Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	samuel_n	saul_n	2,635	5	10.0337	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50026	Sionis reductio, & exultatio. Or, Sions return out of captivity with Sions reioycing for her return. A discourse, intended for the solemn festivity of the English nation, at Livorno in Italy, upon the happy news of King Charles the Second his return into England, which was there celebrated with munificent feasting, and magnificent shows, fire-works, and other signs of triumph, three days together, in the month of July anno Dom. 1660. Since occasionally preached in part, at St. Margarets in Westminster, the Sonday [sic] after the solemnization of the Kings birth-day, and entry into London; and now presented to publick view, as to correct the mis-apprehension, and mis-interpretation of some that were present; so to prevent the mis-information, and depravation of others that were absent. By Ro. le Grosse, cleric. An orthodox priest of the Church of England; and D. Oecumenical, then residing in Livorno, at his return from grand Cairo in Egypt.	Le Grosse, Robert.	1662 (1662)	Wing L961; ESTC R222044	50,728	74

persecuting them with a fiery zeal even to the death because they will not continue in the same excess of licentiousness and wickedness with them He both comforts the people of God that are renewed in the spirit of their minds by minding them that God doth take care of them and plead their cause against the Ungodly for them in the beginning of the Psalm and encourages them still to persevere in the wayes of piety and uprightness notwithstanding their great affliction and persecution by giving them hopes of better dayes in the latter end of the Psalm when as by grievous plagues and judgements inflicted on their Enemies Christ the Captain of our salvation the Son of righteousness like the Sun coming out of a Cloud should appear and manifest himself unto them with healing in his wings Malach. 4.2 Mal. 4.2 So that in short these 2. things 1. The Deliverance of Gods Church and People And 2. The Confusion and Overthrow of their Enemies are the Sum and Argument as of this so of the 53. Psalm following And indeed if we seriously peruse the holy Scriptures with an imperfunctory eye with an eye not negligently disposed we shall observe that these two things 1. The final Deliverance of Gods people from the hands of their Enemies though they be for a while in distress and captivity under them which in the beginning of my Text is prayed for And 2. The final Destruction and Confusion of Gods and his Peoples Enemies though they be for a while exalted and in power over them which is here fore prophecied in the latter end of my Text are the sum and substance as of these two so of many others in the Book of the Psalms Yea the whole story of the Scriptures if you will take the pains to revolve them your selves or believe the judgement of Divines who have read them over and commented upon them is as you shall find nothing else but a Calender of them In these you shall read 1. That the Lord of Hosts Isa 1.9.24 the God of Israel is El-Nekamoth a God of Vengeance against his Enemies Deut. 32.35 And 2. Deut. 32.35 That the same God the God of Peace Heb. 13.20 Heb. 13.20 A Letter but changed is El-Nechamoth a God of Comfort to his People 2 Cor. 1.3 2 Cor. 1.3 And as he is served and pleased by men so his Creatures also they are ready to serve and please him both for the defence of his people and the offence of those that hate them So you shall find in Genesis that the Cherubims hold a flaming Sword in their hand to repress Gods Enemies Gen. 3.24 Gen. 3.24 And yet they have their wings spread abroad to relieve shadow and succour his Friends Ezek. 1.11 Ezek. 1.11 In Exodus you may read likewise that the Cloud was a mist of darkness to confound the Egyptians Exod. 13.21 Exod. 13.21 And the same Cloud was a pillar of fire to give light and conduct to the Israelites V. 22. V. 22. And in the same Book at their departure out of Egypt the water from beneath was a gulf to swallow up and drown Pharaoh and his Host that did pursue them Exod. 14.28 Exod. 14.28 And yet the same water was a wall of defence to Gods people on their right hand and on their left to give them safe passage towards the Land of Canaan V. 29. Exod. 14.29 So during their Captivity in Babylon to omit many other instances which might be induced for confirmation both before their going in and whilst they were in possession of the promised Land you may observe that the fiery Furnace which was heated seven times more than ordinary it was a Paradice as it were to the 3. Children the servants of God that were cast bound into it because they would not obey Nebuchadnezzers Decree against Gods Command Dan. 3.22 Dan. 3.22 And the same Furnace became a Gehenna or place of Torment to their Enemies that threw them into it V. 25. V. 25. Observe it where you will and you shall find still that these two the Deliverance of Gods People and the Destruction of their Enemies go still together for the most part not only in most of the Psalms but to speak truth in most part of the Scripture And as they still go together so you may take notice likewise that though sometimes they be intercepted yet they alwayes end in the safeguard of the Church which is here both prayed for and fore-prophecied also in my Text. This is the Conclusion of all Prophecies of all Judgements of all Miracles past or present new or old this is the Sum and the Catastrophe of them And so I pass from the outward Court as it were of the Title and Argument of the Psalm in general to enter into the inner Temple and treat of the words of my Text in particular Quis dabit Or Oh si quis det Who will give Salvation Or Oh that Salvation were given unto Israel out of Sion Oh that the Lord would turn the Captivity of his people When the Lord turneth the Captivity of his People then shall Jacob rejoyce and Israel shall be right glad The words may be read apprehended and treated of three several wayes according to the judgement of Expositors Either 1. Historically and according to the Letter 2. Mystically and according to the Figure 3. Analogically and according to the use we may make of them First If we read them Historically and according to the Letter It is true 1. Historically that the Deliverance of Gods people in the time of King Saul by bringing David that was appointed by God to be King over Israel 1 Sam. 13.14 1 Sam. 13.14 And annointed by Samuel according to Gods Commandement King over Israel 1 Sam. 16.13 1 Sam. 16.13 to the Kingdom was worthy to be wished for and that with ardency and zeal of affection because good Princes after the raign of Tyrants is like the Sun in a comfortable shine after the tedious darkness and dark irksomeness of a great storm But this is not all which the Text doth aim at and imply and therefore in the next place Secondly We must read the words Mystically 2 Mystically and according to the Figure looking to the substance of which this History was but a Type which is in Christ the Son of David according to the flesh as St. Paul doth stile him Ro. 1.3 In whom this wish Ro. 1.3 or prayer hath its accomplishment Which in effect is this Oh that Christ the Saviour of Israel were come out of Sion And it is the same with the ardent desires of the people of God in the 53. Psalm which concludes in the same tenou● Psal 5.36 Se●…gi●… in loc and with the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Septuagint render the original in that form Who will give Salvation to Israel out of Sion or Oh that

