A sermon preached upon the 29th of May, in the parish-church of St. Margaret in Lyn-Regis in Norfolk, in a great presence by Tho. Fysh ...

Zechariah, 12. 8.

In that day the Lord shall defend the Inhabi∣tants of Jerusalem, and he that is feeble among them at that day shall be as David; and the House of David shall be as God, as the Angel of the Lord before them.

THis day was this Scripture fulfilled to these Nations; and he that comes pre∣pared, as he ought, to celebrate this Solemnity, will presently discern, what an easie Accommodation thereof may be made to the state of our own Affairs; and that the words afford a seasonable Theme for an holy Panegyrick, and are fit to remind us of those Mercies we here are met to commemorate and acknowledge. Your selves, I know, can well transfer them, and make the Applica∣tion: But if I may contribute any help to this, be pleased that we reflect a while on their Ground and Occasion; which having done with any tolerable Attention, we shall grow doubtful (perhaps) whether in Palestine

or Britain, the Scene might be more fitly laid.

God had now brought again the Captivi∣ty of Sion, and redeemed his chosen Nation from Vassallage under haughty Tyrants: and the Mercy was so great, and the Joy so trans∣porting, that it almost astonished and over∣whelmed their Sense. They were tempted to disbelieve their Eyes, and to suspect it was a Dream of the Night, and not a Vision of the Day, that entertained them. For the Revo∣lution and Turn of Affairs was so wonder∣fully surprising and great, so unexpected a Face of things did appear, and yet so calm∣ly accomplished, and smoothly brought to pass, that (like St. Peter, when his Chains dropt off at the Angel's Voyce) at first they thought their Deliverance but an imaginary thing, fine wrought in the Shop of Fancy, and that (surely) it could not be a real E∣vent of things, or a solid and substantial Change.

But when they found that it was a publick and palpable Blessing that had befallen them; a Blessing, the happy influence whereof eve∣ry awakned Eye might see, and every well affected Heart might feel; what Gladsom

Passions then throng'd in their enlarged Breasts, and warm'd and actuated every Part? How was their Mind ravished with the Joy, and how was their Countenance adorned with a pleasing Grace? How did the wasted Kingdom erect its drooping Head, and the Church new string her Harp, which had so long hung upon the Willows in the times of her Desolations? How did their Mouths sing out the Praises of Him who rules in all the Kingdoms of the Earth, and how did their Hearts glow with Love and Loyal Venera∣tion to Zerubbabel, and other Princes of an∣cient Race? How did all the Sorrows of their past Captivity disband and vanish, till scarce any other Remembrance was left of former Miseries, than what might heighten the Re∣lish of present Enjoyments? Nay further, How did the Fame of this spread into distant Countries, and Foreign Lands: And whe∣ther they did envy or congratulate Judah's Happiness, yet still how were they obliged to say, The Lord had done great things for them?

And what happy Consequents did attend and wait upon this Revolution, cannot be better described, than in our Prophet's Lan∣guage;

The Temple was rebuilt, and the so∣lemn Worship restored; Sanctuaries rescued from shameful Prophanation, and the places of God's Feet made glorious: The Hierar∣chy was restored, and the Mitre placed up∣on the High Priest's Head, and Plenty was poured down from the Stores of Heaven: The Vine gave her Fruit, and the Ground her Increase, and the Heavens their Dew; and instead of Monthly Fasts, God was to the House of Judah, Joy and Gladness, and chearful Feasts.

And now nothing could be added to the greatness of their Happiness, but Continu∣ance and Perpetuity, and a wise Provision for its lasting and uninterrupted Enjoyment. For Religion would soon be lost, without an established Defender of the Faith (successive∣ly) to maintain, protect and support it. Peace would be dishonourable, or short-liv'd, without an Head of Counsel, a Scepter of Justice, and a Sword of War to secure and guard it. Plenty would expose a Nation to be the fatter Prey for Rapine or Ambition from abroad, or incline them to be wanton, or desirous of Change at home; without the Force of Government to repel the one, and

the Wisdom and Authority of it, to check and to curb the other.

And therefore, that Religion, and Peace, and Plenty might be continued to them and their Posterity, and that God might crown all his other Favours in their Restoration, and that no Oppressor might go through them any more; God resolved to settle the Government in the hands of a meek and righteous Prince, and to entail the Succession upon his House; and so to secure them in the Enjoyment of all the Interests that could be dear unto them; and by that means, as formerly by the Ministery of Angels, to dis∣pence and convey to them the various Issues and Fruits of his Providence and Care. And thus Zerubbabel and his House are brought in (as Adam was) to govern a World, from which Chaos and Confusion were but lately fled; and to cultivate that Garden of God, whose Fences and Walls were now re∣built and repaired. And this gives us a View of the main Intendment of the words, and also of the Interest and Share our selves may challenge in them. In that day the Lord shall defend, &c.

In my prosecuting of which, and the bu∣siness of the day, I crave leave to insist upon these four following Observables.

• First, That it was a Special Act of Providence that brought about this Change in the Jewish, and our Affairs: In that day the Lord shall defend the Inhabitants of Jerusalem.
• Secondly, That thereby the State of a Kingdom, and of a Prince, from feeble and weak, be∣came as David.
• Thirdly, That hereby the Government was esta∣blished, not only in a single Prince, but in his Lineage and House: The House of David shall be as God.
• Fourthly, The happy Influences this Government should have upon the Subjects of it; and this illustrated by the gracious Conduct of the An∣gel (of old) that went before the Camp of Is∣rael.

