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
the stronger that a Prince driven out of his strong hâ—lds by a more potent Army then his own should also be driven out of his Kingdome hath nothing of wonder in it but now that a Prince thus driven away should be thus restored is next to a miracle the restitution of our King as it is a great mercy in it selfe so it is a mercy wonderfull in its Circumstances Consider it in 3 particulars 1. The restitution of our King was a mercy long desired and often attempted but still all in vain Surely the longing desires the frequent attempts of the Nation to bring back the King seeme to argue that his returne is looked upon as a choice mercy indeed but the constant frustration as well of our attempts as our desires seemes to argue that the returne of the King was a mercy not easily to be obteined 2. The restitution of our King was a mercy at this time little expected our desires for our King were great yet our hopes but little the nation had more reason to wish then to expect a King When we looked upon the greatnesse of the mercy we could not but beg it when we looked upon the difficulty of the mercy we could not but despaire it Had some Prophet a few months since foretold us that by this day our King should be upon his Throne Cassandra like he had spoke truth indeed but such a truth as few in England would have believed To have given Credit to such a Prediction would have been judged a rash and foolish Presumption rather then a Rationall Act of faith For 3. The restitution of our King was a mercy at this time more opposed then ever You know the King was formerly opposed by the sword yea but now he must be opposed by an Oath men that formerly had engaged but their lifes must nâ—w engage their soules against him t is not now enough for men to act with an armed hand but they must act with an armed Conscience too that men may forget that it is Treason to exclude the King it must be made a sin a breach of Oath so much as to own him Thus thus did men fortifie against the King their Interest with strâ—ngth their Treason with Religion But alas what strange transactions are these that men who desired to look like Saints should act like Devils that men who once sware to defend the King should now abiure him well is this a time to expect our King the door seems not only lockt but barred and walled up against him and how then shall our King come in why now behold here is the wonderfull Providence of God! God opens a back door to let in our Soveraigne an inconsiderable number of men from Scotland must defeat Englands victorious Army and that without one Blow Sure admirable is the mercy and wisdome of God in this Providence of his to prevent the invasion of a forreine Army God brings home our King by his own subiects to prevent the effusion of bloud amongst our selves God brings home our King in peace May we not say O Lord how wonderfull are thy works in England this day that God should bring in his anointed one when they that opposed it had least cause to fâ—ar it when they that desired it had least cause to hope it that God should bring him in without the suspicion of his enemies without the expectation of his friends O surely it is the Lord 's own doing it is marvellous in our eyes Sure I am if the Guilt of high offendours if the interest of rich Purchasers if the power of a puissant army if the fear malice and policy of a pretâ—nded Parliament could have kept him out England had never enioyed him But God seeth not as man seeth God turnes the army out of London the Grandees themselves out of the Parliament House and so not a man openly opposing to his own Glory and our comfort brings home our King we can say in the words of the Text blessed be God Our Lord the King is come againe in peace to his own house And here I should have put a Period to the tediousnesse of this Discourse and the trouble of the Reader only I thought fit yet to adde a few words 1. to his Maiestie's friends and 2. to his Maiesty himselfe 1. To you who are or at least pretend to be His Majesties best Friends and most Loyall Subjects a word of advice in two Particulars 1. Be advised that you do not Idolize Instruments God hath now wrought a signall deliverance for this Nation of England in the restitution of his King and ours God hath given in this Mercy by miraculous wayes and means Surely the worke is Gods and if so let the glory be his too Not but that there is a great respect and honour due to our renowned Generall who is indeed a Glorious Instrument but still in the hand of God God hath highly honoured him in that work and we should be very unthankfull if in his place we doe not honour him for it but still though we may look upon the instrùment yet we must look above it let us be thankfull to instruments but withall let us be sober too let us give man what is man's but God what is God's pay the one rob not the other 2. Be advised that you doe not abuse this signall Mercy of God to us and ours it is sad to consider that many Gentlemen and others who pretend to be the most Loyall Subjects of England do upon that account grow most prophane Some men's Allegiance is litle evidenced but only in drinking his Majesty's health men never valiant but when halfe drunk never more for the King then when they are not for themselves Sure I am such persons are like to doe the King more injury in the Taverne then service in the field instead of drinking the Kings health I feare they have drunk one Kings death already they mingled the Kings Bloud with their owne wine Certaine it is that many of our late Gracious Kings Friends proved the worst of his Enemies they were the men that shamed the Cause which they owned and destroy-the King pretending to dâ—fend him Gentlemen if you looke upon our present Soveraigne as a Prince likely to encourage prophanes I must tell you that you do the King more wrong then they which lately looked upon him as the Common Enemy It is not easie to say whether the King suffers more by the pretendly pious Rebell or by the prophane pretended Loyalist the sins of a prophane Loyalist draw that sword which the hands of Rebels fight with the rebell kils with a Threatning the prophane Loyalist wounds with a Complement But how ever if by the restitution of our King men expect a restitution either of prophanes on the one hand or superstition on the other I do not doubt but as God hath disappointed the sad feares of his Saints so also our King himselfe will disappoint the wicked hopes
