IF the voice of ioy were not as loud as the voice of Treaſon, wee could not vpon this day heare the newes of our owne deliuerance. But gratitude & Maieſtie command the eare; & when the King preacheth, Attention is Loyalty. My Text is King Dauid's Sermon, and his Text is his preſeruation. God ſaues him; and he by an imitating thankfulneſſe ſaues the ſtory of God's mercy. His ſpeech teſtifies his ſafetie; but his confeſſion his goodneſſe: which the Lord protects and increaſes; And it increaſes like the protection, as if by a deuout emulation it would as much requite as acknowledge the fauour. Which being aboue the faint thankes of proſe, he aduances by the art and courage of a Song. His ſoule could no other way aſcend, but by death or triumph: in which, his iuſt exilience is ſo great, that one may feare he ought after treaſon to feare a neerer violence from his owne ioy. Yet hee venters this gratefull trance; as if he were content to haue a diſeaſe for his ſake that had freed him from death. His Song is of deliuerance, an act by which God repeates his creation, and makes the ſame creature, without death, reuiue. It is the friendſhip of his power; whereby he makes our ſafety as eminent as his loue: which by this vnfeigned Commentarie vpon our Creed, workes in vs an eaſie faith, that God is the Father Almightie. If we view the purchaſes of men we may obſerue, that they, who haue laid out moſt labour vpon opinion of mightineſſe, haue had their greateſt Fame take life from Ruine, and with a lamentable happineſſe made the epitaphs of nations the beſt annals of their immortalitie and furie. But the Almighty does not ſpend a creature in vnmercifull vanitie, the height of his glory being the humilitie of his compaſſion. And though the Iew in his grammaticall deuotion trembles more at the found then the maieſtie of his name of maieſtie, Iehouah; yet God himſelfe hath taught vs by a more canonicall Catechiſme to pay our beſt adoration without preciſe ſophiſtrie to his name of ſaluation, his beſt name, Ieſus. And if you would ſee, how he delights to ſaue, you may with delight ſee his varietie of ſaluations. Sometimes you may ſee him ſaue an infant; when hee muſt ſtay for thankes, till by the leiſure of nature, the vnderſtanding bee made as capable of the bleſſing, as the bodie was. Sometimes you may ſee him ſaue a mother; & as if he would make himſelfe like his owne worke, bee as tender ouer her, as ſhe ouer her babe. Sometimes you may ſee him ſaue the mightie; It was hee that deliuered Sampſon from the captiuitie of the cordes: which he did not breake by his owne ſtrength. The ſtrength of his body lay in his haire: but the ſtrength of his haire lay in his Vow; The Nazarite was ſtronger then Sampſon. Sometimes you may ſee him ſaue a family: It was he that prepar'd Eſau for Iacob and his pilgrim-houſhold▪ Eſau that before loſt his birth-right, and now his malice. Nature vainly thought to make him Iacob's brother, but this was a taske, that God kept for himſelfe. Sometimes you may ſee him ſaue a tribe; It was he, that in reuenge of his abuſed Leuite, made Iſrael ſo ouer-act victory vpon Beniamin, that they put ſixe hundred of them to a happy flight: whereby they preſeru'd the tribe, and conquer'd it. They deliuered them from the Sword, by beſtowing vpon them too much feare of it. Sometimes you may ſee him ſaue a nation: It was hee that led Moſes as well as Iſrael through the Sea, which was more obedient then Pharaoh to let them goe, and hurried on each ſide into ſuch reuerent tumults to get out of the way, that Iſrael ſcarce trembled more at the Aegyptian, then at their owne deliuerance. Sometimes you may ſee him ſaue a King, and then he ſhewes the ſupremacie of his mercie; whiles hee makes him perceiue, that he is leſſe then God, by making him onely leſſe then God. Maieſty is a deputy-diuinity; and to deny Royalty is ciuill Atheiſme: God hauing propos'd to man the viſible Godhead of a King, as his owne proportionall and lawfull image. A King is as ſacred as ſublime, and as great a part of God's iealouſie, as of his loue. God therefore often confounds the treaſon, but almoſt alwayes the traitour. He places a King on high, to make vs vnderſtand how neere he is vnto protection; He places a King on high, to make vs vnderſtand how farre hee is aboue the hand of the ſubiect; which is to be employed, not to touch a King, but to defend him from being touch'd. The knee is a better ſubiect then the hand; this may bee alwayes loyall, that alwayes is ſafe; this may protect with a ſhield, that with a prayer: which the Lord doth more often preuent, then heare: the ſecret expedition of violence prouoking as ſecret an expedition of deliuerance. The deliuerance of a King is the greateſt Epocha in the Chronicle of Gods mercies, and releeues the curioſitie of expectation with a gratefull period. Thus though in the Eternall there be properly no diſtinction of times, yet there is of wonders: which moſt prefer themſelues to obſeruation, when by a courteous almightineſſe they command vs to reioyce, as much as to admire, and are indulgent to our neceſſary ingratitude, which lookes more vpon the benefit, then on the wonder. Yet is there one degree more of deliuerance, when God makes himſelfe reioyce as much as vs; when he deliuer's a good King; by the ſame act of mercie protecting innocencie with as much ioy, as he does maieſtie with