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
grace it surely the crownes of Princes are mercies only then when God sits their head to wear them Government is not an honour but a burden that is too heavy except the shoulder be first prepar'd to bear it well and what is it that fits a Prince to rule surely nothing better then affliction and no affliction better then banishment Tooles are not fit for their worke till they have been put in the fire the axe is not fit to cut till it hath been upon the Grind-stonâ— a Prince is then most fit to rule when he hath first learnt what it meanes to suffer It is good for me that I have been afflicted good for David a Saint good for David a King you 'l Ps 11â— 71. say why so I answer 1. Banisht Princes when once restored will likely prove religious Princes the more religious our Princes are the more fit they are to rule if we discerne Grace in the Princes heart we need not fear the power that is in his hand Blessed will be the government of that nation where God ruleth not only over but in the King Well but what Princes more likely to be religious then Banisht ones No King more afflicted no King more holy then David Manasseh when banisht into Babylon went a notorious sinner but Manasseh when restored to Ierusalem return'd a Saint No School for young Princes like affliction it is good for a man to bear the yoke in his youth surely if it be good for a man it is much more good for a Prince Kings that have greater temptations to Lam. 3. 27. sin do the more need Antidotes against it And surely no Antidote like Affliction it expels the poyson already drunke and prevents the future draught It is not only the holinesse but will be the prudence of Kings to banish those sins from their Courts which have already banisht them from their Kingdomes we trust t is thus with our Gracious Prince this day God hath thrown his crowne into the fire not to be consumed but purisied to refine the Gold and purge away the drosse God hath shewed him Davids troubles that he might give him David's heart and David's mercies 2. Banisht Princes when once restored will likely prove righteous Princes Surely it is hard for Princes to keep exactly within the bounds of justice t is naturall for mountainâ—s to crush for milstones to grind to powder When power is exercised without controll it is too apt to degenerate into oppression He that meets with no interruption in his Government is a rare man if being a King he proves not in some degree a Tyrant too David one of the best of princes becommeth an oppressour as well as Ahab one of the worst Well God for David's injustice driveth him from his throne and what then why David who before his banishment durst murder an innocent Vriah at his returne refuseth to execute a blaspheming Shimei Discite justitiam moniâ—i If a Prince once lose his power upon a recovery his interest as well as his conscience bids him take heed how he use it A King once banisht seeth by sad experience that there is a King of Kings above him It is true God sets the crown upon the Princes head but he doth not naile it there Crownes are not on so fast but God for sin can take them off at pleasure now if God shall wrest the sword cut of a Princes hand and yet restore it back me thinkes such a Prince will hardly draw the sword to kill where it should but defend O no The Kings throne shall be established in righteousnesse we trust that 's Prov. 25. 18. our case this day we trust that God who at length restored our banisht Soveraigne doth now intend to establish his throne in righteousnesse for ever 3. Banisht Princes when once restored will likely prove mercifull Princes Mercy is one of the choicest Iewels in a Princes crown No prince like him that hath power in his hand and pity in his heart T is said of Caesar Dando sublevando ignoscendo gloriam adeptus est Caesar got his glory by giving rewards by for giving injuries The Princes power makes us fear him but his compassion makes us love him Now the more a man's sufferings are usually the more is his mercy too who pitieth the hungry more then he that hath been ready to starve himselfe T is said the Kings of Israel are mercifull kings and how so alas their afflictions were sore ones Non 1 Reg. 20. 31. ignara mali miseris succurrere disco it is naturall for men to pity that in others which they have groaned under in themselves Surely afflicted Princes cannot but pity afflicted subjects if the head have aked it selfe it will find an eye to weep for the aking of every member David returneth from his banishment his life and his crown were saved well what followeth why here 's his mercy if David hath scaped Shâ—mei shall not die well is not this our case this day We have a Prince of affliction and we hope a Prince of Mercy too 2 Sam. 19. 23. that God who now puts a Scepter into his hand hath laid the rod upon his back and why so why surely as God now puts the sword into his hand to execute justice so he hath laid the rod upon his back to teach him mercy God will not enable him with power to punish till he first teacheth him pity to spare sure I am it is a King of Mercy that England needs and we trust it is a King of mercy that England doth now enjoy doubtlesse it is an Argument of mercy that a Prince so highly iniured should so freely offer a Pardon even before the Offendours aske it we tast of his Goodnesse before we see his Person our King Proclaimeth his Mercy before we Proclaime his Soveraignty our Prince confirmes an Act of Oblivion before our Parliament can prepare it we are not yet upon our knees and yet behold our Pardon is in our hands 'T is a Gracious Prince that pardons even at a distance that sends his mercy before him as if he were more ready to spare then rule more ready for a Seat of Mercy them a Throne of Majesty it is not easie to say whether is greater the King's mercy or the Subjects guilt 4. Banisht Princes when once restored will likely prove Humble Princes Manasseh humbled himselfe greatly where not in Ierusalem but in Babylon not in his Palace but in his prison T is not easy 2 Chron. 35. 12. for a King that sits upon his own Throne to lie low at God's footstool for Mountaines to become as Vallies for men rich in purse to be poor in Spirit for a King that weares a Crown not to lift up that head that weares it Surely t is almost as easie for a King to part with a Kingdome as not to pride himselfe in it It not this great Babylon Dan. 4. 30. T is infinite mercy if