of sinners God hath given us a King a mercy wee hope that will prevent the ruine of our Nation yea but God hath given us wee trust a pious King a Mercy that will prevent the ruine of our Religion Gentlemen if you are for the King be also for God O remember to Render unto Câ—sar the things that are Cesars but O forget not that which followeth Render to God thâ— things that are God's Be Loyall but be not prophane Honour thâ— King but withall Feare God Why should man part asunder what God himself hath joyned together But 2. To His Gracious Majâ—sty himselfe a word 1. of Apologie 2. of Request 1. A word of Apology for my selfe Who am I that I should speak unto the King but O my Dread Sovâ—raigne I am one though the meanest of those that love your Majestie 's Sacred Person and shall to death obey Your Sacred commands I have a soul as well as a Sermon to welcome You to Your Throne nay I can yet with modesty say a little more I ever owned Your Majesty as my King and Father even then when your Majesty seemed far enough from recovering your Kingdome Indeed I had not an hand able to fight for your Majesty nor an estate able to contribute yet I had an hâ—art to pray a Tongue to Speak and a Pen to write that which was then my hazard is now my comfort and I hope a sure Testimony of my Loyalty too Sureâ—y Respect to a Prince when attended with danger needs no witnessâ— to prove it selfe to be right Allegiance Indeed duty when done with safety may seeme to lose it's Nature and Name but duty when done in danger seemes to be done out of Duty indeed Allegiance to a King when it is surely safe and possibly may be adâ—antagâ—ous too may be interpreted as a bare compliance onely but Allegiance void of hope and full of feare lookes like it selfe and deserveth it 's owne name That wee who evâ—r continued your Majesties Loyall Subjects did not do our whole duty argueth the weaknes of our courage yet that wee did do a little argueth the sincerity of our Obedience and if so if our former Respects to your Majesty in your sufferings must be acknowledged to flow from Conscience I hope our present respect can not reasonably be judged to proceed from flattery I dare not thinke that the Allegiance of Loyall Subjects shall lose it's name because our King hath recovered His Crowne But I should not at all have mentioned what we have done were it not my onely argument to prevaile for your Majesty's Pardon for what I have now to say and that in two words of Request 1. A word of request for my selfe and my fellow subjects Dread Soveraign we have all more or lesse had our miscarriages towards your Majesty I am Bold in the name of all to beg your Majesty's Pardon to presse your Majesty with Arguments were to distrust your forwardnesse to mercy were not your mercy easily obtained I should intreat some better Oratour to beg it I cannot more highly magnifie the mercy of our King then by saying that it seems as great as the miscarriages of his subjects surely England stands guilty of a thousand miscarriages and yet I understand there is with our King as with our God But one sin unpardonable and why that one Surely there is mercy enough in our God and in our King to pardon even this sin also but there is not a Capacity in the sin it selfe to be pardoned it might be pardoned but cannot Dread Sir As to the Death of your Royall Father now with God I think this discourse doth sufficiently evidence that my soule abhorres the act as abominable and the Grand Contrivers of it as Notorious I do not become their Advocate nor plead for them who I hope have nothing but repentance and shame to plead for themselves But Sir there are some petty Traytours some Vnder-Rebels who as they now need so I hope in time by teares and obedience may deserve your Majesty's mercy There are some persons amongst us I dare not say men of more religion then Lâ—yalty but I am perswaded men of more Conscience then Knowledg persons whose blame lieth more in their heads then in their hearts persons indeed who have acted against your Majesty yet what they have done they have rather done by other men's heads then their own hands It is far from me to excuse the sin yet would I fain interpose for the Person when I consider what these men have done indeed they look like objects of justice but when I consider what they have been and are persons indeed drawn away but easily reducible to their Obedience I would fain recommend them to your Majesty as objects of mercy But why do I beat the air Why do I plead for that which seems already granted I should rather thankfully acknowledg then humbly beg your Majesty's mercy onely thus we beg a Pardon an act of Oblivion that may be passed not only in a Parliament House but in your Majesty's bosome 2. A word of Request for God and his Church Dread Soveraign I have often pleaded with God for your Majesty's Interest pardon me if I now plead with your Majesty for the Interest of God I need not mind your Majesty of that which I know you can never forget Onely thus God hath now done great and Glorious things for your Maiesty and surely God doth now expect that your Maiesty in the sense of his Mercy your kingdomes necessity and your own duty should do great things for God and his Church God hath now we trust established your Maiesty upon your Throne And O may your Maiesty exalt Christ upon His God hath made your Majesty the Protectour of your own subiects and O may your Maiesty be the Protectour of his Saints and Servants the Church of England hath now too much need of a Prince and therefore of your Maiesty that may not only be stiled but bee a Defâ—nder of the Faith God hath now restored your Maiesty to the Government of Our State And O may your Majesty restore and settle a righteous Government in Gods Church the want of a Government hath bred Confusions in our State and distractions in our Church for want of a fence the boar and the fox have got into the Vineyard of Christ the Bore strikes at the Vine the Fox eates up the Grapes For want of hirdles the poor sheep of Christ have wandred and fell among devouring Wolves Now the Lord make your Maiesty more and more sensible of his Merciâ—s and his Church's Miseries the Lord make you a Nursing Father to Sion but a Step-Father to Babylon As your Maiesty hath been a King of Prayers so may you be a King of Prayses too The Lord increase the honour of your Temporall Crown on Earth but above all the Good Lord prepare your Maiesty for the Weight of an immortall Crown in Heaven In the mean time O may your Maiesty be the love of Saints the fear of Sinners FINIS