indignation. He was content to deliuer Manaſſes; but hee did delight to deliuer Ezechias; the repetition of the deliuerance being the profeſſion of the delight; as if it had not beene enough to ſaue him but once, Diſeaſe laid a neerer ſiege vnto him then Sennacherib; yet diſeaſe fledde like Sennacherib, who ought to haue fledde more from his owne blaſphemy, then from the Angel. Againſt the Aſſyrian an Angel was made a ſouldier; but againſt death God himſelfe came to the reſcue. And yet has honorable mercy no higher degree to beſtow vpō a ſuperlatiue friēd, vpon God's Dauid? Yes. God did viſit others, but liu'd with him. He was with him when he tore the Lion, as the Lion would haue torne the Lambe, making the deſtruction as famous as the ſtrength. He prouided the peeble for his ſling; whoſe actiue preuention gaue not the Philiſtine the reſpite of feare or anger; but making his ſtrength, as vaine as it was great, with triumph committed him to death and ſcorne. Now theſe were Dauid's deliuerances, when he was a ſheepheard; (yet when God was his ſheepheard) but will you ſee his protections in his royalty, as illuſtrious, as his royaltie? So peraduenture we may find out, among his many traitours, his violent man, from whom hee had equall glorie and feare. If wee looke vpon Abner, wee may obſerue more power, then violence. Strengthned he was with Saul's armie and ſonne: but an eaſie quarrell betweene him and his Lord beſtowed him vpon Dauid: who receiuing at once peace and ſtrength from his enemy, by a rare felicity ſaw his danger made his ſafety, And thus we haue not yet found out Dauid's violent man. If wee looke vpon Abſalom, wee may obſerue more ſubtilty, then violence. Arm'd hee was with Achitophel, againſt whoſe wiſdome Dauid had nothing equall, but his innocence, which inuited God's mercy to ſuch reuenge, that by a compendious iuſtice it made the wiſe traitour become his owne executioner, and vaine Abſalom was onely happie by being aduanc'd to a deliberate deſtruction; And thus wee haue not yet ſound out Dauids violent man. If wee looke vpon Sheba the ſonne of Bichri, wee may obſerue more vanitie, then violence. Hee fought more with the trumpet, then the ſword; and raiſing rather a tumult, then a rebellion, almoſt as ſoone loſt his head, as his loyaltie. And thus wee haue not as yet found out Dauids violent man. Wee will not looke vpon Adoniah, and yet he was a goodly perſon; in whom wee may obſerue more deſire, then violence. But notwithſtanding if wee would looke vpon him, hee will take ſanctuarie before wee can ſee him; and from the hornes of the altar make his pardon as ſoone knowne as his offence. And thus wee haue not as yet found out Dauids violent man. But if we will looke backe in ſtorie, wee ſhall finde an enemie of Dauids before all theſe both in time and furie. Wee ſhall behold Saul beginning a perſecution with his owne hand, which throwes a iauelin at him; but it is guided by a better hand to a mercifull errour. Wee ſhall behold him ſending meſſengers to kill him in the morning; as if they expected the light only to guide them to the certaintie of the execution; leaſt peraduenture by an vnpardonable miſtake they ſhould commit a leſſe villanie. But Dauids wife by a better light foreſeeing the intent, ſhewes that the night is as conuenient for an eſcape as for a murder, and letting him downe at a windowe makes the ſame darkneſſe conceale their treacherie; and delude it. Wee ſhall behold Saul himſelfe hunting after him, as if hee would driue him out of his countrie and wits: but Dauid in the extremitie of wit and baniſhment diſguiſes himſelfe in a ſafe madneſſe, making it the beſt vſe of his reaſon to ſeeme to haue loſt the vſe of his reaſon. Wee ſhall behold this violent man driuing him againe after his returne, into caues and deſerts; by a new crueltie baniſhing him thus in his owne countrie. We ſhall behold him at laſt ſo out-runne his owne furie and companie that he is left alone to his mercie, whom hee teaches to be vnmercifull. Wee ſhall ſee him become rather Dauids armour-bearer, then his enemie, loſing vnto him the ſpeare, that hee hunts him with; arming him thus at once with the opportunitie and inſtrument of reuenge. And might not Dauid at this rare leiſure of affliction iuſtly cry out vnto violent Saul, Saul, Saul, why perſecuteſt thou me? Thus haue you ſeene Dauids violent man: but now will you ſee his violent God? Behold the art of diuine vengeance! The loſſe of Saul's life muſt not coſt Dauid the loſſe of his innocence. Hee has for a long time perſecuted Dauid, and now hee returnes to perſecute himſelfe. Dauid found a wilderneſſe to hide himſelfe from Saul; but Saul can finde no wilderneſſe to hide himſelfe from himſelfe. His owne feare and his ſword quickly diſpatch him. It had beene too much glorie to fall by the riotorious hand of Dauid; it had beene too much content to fall by the commanded hand of his owne ſeruant. Dauid was reueng'd, when Saul was ſlaine: but God was reueng'd when Saul ſlew himſelfe. The heart of the King is in the hand of God; and is not the hand of the King in the hand of God? Saul fell by his owne hand, and by Gods; His owne hand acts the murder, but God's the reuenge. Thus God deliuers Dauid from Saul by Saul. A deliuerance almoſt as admirable for the inſtrument, as for the Authour. You ſee then what God has done for Dauid, now heare what Dauid will