First, That it was a Special Act of Provi∣dence, &c. Ut supra.

Providence chiefly exercises it self about Humane Affairs in three ways.

• 1. Permissively.
• 2. Directively.
• 3. By way of Energy, and Efficacy.

1. In the way of Sufferance and bare Per∣mission. This I the rather remark, because we have been sadly sensible, how perversly and impiously some have alledged the Argu∣ment of Providence: when God was said to vouch the things which he abhorred, and Heaven was forced to father the wicked and the monstrous Brats of Earth: when Pro∣ceedings were justified, as the Great Turk does his, purely by the Success. As if Crimes ceased to be such, when they once grew great, prosperous and incorrigible; As if Good and Ill, Right and Wrong, Just and Unjust, were to be measured by the length of the Sword, or the strength of a Party; not by the eternal and unchangeable Standards of Equity and Reason, and the Obligation of Divine and Humane Laws; As if God's se∣cret Inspirations could whisper Contradicti∣ons to his revealed Will; and the same pure, heavenly Source and Fountain could send forth sweet Waters and Bitter; As if God approved every thing, which he does not forthwith punish; and to suspend his Thun∣derbolts, were a full Evidence of his Love.

No doubt can be made, but that what∣ever Evil or Calamity there is in a City, 'tis

permitted by the wise Ruler of the World, in order to reform the Guilts, or improve the Graces of those 'tis inflicted on, or to revenge God's just Quarrel on an ungrateful Nation. But then it would be considered, that an Exe∣cutioner is oft-times not the least of Crimi∣nals, and that the very Office is so vile and ignoble, that generous and good Natures dis∣dain and abhor it. Thence it was, that God suffered the Venemous Tail of a Nation to lash and scourge the Head, and the more noble parts of it, and did not forcibly inter∣pose, to stop that Malice and Treachery, which he grievously hates, and has severely forbidden: for thus Man, in his lower Do∣minion over the Works of God's Hands, ad∣mits of the Savage Cruelty, or Brutal Rage of one Creature, to tame, or to subdue ano∣ther. Nor can this in any wise be coloura∣bly proved, to stamp the Divine Allowance on unrighteous practices, though it do de∣monstrate the Divine Wisdom, in making the worst things (some way or other) subser∣vient to its own holy Purposes, and great Designs.

2. Again; The Providence of God, with a watchful Care, directs and superintends all

Events below; and (especially) with a con∣cerned and jealous Eye, applies it self to the Rise and Fall of Kingdoms and Empires, the Advancement or Decay of States or Com∣monwealths: Insomuch, that they who have been let into the Secrets of God's Counsels (as Daniel, and the Prophets of old) have there seen the exact and fatal Schemes of their flourishing or declining Estate, and the most considerable Periods of their Fortune in following Ages and Generations.

And this is of mighty Use to the great Purposes of Religion; for it impresses upon Men awful Apprehensions concerning God; it engages them to look up beyond the Sphere and Activity of second Causes (which ever moving in a lower and circumscribed Orb, must follow the Sway and Revolution of the great first Mover,) it assures them that they are not abandoned to the Casualties of blind Fortune, or the Violences of unreasonable Men; but are still (in their greatest Extremi∣ties) under the wise Disposals of a gracious God. This, finally, in the Success even of lawful Enterprizes, calls upon Men, to give unto God the Honour due to his Name; not to sacrifice to their Net, or burn Incense to

their Dragg, or ascribe happy Events wholly to the reach of their Counsels, or the puis∣sance of their Arms.

3. But then, above and beyond both these, there is in some Revolutions, a signal and ef∣ficacious Interposal of Providence, bringing about things in so surprising ways, as that they are not only above the visible Power, but against the Tendency of lower and se∣cond Causes.

Upon which Score we may warrantably affirm, that they bear the Marks and Signa∣tures of a Contrivance and Production Di∣vine; and as a Child sometimes challenges the Father by uncommon Features and Re∣semblances, so these speak themselves the Off∣spring and Issue of Heavenly Power and Love. For thus the Beauty, or wonderful Greatness of a Work, and the strange way of effecting it; the disproportion of it to se∣cond Causes, or its Contrariety to the Springs and Principles of their accustomed Motions; The universal Good it sheds around, beyond all humane Hopes and Expectations: These, and such as these, I take to be Characters of Divine Interposals in Energetical Ways, or else it seems hard to me to prove that God

does specially interest himself in the Manage∣ment of Humane Affairs, since Miracles ceas∣ed, and Immediate Revelations were of no longer use and necessity.

Now thus it happened to Judah, and to us, in our happy Restoration; and we (as they) must own that God himself was on our side, and has done great things for us, where∣of we rejoyce.

In their Case, 'tis well known, that Cyrus issued out an unaccountable Proclamation for the Jews to return to their own Land, and to rebuild their Temple, and to fortifie their City, and bestowed on them Wealth, and enabled them with Commissions to carry on the Work.

What now would his States-men say? What strange Counsel (shall we call it,) or rather, What Frenzy is this that now go∣verns the King? thus against all Rules of In∣terest and Honour, to dismiss a People inu∣red to his Service, by seventy years Captivi∣ty: A People too, of Religion and Rites dif∣ferent from, and reproachful to, the Persian Worship; while many conquered Nations of our own Religion are yet detained in hard Subjection. But if the Slaves must go, let

them first be squeezed of their Wealth, and de∣prived of Opportunities to revolt: Let their City remain Dismantled, and their Walls in Ruins; and then, if they prove slippery, they may easily be reduced. But shall they who ought to be Slaves for ever, or to purchase their Freedom at vast Rates, be cheaply dis∣missed, and sent home laden with Persian Wealth, and so be put into a Capacity to fight us with our own Weapons? Thou great Cyrus! Surely thy wonted Conduct has for∣saken thee, and a long Course of prosperous Success has rendred thee forgetful of the com∣mon Rules of Policy.

