Sermons, preached partly before His Majesty at White-Hall and partly before Anne Dutchess of York, at the chappel at St. James / by Henry Killigrew ...

The Seventh Sermon. (Book 7)

PSALM ii.6.

Yet have I set my King upon my holy Hill of Sion.

WIsdome does not only do her Works well, but perceives that she does so, delights in their Beau∣ty, exults in remembrance of the master'd difficulty, and triumphs over the conquer'd Opposition: Thus God stood-off, as 'twere, from his great work of the Creation when he had finish'd it, applauded, and bless'd it; prided himself, as I may say, in his noble performance; in that he had brought Light out of Darkness Order out of Chaos, a World out of nothing. In the like manner, when he had here compos'd the Distracti∣ons and Confusions both in the Church and State of Israel, by establishing David literally, and Christ mystically, on the Throne of the Kingdom, he glo∣ries in having brought about his great Design; laughs at the fruitless Opposition of his Adversaries at home

and abroad, of the Philistines, the Moabites, the Ammonites, the Damascens, the Amalekites, of the King of Zoba, and of all the turbulent and ambitious Spirits of the House of Saul: delights to recount their Might, and their Machinations, the more to sig∣nalize their Overthrow, and to make his Victory il∣lustrious. For after all their rage, their malice, their Counsels, their Combinations, their seeming successes against him, the Issue was this: Yet have I set my King upon my holy Hill of Sion.

We may observe in the Words these three things:

• I. The Person establisht, My King, i. e. David Literally so called, and Christ Mystically.
• II. His Establishment, I have set my King upon my holy Hill of Sion.
• III. God's Glorying in the Fact, that he had done it with such a Non obstante, notwithstanding such Opposition and Contradiction: Yet have I set my King—

I. The Person establisht, My King, God's King. Not only holy Scripture, but the Writings of Hea∣thens declare Kings to be Sacred Persons, descended more immediately from the Gods, and more particu∣larly depending on them. Kings are from Jupiter, says Callimachus, and nothing ever descended more sacred from him. And Theocritus, Kings are the special Care of the Gods. And this Epithet's affected by Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God lov'd Kings. Indeed all Kings in general are God's, derive their Authority from him, govern by his Permission and Providence, as himself testifies, By me Kings Reign. But then he delights in a more especial manner to style Good Kings, his; to appropriate their Persons, and owne their Causes, to interpret all things done to them, as done to himself, as at Verse 2. Why do the

Rulers take Counsel together against the Lord, and against his Anointed? Conspiracies against the King▪ are reck∣oned Conspiracies against God; the resisting his Anoin∣ted, the resisting himself. And thus, if it be a Glo∣rious thing to be a King, 'tis a Blessed to be a Good King: for as splendour attends Majesty and Great∣ness; protection, and safety, and felicity, and the love of Heaven attend Righteousness. But let us see why David is here more particularly call'd God's King than others.

The First Reason we may say was, Because he was a King of God's Making, because he brought him to the Throne, having no Title by Birth to it, à Caulis Ovium tuli te, I called him from the Sheep-hook to the Sceptre. And as those Persons which are of our Ele∣ction, preferring, or favouring, we call Ours; this is my Scholar, my Souldier, my Officer, because he was of my nomination, my chusing, my advancing: so David was called God's King, because he was of his chusing and advancing; his Right to the Crown, was his immediate nomination; he had no other In∣terest in the Royalty, but the Interest he had in God's favour; and if he had not been God's King, he had not been King of Israel.

2. David was call'd God's King more particularly, by reason of his many Deliverances of him; he pre∣serv'd him, from the time of his first anointing by Samuel, from the jealousie of Saul, and the malice of Saul's house; conducted him through all the potent and perillous Oppositions of the Heathen, as I shew'd, and left him not till he had set him on his holy Hill of Sion, i. e. establish'd him peaceably and Glo∣riously on the United Throne of Israel and Judah. And for this reason David is not only call'd God's King in my Text, but in the following Verse, his

Son, Thou art my Son, this day have I begotten thee. The Day of his Redemption and Promotion, being counted the Day of his Creation. And the same Words are apply'd to Christ in the like manner after his Resurrection, Thou art my Son, this day have I begotten thee. The day of his deliverance from death and the Grave, is call'd the day of his Nativity or Generation; the day in which God exalted him, and Invested him with Power, the day in which he begot him.