doe for God. And I may iuſtly bid you heare, becauſe hee will giue thankes vnto the Lord; becauſe hee does giue thankes vnto the Lord. Hee does giue thankes, whiles hee does promiſe them, & whiles he confeſſes his debt, he payes it. Which payment by words is not more eaſie then true; it being a gift which accompanied a bleſſing, & is one. God neuer giues vnto a good man a ſingle bleſſing, but at the ſame time makes him both happy and gracefull. And it is ſocietie of bleſſings our vnderſtanding may obſerue in thoſe creatures that are without vnderſtanding: each good tree giuing thankes for his goodneſſe by his fruitfulneſſe. Goodneſſe is the looking glaſſe, and gratitude the reflexion; whereby the Creatour beholds and applaudes his owne worke. Which worke was in Dauid ſo vnfainedly exact, that God's goodneſſe ſeem'd to bee reflected with as much ſimilitude as delight; and with as much expedition as ſimilitude. God deliuers him from death, and ſtraight hee deliuers himſelfe from ingratitude. He does not giue thanks vnto his ſpeare, or rather vnto Saul's ſpeare: which hee vſed not vnto victorie, yet vnto triumph. His happineſſe made Saul his captiue, but his mercie did onely take his ſpeare captiue. The ſpeare in holy reuerence did not touch Saul; but the dutifull mercie gaue him a loyall wound. Hee does not giue thankes to the ſwiftneſſe of his beaſt, which might make his flight more ſpeedy then his danger. We know of no horſe hee had, but his feare. Hee does not giue thankes vnto his ſword. He fled without one, till hee came to Ahimelech the Prieſt; of whom hee was faine to borrow one that was his one, the ſword, which hee formerly wonne from Goliah. Yet Dauid did no more hurt to Saul with it, then Goliah did to Dauid with it. Hee does not giue thankes vnto his wit; which without ſtrength may put a man in hope, but ſeldome in ſafetie. He does giue thankes vnto the Lord, that in his flight affoorded him direction and defence; and hee delights to diſgrace himſelfe to thankfulneſſe, whiles he makes himſelfe no more part of the deliuerance, then the argument. If ſome politique Diſcourſer were to cenſure this buſineſſe, hee would inuade it with the licence of phanſie; and deliuer vnto vs a new ſtory of the ſame actions, making Dauid as great a Politician as himſelfe. He would tell vs of his courtſhip with Ahimelech, by whom he was both ſed and arm'd: He would tell vs of his iudicious and wel-expreſſed madneſſe before Achiſh the King of Gath: He would tell vs of his foure hundred Bankcrupts and diſcontents, whole deſpaire he raiſed into courage, by making himſelfe Captaine ouer them at Adullam: He would tell vs how hee wrought vpon the King by nothing vpon his children Ionathan and Michel, making him his friend and her his wife, by whom hee made a diſcouerie & aduantage of the King's hate and feare: He would tell vs that hee ſpared Saul, not for Saul's ſake, but his owne ſince hee might expect moſt certaine 〈◊〉 from the guilt, and as certaine pardon by the loyaltie: Laſtly, he would draw out ſuch a neceſſitie of deliuerance in all his troubles from the vnited cauſes, circumſtances and dependances of the actions, that both the danger and the glory would be all Dauid's; and he would tell vs that to oppoſe this, were to deny the principles of the great Patriarch Achitophel, and Saint Machiauel; and thus would make God almighty ſo vnacquainted with the buſineſſe, as if hee were wholy imployed about ſome other piece of prouidence. But Dauid's gratitude does abhorre this guiltie wiſedome and hee is ſo farre from not rendring thankes vnto God, that he proclaimes them; making them of as great extent as the libertie God brings him into. Hee counts it an ingratitude to prayſe God without witneſſe; and he makes himſelfe more thankfull, whiles hee makes others thankfull. Their ſilence is a part and an increaſe of his ſpeech, which is pointed by the reſpites of their admiration. No leſſe then the whole people can bee an auditor equall to Dauid's ioy; wherein you may behold a happy contradiction of Philoſophie, extending an accident beyond a ſubiect; Dauid's ioy is larger then his heart, and yet his heart is larger then all the people's; and his thankes likewiſe muſt not haue the ſame bounds with his Dominions. He will commit his Pſalmes to fame and deuotion, which ſhall faithfully deliuer them vnto the Nations; And the Nations ſhall reioyce to ſtudie God in Dauid; and God ſhall reioyce to heare Dauid in the Nations: and Dauid ſhall reioyce to fore-know the ioy of God and the Nations. This day in the Chriſtian poſteritie of the Heathen, Dauid's Propheſie is made ſtorie; and his Pſalme is made our Pſalme: whiles Dauid giues vs the words, wherewith we giue thankes for him vnto the Lord. But Dauid cannot reſt content with the tame thankes of words. Hee is not made more actiue by his feare, then by his ioy; which ſometimes moues his hand vnto his Harpe, as if it would make the ſoule by the finger impart harmony to the inſtrument, and by arte not adulterate, yet multiply thankes. Sometimes it moues his whole body, which by the obedience of a deuout Daunce keepes time with the excitations of his ſoule: And ſometimes it moues his voyce by a ſong, by which the ſoule, whiles in the body ſeemes to mount higher then the bodie. Dauid could not alwayes carry the pleaſant burden of his Harpe with him; but his voyce was an eaſie and