1. SERMO opportunus est optimus. It is affirmed by Solomon, amongst his Proverbs,Prov. 15. 23 that a word spoken in due season, is like to apples of gold in pictures of silver; that is to say, as pleasing to the ear and understanding of judicious men, as Jewels made like apples of gold in nets of silver, are in the eyes of curious and magnificent persons. And of this nature is the Text now read unto you, ac­commodated to the time, to the present Solemnity. A Text of Thankfulness, and a Time of Thankfulness: A Time of great deliverance, and a Text of great de­liverance. And as the Text, such also is the Psalm out of which it is taken; A Psalm of Consolation, and a Text of Comfort; a Psalm of Confidence, and a Text of Confidence. A Psalm of Confidence, In [Page 2] te Domine speravi, In thee, O Lord, do I put my trust, so it begins. A Psalm of Consolation, Viriliter agite, Be of good courage, and you shall be strengthned in the Lord, with which words it ends. From the begin­ning to the end, it speaks Gods infinite mercies unto his Anointed, and in him to us. As for the form, it is like many of the rest, Plaints mixt with Prayers, things present mingled with things past; the sad remem­brance of his former troubles, indeared and sweetned by the consideration of some marvellous mercies which God had shewed unto him after all his troubles. But what this kindness was, how great, how marvellous; how David blessed the name of God for so great a mercy, and what we are to do upon the sense and ap­prehension of the like felicity; we shall the better see, if you shall please to joyn with me in humble and hearty Prayer to Almighty God, &c. Our Father which art in Heaven, &c.

2. Victori Psalmus David. The Title of this Psalm (as St. Hierom reads it) makes it to be composed in memory of some great deliverance, which God, the giver of all victory had marvellously wrought for his servant David. But what particular deliverance it was, which is herein celebrated, hath been made a question. Lyra, a natural Iew by birth, affirmes upon the credit and authority of Rabbi Solomon, that David framed this Psalm, existens in persecutione Saulis; when he was under those calamities which were for­ced upon him by the house of Saul; or rather, On the sense and remembrance of them, as from the com­position of the Psalm may be easily gathered. The­odoret, [Page 3] an old Greek writer, thinks rather, that it was composed by the Royal Pen-man, Cum ab Absolome persecutionem pateretur, when he was outed of his Kingdom by the arts of Absalom. Which difference, how great so ever it appears, may be soon agreed. For, even the Treason of Achitophel, and the Rebel­lion of Absolom, were cherished and fomented by some Grandees of the house of Saul, as we may be clearly evidenced by some passages of the Sacred Story, in which it is affirmed, that Shimei who threw stones at him, and reviled him for a man of bloud, when he was forced to quit Hierusalem to the party of Absolom; was of the family or kindred of the house of Saul; And Sheba who revived the War,2 Sam. 20. 1. and blew the Trumpet of Sedition, when all the people were re­turning to their old obedience, is plainly said to be a man of the Tribe of Benjamin, 2 Sam. 16. 5. (which was Sauls own Tribe) and generally believed to be of Sauls kin­dred also, who could not easily lay aside their hopes of the Crown of Israel, till all Sauls sons were hang­ed in Gibeah before the Lord, of which the Scripture speaks in the second of Samuel, chap. 22. So that we may declare in favour of the first opinion, that the great kindness, so much magnified by the Royal Psal­mist, relates to his deliverance from the house of Saul, when he was setled in Ierusalem, and reigned in peace and glory over all the Tribes. In which estate he sung this Benedictus to the Lord his God, that is to say, Benedictus Dominus, Blessed be the Lord, for he hath shewed me his marvellous kindness in a strong City.

[Page 4]3. The Text it self contains in it these two gene­ral Parts, God's Mercy, David's Thankfulness; God's mercy unto David in that great deliverance, and David's thankfulness unto God for so great a Mercy. In the first General, God's Mercy, we have these par­ticulars; The Subject of it first, and that was David, Da­vid the King, the Lord's Anointed, one chosen by the Lord out of all his Family, to be the blessing of his Tribe, and the Prince of his People; Mirificavit mihi, He hath shewed to me. 2^ly The condition & extent there­of, as being not only called a kindness, a great kindness too, in our old Translation; but, misericordia mirabi­lis, a marvellous great kindness; a kindness which had very much of a Miracle in it. 3^ly; The Author, or the Donor of it, Misericordia sua; His kindness, or the Lord's own kindness. And lastly, On what Thea­tre, or Stage, this marvellous kindness of the Lord was acted, in Civitate munita, in a strong City. Over all which, I mean to draw so thin a veil, that under it we may behold the face of our own affairs, but helped by some reflections from the Glass of Scri­pture, and some comparisons of the Copy with the old Original. In the next General, David's Thankfulness, we shall observe the Retribution which he made to the Lord his God for such multiplyed mercies, whe­ther it were expressed in his words, or actions. And then the duties of the Day will come in of course, as the Conclusion followeth on the Premises in a well­formed Syllogism. I begin therefore with the first General, God's mercy unto David in that great de­liverance, and therein first of all with the Subject of it, David the King, the Lord's Anointed, the Author of this Psalm, and the argument of it.

[Page 5]4. Expertâ morbi molestiâ, evidentior fit jucun­ditas Sanitatis, as St. Austin hath it. None can so rightly estimate the benefit of a perfect health, as he who hath been long oppressed with a languishing sickness. Contraries set together, do most perfectly illustrate and express each other. If therefore we would know, how great God's kindness was to Da­vid in the time of his Glories, we must a little look upon him in his fall, in his lowest fortunes, his wan­derings in the vale of misery, or rather, in the Val­ley of the shadow of Death, as his own words are. A misery which fell upon him when he least looked for it, when he conceived himself most happy, and on the steps of his Ascendent to the Throne of Israel; 1 Sam. 16. 13. Anointed privately by Samuel in his Father's House, and by that art designed for the next King of the House of Iacob: Of great esteem amongst the people,1 Sam. 17. 24. for taking up their quarrel against Goliah, when all men else fell off, and refused the combate; Amongst the Priests, as men that had some secret notice of the designation, or otherwise, beheld him as a man re­plenished with the Spirit of God; Amongst the Cour­tiers as a Prince of the Royal Family, in being mar­ried unto Mich [...]l his Master's Daughter;1 Sam. 28. 28. Amongst the Military men for his singular valour made known in many fortunate skirmishes against the Philistims, 1 Sam. 18. 27. two hundred of whose fore-skins he brought back with him for a sign of his Victory; And, finally, amongst the Damosels or Ladyes of Israel, for his personal gallantry, who playing on their Musical Instruments, did use to answer one another, saying, That Saul [Page 6] had slain his Thousands, 1 Sam. 18. and David his Ten Thou­sands.

5. But, Eminentis fortunae comes est invidia, said the Court-Historian. This general applause and those publique honours, made him a fit subject for as great an envy; and drew upon him the displeasure of that mighty Tyrant, who looked not only on him as his Ri­val in pursuit of glory, but a competitor with the Princes of the house of Kish for the Regal Diadem. And being once possessed with these fears and jea­lousies, he thinks of nothing but to bring him to a swift destruction;1 Sam. 19. and to that end incenseth all his servants to conspire against him,1 Sam. 19. 1. reproves his daughter for not betraying her husband to his rage and fury, and darts a Javelin at his own son Ionathan for daring to affect the man whom his father hated.1 Sam. 20. 33. No safety being to be found for David in or neer the Court, he must be take himself to places more remote and pri­vate; and in his flight obtains both Arms and Victuals from Abimelech, 1 Sam. 21. 6, 9. being at that time the High Priest of the Iewish Nation. For which small courtesie Abimelech himself, and more then fourscore of the Priests, such as did wear a linnen Ephod, as the Text informs us, were miserably slaughtered by the hands of Doeg a ma­litious Sycophant; 1 Sam. 22. 18, &c. their City sacked, their Wives and Children smitten with the edge of the Sword; their Sheep, their Oxen, and their Asses, together with the rest of their goods and substance,1 given over for a prey to their Barbarous Enemies. Poor David in the mean time had retired to Akish the King of Gath, 1 Sam. 21. 10. and consequently the old Enemy of his native Countrey, [Page 7] where he could promise to himself no great hopes of safety, considering those many sorrows and that foul dishonour he had wrought unto them in the death of their Champion.