in your House there necessity doth enforce me now having preached it for vindication of my self against some Phanaticks to Print it here So that though I could not preach it before you where it was conceived yet being now in Print I could not but by way of gratitude present it unto you by whom though you knew not of it it was foster'd I know if it were longer it would come far short of acceptance in point of requital for those favours which I have received and yet I know your ingenuity to be such that being as it is you will accept it as a testimony of my gratitude I should I confess long e're this have otherwise expressed my thankfulness if either I had been restored to my own which though it was given me by my Princes favour His SaCRed Majesty of happy memory is still unjustly kept from me by some of His verSHute and versatile Subjects or settled in some other Living But the late Parliament An. 1660. as is suggested not permitting the one and my hard fortune because I came home alone and not accompanied with yellow Pages to assist me not indulging the other I cannot make those Returns of gratitude which I then intended and would still if ability were answerable to my will yet see performed But here Ovids Apology must intercede and make excuse for me In magnis est voluissefatis or if you please Sit voluisse sat valuisse However that I might not shew my self to be Ingratus Hospes as sometimes Philip King of Macedon did inure a Souldier of his with that stigmatical censure I had rather coming lately from exilement in this exile and low condition in which I am expose my self in the eys of the now fastigious and fastidious world to be disgraceful than any ways be thought to be unthankful Upon this account Gentlemem my worthy and never to be forgotten friends I make this my address to you now with my first-fruits from the Press since I came into England and till such time as it shall please God to meliorate my fortunes whereby I may endeavour to requite you with deeds I do desire you to accept of this Paper-Return of words Yet think not Gentlemen that I do intend to 〈◊〉 you only with windy words for your good deeds or to fopp you off with verbal expressions for your real actions But assure your selves and I do enter into Bond before the world for the performance if ever ability on my part will permit and occasion on your part shall require it I shall with a grateful Metamorphosis transform these words into deeds and turning letters into factures which yet are both required in your Factory I shall invest these vocal and sounding words into substantial and sound works In the mean time I shall dispatch my wishes which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I may so express that Phrase of Homer as so many winged mesengers to the White-Hall of Heaven thereto importune the King of Kings who is the Author and Disposer of all good things who can make Job and all others of rich men to become poor and of poor men to become rich again as he did him at his good pleasure that he will repair your great losses with a reduplication of your former fortunes and temporal blessings here in this life and repay your curiesies to me and to others which we can never do with eternal blessedness in the life that is to come Gentlemen these are the darlings of his wishes for you who acknowledgeth himself to have been and still professeth himself to be SIRS Your most obliged Friend to serve you Ro le Grosse The Preface to the READER CAndid Reader so I call thee for so I would have thee whoe're thou beest that shalt read this mangled and mis-reported Sermon I desire thee to read it Non limis sed imis oculis not with an oblique crooked or squint eye As some did hear it Auribus incultis non rectè dispositis with ears not well picked but impostumated and not well disposed but read it rightly read it throughly and read it impartially And so being unbyassed in thy affections and without prejudice in thy judgement thou shalt find in it no unchristian and unsavory expressions as is reported contrary to the Analogy of faith and good manners but words and phrases tending only to the furtherance of Loyalty and Christianity Yet such is the ill fate which doth attend Sermons of this nature in these squeamish crazy and brainsick Times that what through inadvertency or malignancy they alwayes meet with an ill construction And such ill fortune hath this poor loyal Sermon unhappily met with and such hard entertainment hath it received For some chattering Martens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill Birds of an ill brood who can swallow up Clay Dirt and Dung viz. Blasphemy Haeresy Perjury and all kind of Impiety to build up their own Nests but will not away with any thing of Humanity Loyalty and Honesty which may tend to the aedification of others have garrulously noised abroad that this Sermon was full of untruths prophaneness and unchristian expressions tending rather to the destruction than the instruction of the hearers and that the Preacher of it was full of irreverence in his Prayer and like a mad man in his Preaching To wipe away which malevolent and uncharitable Aspersions not to give them any harsher language I have been importuned by some more judicious and honest Christians though disswaded by others to commit this Sermon to the Press and to commend it to publick view leaving my self in point of irreverence in the Pulpit to the judgement of others that were then present as well as they and better acquainted with Devotion and behaviour in it than themselves And therefore good Reader before thou dost swallow up such injurious and scandalous reports at the second hand with too much credulity let me intreat thee to peruse this Sermon seriously and to weigh the Contents with the Circumstances of it considerately and then I am confident upon such mature deliberation except thou beest infected with the Leaven of Phanaticism thou wilt neither judge the Authour to be mad nor the Sermon to be unchristian or unlawful We find it recorded in the Acts of the Apostles that when St. Paul before Agrippa and others did discourse of his Conversion and the hope of the Resurrection things contrary to the current of the times then as loyalty and honesty amongst most men are now Festus the Governour rightly sirnamed Porcius from his hoggish disposition stood up and said with a loud voice that Paul was besides himself and that too much Learning had made him mad Act. 26.24 I will not say I was beside my self or the Text when before a Reverend Prelate and some Persons of Honour as well as those pragmatical Mechanicks I discoursed of our Sions Reversion out of Captivity by the Kings happy Return into his Kingdoms and of his Majesties Resurrection in

