in Ireland, in England, you shall see them bound by Oaths, by Covenants, you shall see them sending into France, offering offensive and defensive leagues to Antichristian people: so they will but join to come and help to ruin us; shall there be this care among them to destroy us, and shall not we be united?  
Secondly, you see, and this day's work sets it before your eyes, 
2. From their endeavours to to divide us.  what infinite endeavours they use to oppose all our union, if the City and Parliament be united, if the two Houses be united, if England and Scotland be united, what extreme endeavours are used, what stone is not rolled, what sort of men is not attempted, what Profession soever they be of, be they Jesuits, be they friars, be they Priests, be they Professors, be they such as they call Puritans, they try them all, to see if they can but divide the City from Parliament, the Houses one from another, the English from the Scots, what would they not buy it at? Hoc Illiacus velit & magno mercentur Atridae, millions of gold would they give to effect it.  
Thirdly, consider their greatest hope, and our greatest danger is in our divisions: A Diamond (they say) is easily cut with its own dust, and a House is then most like to fall, when all the joints of it begin to part one from another: unity and concord among brethren, are well compared to the bars of a Castle, not easily broken, and while they remain firm, give safety 
Prov. 18. 19  and security, but when they are once broken, they will hardly be made whole: they are also fitly compared to a Cable roap, which will not easily break, but if once cut asunder, its hard to tie a knot upon it again. I beseech you therefore, you honourable Lords, and Nobles, and Commons, you Reverend Divines, you Valiant soldiers, you worthy Citizens. I know you cannot in all things be all of one mind, but in what you can, be all of one heart, though you cannot in all things be of one mind; let confusion and division belong to them that build Babel; let there be no noise heard at the rearing of the Lord's Temple.  
Next to the guilt of our sins, I fear nothing so much as our divisions, 
3. From the danger of divisions.  but could we first be reconciled to our God by faith, in the blood of Christ, and be firmly united together, and set all our shoulders as one man to this work, our enemy's designs would all fail, and the work of God would prosper in our hands; I will conclude this first Branch with that council of the Apostle, Phil. 2. 1. If there be therefore any Consolations in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels & mercies, fulfil my joy; that 
Phil. 2. 1, 2.  ye be like minded, having the same love, being of one accord, and of one mind. And with that 1 Cor. 1. 10. Now I beseech you brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, 
1▪ Cor. 1. 10.  and that there be no division among you, but that you be perfectly joined together, in the same mind, and in the same judgement, and whereto we have attained, let us walk by the same Rule, let us mind the same thing.  
And so much for the first Branch of the matter of their joy; they met together to set up David to be King, that is, David as he was a Type of our Lord Jesus Christ, whom we are endeavouring to Exalt upon his Throne. The time commands me to be very short in the other Branch, and I may very well, for if the Lord should not prosper us in this, that we should not join togethee to set up Christ, in vain shall we attempt the other; and if the Lord bless this work in our hands; this will either in due time bring about the other, or infallibly supply the defect of it, and make us happy without it.  
Briefly, the Lesson from it is this: That such a concurrence (as is aforementioned) to set up a Prince in this Common-weal, like to David, 