6. I should both tire my self and afflict your pa­tience, if I should lead him back again to the land of Iudah, follow him there in all his wanderings, from thence wait upon him to the Court of Moab, where he was forced to leave his Parents, that he might save them from the fury of the present Army.1 Sam. 22. 3. And he might rather choose to leave them in that Countrey then in any other, by reason of his Descent from Ruth, a Moabitish woman, as the Scripture tells us; and therefore like to find some favour amongst those of her kindred. But look upon him where we will, either in the cave of Adullam, the wilder­ness of Ziph, the Desarts of Mahum, or the Rocks and Mountains of Engeddi, (Inter Serpentes aprosque avi­d [...]sque Leones), 1 Sam. 23. and we shall find him no where safe from the hand of his Enemies as long as he conti­nued in the Realm of Israel. 1 Sam. 23. 20. The Keylites, whom he had redeemed from the power of the Philistims, re­solved to have betrayed him to the malice of Saul, had he not been fore-warned by God of their ill in­tentions. The men of Ziph, more savage then the wild Beasts in all those Desarts, had entertained the like de­sign, but were as happily prevented as the treacherous Keylites. Nabal the churl, whose flocks had been pro­tected by him from all Thieves and Robbers refused to gratifie him with some part of that superfluity which was provided for his Sheerers.1 Sam. 25. 11. And though his Bre­thren,1 Sam. 22. 1. [Page 8] and some few of his next Relations had re­paired unto him; yet, generally, his friends and kin­dred look upon him as a man forlorn, whom they could neither privately supply without manifest dan­ger, nor openly relieve without certain ruine.

7. And yet he was not so deserted,1 Sam. 27. 2. but,1 Sam. 22. 2. that some companies resorted to him from all parts of the Realm, either to mend their own condition, or to sweeten his. Not altogether men of such desperate fortunes as Nabal the old churl reported, and per­haps believed. Some of them, questionless, might be persons no less eminent both for place and quality, as for their good affections to him; though generally they were (as the Scripture telleth us) either is debt or discontent, or some great distress; that is to say, such as were either discontented with the Tyranny of the present Government, or were indebted to some cruel and unmerciful creditors, from whom they could expect no favour, and as little Justice; or, in a word, were otherwise distressed upon some suspition, that they were wedded to the Interest of the son of Iess. The taking of these few Volunteers for a guard to his person, is publiquely declared to be the Levying of a War against the King;1 Sam. 29. 8. and all the Forces of the Realm must be forthwith armed to suppress those men, who were not able to withstand the twelfth part of a Tribe.1 Sam. 27. 2. This drives him once again to the Court of Akish, where he found better entertainment then he did before, because he came accompanyed with a Train of couragious followers; from whom the Bar­barous King assured himself of no mean assistance [Page 9] in his next Wars against his Neighbours, without excepting those of the house of Israel.

8. But now the Tide begins to turn, and a strong floud of mercies of flow in upon him. As there is no deep Valley, but neer some high Mountain; so, neer unto this Vale of Misery was a Hill of Mercy, and we shall see him climb the top of it without any great difficulty. Akish beholds him as a person so depressed and injured by the power of Saul, that no reconciliation could be made between them; and thereupon bestows upon him the strong Town of Ziglag, to serve for him and his adherents as a City of Refuge, 1 Sam. 27. 6. to which his party might resort upon all occasions. And for his better welcome thither, the news of Saul's uncomfortable, but unpittied death, is swiftly posted to him on the wing of Fame; which opened the first passage to him for the Crown of Is­rael. For now there dayly came unto him many men of note and merit, whose names are on record in the Book of Chronicles, affirmed there to be mighty men, 1 Chr. 12. 1, &c. experienced in the use of Arms, Captains of Hun­dreds and of Thousands, and such as seemed to carry Victory in their very countenances.1 Chr. 12. 22. And they came thither in such numbers as they made up a great Host like the Host of God, (as the Scripture calls it) that is to say, a puissant and mighty Army, fit for the undertaking of the noblest actions. By whose incouragement, but chiefly at the instigation of the men of Iudah, who had repaired to Ziglag, amongst the rest; he goes up to Hebron, 2 Sam. 2. 1, 4. the Principal City of that Tribe, having first taken Gods direction & commission [Page 10] with him. There he is cheerfully received, and anointed King, King only over Iudah, his own native Tribe, the rest of Israel still adhering to the house of Saul. For, Abner Captain of Saul's Host, and one as neer to him in bloud, as in place and power, had gained so far upon the Military men,1 Sam. 14. 50. that they agreed to set the Crown upon the head of Ishbosheth, 2 Sam. 2. 8, 9. the eldest of Saul's Sons which survived his Father: And this he did, not on design to divide the Kingdom, to break it into two, and set up Scepter against Scepter, as Ieroboam and on the death of Solomon; but, with a purpose to compel the men of Iudah by force of Arms to cast off David, to unite themselves to the rest of Israel, and all together to be subject to a Prince of the house of Saul. A Prince indeed of no great parts, affirmed to be a person of a dull and un­active spirit, more given to ease and pleasures, then to deeds of Arms, & magis extra vitia quam cum vir­tutibus, in the words of Tacitus: but fit enough to bear the Title of a King, whilest Abner and the Soul­diers managed all affairs as to them seems best.

9. This brings new troubles upon David, though they held not long. A breach is made between the new King, and that great Commander; Who being impatient of rebuke, and netled with some words which escaped his Master,2 Sam. 3. 8. resolves upon delivering the whose Kingdom to the hands of David: to which end he maintains a Treaty with him, and concludes the business. But, before all things could be setled, the Titulary King is murthered by the two sons of Rimmon, 2 Sam. 4. 2. both of them Captains in his Army, both

[Page 11]Natives of the Tribe of Benjamin (his Fathers Tribe) and possibly both of them of some kindred and rela­tion to him. This puts an end unto the war; the west of Israel seconding the Tribe of Iudah, and altogether calling upon David to accept the Government. To which end they annoynt him the third time, and own him by that Sacred Ceremony for their Soveraign Prince. And such as Prince as must have somewhat in him of the Priest, and the Prophet also. For, Rex est mixta persona cum Sacerdote, as our Lawyers tels us, and capable on that account of the Sacred Unction (if some of our Masters of the Ceremonies have not been mistaken). But so it was, that those of Benjamin could not so easily forget their late pretentions to the Crown of Israel, which they had held successively under two great Princes, and therefore came not up to Hebron with the rest of the Tribes, to confer the Kingdom upon David, but to obtain it for themselves (as Iose­phus telleth us).Antiq. Iud. lib. 7. cap. 2. A secret not to be concealed from David a discerning Prince, and one that was well studied in his own concernments. Who therefore to cut off their hopes, and prevent their practises, re­solves to get into his hands the strong City of Sion. Which standing in a corner of the Tribe of Benja­min, might serve for a sufficient bridle to hold them in, if they should practise any thing against his quiet for the time to come. And being afterward inlarged at the charge of David, by taking in the City of Sa­lim, and building all from Millo inward (as the Scri­pture telleth us) he caused it to be called Hierusalem, peopled it with such Families as he might confide in, and made it from thenceforth the chief seat of his Royal [Page 12] Residence. Never till now was David setled in the Kingdom, and now he growes considerable in the eyes of all forain Princes, who court him, and send presents to him, and trie all means imaginable to obtain his favour.