faithfull companion. The moſt inſtructed penſill, that can expreſſe all paſſions, cannot yet expreſſe a voice; but the voice by a naturall cunning can without the penſill expreſſe all paſſions. It can prolong it ſelf into the ſlow not of ſorrow, and teach the eare to ſuffer with the heart; It can ſharpen it ſelfe into the cleere accent of joy, and by purifying motion ſeeme to make the ſpirits of the heart as light as the ſoule. When we ſing, we commit an innocent flattery of our ſelues, our owne melodie being the gratefull coozenage of our minds without abuſe. But when we ſing a Pſalme, we chaſtize the errour of delight, and ſo pleaſe our ſelues, that we pleaſe God. To ſing Pſalmes is to preuent the joyes of Heauen; but to ſing Pſalmes of prayſe is to increaſe the joyes in Heauen. The Angels rejoyce at out godly ſorrow; how much more doe they rejoyce at our godly joy! The Church triumphant makes vp the antheme of the Church militant. Yet all our ſongs doe not make God more great, but more gracious. Hee makes his prayſes our bleſſings. Thus we can then onely with a modeſt and lawfull wiſdome prayſe our ſelues, when we prayſe God. And this was an art, wherein Dauid was no leſſe skilfull then happy: his whole life was but a bleſſing and a Pſalme. If he kill a Lion or a Beare, hee will ſtraight be as thankfull, as ſtrong; and confeſſe that though it were by the arme of Dauid, yet it was by the ſtrength of God. If he kill a Gyant with the weapons of a ſheepheard, he will ſtraight confeſſe that God was the ſheepheard, which gaue the weight & courſe vnto the ſling-ſtone. If in the Wilderneſſe hee lie hid from Saul by the protection of a rocke, hee will ſtraight confeſſe that God is the rocke; and rather want an auditory, then a Pſalme. If your deuout wit will but mixe his Pſalmes with his ſtory, you ſhall ſcarce euer find him but fighting and ſinging, or flying and ſinging, or mourning and ſinging, or triumphing and ſinging; but you ſhall neuer find him in a Pſalmeleſſe action; as if the facultie of laughter were not more the propertie of a man, then a Pſalme the property of a godly man; and it is as eaſily tuned as his affections, nay, it is tuned by his affections. Theſe made vp the quite in Dauid's ſoule; and made the harmony of the ſoule deſcend to the ſenſe by the artificiall courteſie of the voice. His voice neither knew nor deſired any other ſong, then the learned repetition of the name of the Lord, which was his onely way of art, by which he ſhould neuer be afraid to ſing out of tune. The name of the Lord is the Grammar of his nature; which he ſuffers vs to expreſſe rather by the alphabet, then the penſill. In this life God reueales himſelfe more to our eare, then our eye; and in the next more to our eye, then our eare. Our ſight is a ſenſe not more cleere, then bold, and as neere to idolatry, as to curioſitie. God therefore more often imparts himſelfe by his voice, but moſt often by our voice; whiles hee permits our mouthes to bee filled with his name, as our hearts with his loue. And is there any heart or mouth more full of God, then Dauid's? Is he not full both of his mercies and his prayſes? Were not all his deliuerances aduanced by the Chronicle and Trophie of a Pſalme? Is not Ieruſalem as full of his voice, as of his victory? And is hee not himſelfe as weary, as glorious? Now therefore this royall Prophet may raigne in peace, and now inioy his thrifty deliuerance. Deliuerance is cheape, when purchaſed without bloud. Sauls perſecuting hand is growne as weary as his foote; and with his life he has loſt his kingdome and his furie. Abſalom is no more, and has left no more of his treaſon, then the ſhame: Sheba is cut off, and has neither a head, nor a follower; and in deliuered Ieruſalem is a noiſe of great ioy, as free as the deliuerance: and God vouchſafes to rejoyce for his Dauid's deliuerance; and Dauid is glad of the treaſon for the deliuerance. And ſhall ſo great a triumph enuy to impart it ſelfe beyond Ieruſalem? Or ſhall the noiſe more affect vs, then the joy? Or ſhall not the happineſſe be as farre extended, as the danger? Surely without trauell wee may find as much feare and deliuerance; we haue not onely Dauid's Pſalme, but himſelfe and his God. The firſt Dauid was perſecuted to a prepared deſtruction; and our ſecond Dauid is inuited to it. The ſtory of which is the Pſalme of is And it ought to be cuſtome, as much as conſcience to repeate this comfortable ſtate homily; and to point out to poſterius the many deliuerances in this one deliuerance which not to performe were to loſe this ſolemnitie, or to confound it with others. You ſhall ſee violence armed with ſecrecie; you ſhall ſee gold by the alchymy of treaſon changed into ſteele: You ſhall ſee a paire of brothers as firmely vnited by diſloyaltie, as by nature. Yet, did I ſay, you ſhould ſee brothers? You ſhall ſcarce ſee the elder, who almoſt hides himſelfe as cunningly as his intent; and by the ſpeed of diuine judgement is as ſoone beheld executed, as guiltie. But the younger ſhall preſent and reueale himſelfe to you. You ſhall ſee his bold heate venter at once vpon maieſtie and wiſdome: Hee is not daunted with the name or perſon of a King, no, not of his owne. He is not ſuſpitious of the circumſtances of his owne plot; But with blunt humility like his pretended affection he imparts vnto his Souereigne a Legend of a ſolitary man, that