primarily instrumentall to give him title The reason of this backwardness in the Tribe of Iudah is variously conjectured some think it was because Absolom's men had still a guard in the Fort of Zion and therefore they durst not call the King back least by an unseasonable discovery of their affections they might incense the rebellious partie and so provoking their enemies rage might hasten their own ruine others apprehend the cause of this backwardness to be onely the consciousness of their own guilt and fear of the King 's future revenge but for this you may see David passing an Act of Oblivion in his first overture of Peace not calling them Rebells or using any reproachful or reviling speeches but mildely my brethren my bones and my flesh And truly I am apt to believe that the consciousness of their own guilt was the greatest obstacle they thought they had sinned beyond the King's mercy and so durst not trust him and indeed when men once apprehend themselves past pardon they grow desperate and labour to maintain and justify their former wickedness by continued acts of violence Iudah of all the Tribes had the nearest relation to the King and the Inhabitants of Hierusalem the greatest benefit by his presence and personal abode among them and therefore to be the first countenancers of the Rebellion must needs be an aggravation of their sin above that of others but as there is no sin so great but God's mercy can forgive so there is no offence so eminent but the clemency of a good Prince can pass by which is plainly evidenced in David for Iudah's offence had aggravation from their nearness of relation to the King from their ingratitude for great benefits received by the King but none of these are mentioned onely proposalls of peace and love which makes that Tribe overlook all difficulties and so mollifies their obdurate hearts that they are presently melted into an happy complyance with their Prince testifyed by the unanimous inclination of all their hearts unto him which is the next particular the operation or effect he bowed VVhere the word of a King is there is power says the Preacher Eccl. 8.4 and surely 't is from that Majesty that God has stamped upon them as the largest and livelyest images and representations of himself that their words are so operative so powerful David vvhen he was but in election to be King and before the Crown of Iudah or Israel had kissed his sacred temples is yet said to have stayed his Servants with his words when they would have cutt off Saul in the Cave 1. Sam. 24.7 Confregit viros so the vulgar Latine renders the word he brake them with his words and the word in the originall signifies as much to break or to divide and if his words were so povverful vvhen onely the private unction had marked him out to be God's much more povverful surely must they be vvhen he vvas knovvn by all Israel to be their King and actually instated in the Throne of Sovereignty to vvhich that Royal Character and sacred signature had formerly given him title The Latine translations generally read inclinavit he inclined the heart of all the men of Iudah and that inclination implyes a bend of the mind or heart the people began to lean to their King and their bovvels to yearne upon the sufferings of their Prince and indeed vvhere God's povver goes along there can be no resistance there vvas an ero in ore tuo to David here as formerly to Moses Exod. 4.12 and so the voice of the King is the voice of God and then vvell may it bovv and incline and subdue all before it for the voice of the Lord is powerful saith the Psalmist Psalm 29.4 or mighty in operation and so is the voice of the King too for whatsoever he commandeth them they do said he vvho vvrote the King vvas strongest 1. Ezdr. 4.3 vvhich is true here for the King does no sooner intimate his desire but they yield a ready and vvilling obedience verbum Regis ornatum est potestate and indeed the povver vvas such that it vvas not to be resisted vvhich is plain in the event for they sent this word unto the King return thou c and it vvill not be unvvorthy of our observation as vve pass along if vve take notice of the part here specified upon which this povver had it's principal operation effect the Text tells us 't is the heart he bowed the heart of all the men of Iudah Kings may govern the bodies of their Subjects and by their proper power subdue them nevertheless their hearts may be as rebellious as obstinate as ever but David's is a more Noble victory than so the Captives he takes are not the bodies but the hearts of his People Tertullian said most true inde potestas unde spiritus for such operations as these flow from no less a fountain than that of the Deity and so that of S. Paul's Rom. 13. is true in this sense likewise the powers that be are ordained of God and 't is plain this was of God when God-like it bowed and inclined the heart so that David's Throne now