No, no! God had the Heart of this migh∣ty Prince in his Hand, and inspired him with kind Thoughts to a Captive People: He who dissolves the Snowy Mountains into kindly Rivers (from the South) to enrich the barren Land, brooded upon the Spirit of this Per∣sian Monarch, and melted down his Rigours into warm Affections to his ancient People; And thence our Prophet says, that They re∣turned not by Might, nor by Power, but by the Spirit of the Lord.

As we have heard, so have we seen, in the City of our God, in the Jerusalem of our Is∣rael,

God upholdeth the same for ever. He calmed the Rage of a Mutinous and Fa∣natick Army, and sent a Spirit of Division among the Leaders and Chiefs of prosperous Usurpation, as of old he did between Abime∣lech and the Men of Sichem; and at that Breach, made way for his Anointed to enter. He made a little Cloud from the North (of despised and neglected Beginnings) grow and increase to vast and formidable Dimensions, and, after it had hover'd a while over a doubt∣ful Nation, made it to disclose from its dark∣some Womb, a happy Shower that blest and enriched all the Land. He confounded the Subtilty of the Crafty, and broke the Forces of the Strong, and dissolved the Combina∣tions and Confederacies of those, whom In∣terest, and Ambition, and common Guilts, and Fears had long cemented together. He charmed the Passions of an Head-strong and Tumultuous People, till those very daring Factions, which, with Armed Legions, had broke into the Quarters of well-intrenched Monarchy, were all subdued under the Feet of an Unarmed, and a Peaceful King. He gave him a Triumph, without a Fight; and a compleat Victory, without Resistance or

Engagement: And thus (as anciently) the Mountains before Zerubbabel were made plain, and no Road but was passable, when God and Angels led the way.

Thus were Judah, and We, led out of sad Bondage, to Freedom and to Peace, to Laws and Religion in our Native Land: And by the greatness of the Work, and the littleness of the Humane Helps instrumental in it, we safely may conclude, it was God's Doing, and that God in that day did defend the In∣habitants of Jerusalem.

Secondly, That thereby the State of a King∣dom, and the Condition of a Prince, from feeble, became as David.

1. As to the state of the Kingdom. And here (without any Figures or Aggravations) it may be justly affirmed, that the Lamenta∣tions, Jeremy made to condole the Jewish Captivity, suted us in almost every part; and where we fell short in the exactness of the Paralell, we out-vyed them in the bitter∣ness of our Misery.

They were carried Captives into a strange Land, but it was by the Chance of an Open and Generous War; and however, they

were in Servitude under a mighty Monarch, who was the Terror of the whole World: But we, by unnatural Discord and seditious Insurrection, became Slaves to our Servants and Mercenaries, as the Egyptians were once enslaved by their own Mamalukes. We had the Vexation to see that loathsom Plague re∣newed, Frogs croaking in our King's Palaces, and Creatures of a low and degenerous Race infesting the Seats of Majesty and Honour.

That hateful and unseemly thing was our sad Portion, which, Solomon says, disquiets the whole Earth, and which it cannot bear, A Servant when he reigns, and a Fool when he is filled with Meat: And our Kingdom underwent St. Peter's way of Crucifixion, with its Head downwards, and the Heels aloft. Mecha∣nicks set up for Rulers and Chiefs, and Mush∣romes grew up to Majestick Pride, as if we were to be, not only the Mark of Fortune's Malice, but the Matter of her Merriment and Scorn. We needed not then a Foreign Country to be Captives in, our own was worse than Babylon, a Stage of greater Misery and Confusion: and wherever then you cast your Eyes, they were met with a sad and a dismal Prospect.

The Beauty of Holiness was all sullied and besmeared, and the more rash and neglect∣ful Addresses to God were, by so much more religious was the Worship esteemed. Cruel∣ty was taken to be Zeal, and Sacrilege and Villany were listed under the Colours of Re∣formation. The Remnant of the Royal Par∣ty that was left, (at length) began to envy those that fell in the High Places of the Field, rather than thus survive, to see Faction ram∣pant, and Rebellion prosperous; God's Pro∣phets persecuted, and his Service abolished, and his Temples prophaned, and his Sacred Vicegerent, by Impious Hands, barbarously slain. Had Babylon and Miseries comparable to the Arbitrary Tyrannies of Select Commit∣tees, and High Courts of Justice, and Pretence of Martial Law? What a hard Bondage was this, when but to question the Justice of their Proceedings was turned into a Plot against the State; and to debate the Legali∣ty of a Tax, did merit a Decimation? What∣ever Treasures, or precious Vessels were car∣ried away from Jerusalem, as the Spoils of War, fell far short, in value, of the prodigi∣ous Fruits of the long Rapine, Plundering and Sacrilege, which were exercised Here: For,

upon fair Calculation, it was computed that, before ever the Usurper came to sway, in eight Years time, forty Millions had been raised by the Grandees of Parliament; which was judged more Money than had been levied on the Subject, in all the Monarchs Reigns, since the Norman Conquest, till that time. Were the Jews compelled to speak a strange Language? So were we. Miscreants of the blackest Hew, we were taught to call Saints and Precious Ones; a Cabal of Arbitrary Grandees, were now styled Keepers of our Liberties; Juncto's of Bloody and Cruel Men, a Committee of Safety; the common Boutefeau's and Incendiaries of State, Asser∣tors of our Laws, and Patriots of our Coun∣try; Demure Cant, and Hypocritical Jar∣gon, went by the name of powerful and awakening Gospelling. Were Attempts made to enslave them in their Consciences, as well as Bodies? So it was here, and se∣vere things threatned and inflicted on all that would not fall down and worship the Idol of Liberty and Reformation which they had set up; and which were as much what they pre∣tended to be, as Nebuchadnezzar's Image was a true God. However, to establish their Ini∣quity

and Usurpation as sure as they could, they imposed Impious Engagements, and Oaths of Abjuration of the Royal Line, as if they were resolved to push fair for Men's Eter∣nal Ruin, as well as Temporal.