10. And thus the Scepter promised to the Tribe of Iudah is put into the hands of David the Son of Iesse, one of the chief Princes of that Tribe. And all this done at such a time, when they had all the reason in the world to fear the contrary. The Government having passed through many Tribes, from Moses of the race of Levi, to Ioshua the Son of Nun of the seed of Ephraim, and so from one Tribe to another, until it came to Saul of the stock of Benjamin. And this may seem to have been done for these reasons chiefly: First, That the Tribe of Iudah might not claim the Kingdom otherwise then by Gods donation, as possibly they might have done, if they had entred on the Go­vernment, upon the death of Moses, by any Military Vote, or Popular election, or in relation to that Pri­mogeniture, which was vested in them by the last Will and Testament of their Father Iacob. And 2^ly, It was so done, that the people being sensible of the in­conveniences of the former Government, the miseries which they had indured in the times of Anarchie, and the extremities which they had been reduced to, in the Reign of Saul; might with a greater cheerfulness im­brace a Prince of the Royal Family, whom God had so miraculously preserved, and commended to them.

[Page 13]11. And it may seem to have been kept so long from David, for two Reasons also: First, that he be­ing trained up in the School of experience, and ham­mered on the Anvile of Affliction, might be the bet­ter qualified for mannaging all affairs of State, then if he had been educated in the pride and pleasures of a Princes Court. And, Secondly, it was so disposed of, that, being to be married to the Realm of Israel; he might more passionately long to in [...]oy his Spouse, then if she had cast her self into his imbraces at the first making of the Contract. And this was done accor­ding to the custome of the Iewish Nation, who use to place some fitting and convenient interval, be­twixt the Espousal and the Wedding, for which St. Austin gives this reason,August. in Con­fes. lib. 8. cap. 2. Ne vilem habeat maritus datam, quam non suspiravit sponsus dilatam; for fear (saith he) lest otherwise the Bridegroom might despise her in the first fruition, for whom he had not longed with some vehement passion. But being longed for, and long looked for, they are met at last, to the full comfort of both parties, the pleasure of Almighty God, and the joy of the Nation.

12. Such was Gods kindness unto David, expressed in his marvellous preservation, when he was com­passed round about with invincible dangers; his ex­altation to the Throne, from keeping sheep, to be the Shepherd of his people; and therefore not a kindeness, a great kindeness, only; but, misericordia mirabilis (in St. Hieroms reading) a marvellous great kindeness, as my Text assures me. For, what particular is there in [Page 14] all this kindeness which is not marvellous, mirabile in oculis nostris, as marvellous in our eyes as it was in his ? And not a marvellous kindeness only; but, mi­serecordia mirifica, a kindness which wrought wonders, as Tremelius reads it. What can it else be thought, but a singular miracle that God should for so many years preserve this poor fugitive Prince, both from the treachery of his friends, and the power of his enemies; that he should finde more favour in the Land of Moab, then he durst hope for in the place of his birth and breeding; that men from all parts of the Kingdom should resort unto him, when he had neither Town of War to secure their persons, nor any stock of money and provisions to maintain their Fa­milies; That Akish and the men of Gath, should lay aside their animosities against him for the death of Goliah, and put into his hands a piece of such strength and consequence, as might inable him to create unto them a far greater mischief?

13. And was it not as great a miracle, if it were not greater, that Saul should come to such a miserable and calamitous end, without ingaging David in a rui­nous and destructive War, against those men which were designed to be his Subjects? That God should so incline the hearts of the men of Iudah, as to ac­cept him for their King, and thereby to involve them­selves in a tedious War; when all the rest of the Tribes adhered still to Abner, and the Sons of Saul: That God was pleased to make to use of any of Davids party for the destruction of Sauls house, but acted that great work by Abner and the Sons of [...],

[Page 15]being the Kings near kinsmen and his chief Com­manders: That all the Tribes of Israel should unite together to set and Crown upon his head, whom they had formerly pursued from one place to another, till they had forced him to take Sanctuary in a forain Nati­on: That all this should be done without noyse or trouble; more then the noyse of joyful shouts and acclamations, and the short trouble of an easie, though a martial, progress: That there should be so few men killed on either side, between the death of Saul, and the Crowning of David; and, that God should put into his hands the strong, Fort of Sion, which neither Saul, nor any of the Judges, nor Ioshua himself, nor Gideon, nor Ieptha, Duo Fulmina belli, the veriest Thunder-bolts of War, had before attempted.

14. And yet the kindeness was the greater, and the more miraculous, considering that it was exten­ded to spiritual mercies, and not confined to tem­poral preservations, and external benefits. For not­withstanding the horrid murther of Abimelech, the terrible massacre of so many Priests, and the unmerci­ful sacking of the City of Nob; Abiathar the next High-priest, and many others doubtless, of that Sacred Order, joyned themselves unto him. Abiathar was too great a person, and too well beloved, not to bring some attendants with him; and, who more like to bear him company then the Priests and Levites? Not so much out of care to preserve themselves, as to do service unto him whom the Lord had chosen. By means whereof, not only he; but, all his followers, were instructed in the things of God: and thereby kept [Page 16] from-being any way infected with those gross Idola­tries, which were predominant in Moab and the Court of Gath. Than which there could be nothing more conducible to his future advancement, or which could more indear him to the Iewish Nation; when they came once to be assured, that neither flatteries could intice him, nor great threats affright him, nor hope of promised aid allure him, from standing fast to the Religion of his Fathers, to the Law of Moses. And more then so,1 Sam. 23 6. Abiathar brought along with him the sacred Ephod, by which the High-priest used to consult with God, and to enquire his will and pleasure in all difficult cases. The want whereof, necessitated the unhappy Tyrant to have recourse for counsel to the Witch of Endor, as if he had been forced upon that desperate resolution in the antient Poet, (Flectere si nequeo superos, Acheronta movebo) that since he could not move the Gods, he would trie the Devil.

15. Nor was all this a kindeness only, or a great kindeness, ☞ as the old Translation, and misericordia mi­rabilis, a marvellous great kindeness, in the eyes of all men; but, it was misericordia sua, the Lords own kindeness, & factum Domini, the Lords own doing; to which, no humane prudence could pretend a title. This David understood, none better. And therefore at­tributes his safety and deliverance to the Lord alone, Ipse sit licèt magna unique cura & industria usus, Muscul. in Psal. 31. (as Musculus hath night-well observed), though he himself had used all possible industry and care▪ for his own preservation. He had his agents and intel­ligeneers [Page 17] in the Court of Saul, to give him notice of the secret purposes of his mortal enemy; He enter­tained Abiathar in a place both of trust and nearness, that by his means he might maintain a correspon­dence with the rest of that Order. And when neces­sity compelled him to ingage in battail, he sent out Ioab, (a man of most undaunted courage) to incoun­ter Abner, with whom he was competitor for the Palm of victory. More providence and care could no man use then David did; and yet, he calleth it, misericor­diam Domini, only Gods mercy, and his marvellous kindeness, by which he was preserved in the day of trouble.