the day of his Nativity But as St. Paul answered Festus I am not mad O noble Festus but speak the words of truth and soberness Act. 26.25 So shall I reply upon those grunting Cavillers not Cavaliers that I was not mad through too much Learning though I may safely say there was more Learning in the Sermon than they that spake against it did understand but I did speak the words of truth and soberness Yet I must confess not without some zeal to the Cause I had in hand and fervency in the delivery of it But if I were mad or besides my self as St. Paul speaks in another case to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether we be besides our selves it is to God Or whether we be sober it is for your Cause 2 Cor. 5.13 It was for God and the King to inculcate Thankfulness to God and to enforce Loyalty to the King for the happy return of our unhappy Captivity As for untruths I know none in it if thou good Reader or any other can detect or discover any which as yet are hidden to me I shall readily undergo the penalty to be inflicted upon false Prophets or Preachers and thank thee or them for better information But it may be thou wilt say as is reported I wish'd them all hang'd and that is to curse a thing unfitting for a Minister and both unchristian and unlawful Fair and softly good Reader not too much of that I said then and so thou shalt find in the Catastrophe and close of the Sermon that I would conclude all for that time with a Votive Acclamation for the King King Charles the 2d by whose return into his Kingdoms God was pleased to turn our Captivity And it was the same with some alteration and addition which was sometimes ascribed by the Germanes to Charles the 5th then the Emperour of Germany and in brief is this I wished to the King His Majesty A long Life a happy Raign and continual Victory over all his Enemies And I hoped then and so do still that all good Subjects would say Amen But for those that were Rebells and would not say Amen I wish'd they were hang'd and for Verse sake I said Agen Agen which then I repeated for the greater emphasis and confirmation of what I had said Now good Reader understand me aright I wished the wish and said Amen to it But to whom did I wish it It was not to all in general as is falsly reported but it was to Rebells that would not say Amen to my good wish for the King and not to good Subjects that will concurr with me in my wish and Amen it And I think till I shall be better informed I might and yet may safely use this wish It is not unknown to those that have been conversant in the Histories of former times that we may not rely upon the judgement or fancy of those that are experienced only in the sullen and self-willed manners of latter dayes that this and the like phrases have been and still are Proverbial Imprecations which in all Countries upon sudden occasions have been frequenntly used to express mens abhorrency and dislike to those that have spoken or done any thing contrary to the Law of Nature and good manners So you may read in Aristophanes that when the Greeks of old would wish ill to any man they used this Proverbial Imprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Away with him to the Crows Which was a place of punishment among the Thessalians where men being put to death were left as meat for the Crows to devour And from hence arose that adagious saying of Antisthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is better to fall into the hands of Crows if it be not a bull to say so than the hands of Rooks He meant Flatterers and I agree with him for the Crows devour those only that are dead but Flatterers and Rooks consume even those that are alive Among the Romans when they would express their hatred or anger unto any they were wont to use these and the like phrases Ad Furcam Or in Crucem Or in rem malam abeat Which in plain English have no other signification than Let him be hang'd And the Italians still to this day not to mention the usance of the Grave Spaniard Sé● Ahorcádo Or the custom of the Light French whom yet we imitate in all other fashions Que y soit Pandue because I will not stand long in enumerating the several expressions of other Nations upon the like occasions are wont to say Via alle furchè à Capestro à malo●a Or à malviaggio to whatsoever or whomsoever doth cross their humors But not to be such Humorists altogether to follow the Eccentrick manners of the Heathen who yet may rise up in judgement and condemn the manners of some Christians or imitate the Exotick customs of other Nations that are Forraigners and Strangers to us as well as to our Religion for the Vindication of this imprecation let us make our address to and search the holy Scriptures as our Saviour commands us Joh. 5.39 And see if we cannot warrant and justifie from those sacred Records which are the Fountaine of Life this our wish to all Rebells and Imprecation of death And so in turning over those holy pages we shall find without much difficulty of search expressions tending to the same sense though not in the same terms Doth not St. Paul and I believe you will say if not he saith it himself 1. Cor. 7.40 he had the Spirit of God in a manner use the like Imprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man love not the Lord Jesus Christ let him be Anathema Maranatha that is let him be accursed 1 Cor. 16.22 Which Imprecation of the Apostle is a great deal more and of a higher nature than I did wish to all Rebells that love not the King and will not say Amen to his safety For I wish'd them only to be hang'd a corporal punishment that so upon their repentance if God shall be pleased to give them the grace for very few of the Rebells who have been Executed as it hath been observed with Christian sorrow and hearty grief have had so much remorse and sense of that horrid sin but have died impenitent Their Souls may be saved to make use of St. Pauls phrase in the day of the Lord Jesus But St. Pauls Imprecation goes further even to the destruction both of body and soul which I wished not And this Imprecation of the Apostle you shall find that he doth not only use it once but he doth iterate it again and again as I did mine in his Epistle to the Galatians against the false Prophets that troubled the Church and endeavoured to overthrow the Gospel of Christ If an Angel from Heaven saith he preach otherwise unto you than that which we have preached unto you let him be accursed As we said before so say I now again if any man