findes a surer foundation than ever being in some similitude and proportion like that of David's Lord and God's own Christ seated in the hearts of his people Many can bestow upon their Prince the outward formalities of the cap and the knee the voice and the tongue bow before him or say God save the King but all this while there is a nolumus hune regnare in their hearts they would not have the King Reigne over them perhaps worse they would had they power destroy him whereas their Loyalty should be invvard as vvell as outvvard true and fincere in the heart and affections as vvell as in the tongue and outvvard actions For as we should give our hearts first unto God in entire love and obedience so next unto the King the first is express'd the second often implyed my son give me thine heart Prov. 23.26 De Civitate Dei Liber 15. Cap. 7. This is in vvhich S. * Augustine observes vvas vvanting in Cain's Sacrifice dans Deo aliquid suum sibi au tem seipsum giving to God somewhat that was his but giveing his heart himself unto himself so doe too many give something of theirs unto God something perhaps unto the Ring but give their hearts to themselves to their lusts and rebellious corruptions nothing of it either to God or the Ring whereas I say they should give their hearts to God first and next unto the King mistake not the expression I mean in being really within vvhat they are seemingly vvithout curse not the King no not in thy thought sayes the Preacher Eccl. â—0 20 and the vvord in the originall signifies any disrespect or disesteem and vvhere the vice is forbidden the contrary virtue is commanded all blessing respect esteem love loyalty in our thoughts in our hearts unto
grand contrivers of the Plott and yet vve find none of the people upon this early discovery taking notice of the change or returning unto their former obedience upon alteration of the first ground of their engagement but desperately novv prosecuting that interest vvhich at first they abhorringly disovvned so dangerous are the beginnings of sin which being once tacitly admitted hurry men on into the perpetration of those crimes which at first their consciences would have trembled to have thought on The people thus engaged run headlong on to the Battel and as Solomon speaks of the sinners their feet run to evil and they make hast to shed blood Prov. 1 16. Israel and Absolom pitch in the Land of * 2 Sam. 17.26.27 Gilead and David and his men in Mahanaim and both engage in the vvood of Ephraim vvhere he vvho is the great God of Battels and of recompences gives a speedy issue to their undertakings for the people of Israel vvere slain before the Servants of David 2. Sam. 18.7 Success in a bad cause is sometimes the worst of punishments had Israel prosper'd in that Rebellion and had had the unhappy fate to have worsted their King that success in their sense would have legitimated the cause and their prosperity as judgeing by the event * prosperum ac faelix scelus virtus vocatur Senec. Tragad would have made them baptize that a righteous cause which in it self was horrid damnable abominable And indeed had they prosper'd in that first encounter 't is probable they had not so soon if ever repented of the sin but almighty God giving so suddain a check to their unjust proceedings that early rebuke awakened their consciences and let them see the sin in the punishment which not onely put a stop to the growth of so dangerous an evil but also moved them to return to their former obedience which they manifested in their resolution of bringing the King back to Hierusalem from whence his just fears occasioned by so general a defection of his people had most unhappily driven him and all the people were at strife throughout all the Tribes of Israel saying the King saved us out of the hands of our enemies and he delivered us out of the hand of the Philistins and now he is fled out of the Land for Absolom And Absolom whom we anointed over us is dead in battel Now therefore why speak ye not a word of bringing the King back Ver. 9.10 In this great revolution and eminent return of Loyalty Iudah it seems was backward and therefore David kindly invites them to the exercise of that obedience which not onely the ready example of the other Tribes but also the consciousness of their former guilt might have prompted them to have performed Ye are my brethren ye are my bones and my flesh wherefore then are ye the last to bring back the King Ver. 12. which gracious message melts them into this sweet and happy complyance and he bowed the heart of all the men of judah even as the heart of one man so that they sent this word unto the King return thou and all thy Servants Which words contain a Narration of the effect of King David's proffer of peace to a revolted but novv returning People namely the invitation of their King to the repossession of his Royal Crown and Dignity In which likewise these