And now the Affairs and Interests of the Royal Party were at a very low Ebb, and no Glimpse of Hope appeared from any Quar∣ter or Region round about. Even those that were most Loyally inclined, found that, by strugling in the Toyls, they were more fa∣tally entangled; and while they played on the Game with an Unfortunate Hand, in∣stead of retrieving what was lost, they only made new Additions to the Power and Cou∣rage of the Adversary. All therefore they could do, was, to sit down and weep by the Waters of their Captivity, when they re∣membred Sion, and to joyn with the Guar∣dian-Angel of the Land, who doubtless (as it is in the 1st Chapter of this Prophecy at the 12th Verse) sympathized with the piteous Calamities of its Charge, and would sollicite Heaven in some such Pious Expostulation as this.

How long, O Lord of Hosts! How long wilt thou not have Mercy on Jerusalem, and on the

Cities of Judah, against which thou hast had Indignation this twenty Years? Look down from Heaven, and behold thy Church in Ruins, and thy Vicegerent hunted as a Partridge on the Mountains, and thy Gospel prostituted to the Lusts of Wretched Hypocrites, or Ambitious Men; and the whole Land over flown with Guilt, or Fears, or Blood. How long wilt thou be wroth with thy People that prays, and hide thy Face in an angry Cloud from Judah thy Sanctuary, and Israel thy Possession? Thou, indeed, hast been justly displeased at us; But what are these Ʋ∣surpers that are at Ease, that they thus help for∣ward, and aggravate our Affliction? Ʋp then, Lord, and let not Man have the Ʋpper Hand; Let not the Sword devour for ever, nor Violence and Confusion be entailed on us and our Heirs for evermore. Remember, that the Wrongs done to thy Anointed below, take Heaven at their Re∣bound; and that he cannot be innocent to his God, who is an Offender against his King. Pi∣ty a Nation that has no Pity upon it self, and scatter the People that delight in War; and do Thou, Lord, help in Trouble, for Vain is the Help of Man. 'Tis a Cause now fit for thee to appear in; and since all other Medicines fail, dispense to us out of the Treasures of Thy

own Goodness and Benignity. None now can Ri∣val Thee in any Pa••t of the Glory of the Work; and Thou wilt thereby signalize thy Power, no less than thy Pity and Compassion. Let thy Hand be upon the Man of thy Right Hand, and on that Royal Person, whom thou so miraculously preservedst for thy own Self. Make good the Happy Omens and Glorious Presages at his Birth, and convince the World, that the Hea∣vens did not then smile on him in vain; Settle us again upon the old Foundations, and let not a Nation, whom thou hast formerly signalized by a Train of Illustrious Mercies and Protections, become the Scorn and Derision of our Enemies round about us.

Such were the sorrowful Accents, and pi∣ous Breathings of God's Angels, and Godly Men; and at length, to shew the prevalen∣cy of those Christian Weapons, Prayers and Tears, kind Heaven graciously was pleased to hearken; and on the sudden, removed all our Misery, and took away our Reproach; and, as David, by an unexpected Unction, was taken from following the Ewes great with Young, to feed Jacob God's People, and Israel his Inheritance; so here, a new, and

far more glorious Scene did presently open▪ and disclose; and the Royal Interest, from feeble, and almost forlorn, became as David; and God, by a mighty, but gentle Spirit, turned our Captivity as the Rivers in the South: And (as in the World's first Creation) out of a Mass of Matter, dark and disorder∣ly, blended and confused, of jarring and dis∣agreeing Natures, he produced a comely and well compacted Fabrick of Government, in Church and State, which should move or∣derly, and minister to the Good of each par∣ticular Being.

2. As to the Condition of our Prince: None ever so like David as He, in Dangers, and Deliverances, and unexpected Advance∣ment. What though he was destined to a Crown, by Divine Appointment and Decree; who would not yet have preferred any pri∣vate Station, with Security, before it? rather than for ever (on the Account of that Emi∣nence) be persecuted by the jealous Rage of Saul, and the virulent Calumnies of Doeg, and the fierce Insurrections of Sheba, and the unnatural Rebellion of Absalom. Unravel the History of both those Royal Persons, and tell me if any two Characters do so justly agree:

How were Both couped up one while in such a Cave, another in such a Wood; forced ha∣stily to flee to Moab, and to Gath, and (thanks to that Providence that takes care of Kings) found more Kindness and Shelter among un∣circumcised Philistines, than their own Sub∣jects, in their Rightful Dominions? How did both receive in themselves, each Moment, the Sentence of Death, by new Dangers, and frightful Alarms? And how were both some∣times in the greatest Perplexity and Doubt, which they ought most to be jealous of, the Violence of implacable Enemies, or the Trea∣chery of pretended Friends.