against their Parents when they do chastise them or for Inferiours to rise up against their Superiours when they do correct them or for Subjects to rise up against their Princes when they draw forth the sword of justice for to punish them in all which cases it is utterly unlawful and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all contradiction beyond dispute But I do mean in respect of Christians in general where there is no such relation as between Parents and Children between Superiours and Inferiours between Princes and Subjects when Christians shall assault and offer violence to one another Whether is it lawful to take up Arms against Arms and to repel one force with another to save ones self Shall men unjustly take up Arms to cut our throats and shall not we do the like to preserve our selves It was a question ●…pounded by Horace to condemn the supinity and negligenc●… come in his time Ut jugulent homines surgunt de nocte latrones Ut teipsum serves non expergisceris And shall not we make the same Interrogation in this case Shall Theeves rise up in the night to kill us and shall not we awake to save our selves Self-preservation as it is a principle innate in every Creature for every Creature doth seek to preserve it self by nature so it was the chief Maxime in request amongst those Saints in their Modern Policy when they had took up Arms to drive away the King and keep him out And now the King God bless him and blessed be God for him is come home and through Gods special Providence come in again into his Kingdoms is it not lawful to wish that such Saints in their own esteem but in deed Rebells as have taken up Arms so unjustly against him or would take up Arms again as unjustly against him may be punished with the sword of justice and cut off Well then if we may repel force by force when we are assaulted otherwise when men come to cut our throats we must stand still and not save our selves then it is as lawful to wish them hanged and cut off that would if they could hang us or any other way cut us off and make away with us They want no will as we daily hear by their expressions and see by their designs and endeavours they want only power or opportunity to effect it And yet for further satisfaction in this case I will tell you that there ought to be a distinction and a difference made in such our Wishes and Imprecations For we must not nor did I wish all hang'd in general though I be traduced and calumniated for so doing Therefore when at any time we make such an Imprecation and use such a Wish Let them be hang'd we must take heed that we make it and direct it aright We must make a distinction both of the Causes for which the Persons against whom and the Affections with which we do wish such an Imprecation that any one be cut off or hanged For St. Paul when in the forenamed places he accursed the false Apostles and wished them cut off because they troubled the Church of God did not wish those Imprecations in respect of his own cause and as they were his own private enemies but in respect of the cause of God and as they were the publick enemies of his truth And to speak truly when I wished those Rebells hang'd that would not say Amen to the Kings safety and prosperity I did not use that Imprecation in respect of mine own cause or as they were mine own enemies but in respect of the cause of God and the King his Vice-gerent as they were the publick enemies of both Then again we must distinguish in such wishes between the persons against whom such Wishes and Imprecations are made For some enemies are placable and curable as we see many of the late Rebells having seen their errours and been convinced of their folly have repented and become good Subjects And such as these the King our Father of the Country hath indulged and given them a gracious pardon and the Church our Mother hath restored them and received them into her bosome And others again are implacable and incurable of whose conversion and reformation and so salvation there is no hope or as yet but very little As St. Paul then did direct his Imprecations against those enemies of God and his Church which were implacable and incurable So did I my wish to such Rebells as are implacable and incurable to such as are rigidly obsti●ate in their Rebellious courses and will not be reclaimed and reformed And because they will not turn from their Rebellion to their due allegiance and become good Subjects therefore I wished they might be turned for their disobedience and being Rebells In the last place we must distinguish likewise between the affections with which such Imprecations are made For some are carnal and to use St. James his phrases are earthly and sensual yea devilish which are not from above Ja. 3.15 As rash anger hatred desire of revenge and the like Other affections are more spiritual and divine which descend from above and are heavenly as a zeal of Gods glory and of the safety of his Curch Now as St. Paul when he wished the false Apostles were cut off was not carried with a carnal affection but with a zeal of Gods glory and the good of his Church So I assure you when I wished all such Rebells hang'd as would not say Amen to the Kings safety and prosperity I did it not with a meer carnal affection to have them hang'd but with a zeal to Gods glory the good of his Church and the peace and welfare of our King and his Kingdoms which have been so long distracted and disquieted and yet are disturbed with them As for those places which may be alleged to the contrary 1. from St. Paul Bless them which persecute you bless I say and curse not Ro. 12.14 And recompence to no man evil for evil Ro. 12.17 And see that none render evil for evil unto any man 1 Thes 5.15 Then 2. from St. Peter Love as brethren be courteous not rendring evil for evil 1 Pet. 3.9 And 3. from our Saviour himself Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Mat. 5.44 They and all such like places must be understood of our own private and particular enemies and not of the publick enemies of God his Church and truth as all Rebells are And therefore to such if there be any such as I fear there are too many that are obdurate and implacable Rebells seeing they are the publick enemies of God his Church and of all mankind we may safely wish a Suspendantur as well as King David and other of Gods Servants have wished a Confundantur to the like sort of men So let all thine enemies perish O Lord So sang Deborah and Barak of the

