DAVID'S Returne FROM HIS BANISHMENT Set forth in a Thanks-giving SERMON for the Returne of his Sacred MAJESTY CHARLES the II. And Preached at St Maries in OXON May 27. 1660. By FRANCIS GREGORY Master of Arts and Schoolmaster at Woodstock in the County of OXON OXFORD Printed by Henry Hall Printer to the UNIVERSITY 1660. To the Right Worshipfull Sr THOMAS SPENCER Knight and Baronet And EDVVARD ATKINS Esquire Counsellor at Law Being Burgesses in Parliament for the Burrough of VVoodstock in the County of OXFORD GENTLEMEN HIs Sacred MAJESTY's long Absence being the fruit of our sins was also and that deservedly the subject of our Sorrow His MAJESTY's late return being as we hope the Answer of our Prayers is now and that deservedly too the Matter of our Joy The Argument of this Sermon is the return of David King of Israel to Ierusalem and to whom can I then present it but to You who have been Instruments of our Choyce but in Gods hand to bring back our David King of England to his Ierusalem too I dare not expect your Patronage for this poor Discourse I humbly beg your Acceptance in my own and our Corporation's name I offer you this Mite of Thanks instead of a Talent of Debt I do and ever shall want Ability to make a Payment but I hope I shall never want Ingenuity to make an Acknowledgment I can do no more but beg a blessing upon your Persons Families and consultations for the establishment of this Church and Nation upon the sure foundation of Truth and Peace Your Worships most Engaged Friend and faithfull Servant F. GREGORY To the Reader Christian Reader I Have formerly published severall Sermons from the Pulpit but none from the Presse till now Empty Discourses may be heard though naked Discourses would not be seen Some Sermons like Travellours dare passe along where yet they dare not dwel My Sermons crowd among those that dare venture one Hearing but not abide a Tryall However I am now resolved to venture my Credit among the People lest I should seem to have forgot my Loyalty to my Prince I have sent this Sermon abroad to mind the Nation what God himselfe hath done and what he requires us to do for our KING I confesse this Sermon hath in it little but Truth to encourage me to Print or Thee to read it the subject indeed is high and Royall but the Style too low and mean The matter of it is the Glory of our Nation but the Form I fear will render it the Readers Toedium and the writers blush however as I do not at all expect thy Applause so do not I much fear thy Censure sure I am this Discourse deserveth neither not thine Applause because 't is Plain not thy Censure because 't is honest It was not penned altogether ex Tempore yet much of it without due deliberation It vvas put into the Oven but had not time to be thoroughly baked I made all possible hast that I might be among those that fetched back David Thou wilt find more of the Authours affection then Judgment more of his Heart then his Head therein Such as it is the Printer puts it into thy Hands with this Request for the Occasion of this Sermon blesse our God for its failings excuse the Authour Farewell The Lords and thine F. GREGORY 2 SAM 19. 30. And Mephibosheth said unto the King yea let him take all for asmuch as my Lord the King is come againe in peace to his owne house THe Text conteineth that submissive answer which Mephibosheth a loyall Subject returned to David his lawfull Soveraigne It was lately Davids lot to be banished from his Throne in the time of David's exile poor lame Mephibosheth through the treachery of Ziba is forcâ—d to continue at Ierusalem Ziba his servant becomes his accuser to gaine his estate he slanders his person to make him a beggar he represents him as a Traytour by a false impeachment of Treason Ziba gaines those lands for himselfe which he had lately managed for his Master Well David returnes Mephibosheth cleares his innocâ—nce yet not his estate David still leaveth one halfe in the hand of Ziba Thou and Ziba divide the land well but how doth Mephibosheth bear it vers 29. David had now recovered his owne right and is Mephibosheth content that David should give away his Surely Mephibosheth being the Grand-child of a King the Son of a Prince and the sole Heir of both his estate must needs be somewhat considerable now to lose hut onâ— halfe of a fair estate were a losse that every man would not bear and how doth he Why to manifest his lâ—ve to David's person to testifie his joy for David's returne to his Throne he is wilâ—ing upon that account not onely to part with halfe but all so runs the Text And Mephibosheth said unto the King c. The Text conteineth two Generall parts 1. A Preface and therein the Persons concerned as the Subjects of this Discourse and those are two Mephibosheth and David a Subject and a King Persons indeed of different degrees yet joyned