16. And so indeed it was; meerly Gods mercy, and his marvellous great kindness, by which he was preserved in the dayes of Saul, and raised to the Throne of Israel on the death of Ishbosheth. For what could David have effected with all his diligence, had not God secretly forwarned him of those dangers which were near at hand; or what advantage could Abia­thars discoveries have procured unto him, had not God sent the spirit of infatuation amongst the Princes of Sauls house; supplanted their designes, and turned their wisdom into foolishness? Or, what could Ioab with all his valour have atchieved against so many enemies, had not God broken them in pieces, had not God throwen amongst them such a Ball of discord, such a [...], as made them turn their Swords upon one another. In which dissention the Royal No­thing is dispatched on his bed of ease, and dispossessed at once both of Crown and Life, before he had served [Page 18] out his Indentures in the Trade of Government; which also must be factum Domini, the Lord's doing only, as to the ordering, permitting, and disposing of it; though Abner and the sons of Ri [...]mon had their own vile ends. For, who but God could turn his own Sword upon him, and so infatuate the Counsels of his chief Commanders, as to contrive the ruines of their nearest kinsman, by whose sole power they stood, and might have longer stood (in all apparent probabili­ty) in their former greatness.

17.Psal. 127. 1. Except the Lord doth keep the City (saith the Royal Psalmist) the watchman watcheth but in vain. Except the Lord doth build the house, their labour is but lost that build it. What then? Shall then the Workman play,Origen. in Rom▪ cap. 9. and the Watchman sleep? Not so, saith Origen, [...]mpendant ipsi, quantum in se est, laboris et sollicitudi­nis, &c. Let them continue their indevours in the name of God, and let the Watchman watch, and the Work­man labour. Though God be all, and that our safety is from him, and from him alone; yet, he hath told us, that the lazie person shall not eat; and, the careless person shall not prosper: It is the hand of the diligent which maketh rich; and he becometh poor that dealeth with a slack hand, (faith the wiseman Solomon). God in the ordering and disposing of humane affairs, is like the Pilot in a Ship; It is the Pilot only which doth steer and guid the Vessel, and bringeth it safe into the Haven; yet, it is expected that every several Ma­riner do discharge his duty, and yield obedience to the whistle of the Boat-swain.

[Page 19]18. But on the other side, it is not therefore to be thought, that we may warrantably intitle either our industry, or strength, or wisdom to the rights of God. The wisdom of the wise (saith Paul) is it not foolishness with the Lord? What Man is there (saith David) that can save himself by his much strength; Yea, or by taking thought (saith the Son of David) can add one cubit to his stature. Man purposeth, but God disposeth: And, when we have most spent our spirits, and consumed our bodies in the well ordering of our fortunes; yet, it is all in vain, and fruitless, and of no effect except the Lord, even our own God, doth give us his blessing. Ascribe we therefore to the Lord, the glory of his own exployts; and let us not presume to say in any of our prosperous actions, that, This my own right hand hath done, or my wit effected. Though David did as much as care and wisdom could per­form for his own security; yet he refers it all to God, and reckons it His mercy only, and his marvellous kindeness whereby he was preserved from danger, made Master of Hierusalem, and setled, after all his troubles, in so strong a City.

19. In a strong City. That's the next. In civitate munita, In a fenced City, saith the Latin. [...], a City walled and ditched about, as the Greek Text reads it. In civitate robusta & firmata, A City strong in men, and as strongly fortified, in St. Hierom's Gloss. Only Tremelius, with some notable difference from all men else, doth translate it thus: Benedictus Dominus, Blessed be the Lord for she hath shewed his [Page 20] marvellous kindeness to me in as great a measure, ut in civitate munita collocans me, as if he had inclosed and kept me safe in a Town of War, as if I had been bil­lited and strongly garrison'd in a Fort and City. Tis true indeed, Gods mercy is the surest Hold, to which we may commit our safety; the strongest Castle of defence, to which we may intrust our persons. A fortress against all our foes; an Antidote against all Plagues; a Remedy against all Diseases. He that is so defended, need no other Arms.Horat. Non eget Mauri Iaoulis, nec arcu; Not shield, nor bow, nor poysoned arrows. Gods mercy is all kinde of weapons to him, both for annoyance and defence. No armour is so sure of proof, but it may be broken; nor Town so strong, but may be taken; nor wals so high and close, to keep our contagion. Put if Gods mercy doth protect us, and his power defend us; if we be compassed round about with his deliverance, as with a wall; we will not be affraid through war, and poverty, and sickness, do conspire against us. For we are sure that then we are in such a City, which neither enemy can force, nor want of trade impoverish, nor disease infect. Deus meus & omnia. Let God be mine, and I am strong enough against all the world, against all violence, against all practices, against all misfortunes. I could inlarge my self on this general Topick as to the moral of my Text, but that I am to keep my self to the literal sense, to the strong City herein meant by the Royal Psal­mist.

20. And if I keep my self to the literal sense, we must inquire what City is here meant by David. And [Page 21] we shall finde upon a very short inquiry, that it was either Ziglag, Hebron, or Hierusalem, and the last most likely. St. Austin, and St. Hierome, so resolve for certain, with whom the Moderns do agree, as to that particular; all telling us, That God declared his marvellous mercies unto David, by setling his affairs, in Civitate Ierusalem, in the strong City of Hierusa­lem, in the Fort of Sion. For there he found an end of his former sorrows, thither he brought the Ark, to that place he removed the Trabernacle, and there did he fix his Royal Palace, with the Courts of Iustice, and thereby drew unto it, by degrees, all the wealth of the Kingdom; and there he reigned in greater glo­ry and renown, then any of the Kings and Princes which were round about him.

21. Now Cities are accounted strong in two re­spects: first, in the strength of situation, or of art; and next in the multitudes and natural courage of the people: and in both these Ierusalem, as it flourished in the time of David, might worthily be called a strong City, (as indeed it was) Civitas munitissima, as my Author hath it. For first, it was well situated and strongly fortified, three Towns in one of them seated on steep Hills, and all of them invironed with high Walls, strong Bullwarks, and unpassable Ditches: But none to be compared with the City of Sion, which made the Iebusites presume so far upon the strength of the place, that, in contempt of Davids Forces, they mann'd their walls with none but their blind and lame, A [...]iq. Iud ic. [...]. 7. chap 3. as Iosephus tells us▪ and then sent word, (whether with greater pride or folly, it is hard to say) that except [Page 22] he took away the blind and the lame, he could not come thither. Which was to tell him in effect, that those poor wretches were sufficient to make good the Fort against all his Army, and therefore must be first removed, before he could expect to be Master of it. ‘Such confidence, saith he, they had in their Walls and Trenches, that they conceived them able, without further help to keep out the Enemy.’

22. But Walls, we see by this example, are but simple strengths, if there be any want of people, or in the people any want of courage to make good the place. The honour of a King consists not in the strength of Towns, and frequency of Garrisons; but in the multitude, and courage, and good affection of his Subjects. Kings are then safest, when they trust rather to their Castles of bones, then their Castles of stones; according to the Aphorism of Sir Henry Sa­vage, an old English Souldier. Lycurgus also seemed to be of the same opinion, when he prohibited the Spartans to immure their City, or to use any of the Arts of Fortification. And in this sense lerusalem was strong; because it was as populous, and no less ca­pacious, then either Nineveh, or Babylon, or Eckba­tana, or any other Cities in the Eastern Countries. So populous, that at the siege thereof by Titus, there perished by the Sword and Famine of all sorts and sexes,loseph. de [...]ello. Iud. lib. 7. c. 17. 1100000. and above, as Iosephus telleth us. And so prodigiously capacious, that once the High-Priest (at the request of Cestius a Roman President) numbering the people which came thither to observe the Passover,Id. ibid. found them to be two millions and se­ven [Page 23] hundred thousand men (besides women and chil­dren) all sound and purified, and fitted by the Law for that Sacred Ceremony. A number numberless, and not indeed to be believed, were not Iosephus gene­rally reckoned for a true Historian, [...], as the good Father, Iustin Martyr, hath assured us of him. And though these numberings of the peo­ple in that mighty City happened long after David's time; yet the City after David's time received small inlargements. Ten of the Tribes revolting on the death of Solomon, and never afterwards returning to the Kings of Iudah.