But why do I thus lay open the Distresses of Sacred Majesty, to our own great Disho∣nour? Let dark Shades for ever be drawn over the Visage of those Times; let them ne∣ver see the Light: Let us no longer see such Misfortunes display'd, as upbraid our Guilts no less than move our Pity; but let us turn our Eyes on David, Crowned in Hebron, from his Exile in Gath. He asked Life of God, and He, with Life, bestowed the Pos∣session of a Crown in Peace: He subdued the People under him, and the Nations un∣der his Feet, and there remained no Strife at

all, but a Dutiful and Loyal Emulation, who should be the First in bringing back the King. And now the Daughter of Sion might well rejoyce greatly, when her King came in such a meek and peaceful way; not in confused Noises of War, not in Garments rolled in Blood: He came as the Rain into a Fleece of Wool, and the Gentleness of his Entrance was, at once, an Earnest, and a Shadow of the future Grace and Goodness of his Govern∣ment. And thus it appears, that the State of our Kingdom, and the Condition of our Prince, From feeble, became as David, Which was the second Thing.

Thirdly, The next is, That hereby the Go∣vernment was established, not only in a Single Person, but in his Lineage and House; The House of David shall be as God.

What Aspect this may have upon the Spi∣ritual Kingdom of the Messiah, and what the Mystical Intendment and Sense in that re∣gard may be, I will not now enquire; but with an Eye to the Temporal Government of the House of David, I must consider where∣in they so resemble God, as that it may be ac∣commodated to Soveraign and Hereditary Princes at large.

Now here I must first premise, that Scri∣ptures themselves do ascribe to them some Shadows of Divine Excellencies and Perfecti∣ons, and so also do the Sages of our Munici∣pal Laws; lest any should pertly here ob∣ject, that this Divinity is broached only by Court-Chaplains, or Pensioners to Preroga∣tive.

The Inspired Writings say, that it is God whom Soveraign Powers do represent, that it is by the Beams of his Majesty they shine, that He has said They are Gods, that he puts the Sword of Justice in their Hands, that 'tis his Throne they fill, and that Obedience to them is enforc'd upon their Subjects by vir∣tue of a Divine Authority and Command.

And the Skilful in our Laws say, That the Common Law, by way of Similitude, attri∣butes to the King a Shadow of Divine Excel∣lencies, because he represents the Person of God, and bears his Image. As (for instance) Soveraignty, all Lands being held of him; Power, he commanding his Subjects to go out of the Realm to War, or making Foreign Coin Current by his Proclamation; Maje∣sty, he neither taking, nor parting with any Thing, without Matter of Record, except

Chattels, or such like, below the Regard of Law; Infiniteness, after a certain manner, being present in all his Courts, and, as it were, in all places of his Dominions; Perpe∣tuity, having perpetual Succession, and be∣ing not subject to dye; Perfection, for no Laches, Folly, Infancy, or Corruption of Blood can be judged in him; Truth, he cannot be estopped; Justice, He cannot be a Disseizor, or do any Wrong.

These things I find vouch'd from such Au∣thorities, as that they seem to me, to be Es∣sential to our Constitution, and to be as good a Comment, as one would wish, on that Branch of the Text, now under Considera∣tion, that The House of David should be as God; intimating many high and excellent Prerogatives, they were invested in, and en∣circled withal.

But I must confine my Discourse to nar∣rower Bounds, and therefore shall insist only on these two things.

1. That in the Monarchy, resembling God, the Persons in Power were truly Supream, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unaccountable to any, as God can be compelled by none, nor be made accoun∣table to them.

2. That they resembled him in a kind of Immortality; The King never died, the Mo∣narchy was Successive and Hereditary.

1. They resemble God in being, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truly Supream and Unaccountable. Some learned Men will have this to have been the main difference betwixt the Judges that go∣verned Israel, and the Kings of the House of David, That the former were to render an Account to the State, of the Administration of their Government, which the latter were not to do, but to God only. The very na∣ture of the thing (indeed) proves it self suffi∣ciently: For, wherever Soveraign Power is once lodged (because for the Spartan Sha∣dows of a King, and the Dukes of Venice, I am not concerned to account here) there is evidently vested a Freedom from all forcible Controll or Coertion: And if David and his Race were Kings over all Israel, they had the eminent controlling Authority over the scat∣tered, or united Power of the Body-Politick; and so no Sanhedrim, no Assembly, no Con∣sent of the People, no Officers of State, can be above them, in the way of proper Rule or Jurisdiction; and violently to touch them in the very Skirts of their Mantle, is hugely cul∣pable and criminal.

On the account of this Eminence, they are fenced and immured by the Laws, both of Earth and Heaven, from the undutiful Thought, and the sawcy Tongue, as well as the rebellious and assassinating Hand. We are not to curse the King, so much as in Thought, and we are not to revile the Gods, or speak Evil of the Rulers of the People: And blaspheming God, and the King, were Crimes that went coupled, and hand in hand; and St. Paul recanted a rash Word spoken against a Person in Power, though horribly abusing it: And 'tis supposed that the old War of the Giants against the Gods, meant no more than Insurrections of mighty Subjects against their Kings: Sure we are, that, in a Divine Sense, 'tis no less than Re∣sisting the Ordinance of God, to resist them; and They that resist, shall receive to themselves Damnation.