3. David was call'd God's King more particularly, because he was a King of his liking, as 'tis said, After his own heart. And in this sense also men say a thing is theirs, when they approve it, and are pleased with it above things of the like kind. Horace is my Poet, Tully is my Orator, Tacitus is my Historian, because these hit my fancy and Genius. In the Books of the Kings of Israel and Judah, and the Chronicles of their Acts, there's registred a long Catalogue of them; but though they were all Kings of God's peo∣ple, they were not all God's Kings, in this last sense, Kings of his liking: he did not boast of many of them, or owne their proceedings, but of those only which executed Justice and Judgment, destroyed Idolatry, and restored the true Worship; the others, though they wore the Crown, they wore not the Praise of being Kings of God's liking; they were of the Royal Vnction, but not of this Divine Relation. And just after this manner Christ esteemed his Kin∣dred, not she that bare him was his Mother; nor those that descended of the same Stock, were of his Alliance; but they that heard his sayings, and did them, were his Mother, his Sisters, and his Brethren. 'Tis not he that bears the Diadem and the Scepter, not he that is of the Race of Kings, that is anointed

by the Prophet, shouted for by the people, praised by the hired Historian, that is God's King, but he that does that which is Righteous in his sight: the others may boast their Title from God, but they can boast no Title to him, to his Approbation and liking, and consequently not to his Protection and Blessing. In the Hebrew Dialect, things that excel in Greatness or Height above others, are entitled to God, tall Cedars are thus styl'd Cedars of God, high Moun∣tains, Mountains of God; great Rivers, Rivers of God, &c. And Kings that excel only in might and magnificence, are entitl'd to God but as Trees and Mountains, and we may say unto them, as the Psal∣mist does to the high Hills, Why leap ye so ye high Hills? that is, why do ye insult, or lift up your proud heads unto the Clouds? Sion is God's Hill, where he delights to dwell, Sion of an humbler and lower pitch, but more pleasant and fruitful. 'Tis not the Bulk and large Dimensions of any thing that com∣mends it to God, but the Vertue of it; not the King, mighty in his Host, goodly in the Symmetry and Proportions of his Body, but the King that's mighty in Goodness, whose Actions hold a just Symmetry and Proportion with God's Laws; 'twas not Saul higher than the People, but David eminent in Piety, with whom God made his Covenant of Mercy, and set upon his holy Hill. Which brings me to my se∣cond part, The Establishment of David.

I have set my King upon my holy Hill of Sion. By four Circumstances observable in the Words, may be seen the extraordinary security in which God pla∣ced David after all his Troubles. He set him on Sion, and Sion was a Fortress taken by David from the Jebusites, who had made it the chief strength and Seat of their Kingdom. And so, First, 'Twas a

Fortification by Art. Secondly, 'Twas a Hill, and that's a Fortification by Nature: such as must be a∣scended, before it can be assaulted. Thirdly, 'Twas a holy Hill, and Holiness is another Fortification, a Moral or Spiritual, stronger than either of the for∣mer, for here God is the Watch man, and concern'd in the Defence. And therefore, Fourthly, 'Tis said My, i. e. God's holy Hill of Sion, the place where he dwelt, and had fixt his Tabernacle; God had o∣ther Places of Religious Worship in the Land, but Sion was the Metropolis to which the rest paid Ho∣mage, and to which all the Tribes came up thrice e∣very Year to offer their Oblation, and so was God's by a more Excellent Title. And to storm this Place was as vain an Enterprize (if God did not first for∣sake it, drove away by the Sins of the Inhabitants) as to attempt to force Heaven it self: for he would sooner neglect the Government of the World, than forget the Place where his Honour dwelt. So that David being establisht on Sion, might defie all dan∣ger from the Princes his Enemies abroad, or from his ill affected Subjects at home; nay he was so far from Fearing from any of them, that he was Formi∣dable to them, as the last Verse of this Psalm shews. Be wise now therefore, O ye Kings—Kiss the Son, i. e. pay subjection to David himself (for that's the first sense of the Words) lest he be angry, and ye perish—

Thus we see David, who for so many Years toge∣ther, fled from place to place (as he describes his own condition) like a Partridge upon the Mountains, fixt and establisht like a Mountain, inviron'd with a fourfold Fortification, as if he had been within the Enclosures of Heaven it self: so that with a Pious presumptiom he might well say, as he does, Psal. 30.6.