take notice that Machalath as our Anthours do inform us was a kind of Instrument with which they were wont to play when they sung this Psalm not much unlike to Nechiloth which by the name seemed to be a kind of wind Instruments as Fluits Trumpets Cornets and the like As Neginoth were stringed Instruments of Musick played on with the hand as the Harp and the Lute and the Instrument of Ten Strings of which we read and with which the righteous are excited and exhorted to praise the Lord Psal 33.2 3. Psal 33.2 3. So that according to all Editions the Inscriptions or Titles of these two Psalms do teach us to make musick in rejoycing and being glad for the vengeance of God shewed upon the wicked who have troubled Gods people and vexed his inheritance And that we ought to celebrate such our joy with all kinds of Musick both Vocal and Instrumen●al with still and loud Musick in singing and sounding forth our praises to God with joyful and thankful hearts and voices for the destruction of the Enemies of his people and truth Which as it is the purport of both our Psalms we are now treating of so it was the occasion of our late Solemnitie the Lord having turned the Captivity of us his people in England by returning our dread Soveraign King Charles the Second to the native right and inheritance of his three Crowns of Great Britain and Ireland without the further effusion of his Subjects blood so much feared and deserved in these three Kingdoms In the next place we are to enquire why it is called an Instructing Psalm of David or Maschil Now the reason why it is thus stiled An Instructing Psalm why is from the use of it because this and other Psalms that are intituled Instructing Psalms are so called because they give Instruction Even as the Proverbs of his Son King Solomon are said to give Wisdom and Instruction and Understanding because they make men Prudent and Wise and give Understanding Pro. 1.2 And this our Prophet doth confirm unto us in the 32 d. Psalm Pro. 1.2 which is also intituled an Instructing Psalm of David a Psalm that maketh Prudent that causeth Understanding as he explains himself in the 8 th verse of that Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint do render the words Psal 32.8 I will wake thee prudent and instruct thee I will teach thee in the way which thou shalt go Where we may observe that the good man David practizing that counsel which his Son according to the flesh and our Saviour Luk 22.32 gives to St. Peter in the Gospel Et tu conversus confirma fratres Thou being converted strenghen thy brethren Luk. 22.32 promiseth to make the rest of Gods Children partakers of the benefits which he felt and that which every Christian ought to do especially Ministers Fathers and Masters of Families he will diligently look and take care to direct them in the way of salvation Now a Psalm that we may not leave any thing unexplained since we have begun to unfold the Title is called in the Hebrew Mizmor which hath the signification of pruning or cutting off superfluous Twiggs and Branches and is applyed to Songs which are composed of short Sentences or Verses where many superfluous words are cut off and taken away And here for better information that you may the more distinctly apprehend what a Psalm is it will not be amiss to give you to understand that there be three kinds of Songs which are mentioned in the Psalmographie of the sweet Singer of Israel 2 Sam. 23.1 In Hebrew Mizmor Tehillah Shir. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English Psalm Hymn Song All which three kinds of Songs St. Paul the great Doctor of the Gentiles as well as the Prophet David the great Poet of the Jews doth mention in his Epistle to the Ephesians where he exhorts them and in them all Christians to be filled with the Spirit rather than with excess of Wine and to speak to themselves in Psalms Eph. 3.18 19. and Hymns and spiritual Songs making melody in their hearts to the Lord Eph. 5.18 19. This Song here you see it is a Psalm the first of the three kinds of Songs and the Septuagint read it as I told you before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar Translation among the Latines In finem Psalmus David or In finem pro Maeleth intelligentiae David A Psalm of David to the end or for Maeleth an Instructing Psalm of David to the end Which as I insinuated above doth lesson to us to persevere and continue in Gods Service to the end not only whiles we are in the Temple or Gods House to continue there till the end of all those holy Mysteries and Dispensations be performed that so we may have Gods blessing by the Bishop or Priest pronounced upon us but also when we are out of the Temple in our own houses or else where we being as St. Paul stiles us 1 Cor. 3.16 Temples of the Holy Ghost 1 Cor. 3.16 We ought to continue in Gods service the whole course of our life serving him as good old Zachary doth prescribe unto us in his Benedictus in holiness and righteousness all the dayes of our life As the end for which he did redeem us Luk. 1.74.75 Luk. 1.74.75 And as we our selves did promise to perform faithfully by our Sureties that did undertake for us at our Baptisme when we were initiated into Christs Church to become Christians that we might be sanctified For then Rubrick in the Ministrat of Baptism if we do well remember as we ought and as our Catechism doth rightly inform us they did promise for us that we would forsake the Devil and all his works and constantly believe Gods holy Word and obediently keep his Commandements And then did we receive the sign of the Cross if we did receive it at all and the more to be blamed they that do omit it in Baptism because it is so significant to put us in mind of our duty in token that hereafter we would not be ashamed to confess the Faith of Christ crucified but manfully fight under his Banner against Sin the World and the Devil and to continue Christs faithful Souldiers and Servants to our lives end But leaving the Title which yet Aug. to use St. Augustines saying is clavis Psalmi the Key to unlock the meaning of the Psalm let us address our selves to the Argument of it which according to the Dictates of Expositors in brief is this The holy man David by the Spirit of Prophesy contemplating the constitution of the visible Church and seeing the greater part of the people to lye in their natural estate of corruption working iniquity and impiety with greediness and hating the Children of God which are got out of that estate by Regeneration Philip. 3.6 with a perfect hatred and

give credit to either Yet had they not been so stupid in judgement 2 Kings 20.17.18 23.27 24.1.2 and excoecated and blinded in their understanding having eys to see 2 Chron. 36.6 but as the Prophet speaks of them would not see and ears to hear but would not hear and hearts to understand but would not understand Isa 6.9.10 They might as well have believed their return from captivity Isa 6.9.10 as being under the yoak in Babylon they were sensible of it both being alike fore-told by the Prophets However that the Word of the Lord spoken by the mouth of Jeremiah the Prophet might be accomplished 2 Chron. 