And the Christian Duty of Passive Obe∣dience, and Non-Resistance, has unshaken Foundations, and inviolable Grounds, in the Eternal Laws of Nature and Equity; in the Essential Frame and Subordination of Poli∣tick Societies to some Supream; in the In∣spired Writings of the Old and New Testa∣ment;

in the Examples of the Holy Jesus, and his meek Disciples; in the Canons of the Church, and the Statutes of the Realm; in the Monuments of Primitive Christianity, and the Sufferings of the most celebrated Martyrs.

As to this last, I confess, some have gone about to blast the Martyrs Lawrels, and represent them to have undergone their Sufferings, because they were weak in their Force, or in their Understandings; and so they foolishly, or helplesly submitted to what could not be redrest.

And thus their Memories are Martyr'd, as their Bodies were before, and those illustri∣ous passive Graces of Meekness and Resigna∣tion, of Christian Patience and Taking up the Cross, which are the bright Enamel of their Heavenly Crowns, which are the just Imitation of our Suffering Lord, which are the Eternal Theme of our Wonder and our Praise, which (in the Opinion of truly Good Men) do embalm their Names below; and which above have preferred them to the high∣est Seats in the Church Triumphant. These, I say, are made to dwindle into mere politick Compliance with a helpless Necessity; or are

arraigned, as Arguments of the Weakness of their Party, or their Ignorance of their Rights and Privileges: which Modern Professors (it seems) pretend now far better to understand, in these Days of New-Light, and by those extraordinary late Discoveries that have been made to the Kingdom of the Saints.

Suffice it us, that we know the ancient Channel, wherein Christianity ran; how it was propagated, and prevailed in the World, when it went forth conquering, and to con∣quer; and yet knew nothing of making its Way by Violence or Armies; by deposing of Kings, or fighting for Privileges; by Al∣terations of Governments, or Dis-inherison of Princes; that is, in plain English, when it was not acquainted with advancing Christ's Cause, by reproaching his Religion, or break∣ing any of his Commandments.

As for us, who adhere to the Establishment in the Church of England: It has hitherto been our just Glory (of which, none hereaf∣ter, I hope, shall deprive us) that, like the Wisdom from above, our Doctrines are pure, and our Principles and Practices peace∣able; opposite to Idolatry against God, and Sedition against the King: And as this Church

has hitherto been, so may it for ever stand, the just Dread and Envy of our Enemies on either hand, and be a lasting Monument of the true Temper and Genius of the Christian Religion, till Time shall be no more.

But now, because we have exempted So∣veraigns from being justly obnoxious to Out∣ward Force or Violence, have we therefore cancell'd all Obligations upon them? Have we made mere Power to be Right, or Passion to be Law; or left Appetite to range, with∣out either Rule or Bounds; and so put them into such a State, as is proper to none but the Great Leviathan; who, with full and Arbitrary Liberty, rowls and sports himself in his Watry Kingdom, and at pleasure Preys upon all the Lesser, and Defenceless Fry.

Surely 'tis not reasonable, thus to under∣stand us. May not their Consciences be bound, though their Hands cannot? Is not every lower Orb limited and circumscribed by that which is above it; and though they be higher than the highest on Earth, yet still in Heaven is there not one higher than they? Seneca, of old, hath wisely and gravely told

them, Quicquid a vobis minor extimescit, ma∣jor hoc vobis Dominus minatur; Omne sub Regno graviore Regnum est. However they have no Peer on Earth, in their own Dominions, they are nevertheless Subjects of Heaven: and there∣fore they may, on that Score, lye under the the Obligation of publick Promises, and so∣lemn Acts of Condescension: They may be tyed by sacred Vows and Oaths, by the Sense of Honour and Religion; by the prudent Care of their Temporal, and an awful Re∣gard to their Eternal, Interests; by the En∣gagements of Justice, and Wisdom, and Ten∣derness, and Humanity: for even God him∣self, the great Potentate of the whole Uni∣verse, is not Arbitrary in any Exorbitant way; but he forms the Awful Decrees and Resolves of his Almighty Will and Plea∣sure, by the Eternal Laws and Measures, of Rectitude, and Goodness, and Holiness, and Compassion.

2. The House of David resembled God, in a kind of Immortality: The King never dyed, the Monarchy being Successive and Hereditary.

As Monarchy is the best of Governments, for Order, Peace, Strength, Steadiness and

Fixation, so the Descent of this high Office, in the way of an Inheritance, is the best of Monarchies. And therefore, when God esta∣blished a Government among his own People, he setled it in David's House for many future Years, and a great while to come: he pro∣mised, that when his own Days were fulfilled and he should sleep with his Fathers, yet he would set up of the Royal Progeny and Seed after him, and establish the Throne of his Kingdom for ever; and this that holy Prince magnifies very much in the Favour of God towards him, that he had not only brought him to the Crown, that was but a small thing, in comparison of establishing the Kingdom in his Line, and his House, in lon∣ginquum, for many succeeding Ages and Ge∣nerations. And thence it is, that we meet so often with the mention of the Blood-Royal, the Seed, the Progeny, and the Race of Kings, in the Historical Books of the Old Te∣stament.

Hereby God wisely prevents a Vacuum, or Gap in Government, which in Polities and Societies, does oftimes breed as preposterous and violent Changes, as it does in Nature, and at which, much Disorder and Confusion

is too apt to enter: Which must be confes∣sed by all, who remember the many Tu∣mults, dangerous Ferments, and Convulsi∣ons, that inseparably wait upon the Inter∣vals of Government in Elective Kingdoms or Principalities.