I shall never be removed, thou, Lord, of thy goodness hast made my Hill so strong. And let no man think much, that there was a time that he was depress'd and afflicted, as many are apt to take scandal when they read or hear such things as this,

Insignem pietate virum tot adire labores.

That Persons excelling in Piety, should excel also in Sufferings; for God by these ways conducts his Ser∣vants to the Noblest Ends, hardens and prepares the Instruments of his Glory by afflictions, as men do those Tools which they design for the toughest Em∣ployments, by several drenchings of them in astrin∣gent Water. Prospera in plebem, ac vilia ingenia de∣veniunt, a constant even Prosperity is the Lot of mean Persons and Spirits, the Noble and Magnanimous are oppos'd to the Storms and Outrages of Fortune; nor are they otherwise to be distinguisht from the Vul∣gar, than by these Encounters. That Great Person, says Seneca, that never prov'd Adversity, is like a Champion that enters the Lists without an Antagonist; Coronam habet, Victoriam non habet. He may gain a Crown, but he never got a Victory. In a still Calm of Affairs God himself gets less Glory, he has no Field to shew his Power, his Wisdom, and his Goodness in, the Opportunity is not afforded him to frustrate the Counsels of the wicked, and to bring the Preparati∣ons of the Mighty to nought. 'Tis true, He governs all things at all times, but every Act of his Provi∣dence is not a Victory over his Enemies; and though he disposes Crowns and Scepters as he pleases; 'tis when the wicked resists, that he says, Yet have I set my King—And so I pass to my Third Part, God's Glorying in his Establishment of David.

The Holy Ghost in this Second Psalm, sets down the Method which the Enemies of David used, to pre∣vent his succeeding in the Throne, which is also the Scheme ordinarily of all Sedition and Rebellion. First, The Heathen did rage, i. e. The Neighbour Princes were jealous and angry, out of apprehension of their own Estates; and this is commonly the ground of Defection and Rebellion: For a King's own Subjects, though they be malecontent, and bear him ill-will in their hearts; yet they often want Cou∣rage or Opportunity to execute it, till they are backt by a Foreign Power. But then Secondly, The Peo∣ple, i. e. the Prince's own People, begin to imagine vain things; which may either mean false things which shall not take Effect; or Wicked which shall; for in both sences Vain is taken in the Hebrew. In the Third place, The Kings of the Earth, and the Rulers take counsel together, i. e. The Neighbour Kings, and the Magistrates, and Great Ones of the Realm fall into Combinations and Associations. And then Fourth∣ly, Nothing remains but open defection, the breach of all Covenants and Contracts, and Sedition is heard in every mans mouth, as Verse 3. Let us break their Bonds asunder, and cast away their Cords from us: Their Bonds, and their Cords, i. e. both of the Lord, and of his Anointed, all Obligations both Humane and Divine are Cancell'd. By Bonds, may be un∣derstood the softer and gentler Tyes of Natural Love and Loyalty, which every Subject owes unto his So∣vereign: by Cords, the stronger Obligations of Oaths, those Sacramental Chains that bind men like Iron Shackles and Fetters. But both these are broken, and for fear they should be again united, cast quite from them. And why was all this? as the Question is deservedly ask'd at Verse 1. with wonder and in∣dignation:

Why did the Heathen rage? Why did the prople imagine a vain thing? Why did they take Coun∣sel together? David was just to his Allies abroad, and gracious to his Subjects at home, God prosper'd him, and made him Victorious in all his Enterprizes. Why, Lord? To answer in the Words of another in a like Case, Odiorum causae acriores, quia iniquiores, their hatred was the sharper and more implacable, because it was the ••••juster; Innocence is abhorr'd by the Wicked, more than Injury and Violence; The Re∣ligion and Piety of David was more insupportable to his Enemies, than the Yoke of Tyranny and Oppressi∣on; and they chose rather to bear the Iron Scepter of the Nations, or of a base Usurper, than his holy and righteous Scepter. And this it was which made the Establishment of David so difficult, because there was no Why, no Just Cause for the Aversion of his E∣nemies; had there been a Reason, it might have been remov'd; had there been a Wrong, there might have been a Reparation: but Perverseness and Impiety on∣ly govern'd, and God utters himself, as if he had broke through some great Obstruction in setting Da∣vid on the Throne. Like one that for a long time roll'd a Stone against a Hill, which often return'd up∣on him; or Row'd against a strong Tide, which forc'd his Boat back, and when at last by many a weary stretch and Strain of his Arms has got the bet∣ter, sits down, and reflects on what has past, congra∣tulates his labour, and tells himself what himself has done: Yet I have planted my Stone upon the Top of the Hill; or, yet I have stemm'd this Churlish Stream, and got my Boat a-head of it. So God is pleas'd to speak in the Restoring of David, as if he had been hard put to it, and groan'd under the performance, and Glory'd in having at last carry'd it through, Yet have I set my King—