he met burdened with melancholy, and a pot full of coyned gold: He tell's how hee ſuſpected, examined, and with profitable ſecrecie impriſoned both; beſeeching him with a like ſecrecie and ſpeed to preuent a ſecond diſcouerie; the man and gold beeing not more ſtrangers to him, then his owne brother was as yet vnto the happineſſe. The beginning of the temptation, you ſee, was from gold: but the mettall was better then the inuention▪ For, what a dull thought was that, to inuite him with wealth, whom neither want nor auarice could euer ſeize on? But you may be hold this temptation as eaſily ouercome as reſiſted; and that made as low as the ſcorne of a King, which was as high as the deſire of a traitour: who was abated by an anſwere not vnlike that of our Sauiour to the Deuill. The Deuill tempts him to throw himſelfe downe from the pinacle; when our Sauiour ſtraight examines not the danger of the action, but the lawfulneſſe; telling him, it was written, Thou ſhalt not tempt the Lord thy God: And in effect thus was this tempter anſwered. Thou ſhalt not tempt thy Lord, the King. For ſtraight it was replyed juſtly by the Law, and skilfully by the Law-giuer, that treaſure belongs not to the King, except it bee found hid vnder the earth; ſo that new treaſure onely is the new ſubject of a King. But ſee the ſubtilty of deſire! This tempter vrges the intention of his ſecret man, who would haue made his gold as ſecret. And again behold how hee is corrected by royall modeſtie, and taught the difference betweene humane and diuine Majeſty! This is the judge of thoughts, but that, but of actions. But ſuch importunitie might juſtly mooue the ſeuereſt wiſdome to curioſitie, and ſearch: And as the greateſt vnderſtanding is ſometimes the cauſe of the greateſt danger: ſo his Royall perſon could neuer haue beene perſwaded into this hazard by the ill-framed Poetry of the gold; but by his owne deepe apprehenſion. For knowing by inquiry both the coyne and the man to bee vnknowne, judiciouſly hee ſuſpected from the harſh inſtruction of experience, that it might bee ſome practiſing gold hopefully put to vſe by a Forreigner with the expectation of intereſt from the commoditie of a ſedition. Yet his Heroique diſpoſition deales with his golden meſſenger, as with a temptation; he ouercomes him by flight. For being prepared for recreation he gets to horſe, leauing his Informer with a halfe-anſwere betweene ſuſpition and neglect: ſhewing himſelfe couetous of nothing, but of his innocent ſport. Yet a wiſe iealouſie accompanying his delight mooued him a little to retire, rather to finde out the treaſon, then the gold. And with the courage of innocencie bee ſends for his traitour; who with officious diſloyalty attends his Souereigne; and by a wild mixture ſhewes, that treaſon and ſport are not incompatible. But this being ended, with moſt ſuſpicious and vnmannerly importunity, hee mooues his Majeſtie to his new journey, without the reſpite of taking a freſh horſe. He had before by a pretended neceſſitie of ſecrecie depriued him of counſaile, and now he would not willingly let him haue ſo much as a ſeruiceable beaſt. But the glory of deliuerance does not admit increaſe, but by increaſe of danger. His Majeſtie yeelds vnto his requeſt and haſte, when the man ſtraight makes a new requeſt. For obſeruing the Nobles to follow with a faithful and inconuenient ſpeed, hee deſires, they ſhould bee ſent backe for a time, from this their dutie, and the myſterie: Gold was a Cordiall, that would raiſe appetite; and his thrifty loue would haue the King haue it all. But here his wit was a litle too yong for his treaſon: deſiring both too openly and ſpeedily to disfurniſh his Majeſtie of his Counſaile, his Horſe, and his Attendance: who increaſing by this, his ſuſpicion with his danger, prouided himſelfe of all three. Of all which notwithſtanding hee was afterward againe disfurniſhed vpon intreatie; which ought not to haue failed, leaſt it had made leſſe the wonder. When the High Prieſt's Officers that came to apprehend our Sauiour, were to be ſtrucke downe backward, the Miracle did ſcorne the helpe & diſgrace of a weapon. But his Majeſtie being as yet prouided thus, proceeds on; his wiſdome and ſuſpicion making vp a cenſure vpon the man: whoſe viſage was more beholding to nature, then to melancholy, which did disfigure it with varietie of paſſions. The wildneſſe of his eye and tongue ſeemed to accuſe him rather of diſtraction then treaſon, and without art to argue, that his diſpleaſed ſpirit had a leſſe Enemy, then a King. A ſeuere brother might peraduenture by ſtriuing to make him tame, make him wild, and as much raiſe his furie as depreſſe his delight. His Majeſtie was attended with this coniecture and the ſubiect of it: who does ſolicite him to ſuch myſticall ſecrecie, as if he miſtooke his owne Religion, and had reuealed it not to a King, but to a Prieſt. And being almoſt at the end of his journey, though not of his purpoſe, hee rides before with as much haſte as care to prepare and accompany his brother; with whom, that he might not faile on any ſide of diſſimulation, bee quickly returnes to meet his Majeſtie. Who being entertained with ſome delay and excuſe was feaſted by a traitour without poyſon. It was a rare dulneſſe in one that had beene an Italian traueller! But it ſeemes his Lordſhip was there ſo wholy employed in the ſtudy of the Magique