36.22 the Lord stirred up the spirit of Cyrus King of Persia Ezra 1.1 4.4.5 5.3 to make a Proclamation throughout all his Kingdom and caused it to be put in writing for their return out of Babylon to Jerusalem which accordingly came to pass notwithstanding all the opposition of their enemies For as you may read in the Books of Ezra and Nehemiah they came again to Jerusalem and Judah every one to his own City Ezra 4.4 5.3 I shall not need to tell you how joyful these people were when God had turned their captivity from them If you please to turn to that Psalm which from their return is intituled In Convertendo Psal 126.1.2 you may sufficiently satisfie your selves in it for the Kingly Prophet begins that Psalm with In Convertendo Dominus Captivitatem Sion When the Lord turned the captivity of Sion we were like unto them that dream Then was our mouth filled with laughter and our tongue with joy Psal 126.1.2 That is they were like men in a dream that felt ineffable joy and incredible comfort and yet they doubted whether it were true or but a dream Acts 12.4.5 6. Even as we read of St. Peter in the Acts of the Apostles when he was imprisoned by Herod and destined to be brought forth to the people and to be put to death upon the prayers of the Church interceding with God for him the Angel of the Lord came into the Prison to him whiles he was fast asleep and dream'd not of it and smiteing him on the side he raised him up causing his Chains to fall from his hands and being awaked the Angel bid him arise and to gird himself and to bind on his Sandales and to cast his Garment about him and to follow him Now when Peter had thus done and followed the Angel out of Prison and was come abroad the Text faith that he wist not that it was true which was done by the Angel that delivered him Acts 12.7.8 9. but thought he had seen a Vision Acts 12.7.8.9 In like manner was it with the Jews that were captived in Babylon after their captivity was turned and they returned to Jerusalem they felt such joy and rejoycing such gladness and comfort as was as much incredible as inutterable But leaving the captivity of Sion and the People of God in former times and in forraign parts with the returning of it let us return to our selves and take notice of the captivity and slavery which God of his unspeakable mercy of later days hath freed us from and turned away from us here at home in our own Country And here not to tarry or make a Mansion on but only to touch and make mention of those two remarkable and famous deliverances from captivity both Corporal and Spiritual which God was pleased of his meer grace and goodness to vouchsafe to us his People of England How can we forget those two memorable years of One thousand five hundred Anno 1588. eighty and eight and of One thousand six hundred and five the one in the last Century the other in this Century Anno 1605. In the former of which God did mightily deliver us his People from an open Invasion by the Spaniards from abroad and in the latter did most miraculously free us from a secret undermining at home Both plotted by Jesuits and acted by Papists The one by Strand the other by Land The one by Strangers and Foraigners at Sea the other by home-born Subjects ashoar The one upon our Coasts the other near and under our Courts The one by Shipping with Swords Powder Match and Bullets the other in a Vault or Cellar with Croues of Iron Barrels of Powder and Matchless Billets Both which egregious and famous deliverances from the enemies of our English Sion are not to be buried in oblivion as they have been too much forgotten by some that would have seemed to be the greatest professors of Religion amongst us but ought to be remembred by all true Englishmen and to be perpetuated by them with red letters in Fames Calendar to all generations Yet because these two great deliverances are past the memory of most men now living and most of us here present know nothing of them save only by reading tradition and common hear-say I shall pass them over with the bare remembrance and naming of them And so leaving them to be solemnized in their proper times I shall address my self to speak of that latest deliverance out of captivity and thraldom which not above two years since God was pleased to vouchsafe unto us and is still fresh in every mans and almost in every childs memory and is most proper to be treated of at this time Know then that we may come to be more sensible of it when by reason of our sins and high ingratitude towards God for our long continued peace and prosperity above all the Nations and Kingdoms round about us God had most justly suffered us to be infested with intestine Arms and a civil War which of all others is most dangerous and pernicious our fellow-Subjects rising up in rebellion against their Prince and had permitted those Rebels to be succesful in Arms against their Liege Lord and Soveraign His late Majesty of ever blessed memory by reason whereof we came to lose not only our Religion Laws Liberties and Proprieties the only things which the Rebels pretended they took up Arms to defend and preserve from violation but also our most gracious King King Charles the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infandum immane nefas A crime not to be spoken or thought of without horrour and amazement whose Honour and Person they had taken so many Oaths of Allegiance Protestations Covenants and Vows and these in a Sacramental manner to defend and maintain save and keep secure from all violence all which notwithstanding they did under a colour of justice to justifie their proceedings which were no ways justifiable bvt unparalleld by all former presidents since the Creation most inhumanely unchristianly and butcherly murther him because he would not in the least give way to violate either our Religion Laws Liberties and Proprieties but did most Christianly Manly and Kingly maintain them even with the loss of his life dying both the Churches and Kingdoms Martyr that

as they could never be removed then did God come down to speak in the Scripture phrase to see the Babel of their Government and seeing they could not be stopped by men from doing whatsoever they imagined to do Gen. 11.6 God himself Gen. 11.6 to abate their pride and asswage their malice did over-turn the Model and overthrow the Fabrick of their intended Babel And as at the confusion of Babel God to relieve his Church and People under tyranny did divide Nimrod and his Complices and scatter them over the face of the earth by the confusion of their tongues and languages So here likewise God to redeem us his people out of the slavery and captivity we were in did divide the hearts and affections of our Nimrods and their Complices by distracting their consultations and confounding their devices For when every ones ambition did spurre him on to be the chiefest and to get the rains of Government into his own hands and to pull down that plat-form of Government which they had begun to build then did God destroy the Counsels of those Achitophels which were accounted as Oracles in those days 2 Sam. 16 23. 2 Sam. 16.23 and caused some of them though not to hang themselves as Achitophel did 2 Sam. 17.23 yet to be hang'd by others 2 Sam. 17.23 and scattered the others over the face of the earth Now this God did bring to pass by means unthought of by us and by such means as we did never dream of And whiles our captivity was thus in turning we were like the Jews in the return of their captivity For as they could do nothing of themselves but were helpless no more could we 2 Chron. 