But perhaps some will say, Is there any thing diffi∣cult to the Almighty? Could not he have crusht the Cock∣atrice in the Shell? Dasht the yet Infant-Plot against the Stones? Scatter'd his Enemies in their first Imaginati∣ons? Why did he suffer them to Combine, before he con∣founded them? Confederate and grow to strength, before he cast them down, and had them in derision? as 'tis said, ver. 4. Even for this very reason, That he might not spoil such his Scene of Laughter, prevent the Glory of his Triumph, obscure the wise Dispensations of his Providence, that David might see the whole Wonder of his Deliverance, and his wicked Adver∣saries the whole Folly of their Enterprize. A wise General will not presently give on the Charge upon an Enemy passing a Ford, till a considerable Party have gain'd the Bank; that he may not only shew his Courage but his Conduct; and cut off the adverse Power as well as repulse it. Thus, though God had it in his hands to dissipate and discourage the first At∣tempts of his own and David's Opposers, he chose ra∣ther to let them proceed and prosper to a degree, that he might not only obstruct their wickedness, but defeat it; disturb the Conspiracy, but confound the Conspirators. And our Blessed Lord practis'd this piece of Policy, when he suffer'd the Devil by his wicked Instruments, the Jews, to take away his Inno∣cent Life, and lay him in the Grave: For after Sa∣tan flatter'd himself that he had surpriz'd his strong Foe, he let him see he was surpriz'd by him; that in∣stead of receiving a Captive, he had receiv'd a Con∣querour within his Gates: one that sack'd and de∣spoil'd his Kingdom, dismantled his Forts, and raz'd his Strong-holds. And this was a performance wor∣thy of that Triumphant Speech, O Death, where is thy Sting! O Grave, where is thy Victory! A down-right

Defeat is not so renowned to the Conquerour, or so grievous to the Conquered, as to turn his Stratagems upon himself, and to overthrow him by his own Sub∣tilty and Treachery, Again, to Mock and Vex an Enemy, is a further degree of Revenge than to de∣stroy him. When the Pyrates of Cilicia began to treat some Passengers of Italy with the cruelty they used unto their other Prisoners, they cry'd out, They were Citizens of Rome, at which the Pyrates pretended to start, as awed by that formidable Name, and com∣manded presently Gowns to be brought, and put up∣on their Backs, and Shoes on their Feet; and then with a seeming lowly observance besought them, To walk over the sides of the Ship, and be free; telling them by way of excuse for their Violation of such Venerable Persons, When they met them next in that At∣tire they should not be ignorant of their Quality; and with this derision threw them into the Sea, when the unfortunate men refus'd to cast themselves. And the Enemies of David were such, as God thought fit not only to destroy, but also to mock and vex, as 'tis said Verse the 4^th and 5^th, The Lord had them in derision—And vext them in his sore displeasure. But How, and after What manner did he mock and vex them: By letting them a long time plot and strengthen themselves, make a profuse expence of labour, mo∣ney and bloud, by letting them perswade themselves they had prevailed, that David was utterly excluded; and then after all, to shew them the despised and Rejected Son of Jesse set Gloriously on the Throne; their Machine of Usurped Government, made a Pa∣geant for his Triumph; all their endeavours, all their glorying, serve but for this Occasion of God's glory∣ing over them, Yet have I set my King upon my holy Hill of Sion.

I have done with the Words, which have been twice already eminently fulfilled; Once, as I have shewed, in the Person of David. And a Second time, in the Exaltation of our Lord and Saviour Je∣sus Christ into the Kingdom of Heaven, after his Resurrection, and setting up his Spiritual Throne in the hearts of men. So that I may seem to essay an Impious thing, to make a Third Application to any Mortal King whatsoever. But while I shall not pa∣rallel or compare the Sufferings and Exaltation of the Divine and Mystical King, but adore his Foot-steps; there will be no danger to shew the Tracts and Linea∣ments that are between the Deliverance and Establish∣ment of David, and of our Gracious Sovereign, for the awaking our Gratitude, and magnifying God's mercies shewed to this Nation this Day.