Character, that he could not intend the drudgerie of poyſon. But this great Politician being by his owne reciprocall plot ſent out by the King to entertaine the gueſts; the King is by his familiar traitour admoniſhed of the opportunity as precious, as the gold. Wherefore onely with his attendance and direction hee paſſes through a Labyrinth of roomes, as intricate as the heart of a Villaine. All which, as they paſſed through, his attendant lockes with moſt accurate feare. At laſt they enter a ſmall Study; and this hee likewiſe lockes with equall jealouſie. Oh, he would faine haue ſhutout God and protection! But can contraries reſt long together? Or can Majeſtie bee ſo patient of treaſon? The Cloud muſt breake, and the battell of the Thunder muſt bee reported. Thus long you haue beheld the man; but now you ſhall ſee the violence of the man. And that you may behold the contexture of his treaſon, now yee ſhall ſee the priſoner that hee promiſed, changed into an Executioner. You ſhall ſee a man and a Dagger; weapon enough to make a traitour; and yet you ſhall behold him almoſt made innocent by feare. But with as much, though a better feare, you will behold the violent man: who now changes his countenance, when he ſhould change his heart; and increaſes his treaſon, by laying aſide a great part of it, diſſimulation. He now couers his head, when hee deſerues rather to loſe it; and ſhewes it to want as much wit, as Loyalty, that did not vnderſtand, in what preſence it was. After hee had arm'd himſelfe thus with his haſte and irreuerence, he ſpoiles his ſeruāt of his dagger, who would as willingly haue beene rid of his maſter, as of his weapon: which when he has, (ſee a danger fit for a deliuerance!) he holds the point of it to the breſt of his King; when the point of his conſcience ought to haue wounded his owne breſt. And now, alas, the weakneſſe of furie! What can thy violence doe now, O violent man? Thinkeſt thou by thy wilde hand to moue the fixt purpoſe of the Almighty? Thinkeſt thou by thy raſhneſſe to fruſtrate the diuine deliberations of our wiſeſt Henry? Thinkeſt thou by thy folly to confound the greateſt heire of his wiſedome, in whom was to be accompliſhed the marriage and glory of two Nations? Alas, vaine hand, that was no more able to change the Succeſſour, then the ſuccceſſion! But you ſhall ſee what he does, or rather heare, what he ſayes. His furie beginnes already to faint into words; yet ſo execrable, as if he would change his treaſon into blaſphemy, and now threaten God in ſtead of the King; who muſt not vpon paine of death open a window, or but his lips to proclaime the traitour. O the peruerſe folly of villany, that would giue Lawes to the Law-giuer, and make Maieſty as dumbe, as Treaſon ought to be! But ſee more folly yet! This traitour would change himſelfe into a judge, and ſeeme as juſt as hee is ridiculous. Hee will not haue him die without ſentence; and yet he will ſentence him without witneſſe: and ſo at once accuſes him, and pronounces him guiltie of the death of his father. Hee had before violated his Majeſtie, but now his innocencie. But, O now, to ſee the power of a King armed with God! Hee tries if hee can tame his fury into ſleepe by awaking his conſcience; or elſe to make the point of his Dagger as dull as this. He tels him of the violent eloquence of bloud; which will crie out as loud as conſcience: He tels him of the neceſſary inheritance of reuenge; which will as certainly find an heire, as his Crowne: He prooues himſelfe innocent from the execution of his father by the moſt innocent argument of Law and Nature; it being done by publike act, which may erre ignorantly, but neuer boldly; and at that age, which had not mann'd him to the exerciſe of his right; ſo that hee was then more his King, then his judge: Hee cals to mind his religion, which might moue ſome feare: He vnwillingly repeates ſome fauours, which might moue loue, Hee offers ſecrecie and pardon, which might raiſe his hope: When behold a tame Traitour! His body has forgot the bargaine of his minde, and beginnes againe to vncouer the head; as if hee would confeſſe his vnderſtanding were conuinced. But it had beene happy if this loyalty had deſcended from his head to his heart. And yet he vowes, hee will not bee ſuch an execrable Traitour as hee thought to haue beene: now hee will vouchſafe not to murder him. You ſee the degrees of amendement; hee ſeemes alreadie to haue reformed his head and his hand. But hee will not as yet leaue off to be King; wherefore leauing his Majeſty confin'd to ſilence and expectation, he does appoint him, whom firſt hee appointed to kill him, now to keepe him. Out hee goes, and lockes them vp together; perchance to make good his firſt ſtory of the man impriſoned with a great treaſure; though rather the true priſoner was the treaſure. And can any man imagine now, that in this denne of treaſon a King ſhould find reuerence, where his Majeſty had no guard but his innocence; nor any ſubiect but a traitour? Yet, behold this traitour tremble-downe vpon his knees: He had no other way, but this deſcent of poſture, to make the King ſeeme to bee in a Throne. Proſtrate thus hee pleades more for his owne innocence, then for the King's Pardon, proteſting himſelfe not to know, for what intent he was put there. He had ſworne a truth, though hee had not ſworne truly; For though hee had knowne, for