23. As for the courage of the People, and Inha­bitants of it, in the time of David; we may conceive it equal at the least, if it were not greater, then that of their posterity in the times succeeding. Which was so eminent, that he which reads the Story of their final ruine, when besieged by Titus, will find the Romans so put to it, that they never purchased any Ci­ty at a dearer rate. And hereupon may say in the word of Iustin, Et tanta animorum virtus fuit, &c. That though they had just cause at all times to despair of safety; yet, for the most part, they presumed, and came off with safety, till God was pleased to give them over for a prey to the Sword of their Ene­mies.

24. And yet there might be somewhat in it, which more assured David of his peace and happiness, than either the Courage of the people, or the Strength of the place; which was their good Affection and fide­lity [Page 24] to him. And this appears plainly by their car­riage towards him, when he was forced to give way to the Treason of Absolom. For, when he left them to the power of the Enemy, the people followed him in great numbers, to express their loyalty; and followed him in tears, to express their affection. So, as it cannot be affirmed, that either they betrayed, or forsook their King: but, that the King rather in a Royal pity did withdraw from them; left otherwise he might have brought some evil on the City, as the Text informs us. Lay all that hath been said, toge­ther, of the strength of this City, and we shall find, that David had good reason to extol Gods Name for giving him possession of a place so strong, so popu­lous, and so replenished with a loyal and couragi­ous people.

25. And thus I have run over all the parts of my Text, as they declare God's marvellous kindness unto David; so, that it can be no hard matter to remove the vail, and to behold the face of our own affairs, the mercies of this day, and the glories of it. A day in which we solemnize the memory of as great a kindness; a kindness as remarkable in respect of the Person, as marvellous in its own condition, no less peculiar to the Lord as the Author of it, and in a place as notable, our Principal City, our strongest City of descence. To which, by Gods assistance, and your Christian Patience, I shall now proceed, and then descend unto the duties of the dayes, where we shall meet with David's thankfulness, and our own to boot.

[Page 25]26. Et, De quo loquitur Propheta, vel populus fidelis? And in this place may be asked in the Eunuch's words, Of whom here speaks the Prophet, either of himself, or of some other? Not of himself alone saith Cassianus, an old Christian Writer, but in behalf of all Gods children, of his faithful servants. The Books of Psalms is so compo­sed saith Athanasius, Athanas. in E­pist. ad Mar. in Tom. 3. that every man may read his own Story in them, and find therein his own particular concernments; and that as punctually, as if the pur­pose of the Psalm had been addressed and fitted on­ly unto his occasions. Let it be so, and then, Who may not find the quality of our late afflictions, and our deliverance together in this present Psalm, and read the state of our affairs in the Story of David; and then draw down an easie and familiar parallel be­twixt the Persons, and the mercies, and the places too? A parallel, right worthy of the pen of Plutarch, if any such were found amongst us; but, such as seems to have been done in part already, by laying before you David's troubles and his great deliver­ance. And therefore passing by those things which apply themselves, and those in which the Story of both Princes seems to make but one; we will observe the method which is used by Plutarch, in laying down the points in which they differ, or, those wherein one party seems to have preheminence above the other.

27. First then, It may be truly said of our English David, as Commodus, not without vain-glory, did af­firm of himself, Quem Primum Sol & Principem & [Page 26] hominem vidit, that he was born a Prince, and that the Sun did never otherwise behold him then as Heir to a Kingdom. Which cannot be affirmed of David, nor of David's Ancestors; though all of them might live in expectation of obtaining that Scepter, which had been promised to that Tribe, in the person of Iudah. And as his Birth was higher, so his Fall was lower, and his afflictions so much greater; and the more insupportable, because he was more tenderly bred, and less able to bear them. Nay, they were greater in themselves then the heavyest sorrows that ever fell upon David in the time of his troubles; who kept himself most commonly unto those retreats which his own Countrey did afford him, and when he was compelled to retire to Moab, or to sojourn in the Realm of Gath, neither Saul's malice, nor his power did pursue him there. But so it was not in the case of our Royal Exile; Driven out of all the Forts and Cities of his own Dominions, by the power of his Enemies; and, by their practises, not suffered to re­main in France; nor to be entertained in Holland; compelled to shift from one Imperial City to another; from the Higher, to the Lower Germany; but, pursued in all, seldom nor never free from their trains and treacheries, who would not think themselves secure but in his destruction. Sic aquilam fugiunt trepi­dae Columbae; Never was Patridge flown at with a swifter wing by a well-train'd Falcon, nor game more hotly followed, by the fiercest Hounds; than this poor Prince was chased by those mighty Hunters, those Nimrods, those Robusti Venatores, as the Scri­pture calls them: who had the building of that Babel [Page 27] which they raised amongst us. They had their cun­ning Lime-hounds to draw Dry-foot after him, and plyed the chase with all the Kennil at his Heels, when the Hunt was up: not with a purpose to call off when they had breathed their Horses or tryed their Dogs; but with a merciless retreat to hunt him down, and then to wash their cruel and accursed hands in his precious bloud, as is accustomed in the fall of a Buck of Stagg.

28. And as the dangers which accompanyed our English David, were more transcendent in respect of his Sacred Person; so, were they far more grievous to him in respect of his party: whose tears he put into his bottles, whose stripes he bare on his own body, and whose calamities did more afflict his righteous Soul, then his own misfortunes. And, if we look up­on his Party with an equal eye, we shall soon find them to have suffered more and far heavier pressures in his cause and quarrel, then all the Hebrew Nations did for the sake of David. We read indeed of 85. Priests slaughtered by the cruelty and command of Saul; But we may read of more than twenty times that number of our Regular Clergy; all the Bishops, Deans, and Dig­nitaries, and almost all the Heads of Houses impri­soned, plundered, sequestred, ejected; their wives and children miserably turn'd out of doors, some of them left for dead in the open streets. And why all this? but for adhering to his Majesty, and his Fa­thers house, and to the Laws, and the Religion here established, and for no crime else. But then again, we do not read of any man of quality in the Tribes of Israel, [Page 28] condemned and executed, or otherwise deprived of Lands and Liberties, for his well wishing unto David. Amongst us, nothing was more common than the imprisoning of our choisest and most able Gentry, selling the Goods, confiscating the Lands, and calling those in question for their very lives, whose known fidelity was imputed to them for their only crime. For, now we had attained to that height of wretchedness, that Loyalty must pass for Trea­son, and Treason must be Unicum eorum crimen qui­vacabant crimine, as in the worst and most de­plorable condition of the Roman Empire. And thereupon it was concluded in the School of Tyran­nus, that they who were so prodigal of their Mo­ney, Arms and Victuals to another man, especia­lly, to one marked out for ruine by their mighty Masters, should have no bread to feed their Fa­milies, or money to maintain themselves; or o­ther Arms, but Prayers, and Tears, to save them from the violence of unjust Oppression, even from Death it self.