2. Branch. A great happiness in a good King. Proved by Scripture.  is a matter of great joy and rejoicing.  
I shall according to promise be very brief in it: had not the time prevented, I would have produced & opened unto you divers examples out of the Scripture, of the great content & joy which hath been, where there hath met a concurrence of the Nobles & Leaders of the people, 
1 Cor. 29. 21. 1 King. 1. 4●. 2 King. 11. 17 &c. Nehem. 12. 4. 3 And from the relation between a King and his people. Iudg. 11. 87. 1 King 2. 43. Esay 49. 23. People happy in a good King. Job 29. 16. Iudg. 5. 7 2 Sam. 21. 12. Lament. 4. 20. Eccles. 10. 16. Dan. 4. 21.▪ 2 Sam. 18. 3. Prov. 24. 21. 2 Pet. 2. 16. 1 Chron. 12. 18. Tit. 3. 1. Act. 4. 19 Rom. 13. 1. 2 1 Kin. 21. 23. Ezra. 10. 1 Tim. 2. 12. 2 Chron. 15. 12. Lev. 19 15. Rom. 13. 34. 1 Tim. 2. 2. Job 29. 16. Neh. 5. 1. &c. Miserable in a bad King.  to set up a good Magistrate over them; viz. in David, in Solomon, in Joash, in Nehemiah's, and divers others, where when good governors and Governments have been set up, the people have infinitely rejoiced; But you'll understand it fully, by that time I have but a little showed you the relation, betwixt a Prince and his people; he is their Head, their Lord, their Father, they are his children, he is (so the Scripture calls it) to be the light of their eyes, the breath of their nostrils a kind of fountain to derive all good to them; this he is ex Officio; and therefore it follows, that the goodness, or illness of Princes, is not to themselves alone, but all their people do share with them, either in blessedness, or in misery, according as the Prince is in goodness, or in badness: Let the Prince be a good man, a David, he is then like unto Nebuchadnezar's tree, which he saw in his vision, that had meat for all, the fruit thereof much, and boughs for birds to make their nests in, and shelter for all beasts, that they might dwell under it; that is, affording relief and comfort to all: he is the light of the eyes to his people, the breath of their nostrils, he is worth 10000 of them: And to such an one, the people do most joyfully (as they ought to do) yield reverence, (even the greatest next unto God) and allegiance to their person, and authority, subjection and obedience to their Laws, maintenance out of their own estates, and furnish them with counsel, and all manner of Prayer, cheerfully as they ought to do; because under such a Prince, religion is preserved, if it be corrupt, it is purged, reformed, justice is administered without partiality, good men are encouraged, Peace is procured, and preserved; Trades are likewise enriched; Learning, and all such like promoted, the Poor are relieved, all made happy: can you wonder then, that where there is a concurrence to have such an one set up, there is great joy: on the other side, let the Prince be either weak and foolish, or wicked, and ungodly, riotous and luxurious, let him be cruel and tyrannical, O how miserable are that people under him? how great is the darkness, where the light is turned into darkness? how miserable is the body, where the very Organs of their breathing, the breath of their nostrils comes to be corrupted, or taken from them? how miserable are they, when the very Fountain, that should afford them comfort is poisoned? such a Prince is like to Jeroboam, 
● King. 26. 16  that compels the people to sin and misery; like unto the Dragon who when he fell from heaven, drew the very stars from heaven to the ground with him; like to great Cedars which when they fall, 
Revel. 12. 4.  break all the woods that are round about them; thus by their Prince are a people made happy or miserable, and so Solomon expresses it in his Ecclesiastes, Happy art thou O Land, if they Prince be thus, Miserable art thou O Land, if thy Prince be thus; must you not then 
Eccles. 10. 16, 17.  count it a matter of great joy, to have a good King set up to rule over you?  
I add secondly, that this is a greater matter of joy, when the Nobles, the Parliament, the leading men of the city and Tribes concur 
2.  to have such a one, both because that is the most likely means to 
Such a concurrence a great means to effect it. 2 King 11. 4. &c. Or supply the want of it.  obtain it, God promising his blessings to such endeavours; and they likewise having some beams of God's authority put upon them, may by their council and Example, make the Prince to be good, and enable him to carry out the public good; or if that cannot be attained, (through God's mercy) by their means, there may be a supply of what is wanting in him to make the people happy, though they fail of it in the other; I shall make a brief application of this second Branch, and so pass over it.  
First, if to have a David to be our King, is such a blessedness? 