what purpoſe his maſter put him there: yet he litle knew, for what purpoſe god put him there: which was, without violence to confound violence; and by a dutifull feare to correct & amaze his maſter. Who ſpeedily returning from his brother with a double fury is vexed with the danger & delay of opening the doore. O how he could haue wiſhed here for our Sauiour's Miracle, to haue entred now the doore being ſhut! But being entred, his fury is ſo forward, that hee forgets to ſhut the doore, which hee feared to open. Now he comes no more to giue ſentence, but to execute it; and to beginne, offers to bind his Royall hands. But the violent man miſtooke the degree of the execution; This was not to beginne it, but ouer-act it: To bind a King, is to murder Majeſty. Which his high Majeſty as highly conceiuing, armes himſelfe with the magnanimitie of innocence and indignation; and ſcorning the Traitour as much as death and bondage, grapples with them all. When be hold the earneſt Villaine beeing about to miſ-vſe his hand to his ſword, the right hand of the King forceably inſtructs both his hand and his ſword to a better deliberation, his left hand arreſting him by the throate: When the violent man, like the Deuill (that ſometimes imitates God) practiſes and enlarges the imitation of the King, claſping him ſo with his left hand by the throate, that part of his fingers did violate his ſacred mouth. He would by no meanes haue God heare the voyce of the King: hee was himſelfe afraid now to heare the voice of the King: But that which ſhould haue beene his leaſt feare, was his greateſt; Hee was more afraid of ſome loyall ſubiect, then either of God, or the King. Who dragging him from his more retired and guiltie ſide of the roome, preſented part of his Majeſty at the window. His Keeper had obediently prepared him this libertie of aire, and now he recouers the like liberty of voyce, proclayming the treaſon, though not the traitour. The Nobles were by this time both feaſted and deluded: for miſſing the King, it was as hard to find direction to find him, as to find him; the elder traitour, as if hee would adde Magique to his treaſon, cauſing them to wander in the errour of his circle. And indeed it proued an errour more to himſelfe, then to them; who finde the King, by going the wrong way to find him, by going aſtray vnder this window. This was the neereſt way to his voyce, though not to his perſon: to which they now doe likewiſe ſeeke the neereſt way with diuided haſte. The moſt goe the moſt knowne way, and erre againe; not becauſe it was not the right way, but becauſe it was not the readie way; the doore beeing lock'd with a double key, the one of treaſon, the other of Diuine Prouidence, which would thus increaſe the glory of the deliuerance. Which ſeeming to come ſlowly, the King ſtriues to meete it, drawing the violent traitour out of the dungeon of the ſtudie to execution. And firſt to get this ſtiffe-necked man vnder the yoke of ſubjection, hee gets his violent head vnder his arme; then to make him crie God and his King mercy, he victoriouſly brings him vpon his knees; and that hee might ſtill preſſe neerer to deliuerance, hee driues this peruerſe man backeward to deſtruction; and being about to execute him himſelfe with the traitours owne ſword, (that hee might periſh by his owne ſinne and weapon) behold a more eaſie deliuerance and judgement come in the faithfull and happy hand of immortall Ramſay; by whoſe repeated ſtrokes his treaſon fainting-out with his bloud, hee is no longer the combatant, but the ſcorne of a King: who taking him by the ſhoulder diſhonours him head-long downe the ſtaires; vpon which he is receiued with new wounds; as if after puniſhment for his treaſon, they would make him ſuffer a ſecond death for his furie, and in one brother execute both the traitours. And thus you ſee, tempted juſtice can bee as violent as violence; and make treaſon as accurſed in the ſucceſſe as it is in the guilt. Behold the King in ſafetie alreadie; and are not wee alreadie in a Pſalme? No, wee muſt ſtay a little; wee haue the cauſe of joy; but not as yet the leiſure of it. For by the ſame by-way that deliuerance came in, behold new furie marches in, as fierce as deſpaire, or its owne laſt agonie. Behold Gowry entring with a drawne ſword in each hand; as if the madman would haue lent one to his brothers furie: Vpon his head he has a ſteele bonnet, belike to defend the fine plot that was in it. His attendants were ſeuen, a number here as execrable, as elſe-where myſticall; euery one has one drawne ſword, and is as much as halfe his leader; who with the preface of death and blaſphemie enters the preſence of a King: when the King, that had no weapon but his courage, is by the faithfull violence of his few ſeruants ſhut-backe into the little ſtudy; which, to purchaſe pardon for its former guilt, that it might not be ruin'd with its maſter, is reformed into a place of as vnexpected deliuerance, as it was of danger. And theſe few Protectors with valour equall to their neceſſitie, receiuing many traitours and wounds did by rare victory Chaſtize them to example, the compendious hand of happy Ramſay ſtriking Gowry and the Treaſon through the heart. You ſee what God has done for his anointed; now heare what his anointed does for him. And you will meruaile at the Royall wit of his pietie: which makes God's bleſſing the thankes for