So that if, on one hand, there be a hazard of personal Insufficiency for the high Charge, on the other, there is almost a Certainty of lasting Mischiefs, by the high Animosities of clashing Factions, and different Pretenders; and the notorious Sway, and mighty Ascen∣dant, that Interest and partial Affections have in the Management of Elections, and free Choices, do ballance, at least, the personal Defects or Inconveniences in the way of Descent and Succession. And when the Trees went out to chuse their King, the Bramble carried it from the fat Olive, the sweet Fig-Tree, and the gladsom Vine.

But further, It ought to be considered, that if Children, and the Fruit of the Womb be (in general) a Gift and Heritage that com∣eth of the Lord, that then it seems utterly unlikely, that God should abandon to Na∣ture, and the fickle Laws of Generation, the Disposal of, and Succession into that high

Office, which is the Instrument of so many of his Providences to this lower World, and of so mighty Importance and Concernment to the Affairs of his Church and his Reli∣gion.

So that, if by such special Direction and Superintendence of Providence, it may be rationally concluded, that the Matter is from God, then we may be confident it will be more blessed, than the wisest of Men's Expe∣dients or Inventions without, or against him. And there must surely be somewhat extraor∣dinary in it, that when God threatens his se∣verest Vengeance against the Nation of the Philistins, one part of it should be, to have the King perish from Gaza, and a Bastard to dwell in Ashdod.

They who set up the Spuriout Abimelech, rejoyced in him for a while, and Abimelech rejoyced in them; but this Sun-shine ended in very foul Weather, and the Matter had a sad and Tragical Period and Catastrophe; for a Fire was enkindled in short time between them, and devoured and consumed them both, and revenged the Injuries they had done, by their wicked Combination against Jerubbaal and his House, with whom they had dealt un∣truly and unsincerely.

How much better then is it, when God takes the Matter into his own Hand, and, to∣gether with Inherent Blood and Birthright, conveys and entails the Right to a Crown; and the same Providence that designs the Be∣ing, assigns the Station, he must hold, and the great Character he must sustain and ma∣nage. This, of old, I am sure, was frankly owned and recognized by St. Ambrose and St. Augustine, Learned, as well as Good, Men; Cujus jussu nascuntur Homines, ejus jussu con∣stituuntur Principes, inde illis Potestas unde Spiritus. They thought that God, not only instituted the Office, and was the Fountain of the Authority, but was interessed too in the Designation of the Person, in whom it should be invested. Nor did they think it such a horrid Impeachment of a wise and gracious Providence, that Princes were sometimes sent to fill the Throne, who in Piety, or Gentle∣ness, or other Princely Vertues, fell far short of the Perfections of a Constantine, or a Theo∣dosius.

But the great Iniquity in the canvasing Questions of this sort, seems to be, That Men consider only the present Advantage or Security they propose; not the lasting Settle∣ment,

or true Right of things; for if those were search'd into, (methinks) 'tis palpable and plain, that Foundations can neither be safely nor justly altered: Not Safely, because they who new model Kingdoms, must first force them, and crumble them into pieces, ere they can fit and dispose them for a new Fabrick; and this will bring in such dreadful Shakings and Convulsions, as may endanger the very Being of the Body Politick; and raise such violent Fermentations, as may go near to dissipate and destroy the whole. Not Justly, because Fundamental Laws that con∣cern the Rights of Empire, and that relate to the Original Constitution of Things, and that fix and cut out the Channels, wherein for ever they were to run; These, I say, can∣not be altered without the Violation of those Grounds and Laws of Reason, and Equity, and Social Life, which support and protect all Publick Establishments and Intercourses of Men. And if this might be attempted at the Instigation of any number of Fellow-Members of the same Society, against the Band of Union or Government, which se∣cures the Whole, 'tis plain, all Original Con∣ventions or Rights are laid by, as Insignifi∣cant

and Invalid, and then Matters come to Force and the Hostilities of Anarchy; and Conscience, and Moral Honesty, will be lost, as well as Order and publick Peace.

To obviate, if possible, this intolerable E∣vil, Oaths of Succession, and sacred Tyes of Allegiance, have been imposed upon Sub∣jects, to Kings and their Heirs; and then all Lawful Rights and Titles are adopted into a Religious Sacredness and Obligation; and the Duty is then enforced by a Supervening Awe and Dread of the Avenging Justice of that God, who would have Caesar's Rights rendred to Caesar, as well as his own to him∣self.

But, to conclude this Point; If we would find sure Expedients to engage the Divine Favour, let us not grow distrustful of his Providence, nor run counter to his Will; and, because we apprehend the Ark of God does totter or threaten to fall, in a rash, un∣warrantable Zeal, stretch out our bold, un∣consecrated Hands upon the visible Symbol of the Divine Presence, And so I go to

The Fourth and Last Observable in the Words.

The happy Influences, this Government should have upon the Subjects of it; and this illustra∣ted by the Gracious Conduct of the Angel of Old, that went before the Camp of Israel; which is called, The Angel of the Divine Presence, and which conducted the Israelites out of Egypt, in∣to the Promised Land.

This hovered over, and overshadowed them like a Tent: Sometimes it appeared as a Pillar of a Cloud, for it was dusky and dark, when master'd and out-shined by the Sun's more powerful Rays; and sometimes as a Pillar of Fire, when, like the Stars, it re∣cover'd its Light in the Absence of the Sun. The Angel, that was in this Cloud, was their Guide to lead them in the tedious Wandrings of their Way, and was their Guard against the Dangers that might annoy or infest them. God's Name was upon it, and it moved by his Authority, and was a Symbol, and Visible Means, as well as a Representment, of his constant Watchfulness and Care over them. By its Coolness and Shade, they were shel∣ter'd from the scorching Heats of the Arabian Deserts; and by its environing them round, they were secured from the Pursuits of the enraged Egyptians, and the Annoyance of all other Enemies whatsoever.