And to observe the Method I began with: For the same Reasons and Respects that David is called Gods King in my Text, our King may pretend to the Title, before all the present Kings of the Earth.

First, He was a King of God's particular and sin∣gular Advancing, and placing on the Throne: though not call'd, like David, from being a poor Shepherd-Boy to Rule a Kingdom, but descended of a long and glorious Race of Kings; yet recall'd from a forlorn exil'd State, and a deposd Condition, to hold the Scepter of his Royal Ancestors by a no less Divine Favour. So that whatever his Title to the Crown was, we may truly say, Had he not been God's King, he had not been King of this Land.

Secondly, David was not only call'd God's King, as we have shew'd, for his Eminent Deliverance of him, but His Son. And whoever considers the ma∣ny Risques of our Sovereign's Life, the Prodigies both of his Dangers and Escapes, how God snatcht him out

of the Battel, led him safe through the midst of his Enemies, conceal'd him many days by a Divine Pro∣vidence, after the manner the Ancients feign'd their Heroes were wrapt in a Cloud; and then, without the assistance of Armies, by the same Invisible and Unresistable Hand, fixt him in his Throne: must con∣fess, we have not only reason to celebrate this Day, for his coming into the World, and his coming to the Crown; for the Birth, I say, of his Person, or the Birth of his Royal Dignity, but for his being Born God's King, and God's Son, i. e. The King of his Preservation, and the Son of his Promotion.

Thirdly, As David was call'd God's King, because he was more pleased with him, than with others; was the King of his liking, as well as of his Preser∣ving and Advancing: So the Wonderful Testimonies of God's Love to our Sovereign, warrants, nay ob∣liges us to believe, and revere him as God's King also in this sense, as the King of his liking, and after his own heart. And whom God has approv'd, let no man judge; whom he has Seal'd, let no man dare to Censure; no not in his thoughts. Princes then for the most part want Goodness, when the People want Candour; and their defect of Vertue, is their Subjects defect of Love and Loyalty. But if those were God's Kings, Kings of his liking, Kings after his own heart, that set up the True Worship, and dis∣countenanc'd the False, that executed Justice and Judgment in the Land, then Malice it self must con∣fess, our King is God's King. David was renown'd for that one Merciful Speech upon his Return to his Kingdom, Shall there any man be put to death this day in Israel? As if it had been a thing to be abominated, to shew Severity, when God had shew'd him such singular Grace. But how many Shimei's, how many

Railers, how many Cursers? ('tis but a small thing which I have said) how many Capital Enemies, how many Betrayers, how many Covenanters against him, and lyers in wait for his Blood, did our David par∣don upon his Return? 'Twas an Observation of Old,

—regnabit sanguine multo Ad regnum quisquis venit ab exilio;

The King that returns after Exile, will Reign for the Future in Blood and Revenge: But our King con∣trariwise after his Exile, —regnabat Sanguine parco, Reigns at this day, as one Elected to a Kingdom, that had a Crown bestow'd on him, and not as one that had recover'd his own. So that as the Virgins gave David the preheminence to Saul in the Songs of Victory and Triumph, saying, Saul has slain his thou∣sands, and David his Ten thousands: We in the Songs of Mercy and Clemency, may give our King the pre∣heminence to David, and say, As David pardon'd one single Detractor, our Gracious Sovereign gave life, and opportunity of Repentance to thousands of Traitors and Murtherers, and was truly in this, Gods King, and not only a King of his liking, but a King that is like him, resembling him in one of his Noblest Attri∣butes, that of his Mercy. Those to whom Princes intrust the care of their Souls, ought to be faithful to them; and not only speak pleasing things, but true; to imitate good Surgeons, who not always use Oyls and Lenitives, but if need be, Lancets and Cor∣rosives. But then let no man at a distance surmise Evil of his Prince, lest while he denies him to be Gods King, he sets to his hand to make him no King at all; and while he strips him of his Righteousness, strips him also of his Royal Dignity. I speak not to