36.22 but were altogether hopeless no more stirred up the heart of Cyrus King of Persia which was the Procatarctical cause of their returning to make a Proclamation throughout his Kingdom for the Jews to return into their own Country 2 Chron. 36.22 So did God the same yesterday Heb. 13.8 to day and the same for ever Heb. 13.8 stirre up the spirit of our Cyrus King Charles the Second to send a Declaration of his good will and affection to all his people with a promise of an Act of Indemnity and Oblivion to all that would accept of it if he should return with honour and security into his Kingdoms And so by this means God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moving the hearts of the people to accept of what the King had proposed an expedient which we did never dream would take effect and the effect ensuing which we did never dream would come to pass yea and do still dream that it should so come to pass for here we cannot but confess with the Jews in their return out of captivity and make use of the Prophets expression concerning their return out of captivity Psal 126.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were like to men in a dream in the manner and mannaging of the great revolution and change of the times the All-wise and All-wonder-working God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only turner of captivities and redeemet of Captives did over-turn the devices of our enemies who kept us Captives and by captivating them did turn away our captivity from us It is storied by Livie that great Historian among the Romans that when the Romans might have given a Law to the Graecians at Corinth Livie in Dec. in the solemn time of their Isthmian Games which were celebrated in Peloponesus every five years their General unexpectedly by an Herauld proclaimed freedom to all the Cities of Greece Which Proclamation at first did so amaze the Graecians that they did not believe it to be true But when it was proclaimed the second time the Graecians gave such a shout that the very Birds flying in the Ait were astonished therewith and fell dead to the ground To apply this story to our present purpose I cannot say I was in London when his Majesty sent and blessed be God for moving his Majesty so to send his gracious Letters from Breda bearing date the 14 th of April Anno Domini 1660. to the Houses of the Lords and Commons then assembled in Parliament with his Letters and Declarations to the then Lord General and Officers of the Army as also his Letters and Declaration to the Lord Mayor the Aldermen and Common Council of his native City of London for so his Majesty was graciously pleased to grace the City with that Title which then it did not deserve in that his gracious Letter so directed to them But being in Italy at my return from Grand Cairo in Egypt I heard how joyfully those gracious Letters and Declarations were generally received though by some they would not be believed But on the 8 th of May that happy day when the King was proclaimed by Heralds throughout the City such joy and rejoycing such feasting and drinking of Healths such Bonfires and fireworks such Musick and ringing of Bells such shouting and shooting such ovation and triumphant acclamations were made throughout the City then and the Country afterward that not only the Birds in the Air might be astonished but the Devils in Hell might be amazed to see contrary to their expectation such a sudden change and so strange an alteration And indeed a strange change it was and we cannot but cry out with St. Chrysostome Chrysost by way of admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verè stupendae vices A very stupendous change it was and to be much admired and wondred at Yea so strange a change it was that they who were the chief Instruments and Actors of it were the chiefest wonderers at it and were as it were in a dream that it should be so contrived carried on and so happily effected Abdolominus as Q. Curtius relates Q. Cu●…ius being constituted King of Sidonia by Alexander the Great when he was ●ent for from manuring and tilling the Earth to possess his Kingdom and to manage a Scepter instead of a Spade it was so strange and beyond his thoughts that he would not believe it Richardson in Annot And Isaacus Angelus if the story be true of him when he was upon the sudden advanced to the Empire though he was Inaugurated into the Throne and setled in the Chair of State he could not believe that he was Emperour Whence it is observed by wise men that it is ever a sign of a strange event when men at the sight of ought though they be awake yet they think they are in a dream And truly this was our case in this condition were we at the return of our Captivity For if we might credit either Persons or Letters which came from London give me leave to speak as being in Italy which both did write and speak of the wonderful change and turn of our Captivity whiles it was in the returning we cannot but say again as we have already with the Jews in their Convertendo

birth-day the day wherein King Charles the Second was both born into the world and reborn or restored to his Kingdoms The day wherein he rose from the Clouds of Infamy to the Sunshine of Glory the day wherein he returned from the Pavilions of exilement to the Palaces of his inthronement I say on the 29 th day of May may we ever said I may I should have said we must and so I say in the revolution of each year we must ever as the year comes about sing on that happy day every English Subject must and I cannot believe but every true-hearted English Subject will with the multitude of the Heavenly Host sing that Genethliacal Anthem which the Angells did begin in Heaven Gloria in Altissimis Deo Glory be to God in the highest Heavens and on Earth peace good will towards men A Song which I may not improperly call and I hope without offence to the King of Kings Ode Carolina King Charles his Carole or a Carole to be sung on King Charles his birth-day the day of his double Nativity both to the World and to his Throne By which we ought to give glory to God on high who then on that day did send our King from Heaven and with him that day did send Peace upon Earth when we were in Hostility and War one with another by reason of his absence from us and good will towards men to English men especially in bringing home our King from foreign parts to be present with us and making a good understanding between King and People who so long time had been mis-understood and so unhappily by that means so long kept asunder and by both turning our Captivity from us Nor must we only in imitation of the multitude of Angells in Heaven sing as an Hallelujah that Natalitial Anthem which at the Nativity of Christ when he was born they did sing for joy in the fields but we must also in imitation of the multitudes of men upon Earth sing the Hosannah which at Christ his riding in triumph into Jerusalem before his