29. Besides, it might be some alleviation unto Da­vid's followers, to suffer by the hands of a lawful King, a King set over them by God, by the Lord himself; whose Power they were not to resist, whose Person was too Sacred, and his Authority too transcen­dent to be called in question. But it must be a tor­ment unexpressible to a generous spirit, to be trode underfoot by an Adoni-bezek; to have their lives and Vineyards taken from them, at the will of an Ahab; to see the Bramble Reign as King over all the Trees [Page 29] our tallest Oakes felled down by a shrub of yester­day; and all the goodly Cedars of the Church, grubbed up, to make room for a stinking Elder.

30. In the next place, as the calamities which fell upon our English David, and his faithful followers, were more in number and more grievous, then all those which had been suffered by the other; so was the kindness of the Lord more marvellous in his pre­servation, the hand of God more visible in his Resti­tution. And first, the kindness was more marvellous in his Preservation, because we do not find that David ever hazarded his own person in the day of Battail, but managed all his Wars with Abner, Absolom, and Sheba, by the hand of Ioab. Which gave him means and opportunity to provide for himself, though all his For­ces had been routed, and their General taken. But our great Master put himself into the head of his Army, ventured his life for the Redemption of his people, charged and recharged through the thickest of his enemies, the first that came into the field, and the last that left it; and thereby gained the honour, though he lost the victory of the day. By what miraculous means he was preserved from death in that fatal Overthrow, and with what Loyal secrecy conveyed from one place to another, is not so clearly and di­stinctly known as the cause deserves; & therefore to be wished that it may publickly be declared by his Sacred Majesty; that God might have the glory of his own great Mercies, and all good men the honour of their brave fidelity. In the mean time, we may with piety believe, that he was either carryed off by God on the [Page 30] wings of Angels, so that none could reach him; or else inveloped round about with a cloud of darkness, so that none could see him,Virgil. Aencid. Cernere ne quis eum, ne quis contingere poss it, as Virgil telleth us of Aeneas in the last condition.

31. And then again, the hand of God was far more visible in his Restitution. For, was it not a mar­vellous kindness, that God was pleased to preserve a strong party for him, which had not been infected with the errors and corruptions, which then reigned amongst us; that in a time of such a general defection from the rules of the Church, so many thousands should be found of all sorts and sexes, which had not bowed the knee to Baal, nor to the golden Calves of Dan and Bethel, nor the more guilded Calves that grazed and bleated upon these mountains of the Lord. And that far more should keep their hearts intire and loyal in those times of danger, when they could find no means to signifie it by their tongues and hands. And this not only was a kindness, and a marvellous kindness; but, misericordia sua, the Lords kindness also, most properly to be called the work of God, who did both bow their Hearts, and advance their Hands, and use them both, for the facilitating of the Kings Reduction.

32.1 King. 18. 44. In which conjuncture of affairs, a little cloud ariseth from the Northern Sea, after the heavens had been shut up for some years together. Which though it were no bigger then a mans hand in the first appea­rance, yet brought along with it such abundance of [Page 31] rain, as did not only comfort and refresh the afflicted Land, but forced our politick Ahabs, and their fol­lowers too, to take their Chariots and make haste away to some other place, before the storm should over­take them. And certainly this must needs be miseri­cordia sua, as well Gods mercy in it self, as to be reckoned for a mavellous mercy in the eyes of men. For neither the Party was so weak, nor the Cause so desperate, as to be broken by the coming of so small a power, as rather seemed to be a Guard to their Generals person, then of sufficient force to oppose that Army, before which two great Kings were not able to stand. And then it is to be observed, that such as draw their Swords upon God's Anointed, use com­monly to throw away the scabbards also; and find no way of doing better, but by doing worse.Tacit. Hist li. 2. Nil me­dium inter summa &. praecipitia. No middle way for them to walke in, but either to bear up like Princes, or to die like Traytors. But it was otherwise in the case which we have before us. God so prevailing on the hearts of the men of war, that they became no less ready to receive their King, then his own party to invite him; And they which first ingaged in the War against him, expulsed him hence, and voted him un­capable of the Regal Dignity, are now as zealous as the best to advance him to it. Nay, they contended eagerly with the rest of the Subjects (as once the men of Israel did with the men of Iudah) which of the two should shew most zeal for his Restitution; and did not only send word to him that he should return, both he and his servants with him; but, some of them passed over the Flood, that they might bring him [Page 32] back unto his Countrey with the greater glory. Et certant ipsi secum, utrùm contumeliosius eum expulerint, an honorabilius revocaverint; as in the case of Alci­biades is observed by Iustin.

33. But possibly our Gideon with such a handful of men, might not have been of power sufficient to ef­fect the enterprise, if our great City had not openly appeared in favour of it, and thereby given en­couragement to the rest of the Subjects, whose hearts stood firm unto the King. A treble City of three Towns together, but all of them united in one com­mon name, as Ierusalem was; and no less strong then that, in regard on the multitude; but stronger, in respect of the power and riches of the people of it. For here it was, in this strong City, the principal City of our Nation, the abstract or Epitomie of all Britain (In Britanniarum compendio) as my Author cals it, that the design was most advanced, though not there contrived. And here it was in this strong City that this great miracle of mercy did receive accom­plishment, by opening both their Gates, and Hearts, and Hands, to receive their Soveraign. Let them continue in that obedience to our Lord the King, & they shal wipe away the memory of their former Errors. Nay, our Posterity shall behold them with a cheerful gratitude, as the restorers and preservers of our common happi­ness, by giving good example to the rest of the King­dom. For certainly the practice of great Cities, is exemplary, not only in their Morals; but, their Politicks too. According to the motion of the Pri­mum mobile, the lower Stars and Planets move in [Page 33] their several Spheres, and think it no disgrace to be sometimes retrograde, or in their motus tre­pidationis; when the first Orbe begins to be irregu­lar, or seems to be left destitute of those Intelligences which are said to move it.

34. And therefore it concerns great Towns and populous Cities, upon whose actions all mens eyes are fixed and busied, to be a pattern of good works, of Loyalty, and of due obedience to the rest of the peo­ple. Faction, and Opposition to Authority, are two dangerous plagues, more fatal and destructive to the greatest Empire, than the Sword, Pestilence, or Fa­mine. Which if they get into a City or a Town of note, Non ibi consistunt ubi caeperunt, Vellei. [...] Hist. l. 2. infect not there alone where they first brake out; but, as the nature of the Plague is observed to be, from thence it springs into the Villages adjoyning, and in the end to all the quar­ters of the Kingdom. It cannot be denied, but that we found it to be so in the first revolt; but then it must be granted also, that the Tide never turned in the lesser Rivers, until the Thames had made a stand under Lon­don-Bridge. The noise of which great miracle (as it was no other) made all the waters clap their hands, and the floods rejoyce, and even the Ocean to be proud of so rich a burthen, as was committed to its trust by the heavenly Pilot.

35. For now the King prepares for his return to the Royal City, not with an Army to besiege it, to smite it with the edge of the sword, and to root out the Iebusites, which were planted in it, as David did when he first brought Hierusalem under his command. Not so; but, as a Prince of peace, as the Son of David, to [Page 34] bring the glad tidings of salvation to all his Subjects, to put an end to all the miseries of his People, and to restore them to that peace and happiness, which they had forfeited by pride and wantonness, by disobedience to his Person, and distrust to his Promises; and, in a word, by doing more then is to be repeated, since it hath been pardoned. And to this City came the Tribes to receive their King; whether, in greater numbers, or with greedier eyes, or with more joyful hearts, it is hard to say. Of which, I shall speak little now, because more anon. This was the blessing of the day, and this conducts me next to the duties of it, which we shall take from David's Doctrine and example, Benedictus Dominus, Blessed be the Lord.