the Kings Enemies, but to his severer Friends, if he have any: The Sinister Thoughts and Censures of the Subject are often Ominous and Fatal to a Prince, whereas their good Opinions are prophetick, and presage the Vertue, they ascribe; and make him the Person, they proclaim him. S^t Paul says, Charity be∣lieveth all things, hopeth all things, endureth all things, (i. e.) those who have this Grace, are easily induced to believe the good of another, which they do not know; to hope that, which they do not believe; and to suffer, even when they can neither believe, nor hope. And if any man be not able to walk upon this profound Sea of Charity, why does he, like Peter, rashly and unbidden cast himself into it? Why does he presumptuously Intrude into his Masters company? Who supported by a Divine Power, shall stride Majestically o're the Waves, and march through the storm in safety; while the other disorder'd by every Gust, and amaz'd at every Billow, poorly sinks in the danger his Fancy only fram'd. Will not such an one another day (like him in the Parable that wanted a Wedding-Garment) be speechless? (i. e.) have nothing to say for himself, when he sees his Prince as far above him in Glory, as he was in his Station in this life? And when 'tis objected to him, as 'twas to Peter, O thou of little faith, wherefore didst thou doubt? But to proceed. God set David on his holy hill of Sion.

Not to say, that instead of one Fort of Sion, God has garded our King with many strong-holds and Ca∣stles, or yet to boast the Advantages of an Island a∣bove a Hill, which is not only to be ascended before it can be assaulted, but to be Sail'd to before it can be approach'd, and fought for before it can be Sail'd to; being defended by moveable Bulwarks,

stout Ships, which must be subdu'd before the Inha∣bitants can be grappl'd with upon equal terms: But to come to the Point, in which the chiefest strength of Sion consisted, in that it was a Moral and Spiritual Fortification, a holy hill, and God's hill. If the Church of Christ be not inferior to the Old Tabernacle, the Gospel to the Law, the substance to the shadow; when God not only set our King upon his Throne, but restor'd the True Religion, and plac'd him within the Protection of it, he set him upon as Holy, and consequently upon as strong a Hill as he set Da∣vid; and we may rest assur'd, he delights as much to dwell here, and that 'tis as desperate an Enter∣prize to assault this his Habitation, as 'twas to assault Sion. But alas some will say with a deep sigh! Would we found these things to be so! But what for a long time has been more infirm and unstable than the Condition of this Nation? Not only ready to be broken in pieces by any Impression of an Enemy, but even to dissolve and fall asunder of it self; and the supports of Religion have been as weak, as those of the Arm of Flesh.

To which I answer, This has not happen'd from the Weakness of the Divine Assistances which God has given us, but from our neglect and contempt of them. Religion does not guard men like a Palla∣dium or Charm, preserve those who have the luck only to wear it, and be possess'd of it, but those who practise it, and live according to its Precepts; they are not Sextons and Sacrists that are chiefly protected by Heaven, those that keep Divine things under Lock and Key, but that treasure them up in a faith∣ful heart. When David by sin dishonour'd God, and defam'd Religion, his fourfold Fortification lit∣tle profited him, but that security which the power

of the Heathen, united with the disaffection of his Subjects, could not shake, his rebellious Son alone drove him from; and he fled ingloriously, and left his impregnable Sion, and all the Pledges of Gods fa∣vour and residence with him, behind him: confes∣sing, that when he had violated their Sanctity, he had invalidated also their Power of Protecting; and though he possess'd still the Curtains of the Taber∣nacle, the Deity was fled from him. And little will it profit us, to have the Gospel among us, nay, to have it more purely Preacht than to any other Peo∣ple under the Sun, if we are the worst Auditors of it of any other People under the Sun; to have the Sa∣craments more rightly administer'd, if we are the wickedst Receivers of them. 'Tis the holy Use of holy Ordinances that makes them a guard and de∣fence. Righteousness, as 'tis the Honour of the Soul, so 'tis the best Armour of the Body; and does not only, as the Psalmist says, Bring peace at the last, but as the Apostle teaches, safety at present, For who is he that shall harm you, says he, if you follow that which is good? 'Twas the Custom of the Ancient Heathen, when they Besieg'd a City, in the first place to en∣deavour to entice out the Guardian Deity, by al∣ledging the Injustice of the Inhabitants, and inviting it to reside with a more holy People,

—ut habeat te Vrbs melior acceptiorque.

Holding it impossible to prevail against the Out∣works, when this Divine Inward strength stood firm. The Sanctity of a Christian is this little retir'd Deity in the Chappel, which if it cannot be charm'd or en∣tic'd out by Temptation, the Malice of Earth and Hell cannot prejudice the Person in whom it dwells.