the thoughts of Princes be not as high as their Condition they have need of something to keep them humble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember that thou art a Man Philip a King is yet but Philip a Man if Philip the King be proud yet let Philip the man be humble Agathocles once a Potter becomes a King upó his cup-board he hath his vessels of Silver and vessels of Earth the vessels of Silver speak a King the vessels of Earth speak a Potter his vessels of Silver mind him that Agathocles now a King must be noble his vessels of Earth mind him that Agathocles once a Potter must not be proud Doubtlesse Kings and Princes need some Memento or other the finest of Metall stands most in need of some allay to temper it God seeth fit that in the Diadems of Princes there should be Thornes as well as Iewels Thornes to prick their veines as well as Iewels to make them swell God seeth fit that in the Crownes of Kings there should be a weight as well as a Lustre the head must ake as well as shine But now if lesser afflictions will not Humble greater shall if rods will not serve Scâ—rpions shall when God will humble a King if the crosse of his Crown will not do it the lâ—sse of it shall that Prince must part with his kingdome rather then keep his sin and may not this be our case this day God hath dealt severely with our Gracious Prince and why so we trust to make him Humble 5 Banisht Princes if once restored may likewise prove Great and Glorious Princes you know if men build high they lay their foundation low 't is thus with God Ioseph must be made the Second man in Pharaoh's Kingdom yea but Joseph must first ly a Prisoner in the Gaol Daniel must be made Ruler over all the province of Babylon yea but Daniel must be made a Captive first Christ Iesus ascends into the highest heavens yea but first hee must down into the lowest hell 'T is said Hee that humbleth himselfe shall be exalted wee may also say hee whom God humbleth shall be exalted Mat. 23. 12. it is God's usuall Method whom he intends to advance he first degrades as for sinners that of the Poet is true tolluntur in altum Vt lapsu graviore ruant God mounts them upon high that their fall may be the greater but as for Saints God layeth them low that their rise may be the higher Well and who can tell but this may be God's design this day in England who knoweth but God hath kept our Gracious Soveraigne low on purpose to mount him higher It 's true it may be our Prince till now was not fit for his Throne yea and it may be till now his Throne was not fit for him Some persons in their Minority grow but little yet afterwards they shoot up apace our King in his Minority hath been at a stand but now who can tell but God intends to adde many cubits to his stature Diamâ—nds soundly rub'd shine the brighter Spices soundly bruised and pounded smell the sweeter never doth the Sun seem more glorious then after an Eclypse and who can tell but God hath kept England's Sun under clouds of obscurity that at length his beames may breake out with greater lustre what Israel's David saith of himselfe wee trust may be said of Englands David too Great is his glory in thy salvation The greater his sufferings were once the greater his Honour now the heavier his Ps 21. â— crosse the brighter his Crowne 6. Banisht Princes when once restored will likely prove beloved Princes Never did David see more of his peoples affection then at his returne from his banishment David was now the more in the heart of his Subjects because he had been out of their eye That of the Roman Oratour is usually true carendo magis quà m fruendo bona intelligimus wee see and prize the goodnesse of things rather in their want then in their Enjoyment never did that woman so highly rejoyce over her little piece of Silver till it came to this I have sound the piece which I had lost Never did that Luk. 15. 9 Father so much rejoyce over his Prodigall son as when it came to this This my son was lost and is found things of any value if once Luk. 15. 24. lost are valued higher upon a recovery to want their possession is the best way to raise their Price Well and hath not God raised the Price of Kings this day in England I am perswaded our Gracious Prince is not more welcome to the house of the King then to the hearts of his Subjects do not ours soules stand as wide open to receive him as his own Gates possibly can do God hath given him the command not of our purses onely but of our affections too tell me who can whether England hath shed more Teares of sorrow for the losse of the Fathâ—r or Teares of joy for the restitution of the Son Surely never did any King of England die more lamented then the father never did any King of England come in more desired then the Son and why so alas England hath sorely wanted her King Sometimes Anarchy hath been our Grievance and what wonder then if Monarchy prove our joy we have sometimes groaned under the Tyranny of a Common-wealth and what wonder then if wee rejoyce under the Government of a King I am perswaded if God had not removed our King wee had prized and loved him lesse the Advantage is his as wel as ours what by his Banishment he hath lâ—st in his Revenuâ—s by his returne he hath gainâ—d in the affections of his people Now the result of all is this when God banisheth a King he may intend him mercy and consequently a Kings banishment can be no Argument that God disowneth him 2. God hath remarkably owned our Gracious King in the dispensations of his Providence indeed it is no easy matter to understand the voice of God speaking by his Providence yet so far as man can rationally become Gods interpreter this voyce of his Providence seems to whisper this language Namely that the King of England is a King in favour with God see how God seemes to own him in two Particulars 1. God seems remarkably to own our Gracious King in the preservation of his lifâ— Surely when God is pleased wonderfully to interpose for the preservation of a Person it looks like an an Argument that God hath something more then Ordinary to doe for and with that Man Now that this is our Kings case I shall evidence by these two Particulars 1. God did Wonderfully preserve the life of our King in the day of battel But you will say for a person to escape in a battel is that a Wonâ—er I answer our Kings escape that day was more then Ordinary for 1. The Army that pursueâ— and sought the King I mean at Worcester was much more numerous and stronger then