36. Et quemodo dicit, Benedictus Dominus? Num illi opus est benedictione nostra? What means the Prophet (saith St. Hierom) by this form of speech? Hath the Lord need of us that we should bless him? No, but we say, with Vatablus, that it is an Hebraism, a garb of speech peculiar to the Hebrew Language; the mea­ning this, Dignus est omni laude Dominus, The Lord is worthy to be praised, His mighty Acts to be pre­served in perpetual memory. What David's practice was, we need make no question; or, if we did, we have sufficient evidence for it in the Book of Psalms. Most of which were composed to no other purpose, but to extol Gods name, and set forth his prayses for all the blessings which he had bestowed upon him in his soul and body. Among which last, there was none more great, more marvellous, more fit to be ascribed to the Lord alone, then the preserving of his Person, the rai­sing of him to his Throne, and the establishing of that [Page 35] Throne in so strong a City. And therefore, Benedictus Dominus, Let thanks be given unto the Lord, saith our old Translation.

37. But more particularly we may behold the thank­fulness of David, in his Works and Actions. We may behold it in his Works, if we consult that notable pas­sage of Iosephus, where it is said, that David being de­livered from his Wars and troubles [...],Antiq. Iudaic. lib. 7. chap. 10. indited Anthems, Psams, and Hymnes in the praise of God; calling to minde those manifold and great occasions which might induce him to a pious and religious gratitude; and more then so, he procu­red many Instruments to be made for God's publick service, Organs, and Psalteries, and Harps, and taught the Levites how to praise Gods name upon them (saith the same Iosephus) not only on the Sabbath, but the other Festivals. For doing which, he had no precept from above, or any warrant that we read of, but his own authority, and that he thought it fit and decent.

38. David, no question, knew as perfectly Gods na­ture and the true nature of his service, as any other man whatsoever he was: Yet thought he not that either of them was prophaned or made lesse edifying by the oc­casion of sweet Musick & melodious Harmony. Which made him call so often upon all his people, not only to set forth Gods praises in their Songs and Hymns, but to extol and celebrate his Name, with Trumpets and loud sounding Cymbals, with Psalteries and Harps, Strin­ged instruments, and Organs also; and that not in their houses only, but in the blessed Sanctuary, as appears plainly in the last of the Book of Psal. And he appoin­ted also that the singers, and such as played upon the [Page 36] Musical instruments, in the performance of this ser­vice, should be cloathed in white, or rather with a linnen vesture over the rest of their garments, as it is said expresly in the 1 Chro. ch. 15. From whence (or from the linnen ephod which was worn by the Priests) we have derived the Surplisse now in use amongst us, and not from any garment used by the Priests of Isis, as some of the preciser sort have most idely fancyed.

39. But David was as excellent in paying his thank­fulnesse to God in the acts of piety, as praising him with songs and hymns, and musical Instruments. The Ark of God which had been taken by the Philist ms in the time of Eli, and kept at Keriath-jearim all the Raign of Saul; is now brought back▪ and setled in Hierusalem by the care of David, who gave not only order for the doing of it, but saw it done and was himself a prin­cipal actor in that sacred Ceremony. He thought it no way mis-becomming any earthly Majesty, to look to all such matters as concerned Religion and apper­tained unto the service of the most high God; Nor is there any thing which makes a King more esteema­ble in the eies of his subjects, then to be active and in­dustrious in the restoring of Gods worship to it's anti­ent purity. Ille diis proximus habetur, per quem deorum majestas vindicatur, are the words of an Heathen, yet such as may become the most sober Christian.

40. Follow him yet a little further, and we shall see him putting the whole service of God into a better frame and order, then it had been formerly. To which end he appointed to the priests their several tunes, that every man might know the course of his ministrati­on; and so distributed and disposed them under seve­ral [Page 37] heads, that all things might be acted by them with­out confusion. Which Heads or Rulers, or chief Cap­tains, as the gospel calls them, being in number twen­ty fowr, besides the High-priest, and his Sagan or the second High-priest, twenty six in all, make up the just tale of our English Bishops. And in regard the Tribe of Levi had remained so faithful to him, and done and suffered so much for him, in the time of his troubles, he is resolved to make a retribution worthy of a Roy­al spirit. Some of them therefore he sets over the treasures of the house of God, that is to say, such treasures as were dedicated and laied up in the Holy Temple, or otherwise offered and designed for Religi­ous uses. Others he made officers and Iudges in the Tribes of Israel, and that not only in all businesses of the Lord, in all sacred matters, but in the businesse of the King, even in civill concernments, as is expres­sed most plainly in the first of Chro. ch. 26. So far was David from conceiving, that sacred Orders were a super-sedeas to all civill prudence; and that he might not lawfully make use of the abilities of any of his Subjects, of what sort soever, as Councellours, Iud­ges, Officers, or what else he pleased.

41. Thus David did, and thus our David hath done also. He made it his first act to close the brea­ches in this Church, both in Doctrine and Discipline, and to restore the antient government of Bishops, ac­cording to Gods words and the primitive practice. He takes care that Divine service be officiated with as much solemnity, as in the best and happiest times of his predecessors, adorns his Chappel in a costly and magnificent manner, gathereth together the best [Page 38] voices in his whole dominions, and intermingleth them with Musical Instruments, which seem to carry a resemblance to that heavenly Harmony which some ascribe unto the Spheres. A form of service highly magnyfied by the primitive Christian, and such as gained exceedingly upon mens affections. St. Austin, when an Heathen or at best a Manich [...]e found two temp­tations to invite him to the Christian Churches; that is to say, to hear the eloquence of St. Ambrose when he was in the Pulpit, and the H [...]rmonious Melody which was made in the Quire. And it is hard to say, which of the two prevailed most towards his Conversion. The musick of the Church so mollified his stony heart that it drew tears from his eys (ut flevi ad cantus Ec­clesiae tuae)Aug Conf. lib. 10. ch. 23. and thereby made him apter for all such impressions of the Holy Spirit, as afterwards advan­ced him highly in the favour both of God and Men, Retained on this account, (as he after tells us) in all the Churches of those times, both Greek and Latin, Ut per oblectamenta aurium, Id. ibid. in firmior assurgat animus in pie­tatis affectum; because it did compose mens thoughts, and calm their passions, and fit them to the serious and the grave performance of religious Offices: Which makes it seem the greater wonder, that any man, prefer­red and dignified in the Church of England, should in a Sermon preached, and printed, and exposed to sale; compare the heavenly musick in Cathedral Churches to that confused medley of the Flute, Dan. 3. 5. the Sackbut, and the Harp, the Psaltery, the Cornet, and the Dulcimer, which played before the Golden Image, advanced by Nebucad­nezzar in the fields of Babylon. But he hath-long since smarted for his folly, and so let him go.

[Page 39]42. Our English David stays not here, but looks up­on the services and the sufferings of the Regular Cler­gy; some of which he restoreth to their former fortunes, and raises others unto greater then they had before. All the Episcopal Sees, but one, are filled with Learned and Religious Prelates, of whom the tongue of envy, hatred, malice and uncha­ritableness can speak no reproach. And as the Sees are filled with Learned and Religious Prelates; so is it to be hoped that by the Piety of these times, those Prelates shall be re-established in those Powers and Priviledges, which the Iniquity of the last Times hath taken from them. Without which they must pass for Cyphers in the Church-Arithmetick, disabled from proceeding in the work of God; of less esteem amongst their friends, and a scorn to their adversaries. The State was never bet­ter served, then when the Messengers of Peace were the Ministers of it: when Kings asked Counsel of the Priests, and that the Priests were Counsellors, Officers, and Judges in their several times. Which David must needs know as well as any (being a Prince replenished with the Spirit of God) or else he had not called them to those imployments which the Scripture speaks of.