I must leave your own Thoughts and Ex∣periences, to accommodate all this to the kindly Influences of that Government, under which we live; under whose Protection, and comfortable Shade, we sit safe and easie, and enjoy every thing that can sweeten our Pas∣sage through the Wilderness of this, or open us a hopeful Prospect into the other, World; by which we have a blessed Opportunity, if we will gratefully improve it, to lead peace∣able and quiet Lives in all Godliness and Ho∣nesty.

For, though it be true in the General, that since God left off to converse with Men, by the visible Intercourse of Angels, there can be no fitter Representment of his constant Pre∣sence than by a Soveraign Magistrate; by whom God rules, though in more Hu∣mane Ways, and who is the Ordinary Means of conveying many of his publick Blessings to this lower World. Yet this We, of this Nation, have special Obligations to appro∣priate to our selves, and to esteem him that now fills the Throne, as the Angel, or Mini∣ster, of God to us for Good.

We shall grow unworthy of Blessings which we refuse to own, and in vain do we

expect that Heaven should smile on us afresh, if we continue Clouded under sullen and un∣grateful Passions. Remember we that the murmuring and discontented Israelites did blast their own growing Happiness; and their mutinous Designs, of chusing new Captains, cut them short of their Happiness in the Pro∣mised Land.

Let Israel then rejoyce in Him that made Him, and let the Children of Sion be joyful in their King.

A Prince, who is Great and Free, as ever Monarch on the English Throne; but yet Great and Free, as those good Angels are, that preside over Humane Affairs, who can∣not bend their Power to do Mischief, or Annoy.

A Prince, so far from affecting Arbitrary Power, that He is just beyond the Impeach∣ment of Malice, and merciful, beyond ei∣ther Merit or Example; and who out-does the Excellency and Goodness of the English Con∣stitution, by His singular Temper in the Ad∣ministration of it.

A Prince, who, like an Angel of God, is wise, to discern between Good and Evil; and can judge truly what Intrigues or De∣signs

are carried on, by demure Pretenders, to an Oak of Reformation, a Pilgrimage of Grace, or a True Protestant League or Asso∣ciation; Who distinguishes easily and exactly between the Sacred and Genuine Gospel of Christ, and the Evangelium Armatum of the Jesuits, the Republicans, or the Leviathan; and whose Senses are so well exercised in the Manage of His Authority, as to tell, with wonderful Sagacity, when Tenderness of Conscience is a pityable Infirmity, and when it is a stubborn and naughty Disease.

A Prince Who is Patient, almost beyond Provocation, and Generous, beyond Desert; and Who can deny us nothing, but a Li∣berty to undo our selves; and Who seems resolved that, even in spite of our selves, He will make us Happy.

A Prince Who, like Moses, was preserved, amidst wondrous Providences, to rescue us from the Slavery and Misery under which we groan'd; and Who, like him too, is as meek as any upon Earth; And when He re∣turned from Exile to Empire, happily de∣feated an old Prophecy of bad Portent,

—Regnabit Sanguine multo Ad Regnum quisquis venit ab Exilio.

And did neither enter, nor reign in Blood.

Such is the Prince, whom God, This Day, first brought into the World, and, This Day, brought back to His own, and His Father's Throne; and such it was fit That Prince should be, Who was sent, and designed by God, to calm a stormy World, and to restore Peace and Plenty, Laws and Religion, to these distracted Nations. Talem esse oportuit, Quem non Bella Civilia, non Armis oppressa Res∣publica, sed Pax & Adoptatio, & tandem exo∣rata terris numina dedissent. Such it was fit He should be Whom, not the fatal Skirmishes of Civil War, not a Mutinous and Fanatick Army, not popular Violence, or partial Election, but Peace and Justice, and Sacred Inherent Right, and the Mercies of Heaven, at length, listning to its pious Votaries on Earth, did advance to a Throne.

And what now remains, but That we all bless the Lord, and walk so worthy of his Divine Favour and Love, that he may still rejoyce over us, to do us good; And That, for the sake and according to the Precepts of that God, we obey and heartily reve∣rence the King; and That, in warm Duty and Gratitude to the Crown, we chearfully

come in, and zealously take part with it, against all Hands that would shake its Stabi∣lity, or Tongues that would darken or dimi∣nish its Lustre; That we be forward and rea∣dy, upon all occasions, not only to support and guard, but to ease and oblige, the Throne, and to sweeten (what we may) the Burden of that Royal and Gracious Govern∣ment, under whose Shadow we rejoyce.

And Thou, O Father of Lights! Grant that, as this Day twice eminently did, so this, and all his Days, for long and many Years, may rise prosperous and happy to our David, and his House, that He, and They, and We, all may gratefully rehearse thy Mercy, and declare thy Goodness, and ever rejoyce in thy Salvation. Amen.

FINIS.

Notes

• Act. 12. 9.
• Ch. 6. 13.
• Ch. 3. 5.
• Ch. 8. 12.
• Ch. 8. 19.
• Ch. 4. 6.
• Jud. 9. 23.
• Prov. 30. 21, 22.
• 2 Sam. 7. per tot.
• Zech. 9. 5, 6.
• Judg. 9. 19, 20.
• Vide Dr. Hammond, in 1 Cor. 10. 1.
• Vide Sue∣ton. in Ti∣berio, & Casaubon in locum, p. 404.
• Plin. in Pan.