in the Text And Mephibosheth said unto the King 2. The Substance of Mephibosheth's answer to King David and therein are four things considerable 1. The title which he giveth him My Lord the King 't is not David a tyrant David thou man of blood O no 't is for a railing Shimei thus to blasphâ—me the Lords Anointed Mephibosheth knoweth no such language as this is David indeed had done enough to provoke Mephibosheth against him yet Mephibâ—sheth knows no title for David but this My Lord the King the note from hence is this That thâ—re is a great râ—spect revâ—râ—nce and honour due to the Davids of God to the persons of Kings and Princes 2. David's exile Davids banishment from his Court and Throne My Lord the King is come againe The expression implyeth that David had been absent David had been driven from Ierusalem David's Scepter was even now in another man's hand David's house was ere while in another man's possession there was an Absalom that even now was got upon David's Throne My Lord the King is come againe if so 't is clear that David had been forced to fly the note from hence is this That God sometimes is pleased to suffer his owne Davids his Anointed ones even the choicest of Kings and Princes to be banisht from their Courts and Kingdomes David was none of the worst of Kings and yet this David was driven away 3. David's returne David's restauration to his Throne and therein are two things considerable 1. The manner of Davids returne My Lord the King is come again in peace 'T is mentioned as a singular mercy my Lord the King is come againe there 's much in that yea but my Lord the King is come againe in peace O that that 's blessed newes indeed David's absence had been Mephibosheth's sorrow yea but David's returne in peace proveth his joy the note
from hence is this That for God to restore his Davids his anointed â—nâ—s to their crownes and Kingdomes but especially in peace is a signall mercy a singular ground of joy 2. The place to which David was now returned and whither 's that 't is not said My Lord the King is come again to Ierusalem 't is not said My Lord the King is come to such or such a Noble man's house but to his owne house the note from hence is this That the Lands and Houses which belong to the Crownes of Princes are such as they may justly call their owne That Palace where David dwelt at Ierusalem in Scripture language is here said to be His owne house 4. Mephibosheths loyalty towards his Soveraigne David indeed is now returned but what is that to Mephibâ—sheth why alas David still giveth away halfe his inheritance and what saith hee yea let him take all as if he had said is it like to go well with David why then 't is no matter how it goeth with mee is the Church and Natiâ—n like to become a gainer what then though Mephibosheth prove a loser hereâ—s my joy My Lord the King is come again in peace to his owne house and if so let him take all The note from thence is this That the râ—stitution of a Gracious Prince to his Throne is a mercy to be entertained with joy even though it tend to a man's ownâ— personall losse and disadvantage Mephibosheth cannot but joy for David's returne though he himselfe become a considerable loser 1. Doctrine That there is a great respâ—ct reverence and honour due to the Davids of God to the pâ—rsons of Kings and Princes See this in two particulars 1. There is an humble deportment a reverentiall behaviour used by the Saints of God towards Kings and Princes Nathan bowed himselfe 1 Reg. 1. 23. before the King no posture of body more reverent then this Saints bow to God Nathan bowed before the King but how low did Nathan bow Why with his face to the ground Surely Nathan himself was a person of Honour not only as a Saint but as a Prophet too Prophets were the Anointed ones of God as well as Kings but yet the Mitre falls before the Crown if the Prince sit upon the Throne the Prophet must ly at his foot-stoole But why do I speake of Nathan Bathsheba bowed and did obeysance to the King 1 Reg. 1. 16. Bathshâ—ba lookes upon David not onely as her husband but as her Sâ—vâ—raigne too with David her husband shee might be familiar but with David her Soveraign shee dares not bee irreverent there was indeed a conjugall union and yet a civill distance between them Bathsheba as shee was Davids Spouse lay in his bosome but as shee was David's Subject she lyeth at his feet but why all this Doth Nathan only court his Prince doth Bathshâ—ba but complement with her husband surely no they both understood the Princes honour and the Subjects duty 2. There are titles of honour bestowed upon Kings and Princes see this in two Particulars 1. Mâ—n good and bad Saints and sinners bestow these titles upon them when Princes have been holy even sinners have given them honour and why so surely not for their hâ—linesse but for their