Application. 1. They are therefore cursed who hinder this.  then how cursed, and ten thousand times cursed are they who endeavour for ever to rob us of that happiness: who as they would rob us of Christ, the greatest happiness for our souls, so they would for ever deprive us, of having any hope to be blessed under a Prince, that should be like unto David; who have rent off the person, and the affection of our sovereign from us; who endeavour to instill principles of cruelty into his breast, against us, and foment them in him, who have provoked him to raise arms to destroy his Nobles, and Commons, and Divines, and this most honoured City, and even all who have been most faithful, have put him into arms to ruin us; and when we but stand up for our own defence, represent us to him as traitors, and rebels, because we will not give up our throats to be cut by them, at their pleasure, and our goods to be wholly possessed by them; If I had all rhetoric, it would yet be short of speaking of these men, what they do deserve. I can more fitly compare them to none, then to the Jews long since in England, who (before they were banished hence) threw bags of poison into the fountains and wells, that the people were to drink of, and so endeavoured to poison them all. Accursed men there are who labour to make the breach so wide, that we should never hope to sit under the shadow of our Prince, with any hope and confidence; who would rather have our streets run with our blood, and venture their own too, then that we should have a Prince like unto David, that is, just, ruling in the fear of the Lord, to be like the morning light, and the morning without clouds when the sun ariseth: I suppose none of these men are here present, and I love not to speak much of absent men, but only tell you, what cause we have (as to curse them) so to bless, the Lord God, who hitherto hath delivered us out of their hands, and let the Lord, the righteous Lord, be judge between us and them.  
The other use of it is, to you, Honourable, Reverend and beloved, who next unto the setting up of Christ, have hitherto endeavoured 
2. Exhortation to endeavour after this happiness.  by your Petitions, your Remonstrances, your Supplications, and by all means possible, so rescue our sovereign out of their hands, that not only there might be a right understanding betwixt us and Him, but that He might in truth reign over us as David, and His Throne made like unto David's; I humbly pray you, go on in these endeavours, that if the Lord see it good, it may be so; if He will have it otherwise, we shall have the more comfort, what ever betides us, in the unfeignedness of our desires, and endeavours after it.  
If you demand what hope is there of it; or what further means may 
Means how to effect it.  we use for the attaining of it? I shall speak only as a Divine, in commending these three things: The first is; Be all of you humbled before God for your own sins, and for all the sins that England lies guilty of; for though we are ready enough to impute it to such and such that are about Him; or it may be to some Principles of His own, believe it (Beloved) what Solomon says of the change of Princes; 
Prov. 28. 2.  For the iniquity of a Land, many are the Princes of it: so for the iniquity of the Land, it is thus with us this day; and that is in truth the greatest cause of it; the Lord could blow all this over presently, and certainly, would, if he were but reconciled to England; David did one Act, which cost a matter of three score and ten thousand men's lives in a few days, a vainglorious act, in numbering the people; but if you mark the Text, it saith, That Israel had provoked God to wrath, and 
2 Sam. 24. 1.  then God let Satan lose upon David, to move him to that vile act, and the Lord did but take that as an occasion; and so when the Lord had an intent to destroy the men of Shichem, who had set up Abimelech to be their King, is said, The Lord sent an evil spirit between 
●udg. 9 23, ●6, 57  Abimelech and them, that they might devour and tear one another; Why was it? even for the wickedness that the people as well as their King had been guilty of; so then, if ever you would have your Prince restored as a David, to be a blessing to you, labour all to be humbled every one for the iniquity of his own heart and life, and for all the prodigious wickednesses that this kingdom stands guilty of.  