it ſelfe. God bleſſed him highly, when hee firſt anointed him: and when hee deliuered him, did he not anoint him againe? Yes, now he is anointed with an oyle of gladneſſe; and this gladneſſe is the thankes for the anointing. Behold what hee does: Hauing collected himſelfe and his diſperſed Nobles, he falls on his knees, paying his thankes vnto God with that body, which he had preſerued; and in that mindfull manner of humilitie, to which by diuine helpe hee had forc'd his enemy. And now encircled by his Seruants with loyalty and joy, he is the firſt Euangeliſt of his owne deliuerance; as willingly profeſſing the miracle as the victory. The King giues thanks, and God is both his argument and his auditor; He lead him about, he inſtructed him, hee kept him as the apple of his eye. As an Eagle ſtirres vp the neſt, flutters ouer her young, ſpreades abroad her wings, takes them, beares them on her wings: ſo the Lord alone did lead him, and there was no ſtrange God with him. And now let the blaſphemous Stoicke predeſtinate God, vngratefully abuſing his ftee mercie by the bondage of Fate. Let the Epicure conceiue a Prouidence more delicate then his owne fanſie, and with ridiculous impietie buſie himſelfe about his lazie God, who lyes retired from the proſpect and fable of the world. Let the patrones of treaſon with impotent malice ſtill deny this treaſon, and bee guiltie of it. Let them for euer enuie, and increaſe our joy. Let them be angry with God's mercy and his King: And thy King, O Lord, ſhall prooue his deliuerance by his thankfulneſſe; and thy King, O Lord, ſhall prooue the integritie of his thankfulneſſe by thy jealouſie; and thy King, O Lord, ſhall prooue himſelfe ſafe from thy angry jealouſie by the continuance of thy mercy. Heare an argument as hard to be deluded as the Almighty. The jealous God has ſince deliuered his anointed from the admirable danger of the Powder-treaſon; therefore hee does delight in the gratefull inſtitution of this dayes vnfained thankfulneſſe. And this thankfulneſſe ſhall be told, no doubt, in time vnto the Heathen, vnto our Heathen, who are ordained to conuerſion and this joy by the inſtruction of our Virginian Apoſtles. And we ought to rejoyce with a great joy, as confident as the fury of this treaſon. And wee ought to vnderſtand the greatneſſe of this joy, without which wee had heard no more noyſe of the Powder-plot, then by rare mercy we did of the Powder. Beſides here the Dagger was at the breaſt of a King, and there was bloud-ſhed in this wonderfull deliuerance; but in that, though moſt wonderfull, the Powder did not deſperately betray it ſelfe into a flame. And we ought not to leaue out our thankes and honour vnto him, whom God's choice brought-in as the honorable inſtrument of this deliuerance. But what monument ſhall we prouide for him? Should we lay-vp his ſword, like the ſword of Goliah? Alas, that were to preſerue ruſt as well as fame. Should we erect a Statue? Why, that will proue as mortall as his body. Sure then, we will faſten this labell to the mouth of fame, whereſoeuer the Goſpell of the deliuerance from Gowry ſhall bee preached in the whole world, there ſhall alſo this, that Ramſay has done, be told for a memoriall of him. And for our Lord the King, what glory ſhall wee giue vnto him? Surely, wee muſt acknowledge him the friend of God, the fauovrite of the Almighty; whom God has reſerued as the great example, wherewith hee will inſtruct this later World! Whom hee has propoſed as the proofe and ſubject of his Almightie mercie! Whom he preſerued for the vniting of the Britainies, a worke that required no leſſe preface then this Miracle! Wee haue heard the lamentations of our neighbours, the bloud of whoſe King was ſuffered to bee ſhed like their teares; whiles we haue enjoyed our King and our ſelues! Happy art thou, O Iſrael; who is like vnto thee, O people? ſaued by the Lord, the ſhield of thy helpe, and who is the ſword of thy excellency. The King liues, and his people muſt reioyce! and euery ſtreet muſt profeſſe the flaming embleme of this affection! and the loudeſt muſique of our Temples muſt recompence their inarticulate thankes by repetition! The King liues and his people muſt rejoyce: Awake Pſalterie and Harpe; awake, Deborah, awake, vtter a Song: Ariſe, Barak, and lead thy captiuity captiue. The King liues, and we muſt rejoyce. His God did not let his enemie exact vpon him; nor the ſonne of wickedneſſe afflict him: But has exalted his horne like the horne of an Vnicorne; he has anointed him with freſh oyle. His enemie bowed at his feet, he fell, hee lay downe; at his feet he bowed, he fell; where he bowed, there he fell downe deſtroyed. The friends of Gowrie whiſpered among themſelues, why is he ſo long in comming? Why is the report of his triumph ſo ſlow? His wiſe Counſailours anſwered, yea, their feare returned anſwere to them; Haue they not killed? Haue they not diuided to euery man a Prouince? To Gowrie a Crowne ſet with royall Diamonds; with royall Diamonds ſet with curious worke, to bee fitted for the brow of him that takes the ſpoile? So let all the enemies of the King periſh, O Lord! and let the treaſon of this day bee the triumph and inſtruction of our Nephewes! And let the deliuerance of this day bee made as glorious as the Conſpiracie was ſecret! To the God of this day, the God of our Dauid bee aſcribed the joy and glorie of this day.