Majesty Againe when Princes have been unholy even the Saints of God have shewed them respect And why so Surely not because they were sinners but because they were Soveraigns My Lord the King saith David to Saul Saul was none of the best of Princes at lest he was not so to David Saul doth not the duty 1 Sam. 24 8. of a King and yet David will do the duty of a Subject still Saul hath not one good word for David and yet David hath still a title of Honour for Saul My Lord the King and why so Surely 't was not courtship but duty it was not slattery but loyalty had David shewed lesse respect to Saul his Prince he had shewed himselfe not onely lesse a Subject but lesse a Saint 2. God himselfe bestows these titles upon them It 's true Saints may bestow respect where 't is not due Yea but where God bestows honour he there makes it due They are not afraid to speak evill of dignities Men may speak evill of princes but God 2 Pet. 2. 10. calls them dignities still I have raised thee up Saith God to Pharaoh if Pharaoh be a king though but a bad one yet God owneth him as a man raised up by himselfe well but to what doth Rom. 9. 17. God raise up Kings Surely not onely to their thronâ—s but to their titles too and what are they My lord thâ— King is as an 2 Sa. 19. 27. angell of God That 's a title of honour indeed but who bestowes it alas t is Mephibosheth a poor mortall man yea but when once God comes to bestow titles of honour upon Kings and Princes He speaks at another rate and how is that I have said yee are Gods Surely there 's no title so high as this that God who Psal 82. 6. numbers himselfe among Kings is also pleased to number Kings among Gods Deus immortalis rex rex mortalis Deus God is an immortall King the King is a mortall God God is pleased to borrow their name and to lâ—nd them his I have said yeâ— are Gods 't is observable that this title is bestowed upon wickâ—â— princes Kings that are as devills in practise are mentioned as Gods in place Now if Kings and Princes receive their titles of honour from God and men from Saints and Sinners t is an argument that there is a reverentiall respect belonging to them But you 'l say why so I answer Reasons 1. God commands it Fear God Honour the King Quis-quis deum timet etiam regibus honorem habebit Saith Calvin 1 Pet. 2. 17. never did man truely fear God but he likewise honoured the King But what if Kings prove Tyrants Why Etiam tyrannis qui imperium obtinent honor habendus Saith he Princes if tyrants yet because Princes must be honoured still God hath made Kings and Princes as the fountaines so the objects of honour too Men may receive honour from them but men must give honour to them if the King honour us that is his favour but if we honour him that 's our duty and that because 't is Gods command I read of persons highly honoured at the command of men Pharaoh commands to honour Ioseph and what followeth Gen. 41. 34. The people cry before him bow thâ— knee A Prince honours a Subject the King makes him a knight a Lord an Earl and what then Why we respect that man as a Knight a Lord an Earl Thus shall it be done to the man whom the King delights Est 6. 6. to honour Yea but shall not much more be done to the man whom God delights to honour O Surely if the Princes honour be the command of God to deny that honour must
that I should stretch forth mine hand against the Lords anointed David had 1 Sam. 24. 6. now King Saul in his power but yet he spareth him and why so alas if David had killed Saul being his enemy it had been cruelty and yet that David sparâ—d him being the King it was not mercy but Loyalty and Iustice The text tells us that when David cut off the skirt of his Soveraigne's garment his heart smote him you will say why then did he do it Surely to evidence that although King Saul was a persecutour indeed yet Subiect David would be no Traytâ—ur sure it is when David cut off Saul's skirt he might as easily have cut off his head as we have done but the Lord forbid saith David if David took up armes he used them not to destroy the life of his Prince but to defend his own David well understood that for him to murder Saul would be a Treason against his Soveraign a sin against his God a wound to his own soul 2. Use of Exhortation Is there indeed a great respect reverence honour due to Kings Princes is it that which God himself requires O then be exhorted 1. To mourn over and beg pardon for the sad miscarriages of England towards the Lords anointed ones We are bound to honour our Kings and Princes well and how have we done it Murder the Father banish the Son is this the honour we owe them are our solemne oaths and covenants come to this we sware to preserve his Majesties Sacred person and yet we have killed him when we sware to make him a Glorious Prince did we intend to make him a Glorious Martyr too