Secondly, Commend him to the Lord's working upon his heart, by your daily prayers: The King's heart (saith Solomon) is in the hand 
2. P●o. 21. 1.  of the Lord, as the rivers of water, he turns it which way he pleaseth; meaning plainly, there is no way in the world to alter the spirit of a Prince, but only by the work of God, and God can do it in a moment: Esau came against his Brother with four hundred armed men, full of deadly rage, resolving to destroy him; Jacob spent a night in prayer, on a sudden God turned Esau's heart, that he fell upon his brother's neck, and kissed him, as if he had been the dearest brother in the world to him; And had the King forty thousand of the bravest soldiers under heaven, were all our Armies dissolved, were our Gates opened, were they marching in with a resolution to plunder our Cities, to ravish our wives, and make our City flow with blood, if the Lord did but speak the word, their hearts would be turned presently, therefore do as Nehemiah did, when he was to deal with a King, 
Nehem. ●.  that was of a nature rugged enough, when he was to go to him, he first made his prayer to God, and the Lord turned the heart of the King toward him; do as the good people did in the psalm, beg of God that the King might hear: Save Lord, Let the King hear us 
Psal. 20. ult.  when we call; commend it to the Lord, and the Lord can bring it about easily.  
Thirdly, especially you that are in great place, that are the Lords and Commons, our Senators, if ever you would have it well, you must do your utmost to remove all the wicked from his Throne, and in stead of them, you must endeavour to have men of wisdom and godliness placed about him; this must be done, if you will hope for a blessing in God's way; Take away (saith Solomon) the dross from the 
Prov. 25. 4.  silver, than there shall come forth a vessel for the refiner, a choice vessel, fit for an honourable use; but otherwise let him make up a vessel of dross and silver together, who will regard it? So (saith he) Take away the wicked from the King, and his Throne is established in righteousness; And certainly, if wicked men be pests and plagues, in what part of the Land soever they are found, they are much more so, when they are found in the Courts of Princes; Labour therefore to remove them, and to set others in their room: Solomon saith excellently in that place of the Proverbs, For the iniquity of the Land, 
Prov. 28. 2.  many are the Princes of it; than it follows, But by a man of understanding and knowledge, the State thereof shall be prolonged; I think he means it not only of a wise Prince, but he means this; that as the wicked men corrupts their Princes, draws them to dissoluteness, tyranny, &c. and so to ruin them and the Land: So grave and good Counsellors, prudent men about him, are great means to prolong the tranquillity of it: I could show you by examples how, not only wise and good Princes, wise and good statesmen, but even women (as some of them have been the ruin of many Princes; so by the seasonable advice of women) Princes and Cities have been preserved: you know the wise advice of Abigail kept David from 
1 Sam. 25. 1.  shedding innocent blood. And there was a poor woman in the City 
2 Sam. 20.  of Abel, who by speaking to Joab, delivered all the City; and Solomon tells you, in the ninth of Ecclesiastes, of a poor, wise, good man, who delivered a small City, when a great King came against it, with 
Eccles. 9 13.  a great Army; I beseech you therefore let it be in your endeavours, to get such about him; I hope you imagine not that I would have such set about Him for their own preferments or gain, no, no, the man that aims at such things, will never be good for any thing; he who once sets up Mammon to be his God, is not fit to serve either God or his Prince, or Church or State; but I speak of men of integrity and faithfulness, of goodness, who will trample all under their feet; so that Christ might reign, and that a kingdom might be made happy; such men set about a Prince, may make a King like David, and preserve him such a one, if he be so; and so (right honourable) have I done with the first part of my Text, The matter of their joy; the concurrence of them, to set up David to be their King.  