particulars offer themselves to consideration 1. The person working He. 2. The persons wrought upon the men of Judah 3. The operation or effect he bowed the heart of the men of Judah 4. The extent generality of this operation effect it did not onely work upon some and not work upon others but upon all he bowed the heart of all the men of Judah 5. You have the consent unity and harmony which appears in this generality of operation effect as the heart of one man not diversities of operations making some obedient and others more stubborn and rebellious like the Sun which whilst it softens the wax yet hardens the clay but as if the benigne aspect had created new hearts new tempers and dispositions He bowed the heart of all the men of Judah even as the heart of one man And lastly you have a farther consequent or effect of this bowing of their hearts in that meslage of return unto the King so that they sent this word unto the King Return Now for as much as causa causae est causa causati the cause of the cause namely of the inferiour cause is the cause of the effect namely of that which flowes from the inferiour cause David was the cause of their message of return in that he was the the cause by his first message of bowing of their hearts for had he not sent unto the Elders of Iudah saying why are ye the last to bring the King back to his house Ver. 11. he had not bowed their hearts and if he had not bowed their hearts they had not said return but being before them in the proffers of Peace it saddainly melts them into their wonted loyalty and obedience so that they sent this word unto the King return thou And that they might fully manifest their love to their fellow-Subjects as well as loyalty to their Prince they invite them too to a participation of his joy who had formerly shared with him in suffering return thou and all thy servants and he bowed the c. Of these in their several orders and first of the first the person bowing He and he bowed He that is Sadock say some or he that is Amasa say others or he that is David sayes a third and so say most and indeed so allmost say all inclinavit ad se per suum benignum mandatum sayes Lyra referring to David and * Hoc potest intelligi de David quod ipse per ea quae misit dici viris Judae per Sadock Abiathar sacerdotes inclinavit illos totaliter Tostat in loc Tostatus to the same purpose that it is to be understood of David bowing their hearts by that message sent by the high Priests But the Chalde paraphrase as leaving it indifferent reads onely inclinatum est cor omnium virorum that the heart of all the men of Iudah was inclined to their King but who inclined who bowed them says not but sure if we peruse seriously the story we shall finde plainly and evidently that 't was David though not without the instrumentality of Sadock Amasa The person then working this great change in the men of Iudah next under God is David and no marvail that he should have so powerful an influence over their hearts to turn them when he had so just a tide authority over their persons to rule them being their King First by God's particular designation 1. Sam. 16. Secondly by the joint choice of the men of Iudah testifyed by their anointing him King in Hebron 2. Sam. 2. and then by all Israel 2. Sam.
message both for King and People by his return both were freed from those dangers and hardships which were and allwayes are the most certain attendants of warr And indeed his long absence made his return more wellcom both to himself and his Subjects it made his Crown sit less weighty on his own head and his Government less burdensome on the shoulders of his People Some are taught to prize blessings best in the want oft hem Would you understand the sweets of a soft bed and gentle repose Prov. 7.16.17 of a morsell of bread and a draught of wine ask not the effeminate person or rich glutton such as deck their beds with coverings of tapestry with perfumes of Myrrhe Aloes and Cinamon which * Amos 6.4 stretch themselves upon their Couches and eat the Lambs out of the Flock and Calves out of the midst of the stall that * Luke 16.9 fare sumptuously every day but ask the labouring man and weary travailer the hungry and the thirsty soul and they 'l tell you for our joyes are often heightned by our sorrows and we had not been many times so happy had we not been so miserable The very afflictions of this life make Heaven it self more Heavenly and in this sense too 2. Cor. 4.17 work for us a far more exceeding and eternal weight of glory God is therefore pleased many times to let us taste the sweetness of one condition in the bitterness of an other and to change either vvhen he thinks fit for he who can turn the heart can at his pleasure likewise alter the condition Look upon King David but four Chapters before this of my Text and you shall see him fleeing from Hierusalem for fear of the Conspirators 2. Sam. 15.14.30 weeping