surely Martyrdâ—m it was upon his account though murder upon Ours Alas to bring a Prince from a Palace to a scaffold from a Throne to a block is this the duty that God requires from Subiects shall I shew you the foulnesse of that act in 4 Particulars 1. T was an act of high Iniustice You will say against whom I answer against God and Man 1. Against God Kings are Gods Deputies and is it just with man to remove them Kings are God's Vice-gerâ—nts and is it just for man to pull them down O surely Kings are accountable to none but God who gives them their commission Reges in ipsos Imperium est Iovis saith Hâ—race that God alone who exalts the Prince hath power to degrade him for men to depose and execute Princes is boldly to invade the right of God the Prerogative of Heaven 2. Against man I mean both King and Subiect 1. T was an act of high Injustice against the King himselfe Alas our King lost his pretious bloud as no Subject can ordinarily lose a penny what a subject loseth he loseth by law he must lose by the judgment of his Peers well and by what law did our King lose his life not by the law of heaven that commands an honour not by the law of England that requires obedience well but was he judged by his Peeres surely Kings have no Peeres at all but however was he judged by his Nobles surely no of all the Nobles Barons Earles Marquesses Dukes of England I think there was not so much as one among the Iudges of the King O no those stars hid their faces and would not see their Sun eclypsed It was the Shrub that pull'd our Câ—dar down they were but whelps that tore out our Lyons throat it was the dirty foot that kickt off England's royall head Our Gracious Prince that died without a law without a Legall Iury died with as much injustice as innocence 2. T was an act of high injustice against the Subiect when England lost her King subiects as children lost their father wee have smarted under the lash of step fathers ever since when England lost her Prince subiects as sheep lost their sheepheard and have not the wolves devoured us ever since when England lost her Soveraigne subiects as members lost their head well suppose England deserved this losse yet what have our nâ—ighbour-nations done had it been just for English men to kill the King of England yet was it iust for us to kill the King of Ireland the King of Scotland too if we must needs behead our selves yet must we behead our neighbâ—urs too O dismall stroke O act of injustice an act that renders three nations fatherlesse at one blow But 2. T was an act of the greatest cruelty imaginable Had the death of the King been just yet it had been cruell too indeed Judges must be just but still Judges must not be cruell as to the act it selfe Iustice was but pretended but as to the circumstances of the act the Cruelty was Reall t is resolved the King must die but when and where 1. Whâ—n must he dy why the third day after his sentence A short time you will say for a King to set his house in order to dispose of three Kingdomes but as to that his enemies resolve to do it for him hee needs no longer time on that account well but the King must die the third day alas a short time of repentance for so notoriâ—us a sinner as his enemies made him had not the Kings innocence been greater then the mercy of Rebels they took the speediest course to turne his body into the Grave and his soul into Hell the same moment tell me what though Iustice must be done â—â— the body yet is there no charity to be shewed the soul if the King be unfit for earth yet let him have a little longer time to prepare for Heaven O no there is no reprieve no not for a day though the Saints of God beg'd it with Teares But blessed be God our King was fit to die and upon that account had no more need to desire then his enemies had will to grant the least delay 2. Where must he dye alas at his own door When he was dead he might not be buried in his own proper grave but when he is to dy that is to be done at his own gate Poor Prince the place of his Royalty must be the place of his Execution Well and was there no place could serve but this Surely t is that which must needs imbittâ—r his death the more at one view he is forced to behold his fâ—rmer Glory and his present Calamity did not the very place minister an occasion to the King of such thoughts as these alas I was once a King there stands my Palace I am now a condemned prisoner lo here is my Scaffold I â—nce lived as a Prince yonder is my Throne I must now die as a Malefactâ—ur lo here is my blâ—ck I once lived as Englands lawfull Sovâ—raigne yonder my Nâ—bles were then about me I must now dye like a Tyrant behold my Executiâ—ner Alas Poor Prince but O cruell Subiects before he shall dy he must be minded in what Pâ—mp â—e had lived at â—nce he must see the axe and the Scepter to make him a