I should now have come to the second, The manner of expressing 
2. Obs. ●uch joy may be expressed by feasting.  their joy, which was by feasting; you'll have enough of that anon: All that I shall say shall be, to persuade you to take heed that you have not too much of it; I have not time to handle it, otherwise I could have showed you, How God's people used on such occasions as these, to have feasting and rejoicing: But I must confess our days are such in regard of the manifold distresses, that this Kingdom and poor Ireland are wrapped in, that were it not upon such an occasion as this feast is, I should say to all Feasters as Uriah said to David, when he would have him go home to his wife, The ark (said he) and Israel, and my Lord Joab, and all lie in the open field, and shall I go home to be merry with my wife, as the Lord liveth I will not do it? so I would say else to all Feasters, Is Ireland undone? and so many Counties in the Kingdom in that distress, are there so many hundreds, so many thousands that lived heretofore like Nobles, like Gentlemen, who now have hardly bread to put into their bellies, and canst thou find money and cost in needless and prodigal feasting? this I should else have said; But I confess (beloved) to my poor observation, Never was there a feast upon a better occasion among us, nor for a better end, than the Feast of this day; not upon a better occasion, that when the enemy did endeavour to ruin us, by our division, that this should be made an occasion of our feasting and rejoicing together; and for such an end, that whereas they would fain blow it over all the Kingdom, over all the world, that we are rent and divided asunder, the Lords from Commons, and both Houses from the city, &c. we purposely Feast to praise God, and tell all the world there is no such matter; that we are all one, of one heart, and one mind; that our eating and drinking should speak this out, that all the world should hear it; It is a blessed opportunity, and the Lord guided them who ever first persuaded to it; I only pray you (Lords and Gentlemen) in your Feasting, do only what becomes a Feast, which follows a holy Convocation, a day of rejoicing in the Lord; and therefore in it, observe these few Rules. Remember, (first) God must be regarded, 
Rules for Feasting.  banish not Christ out of your Company; let there be no carriage at your Table which may grieve him, and make him say, This room I delight not to be in; Remember all the Feasts of God's people in the Old Testament, they were Sacrifices, or Feasts which were accompanied with Sacrifices, yea the very heathen counted them profane men, who would offer to make a feast of that, that was not first offered to their gods, hereby to make it blessed to them; So do you eat and drink as in the presence of the Lord, that you may praise the Name of the Lord, who hath showed this mercy to you; do as the little birds, who take not one drop, but they lift up their heads to heaven, as if they would tell all the world, whence they received their food; so do you acknowledge the Lord, give him his glory and his praise; let there be no uncomely carriage among you; I should justly be blamed if I should think you needed any persuasion to keep you from drinking healths, from riot and excess; I know you abhor it, but I beg that none of your servants, nor attendants may do it, that nothing may be done which would grieve the Lord.  
Secondly, let the main end of your feasting be Symbolum & vinculum charitatis, a pledge and bond to show, and more, to make you all one, of one heart, and one mind; that you may pledge one another in such a Cup, as may not only speak you all to be one, but may attain the very end, for which this feast is made, more to engage you in this Common cause. That this Feast, may be as a Feast, which (I think) Lucian speaks of it, where a poor wronged man made a Feast of an ox, and every one who tasted of his meat, did thereby engage himself to live and die with that poor man to recover his right, in somewhat that he was wronged in; and so let this engage your Spirits, that now you have eaten and drunk of their Cup, that Your and their Spirits, and Prayers, and Hearts, and Purses shall be all one; O if this might be the carriage of it, this day would be a blessed day.  
There is one thing more, that must not be forgotten, you must in such feastings as these, Remember the poor, for whom nothing is provided; 
3.  always did God's people make at their feasts collections or contributions in Hester, in Nehemiah, &c. Go your ways and eat and 
Hester 9 Nehem. 8.  drink, and remember them, for whom nothing is provided; and the very heathens upon such occasions would send portions at their festival times to the poor and needy. And for that very end I confess I was in hope that at such a great meeting as this is, there would have been some public contribution and collection, that there being so many poor brethren in the Town, plundered, and undone, and distressed, our feasting might have given them a refreshing also; but it did not appear fit (as I am informed) to the wisdom of this Noble city, when they had invited the Honourable Houses of Parliament and others, to refresh the poor at the cost of their guests, but what is to be done for the poor, they will do it at their own proper costs and charges, I know they will not forget them; but I beseech you all not to omit this duty upon this festival day; though there be no basins at the door, before you sleep, find some basin or other, find some poor, to whom you may do somewhat, that they may know that your hearts have remembered the afflicted in this day, wherein God hath refreshed you: and so much for this time.   
FINIS.