43. Thus hath the King performed his duty, we must next do ours; and pay our thankfulness to God on the knees of our hearts, for the advancement of our David to the Throne of his Fathers; and, thereby giving us such a fair and blessed Sun-shine after a long Egyptian darkness, and so miraculous a calm up­on the back of that most dreadful intermixture of Thunder and Lightning (the roaring of the Can­nons, and the burning of Towns), which was never [Page 40] equalled in this Nation. Which as it ought to be our duty to the last day of our lives; so, more particularly of this day, which by the Piety of the State hath been set apart for the Celebration, for the commemorating, of that kindness, that marvellous great kindness which he hath shewed to us, and to his A­nointed, in the chief City of our Nation, the abstract or Epitomie of the whole, as before was said. Such Fe­stivals as these come not within the censure of our ni­cer spirits: Those which have quarrelled at the rest, the Festivals of Christ, and his Apostles, and his Virgin Mother; do yet allow of Feriae repentinae, & ex re nata institutae, as they please to phrase it: Such as are institu­ted and ordained upon new Emergencies. If any thing displease them in it, it is the setling of it by a Law to be made perpetual; to be a day of Thankfulness and Commemoration to succeeding Ages. Which be­ing the adding of a new to the ancient Festivals, may spur on those which are in eminent place and power, to rejoyn the old Festivals to the new, and cause them both to be observed with such Christian Piety, that all men laying aside their Trades and profane Imploy­ments, may diligently repair to their Parish Churches, to set forth God's most worthy praise, to hear his most holy Word, and to ask those things which be requisite and necessary both for the body and the Soul, according to the Laws and Statutes in that case provided. But, as for this particular day, it is to be observed as our Feast of Purim, in memory of our deliverance from the hands of Haman, and Haman's being hanged up­on the Gallouse of his own preparing, together with his ten sons (mark the number well) all executed by [Page 41] the Common Hang-man on the same account. A day of praising God in our Publique Churches, of Feast­ing and Rejoycing in our private Houses, of Joy and Triumphs in our Streets; A day to be observed with all due Solemnity, as being the Birth-day of the King and the Kingdom too.

44. And so it cannot choose but do, if we look back upon the miseries of the former Tyranny, as well in our Spiritual Concernments as our Civil Rights. And then reflect upon this Day as it was celebrated by all sorts of People at the King's Reduction. And first, if we take notice of the miseries of the times preceding in reference to Spiritual matters, we may observe our Publique Liturgie disgraced, and at last discharged, to make way for the rash, seditious, and inconside­rate evaporations of those turbulent spirits, whose ve­ry Prayers, in fine, were turned into Sin: The Pulpits every where left open to all sorts of Mechanicks; and either no Priests made at all, or, none but such as were of Ieroboam's making, Priests of the lowest of the Peo­ple; abhorring Idols made a colour for committing Sacriledge, such Sacriledges too as seldom or never had been heard of amongst the Gentiles; Pictures and Images in Church-windows (retained for Ornaments till this day in the Lutheran Churches) defaced on pur­pose, for the ostentation of a swifter Zeal, than could keep company with Knowledge. But, in the mean time, such a worshipping of Imaginations advanced and coun­tenanced as seemed no less destructive to all Christian Piety, than the worship of Images; and, in a word, all the exploded Heresies of the elder times revived, and justified, without reproach to them that did it; to the [Page 42] displeasure of Almighty God, the dishonour of the Church, the grief of all good men, and the shame of the Nation. Nor did we speed much better in our Ci­vil Rights, in reference to that liberty and property, which seems peculiar in a manner to the English Sub­jects. Quocunque aspiceres, luctus gemitus que sonabant, in the Poets language. No news in any of our Streets, but that of leading men into fresh captivity; nor Musick to be heard in our private Houses, but the sighs, groans, and cries of afflicted people, who either suffered in themselves, or their friends and kindred. Our persons haled unto the prisons, and our heads to the block▪ our children born to bondage, and brought up to servitude, our goods taken from us, and exposed to sale; all our Lands either held in villenage; or, which was worse, ad voluntatem Domini, during the will and pleasure only of our mighty Landlords. Such a confusi­on in the City, such spoils and rapines in the Countrey, and such oppressions in all places under their com­mand; that greater miseries never fell upon God's own people in those wretched times, in which there was no King in Israel.

46. To put an end to which misfortunes, God brings the King unto his Throne, as upon this day; and brings him to his Throne after such a manner, as makes it seem all-miracle in the eyes of Christendom. When first, like Noah's Dove in the book of Genesis, he left the Ark of his retreat and preservation, that he might trie whether the waters were asswaged from the face of the earth, he found no resting place for the soles of his feet; but when he took his second flight, and came next a­mongst us, and brought an Olive leaf in his mouth, to [Page 43] be a Pledge of Peace and Reconciliation betwixt him and his people, he made his coming most agreeable to those very men, who before most feared it. A coming so agreeable to all sorts of people, that never King was entertained with more signs of joy, or welcomed with a greater concourse of his faithful Subjects; all of them with Te Deum in their mouths, and the Magnificat in their hearts; old women being as busie at their Bene­dicite's, in their dark retreats, as Children were at Ho­sanna's in the wayes and fields. The mountains skippe like Raws, and the little hils like young Sheep, as he passed along; the Trees bowed down their heads to salute their King; and the glad earth, rejoyced to be­come his footstool. But when he came within the view of the Royal City, Good God! what infinite throngs of people did run out to see him? With what a gallant equipage did the Nobility and Gentry set forth to meet him. Never did England see it self so glorious as upon that day, nor old Rome so magnificent in her stateliest Triumphs, as our great City then appeared in the eyes of those, who flocked from all parts of the Kingdom in such infinite numbers, that London could no more be called the abstract or epitome of the Realm of England, but the Realm it self.

47. Incouraged with which general Welcome, he hath received here (here in this Church, he hath recei­ved) his last Anoynting, to the great joy of all his true and faithful Subjects; who once again repaired to our Capital City, but in greater multitudes, that by their quality, numbers, and external Gallantry, they might express their good affections, and add some new Lustre to the accustomed Pomp and Splendour of the [Page 44] Coronation. The Pomp and Splendour of which day, is not to be described by a readier pen than I am able to pretend to; nor to be equalled by any other in the times preceding, but only by the glorious day of the Kings Reduction; of which we may affirm with the Court Historian, though with no such flattery, La [...]i­tiam illius diei, consursum totius civitatis, & [...] pene inferenti [...]m coelo m [...]is, &c. What pen is able to express the Triumphs of those two great dayes, when all the bravery of the Nation seemed to be powred into the City, and the whole City emptied into some few streets, the windows in those streets to be glased with eyes, the houses in a maner to be tyled with men; and all the people in the streets, the windowes and the house tops also, ingeminating and regeminating this most joyful acclamation, God save the King.

48. For which great mercies, and the rest of this glorious day, let us sing our Benedictus also, to the Lord our God: Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up a mighty salvation for us in the house of his servant David. To which Immortal and Invisible God, the Almighty Father; and to the Honorable, true and only Son, the Lamb that sits upon the Throne; and to the Holy Ghost the Comforter; Let us ascribe, as we are bound, all Majesty, Might, Praise, Power, and Glory, from this time forth for ever more. And let all the people say, Amen.