as he goes up the ascent of Mount Olivet bare foot and his head uncover'd At Bahurim Shimei curses 2. Sam. 16.5.6 and casts stones at him and the heart of the men of Israel are generally after the Usurper as you may read 2. Sam. 15.13 Look upon him again in this and the preceding Chapter and you shall see his enemies defeated the pursuers pursued the Usurper hang'd Shimei begging pardon and the hearts of the people after their King inviteing him to that place and exercise of that authority from both which they had so lately driven him They sent this word unto the King return thou and as they manifested their Loyalty in this to the Ring so their kindness in the next to their fellow-Subjects And all thy Servants return thou and all thy Servants Which is the last thing in the Text of which very briefly And truly this kindness is well measured out by the line of Justice that they that shar'd with him in the sorrows of his exile should likewise taste of the sweets of his return This was according to S. Paul's pattern for better things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aconglorification for a copassion if we suffer with him that we may be glorifyed together Rom. 8.17 And the same Apostle tells the Philippians Chap. 1.29 Vnto you it is given in the behalf of Christ not onely to believe but allso to suffer for his sake And surely to believe in Christ is not onely an honour but allso an advantage but to suffer for Christ is a transcendent mark of favour And truly next to our sufferings for Christ and for Religion no suffering can be more honourable than for Subjects to suffer for and with their King Heaven it self looks upon such with an auspicious eye an eye of favour and regard What wounds they receive in such a cause are not brands but marks of honour a lim thus lost is not a want but an addition and to be look'd upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Gal. 6.17 as Theophylact in an other case as some Trophe or Regal Ensigne Well then may they be invited to return with the King who had thus hazarded their lives and left all to follow the King who had made good in their practice what that Gittite profess'd unto David 2. Sam. 15.21 In what place my Lord the King shall be whether in death or life even there also will thy servant be who had a love to his Person as well as a duty to his Office 't is fit that these all these should return return thou and all thy Servants And 't is much you 'l say that they did not except some some as evil Counsellours or unjust in the late management of their respective offices that so they might have put a better colour upon the face of their Rebellion No they are more ingenious in their repentance than so they doe not by any meanes labour to extenuate their sin or to make loyalty a crime in others when Rebellion is pardoned in themselves but without any exceptions return all return thou and all thy Servants And thus I have done with my Text I shall begge your patience for a word or two of application and so dismiss you Origen being to preach on that of the Psalmist's unto the wicked saith God what hast thou to doe to declare my Statutes Psal 50.16 wept over his Text instead of preaching and truly I may well weep over this Text instead of applying for that 's many times a passionate expression of joy as well as of sorrow and we may justly call up the most signal expressions to evidence the greatness of our joyes since this day my Lord the King came again in peace unto his own house I shall not lead your attention into the paralell and application as I did into the story of the Text through the many contrivances and managements of the Rebellion and shevv you hovv our Sovereign became an exile from these Kingdomes as David from Hierusalem this were to rake in the dunghill or to open Pandoras's box and so infection might flie abroad His sacred Majesty hath graciously buryed all these in the Act of Pardon and Oblivion and I shall not presume to unseal the Sepulchre but shall begin my application of the storie with the Text. His Majesty having early notice of the summoning of a Parliament to convene in VVestminster Aprill 25. 1660. and that the Lords were to be owned in that jurisdiction and authority which did alwayes belong unto them by birth-right and the fundamentall Lawes of the Land he sent two letters by a person of honour and integrity together with a generall Declaration to all his Subjects of what degree or quality soever to be first seasonably communicated to both Houses and afterwards to the whole Kingdom in which Letters and Declaration you may see such meekness such mercy and forgiveness as might easily convince the world that he had a spirit suitable to that of David's he svveetly mindes them of his own and the Kingdomes sufferings and then call's for their duty and assistance In his Declaration least fear of punishment to use his Majesties own words might