death they did exultantly sing within the City For Mat. 21. as the Evangelists unanimously consent in the relation of that History Mark 11. six dayes before the Passover Luk. 19. when Christ was come near to Bethphage and Bethany John 12. by the Mount of Olives the Disciples having according to his order brought him a Colt and spreading their garments set him upon it and having strewed their garments and branches of Palm-Trees in the way the multitudes that went before him and the multitudes that followed after him cried saying Hosannah to the Son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed is he that cometh in the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosannah in the highest In like manner all of us that profess to be Christs Disciples and Christians as we do and all that profess to be King Charles his Subjects as all English men are upon every 29 th day of May anniversarily we ought to sing our Hosannah likewise For on that day that happy day as I said before a day è meliore notâ to make use of the Poets phrase niveo signanda lapillo Horat. Of more than ordinary account a chief day to be noted with a white stone and a golden letter and to be observed as a high Festival King Charles the Second Nulli pietate secundus that hath not his second for piety and goodness riding in triumph to his Palace at White-Hall which before had been Black-well-Hall through the Streets of London then his Hierusalem or Vision of Peace after his return from Mars his Camp the Aceldama or bloody field of War accompanied with his Nobility and Gentry in the habit of Souldiers what said I in the habit of Souldiers said I not amiss spake I not improperly No for it is not unknown though there was Species Praeliantium yet there were Voces Cantantium though they had the habit of Souldiers yet they had the voices of Singers and the multitudes that went before and the multitudes that followed after him cryed saying Hosannah to King Charles the Second the happy Son of King Charles the First of most happy memory Blessed is he that cometh in the Name of the Lord Mat. 21.9 Hosanna in Altissimis Hosannah in the highest Thus as you have seen I have turned over the first Topical Wheel in the Biga of the Churches Hallelujah which is Sionis Reductio the Reduction or Returning of Sions Captivity wherein I have shewed you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quid factum Ex parte Dei What God hath done on his part for and in the behalf of his People The Second Wheel in the Churches Hallelujah Convertit Captivitatem Populi sui He hath turned the Captivity of his People I should now according to method proceed to moue the Second Wheel in the Biga of the Churches Hallelujah which is Sionis Exultatio Sions Rejoycing Sionis Exultatio or Sions Rejoycing for her Return for the Return of her Captivity or for her Return out of Captivity which is the next thing to be considered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quid faciendum Ex parte Populi What Gods People ought to do on their part and return to God by way of thankfulness for returning their Captivity which is expressed in the last words of my Text Exultabit Jacob 2. Quid faciendum Ex parte Populi Laetabitur Israel Then shall Jacob rejoyce and Israel shall be right glad In which Topical Wheel if time would permit me to turn it round there are two Spokes to be spoken of likew●se 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Duty enjoyned 2. The Persons to perform it 1. The Duty First We should consider the duty enjoyned and that is twofold 1. Exultation 2. Laetation Both which are set forth in the two Verbs 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall Rejoyce 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be Glad Secondly We should describe the persons that are enjoyned to perform this duty and they are implyed in the two names 2. The Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel Then shall Jacob rejoyce and Israel shall be right glad There is a duplicity in both though there ought to be simplicity in both The duty is twofold and the persons have two names Sincerity is required in the duty enjoyned and Integrity in the persons that are to perform it And so as we have two words to enforce the duty 1. Exultabit 2. Laetabitur So we have two names to express the persons Jacob. Israel I should begin with the duty which is twofold 1. The duty twofold To Rejoyce 2. To Be glad And for the better understanding of both I should have recourse to the Etymology of the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be glad For if we will credit the judgement of Isidorus he doth tell us Omnis rei inspectio Etymologiâ cognitâ planior est Isidorus The inspection of every thing is best known by the Etymology of the word And Plato before him gives this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Crat. He that shall perfectly understand the meaning of the words will the better come to the knowledge of the things And the reason is given by Cicero because as he saith Cicer. in Top. Verba sunt notae rerum Words are the significant cognizances of things And so from the original of the two Verbs with the Adverbs accompanying them in the progress of our discussion I should make you acquainted with three things which we are to observe in the duty enjoyned 1. The Nature of Rejoycing Being glad 2. The Degree of Rejoycing Being glad 3. The Manner of Rejoycing Being glad But I am afraid I should break good manners if I should enter into a degree beyond the time which is contrary to my nature and therefore I shall here break off for this time and conclude all with a votive acclamation for the King by whose returning into his Kingdoms and to his Throne God hath been pleased to turn our late captivity Now the Acclamation which I shall dedicate to the King was first given to Charles the fifth sometimes Emperour of Germany and it is this Carolo Augusto à Deo Coronato Magno Pacifico Germanorum Imperatori Vita Victoria Which Acclamation so ascribed to Charles the fifth then Emperour of Germany I may with some alteration and addition not unaptly apply but most appositely attribute to our most Magnificent and Puissant Prince King Charles the Second who if you will not allow him to be Emperour yet he hath an unquestionable Title to be Monarch of Great Britain and it shall be this CAROLO SECUNDO AUGUSTO PIO ET PACIFICO BRITANNORUM IMPERATORI A DEO DATO A DEO CONSERVATO A DEO CORONATO LONGA VITA FELIX REGNUM PERENNIS VICTORIA TO King Charles the Second the most August Pious and Pacifick Emperour of Great Britain Given by God to us Preserved by God for us and at length Crowned by God amongst us A long Life a happy Raign and continual Victory over all his Enemies And I hope all good Subjects will say Amen Amen As for those Rebells will not say Amen Let them be hang'd I say agen agen God Save the KING Jehovae Liberatori Gloria Glory to God who had compassion on us And our Captivity so turned from us AMEN FINIS