The Prophet Eliah was call'd, The Chariots and Horse∣men of Israel, but much more deservedly may Justice, Piety, and Sanctity, be styled, The Chariots and Horsemen of a Kingdom. And when God, by the Restauration of his Majesty, and true Religion, gave us the Opportunity of exercising all Vertues Civil and Divine, he put it also into our hands to be as safe and well fortifi'd as we cared or desir'd to be, he made our Condition as secure as a Mortal condition could be made: and if our Mountain be turn'd into a Wheel, our Rock into a Rolling-stone, 'tis our sins that have unfixt and loosen'd its Roots; and while we are led by Vanity, what wonder is it that the Kingdom fluctuates after the manner of the Seas that surround it?

If we consider, Lastly, how great and difficult the work was, to set the Kingdom again upon its Basis, after it was so utterly subverted; to raise up the Truth and Splendor of the Church so long a time de∣form'd and Opprest by Schism and Sacriledge, we may allow God also as high, nay, a higher cause of Glo∣rying in our behalf, than for establishing the Church and State of Israel. But the time suffers me not to insist on this particular, neither is it very necessary to do it, we having all here been Witnesses and Parta∣kers of what was pass'd, and this will be the properer Task of another Age. Instead therefore of dressing up a Triumph for God, into which also our own Va∣nity or Spleen may be apt to insinuate it self, I shall imploy the few words yet allow'd me to speak, to ex∣cite our Thanks for these things.

And if the Benefits we have receiv'd are such as are worthy of God's Glorying, undoubtedly they are Worthy of our highest acknowledgments, I say, of Ours, in the most General and Universal compre∣hension

both of Prince and People; not of the Prince alone, as some are willing to reckon the Benefits his Majesty has receiv'd, not to revere him the more for being so much in God's Favour, but to make him more indebted to God than themselves: as if, be∣cause this is call'd the King's Day, all the Mercies of it, and all the Thanks for them were to be put upon his account. Undoubtedly the Kings Obligations to Heaven are infinite; but was he only restor'd this Day to his Crown and Country? Or were not all we likewise re-call'd from the same Banishment, or from Prisons and Sequestrations, Dungeons, and Gib∣bets at home, to enjoy our Lives and Liberties, our Religion and Estates? Has all the delicious Fare of the Land been serv'd to the Kings Table? All the Gold Lace been worn upon his Back? Nay, but I behold many at this instant standing like Kings in the presence of the King: and 'tis to be complain'd of, that the Enjoyments of many Out vie his in their pro∣portion. Is there then no Thanks of our Own due to God? We have this Obligation even more than the King has, that we have him, that we enjoy this Principle of Union, this Bond of Peace, this Foun∣dation of Security and Prosperity. O let us not for∣get in the loud Joys, and Gaiety, and Festivity of this Day, the days of Sadness and Silence, of Scarcity and Doubtfulness of Soul, when we had no King; when a Villain sat on the Throne, when our Hatred and Aversion rul'd over us; the Scourge of Loyalty, and the Oppressor of Religion and Justice. Let us not forget the Time, when to be Noble, was to be Guilty; and to be Loyal, an Enemy to the State: Again, when to be a Mechanick, made room for the Person in the Places of Honour; and a Fanatick, qualify'd him for the highest Charges and Honours,

and our Great Ones bow'd down to these, or bow'd under the saddest Misery.

The remembrance of these things will make us rea∣dily acknowledge the Mercies of this Day to have been General to us all; and not only heighten, but sanctifie our Joy; make the Feast resound with Thanksgiving and Praises of God, and not wholly to be spent in loose and confus'd Mirth, Riot, and Excess; it will preserve us from falling into that Fa∣tal Ingratitude which accompanies Prosperity, and which God, in the People of Israel, warns all Nati∣ons of, and yet which all more or less fall into, The forgetfulness of the Arm that deliver'd them, and the Goodness that made them Great. And in the midst of our Felicity, we shall remember our Duty; and our Ease shall not corrupt our Manners; nor our Prospe∣rity and Affluence, be snares to us. And God will repeat and iterate his glorying, we have heard this Day, not only in the Person of our King, but of his Posterity to all Ages, even till all Kingdoms are swal∣low'd up in the Kingdom of Heaven, Yet have I set my King upon my holy hill of Sion. Which God of the riches of his Mercy grant, to whom be ascribed all Honour, Glory, and Thanksgiving this day forth, and for evermore. Amen.